A NEW EDITION, KRDUCKD PROM THE ORIGINAL FORM OP QUESTION AND AN8WBR, BY HASTINGS ROBINSON, D.D.

Christian Reader, I do here present and commend unto thee a Book of great worth and singular use, which was written and finished about twenty years since; the author whereof is well known to be so universally eminent in all learning, and of that deep knowledge and judgment in sacred divinity, that he transcendeth all eulogies and praises which I can give him. I com* mend it unto thee (Christian Reader) under a twofold notion; the first respecteth the subject matter of this whole work, which is of greatest excellency, as being the sum and substance of Christian religion; upon which as a most sure foundation we build our faith, ground all our hopes, and from which we reap and retain all our joy and comfort in the assurance of our salvation* Which as at all times it is most profitable to be read, studied, and known, so now (if ever) most necessary in these our days, wherein men never more neglected these fundamental principles, as being but common and ordinary truths, and spend their whole time, study, and discourse about discipline, ceremonies, and circiunstantial points; and herein also not contenting themselves with those common rules, and that clear light which shineth in the word, they are only led by their own phantasies, daily creating unto themselves diversity of new opinions; and so falling into sects and schisms they break the bond of love, and fall off from the communion of saints, as though it were no article of their creed; and being in love with their own new tenets, as b

vi PREFACE TO THE FIRST EDITIOK. being the conception and birth of their own brains, they contend for them more than for any fundamental truths; and not only so, but also hate, malign, and most bitterly and uncharitably censure all those that differ from them in their opinions, though never so conscientious and religious, as though they professed not the same faith; yea, served not the same God, nor believed in the same Christ, but remain still aliens from the commonwealth of Israel, and in comparison of themselves no better than papists, or at the best but carnal gospellers. The second notion under which I commend it, respecteth the work itself, or the manner of the author^s handling it, which is done so soundly and solidly, so judiciously and exactly, so methodically and orderly, and with that familiar plainness, perspicuity, and clearness, that it giveth place to no other in this kind either ancient or modern, either in our own, or any other language which ever yet came to my view; in which regard I may say of it, as it is said of the virtuous woman, ' Many have done excellently, but this our author exceedeth them all/ I will add no more in the deserved praises of this work, but leave it (Christian Reader) to thyself to peruse and judge of it; commending thee to the word of God*s grace and the good guidance of his holy Spirit, who is able to build thee up in fruitful knowledge, to lead thee into all truth, to direct and support thee in the ways of godliness, and to give thee an everlasting inheritance amongst the blessed. Thine in the Lord Jesus Christ, JOHN DOWNAME.

The following work^ it is well known^ was originally sent into the world without the consent or approbation of the illustrious Prelate whose name it bears, but by whom, as consisting partly of materials collected for his own private use from other writers, it was never intended to be published. In the account he himself gives of it| in a letter to Mr. John Downame, who caused it to be printed, he represents it as being ' transcribed out of Mr. Cartwright's Catechism, and Mr. Crooke's, and some other English Divines, but drawn together in one method, as a kind of common-place book, where other men's judgments and reasons are simply laid down, though not approved in all points by the collector/ It is manifestly impossible, at this distance of time, to appropriate every passage in the book to its respective author; yet the above passage, we apprehend, may serve to guide us to a tolerably correct estimate as to the share assignable to the leajmed and pious prelate. The arrangement is confessedly his own; and though not, probably, drawn up with that degree of accuracy which he would have bestowed upon a work intended for publication, is, nevertheless, decidedly superior to those adopted by preceding writers. And if, at first sight, the materials may seem to have been altogether collected from other sources, it should be carefully borne in mind that the assertion, upon which this opinion can alone be founded, was made in a moment of just displeasure at the want of common decency displayed in the surreptitious publication of the work. This was by no means the first, nor the only time, in which the Archbishop had occasion to make a similar complaint. So great was his deserved reputation, both at homeb2

viii PREFACE TO THE PRESENT EDITION. and abroad, that many * books were printed under his name, with which he had no concern whatever. It was no new thing to him, says one of his biographers, to have books as well as opinions, laid to his charge which he knew not; so that it might reasonably be expected that he would take the earUest opportunity of disavowing, in the strongest terms, any production of which he was not the sole author, and especially when pubUshed, as in the present case, without his knowledge and consent. His sensitiveness, indeed, in this respect, may be judged of by a letter of his, when he was Bishop of Meath, upon the like intention of a printer, who had obtained, and was about to publish, some notes of Sermons said to have been preached by him in London. He says, writing to Dr. Featly, Chaplain to the then Archbishop of Canterbury, '' I beseech you to use all your power to save me from that ^- '' grace which indiscreet and covetous men go about to fasten upon '* me; or else I must be driven to protest against their injurious '^ dealings with me, and say, as Donatus once did, Mal^ UtU sit^ '' qui mea festinant edere ante me. But I repose confidence in '' you, that you will take order that so great a wrong as this may " not be done unto me.'^ It may therefore, we think, be reasonably permitted us to uttdarstand the above disclaimer of the Archbishop in a qualified sense, and to consider it only as evincing his honourable desire of repudiating the sole authorship of a work into which he had transcribed, as we shall see, so large a portion from the writings of Qthers; among which, the Catechisms of Crookef and Cartwright X are expressly specified. Now it appears^ from a careful ' • Among wliich may be mentioned, 7^ Bishop of ArmagVt direction to the House of PariiammUf ewteendng the Ltturpy and Episcopal gcvtmment; and Voce USbttnitSj being Bome pretended notes of his at a public fast. Both tbese, at bb petition, were suppressed by order of Parliament in 1641. To them may be added, A Afeihodof Msditaiion^ printed in 1651, and which he publicly disavowed through his friend Dr. Bernard. t Sam. Crooke, Rector of Wrington, in Somersetshire, published in 1613, ^ The (Hide to true Blessedness, or a Body of the doctrine of the Scripturea, directing man to the laring knowledge of God.** This is the work here referred to. In the Bodleian Libniy is a book entitled ^ Anthologia, concerning the Life and Death of Samuel Crooke, by W. G. London, 1651." t Thomas Cartwright, Fellow of St John*s and Trinity Colleges, Cambridge, and ICaifaret Professor. He was so eminent as a divine, that when it came to his turn to pTMch at St. Mary*s, the lextoo, says his bi<>grapher, *^ was obliged to take down the

PREFACE TO THE PRESENT EDITION. ix collation of theae catecliisms with the work before us^ that though by far the greatest portion of each is embodied therein^ they occupy but Uttle more than one fourth of it. The portions assignable to each are^ with the exception of a few short and unimportant passages^ which it was thought unnecessary to particularize, placed before the reader at the end of this pre&ce; by which it will be seen that in the exposition of the eighth and following commandments, vis. from page 343 — 395, no assistance is bon.'owed firom either. This, it is probable, was not the case in the original manuscript, and may perhaps be accounted for by the supposition that the passages collected from their writings were incorporated among those '^ scattered sheets,'^ of the miscarriage of which, by being sent abroad to divers persons, the Bishop complains in a subsequent part of the letter above quoted. Be this as it may, it must be inferred from his express mention of these Catechisms in particular, that they were the principal sources whence he collected his materials; but allowing an equal space to be occupied by the " other EngUsh Divines '' not specified, there will still remain about one half of the work for which no author has yet been discovered, and which therefore may most naturally be assigned to the learned and pious prelate who arranged and methodized the whole. But, indeed, the ingenious way in which the quotations froih these writings are sometimes dovetailed, as it were, into each other, and at other times connected by long intermediate paragraphs, \^ith a view of preserving the continuity of the subject treated of, affords a strong internal evidence that Crooke and Cartwright supplied the staple of the book; and that their Catechisms, as being among those at that time in most repute, were selected by the Ai*chbishop as the fittest for him to intenveave with his own original observations. wiadows, on account of the multitudes that came to hear him/' He is now principally remembered for his controversy with Whitgift, which, however, it should be stated, R&rred solely to the external policy of the Church of Eugland, the doctrinet of which he maintained as fiuthMly as his distinguished opponent. The work referred to in the text is entitled, "" A Treatise of Christian Religion, or the whole Body and Substance of Divi* nity; ** ^nH it is worthy of note, that the editor of the Second Edition, published after his death, makes a similar complaint to that of Usher above-mentioned, respecting wor^s falsely published under Cartwright's name, and ** never perused, or so much as seen, by tke author himselt**

X PREFACE TO THE PRESENT EDITION. After all, however, except as a matter of curiosity, the question of authorship is but of slight importance; inasmuch as whether a greater or less portion be allotted him, the whole hook was avowedly recognized by him as the directory, both of his opinions and practice; and as the model, as far as human means are concerned, for the attainment of that holiness which was afterwards reflected with such lustre on his character and conversation. It is indeed stated, in the letter referred to at the beginning of this Preface, that ' the judgments and reasons ' of others were * sometimes transferred into his book, ' though not approved of in all points by the Collector; ^ yet it may be safely affirmed, that his acknowledged opinions in after-life, as far as they can be ascertained from his published TVTitings, will be found to harmonize, in all essential points, with those so faithfully asserted in the present work, and which are no where more fully and powerfully exhibited than in the authorised formularies of oiu' venerable church. It has however been alleged, that the sentiments of the archbishop, with respect to the points commonly, though not very correctly, called Calvinistic, underwent a change very similar to that which took place in those of his friend Dr. Sanderson. The charge, it is well known, is of no modem date, and occasioned, at the time it was made, a controversy which ought long since to have been forgotten; but since it has of late years been repeated upon the respectable authority of Dr. Wordsworth,t and the Archdeacon of Cleveland, j: it is necessary to state that it had already been * For an instance of this, see p. 201, line 15. ^ And the 3eyT%^'' Sic where in some editions it it noted in the margin, *•* This is Mr. Cartwright*s judgment, which would be farther considered of.** It would appear, however, that although the quotations are generally verbatim^ the Archbishop, nevertheless, exercised his own discretion with respect to any phraseology which he might deem exceptionable. Thus in p. 194, line 19, we read, " To the latter belongeth the application thereof for salvation,"* unto all that will receive iij* instead of*' unto the eleci^^ as originally written by Crooke; though in p. 205, line 1, and 208, 3S, we find verbatim quotations from the same author in favour of the more limited sense* Again, in p. 522, line 15, ^* penal laws " is substituted for ^ sword '* in the original quotation; and in p. 302, line 5, the statement ** that the Sabbath mm ordained for the rest •fid refreshing of men and beasts,** is made in direct opposition to Cartwright, who expressly says, ^ there is little or no ground for such an opinion. * These remarks are merely introduced as tending to show the cautious accuracy with which the.Archbishop esounined the opinions of others before he adopted them for himself. t Life of Sanderson. P. 502. 4: Life of Brian Walton. Vol. 1. p. 204.

PREFACE TO THE PRESENT EDITION. xi fully entered into and answered^ by the primate'9 intimate friend^^ Dr. Bernard. It was founded^ not upon any alleged recantation of supposed error^ still less upon any tiling written^ or published by the archbishop, upon the points in question^ but merely upon hearsay evidence, collected by Dr. Pierce, who, to say the least of it, would be very willing to justify his own change of opinion by the authority of so great a, name. " Whatever these points were," says Dr. Bernard,* (respecting which, the change of sentiment js asserted,) '^ if th^s be Mr. Piercers meaning, that a little before, hi^ (Usher's) death, he should verbally retract what he had pub-f lished in his works, I. am assured, though it be hard to prove 1^ negative, .there was no ^uch matter, but that he was constant in ^* them to his end. When he was last in London, continuing here ^' about seven weeks together,. I was perpetually with him; taking *^ then the opportunity ^ of a further speaking with him of most jof the passages of his life, as of the several books he had wrote, the subjects of them, the occasipn of their writing, when some such points (as Mr. Pierce possibly may mean,) came into discourse^* And then there was not the least change in him. And it is tp be presumed, in that last act of winding up his whole life, if there had been any, he would have mentioned it: and this waa but about ^t76 weeksy which is a little, or not long, before hi3 death. And it hath been confirmed to me by a minister who '^ wa^ at Biegi^te a fortnight before, as by some honourable perr *^ sons, who spoke with him of these subjects 2k few days before his *' death, so that I believe Mr. Pierce hath not been well advised ** in publishing this his information.'' It is difficult, one would think, to offer a more satis&ctory confutation][than that afforded in the above extract, in addition to which we cannot but agree with Dr. Bernard, ^ that it will be hard for any prudent impartial matt *' to beUeve, that wh|it the primate upon mature deliberation and ^ long study for so many years had professed in the pulpit, and fr '^ the press, he should be so soon shaken in mind, as without an]^ *^ convincing force of argument from any other, that is known, at

* In a Tindication of the late Archbishop of Aimagh, from some mistakes made by Master Thomas Pierce, in affirming a change of judgment in him a little before his deaths Ac Se also ^ An Answer to Mr. Piercers Fifth Letter concerning the Lite Primate.**

Zii PREFACE TO THE PRESENT EDITION* ''once to renounce all he had formerly said^ and draw a cross line " OTcr all he wrote." With these observations we gladly dismiss the subject^ to which indeed we should not have felt it necessary to rcfer^ except with a view of shewing^ as we trust we have done^ that the allied change in the opinions of the venerable primate was neither uncontradicted nor unconfuted at the time of its first appearance. Happy were it^ indeed^ for the cause of religion^ if in the Christian temple^ as in that of old^ there were no voice of axes and hammers j no clashing interests, no jarring opinions, to violate its sanctity, or disturb its peace. Yet, though it may not be possible that all who piofess to believe in the truths of the Bible, can be brought to see those truths in precisely the same light, yet in a healthy state of the Church of Christ this unity may, and ought to be maintained in all the grand essentials of our common fetith. We may be of the same heart, if not exactly of the same mind, and notwithstanding an allowable freedom of opinion as to secondary points, provided the great essentials of Christian truth are stedfSeustly maintained, and practically believed, there is a common ground for the exercise of that Christian charity the very essence of which is to forbear one another in love. To return, however, from this digression. The most probable account of the following work may be summed up in the words of Mr. J. Dan, one of the later editors. ' The method/ he says, ' and most of the materials, are the incomparable Bishop Usher's, a man whose younger days wonderftdly outdid the most grave, experienced, and thoughtfrd age of the greatest number of men that ever lived in the Christian world.' The most reverend Author, he adds, and we have no reason to doubt the assertion, ' in his elder days, blessed God for its pubHcation, though at first it started into the world without his consent; because he perceived that it had done much good.' This statement, we apprehend, is indirectly tonfirmed by the Primate himself, who, speaking of two shorter catedusms which he had drawn up, and which his chaplain. Dr. Parr, represents as an epitome of The work before us, expresses himself respecting them in these terms. ' Seeing, contrary to my mind, they have by many impressions been divulged, and that in

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CHAPTER I. OF CHRISTIAN RELIGION, AND THE GROUNDS THEREOF — GOD'S WORD CONTAINED IN THE SCRIPTURES. All men especially desire eternal life and happiness, and look AUmendeto obtain it by religion, which is a thing so proper to man, that wp^Swl it doth distinguish him more from beasts than very reason ; for eyen beasts have some sparkles or resemblance of reason, but none of religion, which is so generally to be found in all men, that the very heathens condemned them to death that denied it ; and there is no people so barbarous, but they will have some form of religion, to acknowledge a God ; as all India, east and west, sheweth. A man, however, cannot be saved by any religion, but only by the true, as appeareth from John xvii. 3* TTiis is life eternal, to know thee, the only true God, and Jesus Christ whom thou h(ut sent; and. He that knoweth not the Son knotoeth not the Father. The chief false religions that are now in the world, are Heathenism, Mahometanism, Judaism, and Popery, from which diversity we may observe the misery of man Dj^ene when God leaveth him without his word ; an example whereof ^i^ds of may be seen in the idolaters, (1 Kings xviii. ^i 28; and Rom* Ugkm. i. 22, 23.) B

2 WHAT CHRISTIAN RELIGION IS. CATECHISMS. Shjfti^* ^^ religion we ourselves profess is the Christian religion, Religion if. which teaches us to acknowledge the only true God and Jesus Christ whom he hath sent, as we learn £rom that saying of our Saviour Christ, above quoted, (John xvii. 3 ;) where he meaneth not a bare contemplative knowledge, but a thankful acknowledging, which comprehendeth all Christian duties, consisting in faith and obedience. For he that being void of the fear of God, which is the beginning and chief point of knowledge, (Pro v. i. 7.) abideth not in God, but sinneth: hath not seen God, neither known hiniy (1 John iii. 6.) Catechiiing, The doctrine which sheweth the way unto everlasting life and what It w. happiness is commonly termed theology or divinity ; and the ffimiliar declaration of the principles thereof (for the use especially of the ignorant) is called catechising, (Heb. v. 12 — 14;) namely, a teaching by voice and repetition of the grounds of the Christian religion, (Gal. vi. 6. Acts xviii. 25, 26. 1 Cor. xiv. 19.) and this both at home by the master of the house, and in the chiu'ch likewise by the minister; at home especially, be- Tbe necet- cause houses are the nurseries of the church. And to prove nty of It ^j^^ necessity of catechising and instructing in religion, it may be remarked — 1. That God commendeth Abraham for his care in this duty, (Gen. xviii. 19.) 2. He commandeth all parents to perform this duty to their children, (Deut. vi. 6, 7. Eph. vi. 4.) S. All children are made blind in the knowledge of God and of religion by Adam's fall, and consequently they must be enlightened and informed by teaching, if they will not die so; which Solomon therefore commandedi, (Prov. xxii. 6.) and our Saviour Christ biddeth children be respected. (Markx. 14—16.) 4. We have the examples of the godly for this duty, in bringing their children with themselves to holy exercises. So Hannah brought up Samuel to the Tabernacle, (1 Sam. i. S4.) and Mary, Jesus to the temple, when he was twelve years old, (Luke ii. 48.) by which we perform the effect of consecrating our children to God, (Exod. xiii. 2.) 5. Common equity should move parents to this duty. For as their children receive from them original sin, by which they are made so blind in God's matters, it is equity they should labour to remove that blindness by teaching them after God's Word. 6. God promiseth as the greatest blessing to men, that their children should speak of him under

MEANS TO KNOW GOD. 3 the Gospel, (Joel ii. 28. Acts ii. 17.) Neither is it any disgrace and baseness that men of years and place should be catechized; for if men will be Christians, which is their greatest honour, they must hold it no disgrace to learn Christ. Noble Theophilus held it none, who was thus catechised, (Luke i. 4.) neither did Apollos, (Acts xviii. 25, 26.) In coming then to the declaration of Christian Religion, we Tma happifind that the happiness of man consisteth, not in himself, or in "STin God' any created thing, but only in God his Creator, who alone being infinite, is able to fill the heart of man. And we may come to enjoy God by being joined unto him, and so partaking of his goodness. For happiness is to be found by acquaintance and fellowship with him who is the fountain of blessedness; man so knowing him, or rather being known of him, that he may serve him, and be accepted of him, honour him and be honoured by him. And we come to the knowledge of God by such means as he hath revealed himself; for God dwelleth in the light that no man can approach unto; whom no man hath seen nor can ^^ q^. see, (1 Tim. vi. 16.) except he shew himself unto us. Not that he is hidden in the darkness, (for he dwelleth in the light,) but that the dulness of our sight, and blindness of our hearts, cannot reach unto that light, except he declare himself unto us; and like as the sun is not seen but by his own light, so God is not known but by such means as he hath manifested himself. This he hath done by his divine works, and by his holy word, as the prophet David plentifully and distinctly expresseth in the 19th Psalm, the heavens declare the glory of God, and the firma* ment sheweth his handy-work; and so continuing unto the seventh verse touching his works; and from thence to the end of the Psalm, touching his word; the Law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. We gather from this, that all curious searching to know more of God than he hath shewed of himself, is both vain and hurtful to the searchers, especially seeing by his works and word he hath declared as much as is profitable for men to know for his glory and their eternal felicity. Therefore Moses saith, (Deut. xxix. 29.) The secret things belong unto the Lord our God, but those things which are revealed, belong unto us, and to our children for ever. B 3

4 USES OP KNOWING GOD BY HIS WORKS. Of^the q^Q divine works whereby God hath shewed himself, are the works of creation, and preservation of the world, and all things therein : So the apostle to the Romans saith, that all men are without excuse, because that which may he known of God, is manifest in them ; for God hath shewed it unto them. For the invisible things of him from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and godhead, (Rom. i. 19, 20.) Also preaching amongst the idolatrous Lystrians, (Acts xiv. 17,) he saith, that God hath not left himself without witness, in that he did good, and gave us rain from heaven and fruitful seasons, filing our hearts with food and gladness. And preaching among the learned, and yet no less superstitious Athenians, he citeth and canonizeth the testimony of the poets, to shew that God is not far from every one of us, for in him we live, and move, and have our being, (Acts xvii. 27, 28.) For whosoever among the heathen poets and philosophers, which professed wisdom, hath not been wilfully blind, hath learned by contemplation of the creatures of the world, that God is the maker and preserver of the same. The luet of There is a double use of the knowledge obtained by the works God by hit of God ; the one to make all men void of excuse, as the apostle ^**'^"' teacheth, (Rom. i. 20.) and so it is sufficient unto condemnation. The other is to further unto salvation ; and that by preparing and inciting men to seek God, if haply they might feel after him, and find him, (as the apostle sheweth. Acts xvii. 27.) whereby they Are made more apt to acknowledge him when he is perfectly revealed in his word. Or after they have known God out of his word, by contemplation of his infinite power, wisdom, and goodness, most gloriously shining in his works, to stir them up continually to reverence his majesty, to honour and obey him, to repose their trust and confidence in him And so the children of God do use this knowledge of God gathered out of liis divine works, as appeareth in many places of the scriptures, and especially out of the Psalms, which are appointed for the use of the whole church. (Psalms viii, xix, xcv, civ, cxxxvi, &c.) But though the works of God are so far sufficient to give knowledge of the only true God, and the way unto everlasting happiness, as to leave us to be without excuse, and so are sufficient unto condemnation, they are nevertheless unable to make us

OF GOD*S HOLY WORD^ THE SCRIPTURES. 5 wise unto salvation. Because of things which are necessary unto salvation, some they teach but imperfectly, others not at all; as the distinction of the persons in the godhead, the fall of man from God, and the way to repair the same. The saving knowledge of God is therefore to be had perfectly Of Ood*8 in his holy word. For God, according to the riches of his grace, ^/q^^* hath abounded towards us in all wisdom and prudence^ having ^°^>> made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself as the apostle teacheth, (Eph. i. 7 — 9.) In the beginning of the world he delivered his word by JReve- How the lation, and continued the knowledge thereof by Tradition, while ^I^*^ the number of his true worshippers was small; but after he had ▼ered. chosen a great and populous nation, in which he would be honoured and served, he caused the same to be committed to writing for all ages to the end of the world. For about the space of two thousand five hundred years from the creation, the people of God had no written word to direct them; thence for the space of three thousand three hundred years, unto this present time, the word of God was committed unto them in writing; yet so that in half that time God's will was also revealed without writing, extraordinarily; and the holy books indited one after another, according to the necessity of the times; but in this last half, the whole canon of the Scriptures being fully finished, we and all men, unto the world*s end, are left to have our full instruction from the same without expecting extraordinary revelations, as in times past, wherein, (as the apostle noteth, Heb. i. 1.) at sundry times, and in divers manners God spake unto the Fathers by the prophets. The divers kinds are set down in Numb. xii. 6. and in 1 Sam. xxviii. 6. and may be reduced to these two general heads, oracles and visions; by the first of which we understand those revelations that God, as it were, by his own mouth delivered to his servants, and that ordinarily by Urim and Thuramim, or by prophets extraordinarily called. By visions are meant those revelations whereby God signified his will by certain images and representations of things ofiTered unto men; as may be seen in the visions of Daniel, Ezekiel, Jeremiah, &c. and which were presented sometimes to men waking, sometimes to men sleeping; sometimes to the

6 HOW THE SCRIPTURES WERE DELIVERED. mind, sometimes to the eyes. To the imagination of men sleeping were offered divine dreams; in expounding whereof we read, that Joseph and Daniel excelled. But now they, together with all other extraordinary revelations are ceased, and the word Scriptare of God is now certainly to be learned, only out of the Book of rufe indoor Grod, contained in the holy Scriptures ; which are the only cer- ^y'' tain testimonies unto the church of the word of God. (John v. S9. 2 Tim. iii. 15.) And men cannot do without the Scriptures now as they did at first, from the creation until the time of Moses, for the space of two thousand five hundred and thirteen years, for the following reasons — I. Because then God immediately by his voice and prophets sent from him, taught the church his truth ; which now are ceased. (Heb. i. 1.) II. Traditions might then be of sufficient certainty by reason of the long life of God's faithful witnesses. For Methuselah lived with Adam, the first man, two hundred and forty three years, and continued unto the flood. Shem lived at qnce with Methuselah ninety-eight years, and flourished' above five hundred years after the flood. Isaac lived fifty years with Shem, and died about ten years before the descent of Israel into Egypt. So that from Adam*s death unto that time, three men might by tradition preserve the purity of religion. But after the coming of Israel out of Egypt, man's age was so shortened, that in the days of Moses (the first penman of the Scriptures) it was brought to seventy or eighty years, as appeareth by Psalm xc. 10. III. God saw his true religion greatly forgotten in Egypt, (Israel then falling unto idolatry, Ezekiel xx. 8.) and having brought Israel his people from thence, did not only restore, but also increased the same, adding thereunto many more particulars concerning his service, which were needful for men's memories to be written. IV. God having gathered his church to a more solemn company than before, it was his pleasure then to begin the writing of his will. And therefore first with his own finger he wrote the ten Commandments in two tables of stone, and then commanded Moses to write the other words which he had heard from him in the Mount. (Exod. xxxiv. 27, 28.) V. Thus God provided that the churches of all ages and times

DEFINITION OF HOLY SCRIPTURE. 7 might have a certain rule) to know whether they embraced sound doctrine or no; and that none should be so bold as to coin any new religion to serve him with^ but that which he had delivered in writing. Scripture then may be defined to be the word of God written What the by men inspired by the Holy Ghost for the perfect building and Scriptnw U. salvation of the church: or holy books written by the inspiration of God to make us wise unto salvation, {2 Tim. iii. 15, 16. 2 Pet. i. ^1. John xx. 31.) and though the Scripture be written by men which are subject unto infirmities, it must nevertheless be accounted the word of God, because it proceeds not from the wit or mind of men, but holy men set apart by God for the work of God spake and writ as they were moved by the Holy Ghost. Therefore God alone is to be accounted the author thereof, who inspired the hearts of those holy men whom he chose to be his secretaries, who are to be held only the instrumental causes thereof. And it appeareth that this Book which we call the Book of God, and the Holy Scriptures, is the word of God indeed, and not men's policy, both by the consonant testimony of men in all ages, from them that first knew these penmen of the Holy Ghost, with their writings, until our time; and also by reasons taken out of the works themselves, agreeable to the quality of the writers. Both which kind of arguments the Holy Scriptures have as much and far more than any other writings. Wherefore as it were extreme impudence to deny the works of Homer, Plato, Virgil, Tully, Livy, Galen, and such like, which the consent of all ages hath received and delivered unto us; which also by the tongue, phrase, matter, and all other circumstances agreeable, are confirmed to be the works of the same authors whose they are testified to be; so it were more than brutish madness to doubt of the certain truth and authority of the holy Scriptures, which no less, but much more than any other writings, for their authors, are testified and confirmed to be the sacred word of the ever-living God. Not only testified (we say) by the uniform witness of men in all ages, but also confirmed by such reasons taken out of the writings themselves, as do sufficiently argue the Spirit of God to be the author of them. For we may learn out of the testimonies themselves, as David did, (Psalm cxix. 152.) that God had established them for ever.

8 PROOFS THAT GOD IS THE AUTHOR OF THE SCRIPTURES. ^^^■•<5f ^ Among: those reasons which prove that God is the author of prove Ood " to be the the holy Scriptures, are — ?i:X? I. The true godliness and holiness wherewith the writers of ScnptureiL the Scriptures shined as lamps in their times, and far surpassed linegs ofti^ all men of other religions ; which showeth the work of God's ^"^**"* Spirit in them ; and how unlikely it is that such men should obtrude into the church their own inventions instead of God's word. 2. The lim- !!• The simplicity, integrity, and sincerity of these writers, in Sam^of nifttters that concern themselves and those that belong unto the writers, them, dqing nothing by partiality^ (1 Tim. v. 21.) neither sparing their friends nor themselves. So Moses, for example, in his writings spareth not to report the reproach of his own tribe, (Gen. xxxiv. SO ; xlix. 5, 7.) nor the incest * of his parents of which he himself was conceived, (Exod. vi. 20.) nor the idolatry of his brother Aaron, (Exod. xxxii.) nor the wicked munnuring of his sister Miriam, (Numb, xii.) nor his own declining of his vocation by God to deliver the children of Israel out of Egypt, (Exod. iv. 13, 14.) nor his murmuring against God in his impatience, (Numb. xi. 11 — 14.) nor his want of faith, after so many wonderful confirmations, (Numb, xx, 12; xxvii. 14. Deut. xxxii. 51.) And though he were in highest authority, and had a promise of the people to believe whatsoever he said, (Exod. xix. 8 ; XX. 19 ; xxiv. 3.) he assigneth no place for his own sons to aspire either to the kingdom, or to the high priesthood ; but leave th them in the mean degree of common Levites. All which things declare most manifestly that he was void of all earthly and carnal affections in his writings, as was meet for the penman and scribe of God. Whereunto also may be added that he ^vriteth of himself, (Numb. xii. 3.) that he was very meek, above all the men which were upon the face of the earth, which no wise man would in such sort report of himself, if he were left to his own discretion. Utv^^d^"*" ^^^' ^^^ quality and condition of the penmen of these holy dition of the writings ; some of whom were never trained up in the school of 8J^^y° man, and yet in their writings show that depth of wisdom that

Scripturet.

* This is doubtful. The Sept reads Ovyarfya rod aJ^K^v rod wcjpbs t^vrov. And the word WTT which we render hitfaiker^s sister^ may also signify his cousin german. At all events, the marriage of an aatii^ was not forbidden till afterwards. (Ler. z?iiL 12, 14.)

PROOFS THAT GOD IS THE AUTHOR OF THE SCRIPTURES. 9 the most learned philosophers could not attain unto. Some also were before professed enemies to that truths whereof afterwards they were writers. Amos was no prophet, but an herdsman, and a gatherer of wild figs. (Amos vii. 14.) Matthew, a publican, employed only in the gathering of toll; (Matt. ix. 9.) Peter, James, and John, fishermen, of whose liberty of speech, when the chief priests and the elders of Jerusalem beheld, and understood that they were unlettered and ignorant men, it is recorded, (Acts iv. 13.) that they marvelled^ and took knowledge of them that they had been with Jem. Paul, from a bloody persecutor converted to be a preacher and a writer of the gospel, shewed by that sudden alteration, that he was moved by a command from heaven to defend that doctrine which before he so earnestly impugned. IV. The matter of the holy Scripture being altogether of 4. The heftheavenly doctrine, and savouring nothing of earthly or worldly tw of SJly aflfections, but every where renouncing and condemning the Scnp*'"**- same, declareth the God of heaven to be the only inspirer of it. V. The doctrine of the Scripture is such as could never breed 5. The docin the brains of man; three ^persons in one God; God to become Scriptares " man; the resurrection, and such like, man's wit could never?^**^* . iiiiniaii cftDft" hatch, or if it had conceived them, could never hope that any city. man could believe them. VI. The sweet concord between these writings, aild the per- 6. The confeet coherence of all things contained in them, notwithstanding MrenI the diversity of persons by whom, places where, times when, and ^^ ^* matter whereof they have written. For there is a most holy and ther. heavenly consent and agreement of all parts thereof together, though written in so simdry ages, by so sundry men, in so distant places. One of them doth not gainsay another, as men's writings do; and our Saviour Christ confirmeth them all. (Luke xxiv. 44.) VII. A continuance of wonderful prophecies, foretelling 7. The protbings to come so long before, marked with their circumstances; lu^lintheir not doubtful like the oracles of the Heathen, or Merlin's pro- due time. phecies, but such as expressed the things and persons by their names, which had all, in their times, their certain performance. And therefore imto what may we attribute them but to the inspiration of God? (Vide Calvin. Institut. lib. 1. cap. 8.) Thus

10 PROOFS THAT GOD IS THE AUTHOR OP THE SCRIPTURES. was the Messiah promised to Adam four thousand years before he was bom, (Gen. iii. 15.) and to Abraham nineteen hundred and seventeen years before the accomplishment. (Gen. xii. 3.) The deliverance of the Israelites from Eg3rpt to the same Abraham four hundred years before. (Gen. xv. 13, 14.) The prophecies of Jacob (Gen. xlix.) concerning the twelve Tribes, were not fulfilled till after the death of Moses ; and that of the continuance of the Tribes and kingdoms of Judah held imtil the coming of Christ. In 1 Kings xiii. 2, 3. there is delivered a prophecy concerning Josiah by name, three himdred and thirtyone years, — and in Isa. xlv. 1. concerning Cyrus, one hundred years, before either of them were born. Daniel's prophecies, and that especially of the seventy weeks, (Dan. ix. 24.) are wonderful. So likewise are those of the rejection of the Jews, the calling of the Gentiles, the kingdom of antichrist, &c. some of which now we see fulfilled, a The ma- VIII. The great majesty, full of heavenly wisdom and autho- ' ^~ and

ority of rity, such as is meet to proceed from the glory of God, shining &TiJti^ ^^ ^^ *^® Holy Scripture; yea, oftentimes under great simplicity of words, and plainness and easiness of style; which nevertheless more affecteth the hearts of the hearers, than all tlie painted eloquence and lofty style of rhetoricians and orators; and argueth the Holy Ghost to be the author of them. (1 Cor. i. 17, 21,24; ii. 15.) 9. The mo- IX. In speaking of the matters of the highest nature, they go Uimtoptf? '^ot about to persuade men by reasons, as philosophers and n]ade,iiot orators; but absolutely require credit to be given to them, but com- * because the Lord hath spoken it. They promise eternal life to "*° '* the obedient, and threaten eternal woe to the disobedient; they prescribe laws for the thoughts, to which no man can pierce; they require sacrifice, but they prefer obedience; they enjoin fasting, but it is also from sin; they command circumcision, but it is of the heart; they forbid lusting, coveting, &c. which is not to be found in any laws but in his that searcheth the heart. 10. The end X. The end and scope of the Scriptures is for the advancethe S^ ^ ment of God's glory, and the salvation of man*s soul. For they tnTM, which treat either of the noble acts of God and of Christ, or the salva- IB CroCl 8 glory. tion of mankind. And therefore by comparing this with the former reason, we may frame this argument; if the author of

PROOFS THAT GOD IS THE AUTHOR OF THE SCRIPTURES. 11 the Scriptures were not God, it must be some creature; if he were a creature, he were either good or bad: If a bad creature, why forbids he evil so rigorously, and commands good so expressly, and makes his aim at nothing but God's glory, and our good? If he were a good creature, why doth he challenge to himself that which is proper to God only, as to make laws for the heart, to punish and reward eternally? If it were no creature, good nor bad, it must needs be God. XL The admirable power and force that is in them to con- 11. Their Tert and alter men*s minds, and to incline their hearts from vice power to virtue, (Psalm xix. 7, 8; cxix. Ill; Heb. iv. 12; Acts xiii. 12.) though they be quite contrary to men's affections. XII. The writers of the holy Scriptures are the most ancient 12. Their of all others. Moses is ancienter than the gods of heathen, who ■"^^^^"^ylived not long before the wars of Troy, about the time of the Judges; and the youngest prophets of the Old Testament match the ancientest philosophers and historians of the heathen. XIII. The deadly hatred that the devil and all wicked men 13. The har carry against the Scriptures, to cast them away and destroy them, J^ and ^* and the little love that most men do bear unto them, prove them wicked men to be of God. For if they were of flesh and blood, then flesh ^em. and blood would love them and practise them, and every way regard them more than it doth; for the world loveth his own, as our Saviour Christ saith. (John xv. 19.) But we (being but carnal and earthly) savour not the things that be of God, as the apostle saith, (1 Cor. ii. 14.) and until the Lord open our hearts and we be bom again of God's Spirit, and become as new born babes, we have no desire unto them. (1 Pet. ii. 2.) XIV. The marvellous preservation of the Scriptures. Though 14 7^^ none in time be so ancient, nor none so much oppugned, yet God Pp^^^ri*" hath still by his providence preserved them, and every part of ture. them. XV. The Scriptures, as experience sheweth, have the power 15. Their of God in them, to humble a man, when they are preached, and ^i5e*2 to cast him down to hell, and afterward to restore and raise "MP ^^ him up again. (Heb. iv. IS; 1 Cor. xiv. 25.) again. We will now show how the holy Scriptures have the conso- The connant testimony of all men at all times since they were written, mony of all that they are the most holy word of God. JJ^"„** *"

12 PROOFS OF THE SAME FROM HUMAN TESTIMONY. 1. Joshua the servant of Moses, the first scribe of God, (to whom God spake in the presence and hearing of six hundred thousand men, besides women and children,) who was an eyewitness of many wonders, by which the ministry of Moses was confirmed, testifieth his writings to be the undoubted word of God. The same do the prophets which continued the history of the church in the time of the judges, both of Moses and Joshua. 2. All the prophets which successively recorded the holy story and prophecy by divine revelation, from Samuel unto the captivity, and from the captivity to the building again of the temple, and of the city, and sometimes after ; receiving the same books of heavenly doctrine from the former age, delivered them to their posterity. And Malachi, the last of the prophets, closeth up the Old Testament with a charge and an exhortation from the Lord, to remember the law of Moses delivered in Horeb, and to use the same as a school-master to direct them unto Christ, until he came in person himself. (Mai. iv. 4.) 3. From that time the church of the Jews, until the coming of Christ in the flesh, embraced the former writings of the prophets as the book of God; and Christ himself appealeth unto them as a sufficient testimony of him. (John v. 39.) The Apostles and the Evangelists prove the writings of the New Testament by them ; and the catholic church of Christ, from the apostles* time unto tliis day, hath acknowledged all the said writings, both of the Old and New Testament, to be the undoubted word of God. Thus have we the testimony both of the Old church of the Jews, God's peculiar people and first-bom, to whom the oracles of God were committed, (Acts vii. 38; Hos. viii. 12; Rom. iii. 2 ; ix. 4.) and the New, of Christians ; together with the general account which all the godly at all times have made of the Scriptures, when they have crossed their nature and courses, as accounting them in their souls to be of God ; and the special testimony of martyrs, who have sealed the certainty of the same, by shedding their blood for them. Thereunto also may be added the testimony of those which are out of the church, heathens, (out of whom many ancient testimonies are cited to this purpose by Josephus contra Appion,) Turks, and Jews (who to this day

THE TESTIMONY OF THE SPIRIT IN THE HEART. 13 acknowledge all the books of the Old Testament,) and heretics, The who labour to shroud themselves under them, &c. There are eies^ne? also some divine testimonies which may be added to this, as, the writen first, the known miracles (which the devil was never able to do) tures! ^ that did so often follow the writers and teachers of the Scriptures; and secondly, the manifold punishments, and destruction of those that have reviled and persecuted the same. As however these motives of themselves are not sufficient to Thetework saving faith, and persuade us fully to rest on God's word, ^^g'jriUn besides all these, it is required, that we have the Spirit of God, thehearuof as well to open our eyes to see the light, as to seal up fully into our hearts that truth which we see with our eyes. For the same holy Spirit that inspired the Scripture (1 Cor. ii. 10 ; xiv. 37 Ephes. i. 13.) incline th the hearts of God's children to believe what is revealed in them, and inwardly assureth them above all reasons and arguments, that these are the Scriptures of God. Therefore the Lord by the prophet Isaiah, promiseth to join his Spirit with his word, and that it shall remain with his children for ever. (Isa. lix. 21.) The same promiseth our Saviour Christ unto his disciples, concerning the Comforter, which he would send to lead them into all truth, to teach them all things, and to put them in mind of all things which he had said unto them, (John xiv. 36 ; xv. 26.) The Lord by the prophet Jeremiah also promiseth to put his laws into their minds, and to write them in the hearts of his children; (Jer. xxxi. 33.) and St. John saith to the faithful, that by the anointing of the holy Spirit which is on them, they know all things. (1 John ii. 20.) This testimony of God*s Spirit in the hearts of his faithful, as it is proper to the word of God, so it is greater than any human persuasions grounded upon reason, or witness of men; unto which it is unmeet that the word of God should be subject, as papists hold, when they teach that the Scriptures receive their authority from the church. For by thus hanging the credit and authority of the Scriptures on the church's sentence, they make the church's word of greater credit than the word of God. Whereas the Scriptures of God cannot be judged or sentenced by any; and God only is a worthy witness of himself, in his wordy and by his Spirit; which ^ve mutual testimony one to the other, and work that assurance of faith in his children, that no

14 AUTHORITY OF SCRIPTURE INDEPENDENT OP THE CHURCH. human demonstrations can make, nor any persuasions or enforcements of the world can remove. That the authority of the Scriptures doth not depend upon the churchy appeareth also from these further reasons — 1. Because we believe the Scripture is a work of faith; but the church cannot infuse faith. 2. Any authority that the church hath, it must prove it by the Scriptures ; therefore the Scripture dependeth not upon the church. 3. If an infidel should ask the church how they are sure that Christ died for them, if they should answer, because themselves say so, it would be ridiculous ; when they should say, because the Scripture teacheth so, &c. The holy Scriptures are comprehended in— 1. The books of the Old Testament, in number nine and thirty, (which the Jews, according to the number of their letters, brought to two and twenty) written by Moses and the prophets, who delivered the same unto the church of the Jews. (Rom. iii. 2.) 2. The books of the New Testament, in number seven and twenty, written by the apostles and evangelists, who delivered them to the church of the Gentiles. (Rom. i. 16. Rev. i. 11.) The books of the Old Testament were written in Hebrew, which was the first tongue of the world, and the most orderly speech, in comparison of which all other languages may be con demned of barbarous confusion; but chosen especially, because it was the language at that time best known imto the church, (teaching that all men should understand the Scriptures.) Only some few portions by the later prophets were left written in the Chaldean tongue, (imderstood by God's people after their carrying away into Babylon) namely, Jer. x. 1 1. Dan. ii. 4. to vii. 28. and Ezra iv. 8. to vi. 19. and vii. 12 to 26, That the Our SaviouT saith, (Matt. v. 18.) that one jot or one tittle of the Old shall in no wUe pcui from the law; whereby it should appear wM^n? ^^^ ^^ '^^ ^*^ ^^^ prophets (for of both he speaketh immewritten with diately before) had vowels and points. God also by Moses cornpoints, manded the law to be written upon two great stones at the entrance of the people into the land of promise, that all strangers might read and know what religion the children of Israel pro-

DIVISIONS OF HOLY SCRIPTURE. 15 fessed; and he commanded that it should be written well and plainly, or clearly, (Deut. xxvii. 8.) which could not be performed, except it were written with the vowel points. Whereunto also belong all those places of Scripture, which testify of the clearness and certainty of the Scripture, which could not at all be, if it lacked vowels, * The books of the Old Testament are the books of Moses (otherwise called the law) and the prophets; for so are they oftentimes divided in the New Testament, (Matt. v. 17.) and in many other places. Where it is to be understood, that the law is taken for the whole doctrine of God delivered by Moses, which containeth not only the law, but also promises of mercy in Christ, as he himself saith, (John v. 46.) Had ye believed Moses, ye would have believed me, for he wrote of me. And whereas our Saviour Christ, (Luke xxiv. 44.) unto the law and the prophets addeth the Psalms, which are a part of the prophets, it is because they were most familiar to the godly, and generally known of the people by the daily exercise of them, the former division notwithstanding being perfect. The books of Moses are five in number, which are called Genesis, Exodus, Leviticus, Numbers, Deuteronomy. The books of the Prophets are distinguished into historical and doctrinal; the former whereof contain the explication of the law by practice principally, the latter by doctrine chiefly. The historical books are twelve in number, viz. those of Joshua, Judges, Ruth; of Samuel, Kings, and Chronicles, two each; Ezra, Nehemiah, and Esther. The doctrinal books are distinguished into poetical and prosaical; which distinction is thought of many to be observed by our Saviour Christ, (Luke xxiv. 44.) where he under the name of Psalms comprehendeth all those books that are vmtten in the holy poetical style. The poetical books are such as are written in metre or poesy, containing, principally, wise and holy sentences, (whence also they may be called sentential,) and they are five in number, viz. * Rspectiiig thii long litigated and yet undecided question, the reader is referred to *Hflnie*s Introduction to the Study of the Scriptures,* (Vol. II. Part 1. ch. 1. f. 1.) where tbe arguments on both sides are ably and impartially stated. The weight of eyidence, the sathor ^ipreheiids, will be found to determine offaimt the antiquity of the vowel points. -Ed.

16 APOCRYPHAL BOOKS NOT CANONICAL. the book of Job, the Psalms, and Solomon's three books, the Proverbs, Ecclesiastes, and the Canticles. The prosaical books are such as are for the most part written in prose, and foretel things to come ; (whence also more especially they are termed prophetical, or vaticinal ;) of which kind are sixteen writers in number: four whereof are called the greater prophets, viz. Isaiah, Jeremiah, (to whose prophecy is annexed his book of Lamentations, though written in metre,) Ezekiel, and Daniel ; and twelve are called the lesser prophets, viz. Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah, Malachi. Which twelve of old were reckoned for one book; and therefore, (Acts vii. 4/2,) Stephen citing a place out of Amos v. 25. useth this form ; as it is written in the book of the prophets. Besides these, there are no other Canonical books of the Scripture of the Old Testament ; for those other books which papists would obtrude upon us for Canonical, are Apocr3rphal, that is to say, such as are to lie hid, when there is proof to be made of religion. And that they are no part of the Canonical Scriptures, appears from hence — 1. They are not written first in Hebrew, the language of the church before Christ, which all the books of the Old Testament are originally written in. 2. They were never received into the canon of Scripture by the church of the Jews before Christ, to whom alone in those times the oracles of God were committed, (Rom. iii. 2.) nor read and expounded in their synagogues. See Josephus contra Appion. lib. 1. Eusebius lib. 3. cap. 10. * 3. The Jews were so careful to keep Scripture entire, that they kept the number of the verses and letters, within which is none of the Apocrypha. 4. The Scripture of the Old Testament was written by prophets, (Luke xxiv. 27. 2 Pet. i. 19.) but Malachi was the last prophet ; after whom all the Apocrypha was written. * We hare, he says, quoting from Josephas, 8t}o fidfa irphs ro7s iiKoat fil0\ia, rod vwnhs ^xoma xp^yov r^y ayaypa^r, tA 8ar(iiaf 0cia wewttrrtufittm. He adds, shortly after, S^Xoy 9*4ar\p fpy^, ir^f iifuis wpooifuw roU 18/oti ypdftfAofft' ro<r6vTov yip dtmpos ^ ^•WX'y*^®*? "ovTt wpoffBtiPot ris owtc t^cAciir lir* Jturwp, olht furoBtipat Trr^A^i}K(. —Ed.

ERRORS OF THE APOCRYPHAL BOOKS. 17 5. They are not authorized by Christ and his apostles, who do give testimony unto the scriptures. 6. By the most ancient fathers and councils of the primitive churches (after the apostles) both Greek and Latin, they have not been admitted for trial of truth, though they have been read for instruction of manners, as may appear by Euseb. lib. 6. cap. 18. (out of Origen), the council of Laodicea,'* Can. 59. (which is also confirmed by the sixth general council of Constantinople, Can. 3.) and many other testimonies of the ancient fathers. 7. There is no such constant truth in them, as in the canonical scriptures; for every book of them hath falsehood in doctrine or history,f of which the following are examples. In the book of Tobit, the angel maketh a lie, saying that he The erron is Azariah the son of Ananias, (Tobit v. 12.) which is far from Imhtl ^ the Spirit of God, and the nature of good angels that cannot sin. ^****"' There is also the unchaste devil Asmodeus, the seven angels which present the prayers of the saints, (Tobit xii. 15) and the magical toys of the fish*s heart, liver, and gall, for driving away of devils, and restoring of sight; all which savour not of the Spirit of God. (Tobit vi. 7, 8.) Judith in her prayer commendeth the fact of Simeon, (Gen. xxxiv. S6.) which the Holy Ghost condemneth, (Gen. xlix. 5.) and prayeth God to prosper her feigned tales and lies, (Judith ix. 2, 13.) Baruch saith, he wrote this book in Babylon, (chap. i. 1.) whereas it appeareth that he was with Jeremiah at Jerusalem, and went not from him. (Jer. xliii. 6.) Likewise he writeth for oiTerings and vessels, after the temple was burned: and in chap, vi. 3. Jeremiah writeth that the continuance of the Jews in Babylon shall be for seven generations, whereas the canonical Jeremiah prophesieth but of seventy years, (Jer. xxix. 10.) But ten years cannot make a generation, neither is it ever so taken in the canonical scriptures. * Tlus canon forbids priTate Pialmt to be sang in churches, or any books read there whick axe not canonical. The canonical books are enumerated in canon M; and the kDoks af Tobit, Judith, RxleiiastJcns, Wisdom, and the Maccabees, expressly excluded. f Jfnme^B opinion respecting the apocryphal books is thus expressed. Cayeat omnis apocrypha. Et si quando ea, non ad dogmatum yeritatem, sed ad signorum reyerentiam, rdnerit, aciat non eorum esse quorum titulis prsenotantur, multaque his admixta et grandis esae pmdentise aurum in luto quserere. Ad Ltam. — £o. C

18 ERRORS OF THE APOCRYPHAL BOOKS. The story of Susanna maketh Daniel a young child in the days of Astyages, and to become famous among the people by the judgment of Susanna ; whereas Daniel himself writeth otherwise of his carriage into Babylon^ in the days of Jehoiakim^ under Nebuchadnezzar, and of the means by which he was known first to be a prophet, (Dan. i. and ii.) The story of Bel and the Dragon speaks of Habakkuk the prophet, in the days of Cyrus; whereas he prophesied before the captivity of Babylon, which was seventy years before Cyrus. The writer of first book of Maccabees, writing an history of things said and done, doth not much intermix his own judgment, and therefore doth err the less ; yet is his narration contrary to the second book of Maccabees, in many places, and to Josephus in some things : For example, the first book of Maccabees saith, that Antiochus died at Babylon in his bed, being grieved in mind for tidings brought to him out of Persia, (1 Mac. vi. 8. 16.) But in the first chapter of the second book of Maccabees, it is said, (ver. 15, 16.) that he was cut in pieces in the temple of Nanea; and in the ninth chapter of the same book, that he died of a grievous disease of his bowels, in a strange country, in the mountains, {2 Mac. ix. 8.) The second book of Maccabees is far worse. For the abridger of Jason*s Chronicle, who set it forth, doth not only confound and falsify many stories, (as is easy to be proved out of the first book of Maccabees, Josephus, and others) but also whilst he giveth his sentence of divers facts, doth more bewray the weakness of his judgment. As he commendeth Razis for killing himself, {2 Mac. xiv. A&.) and Judas for ofiering sacrifice for the dead that were polluted with idolatry, (2 Mac. xii. 45.) whereas it is to be thought rather, that the sacrifice was ofiered to pacify the wrath of God for them that were alive, that they should not be wrapped in the curse of the wicked, as in the story of Achan, (Joshua vii.) Yet he is the more to be borne withal, because he confesseth his insufficiency; (2 Mac. xv. 38.) which also agreeth not with the Spirit of God. The additions unto Esther are fabulous, convicted of many untruths by the canonical book ; as namely, 1. In the apocryphal Esther, Mordecai is said to dream in the second year of Ahasuerus, (ch. xi. 2.) but in the canonical, the seventh year,

ERRORS OF THE APOCRYPHAL BOOKS. 19 (Elsther li. 16.) And Bellarmine, making the dream in tlie seventh year, and the conspiracy in the second, maketh five years difference, and is contrary to ch. xi. 2. The true history saith that Mordecai had no reward, (Esther vi. 3.) the false saith he had, (ch. xii. 5.) 3. The true calleth Haman an Agagite, (Esther iii. 1.) that is, an Amalekite; the false calleth him a Macedonian, (ch. xvi. 10.) Abo the author of these additions describeth the countenance of the king to be full of cruelty and wrath, (ch. xv. 7.) yet he maketh Esther to say it was glorious like an angel of God, and full of grace, (ver. 13, 14.) either lying himself, or charging Esther with impudent lying and flattering. The book of Wisdom is so far off from being any book of the Old Testament, that it is aflLrmed by divers ancient writers, that it was made by Philo the Jew, who lived since Christ, as St. Jerome witnesseth in his preface to the Proverbs; howsoever the author would fain seem to be Solomon, (ch. ix. 8.) See his cruel sentence against bastards in chap. iii. 16 — 19. Jesus the son of Sirach sheweth the frailty of man in divers places of Ecclesiasticus, and namely ch. xlvi. 20. where he ac knowledgeth that Samuel indeed, and not a wicked spirit in the shape of Samuel, was raised by the witch of Endor, (1 Sam. xxviii.) Also ch. xlviii. 10. he understandeth the prophecy of Malachi of the personal coming of Elias, which our Saviour Christ doth manifestly refer unto John the Baptist, (Matt. xi. 14.) The third'* book of Esdras is full of impudent lies and fables, convicted by the book of Ezra, Nehemiah, Haggai, and Esther. For example, Ezra saith, that all the vessels of gold and silver which Cyrus delivered to Sheshbazzar were by Sheshbazzar carried from Babylon to Jerusalem, (Ezra i. 11.) This Esdras saith, they were only numbered by Cyrus, not sent, but afterwards Darius delivered them to Zerubbabel, and by him they were brought to Jerusalem, (Esdras iv. 44, 57.) The fourth book of Esdras is now rejected of the Papists themselves, as it was of Jerome; containing also many falsities, dreams, and fables, (chap. vi. 4d, 50 ; xiii. 43, 44, &c. and xiv. 21,28, &c.) * TIm anthor follows the Latin yulgate, in which the books of Ezra and Nehemiah are entitled the first and leoond books of Esdras.— Ed. C 2

so OF THE BOOKS OF THE NEW TESTAMENT. Of the book! Thus much for the books of the Old Testament; those of the New Testament were written in Greek, because it was the most

common language, best known then to the Jews and Gentiles: teaching that all kingdoms should have the scriptures in a language which they understand. The books of the New Testament are thus distinguished. They are of things revealed, I. Before the writing of them; which are either 1. Historical, five in number, containing the history of Christ in the foar gospels according to Matthew, Mark, Luke, and John; and that of his apostles in the Acts. 2. Doctrinal, containing 21 epistles; of Paul, to the Romans, Corinthians (2), Galatians, Ephesians, Philippians, Colossians, Thessaloniaus (2), Timothy (2), Titas, Philemon, Hebrews; and of James, Peter (2), John (3), and Jude. II. After the writing of them, as the Apocaljrpse, or Revelation of St. John, which is the prophetical book of the New Testament Howsoever in ancient time these books have not been all received vnth like consent, yet they have the testimony of all ages, that they, and they alone, are the holy scriptures of the New Testament; and there is nothing in any of them repugnant to the rest of the canonical scriptures. We observe, moreover, that not any books of the canonical scriptures were ever lost; for as to the book of Gad and Nathan, (1 Chron. xxix. 29.) of Ahijah and Iddo, (2 Chron. ix. S9.) and Paul's epistle to the Laodiceans, (Col. iv. 16;) the two former books were not canonical scripture, but civil chronicles wherein the matters of the commonwealth were more largely vrritten, as the chronicle of the Medes and Persians, (Esther x. 2.) and the epistle mentioned Col. iv. 16. was rather of the Laodiceans to Paul, than of Paul to the Laodiceans.* Si oTSe*^ The properties of the Holy Scripture are, that holy Soiptmei. Am * Botemnnller ibinkB it highly prohable, thai by the epiitle from Laodicea, St Psol meant a letter addressed to him by the church at that place, in answer to which he vroto the epistle to the Colossians, as being the larger chnrch, desiring that they would send it to the Laodiceans, and get a copy of the epistle which the latter had sent to St. Paul, in order that the Colossians might better understand his reply. — Ed.

THE PROPERTIES OF HOLY SCRIPTURE. 21 L They are perfectly holy in themselves and by themselves; 1. Holy. whereas all other writings are profane, further than they draw some holiness from these, which is never such, but that their holiness is imperfect. 2. The authority of these holy writings, inspired of God, is 2. Highest highest in the church, as the authority of God; whereunto no learning or decrees of angels or men, under what name or colour soever it be commended, may be accounted equal, (Gal. i. 8, 9 ; 2 Thess. ii. 2.) neither can they be judged or sentenced by any. 3. The books of Holy Scriptures are so sufficient for the know- a. Suffident ledge of Christian religion, that they do most plentifully contain JJiy^* all doctrine necessary to salvation, they being perfectly profitable to instruct to salvation in themselves, and all other imperfectly profitable thereunto, further than they draw from them. Whence it followeth, that we need no unwritten verities, no traditions or inventions of men, no canons of councils, no sentences of fathers, much less decrees of Popes, to supply any supposed defect of the written word, or to give us more perfect directions in the worship of God, and the way of life, than is already expressed in the canonical scriptures, (Matt, xxiii. 8 ; John v. 39 ; Matt. XV. 9.) Finally, these Holy Scriptures are the rule, the line, the square, and light, whereby to examine and try all judgments and sayings of men and angels, (John xii. 48 ; Gal. i. 9.) All * traditions, revelations, decrees of councils, opinions of doctors, &c. are to be embraced so far forth as they may be proved out of the divine scriptures, and not otherwise; so that from them only all doctrine concerning our salvation must be drawn and derived: that only is to be taken for truth in matters appertaining to Christian religion, which is agreeable unto them, and whatsoever disagreeth from them is to be refiised. For since God hath appointed the Holy Scriptures which bear That the witness of Christ (John v. 39.) to be written for our learning, ^"P^'^^S^ •i ii •• arc ft pericGi { Rom. XV. 4.) he vnll have no other doctrme pertaming to eter- rule for docnal life to be received, but that which is consonant unto them, a^dlud^!^ and hath the ground thereof in them; therefore unto them only *^°°* * Tims Angnit. de Unit. EccL Non audiaxnas haec dico, hsec dicis, led andiamas, hsc dicit Dominiu. Nob hnmanis docuinentiB, sed diyinis oraculis sanctam ecdetiand denonatrvi. In icriptiirii saDctis canonicis earn lequiramns. — Ed.

22 THE PROPERTIES OP HOLY SCRIPTURE. is the church directed for the saving knowledge of God, (Ismah viii. 20. Luke xvi. 29, 31.) Insomuch that all prophecies, revelations, and miracles, are to be judged by their consent with the law of God written by Moses, to which nothing is to be added, nor any thing to be taken away from it, (Deut. xii. 32 ; xiii. 1 , 2.) Yea, Christ himself appealeth to the trial of those things which Moses did write of him (John v. 46.) being none other in any respect, but even the same whom Moses in the law and the prophets (which were the interpreters and commentators upon the law written by Moses) did write of, (John i. 45.) And his apostles preaching the gospel among all nations, taught nothing besides that which Moses and the prophets had spoken to be fulfilled in Christ, as St. Paul testifieth, (Actsxxvi. 22.) seeing that as he taught, all the rest of the apostles did teach. Again, the apostle Paul, (2 Tim. iii. 15.) doth expressly affirm that the Scriptures are able to make us wise unto salvation ; and reasons which may be gathered out of the two verses following, do plainly prove it. For, 1. God being the author of these books, they must needs be perfect, as he himself is ; who being for his wisdom able, and for his love to his church willing, to set down such a rule as may guide them to eternal life, hath not failed herein. 2. They are profitable to teach all true doctrine, and to confute the false ; to correct all disorder private and public, and to inform men in the way of righteousness. 3. The man of God, that is, the preacher and minister of the word, is thereby made complete and perfect, sufficiently furnished unto every good work or duty of the ministry. And this last reason holdeth most strongly ; for the people being to learn of the minister, what to believe and what to do ; and more being required of him, that must be the eye and mouth of all the rest ; if he may be perfectly instructed by the Scriptures, they are much more able to give every common man sufficient instruction. Again, seeing that the minister is bound to disclose the whole counsel of God to his people, (Acts xx. 27.) he being thereunto fully furnished out of the treasury of the word of God, it followeth that by him out of the Scriptures they may also be abundantly taught to salvation. We have also this further proof of the sufficiency of the Scriptures, in that the five

THE SUFFICIENCY OF HOLY SC^RIPTURE. 33 books of Mosesy which was the first holy Scripture delivered to: the churchy was sufficient for the instruction of the people of that time in all that God required at their hands; as appeareth by that they were forbidden to add any thing unto it, or to take any thing from it, but to do that only which was prescribed by the law. (Deut. xii. 32.) The prince and the people are commanded to be directed thereby altc^ether, and not to depart from it, either to the right hand or to the lefl. (Deut. xvii. 20.) How much more the law and the prophets, (which did more at large set forth the doctrine delivered by Moses, both in precepts and promises, in practice and example,) was sufficient for the time that succeeded until John the Baptist? (Matt. xi. 12, 13. Luke xvi. 16.) We can also allege for this purpose, the Scriptures following, as Psalm xix. 7, where David saith, " the law of the Lord is perfect, converting the soul;*' and Psalm cxix. 96, '^ I have seen an end of all perfection, but thy commandment is exceeding large." Luke xvi. 29. Abraham in the parabolical story testifieth that Moses and the prophets were sufficient to keep men from damnation. John V. 39. Our Saviour Christ affirmeth of the Scriptures of the Old Testament, that they were witnesses of him in whom our salvation is perfect. Acts xvii. 11. The Bereans are commended for examining the doctrine of the apostles by the Scriptures of the Old Testament. Acts xx\i. ^. Paul taught nothing but that which Moses and the prophets had vnritten of Christ to be fulfilled. 1 John i. 2f 3. John saith, what they had heard and seen, that they delivered. Gral. i. 8, 9. Paul vrished that if an angel from heaven came and taught any other doctrine, we should hold him accursed. Apoc. xxii. 18, 19. There is a curse pronounced against him that addeth any thing or taketh away anything from Scripture. 1 Cor. iv. 6. Paul saith, that no man must presume above that which is written.* John XX. 31. John saith, that these things are v^itten that we might believe that Jesus is the Christ, the Son of God, and * It may be doubled whether this text bears upon the subject. Ostervald's French tnuulation seems to give the true sense of the passage, * Afin que vous apprenioz en nos penonnes i ne pas penser autrement que ce que je viens de tous ecrire/— £d.

24 SUFFICIENCY OF SCRIPTURE. OBJECTIONS ANSWERED. that believing, we might have life through his name ; where he speaketh not only of his gospel, but (being the survivor of the rest of the apostles) of all their writings. Seeing then that faith by those things that are written, and eternal salvation by faith, may be attained, it ought to be no controversy amongst Christians, that the whole Scripture of the Old and New Testament doth most richly and abundantly contain all that is necessary for a Christian man to believe and to do for eternal salvation. Ob|eGtioni It is however objected by those who quarrel against this most Sffirienc?* rich and plentiful treasure of the Holy Scriptures, that we ^ the Holy receive many things by tradition which are not in Scripture, aniweid. and yet believe them ; as Mary's perpetual virginity, and the baptism of infants. To which we answer, that we make not Mary's perpetual virginity any matter of religion ; but a likely opinion so far as it can be maintained. And as for the baptism of infants, it is sufficiently warranted by reasons of Scripture, though not by example. It is also farther objected, that it is by tradition, and not by Scripture, that we know such and such books to be Scripture ; but, though new beginners do first learn it from the faithful, yet afterwards they know it upon grounds of Scripture, as an ignorant man may be told of the king's coin, but it is not the telling, but the king's stamp, that maketh it current and good coin. Again, it is objected, that it was by tradition, and not by Scripture, that Stephen knew Moses to be forty years old when he left Pharaoh : (Acts vii. 23,) That Luke knew a great part of the genealogy of Christ : (Luke iii.) That Jude knew Satan's striving for Moses* body, (Jude v. 9.) and the prophecy of Enoch: (ver. 14.) That Paul knew Jannes and Jambres, {2 Tim. iii. 8,) and the saying of Christ, that it is more blessed to give than to receive. (Acts XX. 35.) And it is admitted that such particular histories or speeches might be received from hand to hand, but no different doctrine from that which was written. Lastly, the apostle's testimony is objected, (1 Cor. xv. 2, and 2 Thess. ii. 15.) '' Hold the traditions which you have been taught, whether by word or our epistle." But by traditions in this place, he meaneth the doctrine he delivered unto them, which was nothing different from that which is contained in the Scriptures.

THE PERSPICUITY OF HOLY SCRIPTURE. 25 The Scriptures then are a rule and a line; not indeed (as the Church of Rome imagineth,) like a rule of lead, which may be bowed every way at men's pleasure; but like a rule of steel, that is firm and changeth not. (Matt. t. 18. Psalm xix. 9.) For seeing they are sufficient to make us wise unto salvation, (as is before proved,) it followeth of necessity that there is a most certain * rule of truth for instruction both of faith and works, to be learned out of them by ordinary means of reading, prayer, study, the gifts of tongues and other sciences, to which God promiseth the assistance of his grace, (John v. 39. James i. 5.) And this sword of the Spirit, which is the word of God written, as the example of Christ our captain sheweth, (Matt. iv. 4, 7, 10.) is delivered unto us by the Holy Ghost, both to defend our faith, and to overcome all our spiritual enemies, which are the Devil and his instruments, false prophets, heretics, schismatics, and such-like. (Ephes. vi. 17.) Therefore the Holy Scriptures are not as a nose of wax, or a leaden rule, (as some Papists have blasphemed) that they may be so writhed every way by impudent heretics, but that their folly and madness, as the apostle saith, (2 Tim. iii. 9.) may be made manifest to all men. In r^ard to the perspicuity of the Holy Scriptures, it may Of the perbe observed that there are some hard things therein that have X^oly^^ proper relation to the time in which the Scripture was written Scripturei. or uttered, or which are prophecies of things to be fulfilled hereafter, which if we never understand, we shall be never the worse for the attaining of everlasting salvation. There are also other things in Scripture belonging to the saving knowledge of God, all which are dark and difficult unto those whose eyes the God of this world hath blinded, (2 Cor. iv. 4. 2 Pet. iii. 5. John viii. 43.) but unto such as are by grace enlightened and made willing to understand, (Psalm cxix. 18.) howsoever some things remain obscure, {2 Peter iii. 16.) to exercise their diligence, yet the fundamental doctrine of faith, and precepts of life, are all plain and perspicuous. For all doctrine necessary to be known unto eternal salvation, issetforth in the Scriptures most clearly and plainly, even to the capacity and understanding of the simple and unlearned: so far is it from truth that the Scriptures should be dan- * Scripturse reguls yeritatis. TertulL--£o.

26 THE PERSPICUITY OF HOLY SCRIPTURE. gerous to be read of the laity, as Papists hold. In proof of which we note, that 1. In Deut. XXX. 11. Moses taketh heaven and earth to witness that in the law which he had written, he hath set forth life and death, and that they can make no excuse of difficulty or obscurity. This commandment which I command thee this day is not hidden from thee^ neither is it far off^ &c. which Paul also, (Rom. X. 16,) applieth to the gospel. 2. In Psalm xix. 7, the prophet David testifieth that the law of the Lord is perfect y converting the soul; the testimonies of the Lord are true, giving wisdom to the simple ; and Psalm cxix. 105 ; Thy word is a lamp unto my feet, and a light unto my paths. 3. In Prov. i. 4. It giveth subtlety to the simple, and to the young man knowledge and discretion ; and Prov. viii. 9. All the words of wisdom are plain to him that understandeth. 4. In Isa. xlv. 19. The Lord saith, / have not spoken in secret, in a dark place of the earth ; I said not unto the seed of Jacob, Seek ye me in vain. 5. In 2 Cor. iv. 3. Paul saith. If our gospel be hid, it is hid to them that are lost, &c. 6. In 2 Peter i. 19. Peter commendeth Christians for taking heed to the word of the prophets, as unto a Ught that shineth in a dark place, &c. 7. The Scripture is our father's letter to us, and his last will to shew us what inheritance he leaveth us. But friends write letters, and fathers their wills, plain. 8. It were to accuse God of cruelty, or desire of man's destruction, to say that he should make the means of their salvation hurtful unto them. 9. Women and children have read the Scriptures. In 2 Tim. iii. 15. St. Paul affirmed that Timothy was nourished up in the Scriptures from his infancy ; namely, by his Grandmother Lois, and his Mother Eunice, whom the same apostle commendeth, (2 Tim. i. 5.) If little children are capable of the Scriptures -by the small understanding they have, and less judgment ; there is none so gross (which hath the understanding of a man) but may profit by it, coming in the fear of God, and invocation of his name.

PERSPICUITY OF SCRIPTURE. OBJECTIONS ANSWERED. 27 But here the Papists have many things to object against us, ThePapitto to prove that the Scriptures are dark and hard to be under- J^^^ stood: andy I. That the matters contained in them are divine, high, and beyond man's reason; as the Trinity, the creation out of nothing, &c. To which we answer, that these matters indeed are above human reason, and therefore are we to bring fiiith to believe them, not human reason to comprehend them. But they are deUveredin Scripture in as plain terL as such matter can be. II. Peter saith that some things in PauVs Epistles be hard, and forested by unlearned and unstable men, (2 Peter iii. 16.) But first, he saith not that all Paul's Epistles are hard, only something in them, which we grant. And, secondly, they are the wicked and unsettled in knowledge that wrest them, as gluttons and drunkards abuse meat and drink. III. If the Scriptures, say they, were not dark, what need so many commentaries upon them, and why are they so full of parables and allegories as they are? We reply, that the whole ^ doctrine of salvation is to be found so plain, that it needeth no conunentary. And commentaries are for other places that be dark, and also to make more large use of Scripture than a new b^^inner can make of himself, which we see necessary in all human arts and sciences. Further, though the speech of Scripture seem hard at first, yet by custom it becometh easy, as reading doth to children. IV. The godly eunuch saith, he could not understand the Scripture without an interpreter, (Acts viii. 31.) But though he understood not some harder places, yet that hindered him not firom reading plainer places. V. The multitude of learned men that fall into heresies, which they labour to confirm by Scripture, proveth, they say, that the Scripture is dark. But it is their naughty hearts, that come not with an humble and godly afiection, that maketh them do so. And though, as they assert, VI. We see by experience, that there are many that daily read the Scriptures, and yet understand not the thousandth part of them, it is because they read them not with care and conscience, with prayer and study; but like the women who are always learning, and never come to the knowledge of the truth, (2 Tim. i. 7.)

28 OP THE TRANSLATIONS OF HOLY SCRIPTURE. VII. If the Scriptures then be so plain and perspicuous, what need, they ask, is there of an interpreter ? We answer, First, to unfold obscure places, (Acts viii. 31) Secondly, to inculcate and apply plain texts. (2 Peter i. 12. 1 Cor. xiv. 3.) The truth is, that it hath pleased God to leave some places obscure in the Scriptures, Why God I. That we might know that the understanding of God's ■ome placet word is the gift of God, and therefore might beg it of him by obi^^""" continual prayer. 2. Lest we should flatter our wits too much, if all things could presently be understood by us. 3. That the word, for the high and heavenly mysteries contained therein, might be highly accounted of, which for the plainness might be less esteemed. 4. That profane dogs might be driven away from these holy mysteries, which are pearls prized highly by the elect alone, ^ (Matt. xiii. 4<o.) but would be trodden down by swine. (Matt, vii. 6.) 5. That we might be stirred up to a more diligent search of the same. 6. That we might esteem more of the ministry which God hath placed in the church, that by the means thereof we might profit in the knowledge of these mysteries. Of thetnm*. The right understanding of the Scriptures, in respect of the SenpSunJ words thereof, is to be had out of the original text or translations of the same ; for the sense or meaning, only out of the Scriptures themselves, (Nehem. viii. 8.) which by places plain and evident do express whatsoever is obscure and hard touching matters necessary to eternal salvation. Moreover the interpretation of words must be had out of the original languages, because in them only the Scriptures are, for the letter, to be held authentical. And as * the water is most pure in the fountain by the springing thereof, so the right understanding of the words of the Holy Scriptures is most certain in the original tongues of Hebrew and Greek, in which they were first written, and delivered to the church ; out of which languages they must be truly translated for the imderstanding of them that have not * Jerome writes to the Bame effect. Cogemur ad Hebneos recurreie et scientiae yeritatem de fonte magis quam de riTulit quaerere. In Zech. c. 8.— £o.

OBJECTIONS AGAINST VARIOUS READINGS ANSWERED. 92 the knowledge of those tongues. And we gather from hence that all translations are to be judged, examined, and reformed, according to the text of the ancient Hebrew and original Chaldee, in which the Old Testament was printed, and the Greek text, in which the New Testament was written; and consequently that the vulgar Latin translation approved by the Tridentine council for the only authentic text, is no further to be received of true Christians than as it agreeth with the original of the Hebrew and Greek texts.* And the same also must be said of the Greek translation of the Old Testament, commonly called the Septuagint, and approved by the Apostles themselves. For although the Apostles used that translation which was commonly received and read among the Gentiles and Jews that dwelt amongst them, where it differed not in sense from the true Hebrew, yet where it differed from it they left it, as by many examples may be confirmed."}- But how, it may be asked, can the certain understanding of the Scriptures be taken out of the original tongues, considering the difference of reading in divers copies both of Hebrew and Greek; as also the difficulty of some words and phrases, upon which the best translators cannot agree? To this we reply, that although in the Hebrew copy there Anobjectioii hath been observed by the Masorites some very few differences ^JJI^*^**" of words by similitude of letters and points; and by the learned dings anin the Greek tongue there are like diversities of reading noted in the Greek text of the New Testament, which came by fault of writers; yet in most by circumstance of the place and conference of other places, the true reading may be discerned. And albeit in all it cannot, nor the translator in all places determine the true interpretation, yet this diversity or difficulty can make no difference or uncertainty in the sum and substance of Christian religion, because the Ten Commandments and the principal texts of Scripture on which the Articles of our faith are grounded, the Sacraments instituted, the form of prayer * Thu Jerome. Lakinomm codiomn ritiotitatem ad Gnecam originem yolni reyocare. Ad MaitselL—ED. ■f See Jennne. Prol. in Matt; and Home's Introduction, Vol. II. Parti, ch. 9. for a coBflete daaaificatioD of the quotations firom the Old Tettament in the New. — Ed.

30 SCRIPTURE TO BE EXPOUNDED BY SCRIPTURE, taught, (which contain the sum or substance of Christian religion) are without all such diversity of reading or difficulty of translating, so plainly set down, and so precisely translated by consent of all men learned in the tongues, that no man can make any doubt of them, or pick any quarrel against them. Why the The true sense or meaning of the Scriptures must be learned ^fS^x- ^^^ °^ ^^ Scriptures themselves, because the Spirit of God alone pon^^ ^y is the certain interpreter of his Word written by his Spirit : for tores. the things of God knoweth no man, but the Spirit of God, (1 Cor. ii- 11.) and no prophecy of scripture is of any man's own interpretation : for prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost, (2 Pet. i. 20, 21.) The interpretation therefore must be by the same Spirit by which the Scripture was written ; of which Spirit we have no certainty upon any man's credit, but only so far forth as his saying may be confirmed by the Holy Scriptures. And we gather from hence, that no interpretation of holy fathers, popes, councils, custom, or practice of the Church, either contrary to the manifest words of the Scriptures, or containing matters which cannot necessarily be proved out of the Scriptures, are to be received as an undoubted truth. Moreover Scripture is to be interpreted by Scripture, according to the analogy of faith, (Rom. xii. 6.) and the scope and circumstance of the present place ; and conference of other plain and evident places, by which all such as are obscure and hard to be understood ought to be interpreted. For there is no matter necessary to eternal life, which is not plainly and sufficiently set forth in many places of Scripture, by which, other places that are abused by the devil or his ministers, may be interpreted. As our Saviour Christ giveth us example, (Matt. iv. 6.) when the devil abused the text of Scripture, (Ps. xci. 11.) declaring that this place must be so understood, as it may agree with that most evident and express commandment, (Deut. vi. 16.) Thou shalt not tempt the Lord thy God. The special uses of the Scripture rightly understood, are two : The use of 1. To teach doctrine, by laying out the truth, and confuting SI ^^ errors ; and, 2. To exhort out of it, by stirring us to good, and turning us

THE 8CRIPTURES TO BE READ OF ALL. 31 back from evil. Whereunto belong those four uses mentioned by the Apostle, (2 Tim. iii. 16.) two whereof are theoretical, pertaining to the information of our judgment in the matters of doctrine; viz. first, teaching of truth; secondly, reproving or convincing of errors. Two are practical, pertaining to the direction of our life and actions, viz. first, reformation or cor^ rectum of vice; under which is comprehended admonition; secondly, instruction^ or direction to good life; under which is comprehended exhortation and consolation, which is a special instruction to patience in adversities, (Rom. xv. 4.) The Holy Scriptures are reverently and profitably to be read wiio must and beard of all sorts and degrees of men and women, and ^-ij|l, therefore to be truly translated out of the original tongues into the language of every nation which desireth to know them. For the lay people as well as the learned must read the Scriptures, or hear them read, both privately and openly, so as they may receive profit by them; and consequently in a tongue they understand. (1 Cor. xiv. 2.) We prove that the Scriptures ought to be read and heard of Tliat all,, * - 111 r n • must read ali sorts of people, by these arguments following. the Scrip- 1. Moses commanded the book of the law to be read to all the 1^*^ children of Israel, men, women, children, and strangers that dwelt amongst them, that they might thereby learn to fear the Lord their God, and diligently to observe all the words of the law. (Deut. xxxi. 11, 12.) 2. There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel, with the women and little ones, and strangers that were conversant among them. (Josh. viii. 35.) So likewise did Josiah, (2 Kings xxiii. 2; 2 Chron. xxxiv. 30.) and Ezra, (Nehem. viii. 2, 3.) 3. David sheweth this to be the property of a godly man, and pronounceth him to be happy, whose delight is in the law of the Lord, and who studieth therein day and night. (Psalm i. 2.) 4. Our Saviour teacheth that ignorance of the Scriptures is the mother of error; not the mother of devotion, as papists have affirmed. (Matt. xxii. 29.) 5. Christ commandeth all men that seek eternal life in him, to search the Scriptures. Search the Scriptures^ for in them ye ikmk ye have eternal life, &c. (John v. 39.)

32 SCRIPTURE TO BE READ OF ALL. OBJECTIOXS ANSWERED. 6- The Bereans are commended for searching the Scriptures. (Acts xvii. 11.) 7. The Apostle Paul approved in Timothy, that he had learned the holy Scriptures from a young child. (2 Tim. iii. 15.) 8. The Apostle Peter commendeth the faithful for taking heed to the Scriptures of the prophets. (2 Pet. i. 19.) 9. Blessed is he that readeth, and they that hear the words of this prophecy. (Rev. i. 3.) 10. Let the word of Christ dwell in you richly, in all wisdom. (Col. iii. 16.) 11. Whatsoever things were written aforetime, were written for our learning, that we through patience, and comfort of the Scriptures might have hope. (Rom. xv. 4.) If the Scriptures be written for our learning, they are necessarily to be read by us. 12. Paul saith, he knew not sin but by the law. (Rom. vii. 7.) But the knowledge of sin is necessary for all that will repent and be saved; therefore also is the knowledge of the law necessary. 13. Luke saith, that he wrote the Gospel to Theophilus, that he might know the certainty of those things which before he was catechised in ; (Luke i. 4.) but every one ought to labour to be most certain of their salvation, &c. ^ecS^f*' Divers things are opposed by the adversaries, against the againitraul- necessity of the Scriptures, and the reading of them by all sorts : ^ptaiM ^ fi^^y There were many believers amongst the Gentiles in the answered. ^^^ q{ the Qld Testament, who yet wanted the Scripture, (which was kept in Jewry,) as Job and his friends. To which we answer, that those, if any such were after the law, (for Job was before,) were bound to have the Scripture when it was delivered by God ; and the Eunuch had it and read it. (Acts viii. 28.) They object, 2. The book of the law was lost for many years, as appearetb, (2 Kings xxii. 8.) and yet the church was then ; therefore it may want it. But the loss of that book doth argue rather the carelessness of the priests, in not keeping it ; and the sins of the people, in that God for a time deprived them of it. 3. The church of Christians many years after Christ, wanted the Scriptures of the New Testament, and contented themselves

SCRIPTURE TO BE READ OF ALL. OBJECTIONS ANSWERED. 33 with bare teaching. To this it may be replied, 1. Though the church for certain years then had not the New, they had the Old; and, 2. There passed not many years before the Gospels and Epistles of the Apostles were written; and in the mean time their heavenly doctrine, inspired from God, sufficed till they wrote, 4. If it be further argued that there be many poor countrymen, as ploughmen and shepherds, which never learned to read^ and yet are saved, though they never read Scripture; we answer, they ought to have learned to read, and being not able to read, they might hear the Scriptures read by others. But it is objected, 5. That if all ought to read Scripture, then should they understand Hebrew and Greek, wherein the Scripture was written; and indeed it were happy if they could understand Hebrew and Greek; but howsoever they may read trans* lations. And though Scripture ought to be read of all, yet it doth not follow hereof, that preaching and expounding of the Scriptures may be neglected as unnecessary. For God hath appointed not only reading, but also preaching of his wordy especially to apply it to the use of all sorts of men to their eternal salvation. (Rom. x. 13, &c.) So were the prophets interpreters of the law, as is before shewed. The Scribes and Pharisees taught in the chair of Moses. (Matt, xxiii. 2.) The Eunuch could not understand the prophecy of Isaiah without an interpreter. (Acts viii. 31.) The ministry of the word therefore is necessary, as the ordinary means unto salvation, (1 Tim. iv. 16.) and the people by reading and hearing of the Scriptures are better prepared to receive profit by preaching; not discharged from hearing the preacher. The sum of all that hath been delivered hitherto is this; that we should labour for a due knowledge of the true God, that we may know what we worship, and worship what we know. (1 Chron. xxviii. 9. John iv. 22. and xvii. 3.) That this knowledge of God is to be had partly by his works, namely, so much as may serve to convince man, and make him inexcusable, (Rom. i. 19, 20. Acts xiv. 15.) but most sufficiently by his word contained in the holy Scriptures, which therefore are called his testimonies, (Psalm cxix. 14.) because they testify of God, (John v. S9.) what he is, and how he will be served of us. Lastly, that D

84 SCRIPTURE TO BE READ OF ALL. OBJECTIONS ANSWERED. forasmuch as all that is written in the word of GroAf is written for our instruction and learning, (Rom. xv. 4.) therefore we, (being prepared by true prayer, sanctified by faith, and seasoned with the Spirit of sobriety and humility,) may safely learn so much as is revealed in the Scripture, for our profiting in the knowledge of God.

CHAPTER 11.

OF GOD AND HIS ATTRIBUTES, PERFECTION, WISDOM, AND OMNIPOTENCE. The first point of religion that we are taught in the Scriptures is, T^*J>V" that there is a God; and we make this the first point, because the Scripture saith. He that cotneth to God, must believe that he is. (Heb. xi. 6.) And if any have called this into question at any time, as saith the prophet David, (Psalm xiv. 1.) he sheweth also that it was by wicked, proud, and foolish men, whose lives were nothing else but abomination and corruption. (Psalm x. 4.) Their pretence for this wicked imagination is, because no man ever yet saw God; by which foolish argument they may deny also that there is any wind, or that man hath a soul; for no man yet ever saw them. But beside infinite testimonies of the Scriptures, (as Gen. i. 1. Psalm xix. 1.) the common consent of all nations approveth this truth; ♦ who rather worship any god, or gods, than none at all. And though man by nature doth desire to be exalted, and in respect of himself despiseth all other creatures, as wood and stone; yet when a piece of wood is firamed out like a man, and set in the temple, and man conceiveth an opinion that it is a God, he falleth down and worshippeth it. (Isa. xliv. 15, 17.) And though upon a sudden passion the wicked may seem to say there is no God, as the devil laboureth to tempt them, yet * Cicero uses the oune aignment. Ut poiro fiimiasimum hoc afferri videtor cur Deoi ee credamni, quod nulla gem tarn fera, nemo omnium tarn sit immanis, cujiu mentem Don imbuerit deorum opinio. T\ue. Quatt. i. 13. Again, Nullum est animal prseter hominem, quod habeat notitiam aliquam Dei; ipsisque in hominibiu nulla geps est neque tarn immansueta, neque tarn feia, qus non,. etiamsi ignoret qualem habere deum deceat, tamen habendum sciat De. Leg. i. 8. Seneca thiu writes to the same purpose. Multum dare solemus prssumptioni omnium hominum. Apud nos reritatis aigumentum eztat, aliqaid omnibus rideri; tanquam deos esse, inter alia sic colligimus, quod omnibus de Diis opinio insita est, nee ulla gens usquam est adeo extra leges moresque projecta, ut non abqoos Deos eredat JS^. 117. See also Aristot de Cselo. I. 3. JSX. V. H. II. 31.— Ed. D 2

3G REASONS TO PROVE THERE IS A GOD. their very conscience after doth check them ; and after all, they deny rather God's providence than his being, as appeareth by Psalm X. 4, 11. Among other reasons we have to prove that there is a God, we observe, 1. God's works of creation and providence, both ordinary and extraordinary. For first, the glorious frame of the world, the heavens and the earth, and the sea, and all that is in them, must needs argue that their maker was God, (Rom. i. 19, 20. Acts xiv. 17. Zech. xii. 1.) it being evident that the world could not be made by the creatures that are in it, neither could it make itself. As when a man comes into a strange country, and sees fair and sumptuous buildings, and finds nobody there but birds and beasts; he will not imagine that either birds or beasts reared those buildings, but he presently conceives, that some men either are, or have been there. 2. The creation of the soul of man,* endued with reason and conscience, doth especially prove the same. (Zech. xii. 1.) 3. The preserving of things created, together with the wonderful and orderly government of the world, day and m'ght, summer and winter, &c. manifestly prove the same. For example, bread is no better in itself than earth ; yet man is preserved by bread, and if he eat earth he dieth. The reason whereof must be attributed to the blessing of God, giving to the one force and power to nourish, more than to the other. 4. By the order of causes, even the heathens have found out that there must be a God ; seeing that of every effect there must needs be a cause, imtil we come to the first cause, which is the universal cause of the being of all things, and is caused of none. 5. If we shall observe in God's works an infinite multitude, a wonderful variety, (Psalm civ. 24.) as amongst so many millions of men, never an one like another in the compass of the face ; a most constant order, a seemly agreement, and an endless continuance, or pleasant intercoiurse of things coming and going, and what exceeding majesty is in them; we must needs attribute these things to a God. 6. The consciences of wicked men after sin are perplexed with * Thus Plato argues the Bebg of God from the existence of the human soul. — De Leg. p. 998. Ed.

REASONS TO PROVE THERE IS A GOD. 37 fear of being punished by some supreme judge, who disliketh and detesteth dishonest things, and exerciseth judgments upon the mind; which maketh the most ungodly miscreants, whether they will or no, to acknowledge'and tremble at him, &c. (Rom. ii. 15. Isa. xxxiii. 14; Ivii. 20, 21 ; Ixvi. 24. Psa. xiv. 5 ; liii. 5.) For a man that commits any sin, as murder, fornication, adultery, blasphemy, &c. albeit he conceal the matter never so close, that no man living know of it; yet oftentimes he hath a griping in his conscience, and fears the very flashing of hell-fire; which is a strong reason to shew that there is a God, before whose judgment-seat he must answer for this fact. 7. There is a devil that suggesteth temptations against God into the minds of men, and sometimes also really possesseth their bodies; which is a sufficient argument to prove that there is a God. 8. The death of the wicked, with God*s apparent judgments upon them, (beside the terror of their conscience,) and the dreadful punishment executed even in this world upon many atheists that have laboured to deny it, prove that there is a God. This is David*s argument. (Psalm ix. 16; Iviii. 10, 11.) 9. The same appeareth by the rewards of the godly, and the merciful preservation of those that trust in God, above and against natural means. 10. By the wonderful miracles which God hath wrought for his church. 11. By the foretelling of things to come so many thousand years before they were accomplished. 12. By the divers revelations he hath made of himself to men; as to Adam, Noah, Moses, &c. This ground being now laid, that there is a God, the Christian Of the nareligion informeth us, first, concerning his nature; secondly, ***^"^° ccmceming his kingdom; and that respectively as they have relation one to the other. (Acts viii. 12 ; xxviii. 23.) Concerning his nature, we are to know, first, what his essence is; secondly, to whom or what persons it doth belong. In the first he is considered in his Unity; in the second, in Trinity. The former whereof, in the Hebrew tongue is noted by the singular name of Jehovah, betokening the simplicity of essence; the latter by the plural term of Elohim, importing a distinction of persons in the godhead.

Of God'i Essence.

The name of God.

We can understand, however, what the essence of God is but very imperfectly; for all nature is not able to teach us what God is in himself, neither can man in nature comprehend him. (Job xxxvi. 26. 1 Tim. vi. 16.) All nature is not able to teach us what God is, because no work is able perfectly to express the worker thereof; and as all nature is a thing wrought by God, therefore it cannot perfectly teach us what God is. And it is evident that man cannot comprehend him, because, 1. The less cannot comprehend the greater. But every man is less than God, therefore no man can comprehend God. S. We cannot know the things created, much less can we know the Creator: as for example, we know that there be angels, and that every man hath a soul, but what manner of things they be we know not. 3. The Scripture saith, the judgments of God are past finding out, (Rom. xi. 33.) therefore much more is God himself past finding out. And the joys of heaven are unspeakable; much more therefore is- God himself unspeakable. But though his substance be past finding out of man or angels, yet may he be known by his properties and actions, (Amos iv. 13.) and we may conceive of him by his name, (Exod. xxxiii. 19 ; xxxiv. 5, 6. Ps. cxlv. 1, S, &c.) expressing what he is to us, though we be not able to know him according to the excellency of his glorious nature, only known unto himself, (Judges xiii. 18.) Therefore he said to Moses, (Exod. xxxiii. 20.) My face^ that is, the glory of my majesty, he doth not say, thou may est not, or thou shalt not, but thou canst not see, for there shall no man see me and live. But thou shalt see my back parts, that is, some small measure of my glory, so far as thou art able to comprehend it. And even as princes have their secrets, whereunto all their subjects are not made privy, neither is it lawful for them to search into them; and yet do they so far publish their commandments, as is profitable for them to know; so the Prince of all princes hath his secrets, unto which we are not privy, and into which we may not search: yet he hath so far revealed himself unto us, by his works and word, as is necessary and profitable for us to know. (Deut. xxix. 29.) We read in Scripture concerning the name of God, that when

OF THE ESSENCE AND NAME OF QOD. 39 (Exod. iii, 13.) Moses asketh of him this question. Behold^ when J shall came unto the children of Israel, and shall say unto them, the God of your fathers hath sent me unto you, if they say unto me. What is his name? What shall I say unto them? God retumeth this answer in the next verse; I AM THAT I AM; Thus shall thou say unto the children of Israel, I AM hath sent me unto you* From which we may learn, first, that we be careful to be instructed in all things concerning our calling, thereby to be able to answer all doubts that may be moved; secondly^ that asking anything concerning God, as of his name or nature, we must ask it of himself, who because now he speaketh not but by his ministers, interpreters of the Scriptures, {2 Con v. 20* Uosea xii. 10.) we must have our recourse unto them. And we learn out of God's answer, that the proper name of God is, / am that I am, or (as the Hebrew soundeth,) I will be what I will be; the Hebrews using the future time for the present, as that which noteth a continuance. By which words is set forth the mamier of the being and essence of God, far otherwise than the jHToper names of men; which declare either nothing of their nature and being, or else not the whole and full thereof. And two names of God in the Scriptures are derived from these words, viz. the name of Jehovah, and the name Jah; both which being drawn from this description of God, do set forth his essence and being; teaching us, that his eternal and almigh^ being (which no creature is able to conceive) dependeth of no other cause, but standeth of himself. Though the creatures have their being also, yet God only is said to be, because he only is of himself, and all other things have their being from him, so that in comparison nothing hath a being but God. Therefore the prophet saith, (Isa. xl. 17.) that all nations before him are nothing, yea to him less than nothing; and if men be nothii^, for whom the world was made, how much more are all creatures in heaven and earth nothing before him, and to him less than nothing? Forasmuch as God is in himself eternal, infinite, and incomprehensible, the first cause of all causes and efiects, there can no definition be given of him; seeing every definition is an explication of the nature of the thing defined, by words expressing the material and formal cause thereof. But of the first cause

40 OP THE PROPERTIES OR ATTRIBUTES OF GOD. there can be no causes, and therefore no words to express them ; for these over-reaching terms of thing, being, somewhat, nature, &c. which seem to contain the word God, as well as all other things created by him, do not express any material cause of God : neither do they contain these words God and creature, as the general doth his specials or kinds, but are spoken of them equivocally ; so that the term only, and not the definition of the term doth agree to them. For in the kinds or specials of one general there is no priority of nature, as is between the cause and effect ; neither is this word catise affirmed of God, but as a term of the art of logic. And if substance be that which upholdeth accidents, as Aristotle teacheth, neither may God be called a substance, for that in him are no accidents. But if substance be taken generally for a being, it may be said that God is a substance ; yet none otherwise than as he is a being ^ thing^ nature^ &c. And if there be no material cause, there can be no formal cause of God ; for although we read in the Scripture the form of Gody (Phil. ii. 6.) yet the form is not there taken for any cause of God : but either for that which God indeed is, or for that glory which of right belongeth unto him. For in speaking of God, whom no words of men are able to express, the Holy Ghost oftentimes condescending to the weakness of our understanding, useth such terms, as being known to men, do signify something that is like to that which God indeed is of himself, that we may understand so much as is expedient for us to know of him. Of the pro- The description of God then may be taken from the things auributes of whereby he doth manifest himself, called in Scripture his name, God. (Psalm cxlv. 1 — 3.) among which the chief and principal are his attributes or properties, viz. essential faculties of God according to the diverse manner of his working, (1 Pet. iii. 12. 1 John iv. 16.) which, though not communicable vrith the creatures, yet of some of them there are some shadows and glimpses in men and angels ; (as wisdom, holiness, justice, mercy, &c.) while other some are so peculiar to the divine essence, that the like of them are not to be found in the creatures, as simpleness, infiniteness, eternity, &c. These properties may be considered either in themselves, as they are essential, or in their works, or effects ; and are all per-

OF THE PROPERTIES OR ATTRIBUTES OF GOD. 41 feet, either as they be absolute, or as they be actual; absolute in himself, by which he is able to shew them more than ever he will; as he is able to do more than ever he will do, (Matt. iii. 9.) being able of stones to raise children unto Abraham; or actual, as that which he sheweth in the creation and government of the world, (Psalm cxxxv. 6.) Again, something we may conceive of his essence affirmatively, knowing that all perfections which we apprehend, must be ascribed unto God, and that after a more excellent manner than can be apprehended; as that he is in himself, by himself, and of himself; that he is one, true, good and holy. But much more by denial or by removing all imperfections whatsoever; as of composition, by the titles of simple, spiritual and incorporeal; of all circumscription of time, by the title of eternal; of all bounds of place, by that of infinite; of all possibility of motion, by those titles of unchangeable, incorruptible, and such like. "We describe God by these pro- ^ decripperties, a spirit eternal. Or more fully, God is a spiritual sub- ^^^ of Goi stance, having his being of himself, infinitely great, and good, (John iv. 24; viii. 58. Exod. iii. 14; xxsdv. 6, 7. Psalm cxlv. 3, 8, 9.) and hence we learn to acknowledge both our being and well-being firom him, and from him alone; (Acts xvii. 28. £phes. ii. 10.) and when we say that God is a substance, we mean that he is such a thing as hath a being in himself, of himself, and which giveth a being to all other things. And we add, of himself, by way of distinguishing his existence firom that of all creatures, which have a being, but not of themselves; whereas God alone is He in whom we live, and move, and have our being, (Acts xvii. 28.) which proveth that he alone hath his being of himself. Further, when we say that God is a spirit, we conceive of him God a spirit. six things. 1. That he is a living substance. 2. That he is incorruptible. 3. That he is incorporeal; without body, flesh, blood, or bones; for a spirit hath no such matter. (Luke xxiv. 39.) 4. That he is invisible; (i. e.) he hath not been seen with any mortal eye, neither can any man possibly see him. 5. That he is intangible, not felt. 6. That he is indivisible, (i. e.) he cannot be divided.

42 OP THE PROPERTIES OR ATTRIBUTES OF GOD. That no man hath seen God, is plainly set down, (1 John iv. 12.) and that no man can see God, is plainly proved, (Exod. xxxiii. 20; 1 Tim. vi. 16.) And besides Scripture, the same is also manifest by reason, for if we cannot see our own souls, which are ten thousand times a more gross substance than God, much less can we see God, which is a most pure and spiritual substance. "We read, indeed, (Gen. xviii. 1.) that God appeared to Abraham, and (Deut. v. 24.) that he shewed himself to the Israelites, but it is only meant in these passages, that God gi^ve them some outward signs whereby they might be certain of his presence, and therefore it is said, that the Lord appeared unto them, but his substance or essence they saw not. For to know God perfectly, is proper to God only, (John vi. 46.) and though we read (Gen. i. 26.) that man was made according to the image of God, this image consisteth not in the shape and figure of his body, but in the mind, and integrity of nature, or, as the Scripture saith, in wisdom, righteousness, and holiness, (Col. iii. 10. Eph.iv. 24.) and where the Scripture attributeth unto him hands, feet, &c it so speaketh of him as we are able to conceive ; and therefore in these and such like speeches humbleth itself to our capacity, attributing members unto God, to signify the like actions in him. This doctrine, that God is a Spirit, teacheth us, first, to worship him in spirit and in truth ; (John iv. 23, 24.) secondly, to drive away all fond imaginations and gross conceits of God out of our hearts, and all pictures and similitudes of God out of our sights : that we frame not any image of him in our minds, as ignorant folks do, who think him to be an old man sitting in heaven, &c. For seeing that God was never seen, whereunto shall he be resembled ? Moses urgeth this point hard and often on the Israelites, saying, (Deut. iv. 12.) Ye heard the voices but saw no similitude; and adding, verse 15. Take ye therefore gbod heed unto yourselves (he saith not only take heed, but take good heed, and therefore take good heed) for ye saw no manner of similitude on the day that the Lord spake unto you in Horeh out of the midst of the fire. Then he cometh in the next four verses to the thing that they must therefore take heed of; lest ye corrupt yourselves and make you a graven image, tJte similitude of any figure, the likeness of male or female, &c. See also Rom. i. ^.

OF THE PROPERTIES OR ATTRIBUTES OF GOD. 43 The attributes or properties of God may be distinguished into those which do concern the perfection of his essence, and those which concern his life; which in God be one and the same thing, distinguished only for our capacity. By the perfections of God's essence we mean his absolute Tbe perfecconstitution, by which he is wholly complete within himself, and ood. consequently needeth nothing without himself, but alone sufficeth himself, having all things from himselfy and in himself. Or thus; perfection is an essential property in God, whereby whatsoever is in God is perfect, (Psalm xvi. 2; 1. 12. Rom. zi. 35, 36.) and from hence ariseth all felicity and happiness, all endless bliss and glory* The felicity of God is the property of God, whereby he hath The felicity all fulness of delight and contentment in himself. And we learn from the perfections of God, that he is to seek his own glory, and not the glory of any, in all that he willeth, or willeth not, doth, or leaveth undone. Whence they are confrited that think God is moved to will or refuse things in respect of the creatures, as men that seeing a miserable man are moved to pity; whereas God of himself, and in himself, is moved to save or reject, (we speak here of reprobation, not of condemnation) to receive some, and to cast away others. For all that he doth is perfect, how soever he deals with us. The perfection of God's essence principally consisteth in simpleness, or singleness, and infiniteness; and these two are comited the principal properties of God, because they are not only incommunicable themselves, whereas those which concern the life of God have some resemblance in the creature, but also make all other properties of God incommimicable. Simpleness or singleness in God, is an essential property. Of the nmwhereby every thing that is in God is God himself; therefore sing^em without parts, mixture or composition, invisible, impassible, all ^ ^^ essence; whence he is not called merely holy, — ^but holiness; not merely just, — ^but justice, &c. (Ex.xxxiii. 19.) whence we gather, 1 • That God hath no qualities nor adjuncts in him, as the creatures have, but such as are attributed unto him for our capacity, when it is his natiure that is such. (1 John i. 5 ; v. S6 ; xiv. 6. 2. That God's essence or substance cannot be augmented or

44 OF THE IMMUTABILITY OP GOD. diminished ; that his nature and will cannot be changed ; but he remaineth constant, without shadow of change ; and will be always such as he hath been from all eternity. (Numb, xxiii. 19. James i. 17. Psalm xxxiii. 11. Isa. xlvi. 10.) It may be proved by the light of reason that God is thus imchangeable, for whatsoever is changed,* must needs be changed either for the worse, or for the better, or to a state equal to the former. But God cannot be changed from the better to the worse, for so he should become of perfect, imperfect ; and to exchange from the worse to the better, it is impossible also, for then he should have been imperfect before. Lastly, if he should alter from an equal condition to an equal, so that he should forego some good which before he had, and assume some other which before he had not ; both before and after this change he should be imperfect, being destitute of some part of that good which appertaineth to him ; which to affirm is high blasphemy. Divers things indeed are objected against that immutability of God's nature and will : as first, that in the mystery of incarnation, God was made man, which before he was not. But that was done not by any conversion or change of the divinity, but by the assumption of the humanity. It is further objected, that if God cannot change his mind, why is it said, that he repented that he made man ? But the repentance attributed so often to God in the Scriptures, signifieth no mutation in God's nature, but in his actions, immutably decreed from all eternity. And the Scripture in this speaketh after our manner, that we may better understand what is the hatred of God against sin. For as when we are grieved with any thing, we do then repent us that ever we did that thing for which we are grieved ; so is God said to repent him that ever he had made man, with whom he was angry, to shew that he was imfeignedly and highly displeased with the evil ways of mankind. Neither did he change his mind even when he drowned the world ; but then did only execute that which from everlasting he had decreed. Again, when it is said, the Lord changed his mind from the evil which he threatened to his people, (£xod. xxxii. 14,) that is still spoken after the manner of men ; for man, because he is * The like reaaoiuBg u tued by Plato de Repnb. and also SallustioB de Diis. c. 1.— Ed.

OF THE IMMUTABILITY OP GOD. 45 but man, cannot speak unto God but as a man; and therefore God speaks again unto man like a man, because else man should not understand what God is, nor what his will is. For example, when Moses prayed for the Israelites, he used many reasons to persuade the Lord, (but especially to confirm his own hope) ; at the last he said thus. Turn from thy fierce wrath, and change thy mind from this evil towards thy people. Thus did Moses speak to God, and if he had spoken to a mortal man, he could have said no more nor no less; for man's speech is according to his capacity, and both are limited, and beyond himself he cannot go. Therefore when he sheweth what the Lord did, he saith, he change^ his mind, which was as much as he could conceive of God concerning that matter. Thus we speak as well as we can, yet in a broken and imperfect manner, to God, as little children speak to their nurses; and Almighty God speaks in a broken and imperfect language to us again, for our weakness and understandings' sake, as the nurse doth to the child. For if the nurse should speak so perfectly to the child, as she could to one of gpreater capacity, the child would not understand her: so if God should speak unto us as he could, and according to his own nature, we were never able to imderstand him nor conceive his meaning. And though the promises and threatenings of God are not always fulfilled, it seemeth not therefore that sometimes he changeth his mind; for his promises are made with a condition of faith and obedience; (Dent, xxviii. 13.) and his threatenings vdth an exception of conversion and repentance. (Ps. vii. 12.) And this doctrine of the simpleness and unchangeableness of God's nature, 1. Ministereth comfort imto the faithful, for strength of their weak faith, whilst they consider that the mercy and clemency of God is in all perfection, and without change unto them. For this is the foundation of our hope and comfort in this life, that he doth not now love and now hate; but whom he loveth, he loveth them unto the end, (John xiii. 1.) 2. It giveth matter of terror imto the wicked, whilst they consider his wrath and severity against them to be in most full measure, the one and the other being God himself. It may also make us fear to ofiend him, because all his threatenings are unchangeable except we repent. . Infiniteness is an essential property of God, whereby all niteneM.

4(5 OF THE IMMENSITY OR GREATNESS OF GOD. things in his essence are signified to be without measure and quantity; and consequently, that the substance of God, his power and his wisdom, and whatsoever is in him, is incomprehensible. (Ps. cxxxix. 7. 1 Kings viii. 27. Rom. xi. 33.) And mensity or this infiniteness consisteth more especially in immensity or exgreatness, ceeding greatness, and eternity or everlastingness ; the former being an essential attribute or property in God, whereby he contains all things, and is contained of nothing that either is or may be imagined ; and consequently is free from increasing or decreasing, and all comprehension of place, being present every where, both within and without the world, and filling all places wholly at all times with his presence. For he is in all places, in heaven and in earth, and the sea and hell, and all at one time ; neither can he be contained in any compass of place, (as is a man or angel, or any other creature) but he is in all places, and filleth all places at once, and is beyond all compass of place that we can imagine, (Ps. cxlv. 3. Isa. Ixvi. 1 ; xl. 12. Jer. xxiii. 24.) yet is not God everywhere bodily, for he hath no body ; neither is he everywhere in speculation only, for he worketh in every thing which he beholdeth. But he is everywhere essentially ; for his essence is not contained in any place, because he is incomprehensible ; and as he filleth heaven and earth and all places, therefore he can neither depart from any place, nor be absent from any place. Wherefore as the whole soul is in the body and every part thereof, so God is whole and wholly in every part of the world. And the objection that if God be every where essentially, then he is in the most sordid and filthy places, is no abasing of the glory of his majesty, any more than it is to the sun whose beams and light are there ; or to a physician to be amongst those that are sick. Besides, all the creatures of God in themselves are exceeding good, as being his workmanship, and it is no abasement of the workmaster to be amongst his works. And whereas it is urged, that if God be everywhere, why is it said he dwelleth in the heavens ? (Ps. ii. 4.) it is, because his glory and majesty, which is everywhere alike, shineth most perspicuously and visibly in heaven. Then again, when it is said, (Num. xiv. 42.) that he is not amongst the wicked, we are to understand that he is not amongst them with his grace and favour, to protect and defend them ; but other-

OF THE GREATNESS AND ETERNITY OP GOD. 47 wise by his power and providence he is amongst them, to bridle their raging affections, to plague their furious obstinacy, and dispose of their desperate attempts to his own glory, and the good of his people. And if it be asked how he, being everywhere at the same instant of time, is said to be sometimes near, sometimes further off, (Isa. Iv. 6.) we reply, that he is said to be near unto us, when by his word or any other means he offereth us grace and favour; and when he heareth and granteth our prayers, as Moses saith, (Deut. iv. 7.) fFhat nation is there so great, who hath God so nigh unto them, as the Lord God is in all things that we call upon him for? It is objected further, that if God be in hell, then all goodness is there; for he is all goodness; and so consequently there is no want of joy in the damned. But the damned in hell feel no part of his goodness, that is, of his mercy and loving favour; but of his power and justice. So that God is in hell by his power, and in his wrath. The consideration of this doctrine of the immensity or infinite greatness of God should put us in mind, that nothing which is vile and base should be offered unto God in the worship of hinu Secondly, it serveth to drive all gross and idolatrous conceits of God out of our minds, and to detect the impiety and blasphemy of those persons, who either by making of pictures (as they thought) of God, or by maintaining of them being made, or by suffering them to stand still without de&cing, (especially after it be known) have thereby denied God to be incomprehensible. For those pictures and resemblances of God, which ignorant men have forged in their own brain, do tell us and say, that God may be comprehended and contained within a place, yea, in a small place, or in any place, as a man or other creature; which is most high blasphemy against the majesty of Almighty God. The etemitgr of God is an essential property in him, whereby God'i eterhis essence is exempted from all measure of time, and therefore ^^' IS the first and the last, without either beginning or end of days; (1 Tun. i. 17. Isaiah xli. 4; and xliv. 6. Psalm xc. 2, Rev. i. 8, 11.) and he is called eternal in the Scriptures, 1. In that he hath been from all eternity without beginning, is now, and shall be for all eternity without end. 2. That all times are present with him continuaUy, and so nothing former nor latter, nothing past nor to come. 3. That he is the author of everlastingness

48 OF THE ETERNITY AND LIFE OF GOD. unto Others, because he hath promised to give his children of his eternal blessedness, and to have a continual care of them through all eternity ; and will have a kingdom in angels and men, whereof shall be no end. And it is necessary that we should know this, that we may here stay ourselves with the certain hope of eternal life grounded upon his eternity ; for God being eternal, he can for ever preserve us, and seeing that he hath promised, he will for ever preserve us, (Psalm xlviii. 14; ciii. 17.) Hereby likewise are we strengthened, not only in the immortality of our soul, but also in the immortality of our bodies after the resurrection, considering that by his everlastingness he giveth continual being to such of his creatures as he is pleased to give a perpetual continuance unto. God is said to be eternal in this respect, that so he might be discerned from all other things created ; for nothing is like unto God, as the Scriptures testify, (Isa. xl. 18. PsaJm cxiii. 4, 5.) And, if it be asked how God is said to be alone everlasting, seeing angels and souls of men shall be also everlasting; we must observe of these, that though in regard of the time to come they are everlasting, yet not in regard of the time past ; for though they shall continue always, yet they had their beginning, which cannot be said of God; who therefore is called Alpha and Omega, (Rev. i. 8.) Besides, their continuance is such as is not absolute and by itself, but proceeding from the power of God, who is able, (if so he pleased,) to give unto them an end as well as a beginning. In which respect God is said only to have immortality, (1 Tim. vi. 16.) Again, it is necessary we hold God to be eternal, that so he may be discerned from all things created ; and this for two causes. First, because certain heretics have thought either all the creatures, or some of the creatures at least, to be derived from the very nature and essence of God by propagation, as children from their mother's womb. Secondly, that all idolatrous cogitations of God may be excluded out of oiu: minds. Tb lif f ^® ^^^ come to treat of the life of God, which is an essential God. property in him, whereby the divine nature is in perpetual action, living and moving in itself. Hereof is that speech in the Scripture so often used, The Lord liveth. Hereof likewise is that form of asseveration or oath used so often both by God, (Numb. xiv. 21. Rom. xiv. 11.) and by man, (1 Sam. xix. 6.

OF THE KNOWLEDGE AND WISDOM OF GOD. 40. Jer. iv 2.) As the Lord liveth. And hence it is, that the Lord SO ordinarily in the Scriptures^hath the name of the living God. (Psalm xlii. 2. Jer. x. 10. Heb. iii. 12.) He is thus called for four causes — 1. Because he only hath life in himself, and of himself, and all other creatures have life from him, (Psalm xxxvi. 9. 1 Tim. vi. 16. John v. 26.) 2. Because he is the only giver of life unto man. (Gen. ii. 7. Actsxvii. 28.) S. Because he is the God especially (not of the dead, but) of the living, (Matt. xxii. 32.) for all live unto him. 4. To distinguish him thereby from all the false gods of the heathen, which have no life in them. (Psalm cxv. 5, 6.) Touching the life of God, it is to be observed, that as all life is active in itself, so the chief life (such as is in the highest degree to be attributed unto God) is operative in three faculties and operations, viz. in understanding, power, and will. And the attributes whereby this life of God is signified are, his all-sufficiency, and his holy will; the former whereof comprehendeth his omniscience or all-knowing wisdom, and his omnipotence or almighty power. (Job ix. 4, 19. Dan. ii. 20.) The knowledge or wisdom of God is an essential property of Of the God, whereby he doth distmctly and perfectly know himself, and ^rAi of and by himself all other things that are, were, shall be, or can of God. be; understanding all things aright, together with the reason of them. (Matt. xi. 27. Heb. iv. 13. Job xii. 13. Psalm cxxxix. 1—11. John xxi. 17. 1 Tim. vi. 16.) And we conceive of God, by this attribute, four things. 1. That he knoweth aU things^ 2. That he can be deceived in nothing. 3. That he mostvrisely hath disposed and ordered all things, insomuch that he cannot justly be reproved in any of them. 4. That he keepeth not his wisdom to himself, but bestoweth it upon his creatures, so that whatsoever wisdom they have, they have it from God. It is farther to be observed respecting God, that he doth understand things, not by certain notions abstracted from the things themselves, but by his own essence; not successively (remembering one thing after another) or by discourse of reason, but by one and the same eternal and immutable act of understanding, he conceives at once all things, whether they have been or not. E

50 OP THE FOREKNOWLEDGE AND WISDOM OF GOD. And this wisdom of God is infinite even as God is infinite, (Psalm cxlvii. 5. Isa. xl. 28.) the branches thereof when it is referred Fore-know- ^q God's actions, being fore-knowledge and counsel, (Acts ii. 23,) counsel of the former being that by which he most assuredly foreseeth all things that are to come ; (1 Pet. i. 2.) though Uiis be not properly spoken of God, but by reason of men, to whom things are past or to come. And it is not, moreover, this fore-knowledge, but the will of God which is the cause why things are done. The counsel of God is that by which he doth most rightly perceive the best reason of all things that are or can be. (Job xii. 12, 13. Prov. viii. 14. Ephes. i. 9.) P^'iud^ For the clearer knowledge of this wisdom of God, there is and know- further to be considered, that it is two-fold. First, it is abso- ^* lute, and we do so term it,, because by it God can and doth simply and absolutely know all things from all eternity. (Heb. iv. 13. Psalmxciv.il.) Secondly, it is special, whereby he doth not only know his elect children as he knoweth all things else, but also he doth acknowledge them for his own, and doth discern them from others, and love them before others. (2 Tim. ii. 19.) And when the Scriptures attribute wisdom to God, they speak properly of his absolute knowledge, whereby he doth not only know always, and most perfectly, himself and the whole order of his mind ; but also understandeth and knoweth all hii works, and the works of all his creatures, past, present, and to come ; with all the causes and circumstances of all. And this absolute knowledge is spoken of in the Scriptures in two ways; either as it respects the knowledge itself, or the things known ; and so they shew first, what and what manner of thing it is, and secondly, what things are known of God. The best way to find out what knowledge is in God, and what wisdom doth best agree to his divine nature, is, first to consider what wisdom and knowledge doth not agree with his nature and essence: ibr his knowledge and wisdom are infinitely greater than any we can affirm to be in God. And to find what know* ledge is not agreeing with his divine nature, we must consider and set before us all the kinds of knowledge, and all the ways and means whereby any knowledge is to be attained unto amongst men and angels. Then shall we see that the wisdom and know*- ledge of God are far more excellent every way, than the most

OF THE ABSOLUTE WISDOM AND KNOWLEDGE OF QOD. 51 cellent that can be found or thought upon amongst men and angek. For by two ways or means we learn all that we do know; one way by our senses^ viz. by hearing, seeing, feeling, smelling, and tasting; another way, by our imderstanding. But God cannot know any thing by sense, because he is not as man, but is a spirit, and bodiless, and therefore hath no senses. And although the Scriptures do attribute eyes to God whereby he beholdeth all things, and ears whereby he heareth all things, &c. yet indeed he hath none of all these; but these be figurative speeches used for our capacity and understanding, signifying that nothing is hidden from the Lord. God, then, knoweth things by understanding, but not as we do; for that manner of knowledge which we have by our understanding, is either an opinion, or a belief, or a skill and learning. Now an opinion is no certain and evident knowledge of a thing, but is still doubtful what to affirm or deny; and therefore such a knowledge is not in God, for he knoweth certainly. And as to belief, or faith, it is a certain, but not an evident knowledge. For what we believe only, that we do not see nor know by the light of natural understanding, and therefore it is no evident knowledge; but it is a certain and true knowledge, because he is most true which revealed it imto us. For faith or belief is a most certain knowledge grounded upon the report of another. But this kind of knowing things doth not agree with the nature of God, forasmuch as he knoweth all things in himself and of himself; and not by the report of another. And as to skill and learning, that is both a certain and evident knowledge of things; yet nevertheless it doth not agree with the nature of God, because it cometh by knowledge that went before^ and is gotten by reasoning and debating of things, by defining and dividing, and by searching out the causes of things^ but in God is neither before, nor after, first nor last; and God hath no knowledge after such a sort. Again, our knowledge which way soever it be considered, whether it be a habit in ua or an action in us, is imperfect; for we know not all things, and thofle. tilings which we do know we know not all at once, but one thing after another, and yet still but in part. Whereas God doth most perfectly know and understand all things at one instant, without any conceit of mind, altering this way or that way. £ 2

52 OP THE ABSOLUTE WISDOM AND KNOWLEDGE OF GOD. And though all our knowledge is a thing distinguished from our mind and understanding, it is not so in God ; for the knowledge or wisdom which is in him^ is a most simple and perfect thing, yea, it is his very essence and substance ; and God is all knowledge, all wisdom, and all understanding, infinitely more than all men and angels can conceive. For that he knoweth the natures and properties of every particular thing, is proved both by the Scripture, and by reason. For the Scripture saith, that God saw every thing that he made that it was good ; this is not spoken generally of all, but especially of every one creature. Again, reason makes it manifest by three examples in the Scriptures. First, Adam gave to every living thing a proper name, (Gen. ii. SO.) according to its proper nature ; whereby it appeareth that Adam had a distinct and particular knowledge of every thing : how much more then had God this especial knowledge of every particular thing, who gave to Adam whatsoever wisdom and ki^owledge he had ? Secondly, (1 Kings iv. 33.) Solomon*s wisdom and knowledge was 80 great that he was able to dispute, and did dispute of the nature of all trees, plants, fishes, fowls, worms, beasts, and all natural things, as one that was most skilful in them : how much more then doth God know all things and their natures particucularly, who gave such wisdom to Solomon ? Thirdly, (Matt. x. 29, 30.) our Saviour Christ saith of the Father, that all our hairs be numbered by him, and that a sparrow falleth not to the ground without the will of our heavenly Father. If not without his will, then not without his knowledge. Furthermore, God doth certainly know the motions of the will, and the thoughts * of the heart in all men, and the issue of them all, which is manifest by these places of Scripture following, (Gen. vi. 5. Psalm xciv. 11. Prov. xxi. 1. Jer.xvii. 9, 10.) Therefore it is that we cite him to be the witness of our hearts when we swear by him. And that he also knoweth all evils and sins which lie lurking in all men*s hearts, is manifest by these places of Scripture following, (Gen. vi. 5. Psalnvlxix. 5. Job xi. 11. Psalm xc. 8, 9.) It is indeed impossible but * Thus, when Thales was asked, whether a man doinp[ cTil, coidd be concealed from God, replied. No, nor thinking either. — Ed.

OF THE ABSOLUTE WISDOM AND KNOWLEDGE OF GOD. 53 he must know them, and for two causes: First, if he did not, his knowledge would be imperfect. Secondly, if he did not know them, he could not be a just judge, neither could he reward every one according to his works and thoughts, which to affirm were imgodly and blasphemous. And whereas it has been Directed, that that which is nothing cannot be known; but sin and evil is nothing, (for it is nothing else but a taking away, or fSdling of good, and is a mere corruption) and therefore sin and * evil cannot be known of God; we answer, that we know what is evil, and we know evil things, and we do discern them from good things; but we know evil only by his contrary, that is good; as we know nothing by something, darkness by light, death by life, sickness by health, vice by virtue. Thus by the knowledge of good, evil is known unto us; and therefore seeing that God, (who is the chief good) doth by himself know all good things, he must of necessity also know and understand all the evil that is contrary thereunto. Further, God knoweth the things which are not, and he doth also truly know the things which shall never come to pass: the reason of which is, because he knoweth all things by his essence; therefore he knoweth all things which are subject to his divine essence and power, and therefore also are possible, but shall never come to pass. And he knoweth them all eternally; that is, for ever and ever, he knew, and doth know them, as the Scripture doth testify, (Eph. i. 4. 2 Tim. ii. 19.) for if a builder by virtue of his art doth conceive in his mind the form of an house, which house he will never build; how much more can God do the same? for God can make more worlds, and he knoweth that he can, and yet he doth it not. Again, although there were never an eagle in the city, yet we can conceive in our minds what an eagle is: much more doth God know all things which are not in act, and which never shall be. It may be objected indeed, that the last similitude doth not hold; for therefore we keep the knowledge of an eagle in our minds, though all be gone, because the similitude of the eagle which was sometimes in the city doth still remain in our minds and understandings: but what similitude, it may be asked, can there be in the mind of God, of those things which are not, which never were, and which never shall be?

54 OF THE ABSOLUTE WISDOM AND KNOWLEDGE OP GOD. The answer is this, that the very essence and similitude of God is a similitude of all those things that may be if he will^ which he must needs know, for he doth most perfectly know himself. And thus if we consider his power or almighty essence, all things should be done which he can do and doth know. But it must be observed, that the only foreknowledge of God alone, which the Greeks call theoretical knowledge, that is, a knowledge beholding all things, is not the cause of things ; but his foreknowledge with his will, which the Greeks call practical knowledge, that is, a working knowledge, that is the cause of things. Again, the knowledge of Grod is most certain, and can* not any way be deceived, for all things are known of God as they are ; and all things are as they are known of God ; and therefore his knowledge cannot any way be deceived, (Heb. iv. 13.) and although things be changed and altered, yet God doth . know thereof; and although they change and alter, yet his knowledge doth never alter nor change, neither is it uncertain, but is always the same, firm and constant, and can by no means be increased, diminished, nor altered ; for he neither forgetteth any thing, nor is ignorant of any thing, neither is any thing new unto him, for the Scripture saith, all things are always manifest in his sight. St. James saith (i. 17.) with God is no variableness nor shadow of turning ; therefore his knowledge is always one and the same. Solomon saith, Many devices are in a mans hearty nevertheless the counsel of the Lord, that shall stand. (Prov. xix. 21.) But if this knowledge, it may be asked, be always one and the same, why doth the Scripture say, that the Lord will forget our sins, and blot them out of his remembrance, and remember them no more ? To which we answer, that these and such like phrases of speech are not to be understood of the simple knowledge of God, as though he should know them no more, but of his judicial knowledge unto punishment. For although he doth know and remember our sins always most perfectly, yet he will not know them nor remember them to bring them into judgment, and so to punish us for them when we do truly repent ; that is, they shall be no more judged or punished, or laid to our charge if we be in Christ, than if he had quite and clean forgotten them, and never did remember them. And these speeches serve

OP THE WISDOM OF QOD5 AND THE USES OF THIS DOCTRINE. 55 to ann ua against the despair and doubting of our salvation; being truly in Christ. The wisdom of God shineth unto us most ^clearly in his works of creation and preservation of the world; and not only in his works, but also in his Gospel, whereby he calleth and gathereth his church out of the world, to be saved by his Son our Mediator Jesus Christi (Eccl. iii. 11. Ps. civ. S4. 1 Cor. i. 21.) This saving wisdom of God was not known to the philosophers and natural wise men in the world, but only to the elect children of Grod. (Matt. xi. S5.) It is not, however, to be perfectly conceived of us, neither is it communicated to any creature, neither can be. For it is inconceivable, as the very essence of God himself is inconceivable, and unspeakable as it is; and his wisdom, as we have heard before, is his very essence, that is, his very Godhead or God himself: and that it is inconceivable the Scriptures do testify. (Ps. cxlvii. 5. Rom. xi. 83.) We may make of this doctrine the uses following: — 1. By this doctrine of God*s unspeakable knowledge and wisdom, the true God is discerned from all false gods, and from all things made; for that is no God which hath not this divine knowledge and wisdom which the Scriptures do attribute to God. £. Seeing our God is such a God as knoweth all things that are done, said, or thought, and seeth into the most hidden comers and thoughts of our hearts, we must study and learn thereby to drive all hypocrisy and dissembling from us, and to open our hearts to God of our own accord, and to beseech him in his own Son's name to cleanse us from our secret faults. 3. It must make us to walk always before the Lord, according to his will revealed in his word, with great fear and reverence, as men always in his sight and knowledge. 4w It serveth to confirm our faith and trust in the providence of God; for although we know not what to do, nor how to do, nor what shift to make in dangers and necessities, yet God doth, and he hath knowledge enough for us, though we be ignorant, and his wisdom shall succour our foolishness, if we do truly and faithfully serve him. (Ps. ciii. 13, 14.) 5. This should be our consolation against the fear of hell and de^iair, and should uphold in us the certainty of our salvation; because this knowledge and wisdom of God, joined with his will

56 OF THE OMNIPOTENCY OF GOD. to save us, is firm and constant ; and he, knowing all his elect, will not lose one of them that are in Christ his Son. (John xvii. 12. 2 Tim. u. 19. John x. 27—29.) Of the om- Xhe omnipotence or almighty power of God, is an essential nipotency or -Ait iimii /*• ni- i. almighty property m Cxod, whereby he is * able to effect all things, being Sod!' ** ®^ power sufficient to do whatsoever he willeth or can will, (Gen. XXXV. 11. Deut. x. 17. Neh. i. 5. Job ix. 4 ; xi. 7 ; xlii. 1,2. Ps. CXV.3. Dan. iv. 35. Matt. xix. 26. Luke i. 37.) Yet there are three kind of things which God cannot will or do. 1 . Such things as are contrary to his nature ; as to destroy himself ; or not to beget his Son from eternity. 2. Those things which argue impotency, and are a sign of weakness ; as to lie,f (Tit. i. 2.) to deny himself, (2 Tim. ii. 13.) to allow wickedness, (Hab. i. 13.) to be forgetful, to do the works of a created nature, &c. For the disability of such things confirmeth, not weakeneth, God's omnipotency. 3. Such things as imply contradiction. For God cannot make a truth false ; or that which is, when it is, not to be ; or a man to be a man and a stone at one and the same time ; or Christ's body to be a true body, and yet to be in all places or divers places at once, and to be without circumscription and occupying of a place, which is the essential property of a body. For one of these being true, the other must be false, and God who is the truth itself cannot work that which is false and untrue ; so that God's omnipotency must always teach us that he is glorious, and true, and perfect, and not the contrary. He is said then to be almighty in these respects : — 1. Because he is able to perform whatsoever he will, or is not contrary to his nature. (Ps. cxxxv. 6. Isa. xl. 28.) 2. He can do all things without any labour, and most easily. (Ps. xxxiii. 9 ; cxlviii. 5.) 3. He can do them either with means, or without means, or contrary to means, as please th him. 4. There is no power that can resist him. * Pa8ia vavra 6f^ rtXttrat, Kai a^vvarop sScr. Linus. — Ed. t OmnU qnidem potest Deua, sed non &cit, nisi quod convenit veritati ejus et iostitiK. Deus non potest peccare, quia non esset hoc potcntise sed infinnitatie. Si enim noc posset, omnipotens non esset. August. deTrin.— Ed.

OP THE OMNIPOTENCY OP GOD. 67 5. All power is so in God only, that no creature is able to do any thing but as he doth continually receive power from God to do it. (Acts xvi. 28. Isa. xl. 29.) So that there is no power but what is from God. That however we may rightly understand what power is in Gody it were very requisite that we did first consider that this word power is taken in the Scriptures two ways, or in two senses; sometimes for authority, which is grounded upon law, by which authority one may do this or that if he be able to do it; sometimes it is taken for might and strength, or ability to do a thing if one hath authority to do it: and these are distinguished by two words amongst the Greeks and the Latins. For when the Grreeks speak of power that signifieth authority and right, (Matt, xxviii. 18.) then it is called iS8<r(a: when they take power for strength, then it is termed by them ttSvafAi^. Amongst the Latins, being taken the first way it is called potestas; being taken the second way, that is, for might or strength, it is called potentia; and in English we call the^i both power. So that these words are not only distinguished, but may also be separ ated the one from the other: as for example, a king may have great force and strength, and by his great power he may be able to overthrow and destroy a whole country or kingdom over which he hath no authority. Again, some king hath power, that is, authority over his rebels, and yet hath not power, that is, strength enough to subdue them; so some perhaps have might and strength enough to govern and rule another man's wife, another man's children, or another man's servant, over which he hath no power, that is, authority. And again, fathers have authority over their own children; all husbands over their own wives; and all masters over their own servants; and yet all have not power, that is, strength and ability to rule them. But though in creatures these two may be separated one from the other, and many times are, yet in God they are not divided but distinguished. For he hath all power, that is, all authority over all things: and he hath all power, that is, all strength, force, might and ability to do all things with all things at his good pleasure; and this power is not given him, but he hath it in himself, and of himself, most perfectly, absolutely, and eternally. Moreover, though both authority and strength are in God essentially,

68 OF THE ABSOLUTE AND ACTUAL POWER OF GOD. yet when the Scripture speaketh of God's omnipotencj, it meaneth (and so do we) his strength and ability, whereby he is able to do whatsoever he will, not excluding his right. And though, to speak simply, the power of God is but only one^ and a most simple and single thing, which is his essence and substance, yet for divers respects it is said to be manifold ; and it may be considered two ways : 1. As it worketh always, and can work in God himself; for God in himself doth always understand, will, love, &c. 2. As it worketh out of God himself, in the creatures ; as when he created all things, and doth now work in governing all things, and can work, if it please him, infinite things ; and of this working of God's power do the Scriptures properly speak when they call God almighty. God's power, as it worketh in himself, may be considered two ways : first, as it is common to all the three persons in the Trinity, that is, a power whereby God, the Father, the Son, and the Holy Ghost, doth understand himself, love himself, and work in himself ; and these actions do not differ from the essence of God, for that in God there is nothing which is not his substance. Secondly, the other working in God himself is that by which the Father doth beget eter* naily a Son of his own nature and substance equal to himself: and this power of begetting the Son of God is proper only to the Father, and not to the Son and Holy Ghost. The power also of God working out of himself, and which hath relation or respect to things created, is two-fold ; the first God*8 abso- is a power abiohde^ whereby he is able to do whatsoever he will, power. ^^ other is a power actual^ whereby he doth indeed whatsoever he will. Of his absolute power speaketh our Saviour Christ, Thinkest thou thctt I cannot pray to my Father y and he shall presently give me more than twelve legions of angels ? but he would not ask it, and his Father would not give it. (Matt. xxvi. God*8 actual 53. Phil. iii. SI.) And of this actual power the prophets and apostles make mention, when they join his power and his promises tc^ether ; that is, when they say he is not only able to perform, but doth and will perform indeed whatsoever he hath promised. And of this power Paul doth speak when he saith, that God will have mercy upon whom he will: and every where in the Scriptures we read, that God hath done what he

OF THE INFINITE POWER OF GOD. 59 would^ given to whom he would; whereby we see that God could and can do more than he would or will. (Ps. cxxxv. 6.) This working or mighty power of God is infinite two ways, or Ood^spower in two respects: first, in itself, and of itself it is infinite. Secondly, as it is extended to the creatures, which may be caUed the object of Gtnl's power, it is also infinite. We say it is infinite in itself, or of its own nature, because the power of God is nothing else but his divine essence: and the essence of God is of his own nature by itself and of itself infinite. This power is also infinite as it is extended to the creatures; for the things which God can perform or bring to pass by his power are infinite, and therefore his power is infinite* For God never made so many, nor so great things, but he could have made more, and greater if he would: as for example, he adorned the firmament with an innumerable company of stars, and yet he could have decked it with more; and to speak in a word, God can always perform infinite things more than he doth, if he will; and therefore both in itself, and out of itself, his power is infinite. Yet cannot this omnipotency of God be communicated to any creature; for to be truly and essentially omnipotent, is proper to God only, and omnipotency is God*s essence; and therefore whosoever is God is omnipotent, and whosoever is omnipotent must needs be God, whose power is a chief power and infinite: and the power of any creature is not infinite, but finite, and consequently no creature can be omnipotent, except we would say that a creature, or a thing created, can be both a creature, and a God or a Creator too; which is both absurd and blasphemous. But though God can do all things, yet he cannot sin; and yet for all that he is still omnipotent; for to sin is no part or point of omnipotency, but of impotency: to sin is nothing else but to leave the right and perfect way, or to fall from a right and perfect action, which sheweth want of power to uphold himself that doth so. Which power is not wanting in God, for he is omnipotent; and being omnipotent, he cannot go from strength to weakness, and from perfection to imperfection, &c. and therefore he cannot sin. And the Apostle Paul is of that mind, (2 Tim* ii. 13.) If we believe not^ yet abideth he faithful^ he cannot deny hvnuelf He doth not say he will not deny himself,

60 OP THE INFINITE POWER OF GOD. USES OF THIS DOCTRINE* but he cannot deny himself ; and his reason is, because (as he saith himself^) God is faithful, not only in his will, but also by his nature ; and therefore since God is faithful by nature, he cannot but stand to his promises which he made according to the good pleasure of his will ; and by nature he is omnipotent, therefore he cannot be impotent : by nature he is good, and the chief good, therefore he cannot become evil, nor do evil. Neither can he be moved, or be subject to passions or sufferings ; for the power whereof we speak, when we say that God is omnipotent, is altogether active, and not passive ; neither can any passive power be in God. And to this ejffect speaketh St. Augustine, when he saith, Dicitur Deus omnipotens faciendo quod vulty non patiendo quod non vult ; that is, God is called onmipotent in doing what he vnll, not in suffering what he will not. And though some say that God can sin, but he will not ; and that he can be subject to passions, but he will not ; and that he can do whatsoever can be imagined or thought, but he will not ; of such persons I say nothing, but that their opinion is both foolish and ungodly. For God cannot do anything which disagreeth from his nature, and therefore he cannot sin, &c (Rom. ix. 14.) not because his will is against it, but because it is against his nature and natural goodness, (1 John i. 5. Deut. xxxii. 4.) therefore do the Scriptures deny any iniquity to be in God ; and St. Augustine saith to that effect, Deus injusta facere non potest, quia ipse est summa justitia ; that is, God cannot be unjust, because he is most just, and righteousness itself. But if it be further urged, that for all this, God doth in some sort will sin, for he doth not permit it against his will : and besides that, he commanded some things which were sins, as Abraham to kill his innocent son, and Shimei to curse David ; it must be observed, that so far forth as God doth command, or will, or work anything, that thing is not sin in God, for he both willeth and worketh in great wisdom, and according to his most holy will ; and therefore no action can be sin in God, but every action of God is most holy and good, and so saith the Scripture. (Ps. cxlv. 17.) Ucfrom "^^^ doctrine of God's omnipotency serveth, Godjsoiimi- 1, Xo sustain and strengthen our faith in God's promises, that we should not doubt of our salvation : because God hath

USES OP THE DOCTRINE OF GOD'S OMNIPOTENCY. 61 promised eternal life to the faithful; and he can do> and he will doy what he hath promised. 2. To teach us that we should not despair of any thing that God doth promise, either in respect of our own weakness, or in respect of the apparent weakness of the things that God hath sanctified for our good. For whatsoever God as a Father hath promised, that same, as Almighty, he can and will see performed, (Joshua xxiii. 14. Numh. xxiii. 19.) This did strengthen Abraham's faith greatly; for Paul saith thus of him. He staggered not at the promise of God through unbelief, hut was strong in faith, giving glory to God; being fully persuaded that what he had promised he was able also to perform. (Rom. iv. 20, 21.) 3. To stir us up to pray, and call for those things which God hath promised, without any doubting. For in our prayers we ought always to have before our eyes the promises of God, and the almightiness of God. The leper was persuaded only of Christ's power, he knew not his will; and therefore he said. Lardy if thou wilt, thou canst make me clean; and he was made clean, (Matt. viii. 2.) How much more shall we obtain those things which we ask, if we be persuaded of his power, and doubt not of his promises? 4. It serveth both for a spur to do well, considering that God is able to save; and a bridle to restrain from evil, seeing he hath power to destroy. Fear not them^ saith our Saviour, that can HU ike body, &c. (Luke xii. 4.) 5. It serveth in prosperity to continue us in our duties, that we abuse not God^s blessings; because as he gave them, so he is able to take them away again, as Job acknowledgeth. (Job i. 21 .) 6. To make us undergo the cross with patience and cheerful* ness, and to hope for help in the midst of adversity and death; because he which hath promised to hear and help us is able also to deliver us out of. all our troubles, (Psalm 1. 15. John x. 29. Dan. iii. 17, 18 ; iv. 32.) 7. To keep us from despairing of any man's salvation, although he seem to be rejected of God; and to make us walk in faith and fear, because God is able to raise him up that is down, and to cast us down that stand. And so Paul doth reason from God's omnipotency, about the rejection and election of the Jews and Gentiles, (Rom. xi. 23, 25.)

62 OF THE SECRET AND REVEALED WILL OP GOD. 8. It serveth to confirm all the articles of our Christian faith^ the sum whereof is contained in the creed. Of God's Having said thus much concerning the all-sufficiency of God, we proceed to consider his will ; which is an essential properly of God, whereby of himself and with one act he doth most holily will all things, approving or disapproving whatsoever he knoweth, (Rom. ix. 18. James iv. 15. Eph. i. 5.) whence we learn, I. That nothing cometh to pass by mere hap or chance, but as God in his eternal knowledge and just will hath decreed before should come to pass ; and 2. That whatsoever cometh to pass, though we know not the causes thereof, and that it be contrary to our wills, yet we should bear it patiently, and therein submit our virills to the good will and pleasure of God. The will of God is distinguished into his secret or hidden, and his revealed or manifest will. The former is known to himself, by which he willeth divers things, which man neither doth know, nor is to ask a reason of. And of this the Scripture speaketh thus. If the will of God be o, (1 Peter iii. 17.) The latter, is the guide of man in all his actions ; containing God*s commandments, wherein is set down what we ought to do or leave undone ; as also his promises, which we ought to believe. (Deut xxix. 29.) The secret will of God, however, though it differeth in some respects from his revealed will, is in no wise contrary to it. It differeth, in that the secret will of God considereth especially the end; the revealed will, the things that are referred to the end. And the secret will of God is the event of all things ; where the revealed will is of those things only which are propounded in the word ; as to believe in Christ, and to be sanctified, &c. (John xiv. 1. 1 Thess. iv. 3.) And though it may seem that the revealed will of God is sometimes contrary to itself, as when God forbiddeth murder and theft, yet God commandeth Abraham to kill his son, and the Israelites to take the goods of the Egyptians, yet here is no contrariety ; because God in giving a law to man, giveth none to himself, but that he may command otherwise. Therefore the law hath this exception, that it is always just, unless God command otherwise. Neither is the secret will of God contrary to the revealed will, though by the former many evil things are committed, and by the other all evil is forbidden ;

OF THE SECRET AND REVEALED WILL OF GOD. 63 for inasmuch as by the providence of God evil things come to pass, it is for some good, as God's glory, or good of the church, or both; in which respect only they by the providence of God axe done, or suffered to be done. Further, God willeth all good so far as it is good, either by his effectual good pleasure, or by his revealed approbation; and that which is evil, inasmuch as it is evil, by disallowing and forsaking it; and yet he voluntarily doth permit evil, because it is good that there should be evil, (Acts xiv. 16. Psalm Ixxxi. 12.) There is great profit for us to know what God will have us to do; and what he will do with us, and for us, is a thing wherein standeth our salvation; and therefore we are willed by the apostle to inquire diligently after the same. (Rom. xii. 2.) And though the same apostle (Rom. xi. 34.) before saith, Who hath known the mind of the Lord^ or who hath been his counsellor? that is to say, none: yet it seemeth not that the will of God cannot be known, and consequently, that it may not be sought after. But indeed we learn from that passage not to search into the secret counsels of God, which he never revealed in his word, neither hath promised to reveal in this world; but after the revealed will of God, which he hath vouchsafed to make known in his word, we may and ought to inquire of God. As for the will and counsel which he hath kept to himself, we may admire and adore it with Paul and David; but that we may notsearch after it^ is manifestly proved by these places following, (Acts i. 7. Exod. xxxiii. 18—20. Job xxi. 22.) Gody however, doth sometimes reveal his secret will two ways; sometimes by his Spirit, as when he shewed his prophets many of hiB judgments that were to come; sometimes by the thing itself which he willeth, or by the effects of his will; as when a thing doth fall out which was before unknown. As for example, a man doth not know before it come, whether he shall be sick or not, or of what disease, or when, or how long; but when all these things are come to pass, then it is manifest what was God!s will before concerning the matter. hk respect of this secret will of God, our duty is two-fold: first, we must not curiously search after the knowledge of it, but worship and reverence it. Secondly, before it be made manifest by the effects, we must generally rest quietly in the same.

64 OF THE REVEALED WILL OF GOD. Thus, for instance, a Christian must resolve with himself, Whatsoever the Lord will do with me; whether I live or die, whether he make me rich or poor, &c. I rest content with his good will and pleasure. But when his will is revealed unto us, much more must we rest in it, and be thankful for it, as Job was, who said. The Lord gave, and the Lord hath taken away ; blessed he the name of the Lord, (Job i. 21.) The revealed will of God is two-fold : the one is that which is properly revealed in the law, that is, what God requireth to be done of us ; and therefore it is called the law : and after this we must inquire. The other is in the gospel, which sheweth God's will towards us, and what he hath decreed of us in his eternal counsel as touching our salvation. And that he hath revealed in his word what is his will and pleasure towards us, is proved by these places of scripture following, (John v. 39 ; vi. 40. Eph. i. 5. Matt. iii. 17.) and after this knowledge of the will of God we must diligently inquire ; for as it is revealed in the scripture, so it is also confirmed and sealed before our eyes in the sacraments, and the daily benefits which we receive from the Lord. This however is not sufficient to persuade us to believe his will ; for, except the Lord doth persuade us by his Holy Spirit, we shall neither believe it, nor know it ; as appeareth by these places of scripture, (I Cor. ii. 16. Matt. xi. 25.) But if we have the Spirit of God, there is no need to ascend into heaven, or to descend into the deep to know it, because the word is nigh unto us, in our hearts, as Paul saith, (Rom. x. 6 — 8.) For touching the matter of our salvation, the will of God is so clearly laid open in the preaching of the gospel, that it needs not to be more clear. And if at any time we cannot know nor understand this will of God, as touching our salvation, the fault is in ourselves ; and the reason is, because we are carnal and natural, and destitute of the Spirit of Christ. For Paul saith, the carnal and natural man cannot perceive the things of God. But if the Spirit of Christ doth come and open our understanding, and correct our affections, we can no longer doubt of his will. And therefore the apostle inunediately after addeth, and saith, hut toe have the mind of Christ. (1 Cor. ii. 16.) And this will of God is made known to every one of God's children particularly, for Paul having the Spirit of Christ saith, that this will of God was

OP THE REVEALED WILL OP GOD. 65 manifested unto him, when he saith, (Gal. ii. £0.) Christ loved me^ and gave himself for me; and to the Corinthians he saith, hut God hath revealed them (that is, the joys of heaven) to us hy his Spirit^ (1 Cor. ii. 10.) Wherefore, if all the eject are led hy the same Spirit that Paul had, it will also persuade them of this wiU of God as well as Paul. And that the same Spirit is given to all the elect, I prove out of the prophet Isaiah, who saith thus: My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed's seed, ^aith the Lord, from henceforth and for ever, (Isaiah liz. 31.) which is such a blessing, as no blessing can be desired in this world greater, more excellent or more heavenly. For when we are once armed with the knowledge of this vnll of God, we shall pass through fire and water widiout any danger; (Isaiah xliii. 2,) we shall overcome the world and death, and triumph over our enemies, as Paul did, (Rom. viii. 38, 39.) We further remark, respecting the word will, as referred to God, that, 1. It signifieth the faculty or ability of willing in God, and so it is God himself, and the very essence of God; and so his will is but one. 2. It signifieth the act itself of willing, and if it be so taken it is all but one; for that God doth in one, and that eternal act will whatsoever he will. S. It signifieth the free decree of his will, concerning either the doing or the suffering of any thing to be done. If we take it in this sense, the will of God is still but one, and that eternal and immutable. And we may properly call the decree of God*s will, the will of God, just as the testament of one that is deceased is called the last will of the testator, because it is the firm and last decree of the testator's vnll and mind, concerning the disposing of his goods. And the Scriptures do make the will of God, and the counsel or decree of his will, to be all one, as appeareth in these places following. (Isa. xlvi. 10. Acts iv. 27, 28. John vi. 40.) There are, however, two respects in which the will of God is said to be manifold, or more than one. 1 . For the divers kinds of things which God doth will; and F

66 OF THE REVEALED WILL OF GOD. hereof it is, that it is called sometime the will of God concerning us, and sometime the will of God done hy us. The first is his £eivour and love toward us in Christ Jesus, in which he willeth and decreeth that we shall be saved through his Son ; of this Christ speaketh. (John vi. 40.) The other which he will have done of us, is that which is expressed in his word ; and that is to believe in Christ, and to walk in his laws, of which David saith thus. Teach me to do thy will, because thou art my God ; (Psalm cxliii. 10.) and Paul saith, (Rom. ii. 18.) Thouknowest his will, that is, his law. Then again, the will of God is said to be manifold and diverse, for that those things which he willeth, he doth seem to will them after divers sorts, and not after one and the same manner ; first, after one manner he doth will good things, and after another manner he doth will evil things ; that is, he willeth good things properly and absolutely by themselves and for themselves ; he willeth evil things for another end, (Rom. xii. 2.) and that is for good too ; and the first is called the good will of God, and acceptable to himself; the latter is called the permissive will of God, or a voluntary permission in God, because he is not compelled or constrained against his will, to will them. Again, sometime he willeth simply and absolutely, sometimes he seemeth to will conditionally ; and some things he revealeth at one time, some at another ; and some things he doth for which he giveth a reason, and the reasons of some things are secret to himself only and for ever. But although in those aforesaid respects the will of God is said to be manifold, for our understanding; yet for all that, in deed and in truth the will of God is but one only, and that most constant, eternal, and perpetual. As for example, he willed some things in the old Testament : he hath willed other things in the new Testament, yet one and the same will in God decreed both. Again, his will was that some things in the old Testament should last for a time, that is, to the coming of Christ ; or, as the apostle saith, to the time of reformation, (Heb. ix. 10.) but he willeth that the things of the new Testa* ment shall last to the end of the world ; and yet one will in God decreed both these from everlasting. Again, although God seemeth to us to will some things absolutely and simply, and

OP THE ABSOLUTE WILL OP GOD. 67 some things conditionaUy, yet in truth, to speak properly, all things whatsoever God willeth he willeth absolutely and simply. And whereas he is said to will some things conditionally, that is to be referred to the manifestation of his will; for there is not in Grod any conditional will, but only that which openeth his will in this or that, or on this or that condition; for a condition in God is against the nature of his eternal kingdom and knowledge. Furthermore, the things which God commandeth are of two sorts: some are absolutely commanded, without any condition expressed or concealed; as that Moses should cause all things about the tabernacle to be made according to the pattern given him in the mount; other some things are commanded and set down vrith condition, as when Christ said, (Mark x. 17, 19.) If thou wilt inherit eternal life, keep the Commandments. And the law saith. Do this and this, if thou wilt live. And these are propounded conditionally to all, as well the elect as the reprobate,^ though God's absolute will is always one and the same. Not however that they are propounded to both after one sort, for although they be given to the elect with condition, yet the will of God to them is absolute. For God*s will simply is, that all his elect shall be saved, if not always, yet at the last; and because of their own strength they cannot do the commandments of God, therefore God doth give them strength by his spirit; and because by this strength they cannot do Gx)d's will perfectly, therefore it is fulfilled for them by Christ, which is made theirs by fidth, and in whom God doth accept their broken and imperfect obedience, as if it were whole and perfect. But as for the wicked and reprobates it is not so with them; for although God doth give them a law to obey, and doth promise them life if they do obey it, yet his will to them is not so absolute, that they shall keep it, neither shall they obtain the promises either in themselves or in Christ. Bat doth not God, it may be asked, mock and delude the reprobate, when he willeth them in his law to do this and that, * M<Mt modern theologians would object to the use of thiB word, which, it has been tnfy ttBtod, is not found in Scripture, nor any original word answering to it. The truth ia, tke Sari|>tiint say a great deal about the eUct, and Uction, and prtdedmatim^ to life; hot are nearly silent as to those who are not chosen unto sal ration. — See Scott's Remarks ofiTomline. Vol. II. p. 155. — Ed. F 2

68 OF THE ABSOLUTE WILL OF GOD. which yet is not his will to be done ? we answer, no : he doth not delude them. For although he doth not shew what he will absolutely have done of them, which is properly his will indeed, yet by his law he doth teach what is their duty, and the duty of all men ; adding moreover, that whosoever shall neglect and fail in this his duty, he sinneth grievously against God, and is guilty of death. This is clearly illustrated in the parable of the king's supper, and the bidden guests. They which were first bidden and came not, were not deluded by the king, because he signified unto them what he liked, and what was their duty, but yet he did not command that they should be compelled to come in, as the two sorts which were bidden afterwards. Where we see that the king's will was not alike in bidding the first as it was in the second, for in calling the latter sort his will was absolute, that they should come indeed, and so caused, that they did come ; but to the first he only signified that he liked if they had done it And we thus apply this to the matter in question. As it cannot be said that the first bidden guests were mocked by the king, although his will was not so absolute for their coming, as it was in calling and commanding the second sort of guests ; so it cannot be said that God doth delude and mock the reprobate in giving them a law to obey, although it be not bis absolute will that they should come and obey the law. For it is sufficient to leave them without excuse, that they know what is acceptable to God, and what is their duty to God, who hath absolute authority and power over them and over all. It is objected to this, that Gt>d commanded Pharaoh to let Israel go, and yet his will was to the contrary, therefore there were two contrary wills in God, one revealed, the other concealed. To which we reply that it foUoweth not : for the will of God was one only, and most constant, and that was that Israel should not be sent away by Pharaoh, and so that was fulfilled. As for the commandment given to Pharaoh, it was a doctrine to teach Pharaoh what he must have done if he would avoid so many plagues ; and it shewed him his duty, and what was just and right to be done ; but it was no testimony of the absolute will of God. Whether If it be demanded, whether doth God will evil or sin, or no t will evil. before we can answer to this question, we must consider of three things.

WHETHER GOD DOTH WILL EVIL. 69 I. How many ways sin may be considered. II. How many things are to be considered in sin. III. How many ways one may be said to will a thing. First then, sin is to be considered three ways. 1. As it is of itself sin, and striving against the law of God. 2. As it is a punishment of sin that went before; for God doth oftentimes punish one sin with another. 3. As it is the cause of more sin following, (Rom. i. 26,) for one sin doth beget another, as one Devil calleth seven Devils. (2 Thess. ii. 11.) Moreover, II. In every sin there be three things. 1. The action, and that is either inward, or outward. The action which we call inward is threefold; either of the mind, as evil thoughts; or of the heart, as evil affections and desires; or of the will, as an evil choice, or consent to sin. The actions which we call outward, are the actions or work of the senses fighting against the law of God. 2. The second thing in every sin, is the deformity or corruption of the action; that is, when the action doth decline from the rale of God*s law: and this properly is sin, or the form of sin. 3. The third thing in every sin is the offence or guiltiness thereof, whereby the party offending is bound to undergo punishment: this guiltiness and obligation whereby we are bound to undergo die penalty of sin, hath its foundation in sin itself, but it ariseth from the justice of God, (Rom. vi. 23.) who in his justice rewardeth sin with death, as justice indeed giveth to every one his due. III. We are said to will a thing two ways; either properly, for itself; or improperly, for another end. We do will a thing properly for itself, or for its ovm sake, when the thing which we will or desire is of its own nature to be wished and desired; as for the body, health, food, apparel, and such like; or for the soul, faith, repentance, patience, &c. We do will a thing improperly, when the thing which we will is not of itself to be wished; but yet we will have it for some good that may come thereof: as for example, we will the cutting off some member of the body, not because of itself it is to be wished^ but for the health of the body which doth follow that cutting. But between these two wills there is great difference. For those

70 WHETHER GOD DOTH WILL EVIL. things which we will properly, we love and approve them, we incline unto them, and we delight in them ; but that which is known of itself to be evil, our will is not carried unto that with love and liking, but doth decline from it ; and whereas a man willeth a member of his body to be cut off, we may rather call it a permission than a willing, and yet a willing permission. We are now enabled to reply to the question, whether God doth will sin or no ; but before we do this, it may be not amiss to shew what every one must carefully take heed of in answering to this question^ for in answering there are these two dangers; and every one must avoid them, and sail between them as between two dangerous rocks. The first is this ; we must take heed lest we make * God the author of sin, by affirming that he willeth sin, as the libertines do, and as Adam did, (Gen. iii. 12.) for that were the next way, not only to put off our sins from ourselves, and lay them upon God, but also to cast off all conscience of sin, and all fear of God ; than which nothing can be more blasphemous against God, and pernicious to ourselves. The second thing to be avoided is this ; we must take heed that we affirm not any evil to be in the world which God knoweth not of, or whether God will or no ; for that were to deny God*s omnipotency, and all-knowledge. We can now answer the proposed question, not indeed at once, but by going from point to point, according to our former distinction of sin, and willing. And we observe 1. That God doth first and chiefly will himself, that is, his own glory and majesty, as the end for which all things are ; and this he is said to will properly, that is, he loveth it, advanceth it, and delighteth in it : and to this purpose serve all those Scriptures which command us to sanctify his name, and to adore his glory. (Isa xlviii. 1 1. Prov. xvi.4. Rom. xi. 36.) — 2. Besides himself, he doth properly will all other things which he made, and which he doth himself, insomuch as he doth approve them, and love them, as appearetb by these places following, '' God saw every thing that he had made, and behold it was very good ; " (Gen. i. 31.) and therefore gave a commandment that one should preserve another, by multiplying • ' El/ fuf Bcois {hokov) rh (ttrri^, 9w t titi wa^ Btos ay a0o$ Sail, de Diis. — Ed.

WHETHER GOD DOTH WILL EVIL. 71 and increasing. Again, it is said, " whatsoever the Lord pleased that did he/' (Ps. cxxxv. 6.) therefore whatsoever he doth, that he wills; and although he hateth evil, yet he doth properly will and love that good which cometh of evil; that is, his own glory, and the salvation of hfs people. His will, too, is the first and efficient cause of all punishment: which is proved by this reason and argument. Every good thing is of God; every punishment being a work of justice is a good thing; therefore every punishment is of God, and he doth will it. And with respect to the words in Ezekiel xviii. £S, 32. I will not the death of a sinner, that place is to be understood only of the elect.^ For properly indeed God doth not will their death, and therefore to keep them from death, meaning eternal death, he giveth them repentance. God however doth will sin as it is a punishment of sin that went before, and it is usual with him to punish one sin with another. As for example, the hardening of Pharaoh's heart was a sin in Pharaoh, and God brought it upon him not as a sin, but as a punishment of his former sins. Every sin is an action or deed, which is either inward or outward. And so far as it is an action only, God doth will it, but not the corruption and deformity of the action; '' for in him we live, move, and have our being.'* (Acts xvii. 28.) But God doth not will sin properly, as it is a transgression of the law, and a corruption in the action, neither can he; for it is against his natore. And to this effect serve these places of Scripture follo?ring, (Psa. v. 5. Heb. i. 9. 1 John i. 6.) and reason doth confirm it in many ways. For look what God doth will properly, he loveth and alloweth it; but God hateth and damneth sin, as the Scriptures witness; and therefore he doth not will it properly. (Zech. viii. 17.) Again, he hath sent his Son to take away the sins of the world, and to destroy the works of tlie devil, there£Dre he doth not will them. Lastly, if God should properly will sin, then he must be the author of sin; but he 18 not the author of sin, for the Scriptures do never attribute sin onto God, but unto the devil and men. (Rom. ix. 14. 1 John ii. 16.) But although God doth not properly will sin, yet he doth willingly permit sin; and for the better understanding how * Few of thow now called CalvinisU will be inclined so to limit the meaning of this and omilar texts. — Ed.

72 WHETHER GOD DOTH WILL EVIL. God doth permit sin, we must consider how many ways, or m how many senses one is said to permit a thing ; and that is three ways. I. To permit is sometimes of two good things to grant that which is less good, although it were against our will : as for example a man would bring up his son in learning, rather than in warfare or in any other occupation ; but because his son hath more mind to an occupation than to learning, and doth crave of his father to go to some occupation, or to be a soldier rather than a doctor, his £Either doth grant him his desire, though he had rather have him to be a scholar. And this is a kind of permission and suffering ; but this permission ought rather to be called a will indeed ; for that which is less good, (yet because it is good) he doth will it, and approve it, and it is a true object of his will ; and it may be called a permission in respect of that will which had rather have had the greater good. But God is by nomeans said to permit sin in this sense ; for sin (as it is sin) hath no shew of good in it which may be compared with a greater good. II. Sometimes to permit is to grant one evil to go unpunished, that many and more grievous evib thereby may be prevented ; as many times princes and magistrates are wont to do : and so some do think that God hath granted some sin to be done without danger or threatening of punishment, lest more and more heinous mischiefs should ensue. We are not however of that mind ; for the Apostle's rule is both general and true ; We must not do evil that good may come, lest we be damned justly ; therefore no man may by the law of God admit any sin to avoid another. (Rom. iii. 8.) III. To permit, doth sometime signify not to hinder and stop evil when we may ; and so God is said to permit sin, because he could by his grace hinder and prevent sins that none should be committed; and yet he doth willingly permit us in our natore to sin. That God doth thus permit sin, is evident by these places of Scripture. (Ps. Ixxxi. 11, 12. Acts xiv. 16.) That he doth permit them willingly, and not being constrained thereunto, these places do shew. (Rom. ix. 19. Is. xlvi. 10.) And God permitteth sin not without cause ; but that he may use our sins (in his infinite goodness and wisdom) to his own glory; for hereby his justice in punishing of sin, and his

WHETHER GOD DOTH ALTER HIS WILL, 7S mercy in pardoning of sin, is made manifest and known, to the great glory of God and praise of his name. If it be asked whether doth God alter his will at any time or no, for the better understanding of this question, we must consider two things. First, how many ways our will is changeable. Secondly, the causes that move us to change our wills. Now the will of a man is changeable two ways: 1. When we begin to will a thing which we did not will before. S. When we leave to will that which we willed before. And first, when a man doth will that which he willed not before, the causes of this be two; first our ignorance, because we do know that to be good afterward which we knew not before to be good, and then we will that which we would not before; for igniio nulla cupido, of that which is unknown there is no desire. The second cause ariseth firom the alteration of nature • as if that which was hurtful to us at one time, became profitable to 118 at another time, then we will have that at one time, which we would not at another; as for example, in summer our will is inclined to cold places, but in winter our will is altered, and doth affect and desire the warm. But neither of these causes can be in God. Not the first, for he doth most perfectly know all things from all eternity; not the second, for there is nothing in God for which any thing may be found to be profitable or hurt* ful; he is always the same, having need of nothing, and therefore he cannot will any thing that is new to him, and consequently his will is not changeable. Widi respect to the second way of changing our wills, that is, of leaving to will that which before we had determined, for this there may be yielded two reasons. 1. We do change our wills of our own accord, because the latter thing doth seem to us to be better than the former. S. Being constrained, or against our minds, we do oftentimes change our wills; because our first counsel was hindered by some cross event, that it could not have his due efiect. But God doth neither of his own accord, nor yet by constraint change his will, but his decrees are, and ever have been, and always shall be, fulfilled; and none shall hinder the will of God, for it doth always remain one and the same; and this doctrine is most strongly guarded and fenced with these places of Scripture. (Numb, xxiii. 19. Mai. iii. 6. Isa. xlvi. 10. Rom. xi.

74 OP THE HOLINESS OF GOD'S WILL. 29,) And whereas it has been objected that when Paul saith, (1 Tim. ii. 4.) it is the will of God that all men should be saved, and came to the knowledge of the truth, and yet all are not saved, therefore God's will is mutable ; if this place be understood of God's revealed will, then the sense is this, that God doth call all men by preaching of his word to the knowledge of bis truth, and to eternal salvation,, if they will believe in Christ : but if it be understood of the secret will of God, the sense may be three-fold; First, all men, that is, of* all sorts and degrees, he will save some. Secondly, so many as are saved, all are saved, by the will of God, Thirdly, God willeth that all shall be saved, that is, all the elect : for in the Scriptures, this word all, is put sometimes for the elect, without the reprobate. (Rom. V. 18. 1 Cor. XV. 22.) ^ebolineM Holiness is a general attribute of God, in respect of all the wiD. special properties of his nature, in respect whereof he most justly loveth, liketh, and preferreth himself above all : unto which most holy will must be referred both affections, (to speak according unto man) as love and hatred ; with their attendants, goodness, bounty, grace and mercy on the one side ; displeasure, anger, grief and fury on the other : and also the ordering of those affections, by justice, patience, long-suffering, equity, gentleness, and readiness to forgive. And from the holiness of God we draw these instructions; 1. That as every one cometh nearer unto him in holiness, so they are best liked and loved of him, and consequently it should breed a love in our hearts of holiness, and hatred of the contrary. 2. That this ought to kill in us all evil thoughts and opinions which can arise of God in our hearts, seeing that in Him that is holiness itself, there can be no iniquity. * This is AngoBtiDe's inteiprotation of the text in question. Enchirid. c. 103.— £o.

CHAPTER III.

OF god's goodness and justice, and the persons of the TRINITY. Thb holiness of God especially appeareth in his goodness and Of God • justice, (Exod. xx. 6, 6 ; xxxiv. 6, 7. Nahum i. 2, 3. Jer. K**®^*"^ xxxii. 18, 19.) the former of which is an essential property in God, whereby he is infinitely good in and of himself, and likewise beneficial to all his creatures. (Psalm cxlv. 7 ; xxxiv. 9. Mark x. 18. James i. 17. Matt. v. 45.) The goodness of God is to be considered two ways: either as he is in his own nature, of himself, simply good, and goodness itself, (i. e. so perfect, and every way so absolute, as nothing can be added unto him) or else as he is good to others. Both ways God is in himself a good God; but especially for his goodness towards us, he is called a good God, as a prince is called a good prince. For instance, a prince may be a good man if he hurt no man, and liveth honestly, &c. but he is not called a good prince, except he be good to his subjects, that is, if he be not mild, gentle, liberal, just, a defender of the godly, a punisher of the wicked; so that the good may live a quiet and a peaceable life in all honesty and goodness. So the Scriptures call God a good God, because he is not only good in himself, yea and goodness itself, but also because he is good to others, that is, mild, gracious, merciful; his nature is not cruel, savage, nor bloody towards us, but most mild, pleasant, sweet, and such as may allure all men to trust in him, to love him, to call upon him, and to worship him. (Psalm xvi. 11 : xxxiv. 9.) Nothing of itself, and perfectly, is good, but God, (Matt. xix. 17,) howbeit, by him, and from him, do come good things, (Gen. i. 31.) which have not their goodness of themselves. For whatsoever goodness is in the creatures, it is of God the creator; and they are so far forth good, as they are made good by God, and are made

76 OP THE GOODNESS OP GOD. partakers of his goodness, (1 Cor. iv. 7. James i. 17.) Again, that goodness which is in the things created, whether it be natural or supernatural, is imperfect and finite, but the goodness of God is most perfect and infinite ; and therefore only God is truly good, and goodness itself: yea, he is summum honum^ that chief good of all to be desired. His goodness too is extended unto all creatures ; and as this is known by daily experience, so it is witnessed by the Scriptures following. (Psalm cxix. 64 : cxlv. 15. Matt. V. 45.) Yet he hath not shewed his goodness to all alike, for the things created are of two sorts ; either invisible or visible ; invisible, as angels ; unto whom the Lord hath given more excellent gifts than to the other. But neither was his goodness parted equally among them ; for some he suffered to fall into sin, for which they were thrust down from heaven to hell ; (2 Peter ii. 4,) others he hath preserved by his grace, that they should not fall away from him. Neither also is his goodness alike to his visible creatures, for of them some are endued with reason, as mankind ; some are void of reason ; and therefore is man called a Lord over the rest of the creatures. Nor, lastly, is the goodness of God alike to reasonable creatures? for of them God in his mercy hath chosen some to eternal life, whom he hath purposed to call effectually in his time, that they may be justified and glorified by Christ ; others he hath in his justice left in their sins without any effectual calling, to perish for ever. And we have the testimony of Scripture, that God's goodness is fiu: greater to the elect than to the reprobate, for it appeareth by the words of our Saviour Christ, (Matt. xiii. 11,) and of the prophet Asaph, (Psalm Ixxiii. 1,) who saith that Oad is good, that is, singularly good to Israel, even to the pure in heart ; but God makes his elect only to be pure in heart. (Psalm li. 10.) Further, the goodness of God towards all men turneth not to the good of all men ; for in the reprobate, God*s goodness is turned into evil, and serveth to their destruction. (2 Cor. ii. 15.) And that is through their own fault ; for they do contemn and altogether abuse the goodness of God ; and for all his goodness bestowed upon them continually, they never trust him, nor trust in him. (Rom. ii. 4. Psalm cvi. 13.) But if we have the goodness of God in a true and worthy estimation, if we use it with fear and reverence, and thereby learn to repent us of our sins.

THE USES OF THE DOCTRINE OF GOD'S GOODNESS. 77 and to repose all our trust and confidence in tbe Lord for his goodness, then shall all things, yea, even our sins, work for our good. (Rom. viii. 28.) The uses we must make of God's goodness are these. SS'^^^HJ^ 1. It teacheth us that we have and do serve a true God; for neM. he is no true God that is not so good as our God is. 2. We learn hereby, that by this goodness of his he useth all things well. 8. If our God be so good, we should be ashamed to offend him. As it is intolerable to hurt an infant that. is innocent and harmless, so it is most intolerable to requite the Lord's goodness with evil. 4. If God be so good, and goodness itself, we must trust him, and trust in him. For we daily repose trust in good men, and shall we not much more trust in our good God? 5. It teacheth us never to lay the fault upon God for any thing, nor to complain of God's dealing; for he is always perfectly good, and all that he doth is perfectly good, whatsoever men judge of it. 6. Seeing God is good to us, we ought to be good one towards another. As to the fact that the goodness of God is not to all alike, 1. It serveth to the adorning and beautifying of God's church. (1 Tim.ii. 9.) 2. It serveth to the maintenance of mutual love and society amongst men; for if the goodness of God were to all alike, then one could not help another, and to this end serves the variety of gifts. (1 Cor. xii. 30. Eph. iv. 7, 12.) S. It maketh to the greater manifesting of the glory of the goodness of God. For if all had alike, we should contemn this goodness, thinking that he were bound to be good to us of

4. From the consideration of God's special goodness towards OS, his elect by Christ to salvation, we must arise to the study of good works, whereby God's goodness may be glorified. (Titus iL8— 8.) The several branches of the goodness of God, are his grackmsness, his love, and his mercy. (Titus iii. 3—5.) The graciousness of God is an essential property whereby he

78 OP THE GRACIOU8NESS OF GOD. aoasnMf of ^^ ^^ Himself most gracious and amiable, and freely declareth his God. favour unto his creatures above their desert. (Psalm cxlv. 8, 15, 16. Rom. xi. 6. Titus ii. 11.) And he is gracious only in and of himself; for that whatsoever is gracious and amiable is from him. And we learn from hence, that we ought to love and reverence God above all. For seeing gracious and amiable men do win love and reverence from others, in whose eyes they appear gracious and amiable ; who is able more to win this at our hands than God, who is the fountain of all graciousness and amiableness? For the better understanding of this attribute, we observe that this word (grace) is used in the Scripture, in three several significations ; sometimes it is put for comeliness of stature, meekness, or mildness, (Luke ii. 52,) sometimes for free favour whereby one embraceth another, pardoning former injuries, and receiving the party ofiending into favour again. (Gen, vi. 8.) Sometimes, it is taken for all kind of gifts and graces, which of his free favour are bestowed, whether temporal or eternal. (Eph. iv. 7.) Now there is grace in God according to the first signification of grace, for God is of his own nature roost gracious, and grace itself, which grace was in Christ Jesus from his infancy, (as he was man) and did every day more and more increase. (Luke ii. 52. Psalm xlv. 2.) And amongst all things that were created, there was nothing endued vnth such grace as was the human nature of Christ, and that was by the fulness of the godhead which dwelt bodily in him. (Col. ii. 9.) Grace is also properly attributed to God in the second sense ; for God doth justify us, that is, he doth account us for just through his Son Jesus Christ, and that of his free * grace and favour, without any desert of our parts, or any thing in us. (Rom. iii. SO, 34 ; iv. 16.) The eflident cause of this grace or favour of God is his goodness and free will ; the final cause thereof is the salvation of his < chosen children, and the glory of himself, and of his Son Christ Jesus. And in general, the grace of God (whereof there is no cause in us, but only his own goodness and will) is the first cause, the middle cause, and the last cause, and the only cause of all that belongs to our salvation, (Rom. ix. 11.) * Non enim Dei gratia, gratia erit ullo modo, nisi gratuita iiierit omnimodo. Augoft. c. Pelag.— Ed.

OF THE LOVE OF GOD. 79 And particularly, it is the cause of our election, of our redemption, of the sending of Christ into the world, of our calling, of the preaching of the gospel. (Eph. i. 4. John iii. 16. Rom. ▼• 8.) It was the cause why the apostles were called to the preaching of the gospel. (Gal. i. 15, 16. Eph. iii. 8, 9.) It is the cause of our faith, of the forgiveness of our sins, of our whole justification, of our regeneration, of our renovation, of our love to Gt>d and our neighbour, of the Holy Ghost in us, of our good works, of our obedience, of our perseverance, of the fear of God, of eternal life, and of life itself. {2 Tim. i. 9. Phil. ii. 13. Rom. zii. 6. 1 Cor. xii. 9. Rom. iii. 24. Titus iii. 5. 1 John iv. 9. Ezek. xxxvi. 27. Jer. xxxii. 40.) And in a word, the beginning, the continuance, and the accomplishment of our whole salvation, doth depend wholly upon the grace and favour of God; and what good thing soever we have, or have had, or may have, belonging either to this life or to the life to come, is to be attributed wholly to the grace and favour of God. The love of God is an essential property in God whereby he Of the love loveth himself above all, and others for himself, (1 John iv. 16. *^ Rom. V. 8. John iii. 16. Titus iii. 4. Mai. i. 2, 3.) And we learn from hence, that we should love him dearly, and other things for him. Now love in ourselves, is a passion of the mind whereby we are so afiected towards the party whom we love, that we are rather his than our own, forgetting ourselves to do him good whom we so love. But love in God, is not such as our love ia; for there is great difference two ways. First, in time, for love was in God before it was in us, or in any thing created; for he loved himself and us also before the world was, (John xvii. 23.) Secondly, they differ in nature and quality, for that love which is in God is most perfect and pure, without passion; but in us it is imperfect, and mixed with passions, with impure afiections and grief of the mind. In the scriptures God doth compare himself to a father and to a mother loving their children, to a hen gathering her chickens together under her wings, to a good shepherd seeking up his sheep, and to divers other things, which comparisons are for our profit two ways. First, to shew us that God*s love towards us is moat vehement and sincere. Secondly, to make us bold in coming to him, and calling upon him. So for this love Christ

80 OF THE LOVE OF GOD, ANb ITS EFFECTS. Jesus calleth us by all the names of love ; as his servants, his kinsmen, his friends, his spouse, his brethren, and by many names more : to shew, that he loveth us with all loves, the &ther*s love, the mother's love, the master's love, the husband's love, the brother's love, &c. and if all loves were put together, yet his love exceedeth them all, for all could not do so much for us as he alone hath done. Though love doth not signify any affection or passion in God, as it doth in us, yet in him it signifieth three things most perfect ; first, the eternal good vnll of God towards some body ; for the love of God, (suppose towards the elect) is his everlasting good will, or his purpose and determination to shew them mercy, to do them good, and to save them, (Rom. ix. 11, 13.) Secondly, the effects themselves of his love or good will, whether they be temporal, concerning this life, or eternal, concerning the life to come ; (1 Johniii. 1.) Thirdly, the pleasure and delight which he taketh in that which he loveth, and so it is taken (Psalm xlv. 7.) Moreover, besides himself God loveth all things else, whatsoever he made ; but he loveth not sin and iniquity, for he never made it, as St. John saith, (1 John ii. 16.) Again, he loved his Son as manifested in the flesh, and he loveth his chosen children for his Son's sake, with whom he is well pleased, (Matt. iii. 17.) If it be objected, that, as the scripture saith, God doth hate all that work iniquity, how then can God both love and hate one and the same man ? We answer, that in every wicked man we must consider two things : First, his nature ; Secondly, his sin. His nature is the work of God, and that he loveth ; but his iniquity is not of God, and that he hateth. Neither may it be objected that because God doth afflict his children, therefore he doth not love them. For whom he loveth he correcteth, and therefore he oorrecteth them because he loveth them ; even as a goldsmith trietli his gold in the fire, because he loveth it. Again, God preferreth mankind before all his other creatures, for wMch cause he is called Philanthropos, that is, a lover of men, and this appeareth by three effects of his love. 1. He made him according to his own image, that is, in righteousness and true holiness, (Gen. i. 26. Eph. iv. 24.) 2, He made him Lord over all his creatures, (Psalm viii. 5, 6.)

OP THE LOVE OF GOD, AND ITS PROPERTIES. 81 If it be asked whether doth God love all men alike, we answer no; for he loveth his elect better than the reprobate; for the elect he calleth effectually by his Spirit in their hearts, when he calleth others but by the outward voice of the gospel, &c. Again, amongst the elect themselves, some are actually wicked, and not yet reconciled nor called: as was Paul before his conversion. But the rest are called and already made holy by faith in Christ, as Paul was after his conversion. And of these, he loveth the latter sort with a greater measure of love than the former; as the scripture testifieth, (Prov. viii. 17.) The love that God doth bear to his elect hath three properties: 1. It is free, without desert. 2. It is great, without comparison. 3. It is constant, without any end. It is free two ways: First, because nothing caused God to love us but his own goodness and grace, and therefore St. John saitfa, That his love was before ours, (1 John iv. 10.) Secondly, it is free, because God in loving us, did not regard any thing that belonged to his own commodity; for as David saith, he hath no need of our goods, but only to our own salvation he loved us, (Psalm xvi. 2.) The greatness of God's love appeareth also two ways. First, by the means which God useth to save us by, that is, the death of his Son; and so John setteth forth his love, (John iii. 16.) when he saith, Srv, that is, as if he should say, so vehemently, so ardently, so earnestly, so wonderfully did he love us, that for our salvation he spared not his own only-begotten Son, but gave him to the death of the cross for our salvation. 2. The consideration of our own selves doth also set forth the greatness of God's love towards us; for he did not only give his only Son to death for us, but it was for us being his enemies. And this circumstance is used by the Apostle to express the same. (Rom. v. 7, 8.) 3. That God's love is constant and perpetual, is manifestly shewed in these Scriptures following, (Hos. xi. 9. John xiii. 1. Rom. xi. 29.) for as God is unchangeable in his essence and nature, so is he unchangeable in his love, which is his essence and nature; and therefore is God called love in the Scriptures. (1 John iv. 8.) The use we must make of God's love is, G

8^ ON THE USES WE MUST MAKE OF GOD'S LOVE. Q^ f !• It filleth our heart with gladness, when we understand that our God is so loving, and love itself; and what is this but the beginning of eternal life, if eternal life consist in the true knowledge of God, as our Saviour Christ saith. (John xvii. 3.) 2. Out of the knowledge of this love, as out of a fountain, springeth the love of God and our neighbour ; for St. John saith, he that lovetk not, knoweth not God, for God is love, (1 John iv. 8.) 3. When we consider that God loveth all his creatures which he made, it should teach us not to abuse any of the creatures to serve our lusts and beastly affections. For God will punish them which abuse his beloved, as he punished the rich glutton which abused the creatures of God. (Luke xvi. 19 — 25.) 4. We are taught to love all the creatures, even the basest of all, seeing that God loveth them, and for the love he beareth to us he made them ; and we must (if we love them for God's sake) use them sparingly, moderately, and equally or justly. To this end we are commanded to let our cattle rest upon the Sabbath day, as well as ourselves ; to this end we are forbidden to kill the dam upon her nest ; and to this end we are forbidden to muzzle the mouth of the ox which treadeth out the corn. (Deut XXV. 4. 1 Cor. ix. 9.) 5. We are taught from hence to love mankind better than all other creatures, because God doth so ; and therefore we must not spare any thing that we have, that may make for the safe^ of his body, and the salvation of his soul. And for this cause we are commanded to love our enemies and to do them good, because our good God doth so. 6. From God's love we learn to prefer the godly brethren, and those that profess sincerely the same religion that we profess, before other men, because God*s love is greater to the elect than to the reprobate ; and this doth the Apostle teach us, (Gal. vi. 10.) 7. Whereas God's love is freely bestowed upon us, this teacheth us to be humble, and to attribute no part of our salvation to ourselves, but only to the free love of God. 8. From hence ariseth the certainty of our salvation ; for if God's love was so free and great when we were his enemies,

OF THE MERCY OF IT AS IT EXISTS IN GOD. 83 much more will it be so, and constant also to us, being reconciled to God by Jesus Christ. (Rom. v. 10.) The mercy of God is his mind and will, always most ready Of the to succour him that is in misery; or an essential property in q^ ^ God, whereby he is merely ready of himself to help his creatures in their miseries. (Isa. xxx. 18. Lam. iii. 22. Exod. xxxiii. 19.) And we add this word merely to put a difference between the mercy of God and the mercy that is in men; for their mercy • is not without some passion, compassion, or fellow-feeling of the miseries of others; but the mercy of God is most perfect and effectual, ready to help at all needs of himself. But seeing mercy is grief, and sorrow of mind conceived at another's miseries, how, it may be asked, can it be properly attributed to God in whom are no passions nor griefs? To which we answer that indeed in us mercy may be such a thing, but not in God. f Mercy was first in God, and &om him was derived to us, and therefore he is called the Father of mercies^ (2 Cor. i. 3.) and when it came to us, it was matched with many infirmities and passions. But it is improperly attributed to God from ourselves, as though it were first in us. And by the name of mercy two things are signified in God. 1. The mind and will ready to help and succour. 2. The help itself, and succour or pity that is then shewed. Those places of Scripture are to be imderstood the first way, wherein God doth call himself merciful; and saith, that he is of much mercy; that is, he is of such a nature as is most ready to free us from our evils; and it is taken in the other sense, or for the effects of mercy, (Rom. ix. 15.) where it is said, God will have wiercy on whom he will have mercy; that is, he will call whom he will call; he will justify whom he will; he will pardon whom he will; and will deliver and save from all their miseries and evils whom he will; and these be the effects of God*s mercies. So also in Exod. xx. 6, it is so taken. Now the essence and being of God is most simple without any

* It wm one of Zeno*t maximB, nemincm misericordem esse, nisi stultum et leyem ; Tiri non ee, neqae exonri, neqne placari. Cic. pro Manen. 29. — Ed. f Tbis i well stated by Dr. Gill. The mercy of God, he says, is not to be considered, fiKKx/ <yfktirm, as an affection moved by the misery of a creature, as it is in man ; but SfiKtad ^eetum^ at an effect guided by the sovereign will of God, to whatsoever purpose it is pBL — Ed. G 2

84 THE LOVE OF GOD THE CAUSE OF HIS MERCY. mixture or composition ; and therefore in him there are not divers qualities and virtues as there be in us, whereof one dependeth upon another, or one differs from another ; but for our capacity and understanding, the Scripture speaketh of God as though it were so, that so we may the better perceive what manner of God, and how good our God is. The cause, therefore, of his mercy, is not in us, but only in God himself, and mercy in God doth spring out of his free love towards us. And we say, free love, because there are two kinds of love in God : one, wherewith the Father loveth the Son, and the Son the Father, and which the Holy Ghost beareth towards both the Father and the Son ; and this love I call the natural love of God, so that the one cannot but love the other. But the love wherewith he loveth us is voluntary, not being constrained thereunto, and therefore is called the free love of God ; and thereof it cometh to pass, that mercy is also wholly free, that is, without reward or hope of recompence, and excludeth all merit. And that the love of God is the cause of his mercy, is manifest in the Scriptures. In 1 Tim. i. 2, Paul saluteth Timothy in this order, Grace j mercy y and peace from God the Father^ and from the Lord Jesus Christ; to shew that that peace which the world cannot give, the mercy of God is the cause of it ; and the cause of his mercy is his grace, and his grace is nothing else but his free favour and love towards us. The same order doth Paul observe, (Titus iii. 4, 5.) where he saith, when the kindness and love of God our Saviour towards man appeared^ not by works of righteousness which we had done, but according to his mercy he saved us. First, he sets down the kindness of God as the cause of his love. Secondly, his love as the cause of his mercy. And thirdly, his mercy as the cause of our salvation ; and our salvation as the effect of all. And therefore there is nothing in us which may move the Lord to shew mercy unto us, but only because he is goodness itself by nature; and to this doth the Psalmist bear witness, (Psalm c. 5.) saying, that the Lord is good, his mercy is everlasting, and his truth endureth to all generations. We are further to consider that the mercy of God is twofold : 1. General; 2. Special. God as a God doth shew mercy generally upon all his creatures being in misery ; and chiefly to men, whether they be just or unjust ; and so doth succour them,

THE USES WE SHOULD MAKE OF GOD*S MERCY. 85 either immediately by himself, or else mediately by creatures, as by angels or men, by the heavens, by the elements, and by other living creatures. And this general mercy of God is not extended to the eternal salvation of all, but is only temporary and for a while. Of this we read Luke vi. 36. But that I call the special mercy of God, which God as a most free God hath shewed to whom he would, and denied to whom he would. And this pertaineth only to the elect, and them that fear him, (Psalm ciii. 11.) for he sheweth mercy upon them to their eternal salvation, and that most constantly, while he doth effectually call them unto himself, while he doth freely and truly pardon their sins, and justify them in the blood of the Lamb Jesus Christ; while he doth sanctify them with his grace, and doth glorify them in eternal life: and of this special mercy we may read in Eph. iL 4—6. The mercy of God is so great that it cannot be expressed nor conceived of us: and this is proved by the scriptures following, (Psalm Ivii. 10; cviii. 4.) But although the mercy of God be great and infinite in Christ, yet for that mercy which pardoneth our sins and calleth us to faith and repentance by the gospel, there is no place after death, but only while we live in this world: which is warranted by these places ensuing. Gal. vi. 10. jis we have opportunity ^ let us do good unto all men; to shew that a time will come when we shall not be able to do good. Rev. ii. 10. Be thou faithful unto deaths and I will give thee a crown of Ufe; to shew that the time which is given unto death, is a time of repentance, and of exercising of faith and of works; but after death there is no time, but to receive either an imiportal crown if we have been faithful; or everlasting diame if we have been unfaithfuL Besides these, see Rev. xiv. 13. Mark ix. 45. Isa. Ixvi. 24. Luke xvi. 24—26. Matt. xxT. 11, 12. John ix. 4. The uses we may make of God*s mercy are these: Tbe uses 1. It serveth to humble us; for the greater mercy is- in God, ^^'?^'* the greater misery is in us. 2. We must attribute our whole salvation unto his mercy. 3. We must flee to God in all our troubles with most sure confidence. 4. We must not abuse it to the liberty of the flesh to sin, ahbough we might find mercy with God after death; for the

8G OF THE JUSTICE OF GOD. mercy of God specially appertains to those tliat fear him, (Psalm ciii. 11.) 5. The meditation of God*s mercies towards us should make us to love God, (Psalm cxvi. 1. Luke vii. 47.) to fear God, (Psalm cxxx. 4.) and to praise God, (Psalm Ixxxvi. 12, 13; ciii. 2 — 4.) 6. It must make us merciful one to another, (Luke vi. 36. Matt, xviii. 32, 33.) Oftheiuar The justice of God is an essential property in God, whereby he is infinitely just in himself, of himself, for, from, by himself alone, and none other, (Psalm xi. 7.) And the rule of this justice is his own free-will, and nothing else. For whatsoever he willeth isjust; and because he willeth it, therefore it is just; not because it is just, therefore he willeth it, (Eph. i. IL Psalm cxv. 3. Matt. XX. 15.) which also may be applied to the other properties of God. More particularly, we say, that God doth not always a thing because it is just, but therefore any thing is just that is just, because God will have it so ; and yet his will is joined with his wisdom. As for example, Abraham did judge it a most just and righteous thing to kill his innocent son, not by the law (for that did forbid him) but only because he did understand it was the special will of God ; and he knew that the will of God was not only just, but also the rule of all righteousness. For the better understanding of this attribute, we observe, that one may be just or righteous three manner of ways ; either by nature f or by grace, or hy perfect obedience. One may be just by nature two ways: 1. by himself, and of himself, in his own essence and being. Thus we say, that in respect of this essential righteousness, there is none just but God only, as Christ saith, none is good but God only. (Luke xviii. 19.) 2. By the benefit of another, to be either made righteous, or born just. And in respect of this natural gift of righteousness, we say, that in the beginning Adam was made just; because he was created just, and in his whole nature was righteous and good, but this righteousness was derived from God. Those whom we call just by grace, are all the elect, which are redeemed by the death of Christ ; and that in two respects : — 1. Because the righteousness of Christ is imputed unto them,

OF THE JUSTICE OF GOD. 87 and so by grace and favour in Christ their head they are just before God. 2. Because of grace and favour they are regenerated by the Holy Ghost; by the virtue of whose inherent righteousness and holiness they are made holy and just, and whatsoever they do by it is accepted for just for Christ*s sake. But no man in this world after the fall of Adam (Christ only excepted) ever was, or can be just and righteous by yielding perfect and willing obedience to God and his law. Our Lord and Saviour Jesus Christ alone is most perfectly just and righteous every manner of way. 1. As he is God, he is in his own essence, of himself, and by himself most just, even as the Father is; and eternal righteousness itself. 2. As he was man, he was just by nature; because he was conceived without sin, and so was bom just and righteous. 3 By virtue of his union with the divine nature, which is eternal righteousness itself, he is most just. 4. By receiving the gifts of the Holy Ghost without measure, he is most just, (Psalm xlv. 7. John iii. 34.) 5. He did most perfectly obey the law of God, and keep it mo6t absolutely; tlierefore that way also he is most just and righteous. And upon all this we conclude, that forasmuch as God only is in his own essence and nature, by himself, and of himself, eternal justice and righteousness; therefore this attribute of justice or righteousness doth most properly agree to God. And he is said to be just, in three respects: 1. In his will. 2. In his word. 3. In his works. When we say that God is just in his will, we mean that whatsoever he willeth is just, his will (as hath been declared) being the rule of justice. And when we say that God is just in his word, we mean, that whatsoever he speaketh is just. Now the parts of God's word are four: 1 . The history, which is all true. 2. The precepts and the laws, which are perfect. 3. Promises and threatenings, which are accomplished. 4. Hymns and songs, which are pure, and holy, and undefiled. And God is just in his word, in these respects: 1. He speaketh as he thinketh. iJ. He doth both as he speaketh and thinketh. 3. There is no

88 OF THE JUSTICE OF GOD. part of his word contrary to another. 4. He loveth those that speak the truth, and hateth those that are liars. The works of God are, 1. His eternal decree, whereby he hath most justly decreed all things, and the circumstances of all things, &om all eternity. 2. The just execution thereof in time. And he sheweth herein both his disposing and his rewarding justice ; his disposing justice being that by which he as a most free Lord ordereth all things in his actions rightly, (Psalm cxlv. 17.) in that, 1. He hath most justly and perfectly created all things of nothing. 2, He hath most wisely, justly, and righteously disposed all things being created. God's rewarding justice is that whereby he rendereth to his creatures according to their works. And this appeareth in that, 1 . He doth behold, and approve, and reward all good in whomsoever ; and 2. He doth behold, detest, and punish all evil in whomsoever ; to which justice both his anger and his hatred are to be referred. Not, however, that we must understand by anger in God, * any passion, perturbation, or trouble of the mind as it is in us ; but this word anger, when it is attributed to God in the Scriptures, signifieth three things. 1. A most certain and just decree in God to punish and avenge such injuries as are offered to himself, and to his church ; and so it is understood, John iii. 36. Rom. i. 18. 2. The threatening these punishments and revenges. (Psalm vi. 1. Hos. xi. 9.) 3. The punishments themselves which God doth execute upon ungodly men ; and these are the effects of his anger, or of his decree to punish them ; so it is taken, Rom. ii. 5. Matt. iii. 7. Ephes. V. 6. T^ieuws Xhis attribute teacheth us, 1. That anger of itself is not justice. simply evil ; but then it is good, when it is such as the Scripture attributeth to God, and commendeth to men ; when it saith. Be ye angry and sin not. (£ph. iv. 26.) * Ira Dei non pcrturbatio animi ejus C9t, ftc<i judicium quo inrogntur poena peccato. August, de Civ. Dei. xv. 25. — Ed.

HATRED IN GOD, WHAT IT SIGNIFIES. 89 2. God's anger serveth to raise us up &om security. 3. We must not be slothful when we see the signs of God*8 wrath coining, but use ordinary means to prevent it. Further, the hatred that is attributed to God is not any passion, or grief of the mind, as it is in us; but in the Scriptures these three things are signified thereby. 1. His denial of good will, and mercy to eternal salvation, as (Rom. ix. 13.) I have hated Esau, that is, rejected him, and have not vouchsafed him that favour and grace which I have shewed upon Jacob. And we also are said to hate those things which we neglect, and upon which we will bestow no benefit nor credit, but do put them behind other things, and therefore it is said. If any man come unto me, and hate not his father and mother, and wife and children, ^c. he cannot be my disciple. That is, he that doth not put all these things behind me, and neglect them for me, so that the love which he beareth to them, must seem to be hatred in comparison of the love which he must bear to me. (Luke xiv. 26. Matt. x. 37.) And in this sense it is properly attributed to God. 2. The decree of God's just will to punish sin, and the just punishment itself which he hath decreed, as in Job xxx. 21. Thou art become cruel to me, with thy strong hand thou opposest thyself against me; that is, thou dost so sorely chastise me, as if thou didst hate me. And in this sense also it is properly attributed to God; for it is a part of his justice to take punishment of nnners. 3. God*s displeasure; for those things which we hate do displease us. And in this sense also it is properly attributed to God; for it is the part of a most just judge, to disallow and detest evil, as well as to allow and like that which is good. And this, because, 1. it is the property of him that loveth, to hate and detest that which is contrary to himself, and that which he loveth. For love cannot be without its contrary of hatred; and therefore as the love of good things doth properly agree to God; so doth also the hatred of evil things, as they are evil things. 2. It is manifest by David, that it is no less virtue to hate the evil, than it is to love the good. And this hatred of sin (as it is a virtue and perfect hatred) cannot be in us but by the grace of God; for every good gift is from above, (James i. 17.) and

90 NOW WE ARE TO HATE GOD*S ENEMIES. there can be no good thing in us, but it is first in God after a more perfect manner than it is in us. And we are to learn thereby, 1. That it is a great viitue, and acceptable to God, to hate wickedness, and wicked men themselves ; not as they are men, but as they are wicked; and as David did, (Psalm cxxxix. 21, 82.) And we are no less bound to hate the enemies of God, as they are his enemies, than to love God, and those that love him. And if we do so, then we must also flee their company, and have no friendship or fellowship with them. 2, That we must distinguish betwixt men's persons and their sins, and not to hate the persons of men, because they are the good creatures of God ; but their sins vre must hate every day more and more. (2 Thess. iii. 6. xiv. 15.)

CHAPTER IV.

OP THE UNITY OP GOD, AND THE PERSONS OF THE TRINITY. Hayino spoken of the essence and the essential properties of God, we proceed to shew, that there is only one God, and no more. And this unity of the godhead may be proved by express testimonies of God's word; by reasons grounded thereon; and by nature itself guiding all things to one principle. Among the express testimonies of God's word we have, (Deut. vi. 4.) HeaVy O Israel^ the Lord our God is one Lord, See also 1 Sara. ii. 2, Psalm xviii. 31. Isa. xliv. 6; xlvi. 9. Mark xii. 29, 32. 1 Cor. viii. 4, 6. Besides which we have the following reasons to prove that there is but one God. 1. We are charged to hve the Lord our God with all our heart, and all our soul, and all our might, (Deut. vi. 4, 5. Mark xii. 29, 30.) If one must have all, there is none left for any other. 2. God is the chiefest good, (Psalm cxliv. 15.) the first cause, and the high governor of all things, (Acts xvii. 28. Psalm xix. I.) but there can be but one such. 3. The light of reason sheweth that there can be no more but one that is infinite, independent, and almighty; if God be infinite and omnipotent that doth all things, there can be but one; for all the rest must be idle. Further, nature doth guide all things to one principle, and the whole course of the world tendeth to one end, and to one unity, which is God. For although there be so many sundry things of divers kinds and conditions, and one contrary to another, yet they aD together serve one God. For an instance thereof, in some familiar resemblance, we observe, that in a field there are divers battles, divers standards, sundry liveries, and yet all turn head with one sway at once, by which we know that there is one

92 VARIOUS USES IN SCRIPTURE OF THE WORD. general of the field which commands them all. And even so in the world we see divers things, not one like another ; for some are noble, some are base ; some hot, some cold ; some wild, some tame ; yet all serve to the glory of God their maker, and the benefit of man, and the accomplishment of the whole world. And we gather from all this that there is but one God which commandeth them all, like the general of a field. And if it be asked why if one God be the author of all, there are so many poisons and noisome beasts, we reply that — 1. They were not created noisome and hurtful at the first, but the sin of Adam brought the curse upon the creatures, (Gen. iii. 17, 18,) 2, Although God hath cursed the creatures for man's sin, yet in his mercy he doth so dispose and order them, that they are profitable for us ; for poisons, we use them for physic ; and the skins of wild beasts serve against the cold, &c. 3. The most hurtful things that are, might benefit us, if we knew how to use them; and whereas they annoy us, it is not of their own nature so much as of our ignorance. And we conclude by all this, that they have not two beginnings, one good, and another bad, as some would imagine ; but one author thereof, which is God himself, always most good and gracious. And if it be asked, if there be but one only God, how is it that in the Scripture many are called Gods, (1 Cor. viii. 5.) as Moses is called Pharaoh's God, (Exod. vii. 1.) and magistrates are called gods, (Psalm Ixxxii. 6.) as idols, and the belly, (Phil. iii. 19,) yea, and the Devil himself is called god of this world, (2 Cor. iv. 4.) it may be answered that the name Elohim or God, is sometimes improperly given to other things, either as they participate of God his communicable attributes, (as in the two first instances), or as they are abusively set up by man in the place of God, (as in the other.) But properly it signifieth him, who is by nature God, and hath His being not from any thing but Himself, and all other things are from Him. And in this sense unto us there is but one God and Lord^ (1 Cor. viii. 6.) unto whom therefore, the name Jehovah is in Scripture incommunicably appropriated. As for magistrates, they are called gods; for four causes: 1. To teach us that such must be chosen to bear rule, which excel others in godliness, like gods among men.

OF THE MYSTERY OP THE TRINITY. 93 2. To encourage them in their offices, and to teach them that they should not fear the faces of men; like gods, which fear nothing. 3. To shew how God doth honour them, and how they must honour God again. For when they remember how God hath invested them with his own name, it should make them ashamed to serve the Devil, or the world, or their own affections; and move them to execute judgment justly, as if God himself were there. 4. To teach us to obey them as we would obey God himself, for he which contemneth them, contemneth God himself; (Rom. xiii. 2.) and we must not dishonour those, whom God doth honour. Idols also are sometimes called gods, not because they are so indeed, but because idolaters have such an opinion of them. And the belly is called a god, because some make more thereof than of God and his worship. For all that they can do and get, is little enough for their bellies; and when they should serve God, they serve their bellies and beastly appetites. Then once more, the Devil is called the god of this world, because of the great power and sovereignty which is given him over the wicked, whom God hath not chosen out of this world. Having thus shewn that there is but one simple and individual Of tbe godhead, we proceed to shew that this divine nature belongs to, ^™"*yand is to be attributed to three distinct persons subsisting in the unity of the godhead. Not that we believe the godhead to be divided into divers essences, but distinguished unto divers persons. For God cannot be divided into several natures^ nor into several parts; and therefore must the persons which subsist in that one essence be only distinct, and not separate one from another; as in the example of the sun, the beams and the heat. The following resemblances are commonly brought to shadow out unto us the mystery of the Trinity.* 1. The sun begetteth his own beams, and from thence proceedeth light and heat, and yet is none of them before another, * Thee illastrations are originally taken from AugaBtine. Tria in sole, cnnus, ipleodor et calor. Ignis tria habet, et diridi non potest, motum, lucem, fenrorem. Vena, iaoA, flavins tria, &c De veHns Apott. Serm. 1. See also Greg. Narianz. de TheoU Otat Z— Ed.

94 OF THE MYSTERY OF THE TRINITY. otherwise than in consideration of order and relation ; that is to say, that the beams are begotten of the body of the sun, and the light and heat proceed from both. 2. From one flame of fire proceed both light and heat, and yet but one fire. 3. In waters there is the well-head, and the spring boiling out of it, and the stream flowing from them both, and yet all these are but one water ; and so there are three persons in one godhead, yet but one God. 4. In man the understanding cometh from the soul, and the will from both. It may not, however, be collected by natural reason, that there is a Trinity of persons in the unity of the godhead ; for it is the highest mystery of divinity, and the knowledge thereof is most proper to Christians ; for the Turks and Jews do confess one godhead, but no distinction of persons in the same. And we come by the knowledge of this mystery, because God hath revealed it in the Holy Scriptures unto the faithful. And we may learn of this, 1. That those are deceived who think this mystery is not sufliciently delivered in the Scripture, but dependeth upon the tradition of the church. 2. That since this is a wonderful mystery which the angels do adore, we should not dare to speak any thing in it farther than we have warrant out of the word of God ; yea, we must tie ourselves almost to the very words of the Scripture, lest in searching we exceed and go too far, and so be overwhelmed with the glory. Now it appeareth in the Holy Scripture, that the three persons are of that divine nature, 1. By the divine names that it giveth to them, as Jehovah, &c. 2. By ascribing divine attributes unto them, as eternity, almightiness, &c. 3. By attributing divine works unto them, as creation, susten tation, and governing of all things. 4. By appointing divine worship to be given unto them. And we have these special proofs of the Trinity out of the Old Testament. 1. The Father is said by his word to have made the worlds;

PROOFS OF THE TRINITY FROM THE SCRIPTURE. 95 the Holy Ghost working and maintaming them^ and as it were, sitting upon them^ as the hen doth on the eggs she hatcheth. (Gen. i. 2, 3.) 2. (Gen. i. 26.) The Trinity speaketh in the plural number, Let tu make man in our image, after our likeness. 3. (Gen. xix. S4.) Jehovah is said to rain upon Sodom firom Jehovah out of heaven, that is, the Son from the Father, or the Holy Ghost fix)m both. 4. (2 Sam. xxiii. 2,) The spirit of Jehovah, (or the Lord) spake by me, and his word by my tongue; Here is Jehovah the Father with his word (or Son) and Spirit. 5. (Prov. XXX. 4.) What is his name^ and what is his Sons name, if thou canst tell? 6. (Isa. vi. 3.) The angels in respect of the three persons do cry three times. Holy, Holy, Holy. 7. (Isa. xlii. 1.) Behold my servant whom I uphold, mine elect in wliom my soul delighteth, I have put my Spirit upon him* 8. (Haggai ii. 5.) The Father with the Word and his Spirit make a covenant. The proo& out of the New Testament are these: 1, (Matt, iii. 16, 17.) at the baptism of Christ, the Father from heaven witnesseth of the Son; the Holy Ghost appearing in the likeness of a dove. John the Baptist saw the Son in his assumed nature going out of the water, there is one person; he saw the Holy Ghost descending like a dove upon him, there is another person; and he heard a voice from heaven saying. This is my beloved Son, there is a third person. 2. (Matt. xvii. 5.) At the transfiguration, the Father in like manner speaketh of his Son. 3. (Matt, xxviii. 19.) We are baptized into the name of the Father, the Son, and the Holy Ghost. 4. (John xiv. 16, 26; xv. 26; xvi. 13—15.) The Father and Son promise to send the Holy Ghost. 5. (Luke i. 35.) The Holy Ghost shall come upon thee; and the power of the Highest shall overshadow thee; therefore that holy thing which shiJl be born of thee, shall be called the Son of God. 6. (Acts ii. 33.) Therefore being by the right hand of God exalted, and having received of the Father the promise of the

96 PROOFS OF THE TRINITY FROM THE SCRIPTURE. Holy Ghost, he hath shewed forth this which you now see and hear. 7. (2 Cor. xiii. 14.) The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all. 8. (Gal. iv. 6.) God hath sent forth the Spirit of his Son into your hearts. 9. (Titus iii. 4 — 6.) God saved us by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour. And as a clear proof that these three are but one God, and so that there is a Trinity in unity, it is expressly said, (1 John v. 7,) there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one; * and here the apostle saith they are three. We learn that the word Trinity, \ although it be not expressly set down in the word, yet it hath certain ground from thence. And whereas they are said to be three witnesses ; we learn the singular fruit that is in the Trinity of the persons, in one unity of the godhead ; whereby great assurance is brought unto us of all things that God speaketh in pro. mise or threat; seeing it is all confirmed by three witnesses, against whom no exception lieth. And they are said here to witness, that God hath given eternal life unto us, and that this life is in his Son. (1 John v. 11.) These being three are said to be but one, inasmuch as they are one in substance, being, or essence ; but three persons distinct in subsistence, (Acts xx. 28. 1 Cor. xii. 4, 5. Deut. vi, 4, Markxii. 32. 1 Cor. viii. 4—6. John xiv. 16; xv. 26; and xvii. 1.) And though if three persons among men be propounded, whereof every one is a man, it cannot be said that these three are but one man, yet we must not measure God's matters, by the * The arguments for and against the genuineness of this text, are very ably stated in Home's Introduction, &c. Vol IV. Part II. Ch. IV. § V. to which the reader is referred. + Though the word Trinity is not found in Scripture, and there was no occasion for it before the existence of those heresies where\)y the truth expressed by it was called in question ; yet since the doctrine of a Trinity is so evidently revealed, there can be no possible reason why the word expressive of that doctrine should be proscribed. As to the time of its introduction, no writers that we are aware of^ assign a later, and some a nrach earlier, date than the first council of Alexandria, at the beginning of the fourth century.—Ed.

OF THE PERSONS OF THE TRINITY. 97 measure of reason, much less this which of all others is a mystery of mysteries. For the better understanding of this mystery, we shall now declare first, what a person * is in general, and then what a person in the Trinity is, I. In general, a person is one particular thing indivisible, in- Whatapercommunicable, living, reasonable; subsisting in itself, not having Trinity.* part of another. And the reason of the particular branches of this definition are these. 1 . I say that a person is first one particu' lar thing, because no general notion is a person. 2. Indivisible^ because a person may not be divided into many parts. 3, Incommunicable f because though one may communicate his nature with one, he cannot communicate his person-ship with another. 4. Living and recuonable, because no dead or unreasonable thing can be a person. 5. Subsisting in itself, to exclude the humanity of Christ from being a person. 6. Not having part of another^ to exclude the soul of man separated from the body, from being a person. Now a person in the Trinity is whole God, not simply or absolut^y considered, but by way of some personal properties. It is a manner of being in the Godhead, or a distinct substance, (not a quality, as some have wickedly imagined, for no quality can cleave to the Godhead,) having the whole Godhead in it. (John xi. 22 ; xiv. 9, 16 ; xv. 1 ; xvii. 21. Col. ii. 3, 9.) And they are called persons in this respect, because they have proper things to distinguish them. Yet is this distinction not in nature, but in relation and order, the first in order being the Father; then those that come from the Father; the Son, who is the second, and the Holy Ghost, who is the third Person in the Trinity. The Father is of himself alone and of no other; the Son is of the Father alone begotten; the Holy Ghost is of the Father and the Son proceeding, and the Father is called a Father in respect of the Son, the Son in respect of the Father, the Holy Ghost in respect that he proceedeth from the Father and the Son; but the one is not the other, as the foimtain is not the stream, nor the ^ Oregory of NaBianzam infonns ns, that the word persona^ at applied to the Trinity, ii introdnced by the Latin church, that they might express by it, together with ettentia, the diftinction between the t^icrtunt and bwr(a of the Greeks; and that Athanasius, heiiu^ their reMons, was aatiified with the application of it. In laud, Atkaaiat,^^. H

98 OF THE FIRST PERSON OF THE TRINITY. Of the Fa- stream the fountain, but are so called one in respect of another^ Person*©" ^^^ J^t all but one water. The Father then, is the first perBon the Trinity, ^f ^q Trinity, who hath his being and foundation of personal subsistence from none other ; and hath by communication of his essence eternally begotten his only Son of himself, (John v. 27 ; xiv. 11 ; XX. 17. Ps. ii. 7. Heb. i. 3.) Audit is proved that the Father is God, by express testimonies of the Scriptures, and by reasons drawn from the same. For example, (John xrii. 3.) This is life eternal that they might know thee the only true God. (Rom. i. 7.) Grace and peace from God the Father. (£ph. i. 3.) Blessed he the God and Father of our Lord Jetus Christy &c. Besides which we have these reasons drawn firom the word of God, that we are bidden to pray to him, (Matt, vi, 6, 9.) that he revealeth the mysteries, (Matt xi. 25, 27.) maketh his sun to rise, &c. (Matt. v. 45.) Next, it is shewed that he begat his Son of himself, in that he is called the brightness of his glory y and the express image of his person ^ (Heb. i. 3.) and in that his generation being from eternity, there was no creature who might beget him. And He is called God the Father, 1. In respect of his Son Jesus Christ, begotten of his own nature and substance, (Matt. xi. 27. 1 John i. 14. 1 Jcdin iv 14.) whence he is called the FatJter of our Lord Jesus Christ* (£ph. i. 3.) — 2. In respect of his adopted sons whom he hath chosen to be heirs of heaven through the mediation of his Son Jesus Christ, (£ph. iii. 14. Johni. 12. Rom. viii. 14, 1& Matt. vi. 9.) For as he is by nature the Father of Christ, so is he by grace to us that believe, our Father also. And we learn from hence, to honour and obey him as a father, and to be followers ^ God as dear children. (Mai. i. 6. 1 Pet. i. 14. £ph. v. 1.) Furthermore, the Father spake most commonly in the Old Testament, for in these last times he hath spoken by his Son, and he is called by these names. Jehovah; that is, I am that I am, without beginning out ending. (Is. xlii. 8.) Elohim; that is, mighty and strong. (Gen. i. 1.) Adonai; that is, Judge^ or in whose judgment we rest. Lord of Hosts ; because he hath angeb and men, and all creatures at command to fight for him. (1 Kings xix. 14.) The God of Jacob or of Israel; because he made a promise to Abraham, that he would be his God, and the God of his seed ; and the IsraeUtes were the seed of Abraham. (ActsiiL IS.)

OF THE SECOND PKRSON OF THE TRINITY. 99 Having hitherto spoken of the Father, we proceed to shew of the other that the other persons of the Trinity receive their essence or Se^TrinUy Godhead from him; for howsoever in this they agree with the in general. Father^ that the essence which is in them is of itself uncreated and unhegotten, yet herein lieth the distinction, that the Father hath his essence in himself, originally, and &om none other; the Son and the Holy Ghost have the self-same uncreated and unbegotten essence in themselves as well as the Father, (otherwise they should have had no true Godhead) but not from themselves. Essentia FUii est d seipso, et hac ratione did potest AutO' iheos; persona tamen Filii non est h seipso, ideoque nan potest hoc ratione dici Autotheos: persona enim ejus genita est h Patre accipiendo ab eo essentiam ingenitam; that is, the essence of the Son is of himself, and for this cause he may be said to be God of himself; notwithstanding the person of the Son is not of himself and therefore for this cause he cannot be said to be God of himself; for his person is begotten of the Father by receiving from him an unb^otten essence. And though these persons that come from the Father have a beginning, they are nevertheleas eternal, in that they have no beginning of time or conti<^ nuance, but of order, of subsistence and offspring, and that from all eternity. We find nothing however revealed touching the manner of this eternal offspring, and therefore out ignorance herein is better than all their curiosity, that have enterprised arrogantly the search hereof. For if our own generation and frame in our mother's womb be above our capacity, (Ps. cxxxix* 14, 15.) it is no marvel if the mystery of the eternal gen^ation of the Son of God cannot be comprehended. And if the wind, which is but a creature, be so hard to know, that a man knoweth not fixMU whence it cometh and whither it goeth, (John iii. 8.) it is DO marvel if the proceeding of the Holy Ghost be unsearchable. Hayii^ spoken thus much in general touching the Persons of the sewhicfa come from the Father, we are now to observe in special >nd person concerning the Son, that he is the second Person of the Trinity, Trinity. having the foundation of personal subsistence from the Father akme; of whom by communication of his essence he is begotten from all eternity. (J<^ v. S6. Ps. ii. 7. Prov. viii. 22 ; kxx. 4.) And in this respect he is called, 1. The only begotten Son of Godf (John iii. 18.) because he is only begotten, of the H 2

OF THE SECOND PERSON OF THE TRINITY. nature and substance of the Father. — 2. FirsUhegotteny (Heb. 1. 6. Rom. viii. 29.) not as though the Father begat any after, but because he begat none before. — 3. The brightness of his Father^ s glory and express image of his person, (Heb. i. 3.) because the glory of the Father is expressed in the Son. He is also called the Word, or speech, (for so doth Logos more properly signify) (1 John v. 7. John i. i.) and for the following reasons: — 1 . Because as speech is the birth of the mind, so is the Son of his Father. — 2. As a man revealeth the meaning of the heart by the words of his mouth, so God revealeth his word by his Son. (John i. 18. Heb. i. 2.) — 3. He is so often spoken of, and promised in the Scriptures; and is in a manner the whole subject of the Scriptures. (John i. 45.) He is too in the Scriptures expressly called God, and Jehovah; and likewise the essential properties, the works and actions of God are given to him, (Isa. ix. 6; xxv. 9. Zech. ii. 10, 11. Prov. viii. 22. John i. 1 ; xx. 28. Rom. ix. 5. Heb. i. 8. 10. 1 John v. 20.) His works also prove the same thing; for they were such as none could do but God. For, 1 . He made the world, which none could do but God, (Heb. i. 2.) 2. He forgave sins, which none can do but God, (Matt. ix. 2.) 3. He giveth the Holy Ghost, which none can do but God, (John xv. 26.) 4. He maintaineth his church, which he could not do if he were not God, (Eph. iv. 11, 12.) And besides these reasons, we find, that what the Old Testament speaks of Jehovah, which is God, that the New Testament applieth to Christ; as, 1. When David said Jehovah ascended up on high, and led captivity cap' tive, (Psalm Ixviii. 18.) Paul applieth it to Christ, (Eph. iv. 8.) 2. The Psalmist saith, Jehovah was tempted, (Psa. xcv. 9.) which Paul applieth to Christ, (1 Cor. x. 9.) 3. Isaiah saith, Jehovah is the first and the last, (Isa. xli. 4.) this is also applied to Christ, (Apoc. xxi. 6; and xxii. 13.) 4. Isaiah saith, Jehovah wiU not give his glory to any other than to himself, (Isa. xlii. 8.) but it is given to Christ, (Heb. i. 6.) therefore Christ is Jehovah. For the understanding of the generation of the Son, we observe that there are two manners of begetting. The one is carnal and outward; and this is subject to corruption, alteration and time; the other is spiritual, and inward, and was the begetting of the Son of God; in whose generation there is neither corrup-

OP THE SECOND PERSON OF THE TRINITY. 10] tion, alteration, nor time. For the better finding out of this mystery, we must consider in God two things: First, that in God there is an understanding, (Psahn cxxxix. 2,) Secondly, we must consider that this understanding is his very being, and is everlastingly and most perfectly occupied in God; working upon nothing but itself. And that I prove by reason; for God being infinite and all in all, it cannot meet with any thing but himself. And as in a glass a man doth conceive and beget a perfect image of his own &ce, so God in beholding and minding of himself, doth in himself beget a most perfect and most lively image of himself, which is that in the Trinity which we call the Son of God, and who is also called the brightness of his glory, and the express image of his person, wliich is all one. And by express image, we mean, that as wax upon a seal hath the engraven form of the seal, so the Son of God which his Father hath begotten of his own understanding, is the very form of his Father's understanding; so that when the one is seen, the other is seen also. And hence he is understanding itself, as his Father, and he saith so of himself; (Prov. viii. 14.) / have counsel and wisdom, lam understanding. Speaking too of himself, in the name of Wisdom, he adds, verse 24, 25, When there were no depths, I was brought forth; before the mountains were settled, before the hills, wa^ I brought forth. And though he was the Son of God when he was bom of the Virgin Mary, yet he was not then made the Son of God; nor was he ever so made in time,* for he was begotten of the substance of his Father from all eternity without beginning or ending. And this we prove, first, by Scripture, for he saith no less himself; I was set up from everlasting, from the beginning, or ever the earth was, (Prov. viii. 23.) and therefore he prayed that he might be glorified of his Father with the glory which he had with him before the world was, (John xvii. 5.) Secondly, we prove it by reason. For God's understanding is everlasting, therefore the second Person which it begetteth, is so too. For the Father in his understanding did not conceive any thing less than himself, nor greater than himself, but equal to himself. We observe, further, that the Son of God is all one with the Father; and yet not joined with his Father in heaven as two * AngostineV illastration is thu. Sicut flamma splendorem quern gignit tempore uon pnecedit; ita Pater sine Filio nanquam fuit. Gp. 66. — Ed.

102 OF THE THIRD PERSON OF THE TRINITY. judges tliat sit together on a bench ; or as the seal and the wax, as some do grossly imagine; but they are both one without parting (John x. 30.) or mingling ; whereupon I conclude, that whatsoever the Father is, the Son is the same, and so consequently that they be co-eternal, co-equal, and co-essential. There is however, great difference between the conceiving of understanding in men, and the conceiving of understanding in God. For, first, this conceiving in men proceedeth of sense or outward imagination, which is an outward thing for reason to work upon, as wood is to fire ; but God the Father of himself, begetteth and conceiveth himself, and still in himself: as John saith, the wdy begotten Son, which is in the bosom of the Father, (John i. 18.) Secondly, in men, the thing which is understood, and the understanding itself is not all one ; but in God it is all one. And the reason is, because only God is altogether life, and his life is altogether understanding, and his understanding is the highest degree of Ufe, and therefore he hath his conceiving and begetting most inward of all. By which we mean that the Father conceiveth of himself, and in himself ; and his conceiving is a begetting, and his begetting abide th still in himself ; because his understanding can no where meet with any thing, but that which he himself is ; and that i3 the second subsistence in the Trinity which we call Everlasting Son of God. Of the third We now come to declare what the Holy Ghost is, and how he the Trinity, proceedeth from the Father and the Son ; and for the understanding of this matter we must consider two things. 1. That in the essence of God besides his understanding there is a will. (Isaiah xlvi. 10.) 2. What are the properties of this will in God. Now the properties of God's will are these; first, it • applieth his power when, where, and how he thinks good ; according to his own mind; secondly, it worketh everlastingly * upon itself, as his understanding doth. And we gather firom this, that because it hath no other thing to work upon but itself, it doth delight itself in the infinite good which it knoweth in itself; for the action of the will is delight and liking. And that delight which God or his will hath in his own infinite goodness doth bring forth a third Person or subsistence in God, which we call the Holy Ghost ; and which is the mutual kindness and lovingncss of the Father and the Son, By which we mean that

OF THE THIRD PERSON OP THE TRINITY. 103 the Father taketh joy and delight in his Son, or his own image conceived hy his understanding; and the Son likewise rejoiceth in his Father as he saith himself (Prov. viii. 30.) and the reason thereof is this; the action of the will, when it is fulfilled, is love and liking. Thus, for instance, when a man looketh in a glass, if he smile, his image smileth too; and if he taketh delight in it, it taketh the same delight in him; for they are both one. For though the face is one being, the image of the face in the glass another, and the smiling of them both together is a third; yet all are in one face, and all are of one face, and all are but one face. And even so, the understanding which is in God is one being, the reflection or image of his understanding which he beholdeth in himself as in a glass, is a second; and the love and liking of them both together by reason of the will fulfilled is a third; and yet all are but of one God, all are in one God, and all are but one God. And of these three there is neither first nor last, going afore or coming after, in the essence of God; but all these as they are everlasting, so they are all at once and at one instant; even as in a glass the face and the image of the face, when they smile, they smile together, and not one before, nor after another. And the conclusion of all is this; that as we have the Son of the Father by his everlasting will in working by his understanding; so also we have the Holy Ghost of the love of them both by the joint working of the understanding and will together. Whereupon we conclude three distinct Persons, or subsistences, (which we call the Father, the Son, and the Holy Ghost) in one spiritual, yet unspeakable substance, which is very God himself. But what if some will be yet more curious to know how the Son of God should be begotten, and how the Holy Ghost should proceed from the Father and the Son, we nay answer them thus. Let them shew us how themselves are bred and begotten, and then let them ask us how the Son of Crod is begotten; and let them tell us the nature of the spirit that beateth in their pulses, and then let them be inquisitive at oar hands for the proceeding of the Holy Ghost. And if they cannot give us a reason for the manner of their own being, they may not be inquisitive for the manner of God*s being; for if they must be constrained to be ignorant in so commcm matters which they daily see and feel in themselves;

104 OF THE THIRD PERSON OF THE TRINITY. let tliem give us leave to be ignorant not only in this, but m many things more, which are such as no eye hath seen, nor ear hath heard, nor wit of man can conceive. We will now shew out of the Scriptures, that the Holy Ghost is the third person of the Trinity by communication of essence, eternally proceeding from the Father and from the Son. And we are able to prove out of the Scripture that the Holy Ghost is God, because the many properties and actions of God are therein given to him as to the Father and to the Son. For example, 1. (Gen. i. 2.) the work of Creation is attributed to the Spirit of God. — 2. (Isa. Ixi. 1.) the Spirit of the Lord God is said to be upon Christ, because the Lord anointed him, &c. — 3. (1 Cor. iii. 17. 2 Cor. vi. 16.) Paul calleth us GocTs temples, because ^A^ Holy Ghost dwelleth in us, St. Augustine in his 66th Epistle to Maximinus saith it is a clear argument of his Godhead, if we were commanded to make him a temple but of timber and stone, because that worship is due to God only ; therefore now we must much more think that he is God, because we are not commanded to make him a temple, but to be a temple for him ourselves. Then again, when Peter reproved Ananias for lying to the Holy Ghost, he said that he lied not to man, but to God. (Acts V. 3, 4.) And when St. Paul sheweth how many sundry gifts are given to men, he saith that one and the self-same spirit is the distributer of them all ; therefore he is God, for none can distribute those gifts which Paul here speaketh of but God. (1 Cor. xii. 6, 11.) Moreover, Isaiah saith, (Isa. vi. 8.) I heard the voice of the Lord speaking, which place Paul expoundeth of the Holy Ghost. (Acts xxviii. 25.) Further, we can prove out of the Scriptures that the Holy Ghost is God, proceeding from the Father and the Son : Thus, 1. (John XV. 26.) When the Comforter is come whom I will send unto you from the Father, even the Spirit of truth which proceedethfrom the Father, he shall testify of me. That he proceedeth from the Father is here expressly affirmed ; that he proceedeth from the Son is by necessary consequence implied, because the Son is said to send him, as (John xiv. 26,) the Father is said to send him in the Son's name. By which sending, the order of the persons of the Trinity is evidently designed. Because the Sou is of tlic Father, and the Father is not of the Son;

OP THE THIRD PERSON OF THE TRINITY. 105 therefore we find in Scripture that the Father sendeth his Son^ but never that the Son sendeth his Father. In like manner because the Holy Ghost proceedeth from the Father and from the Son, we find that both the Father and the Son do send the Holjr Ghosty but never that the Holy Ghost doth send either Father or Son. 2. (John XVI. 15.) The Son saith of the Holy Ghost, All things that the Father hath are mine, therefore said I that he shall take of mine, and shall shew it unto you. All things that the Father hath, the Son receiveth from him as coming from him; and so whatsoever the Holy Ghost hath, he hath it not of himself (v. 13.) but from the Son, and so from the Father: as a person proceeding as well from the one as from the other. 8. (Gal. iv. 6.) God hath sent forth the Spirit of his Son into your hearts. As the Holy Ghost is called the spirit of the Father, (Isa. xlviii. 16, the Lord and his Spirit hath sent me;) so is he here also called the Spirit of the Son; and (Rom. viii. 9.) the Spirit of God, and the Spirit of Christ. Now, if the spirit of man in whom there is no perfection be all one with man, much more the spirit of the Father is all one with the Father, and the spirit of the Son is all one with the Son, and so the Holy Ghost with the Father and the Son is the same in deity, dignity, eternity, operation, and will. The third person is called the Spirit, not only because he is a spiritual, (that is) an immaterial and pure essence, (for so likewise is the Father a spirit, and the Son as well as he) but first, in regard of his person, because he is spired, and as it were, breathed both from the Father and the Son, that is to say, proceeding from them both. Secondly, in regard of the creatures; because the Father and the Son do work by the Spirit, who is, as it were, the breath of grace which the Father and the Son breathe out upon the saints, blowing freely where it listeth; and working spiritually for manner, means, and matter, where it pleaseth. (John iii. 8, xx, 22. Psalm xxxiii. 6. Acts ii. 2 — 4. 1 Cor. ii. 12, 13.) Moreover, the third person in the Trinity it also called the Holy Ghost, not only because of his essential holiness as God; (for so the Father and the Son also are infinitely holy as he;) but because he is the author and worker of all holiness in men, and the sanctifier of God*s chil-

106 OF THE THIRD PERSON OF THE TRINITY. dren. For though the Father and the Son sanctify also, yet they do it by him; and because he doth immediately sanctify, therefore he hath the title of holy. And besides this, other titles are also given unto him in the word of God, as, 1. The good spirit ; because he is the fountain of goodness. (Psalm cxliii. 10.) 2. The spirit of God; because he is God. (1 Sam. xi. 6.) 3. Thejinger of God; because God worketh by him as a man by his hand. (Luke xi. 20.) 4. The Comforter^ because he strengtheneth the weak hearts of his saints. (John xiv. ^fk) 5, The spirit of adoption ; because he assureth our hearts, that we are the adopted saints of God. (Rom. viii. 15. Gal. iv. 6.) & The spirit of love, power, sobriety, wisdom, &c. because it worketh all these things in us. {2 Tim. i. 6, 7. Isa. xi. 2.) And among the special comforts which the children of God receive from the Holy Ghost, we find that he is in their hearts the pledge of Christ's presence; (John xiv. 16 — 18.) the wU^ ness of their adoption; (Rom. viii. 15, 16.) I^e guide of their life; (John xvi. 13.) the comforter of their soul. (John xiv. 26 ; XV. 2&.) the seal of their redemption, (£ph. i. 13 : iv 30.) and the first-fruits of their salvation. (Rom. viii. 23.) And I may know that I have the spirit, because it hath cimsvinced my judgment, (John xvi. 8.) converted my soul, (Acts xxvi. 18. Isa. Ixi. 1.) and having mixed the word with my faith, (Heb. iv. 2.) it is become as life to quicken me, (John vi. 63.) as water to cleanse me, (Ezek. xxxvi. 25,) as ot/ to cheer me, (Heb. i. 9,) as fire to melt and refine me. (Matt. iii. 11.) And I may keep the spirit now I have it, by nourishing the good motions and means of it, (1 Thess. v. 17 — 20) being fearful to grieve, quench, resist, or molest it, (Eph. iv. 30. 1 Thess* V. 19. Acts vii. 51,) and careful to be led by it, and shew forth the fruits of it. (Rom. viii. 1, 14. Gal. v. 18, 22.) T^°^^" It now remaineth to set down briefly what be the things three common wherein the three persons agree, and what be the persons. things proper to each of them, whereby they are distinguished one from another. The things common to the three persons, are considered in regard either of themselves, or of the creatures. In regard of themselves, they agree one with another in nature, being, life, time, dignity, glory, and any thing pertainii^ to the divine essence ; for in all these they are one and the

OF THE THINGS COMMON TO THE THREE PERSONS- 107 same, and consequently, co-essential, co-equal, and co-eternal; by the first of which attributes we mean, that they be all the self-same substance or being; having one individual essence or deity common to them all, and the self-same in them all. And when we say they are co-equal, we mean that as they agree in deity, so they agree in dignity; being of one state, condition and degree, and the one having as great excellency and majesty every way as the other. Therefore their honour and worship is equal and alike; and one of them is not greater nor more glorious than another. (John v. 18,23. Apoc. v. 1^, 13.) Once more, when we say that they are co-eternal, we mean that one was not before another in time; but that one hath been of as long continuance as another, and all of them have been and shall be for ever (as being all of one self-same everlasting continuance.) And this we prove from John i. 1. In the beginning was the Ufordf &c. and at that time the three persons spake, (Gren i. £6.) Lei us make man, &c. (Heb. xiii. 8.) Jesus Christ yesterday f to-day, and the same for ever. And though the Father is the first, the Son the second, the Holy Ghost the third perMm in the Trinity, yet is there equaUty betwixt them all; because every one of them is perfect God, who is infinite, eternal, and incomprehensible. They have likewise all three one will, and therefore they have all one and the same thing without any croasing contradiction, or varying in themselves; as the Son himself said, (John viii. 29.) I do always those things that please km, viz. the Father. We may further observe of the communion of the three persons betwixt themselves, that, 1. One is in another, and possesseth one another; the Father remaining with the Son, the Son with the Father, the Holy Ghost in and with them both. (Prov. viii. 22. John i. 1, 14 ; xiv. 10, 20.) 2. They have glory one of another from all eternity. (John xviL 5.) 3. They delight one in another, and infinitely rejoice in one another's fellowship, the Son being the delight of his Father, the Father of the Son, and the Holy Ghost of both. (Prov. viii. 30.) The things which they have common in regard of the creatures, are all outward actions; as to decree, to create, to order, gorem and direct, to redeem, to sanctify. These are equally common to the three persons of the Trinity; for as they are all

108 OF THE THINGS COMMON TO THE THREE PERSONS. one in nature and will, so must they be also one in operation, all of them working one and the same thing together. (Gen. i. 26. John V. 17, 19.) The things proper to each of them, are likewise partly in regard of themselves, and partly of the creatures, whereby the distinction of them is conceived ; partly in relation and order of subsistence betwixt themselves, and partly in order and manner of working in the creatures. In regard of themselves, 1. In manner and order of being, the Father is the first person, having his being from himself alone, and is the fountain of being to the other persons ; the Son is the second, having his being from the Father alone, (and in that respect is called the light, the wisdom, the word, and the image of the Father.) The Holy Ghost is the third, having his being from them both ; and in that respect is called the spirit of God, of the Father, and of Christ. 2, In their inward actions and properties, the Father alone b^etteth; (and so in relation to the second person is called the Father ;) the Son is of the Father alone begotten ; the Holy Ghost doth proceed both from the Father and the Son. In regard of the creatures, i . The original of the action is ascribed to the Father, (John v. 17, 19,) the wisdom and manner of working to the Son, (John i. 3. Heb. i. 2,) the efficacy of operation to the Holy Ghost. (Gen. i. 2. 1 Cor, xii. 11.) 2. The Father worketh all things of himself in the Son by the Holy Ghost, the Son worketh from the Father by the Holy Ghost, the Holy Ghost worketh from the Father and the Son.

CHAPTER V.

OP ood's kingdom, and the creation of all things* Having spoken of the first part of divinity, which is of the Of thekinffnature of God, it followeth that we speak of his kingdom, which domofGod. is the second. The kingdom of God then is his universal dominion over all creatures, whereby he dispenseth all things externally according to his own wisdom, will, and power. Or it is an everlasting kingdom, appointed and ruled by the counsel of his own will, (Luke i. 33. Isa. ix. 7 ; xl. 13 ; xliv. 24. Dan. ii. 44. Psalm xcix. 1; cxv. 3. Rom. xi. 34—36. Eph. i. 11.) and principally by his own powerful spirit, which none can resist. The end that he propoundeth unto himself in his kingdom, is his own glory, (Rom. xi. 36. Psalm xcvii. 6. Isa. xlviii. 11. Eph. i. 12, 14.) His kingdom is occupied about all things visible and invisible; it is a righteous kingdom, (Psalm xlv. 6.) and shall never end, either in this world or in the world to come. (Psalm cxlv. 13.) The instructions we are to gather out of the doctrine of the kingdom of God, are expressed in the ninety-ninth Psalm, in the beginning whereof the prophet speaketh in this manner — 1. The Lord reigneth, which teacheth us that God alone hath and exerciseth sovereign and absolute empire over all; and that he admitteth no fellow governor with him. 3. Let the people tremble, shewing that all nations and sorts of people should tremble; forasmuch as he alone As able to save and to destroy. For if men tremble under the regiment and kingly rule of men, how much more ought they to tremble under the powerful kingdom of God, which hath more power over them than they have over their subjects? And this trembling standeth not only in fear, but in reverence also; that that which we comprehend not in this kingdom with our reason, we reverence and adore. And

110 OF god's kingdom, and the creation of all things. we learn thereby, 1. that we submit ourselves to his kingdom erected amongst us. 2. That we presume to know nothing but that he teacheth us ; to will nothing but what he biddeth us ; to love, hate, fear, and affect nothing but what he requireth. The Psalmist proceedeth thus; (ver. 1, 2,) He sitteth between the CherubimSy let the earth be moved ; the Lord is great in Sion, and he is high above all the people. Whence we learn, that although all the world roar and fret, yet we should not fear, because the Lord is greater. (Psalm xcvii. 1.) (Ver. 3.) Let them praise thy great and terrible name, for it is holy : which sheweth that God ought to be magnified because he is great and terrible, and yet holy, and holiness itself. (Ver. 4.) The king's strength also loveth judgment. Thou dost establish equity, Thou executest judgment and righteousness in Jacob. Whereby we learn this comfort from God's reigning, that when we are wronged and oppressed by tyranny of men, we may have our recourse to the just and righteous judgment of God which is the righteous juc^e of the world. (Eccl. v. 7, 8.) (Ver. 5.) Ex0U ye the Lord our God, &c. i. e. out of the might, and majesty, and holiness of the Lord, we should learn to extol him with praises. (Psalm cxlv. 11, \2.) Seeing God is without beginning, what did he, it may be asked, in that infinite space, which was ere the world was made ; it being unbeseeming the majesty of God to be idle and unoccupied all that time ? To which we answer, that it behoveth as to think that He did things agreeable to his divine nature, but we should be evil occupied in the search of them further than himself hath made them known. Which made an ancient father to give this answer to a curious inquirer of God's doings before he made the world, that he was making hell for those that should trouble themselves with such vain and idle questions. — August, lib. 1. Confess, chap. \2. But besides the inward works of the three persons of the blessed Trinity (whereof we have spoken) and the mutual delights which they took one in another, and glory which they gave one to another ; this external act of his is revealed unto us in the Scriptures, that he hath in himself decreed all things ; together with all the circumstances of all things which have or shall be done from the beginning of the world unto the end thetreof.

OP god's decree and the execution thereof. Ill The parts, then, of God's kingdom are, the decree determining qJJ^J^ ®/ all things from all eternity, and the execution thereof fulfilling dom. the same in time; for as from eternity he decreed, so in time and everlastingly he accomplisheth all things unto the full execution of that his decree. (1 Cor. ii. 16. Eph. i. 11. Act iv. 28. Psalm xdx. 4; cxxxv. 6.) So that the first is an eternal, the second a temporal work of God. The decree is that act whereby God 21^^* from all eternity according to his free will did by his unchangeable counsel and purpose, fore-appoint and certainly determine all things; together with their causes, their effects, their circumstances and manner of being, to the manifestation of his own glory. (Matt x. 29. Rom. ix. 20, SI; xi. 36. Prov. xvi. 4. £ph. i. 4. Acts ii. 23. Jer. i. 5, 15.) And because God's decree is defined by his most perfect will; we gather. First, that the things which he decreeth are most perfectly good. Secondly, that we must not subject his decree to our shallow and base capacity, or measure it by our reason, considering that the will of God from whence the decree cometh, is unsearchable. The parts or kinds of God's decree, are, 1. That which God hath decreed concerning all his creatures generally for the declaration of his power, wisdom, and goodness in their creation and preservation; and, 2. That which he hath decreed specially touching the good or evil of the chief or reasonable creatures, angek and men, to declare the glory of his grace and justice. In the former we note, that God according to his good pleasure hath most certainly decreed every (both) thing and action, whether past, present, or to come; and not only the things and actions themselves, but also all their circumstances of place and time, means, manner, and end; so that they shall not come to pass in any other place or time than he hath ordained; and then and there, they shall come to pass necessarily. (Psalm xdx- 4. Acto xxviL 20—27, 31—34.) This necessity however doth not take away freedom of wiU in dection, or the nature and property of second causes, but only brings them into a certain order, that is, directeth them to the determined end. Whereupon the effects and events of things are contingent or necessary, as the nature of the second cause is. So Christ according to his Father's decree died necessarily,

112 OF PREDESTINATION AND ITS PARTS. (Acts xvii. 3.) but yet willingly ; and if we respect the temperature of Christ's body, he might have prolonged his life ; and therefore in this respect may be said to have died contingently. In the especial decree, which concemeth the good or evil of the principal creatures, we are to consider the fore-appointment of their everlasting estate and of the means tending thereimto ; Of Predes- the former whereof is called predestination, which is the special *^*^**°* decree of God, whereby he hath from everlasting freely, and for his own glory, fore-ordained all reasonable creatures to a certain and everlasting estate of glory in heaven, or shame in hell. And within this decree come both angels (1 Tim. v. 21. Matt. XXV. 41.) and meUf (1 Thess. v. 9. Rom. ix. 13. 22, 23. 1 Pet. ii. 8. Eph. i. 5. John xvii. 12, 22.) The cause of this decree is only the mere will and free pleasure of God to dispose of his own work as he will, (Rom. ix. 21. Isa. Ixiv. 8.) and it is a deep and unsearchable, an eternal and immutable decree, (Rom. xi. 33. Eph. i. 4.) which it must needs be, because it is grounded on the eternal and unchangeable will of God ; and therefore there is a certain number of the elect and reprobate known only to God, which cannot possibly be increased or diminished. (John xiii. 18. 2 Tim. ii. 19.) Nor can it be objected to this, that Moses wished himself to be blotted out of the book * of life. (Exod. xxxii. 32.) For he speaketh conditionally, if it were possible ; to declare his love to God*s glory and his people, as Paul did. (Rom. ix. 3.) Neither, if God's decree cannot be altered, may we then be secure, and not care how we live, no more than we may neglect and forsake our meat and drink because the term of our life is fore-appointed: the end and the means are joined together of God, and cannot be separated by any man. Parts of The parts of predestination are election and reprobation, p^wtina- ^j rj,jj^gg^ ^ g ^^ j^^ jg gg^ gg J ^j^g f^^^^j. of which is the Election. everlasting predestination, or fore-appointing of certain angels and men unto everlasting life and blessedness for the praise of God's glorious grace and goodness. (1 Tim. v. 21. John xv. J6. * The words are, bloi me^ I pray ikee, tntt of iky [book wkkik ikou had writttn^ and are generally considered to imply no more thanlthat Moses, (and also Paul, Rom. ix. S.) seem to hare been willing to lay down their own lires, if by so doing they might^reserrs their nation from destruction. — Ed.

OP ELECTION AND THE TOKENS WE HAVE OP IT. 113 Rom. ix. 22, 23, Eph. i. 4, 5^ 6. 9.) And there is no cause, reason, or inducement of election in the elected themselves; it is wholly of free grace, without respect of any goodness that God foresaw in us. {2 Tim. i. 9. Rom. ix. 16. Phil. ii. 13. Eph. i. 9.) For otherwise man should have whereof he might glory in and of himself, as having discerned himself from others; and God should not be the cause of all good, nor should his counsel be incomprehensible. Neither is Christ the cause of our election; that is, not of God*s decreeing of it, (for that he did of his own free will,) but of the execution of it; that is, our salvation is for and through Christ. The tokens we have of our election are a true faith, and a godly life. * And the uses we are to make of it are these. 1. It is our great comfort, that our salvation standeth by God*s eternal decree that cannot be changed, and not in ourselves that daily might lose it. 2, It sheweth God's infinite mercy, that before we were, or had done good or evil, he elected us rather than others as good as we. 3. It should make us love God all our life to our uttermost, for his love to us. 4. It is a help against all temptations of Satan, or our doubting nature, and also against all afflictions and contempt of the world. (Rom. viii. 38, 39.) 5. It serveth to humble us, that we had nothing of ourselves for our salvation, but it freely came from God. Reprobation is the eternal predestination or fore-appointment Reprobaof certain angels and men unto everlasting dishonour and des- ^"^ traction; God of his own free will determining to pass them by, refuse, or cast them off, and for sin to condemn and punish them with eternal death. (Prov. xvi. 4. Exod. ix. 16. Rom. ix. 17 — 22. 2 Tim. ii. 20. Matt. xxv. 41.) Sin is not the cause of reprobation; for then all men should be reprobate, when God foresaw that all would be sinners. But sin is the cause of the execution of reprobation, the damnation whereunto the wicked are adjudged being for their own sin. There is indeed no cause of reprobation in the reprobate, in that they rather than others are passed by of God; that is wholly * This b admiimbly ezpretMd hj Abp. Leighton. Our only snre way, he sa3rt, to kiww that oor names an not in that bkck line, and to be pemiaded that Ood hath dotcn OS to be sared by his Son, is this, to find that we haye chosen him, and are built SB him by finth, which is the froit of his love that first chooseth ns. 1 Pet ii. 8.— Eo. I

OP REPROBATION, AND THE CAUSES THEREOP.

from the unsearchable depths of God's own free will and good pleasure. And if it be asked, is not God unjust in reprobating some men, and electing others, when all were alike? We answer, no; for he was bound to none, and to show his freedom and power over his creatures, he disposeth of them as he will for his glory; as the potter is not unjust in making of the same clay sundry vessels, some to honour, and some to dishonour. (Rom. ix. 21.) Moreover, not only predestination, but the means also of accomplishing the same, as the creation and the fall of the reasonable creatures, come within the compass of God's decree. It may be asked, however, that if God hath decreed the works of the wicked, must not he of force be the author of sin and evil; and the reply is this, God is not the author of sin and evil, which he forbiddeth and condemneth, but Satan and man; yet God in his secret will hath justly decreed the evil works of the wicked (for if it had not so pleased him, they had never been at all) for most holy ends, both of his glory and their punishment; as may be seen in the Jews' crucifying of Christ, (Acts ii. 23.) and Joseph's selling into Egypt. (Gen. xlv. 7 ; 1. 20.) For the thing that in itself by reason of God's prohibiting of it is sin; in respect of God s decreeing of it for a holy end, comes in the place of a good thing; as being some occasion or way to manifest the glory of God in his justice and mercy. For there is nothing sin as God decreeth it or commandeth it, neither is there any thing of itself absolutely evil; but because Grod hath forbidden it, therefore it is evil, and only unto them unto whom God hath forbidden it: as Abraham killing of Isaac, being commanded of God, was to be obeyed, and sin it were to have disobeyed it: which otherwise, by reason of God's commandment forbidding to kill, was a sin. For God forbiddeth not things, because they are of themselves, and first evil, but therefore are they to man evil, because God hath forbidden them. For all sin is a transgression of a law; and God doth in heaven and in earth whatsoever pleaseth him; neither is there any greater than he to command him. Having said thus much of the decree or purpose of God, we now come to the exectUion of it, which is an action of God effectually working all things in their time according to his decree, (Eph. i. 11. Acts iv. 28.) The parts of the execution

OF CREATION IN GENERAL. 116 are creation and providence, (Ps. xxxiii. 6 — 11; cxlvi. 6, 7, Jer. X. 12.) Creation is the execution of God's decree, whereby of nothing Cnation in he made all things very good, (Gen. i. 1, 31. Heb. xi. 3.) And 8*"^- concerning the creation we are to know in general, the causes and the adjuncts. In the former whereof we are to consider the author or efficient cause, the matter, the form or manner, and the end. In the latter the goodness of the creatures, and the time of their creation. And the author of this wonderful work is Ood alone; which appeareth not only by the plain and manifold testimonies of holy Scripture, but also by light of reason well directed. For reason teacheth, that there must needs be a first cause of all things, from whence they proceed, not only as they are this or that, but simply as they are; that all perfections which are in other things by participation should be in it essentially, and that the same must be of infinite wisdom, in that all things are made and ordered unto so good purposes as they are; none of which things can agree to any but to God alone. Whence it is that the apostle Paul (Acts xiv. 15 ; xvii. S4.) doth point out God to the heathen by his work aboye other. And creation, in regard of the time and manner of it, as likewise in respect of a full and saving assent unto it with comfort, is an article of faith above reason. The Father alone is not to be held the creator of all things, but together with him the Son also, and the Holy Ghost. For so St. John testifieth, that by Christ the eternal word and vnsdom of God, all things were made, and without him was made nothing, (John i. 8.) In like manner St. Paul teacheth, that bg kim all things were created thai are in heaven and in earthy visible and invisible, whether they be thrones, or dominions, or prineipaUiies, or powers; all things were created by him, and for kim, (Col i. 16.) Moses also declareth, that the Spirit of God moved upon the face of the waters; sustaining and holding up, and as it were brooding over (for that metaphor he useth) the unformed matter to bring forth the most cottiiely and beautiful forms of all things, (G^n. i. S.) Aigaiin, creation is a work of Giod which only he is able to do, and therefore whatsoever the devil or jugglers Uke the sorcerers of Egypt, seem to do, it is nothing but a delusion of the senses. I 2

116 OF CREATION IN GENERAL, AND ITS END. (Matt. iv. Exod. viii.) Neither was there anything before the creation, as the first matter of all things, or space, or the time, in which this world was made ; for then there should be something eternal as well as Gt>d. All things then were made of nothing ; that is, of no matter which was before the creation. And this appeareth from this, that they are said to have been made in the beginning ^ (Gen. i. 1.) that is, when before there was not any thing but God the creator ; and before which there was no measure of time by men or angels. But God did not create all things by any means or instruments, (which he needeth not as man doth) but by his powerful word, that is, by his only will, calling those things that are not as though they were. (Heb. xi. 3. Rom. iv. 17. Psalm cxlviii. 5.) And though all things indeed that were made were made by the Son, the second person of the Trinity, (John i. 3. Col. i. 16. Heb. i. 2.) yet that word mentioned in Gen. i. where it is written, that the Lord saidy Let there he light, &c. was God's command, which then had beginning, whereas the Son was firom all eternity. The end for which all things were created, is Gx>d*s glory, (Prov. xvi. 4.) which appeareth in this wise : 1. His eternal power and Godhead is seen in raising all things out of nothing, by his word alone, (Isa. xl. IS. Rom. i. 20. Jer. x. 12 ; li. 15.) 2. His infinite wisdom is made known by them, (Psalm civ. 24) 3. His goodness unto all his creatures is hereby manifested, which is very excellently set out by the prophet in Psalm civ. 4. His infinite authority doth appear by them. Utetof the "^^ ^^^^^ ^® ^® ^ make of the creation, are, 1. We are cw^on. thereby taught to discern the true God from all heathen and idol gods in the world, (Isa. xlv. 7. Jer. x. 11, 12.) For nothing in heaven or earth can give a being to a creature but God. 2. We are to weigh them and learn their properties, (Eccl. vii. 25.) 3. We should learn to give God glory for them, (Rev. iv. 11. Psa xcii. 5. where it is made one end of the Sabbath ;) and Psalm civ. thiDughout. 4. We are to gather comfort to ourselves from hence, that resting upon this fisdthlul Creator, our hope needs not fail us, so long as either heaven or earth have any help for us. (1 Peter iv. 19. Isa.xxxvii. 16, 17.) Concerning the goodness of the creatures, the Scriptures teach us that God made them all in such excellency of perfection, for

OF THE GOODNESS OP THE CREATURES. 117 their being, working, order and use, that himself did fully approve of them, and so establish them, (Gen. i. 31.) which established order is that which is called Nature. And the goodness of the creatures consisteth in three things: — I. In perfection of their nature. II. In their properties and qualities, whereby they are able to do those things for which they were created. III. In their uses unto man; the good which men receive by them being threefold: 1. Profitable good. S. Pleasant good. S. Honest and Christian good. And though we see there be divers kinds of serpents, and noisome and hurtful beasts, yet this hindereth not, but that all things were made good; for that they are hurtful, it cometh not by the nature of their creation; in regard whereof they at the first should only have served for the good of man. We note in the time of their creation, the beginning, and the continuance thereof. The world could not have been before all time, even firom eternity; for absolute eternity belongeth only to God; neither could any thing that is subject to time be after an infinite succession of other things. And although Aristotle, accounted of so many the prince of philosophers, laboureth to prove that the world is eternal, yet wherein he laboureth to find out a point of wisdom which he had learned of none other that was before him, he therein bewrayeth his greatest folly. For his chiefest reason being grounded upon the eternity of the first mover, is of no force to prove his most absurd position; seeing God as he is Almighty, and always able to do what he will, so is he most free, and not bound to do all that he can, but what, when, and how it pleaseth him. But, seeing Aristotle was enforced by reason to acknowledge God to be the first mover, even against his will, (for it seemed that he endeavoured as much as he could to quench the light of divine knowledge shining in his £ace, or obstinately to close his eyes against the same) and yet not only spoileth God of the glory of his creation, but also asBigiieth him to no higher office than is the moving (of the spheres, whereunto he bindeth him more hke to a servant than a Lord, the judgment of God uttered by St. Paul, (Rom. i. 21.) is most notoriously shewed upon him; in that he knowing God ghr^led Um not eu God, neither wcls thankful; hut became vain m his imaginaiumSf and his foolish heart was darkened; profess-'

118 OF THE CREATION OP THE PARTICULAR CREATURES. ing himself wise 9 he became a fool ; approving idolatry, and that wickedness which the apostle there sheweth to be a just punishment of idolatry, and nature itself abhorreth. Arist Polit. lib. 7. cap. 6. and lib. S. cap. 8. God did create the world four thousand years before the birth of our Saviour Christ, and so about years before this time. And the order of the years of the world is so carefully set down in the Scripture, 1. To convince all heathen, that either thought that the world was without beginning, or that it began millions of years before it did. S. To give light to all sacred histories of the Bible. 3. To shew the time of the fulfilling of the prophecies which God foretold. And if it be asked, why was not the world made sooner, we answer, that, saving the hidden wisdom and free pleasure of the Maker, therein appeareth the free power of God to make or not to make ; and his absolute sufficiency within himself, as having no need of any external being, only creating that he might communicate and manifest his goodness. And though he could have perfected all the creatures at once and in a moment ; yet he was six days and six nights in creating the world, 1. To shew the variety, distinction, and excellency of his several creatures. S. To teach us the better to understand their workmanship ; even as a man which will teadi a child the frame of a letter, will first teach him one line of the letter, and not the whole letter together. 3. To admonish ns, that we are bound to bestow more time in discerning and knowing them than we do. 4. That we might also by his example finish our work in six days. 5. That we might observe, that many of the creatures were made before those which are ordinarily their causes ; and thereby learn, that the Lord is not bound to any creature, or to any means : thus the sun was not created before the fourth day, and yet days, which now are caused by the rising of the sun, were before that. So trees and plants were created the third day, but the sun, moon, and stars (by which they are now nourished and made to grow) were not created till after the third day. TJwcwatiop The particular creatures are the world and all things therein^ cnkr crea- (Acts xvii. 24,) or, the heavens, and the earth, and all the host **^- of them. (Gen. ii. 1.) There are three heavens mentioned in the Scriptures ; the first is the air wherein we breathe, the birds

do fly, and the snow^ rain, frost, hail and thunder are begotten. ^^ ^® ^^- (Matt. vi. 26. Gen. vii. 11.) The second is the sky, wherein the sun, the moon, and the stars are placed. (Gen. i. 14, 15. Deut. xvii. 3.) The third, wherein the angels, and the souls of the saints from hence departed are now. {2 Cor. xii. 2. Matt. XTiii. 10. Mark xii. 25.) By the earth we understand the oftheearth. lowest part of the world; containing the globe of the land and the waters; and by the host of them we mean, all the creatures which the Lord made to have their beginning and being in them. (Psalm ciii. 20, 21 ; cxlviii. 2, &c. Deut. xvii. S. Joel ii. 10, 11.) The creatures are distinguished into visible and invisible, Of theinyi- (CoL i. 16,) the things invisible being the third heaven, and the ^r^. ^e angek placed therein. There is indeed no express mention in t^^^^jn the first of Genesis, of the creation of these, 1. Because Moses setteth forth the things that are visible; and therefore doth not only pass them by, but all minerals and other things inclosed in the bowels of the earth. 2. Some respect also might be had of the weakness and infancy of the church at that time. God did first teach them more plain and sensible things, and as they grew in knowledge, he afterwards revealed other things unto them. But that they were (in one of the six days) created, it is most evident. (Psalm ciii. 20 ; cxlviii. 2, 5. Col. i. 16.) And though it be not so plainly revealed in Scripture, yet it may be gathered by Gen. i. 1. (where under the term of heavens, these glorious creatures may be also comprehended,) and Job xxxviii. 6, 7, that they were created the first day. The angels are sub- Of angels. stances wholly spiritual, (not in parts as man is) and in respect of their simple essence, in the Scripture they are called spirits. In which term is implied, 1. That they are living substances. 2. That they are incorruptible. 3. That they are incorporeal. 4. That they are indivisible. 5. That they are intangible. 6. That they are invisible. They have their spiritual matter, (as man's soul hath) but not any earthly or corporeal matter; that is, they are not fantasies, as some do wickedly imagine, but have subsistence and being. For some are said to have fidlen, others to appear imto men Moreover, they were all created at once, and that in an innumerable multitude; being at the first very good and glorious spirits, yet mutable; and they are especially Oen. i. 81. endued with greater wisdom, power, swiftness, and industry, ^^**" *^' '^

120 OP THE CREATION OF VISIBLE THINGS. Of the CM- than any man. The creation of things viaible is especially ble thing!, taught in the first and second chapters of Genesis, where Moses declareth at large, how God in the beginning created the world and all things therein contained, every one in their several nature and kinds. And of these creatures generally, he noteth three things. 1. That they are all said to be good; which stoppeth the mouths of all those that speak against them. S. That their names are given them. 3. That their uses and ends are noted. God created them in the order following ; the dwelling places were first framed, then the creatures to dwell in them. And provision was made for the inhabitants of the earth before they were made ; as grass for the beasts, and light for all living and moving creatures, and all for man. Secondly, God proceedeth from the things that are more imperfect, to those that are perfecter, until he come to the perfectest. As from the trees, corn, herbs, &c. which have but one life, that is, whereby they increase and are vegetative, unto the beasts which have both an increasing and feeling, (or sensitive) life ; as fishes, fowls, beasts, &c. and from them to man which hath besides them a reasonable soul. From the first we learn not to be over-anxious about the world and things of this life, nor to surfeit with the cares thereof; seeing God provided for the necessity and comfort of the very beasts, ere he would bring them into the world. And from the second, we are taught that we should therein follow the example of the Lord, to go from good to better, until we come to be perfect. The visible creatures in particular are two ; first, the rude orrndeniMt! mass or matter of the world made the first night ; wherein all things were confounded and mingled one in another. Secondly, the beautiful frame thereof, which were made in the rest of the six days and nights. The parts of that rude mass are heaven and earth, (for so the matter whereof all the bodily creatures were Of th Daru ™^^®* seemeth by a trope. Gen. i. 1, to be signified), as it were of the rude the centre and circumference. For as the arch-builders first shadow out in a plot the building they intend ; and as the paint* ers draw certain gross lineaments of that picture, which they will after set forth and fill up with orient colours ; so the Lord our God in this stately building, and cunning painting of the frame of the world, hath before the most beautiful frame set out

OP THE FRAME OP THE WORLD, AND THE ELEMENTS. 121 as it were a shadow, and a common draught thereof. And it seemeth that the rudeness was in the earth only, containing the water and the dry land, because the prophet saith, that the earth weu without form and void. And he saith this of the earth rather than of the mass of the heavens; because the confosion and rudeness was greater there than in the mass of the heavens; for the water and dry land being mingled together, there was no form or figure of them. And being without form, and void, it was kept by the Holy Ghost, which, (as a bird aitting over her eggs) kept and preserved it. (Gen i. 2.) Of this rude mass was made the beautiful frame and fashion of this world, with the furniture thereof. In the former of which we consider two things, first, the elements, which are the most ofthefrune simple bodies, by the uneven mixture whereof all bodies are o^^^^^ori**- compounded; and, secondly, the bodies themselves that are compounded of them. The elements are commonly counted Of the four four. 1. The fire, which some think to be comprehended under *®™*'* the term of light, (Gen. i. 3, 4,) because it is a quality of the fire. 2. The air, which some would have signified by the spirit or wind of God moving upon the waters; (v. 2.) others by the Jirmafnent, (v. 6, 7.) set between the clouds and the earth, to distinguish between water and water, and to give breath of life to all things that breathe. 8. The waters, (v. 2.) several firom the mass called the earth, (v. 9, 10.) 4. The earth, (v. 2.) called the dry land^ (v. 9, 10.) which remaineth, all other being sent of God to their proper places. The mixed or compounded bodies Of the mixare such as are made of the four elements, unequally mingled toge- pou^ed^"^ thcr, and of these there are four kinds, namely, things that have oodiM. 1. Being without life. 2. Being and life, without sense. 3. Being, life and sense, without reason. 4. Being, life, sense, and reason, (as man.) To the three last kinds, together with life there is power and virtue given unto them to bring forth the like unto themselves for the continuance of their kind. Which blessing of multiplication is principally in the two last sorts of creatures, (that have the life of sense, beside the life of increase) and therefore the Lord is brought in to speak to them in the second person, (Gen. i. SS, 28.) which he did not to the grass, com, and trees, which are creatures of the second kind. We learn firom hence, that the chief and special cause of the continuance of

192 OF THE WORKS OF THE SIX DAYS. every kind of creature to the world's end, is this will and word of Gody without the which they, or sundry of them, would have perished ere this, by so many means as are to consume them. worksoFthe ^® ^^ declare now in order, the several works of the six six dayt. davs. In the first, the rude mass or matter of heaven and earth day. Hea- being made of nothing the first night of the world, (as hath been ^rth "and ^^^lared ;) God did afterward create the light, and called it day. the light. (Gen. i. 3 — 5.) Whereof we note the wonderful work of God, not only in making something of nothing, but bringing light out of darkness, {2 Cor. iv. 6.) which is contrary to it, and distinguishing betwixt day and night, before either sun or moon were created. The tecond ^^ ^^^ second day, the firmament was created, to divide the day. The waters above, from the waters below. In the third ni^ht, as it firroament. ' . . , . , The third seemeth, God caused the waters to retire into their vessels, and com, trMs^ severed them from the dry land ; calling the one seas, the other earth. Then in the third day, which followed that night, he clad the earth with grass for the use of the beasts only, com and Of the water trees for the use of man also. The earth and water both togeand earth, ther make a round globe, of which the water forms the greatest part, but does not overwhelm the earth, because it is restrained and kept in by the mighty power of God. There are two sorts of waters, namely, salt waters, (as the sea) and fresh waters, as floods, springs, ledges, &c. The parts of the earth are, 1. Hills. 2. Vallies and plains. And the benefits we receive by the earth in general are four. 1. We are made of the earth. 2. We dwell on the earth. 3. It giveth fruits and nourishment to all living creatures. 4. It is our bed after death. The hills are a benefit to us in that they are a shadow against storms and heat ; they are fit for grazing of cattle ; they are fit places to set beacons on, to shew that the enemies are at hand, &c. And as to the vallies and plains, 1. They receive water to water the earth. 2. They are most fit places to bring forth all kind of fixdt, and herbs, and grass. It may be thought that God first made the grass, com, and trees, ere he made the heavenly bodies of the sun, moon, and stars, from whose influence the growth of these proceedeth ; that he might thereby correct our error, who tie the increase of these so to the influence of the heavenly bodies, even to the

OP THE WORKS OP THE SIX DAYS. 123 worshipping of them; therein forgetting the Lord, who thereby sheweth that all hangeth upon him, and not on them; forasmuch as he made them when the heavenly bodies were not. And we gather from hence that the fruitfulness of the earth standeth not so much in the labour of the husbandman, as in the power which God hath given to the earth to bring forth fruit Thus much of the works of the third day. In the The fourth fourth day were made lights, which are as it were certain vessels Tlwcreation wherein the Lord did gather the light which before was scattered of the lights. in the whole body of the heavens. And although they be all great in themselves, to the end they might give light to the dark earth that is far removed from them, yet are they distinguished into great as the sun and moon, and small, as the stars. And though there are stars that exceed the moon by many degrees, yet doth Moses call the sun and moon the greatest lights, first, because they are greatest in their use and virtue that they exercise upon the terrestrial bodies. Secondly, because they seem so to us; it being the purpose of the Holy Ghost by Moses to apply himself to the capacity of the unlearned. The use of them is, first, to separate the day from the night; secondly, to be signs of seasons and days and years. Thirdly, to send forth their influences upon the whole earth, and to give light to the inhabitants thereof. They arc signs of times and seasons, 1. By distinguishing the time, spring, summer, autumn, winter; by their work and natural effect upon the earthly creatures. 2. By distinguishing the night from the day, the day from the month, the month from the year. If it be demanded, whether they have not operation also in the extraordinary events of singular things and persons for their good and evil estate, we must answer, no verily; there is no such use taught of them in the Scriptures. In the fifth day were made fishes and birds; The fifth the former being made of all four elements, but more (it seem- CTwitiMi of eth) of the water than other living things, (Gen. i. 20.) the?|^**"^ latter likewise of all four elements, yet have more of the air; (Gen. ii. 19.) and therefore that they are so light, and that their deliirht is in the air, it is so much the more marvellous. Thfl uTth In the sixth and last day of creation it is probable that God ^y. of the made in the nieht thereof the beasts of the earth, both tame or tion of ^ , . man and home beasts, and the wild or field beasts: and in the day, man woman.

124 OF THE WORKS OP THE SIX DAYS. in both sexes; that is, both man and woman; the history of whose creation is set down Gen. i. 26, 27, in the discourse of the six days work, and repeated in chap. ii. 7, and more at large after the narration of the Lord*s rest in the seventh day. (v. 18-20.)

CHAPTER VI. OF THE CREATION OF MAN IN PARTICULAR, AND THE IMAGE OF GOD ACCORDING TO WHICH HE WAS MADE. Man was made last of all the creatures, 1. Because he was the mos^ excellent of all the works of God in this inferior world. 2. Because he was the end of all unreasonable creatures ; and therefore that he might glorify God for all the creatures that he saw the world was furnished with for his sake. 3. Because God would have him first provided for, ere he brought him into the world ; that so he might have this world, of which God had made him prince, as it were, his palace, furnished with all things convenient. And if he had care of him before he was, how much more now he is. And hereof we note, that man hath not to boast of his antiquity, all the creatures being made before him, even to the vilest worm. It is likewise to be observed in his creation, that here, for the excellency of the work, God is brought in, as it were, deliberating with himself, the Father with the Son and the Holy Ghost, and they with him ; the whole Trinity entering into a solemn counsel to make man after their image, (Gen. i. ^.) which is not said of any other creature. For whereas the other creatures were made suddenly, man was (as we shall see) not so, but with some space of time. Hitherto also belongeth, that the Holy Ghost standeth longer upon his creation than upon the rest. And hence we should learn to mark so much the more the wisdom and power of God in the creation of him ; and likewise to imitate God in using most diligence about those things which are most excellent. Man oonsisteth of two parts; a body and a soul. (Gen. ii. 7. oftheparu Job X. 11, 12.) His body was made of the very dust of the earth. g^'JJ^/^J (Gen. ii. 7.) In which respect the work of God in making him body, is set forth by a similitude of the potter, which of his clay

126 OF THE SOUL OP MAN AND ITS IMMORTALITY. maketh his pots. (Rom. ix. 21.) And the name of Adam is from hence in the Hebrew given unto man, to put him in mind not to be proud, nor to desire to be like God ; which God foresaw he would do, through Satan's temptations. We learn from hence, that seeing it pleased God to make man's body more principally of the basest element, he might thereby take occasion of being lowly and humble in his own sight ; according as the Scripture itself directeth us to this instruction, (Gen. xviii. 27.) We are taught likewise the absolute authority that God hath over man, as the potter hath over his pots, and much more. (Rom. ix. 21.) Of the soul Man's soul was made a spiritual substance, which God breathed of man. jj^^^ ^^^ frame of the earth to give it a life ; whereby man became a living souL (Gen. ii. 7) And it is called the breath of God, because God made it immediately ; not of any earthly matter (as he did the body) nor of any of the elements, (as he did the other creatures) but of a spiritual matter. Whereby is signified the difference of the soul of man, which was made a spiritual and divine, or everlasting substance, from the soul or life of beasts, which cometh of the same matter whereof their bodies are made : and therefore dieth with them. Whereas the soul of man cometh by God's creation from without, in which respect God is said to be the Father of our spirits, (Heb. idi. 9.) and doth not rise as the souls of beasts do, of the temper of the elements, but is created of God, free from composition, that it might be immortal, and free from the corruption, decay, and death that all other creatures are subject imto. And therefore as it had life in itself when it was joined to the body, so it retaineth life when it is separated from the body, and liveth for ever. The immop. We have other proofs of the immortality of the soul besides tod. the divine nature thereof, namely, 1. It is said that at death the dust shall return to the earth as it was, and the spirit unio God who gave iL (Eccl. xii. 7.) 2. Our Saviour Christ, (Luke xxiii. 46.) and his servant Stephen, (Acts vii. 59.) at their death commend their souls unto God. 3. The thief's soul after separation from the body is received into paradise. (Luke xsiiL 43.) 4. The soul cannot be killed by them that kill the body. (Matt X. 28.) 5. See Psalm xlix. 14, 15. Matt xxii. 3S. Rev. vi. 9 ; vii. 9. 6. The guiltiness of the conscience> and fear

OP THE SEAT OF THE SOUL AND ITS FACULTIES. 127 of punishment for sin, proveth the same. 7. Otherwise all the comfort of God's children were utterly dashed^ for if in this life only we have hope in Christy we are of all men most miserable* (1 Cor. XV. 19.) Again^ it is said^ that God breathed in his face or nostrils, (Gen. ii. 7.) more than in any other part, 1. To put a man in mind of his frailty, whose breath is in his nostrils, (Isa. ii. 32.) 2. Because the soul sheweth her faculties most plainly in the countenance, both for our outward senses and inward affections. In regard of the essence of the soul, it is thought that all of Of the seat it is over all and every part of the body, as fire is in hot iron. Bat howsoever the several faculties thereof appear in the several parts of the body, yet the heart is to be accounted the special seat of the soul, not only in regard of life, being the first part of man that liveth, and the last that dieth, but for affections also and knowledge, as appeareth by 1 Kings iii. 9, 12. Matt. XV. 18, 19. Rom. ii. 15; x. 10. 1 Pet. iii. 4. There is but one soul in man, having those faculties in it of v^etation and sense that are called souls in plants and beasts. And our reasons for this assertion are these; that 1 . Otherwise there should be divers essential forms in man. 2. God breathed but one breathing, though it be called the breathing of lives, (Gen. ii. 7.) for the divers lives and faculties. 3. In all Scripture there is mention but of one soul in man. (Matt. xxvi. 38. Acts vii. 59.) Moreover the soul may be truly said to come or be in the body of a child, when in all essential parts it is a perfect body, as Adam's was when God gave him his soul. The faculties of the soul are 1. The understanding, under which is the memory, (though it be rather one of the inward senses, than one of the principal faculties of the soul) and the conscience. 2. The will, under which are the affections; so there be five special faculties. By the image of God after which man was made, (Gen. i. 26, 27.) is meant, not any bodily shape, What is the (as though God had a body like a man) but ^e divine state ^^n ^. iriierein his soul was created. The expression is taken in Scripture either for Christ, (Col. i. 15. Heb. i. 8. Johnxii. 45; xiT. 9.) or for the glory of man's lively personage, (Gen. ix. 6.) or for his authority over the woman, (1 Cor. xi. 7.) or for the perfection of his nature, indued with reason and will, rightly diso^

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THE GIFTS WHEREIN MAN's EXCELLENCE DOTH CONSIST, 129 to discuss of the lawfulness or unlawfulness of every particular action of a man's own self. The excellency of man's will stand* eth in holiness (as hath been said) and righteousness or uprightness of desires and actions. Holiness comprehending all the virtues of the firsty and justice or righteousness containing all the virtues of the second table, imprinted in the soul of man at his creation. The outward gifts wherein man's excellency did consist are these. 1. God gave him a body answerable to his soul; endued with beauty, strength, immortality, and all gifts serving to happiness, (1 Cor. xi. 7.) 3. God set such a grace and majesty in the person, especially in the face of man, as all the creatures could not look upon without fear and trembling; as appeareth when they all came before man to receive their names. 3. God gave him dominion and rule over all creatures of the world, which were made to serve him; being by this excellent creation made and adopted to be, as it were, the son and heir of God, who is the absolute Lord over all, (Psalm viii. 6, 7. Gen. i. 26, 28.) of which dominion the authority to name them was a sign. (Gen. ii. 19, 20.) The ends and uses of making of man according to God's image are, 1 . That God, who is in himself invisible and incomprehensible, might in some measure be known of man, as a picture or image sheweth the person whom it representeth. 2. To move man to love God, that hath so gloriously made him like himself. 3. That men between themselves might love one another, as like doth like. God created at the first, 1. Only one man, Adam, (Gen. ii. 7.) and, 2. Out of him, and for him, one woman. Eve, (Gen. ii. 21, 22. Mai. ii. 15.) so made he them male and female, (Gen. i. 27 ; v. 2.) And when God saith, (Gen. ii. 18.) " It is not good for man to be alone," by good is not meant, that which is set against sin or vice; but in saying It is not good for man to he alone, he meaneth that it is not so convenient and comfortable. And hence we learn, 1. How foully they have been deceived, that upon the words of the Apostle, (1 Cor. vii. I,) It is good for man not to touch a woman, have gathered, that marriage is little better than whoredom; considering that as here, so there, by good is meant only that which is convenient and commodious. K

130 THE ENDS OP THE CREATION OF WOMEN. 2. That man is naturally desirous of the society of woman, and therefore that monkeries, nunneries, and hermitages are unnatural, and consequently ungodly. By the words, / will make him an help meet for him^ (Gen. ii. 18.) is meant, that she should be like imto him, and of the same form, for the perfection of nature and gifts inward and outward. The end for which she was made is, to be a help unto man ; first, in the things of this life, by continual society, (I Pet. iii. 7.) secondly, in this life, for generation, (Gen. i. 28.) thirdly, in the things of the life to come, even as they which are heirs together of the grace of life. And now a fourth use is added ; to be a remedy against sin, which was not from the beginning. (1 Cor. vii. 9.) And this reason is brought to prove that God was to make a woman an help unto man ; for either he must have an help or companion from some of the creatures that are already made, or else I must make him a helper and companion. But amongst all the creatures there is none fit ; therefore I must create one. The first proposition being evident, the second is proved by God's own testimony, and Adam's experience; who having given names to all the creatures truly, and according to their natures, yet found none fit for his company. (Gen. ii. 20.) And whereas the Lord would have Adam see whether there were a helper amongst the other creatures, which he knew well to be unfit, we may learn from this that ere we enter into marriage, we should have a feeling of our own infirmity and need of a wife ; whereby that benefit may become more sweet, and we more thankful unto God, Which if it be true in a man, it ought to be much more in a woman, which is weaker, and much more insuflScient than he. We are likewise taught that it is a perverse thing to love any creature so well as mankind ; against those men that make more of their horses and hounds than of their wives ; and against those women which make more of a monkey, or of a parrot, or of a spaniel, than of their husbands. We note also from the circumstance, that when Adam was asleep his wife was made ; that the Lord is the giver of the wife without our care, and that besides our prayers to God for one, the care is to be laid upon the Lord, and upon our parents, which arc to us as God was to Adam, to direct us therein. (Prov. xix. 14.) If it be asked, why <^as not Eve made of the

WHEREIN APPRtVRETII THE SIBJECTION OF WOMEN. earth as Adam was, but of a rib of her husband; it was, wc may answer, to admonish her of her subjection and humility, as the Apostle teacheth, (1 Cor. xi. 8.) The man was not of the woman^ but tlie woman of the man. Which subjection also appearcth in this, that Adam gave her the name. It was intended also, we may suppose, to put them in mind of the near conjunction that should be between the man and his wife in love and affection. And forasmuch as God did bring the woman to Adam, we may note that how fit soever a woman be, yet she should not be received to wife until God give her; and when he giveth her by the ordinance he hath appointed, that then he should receive her. Also, when it is said. That a man shall leave father and mother and cleave to his wife^ (Gen. ii. 24.) it signifieth this, that she was flesh of his flesh, and bone of his bone, and that God did give her unto man, and he accepted her.

CHAPTER VII. OF god's providence, and continual government of HIS CREATURES. OfGod't The Creation, which is the former part of the execution of God's decree, being ended, we now proceed to consider the latter, namely. Providence, the existence of which is evident, partly by the word of God, (Matt. x. 30. Prov. xvi. 33.) and partly by reason. And among other reasons we have to prove that there is a Providence, we may note, 1. The agreement of things which are most contrary in the world, and which would consume one another, if they were not hindered by the providence of God. 2, The subjection of many men and women unto one person, both in Commonwealths and families. 3. The means of our preservation and nourishment. For meat, drink, and clothing, being void of heat and life, could not preserve the life of man and continue heat in him, unless there were a special providence of God to give virtue unto them. 4. Those beasts that are hurtful unto man, though they increase more and no man kill them, yet are fewer than those that are profitable unto man. 5. The feeding of the young ravens in the nest when the dam forsaketh them. 6. The hatching of the ostrich's egg. 7. The Lord hath so disposed of the wild beasts, that they go abroad in the night time to seek their prey, and lie in their dens in the day time, that men may go abroad to their work. (Psalm civ. S2, 23.) 8. God doth preserve his church from the devil, and from the wicked, so that though they be stronger than it, yet they cannot hurt it. And should it be urged that the inequality holden in the government of men should prove, that all things are not governed by the Lord, for the worst are richest oftentimes, and the best poor, it must be answered, that his government in all things whatsoever is good ; for he is no less good in his government

OP god's providence and government of the world. 133 than in his creation. If it should again be objected^ that if God do guide all things, we should have no serpents and other noisome and hurtful things, no war, no sickness; we reply, that they are the instruments and means of the execution of God's justice and vengeance upon men that offend against him; in which respect the prophet asketh. Shall there he evil in the city which the Lord hath not done. (Amos iii. 6.) Lastly, if it be further demanded, how it cometh to pass, if these be instruments of vengeance for sin, that they fall upon the good, and rather upon them than upon the wicked, the reason is this; that the most godly having the remnant of sin that dwelleth in their mortal bodies, deserve everlasting condemnation, and therefore in this life are subject to many of the plagues of God. As for that they are sharplier handled oftentimes than the wicked, it is to make trial of their patience, and to make shew of the graces he hath bestowed upon them, which he will have known; and that it may be assured that there is a judgment of the world to come, (2 Thess. i.) wherein every one shall receive according to his doing in this life, either good or evil. Having shewed that there is a Providence, we may define it Definition of to be a temporary action of God, whereby he moveth and vidcnce."*" directeth all things after the counsel of his own will to their proper ends. Or thus, it is the second part of the execution of God's decree, whereby he hath a continual care over all his creatures once made; sustaining and governing them with all that belongeth unto them, and effectually disposing of them all to good ends. (Eph. i. II. Rom. xi. 36. Zech. iv. 10. Prov. xv. 3. Jer. xxiii. 23. Psalm cxxxix. 2; cxix. 91.) We say it is an action^ to distinguish it from the essential Attributes of God; and call it temporary^ to distinguish it from the eternal decree of God. We add, whereby he moveth and directeth all things^ to show, 1. that God is not idle in heaven, as epicures do dream, and 2. that nothing can come to pass without the providence of God. The words, after the counsel, are added, to show that God doth nothing unadvisedly and rashly; but useth, first, his knowledge, whereby he perfectly understandeth all things; secondly, his wisdom, whereby he doth dispose all things being known. And the words, of his own free will, imply, first, that God is not compelled to do any thing, but

184- OP ood's providence and goternment of the world. whatsoever he doth, he doth it voluntarily, without compulsion. S, That the Lord in the dispensation and government of all things, doth not follow the advice and counsel of any other; neither regardeth any thing without himself. We add, lastly, to their proper end; to show that the Lord doth not only govern things generally, but every thing particularly, together with their properties, qualities, actions, motions, and inclinations. And this providence of God is extended unto all persons, things, actions, and qualities, and circumstances, how usual soever they seem to be; God exercising his providence about all things in general, and about every thing in particular ; for not one sparrow, whereof two are sold for a farthing, falleth without tfie providence of our heavenly Father, not so much as a hair of our heads ; (Matt. x. 29, 30.) no, it may truly be said, not the bristle of a swine falleth without the providence of God. Nor let it seem a thing unworthy of God's great and infinite majesty to deal and have a hand in small matters, as for a king to look to the small matters of his household ; any more than it is a disgrace to the sun that shineth in the foulest places. And whereas the apostle saith, (1 Cor. ix. 9.) Hath God care for oxen ? this is spoken only by way of comparison, having regard to the great care he hath of men. For in respect he commanded that they should not muzzle the mouth of the ox that did tread out the corn ; by the care he hath of oxen, he would show that his care is much more for men, especially for (he ministers of his gospel. There are other things from which some do exclude the providence of God, such, for example, as those done by Necessity,— Art, — Nature, — Fortune and luck, — Casualty and chance, — Destiny — Free-will. Necessity is two-fold, 1. Absolute necessity, the contrary whereof cannot be; 2. Necessity with a condition, which is such as, produce the cause, the effect followeth ; but take away the cause, the effect ceaseth. We prove from Scripture, that God hath a government in things that come by chance and casualty ; for we are there told, (Prqv. xvi. 33.) the lot is cast into the lap^ but the whole disposing thereof is of the Lord. There is not then any fortune or chance of things in the world, in respect of God, by whose appointment the very hairs of our heads are governed and numbered ; but in respect

OP THE CONTINUANCE AND PRESERVATION OF THE CREATURES. 135 of man^ that knoweth not future things, the Scripture useth such words, to shew the suddenness and uncertainty of a thing. (Elccl. ix. 11. Luke x. 31.) We have further to note respecting the creation, that it still is after a manner continued, in that all things are sustained by the same power whereby they were made. For God is not like a builder, that is the cause only of the making, and not of the being of his building; but he is sudi a cause of being to all creatures, as the Sun is of light unto the day, so that without his continual working, all would return to nothing. And our Lord confirmeth this when he saith, (John V. 17.) My Father worketh hitherto, andltoork; meaning in the continuance and preservation of all creatures; for in him we live, move, and have our being. (Acts xvii. 25 — 28.) And the apostle testifieth, (Heb. i. 3.) that our Saviour Christ by whom the worlds were made, upholdeth all things by the word of his power, his mighty word. Thus Moses teacheth how the Lcgrd established the continuance and preservation of all the creatures in the world, both living and void of life. (Gen. i.) So doth the prophet also in Psalm civ. and cxix. 91. God sustaineth all creatures, partly, by the continuation qfpar^ ticulars; either for the whole time of tliis world, as heaven and heavenly bodies, earth and other elements, &c. (2 Pet. iii. 4.) or for the time of life allotted, as all living ci^eaturcs, (Psalm xxxvi. 6 ; civ. 27, &c.) partly, by propagation of kind, whereby creatures even of shortest continuance, do successively abide unto the end of the world. (Gn. vii.3.) Again, God ordereth all his creatures according to his pleasure, (Dan. iv. 34, 35.) guiding and employing them and their natures to those several ends and uses whereby they may best serve unto his glory, (Psalm cxix. 91,) and the good of themselves and of their fellow-creatures, especially of man. (Psalm viii.) But he hath one general manner of government belonging to all; and another special, which is proper to the principal creatures. In regard to all the creatures generally, 1. He doth move and sdr up that power which he hath given the creature unto working. 2. He doth assist, direct, and help in working of that which is good. 3. He doth work together, and give being unto that which is wrou^t. The principal creatures of which wc speak, arc the reasonable creatures, angels and men, which

136 THE VARIOUS WAYS BY WHICH MEN TEMPT GOD. were created like unto God in a high estate of holiness and happiness. (Psalm viii. 4, 5 ; ciii. 20. Luke ii. 13. Matt. xxv. 31.) And there is a particular kind of government for the reasonable creatures above others, because that they are creatures of another nature than the rest; being not only acted and moved in one course, as the other are, but having a power of understanding what doth concern them, and of moving themselves accordingly. So that the method by which they are governed, is by teaching, and answerable fulfilling of that which is taught. In the first, we include instructing, commanding, praising, forbidding, promising, threatening, and permitting; and in the second especially, blessing and cursing. The manner of God's working in his providence, is sometimes ordinary, at other times extraordinary. The ordinary course of God's providence is when he bringeth things to pass by ordinary means, and that course which he hath settled in nature. (Isa. Iv. 10.) The extraordinary is, when he bringeth things to pass either without means, or by means of themselves too weak; or beside the course of such means, and course of nature ; which works are usually called miracles. But where ordinary means may be had, we cannot look for an extraordinary work ; and they that run unto the immediate and extraordinary providence of God, without necessary occasions, do tempt God. This may be done two ways, first, by distrust: secondly, by presumption. God is tempted by distrust, when men think that God either cannot, or will not fulfil his promises: and by presumption, when men depend upon the immediate providence of God without any warrant of the word so to do. Among the many sorts of men that do thus tempt God, we may note, 1. Those that do wastefully misspend their goods. 2, Those that having received gifts of mind, and strength of body, do not use them in some lawful calling for the maintenance of them, but do live idly. 3. Those that make an occupation of dicing and carding, and such like. 4. Those that thrust themselves upon unnecessary dangers. 5. Those who take pains for the maintenance of their bodies in this life, but have no care of the things which belong to the salvation of their souls in the life to come. There are two means by which God doth use to exercise his providence ; the first passive, the second active. By passive means we under-

THB MEANS BY WHICH GOD DOTH feXERCISE HIS PROVIDENCE, 187 Stand those, which although the Lord doth use them, yet have no knowledge nor understanding to move or direct themselves, but are wholly moved and directed by God; and by active means, those which although God useth, yet have reason, knowledge, and understanding in themselves how to move or direct themselves; such are men and angels, whether they be good or evil. Further, God doth not work after the same manner by the wicked, that he doth by the godly, for God worketh hy the wicked, but not in them; as for the godly, he worketh not only by them, but also in them. Whereby it cometh to pass, that the work of the godly is acceptable unto God, but the work of the wicked is not acceptable unto God, although they do the same thing which the godly doth. And it may be shewed out of the Scriptures, that God hath a hand whereby he govemeth even the transgressor against his holy will. For, I. It is expressly said that God did send Joseph before into Egypt, and that his brethren did not send him. (Gen. xlv. 8.) Wherein God is said to have had a further and a stronger hand in his sending into Egypt than his brethren; and therefore it is manifest that God did that well, which the patriarchs did sinfully, (Gen. 1. 20.) 2. God hardened Pharaoh's heart, (Exod. vii. 3.) 3. It is said that God had commanded Shimei to curse David, (2 Sam. xvi. 10.) 4. God * moved David to number the people, (2 Sam. xxiv. 1.) 5. It is said that it was of God, that Rehoboam hearkened not unto the people, (2 Chron. x. 15.) 6. It is said that the Devil was bidden of God, sitting in the seat of his righteous judgment, to be a lying spirit in the mouths of the false prophets, (1 Kings xxii. 19, 20, 23.) 7. God mingled amongst them the spirit of perverseness, (Isa. xix. 14.) 8. Who gave Jacob for a spoil, and Israel to the robbers? did not the Lord? (Isa. xlii. 24.) 9. Why hast thou made us to err from thy ways, and hardened our heart from thy fear? (Isa. Ixiii. 17.) 10. God gave them up to vile affections, (Rom. i. 26.) 1 1. God shall send them strong delusion,^ (2 Thess. ii. 1 1.) 12. And to be content with one more testimony among many, let us consider how the most vile and horrible act that ever was * This clante however might be rendered, because one had moyed David, &c. : or by •oppljing from 1 Chron. xxi. 1, an advertary had moved David. This translation fiiirly rrpretentt the meaning of the original.— iTemiicoM^s Bemarh, p. 125, &c. Eo.

138 HOW GOD IS CX)NSIDERED THE AUTHOR OF EVERY ACTION. done upon the face of the earth, the Lord Grod is said to have wrought most holily. For as Judas, the Jews, and Pilate, are all said to have given Christ to death ; so the Father and Christ are said to have done the ^me, and that in the same words ; though the manner and purpose are diverse, (Acts ii. 23 ; iv. S8. Rom. viii. 32.) And when God doth suffer such things to be done, it is not an idle permission, as some imagine; but joined with an active doing or work of God ; as in the crucifying of Christ, it is said that they did nothing but that which the hand of God had determined before. (Acts ii. 23; iii. 18 : iv. 88.) For God is not only a bare permitter of the evil work, but a powerful governor of it to his glory, and an etEecter also of it, so far as it hath any good in it. And that this doth not draw God to some stain of sin, from which he is most free, as being that which he punisheth, is evident when we consider that that which is evil, hath some respect of goodness with God. First, as it is a mere action, God being the author of every action, (Acts xvii. 28.) but the Devil and our concupiscence, of the evil in it ; as he tliat rideth upon a lame horse causeth him to stir, but is not the cause of his halting. Secondly, as it is the punishment of sin. For punishment is counted a moral good, in that it is the part of a judge to punish sin. And thus God willeth the sin of the wicked for their punishment, without sin in himself. (Rom. i. 26.) Thirdly, as it is a chastisement, a trial of our faith, as martyrdom ; or a propitiation for sin, as the death and passion of Christ ; (Acts ii. 23 ; iv. 27, 28.) where although the giving of Christ to the death of the cross be attributed in the same words to God and Christ, to Judas, Pilate, and the Jews ; yet diversely, and in several respects, they are declared to meet in one and the same action; whereby there appeareth no less difference between God and Christ's purpose, and theirs, than between light and darkness. And as a cunning workman with an ill tool will work cunningly ; or as a most excellent ^othecary maketh a medicine of the mixture of poison in it, which is not yet poisonous, but rather medicinal ; so the Lord in guiding and managing the poison of sin, draweth treacle from the sins of men, as it were poison, in such sort as they turn to his glory, and good of his church ; and cannot be charged with sin, no more than the

HOW GOD IS NOT THE AUTHOR OF SIN. 139 apothecary with poisoning, in so ordering the poison, as it doth the contrary, by his skill, unto that which by nature it would do. And as in painting, the black colour giveth grace to other beautiful colours in making them shew better; so it is in this work of God, in which the sin and untruth of men (as by a black and dark colour) causeth the truth and righteousness of God (as the white) to be more commended, and to appear better. And these actions of the wicked are discerned from the work of God in them, first, by the ctiuse from whence the action cometh. For Joseph's brethren of envy sent him into Egypt, but God in mercy. Shimei cursed David of malice, but God of justice against David's murder and adultery. Rehoboam out of the unadvisedness of his heart refused the request of his people, but God by his wise counsel did so dispose of it. The Devil firom hate to Ahab was a lying spirit in the mouth of all his prophets, but God in justice against his idolatry. Pilate of ambition and fear, the Jews of malicious envy and ignorance, Judas of covetousness, but God of love gave Christ, and Christ himself in obedience to his Father; and therefore that action as it was from God and Christ, was most just and righteous; as £rom the other, most wretched and abominable. Secondly, by the end whither they tend. For Joseph's brethren sent him to the end he should not come to the honour foretold out of his dream; but God sent him to provide for his church, and to fulfil that that was foretold. Shimei cursed to drive David to despair; but God directed him for exercise of David*s patience. The Devil lied in the false prophets to ruin Ahab; but God justly to punish him for his idolatry. Rehoboam to satisfy the desire of his young beardless counsellors; but God to perform the word that he had spoken by his prophets. Pilate to please the people, and to keep his credit with Caesar; Judas for obtaining of the money he desired; and the Jews, that our Saviour Christ should not reign over them: but God and Christ to save his people. But, it may be asked, were it not better to say that these things were done by God*s permission rather than by his providence and government, thereby to avoid an absurdity in divinity, that God is the author of evil? In reply to this, it is most truly said, that God is not the autlior of sin, whereof he is the revenger; and also tliat

140 THE USES OF THE DOCTRINE OP GOD'S PROTIDENCE. it is done by God's permission : but it is not an idle permissioUi separated from the providence and government of God ; and therefore a distinction of God's permission separated from his government of sin is not good ; especially considering that the distinction of such a permission doth not defend the justice of God, for the which it is devised. For if he permit sin, he doth it against or with his will. If he do it against his will, then is he not Almighty ; as one that cannot hinder that he would not have done ; if with his will, how can his justice be defended, if there were not some good thing for which he doth ¥dllingly permit it ? For if a captain should willingly suffer his soldiers to be murdered when he might hinder the slaughter of them ; although he put no hand to the murder, he is not therefore excusable, and free from the blood of his soldiers. And it may also be alleged against the permission, that is separated from the government, of the providence of God, that by this means he would be spoiled of the greatest part of the government of the world : seeing the greatest part and most of the world are wicked, all whose actions are (as they themselves are) wicked. Moreover, if in that God doth permit sin, he should have no hand in guiding and governing it ; then he should have no hand in guiding and governing of good things ; for as it is said that he permitteth sin, so it is also said that he permitteth the good, (Heb. vi. 3.) The usM of The uses that are to be made of the doctrine of God's proviof God's dence, are, 1 . As in the creation, so in the continuation, preserprondence. vation, and government of all things, the power, wisdom, and goodness of the only true God is set forth. And therefore in all things he is to be glorified, (Rom. xi. 36,) yea, even in the sins of men, for the good things he draweth forth from their evil. 2. The consideration of this, that nothing can come to pass without the providence of God, should move us to fear God, and make us afraid to commit any sin ; far otherwise than the wicked conclude, who upon that, that it is taught that all things come to pass by the providence of God, according to that he hath decreed, (Eccles. iii. 11, 14,) would conclude that then a man may give himself liberty to do any thing, considering that it must needs be executed that God hath decreed. 3. We must banish all slavish fear out of our hearts, knowing that

THE USES OF THE DOCTRINE OF CJOD'S PROVIDENCE. 141 nothing can come to pass without the providence of God. 4. This should breed thankfulness to God in prosperity, and in all things that come unto us according to our desire. Whatsoever blessing we receive, we must acknowledge it to come from God, and give him the praise and glory, (Rom. xi. 36,) not sacrificing to our own nets, (Hah. i. 16,) or staying our minds in the instruments thereof, without looking up to him by whose special providence and government we obtain our desires. 5. This should cause humility under the hand of God, when things come otherwise than we desired. 6. In adversity we should patiently suffer whatsoever affliction the Lord layeth upon us. For this consideration hath wrought patience in God's servants. It is the Lardj let him do what seemeth him good. (1 Sam. iii. 18.) 7. We must mark and observe the providence of God in former times, that thereby we may gather arguments of his goodness unto us in the time to come.

CHAPTER VIIT. OF THE GOOD ANGELS THAT STOOD, AND THE EVIL ANGELS THAT FORSOOK THEIR FIRST INTEGRITY. Having thus spoken generally of the providence of God, we are now to descend unto the special consideration of that which doth concern the principal creatures; upon whom God hath declared the glory of his mercy and justice : and first to begin with angels. They are all sustained by the power of God, so Of God*s that they shall never die, or return to nothing. (Luke xx. 36.) videiiceovCT ^i^st, concerning their everlasting condition, they had a law angels. given them in their creation, which the elect observe, and are established in their perfection; but the reprobates sinning against it have lost their first estate, and are reserved unto further judgment. For all being by God created good at the first, (Gen. i. 31.) some continued in humility and obedience, according to that dignity in which they were created : others continued not in the truth, (John viii. 44.) and so kept not their beginning or excellency in which they were created of God, by whom nothing could be made but good, but transgressed and fell from it, by their sin and wickedness becoming devils, (Jude 6.) Secondly, for their employment ; God useth them all, both good and evil angels, as his servants and ministers, for the accomplishment of his will and work. (Job i. 6.) The good angels are called in the Scripture, 1. Elohim, or Good gods, for their excellency and power, (Psalm viii. 5. compared *^*^- with Heb. ii. 7. Psalm xcvii. 7, with Heb. i. 6.) 2. Sons of God. (Job i. 6.) 3. Angels of light. (2 Cor. xi. 14.) 4. Elect angels. (I Tim. v. 21.) 5. Heavenly soldiers. (Luke ii. 13.) 6. Men of God; for their oflice. 7. Principalities, and powers, and dominions. (Rom. viii. 38.) 8. Seraphim, and a flame of fire ; for their swift zeal to do God's will. (Isa. vi. 2.) 9. Cherubim, from the form of young men, wherein they appeared. (Gen. iii. 24.)

OF THE GOOD ANGEIiJ, TllElR NAMES, AND PROPERTIES. 143 Besides these general appellations, some, for our capacity, have names given unto them, as Gabriel, &c. (Dan. viii. 16. Luke i. 26.) They are also innumerable, (Heb. xii. 22. Dan. vii. 10. Psalm Ixviii. 17.) and consist of divers degrees; for some arc principalities^ and powers^ and dominions^ and thrones. (Col. i. 16.) Which sheweth not so much a diflFerence in nature^ as a diverse employment in office; but what those degrees are, it is not to be gathered out of Scripture, and therefore to us is unknovirn. Further, these angels are specially endued with wisdom, holiness, willingness to put in execution the will of God; power, swiftness, industry, glory, &c. far above any man. And their knowledge too, is very great in comparison of man; both by creation and otherwise. And of this knowledge there are three sorts. 1. Natural, which God endued them with at their creation, far above any man, as their nature is more heavenly. 2. Experimental, which they do mark and observe far more carefuUy than man, in God's government of the world, and out of all creatures. (Eph. iii. 10. Luke xv. 10.) 3. Divine, of which God informeth them, according to the several matters that he sendeth them about; and hereby they know things to come, as (Dan. ix. 26,) the angel telleth before to Daniel the time of Christ's death; and (Matt. i. 20.) God telleth the angel Joseph's thoughts. They cannot of themselves know the thoughts of men, for that is God's property only, (1 Kings viii. 39. 2 Chron. vi. 30.) but in some messages, (as that in the first of Matthew,) God is pleased to manifest it unto them. Neither have they knowledge of all things done here upon earth, for all things are only known to God alone, (Heb. iv. 13.) yet they know the matters of those men and places where God appointeth them a message; as Cornelius his alms, (Acts x. 4.) and the uncomeliness of women in the congregation where they are. (1 Cor. xi. 10.) Again, the good angels cannot fall at any time; for God hath confirmed them in their well-being, that they might never fall by sin firom their first blessed estate, (Matt, xviii. 10.) and this cometh, not from their own nature (which was subject to mutability) but from God's mercy. For seeing those angels are eleet of God, (1 Tim. v. 21.) it foUoweth of necessity that they

144 OF THE GOOD ANGELS, THEIR EMPLOYMENT, AND OFFICES. are kept and upholden only by his grace and mercy, whereupon his election is grounded. With respect to the employment of these angels, we are to note therein their apparitions, and the offices which they perform. They have appeared in as many sorts as it pleased God to send them, but especially in two ; namely, in visions, and true bodies. By visions we mean their appearing in some extraordinary sort to the mind and inward senses ; either in the night by dreams (as to Joseph, Matt. ii. 13.) or in the day by some strange shew, as they did to the prophets, (Zech. ii. 3.) The examples of their apparition in the bodies of men, are, (Gen. xix. 1.) where we read that two angels (beside Christ) appeared to Abraham. So did two likewise to the apostles, (Acts i. 10.) and Gabriel to the Virgin Mary, (Luke i. 26.) And they were bodies extraordinarily created upon that occasion by God, having no souls but the angels to give them motion ; and after were dissolved by God to nothing, having neither birth nor burial. In these bodies they moved from place to place, and did many other actions proper to man. The angels appearing to Abraham did truly eat and drink, though without need ; the angels did truly speak, and touch Lot, pulling him. But these actions were done by them in an extraordinary speediness and manner ; more than any man can do. Angels have also appeared in the bodies of other creatures, and therefore are they called cherubim ; of creatures that have wings, Satan spoke in the body of a serpent to Eve ; and 80 to the heathen in sundry other creatures. The godly beheld the apparition of the angels many times with great fear and terror, (Daniel vii. 28 ; x. 7 — 9.) which was caused by the small glimpse of glory that God vouchsafed to them, which man for his sin could not bear. And we learn by that to know our misery and corruption ; and that in comparison of God's appearing, we should be ready to turn to dust. The offices the good angels perform are twofold: First, in respect of God. Secondly, in respect of the creatures. Their duties concerning God are three : 1. They do continually praise and glorify God in heaven. 2. They do always wait upon the Lord their God in heaven, to expect what he would have them do. 3. They, knowing his will, do put it in execution. Their duties concerning the creatures are also twofold : either general

OP THE MINISTRY OF THE GOOD ANOELS. 145 in respect of all tlie creatures; or special in respect of man* Their general duty consists in this^ that they are the instruments and ministers of God for the administration and govern* ment of the whole world; and the offices which they perform towards man are either in this life, or in the life to come. In this life they are twofold: either such as respect the godly, the procuring of whose good is their special calling, (Heb. i. 14* Matt. iv. 11. Psalm civ. 4.) or such as respect the wicked. As for the godly, every one hath as many good angels attending upon him in this life, as the glory of God and the necessity of the saints requireth. Sometimes there do many attend upon one, sometimes one upon many. And they are used as instruments, 1. To bestow good things upon them. 2. To keep them from evil. These good things partly concern the body, partly the soul. For the former, 1. They are used as instruments to bestow things needful for the preservation of it, and to bring necessary helps to men in their distress; as to Elijah (1 Kings rix. 5.) and Hagar, (Gen. xvi. 7.) 2. They are appointed of God to be as a guard and garrison unto his children, to comfort and defend them walking in their lawful callings, (Psalm xzxiv.7; and xci. 11.) 3. They give an happy success to them in the good things they go about, (Gen. xxiv. 7, 40.) 4. They are appointed as watchmen over the saints; that by their presence they might keep their bodies in shamefacedness, holiness and purity, (l' Cor. xi. 11.) The good things of the soul which the Lord doth bestow upon the saints by the ministry of the good angels, are, 1. To reveal the will of God to them, and to inform them in things which he would have done, (Acts X. 3 — 5.) 2. To stir up good motions in their hearts. 3. To comfort them in sorrow; as Christ was comforted being distressed in soul, (Luke xxii. 43) and Paul, (Acts xxvii. 23, 24.) 4. To rejoice at the conversion of the saints, (Luke xv. 10.) Moreover, the evil things from which the good angels do keep the godly, do likewise partly concern the body, partly the soul. As the evils of the body are either without or within us, with respect to the former we are preserved by the ministry of the angels, 1. From those dangers that one man bringeth upon another. S. From those that they are subject unto by reason of wild beasts. 3. From those evils whereunto we are subject by L

146 OP THE MTNISTRT OP ANGBLS. OP EVIL ANQBLS. roMon of other creatures without Ufb. 4. lliey do not oalj preserve the bodies of the saints, but also all things that are theirs, as their goods, wives, children and fiunilies. The evils witlun us firom which the angels do keep us, are, 1. Sickness. S. Famine. 3. Death. Then also as regards the soul, the angels do keep us from sins, and that two ways, 1. By their continual presence. 2. By their power. The actions which the good angels perform towards wicked men in this life are, that 1. They restrain and hinder them from njAuy wicked things which they would bring to pass. 9. They execute judgments upon the wicked, and punish them for their sins committed, (S Kings xix. 35. Gen. xix. 11.) And the offices which the good angels are to perform towards man after this life, are, that 1. They carry the souls of the godly, being separated from the body, with comfort into heaven, (as Lazarus, Luke xvi. 22.) and thrust the wicked into hell. 2. They wait upon Christ at the day of judgment, to gather all the fiiithful unto him, and to separate the wicked from among them^ (Matt* xxiv. 31, 51.) and to rejoice at the sentence which he shall give. Are we not, then, it may be asked, to worship the blessed angek for the good offices which they perform towards man, and to pray unto them? We reply, not in any case; for, 1. They themselves refuse it, (Rev. xix. 10 ; xxii. 9.) S. They are but God's messengers, and our fellow brethren. 3. God alone is to be worshipped, (Judges xiii. 16. Matt. iv. 10. Col. ii. 1&) Of the evil Concerning the evil angels we are to consider. First, their sin Mgtls. or fall. Secondly, the evil offices they perform. In their fall we are to consider two things ; 1. The manner. 2. Hie back* sliding itself. In the manner of their fall we note four things. 1. They were created, though good, yet mutable; so as they might fall. 2, Being created mutable, they were tried whether they would fall or not. 3. Being tried, they were forsaken of God, and left to themselves. 4. Being left to themselves, they committed all sin even with greediness. In the fall itself must be considered three things: 1. From whence they fdL 2. Whereunto they fell. 3. The punishment God laid upon them for their fall. They fell, 1. From their innoc^icy and estate which God had set them in, (John viii. 44. 2 Peter ii. 4* Jude 6.) 2. From God, and thereby from fulness of joy and

OF EVIL ANOELS AND THEIR PUNB9H1IENT. 147 perfection of happiness; Qod having suffered them volnntaiilj and malieioudy without any outward temptation to fall into thiU unpardonable sin of apostasy, and into the most grievous sins that could be committed. And howsoever some think their principal sin was pride, (abusing the place of Isaiah xiv. 13, 14. which is meant of the king of Babylon) others, envy towards man, (Wisdom ii. 24.) others, lying, (John viii. 44.) yet it comprehended all these and more too, being an utter &lling away fpom God, and that holy standing God placed them in, especially to minister for man's good. And though man is recovered after his fell, yet as the devil committed the sin against the Holy Ghost, (Matt. xii. SI. 1 John v. 16.) sinning wilfully and malidomsly, (which is proved by his continual dealing against God,) therefore he shall never be restored. It appeareth by Rev. xii. 7. and Mark v. 9. (where a legion possessed one man) that there were many angels that did thus fall; the punishment of which consisted in, 1. The fearful corruption of their nature from their Urst integrity of God*s image, so that they can never repent. £• Hie casting of them out from the glory of heaven, and the want of the comfortable presence of Qod for evermore, {2 Peter ii. 4.) 8. A grief and vexation at the prosperity of the saints. 4. A limitation of their power, that they cannot do what hurt they would. 5. Horror and fear of the judgment of the great day I whereunto they are reserved in everlasting chains under darkness, (S Peter ii. 4. Jude 6.) 6. A more heavy torment after the day of judgment in hell-fire; where they ase to feel the infinite wrath of God world without end. (Matt. viii. 39. Luke viii. SI. Matt. xxv. 41. Rev. xx. 10.) The devils cannot work miracles, and tell things to come, for this is the prerogative of God only; (Matt. iv. 3. Isa. xii. S9.) neidier have they more power to hurt man than is under nature, (for above nature they cannot work) and yet they can do nothing by that power, but what God appointeth; not so much as the entering into swine. (Matt. viii. 31.) That they are very maliciously afiected towards man, their several names given them do declare; as 1. Satan, i.e. an adversary, because they mortally hate men. S. Devil, or accuser, because they slanderously aeeuae them to God and man. (Job i. 11 ; ii. 5. Rev. xii. 8, 10.) 8. Hie old serpent, tot their subtle temptation. 4. The L 2

148 OP THE BYIL ANOELS, AKD THEIR OFFICES AGAINST MEN. great Dragon^ for their destroying of many* (Rev. xii. 9.) Sometimes many attend upon one, and one upon many ; and of the evil offices they perform against man^ some are common to the godly with the wicked, others are proper to the wicked alone. Not that they have a like power over the godly and the wicked ; for though Godpermitteth them often to try and exercise the godly, (S Sam. xxiv. 1. compared with 1 Chron. xxi. 1. Eph. vi. 12.) both in body and in mind, as Satan afflicted Job both outwardly with grievous sores, and inwardly with dreams and vision* ; and sometimes bufietted Paul {2 Cor. xii. 7.) sometimes hindered him from his journey, (1 Thess. ii. 18.) yet he limiteth them, and tumeth their malice to the good of his childreiu ^Luke xxii. 31, 32.) The evil offices which they perform in common against the godly and the wicked, are two-fold ; either such as respect the body, and the things belonging thereunto, or such as respect the soul. They are permitted by God for man's sin, 1. To hurt the creature, that should serve for our comfort, as the air, sea, trees, &c. (Rev. vii. 2, 3.) 2. To abuse the bodies both of men and beasts, for the effecting of their wicked pu^oses. 3. To delude the senses, making men to believe things to be such as they are not, as the devil did by Jannes and Jambres in Egypt, and by the witch of Endor. 4i. To inflict sickness and evils upon the bodies of men, and to torment and pain them ; as in Job, and the Eg}rptians. 5. To strike some dumb. 6. To enter into, and really to possess the bodies of men, using them in most fearful sort, (Matt. viii. 16; xii. 28.) 7. To inflict death upon the bodies both of men and beasts. And in like manner they hurt the soul, 1 . By depriving some of the use of their reason by frenzy and madness. 2. By troubling and tormenting some with grief and vexation of soul. 3. By abusing some with passions and melancholy fits, as Saul, (1 Sam. xvi. 14.) 4. By seducing others, (1 Kings xxii. 21, 22; 2 Cor. iv. 4.) 5. By manifold and fearful temptations to sin and wickedness. 6. By prevailing in such temptations. 7. By accusing before God those with whom they have so prevailed. 8. By hindering men from doing good things. The offices of the evil angels that respect the wicked alone, are, 1. To rule and reign in them without controlment, and to finish bis work in them. 2. To murder and destroy them in this

OF THE EVIL ANGELS, AND THEIR OFFICES AGAINST MEN. 140 world, and in the world to come to torment soul and body in hell for ever. The use we are to make of this doctrine, concerning the Uses of the evil angels, is, 1. To tremble at the Lord's severity towards conwnSng them, (2 Pet. ii. 4.) and to be thankful for his bounty and evil angels. mercy towards ourselves. (Ps. viii. 1, 4, 5. Eph. i. 3, 4.) 3. To remember that if God spared not those spiritual creatures sinning against him, neither will he spare us rebelling against his majesty. (2 Pet. ii. 4.) S. To fear to offend God, that hath such messengers to send at his command. 4. To learn to arm ourselves vnth the shield of faith and fear of God, since we have such great enemies to fight against. (Eph. vi. 11. 1 Pet. V. 9.) 5. To be comforted, that liiough the devil be powerful and most malicious against us, yet Christ hath broken his head, (Gen. iii. 15.) and at last will tread Satan under our feet. (Rom. xvi. 20.) Thus much of the providence that concemeth angels.

CHAPTER IX.

XP rarE LAW OP NATURE, OH tHB COVENANT OP WORKS MADE WlTH MAN AT HIB CREATION, AKB THE EVENT THBEEOF IK T4IE PALL OF OUR FIRST PARENTS. We now toiae lb treat of God's paiticAlat providenoe over man^ with whoM he dealeth as with that creature in whom, Bbff?^ all othe(r, he iilitehdedi to set forth the glory of his wisdom, power, justice, and mercy; (Prov. viii. SI. P. viii. ^ 8cc.) and tliere* fote the Scriptures do most plentifully declare the d^dingttf God with man, both in the time of this world, and fot ever hereafter. Man is upheld in his being two ways: — 1. As all other bodily creatures: partly by maintenance of every man's life here on earth, for the time allotted by God himself, (Acts xvii. fi8. Fb. xxxvi. 6.) and partly by propagation of kind unto the end of the world, through the blessing of procreation. (Gen. i. @8. Ecc i. 4.) 2. As angels after a sort; God so providing, that though the body of man returneth to the earth from whence it is taken, yet the soul perisheth not, but returneth to God that gave it; (Ecc. xii. 7.) yea, that the same body also and every part thereof is preserved in the grave, and shall be joined entire to the soul at the last day, so to continue for ever. (Job xix. 26, 27.) The state wherein man is to be considered, is three-fold: 1. The state of innocency, commonly had and lost of all mankind, both elect and reprobate, without difference. (Ecc. vii. 29.) 2. The state of corruption and misery; of all men naturally, bat abiding without recovery only in the reprobate. (Rom. iii. S3.) 3. The state of redemption; proper to the elect. (1 Pet. ii 9.) All which do make way unto that final and everlasting estate d honour or dishonour fore-appointed unto aU men, beginning at the end of this life, perfected at the day of judgment, and continuing for ever in the world to come. And thus touching this

OF THE COVENANT BETWEEN GOD AND MAN, 16 J part of Oo<r8 providence^ the Scriptures do teach us, both the benefits of God bestowed upon man before his fall, and likewise his. justice and mercj towards him after his fall; his justice upon the reprobate, who are left without hope of restitution, and reserved together with the devils unto everlasting punishment; (Matt. XXV. 41. Rev. xx. 10, 15.) his mercy upon the elect, who notwithstanding their fall, are restored agam by grace. (Oea. iii* 15) It is also likely that all the visible world together with man, is fallen without hope of restitution by mercy, for it standeth weU with the justice of God, that seeing Che vifliUe world was made for the use of man, (Gen. ii. 9.) ao in the fall of man it should be punished, (Gen. iii. 17, 18.) and by his raising up again be restored. (Bom. viii. 20 — 22.) The special order of government which God useth towards man- ^^ 9j^** kind in this world and in the world to come, is this: that in this towards world lie ordereth them according to the tenor of a twofold cov&> '"^ naDt; in the world to come according to the sentence of a two-Jbld jndinnent. By a covenant we understand an agreement which it ^^^® ^, ' ^ '' . covenant bepleaaeth Almighty God to enter into with man concerning his tween God €ftilasting condition, the parts of which agreement are two: the '"^'^ one is ike covenant that God maketh with us; the other is the eovenant that we make with God. The sum of the former is, that he will be our God; of the latter, that we will be his people. (Jer* xxxL 88.) From the former, we gather the surname of God, as it is in divers places of Scripture, and namely, where it is asBd, '' 'Ae Lord God of your Fadiers, the God of Abraham, the God of Isaac, the God of Jacob, hath sent me unto yo; this is my name for ever, and this is my memorial unto aD generations." (Exod. iii. 15.) From whence we may observe die aingalar glory and privilege of God's people, in that God is 4)ontent to take his surname of them, (Heb. xi. 16.) And it it a femrffol thing to think of the proper name of God alone, vileas diis be added to it, whereby he declareth his love and to us. We gather from the latter part of the agree- Lt above-mentioBed, that man standeth bound by these covenants of agreement, to perform that duty which God requireth at his hands. Of such covenants there are two: 1. the Law ^ ^ . _^ i 1 Coyenant of and Covenant of works. 3. The free promise or Covenant of works.

152 OF THE COVENANT OF WORKS, AND ITS REQUIREMENTS. grace, which since the coming of Christ is called the Grospel. (Rom. X. 5, 6. Gal. iii. 11, 12.) Of these the first was the law ; for it was given to Adam in his integrity, when the promise of grace was hidden in God. And though it is said that the law was first given to Moses, that is to be understood of the written law, as it was written by Moses, and engraven in tables of stone by the finger of God ; otherwise the same law (for the substance thereof,) was imprinted in the beginning in the hearts of our first parents ; and therefore it is called the law of nature. (Rom. ii. 14.) And this law was chiefly written in Adam's heart at his creation, and pardy also uttered in his ear in paradise. For unto him it was given — both to know good and also to be inclined thereto, with ability to perform it. There was something likewise outwardly revealed, as his duty to God in the sanctification of the Sabbath ; to his neighbour in the institution of marriage : and to himself in his daily working about the garden. And it appeareth that the substance of the moral law was written in the hearts of Adam and Eve, 1. By the effect of it in them both ; who immediately after their fall were forced by the mere guilt of conscience, not yet otherwise charged, to hide themselves from God's presence. (Gen. iii. 8.) 2, By the remainders thereof in all mankind, who even without the law, are by the light of nature a law unto themselves. (Gen. iv. 6. Rom. ii. 14, 15.) The sum of the moral law was comprised in ten words, (Exod, xxxiv. 28. Deut. iv. 13.) commonly called the decalogue or Ten Commandments ; solemnly published and engraved in tables of stone by God himself. (Deut. x. 4.) Afterwards the same was more fully delivered in the books of Holy Scripture, and so committed to the Church for all ages, as the Royal law for direction of obedience to God our Xing, (James ii. 8,) and for the discovery of sin, and the punishment due thereto. (Deut. xxvii. 26. Rom. i. 31 ; iii. 20.) The law then doth now require of us all such duties as were required of Adam in his innocency, (Lev. xviii. 5.) and all such as are required since by reason of his fall, (Deut. xxvii. 26.) binding us to eternal death for our least defect therein. It appeareth then, from what has been said, that the covenant of works is a conditional covenant between God and man, whereby on the one

OP THE COYENANT OF WORKS AND THE SEALS THEREOF. 15S • side God commandeth the perfection of godliness and righteoosnesS) and promiseth that he will be our God, if we keep all his commandments: and on the other side man bindeth himself to perform entire and perfect obedience to God's law, by that strength wherewith God hath endued him by the nature of his first creation. In this covenant there was on God's part his law backed with promises, and threatenings, and unto them were added outward seals; while man did promise by that power which he had receiTedy to keep the whole law, binding himself over to punishment in case he did not obey. The sum of this law was. Do this and thou shalt live; if thou do it not, thou shalt die the death. And by this is meant, keep all my commandments in thought, word, and deed. And by the life promised to those that should keep all the commandments, is meant the reward of blessedness and everlasting life. (Lev. xviii. 5. Lukex. 28.) By the death too, threatened to those that should transgress, is meant in this world the curse of God, and death, with manifold miseries both of body and soul; and, where this curse is not taken away, everlasting death both of body and soul in the world to come. (DeuU xxvii. 26 ; xxix. 19, SO; xxxii. 22,) The outward seals added unto the above covenant were the two trees planted by God for that purpose in the midst of the garden, (Gen. ii. 9 ; iii. 3.) that Adam before and in the sight of them might resort to some special places to serve God in, and might by the sight of them be put in mind of those things whereof they were signs and seals. The tree of life served for the sealing up of happiness, Ufe, and glory unto man, upon condition of obedience; that by tasting thereof, which no doubt, according to the manner of Sacramental signs, was a tree of marvellous comfort and restoring, he might be assured he should live in paradise for ever, if he stood obedient to God's commandments. (Gen. ii. 9. Prov. iii. 18. Rev. ii. 7.) It was, however, no more able to give everlasting life, than the bodily eating of any other Sacrament; but Adam having by sin lost that which was signified hereby, God would have man debarred from the use of the Sacrament, and therefore did shut him from it. The tree of the knowledge of good and evil served both for trial of obedience, and also for a warning of their mutability, and of what would follow upon sin;

154 OP MAN IN THE STATE OP INNOCENOY. 80 sealii^ deadi and damnation in case of disobedience. Not as though the tree was able to give any knowledge, but tint by tasting of it oontraiy to God's command, they should have expe rimental knowledge of evil in themselves, which before they had of good only ; and by woful experience should learn what differ* ence there was between knowing and serving Gt>d in tiieir int^rity, and being ignorant of him by their sm. (Ghen. ii. 17.) The ttate Under this covenant man is to be considered in a twofold of man in , the time of estate. 1. Ofinnocency. S. Of corruption and misery. Weave cency!^^ to note in the innocent estate of man, 1. The place where he was seated. 2. The happy and glorious estate he thore enjoyed both in soul and body. Qod placed man, when he created him, in a most glorious, pleasant, and comfortable garden, which is called paradise, or the garden of Eden from its pleasantness. (Gen. ii. 8.) Hie Scripture doth teach concerning it, that it was in Asia, near the meeting of Euphrates and Tigris, those two famous rivers ; that all the principal creatures of Grod did adorn it, and therefore it is said to be, more extraordinarily than die rest of the world, {Wanted by God. There are set down also the precious stones thereof under the Sardon3rx ; pure metals under the gold ; precious woods under the Bdellium ; * and so all other living things and growing creatures, tJiat it might be as it were a shop furnished for man to see in, and learn by it, God^ wisdom, power, and majesty. And this place still remaineth, but the beauty and commodities be partly by the flood, partly by man's sin (for which the whole earth ig cursed) almost aboUahed, tiiough (as may be observed out of good authors) it is a vety fruitful place still. The happiness that man enjoyed, thus placed in para(Use, was partly inward, partly outward. The inward a{q>eared, 1. In his wonderful knowledge, whereby he made use of all the creatures of God, as the greatest philosopher that ever was. 2, In that holy and heavenly image of God, of which Adam had the use and comfort before his fall ; it shining in 1dm witb- <04it taint or blemish, and he thereby being without all sin, or * Itespecting the Bdellhnn there are Tarioas opinions. Bocliart comiderB it to mean tbe pearl oyster; other eritics say k ia a gam froma tree tenmoB ia Arabia. (Cauftn Numb. xi. 7. with Exod. xvL 31.) Pliny says of it, arbor nigra est, ImagnitadiBtt olas, folio roboris, fnictu caprifici naturique ; and of the gum, esse debet translucidum, simile cerfle, odoratnm, et onm fric^tur, pingne, gustn amarum citia acorem. N<U. HhL xii. 19. This is tboaght to be the benaoin of the apothecaries.

OP MAN IK THE STATE OP OOEEUPTION AND MI8EEY. 1^5 pvnifhraent of sis. S. In the full fruition and assurance of the £ii¥oiiraiUe end blissiid presence t)f his CreatoTi (Matt. ▼. 8 Psa* xm* 15.) and fais hearenly company and conference with God without all fear, as a subject with his Prince. (Gen. iii. 8.) 4k In his jayfal sernng God, together with absolute contentment in fasmselfy (Gen ii. 26 J) His outward happiness aj^earedi L In having so comely, perfect^ and glorious a body, in which there was Bo infinsiityi painor shame, though naked. (G^n. ii. 25.) S. In Ub dominion over all the creatures, that submitted themselyes, and did service Unto him; to whom also as their Lord he gaws their original names. (Geib. ii. 19, 00.) S. In the comfortable state and sense, not of paradise alone, but of all the world round about him; having neither storm, vnnter, nor extremity in any creatnre. His employment in this estate was twofold, die first • otttward^ to till and dress the garden, (Gen. ii. 15.) the other •piijtnal, to wolrship and serve G-od his Creator, and to prociure ya ow^ everlasting blessedness; whereto he was fitted with fipeedoaa of vrill and abiUty for perfect obedience unto Gxxl according to the tenor of the covenant of works. And the use we aire to isake of the knowledge of man's happiness before his fiiU, is 1. To admire and )raise the great goodness and favoar of Ood m 90 dealing with man, a dbd of the ear4h. S. To bewail the loes of dutt happy estate, with blaming ourselves for or sfli ia Adicm. S. To learn how grievous a thing sin is in God*s i^ht, that procured man this doleful change. 4. To labour and gasp to be heirs of the heavetily paradise purchased tat the elect by Chmt; by which we shall eat of the tree of fife. (Rev. ii. 7.) TlmsCear of theslsiSe of innocen<7; we now come to the slate or man in of cotinytidP and wisely; namely, the fearftd condition where- ^^^^on! into in Adam ril mankind li^, (Eccles. vii. 29.) by transgressing ^ ^^ ^^ and violating that covenant of works which God made with him at die beginning. For man continued not in his integrity; but presently traaasgressed that holy law which was given unto him; willingly l!evolting finmi God's command, through Satan's temptatioii^ into SMmy sins, by eating the forbidden fruit, and so by the disobediettee of one, sin reigned unto death, and death went over all. (Rom. v. 12, 18.) We are then to consider herein, 1. Adam's ftifl. 3. The wretched estate he threw all his posterity

156 OF MAN*8 FALL AND THE CAUSES THEREOF. into. The history of Adam's fall is handled in the third chapter of Genesis ; the six former verses whereof set out the transgression of our first parents, which was the original of all other transgressions, and the rest of the chapter declareth at large the things that followed immediately upon this transgression. The way was made unto this fall of man hy God's permission, Satan*s temptation, man's carelessness and infirmity in yielding thereunto. God permitted the fall of man, not by instilling into Mm any evil, (James i. 13. 1 John ii. 16.) or taking from him any ability unto good ; but, first, suffering Satan to assail him, (2 Sam. xxiv. 1. with 1 Chron. xxi. 1.) and secondly, leaving man to the liberty and mutability of his own vnll, and not hindering his £Edl by supply of further grace. {2 Chron* Tryiy 31.) He was not then in any respect the cause of the fall of our first parents, but as hath been said, having created them holy, he left them to themselves to fall if they would, or stand if they would, in respect of their ability ; as a staff put on an end right, doth tail without the furtherance of the man that setteth it right. Yet came it not to pass by the bare permission of God alone, but also by his permissive decree ; thereby to make way for the manifestation of his power, justice, and mercy. For being able to bring good out of evil, as light out of darkness, he ordereth, in his great wisdom, the fall of man to the setting out of the glory, both of his mercy in those that shall be saved in Christ, and of his justice in those that shall perish for their sins, (Rom. xi. 32,) yet without wrong to any, being not bound to his creature to uphold him by his grace from falling. (Rom. xi. 35.) Satan, being himself fallen, upon a proud, envious and murderous mind, deceived our first parents by tempting them to sin ; to the end he might bring them into the like estate with himself. And as in this respect he is said to have been a murderer from the beginning, (John viii. 44.) so doth he ever since seek to do what hurt he can to mankind ; moving them still to sin against God, and labouring to bring them to damnation. Wherein we observe his envy of God's glory and man's happiness, together with his hatred and malice against mankind, whom (as a murderer doth his enemy) he hateth and laboureth to destroy. And we gather from this attempt of his against our first parents

OP THE MANNER OP SATAN'S TEMPTATION. 16Ti in the state of innocencyy that Satan is most busy to assail them in whom the image of God in knowledge and holiness doth appear; not labouring much about those which either lie in ignorance, or have no conscience of walking according to knowledge, as those that are his already. The instrument he employed in tempting man was the serpent, sus a means to deceive the woman, and the woman for an instrument to tempt the man* (Gen. iii. 1, 2. 2 Cor. xi. 3. 1 Tim. ii. 14.) And he did use those outward instruments, rather than tempt their fancy and affection inwardly, because it seemeth that in their integrity he could not have that advanti^e against them in those things whereunto they were made subject by their fall. And he chose rather to speak by a serpent than by any other beast, because it was the fittest that God permitted him, and wisest of all the beasts of the earth; especially possessed by him to deceive man. (Gen. iii. 1.) It was of all other beasts the subtlest and fittest to creep into the garden unseen of Adam, (who was to keep the beasts out of it) and to remain there without being espied of him, and creep oat again when he had done his feat. And though there was craft before the fall, yet craft in beasts is not sin; although the word here used signifieth a nimbleness and slyness to turn and wind itself any way, in which respect it seemeth the devil chose this beast before any other. And hence we learn that the devil to work his mischief is exceedingly cunning to make his choice of his instruments, according to the kind of evil he will solicit onto. (Matt. vii. 15. 2 Cor. xi. 13, 14. 1 Tim. ii. 14.) And though we do not see that he cometh any more in the body of serpents, yet he may; and in the body of any other beast which the Lord will permit him to come in. Howbeit our case in this is more dangerous then that of our first parents; for now he useth commonly for instruments men like unto us and familiar with us, which he could not do before the fall. (Eph. vi. 12. Rev. ii. 10.) Moreover, he did assail the woman rather than the man, because she was the weaker vessel; (which is his continual practice, where the hedge is low there to go over, Luke v. 30. Markii. 16. Matt.ix. 11. 2 Tim. iii. 6.) and might afterwards be a fitter means to deceive and draw on her husband. In his tempting of the woman we are to consider, 1. The time which he chose to set upon her. 2. The manner of the temp-

158 OP SATAN'S TEMPTATION OF THE WOMAN. tation. Of the time we note, First, that it was immediately, or not long after the placing of them in that happj estate : wkieh teacheth how maHcioua the wicked one is, who if he could iH, would not suffer us to enjoy any comfort either of this life of cxf that to come, so much as one poor day. Secondly, that he came unto her when she was some space removed from her huaband, that he that should have helped her from and against his wiles might not be present to hear their conference. Whence we learn, that the absence of wives from their husbands, who should be a strength unto them, is dangerous ; and especially that we afasmt not ourselves from the means of spiritual strength, the hearing o£ the word, the receiving of the sacraments, and prayer, Thirdfy, that she was near to the tree of knowledge at the time he set on her : which sheweth his watchfulness in taking advantage oi all opportunities that might further his temptations. The manper of the temptation was this. First, he subtlely addressed himself to the woman, and entered into conference with her. Secondly, he made her doubt whether the word of God was true or not. Thirdly, he offered her an object. Fourthly, he used all the means he could to make her forsake God, and yield unto him, pretending greater love and care of man*s well-doing, than was in God, and bearing them in hand that they should be like unto God himself if they did eat of the forbidden fruit, (Gen. iii, fi.) His speech to the woman was this. Yea, is it even so, that CM kaih saidy Ye ihall not eat of every tree of the garden ? {QetL iii. 1.) Wherein we note that it is likely there had been some communication before between the serpent and the woman^ thai Satan had asked why they did not eat of the forbidden fruit, seeing it was so goodly and pleasant to behold ; and that the woman had answered that they were forbidden, whereupoa hs inferreth this that Moses setteth down ; wherein we may ob serve. First, the devil's sophistry, who at first doth not fla^ contradict God*s command ; but to bring her to doubting and conference with him asketh this question, whether Grod haA forbidden to eat of all the trees in the garden. Secondly, the wicked spirit's maUcious and subtle suggestion ; in that passiog by the great bountifulness of the Lord in the grant of the free use of all the frxdta in the garden, he seeks to quarrel with the Lord s liberality. Thirdly, we learn from hence to take heed

OF 8ATAN*8 TEMPTATION OF THE WOMAN. 159 lest Ibr want of some one thing which God withholdeth from usi which we gladly would have, we be not unthankful to the Lord for his great kindness and liberality; and enter further into a misUke of him for that one want, than into the love and liking of bim for his innumerable benefits we enjoy; especially it being for our good that he withholdeth it and that being not good which we desire. The woman answering upon this question of Satani not as God had spoken^ that surely they should die if they did eat of the forbidden fruit, but by a term of doubting, lest ye die; Satan by this conference and doubting taketh advantage, and assureth them that they should not die, but have their eyes open and receive knowledge. In which reply we observe, First, his eraft in applying himself to the woman, whom he seeing to be in doubt of the pimishment, contents himself with it, and abstaineth firom a precise denial, whither he would willingly draw her; because he deemed that the woman would not come so far, and that in a flat denial he should have been bewrayed; which notwithstanding in the latter end of this sentence he doth by implicatiim flatly do. Whence we learn, that the devil proceedeth by d^irees, and will not at the first move to the grossest; as in idolatry he laboureth to draw man first to be present, after to kneel only vdth the knee, keeping his conscience to himself, lastly, to the greatest worship: so in whoredom, first to kiok, dien to dally, &;c. and therefore we must resist the evil in die banning. Secondly, that he is a calumniator or caviller, whereof he hath his name Diabolus, devil, and an interpreter of all things to the worst. And it is no marvel that he deprave the best actions of good men, seeing he dealeth so with God, surmising that God hath forbidden to eat of the fruit, lest they dioald know as much as he. Thirdly, that knowing how desiroiis the nature of man (especially they of best spirits) is of knowledge, be promiseth unto them a great increase thereof; whereas we ought to remember that which Moses saith, that the eeerei thinge belong unto the Lord owr God; but those things which are revealed belong to us and to our children. (Deut. nix. 89.) We now come to the causes of temptation arising from our fint parents themselves. They were not, any of them, of God*s creation, but their carelesness to keep themselves entire to

160 OF THE CAUSES OP MAN's TEMPTATIOK. God's command. For though they were created good, yet being left by God to the mutability of their own will, they voluntarily inclined and yielded unto that evil, whereunto they were tempted ; and so from one degree unto another were brought unto plain rebellion, (Gen. iii. 6. Eccl. vii. 29.) Their first and main sin in general, was disobedience ; the degrees whereof were first infidelity, then pride, and lastly, the disavowing of subjection by eating the forbidden fruit ; which they imagined to be the means whereby they should attain to an higher degree of blessedness, but proved to be the sin that procured their fidl, (Gen. ii. 16, 17 ; iii. 6, 7.) We note, however, that Adam did not confer with Satan, and take the fruit from the tree himself, but received it from his wife, and by her was deceived, as she by Satan, (Gen. iii. 4, 17. 1 Tim. ii. 14.) who was the outward cause of Eve's fall, though there were also causes arising from herself, namely, either outward things of the body, or the inward afifections of the mind moved by them. Among the first we reckon the abuse of the tongue, of the ears, of the eyes, and of the taste. For in that she entertained conference with the Devil, the tongue and ears ; in that it is said that the fruit was delectable to look on, the eyes; and in that it was said that it was good to eat, the taste is made to be an instrument of this sin. And we learn from hence that which the apostle wameth, (Rom. vi. 13) that we beware that we yield our members as instruments of tmrighteousness unto sin : for if without a circumspect use of them they were instruments of evil before there was any corruption or any inclination at all to sin : how much more dangerous will they be now after the corruption, unless they be well looked unto? We observe also in Eve's conference with the devil, First, her folly to enter into any conference with Satan. For she might have been amazed that a beast should speak unto her in a man's voice; but her carelessness and curiosity moved her to it* Secondly, her boldness in daring to venture on such an adver sary without her husband's help or advice. Thirdly, her wretchedness in daring once to call in question the truth of God's command, or to dispute thereof, and then to doubt of it. From her entertaining conference with Satan we gather this instruction, that it is dangerous to talk with the Devil, so much

THE SUBTLETY OP SATAN, AND HIS CONFERENCE WITH EVE. 16l as to bid him to depart, if the Lord to try us should suffer him to tempt us visibly as he did Eve; unless we have a special calling of God thereunto. 1. Because he is too subtle for us, we being simple in regard of him. 2. Because he is so desperately malicious, that he will give place to no good thing we can allege to make him leave off his malicious purpose. We must therefore turn ourselves unto God, and desire him to command him away, at whose only commandment he must depart. Again, notwithstanding that so far Eve answered truly, that God had forbidden them to eat of the fruit of that tree, and telleth also the punishment truly that would follow thereof; yet began she to slip in the delivery, both of the charge and of the punishment. For where she saith they were forbidden to touch it, it is more than the Lord made mention of; and she thereby seemed to insinuate some rigour of the Lord, forbidding even the touch of the firuit. And where the Lord had most certainly pronounced, that they should die if they did eat of the forbidden firuit, she speaketh doubtfully of it, as if they should not certainly die. From which latter observation we learn, that albeit men are oft persuaded they sin, yet that they are not persuaded of the justice of God against it; whereby the door is opened to sin. Which is to make God an idol, in spoiling him of his justice, as if he were so all mercy, as he had forgotten to be just; whereas he is as well justice as mercy; as infinite in the one as in the other; and who correcteth sharply the sins of such as he will save. And we learn also from this conference, that as the tongue is a singular blessing of God, whereby man excelleth all the creatures upon the earth, so the abuse of it is most dangerous, because it ietteth on fire the course of nature, and it is set am fire of hell, (James iii. 6.) And whereas it is said, that Eve saw that the tree was pleasant to the eyes, we note her lustful and wicked eye in suffering her mind to be allured to look on the beauty of the fruit with a purpose to affect the eating of it. And whereas it is also said, that she saw it was good for food, when the had never tasted of it, she knew by the beautiful colour it was so. For if we are able in this darkness we are fallen into, to discern commonly by the sight of the fruit whether it be good; and the skilful in physic by the colour only of the herb, to tell whether it be hot or cold, sweet or sour; how much more were M

168 OP THE USlE AND ABUSE OP THE OUTWARD SENSES, Adam and Eve, who had the perfection of the knowledge of those things, more than even Solomon himself. And by the abuse of these outward senses, we learn that they are, as it were, windows whereby sin entered into the heart, when there was no sin ; and therefore will much more now, the heart being corrupted. And we gather from thence, first, that we must shut them against all evil and unlawful use of their objects, and open them to the use of good things, make a covenant with them as Job did with his eyes, (Job xxxi. 1,) by a strong and painful resistance of the evil that cometh by the abuse of them ; and, as it were, cut them off, and throw them away, as our Saviour giveth counsel, (Matt. v. 29, 30.) Secondly, that as the senses are more noble, as the hearing and sight, called the senses of learning ; so there should be a stronger watch set upon them ; those being the senses that Adam and Eve were especially deceived by. And whereas it is said. Eve saw that it was a tree to he desired to make one wise, we observe that this was only her error, which she having begun to sip of by communication with the Devil, did after drink a full draught of, by beholding the beauty of the fruit, and receiving the delicate taste thereof. And withal, observe how we can heap reasons true and false to move us to follow our pleasures ; whence we may learn, that the heart inclining to error, doth draw the senses to an unlawful use of them ; and that the abuse of the senses doth strengthen the heart in error. Whereof we gather, that before the heart was corrupted, there was no abuse of these outward senses : but that being corrupt, the abuse thereof doth settle the heart deeper in error. The effect of all these outward and inward means was, that first. Eve yielded to Satan, and put his will in execution in eating of the iruit that was forbidden ; and secondly, she gave it also to Adam to eat. By the word also^ as here used by the Holy Ghost, as by a special word of amplification, the sin is aggravated against her ; to show her naughtiness, not only in com* mitting the sin herself, but also in aUuring her husband to do as she had done. And we learn from thence, 1. The nature of sinners to draw others to the condemnation they are in, (as Satan Eve, and Eve her husband,) even those that are nearest them ; whose good they should procure. 2. That we should

ALL THE COMMANDMENTS BROKEN BY ADAM's SIN. 16S take heed of that the apostle warneth us^ not to be partakers of other men's sins, as if we had not- enough of our own to answer for; which especially belongeth unto those in charge, (1 Tim. V. S3.) 3. How dangerous an instrument is an evil and deceived wife; which the Lord commandeth men should beware to make choice of; and if the man, which is strong, much more the woman. Further, whereas it is said, that she gave unto her hus* band with her, and he did eat, we may gather, first, that which hath been before noted, that the Devil, by one of us tempteth more dangerously than in his own person; so that Satan knew he could not so easily have deceived Adam by himself, as by Eve. Secondly, for that in excess of love he yielded; it teacheth husbands to love their wives, but it must be in the Lord, as the wives must do their husbands. If it be demanded how it doth agree with the goodness, or with the very justice of God, to punish mankind so fearfully for eating of a little fruit, we answer, very well, for, 1. The heinousness of an offence is not to be measured by the thing that is done, but by the worthiness of the person against whom it is committed; and, 2. By how much more the commandment our first parents brake was easy to be kept, (as to abstain from one only fruit in so great variety and plenty) so much more grievous was their sin by breaking it. 3. Though God tried their obedience in that firuit especially, yet were there many other most grievous sins, which in desiring and doing of this they did commit, insomuch that we may observe therein, the grounds of the breach, in a manner, of every one of the ten commandments. For the transgression was horrible, and the breach of the whole law of God; yea, an apostasy whereby they withdrew themselves from under the power of God, nay, rejected and denied him; and not so little an offence as most men think it to be. The breaches of the first commandment to be observed in this That the transgression, are, 1. Infidelity, whereby they doubted of God's ^|J*^^.*^^ love toward them, and of the truth of his word. 2. Contempt mandments of Grod, in disregarding his threatenings, and crediting the word Adam^i and of Satan, God's enemy, and theirs. 3. Heinous ingratitude and ^^'*' ■"*• unthankiulness against God for all his benefits, in that they would not be beholden unto him for that excellent condition of

164 ALL THE COMMANDMENTS BROKEN BY ADAH'S SIN. their creation (in respect whereof they owed unto him all fealty) but would needs be his equal. 4. Curiosity in affecting greater wisdom than God had endued them withal by virtue of their creation, and a greater measure of knowledge than he thought fit to reveal unto them. 5. Intolerable pride and ambition ; in not only desiring to be better than God made them, but also to be equal in knowledge to God himself, and aspiring to the highest estate due to their creator. Then again, they brake the second commandment : Eve, by embracing the word of the Devil, and preferring it before the word of God; Adam, by hearkening to the voice of his wife, rather than to the voice of the Almighty. (Gen. iii. 17.) The breach of the third consisted in, 1. Presumption in venturing to dispute God*s truth, and to enter in communication with God*s enemy, or a beast who appeared unto them, touching the word of God; with whom no such conference ought to have been entertained. 2. Reproachful blasphemy, by subscribing to the sayings of the Devil, in which he charged God with lying, and envying their good estate. 8. Superstitious conceit of the fruit of the tree ; imagining it to have that virtue which God never put into it, as if by the eating thereof, such knowledge might be gotten as Satan persuaded. 4. Want of that zeal in Adam for the glory of God, which he ought to have shewed against his wife, when he understood she had transgressed God's commandments. The fourth commandment was broken, in that the sabbath was made a time to confer with Satan in matters tending to the high dishonour of God ; if it be true that on that day man fell into this transgression, as some not improbably have conjectured. For at the conclusion of the sixth day, all things remained yet very good, (Gen. i. 31.) and God blessed the seventh day, (Gin. ii. 3.) Now it is very likely Satan would take the first advantage that possibly he could to entrap them, before they were strengthened by longer experience, and by partaking of the sacrament of the tree of life, (whereof it appeareth by G^n. iii. 22, that they had not yet eaten) and so from the very b^inning of man, became a murderer. (John. viii. 44.) Then in respect of the breach of the commandments of the second table in the transgression of our first parents, the fifth was broken by Eve giving too little to her husband in attempting a matter of so

THE EFFECTS OF THE TRANSGRESSION OF OUR FIRST PARENTS. 165 great weight without his privity; and by Adam giving too much to his wife in obeying her voice^ rather than the commandment of God; and for pleasing of her, not caring to displease God. (Gen. iii. 17.) The sixth, in that by this act they threw themselves and all their posterity into condemnation and death, both of body and soul. The seventh, in that though tliere was nothing direct against this commandment, yet herein appeared the root of those evil affections which are here condemned; as not bridling the lust and wandering desire of the eyes; as also the inordinate appetite of the taste, (Gen. iii. 6.) in lusting for and eating diat only fruit which God forbade, not being satisfied with all the other fruits in the garden. The eighth, first, by laying hands upon that which was none of their own, but by a special reservation kept from them; and secondly, by discontent with their present estate, and covetous desire of that which they had not. The ninth, by judging otherwise than the truth was of the virtue of the tree, (Gen. iii. 6.) and receiving a false accusation against God himself. The tenth, by entertaining in their minds Satan*s suggestions, and evil concupiscence appearing in the first motions leading to the forenamed sins. Thus much of our first parents' sin, and the causes thereof; T^c ^wu we will now come to the effects of the same, and shew what un, guiitifollowed in them immediately upon their transgression. And JSJ^^^* herein three fruits were most manifest, namely, guiltiness ef conscience, shame of face, and fear of God's presence. Punishment also did follow upon this sin, for sin, guiltiness, and punishment do naturally follow one upon another; otherwise the threatening, that at what time soever they did transgress God*s commandment, they should certainly die, should not have taken effect. It took effect in this respect, that they were dead in sin, which is more fearful than the death of the body, as that which-is a separation from the favour of God. For there came upon them the decay of God's glorious image in all the faculties of their soul, and also a corruption of the powers of their body from being so fit instruments to serve the soul as God made them; and this in them is signified by nakedness^ (Gen. iii. 7.) and in their children is called original sin. Then there issued from thence a stream of actual sins in the whole course of their life;

166 THE EFFECTS OF THE TRANSGRESSION OF OUR FIRST PARENTS. which appeared in Adam even upon his fall, by his flying fix>m God*s presence, and affirming that it was his nakedness that ^nade him fly ; his excusing of his sin, and laying it on the woman^ &c. By sin an entry being made for death, (Rom. v. 12.) they became subject to the separating of the soul from the body, which is bodily death ; and of both from God, which is spiritual death, signified by expelling them out of paradise, and debarring them of the sacramental tree of life. (Gen. iiL 22, &c.) And thus, by the just sentence of God, being for their sin delivered into the power both of corporal and of eternal death, they were already entered upon death and hell ; to which they should have proceeded, until it had been accomplished both in body and soul in hell, with the Devil and his angels for ever, if the Lord had not looked upon them in the blessed seed. For the fuller understanding of the things that immediately followed the transgression of our first parents ; let us consider more particularly what is recorded in Gen. iii. And first let us shew what is meant by that in v. 7, that the eyes of them both Of our fint were opened, and they knew that they were naked. Were they ^S^eu. ^^t* i^ °^ay ^^ asked, naked before, and having the eye sharper than after the fall, must they not needs see they were naked ? To this we answer, it is true ; howbeit their nakedness before the fall was comely, yea more comely than the comeliest apparel we can put on ; being clad with the robe of innocency, firom the top of the head unto the sole of the foot ; wherefore by naked* ness he meaneth a shameful nakedness both of soul and body, as the Scripture speaketh elsewhere, (Rev. iii. 17, 18. £xod xxxii. 25.) And we gather firom hence, that the loathsomeness of sin is hidden from our eyes imtil it be committed, and then it flasheth in the faces of our conscience, and appeareth in its proper colours. It was indeed in some respect well done, that they sewed fig-tree leaves to hide their nakedness ; but forasmuch as they sought not remedy for the nakedness inward, it was not well ; and we may gather from hence, that those who for custom's sake have covered their nakedness with clothes, and do notwithstanding with filthy words, as it were, lay themselves naked, are yet more wretched, and deeplier poisoned with the poison of the unclean spirit, and have drunk more deeply of his cup. But seeing our nakedness cometh by sin, and is a fruit

HIDING THEMSELVES FROM THE PRESENCE OF THE LORD. 167 thereof, it may be objected that little infants have no sin, because they are not ashamed. And so indeed do the Pelagian heretics reason; but they consider not that the want of that feeling is for the want of the use of reason, and because they do not discern between being naked and clothed. The history proceedeth to state, that at the voice of the Lord of their God walking in the garden in the cool of the dag, Adam and ^|^^. his wife hid themselves from the presence of the Lord God, amongst the trees of the garden. Whence we gather, first, that the guilt of an evil conscience striketh horror into a man; and therefore it is said, that terrors terrify him round about, and cast him down, following him at the heels, and leave him not till they have brought him before the terrible King. (Job xviii. 11,14.) Thereof it is, that the feast of a good conscience is so extolled, as to be a continual feast. (Prov. xv. 15.) Secondly, the fruit of the sin coming from the fear, which is to fiy from God as from an enemy; whence it is that the apostle affirmeth, that having peace of conscience, we have access and approach to God. (Rom. V. 2.) Thirdly, their blindness, which esteemed that the shadow or thickness of trees would hide them irom the face of God, whereas if we go up into heaven, he is there; if into the deep, he is there also, (Ps. cxxxix. 7 — 13.) he being not so hidden in the trees, but that a man might find him out. And whereas the Lord God called unto Adam, and said unto Asm, Where art thou? although he knew well where he was; we learn, 1. That we should never leave off running from God, until we come to the depth of hell, if God did not seek us, and follow us, to fetch us as the good shepherd the lost sheep. (Is. Ixv. 1. Luke XV. 4.) S. That the means of calling us home, is by the word of his mouth. And whereas Adam being asked, assigneth for causes things that were not the causes: as namely, the voice of the Lord, his fear, and his nakedness; which were not the true causes, considering that he had heard the voice of God, and was naked when he fled not; dissembling that which his heart knew to be the true cause, viz. his sin; we learn that it is the property of a man unregenerate to hide and cloak sin; and therefore, that the more we hide and doak our sins, when we are dealt with for them, the more we approve ourselves the children of the old man, the cursed Adanu

168 OF THE EXCUSES MADE BY OUR FIRST PARENTS. (Job xxxi. 33.) Again, when the Lord asketh how it should come that he felt his nakedness as a punishment, and whether he had eaten of the forbidden fruit, we may note from thence, that until our sins be known in such sort as that the denial of them is in Vain and without colour, we will not confess our sins. And we learn out of Adam's second answer unto God, that the unregenerate man dealt with for his sins, goeth from evil to worse* For the sin that he did before, and now cannot hide, he excuseth ; and in excusing it, accuseth the Lord ; as those do which when they hear the doctrine of predestination and providence, thereupon would make God a party in their sins. We learn frirther, that howsoever Adam allegeth it for an excuse, because he did it by persuasion of another, yet God holdeth him guilty, yea dealeth with him as with the principal, because his gifts were greater than his wife*s. We may learn also from the answer of Eve to the Lord's question. What is this that thou hast done ? the same which we observed before ; that the unregenerate man doth go about to excuse the sin he cannot deny. For she casteth her sin upon the serpent, and said that which was true : but kept back the confession of her concupiscence, without which the serpent could not have hurt her. Meanwhile the old Serpent, the author of all, is not called to be examined, and for this reason; because that the Lord would shew no mercy to him ; wherefore he only pronounceth judgment against him. And we learn from thence, that it is a mercy of Grod^ when we have sinned, to be called to account, and to be examined either by the father of the household, or by the magistrate, or by the governor of the church ; and a token of God s fearful judgment, when we are suffered to rest in our sins without being drawn to question for them. We observe in the sentence against the serpent, that the first part contained in verse 14, is against the instrument of the devil, and that the other part contained in verse 15, is against the devil himself; and we may learn from this proceeding to sentence, that after the cause be well known, judgment should not be slacked. If it be asked, why doth God use a speech to the serpent, that understandeth it not, the answer is, it is for man's sake, and not for the beast's sake ; namely, to shew his love to mankind by his displeasure against anything that shall give any help

OP THE SENTENCE PRONOUNCED AGAINST THE SERPENT. 169 to do hurt unto him. In which respect he commandeth that the ox that killeth a man should be slain; and that the flesh thereof should not be eaten, (Exod. xxi. S8.) like a kind father that cannot abide the sight of the knife that hath maimed or killed his child, but breaketh it in pieces. If it be objected further, that there is nothing laid upon the serpent, but what be was appointed to at the beginning, before he became the deviFs instrument to tempt Eve, we reply, it is true, that he erept upon his belly before, and eat dust before, as appeareth in the Prophet,* (Is. Ixv. 25.) but his meaning is, that he shall creep with more pain, and lurk in his hole for fear, and eat the dust with less delight and more necessity. And wc learn from thence, not to suffer ourselves to be instruments of evil to any in the least sort, if we will escape the curse of God. For if God did punish a poor worm, which had no reason or will to choose or refuse sin, how much less will he spare us which have both? Again, the sentence against the devil is, the ordinance of God, that there shall be always enmity between the devil and his seed on the one side, and the woman and her seed on the other, together with the effect of this enmity. And by the seed of the devil we understand all, both wicked men and angels, (John viii. 44.) which are corrupt as he is, and carry his image, (1 John iii. 8.) In which respect the wicked are called the children of the devil, and everywhere the sons of BeliaL (Acts xiii. 10.) Whence we learn that the war of mankind with the devil is a lawful war proclaimed of God, which is also perpetual and without any truce; and therefore that herein it is wherein we must shew our choler, our hate, our valour, oar strength; not faintly and in show only, but in truth. Whereas we, being continually assaulted with our enemy, leave our fight with him to fight against our brethren, yea against our own souls; he continually and without ceasing, fighting with OS, and not against his own, as the blasphemous Pharisees said. (Matt. xii. 24.) * This text has been differently interpreted, and, considered as referring to that dispenation during which the Evil One himself shall be chained, incapable of practising his viIm <ni man; to imply simply that, while the eifects of sin, as entailing upon the brute CRstion a ^irit of enmity against man and each other, shall cease to operate, the serpent •kail still be doomed to feed on dust, as a remembrancer of its having been the instrument mployed by Satan in bringing sin into the world.- -Ed.

170 OF THE PUNISHMENT OF OUR FIRST PARENTS. The sentence against the woman consists, 1 . In the pain of conception and child-bearing. 2. In the pain of bringing forth ; wherein is contained the pain of nursing and bringing them up. 3. In a desire to her husband. 4. In her subjection to her husband. For though she was before desirous and subject to her husband, yet her desire was not so great, through conscience of her infirmity, nor her subjection so painful, nor the yoke thereof so heavy. With respect to Adam, we find, first his sin is put in the sentence, and then his punishment. His sin was two-fold; 1 . That he obeyed his wife whom he should have commanded. 2. That he disobeyed God, whom he ought to have obeyed ; the first being proper to him, the other common to his wife with him. The punishment was one, which although it be more heavy upon Adam, yet it is also common to the woman ; namely, the curse of the earth for his sake; from whence came barrenness by thistles and thorns, &c. whereof, 1. The effect should be sorrow and grief of mind. 2. Labour, to the sweat of his brows, to draw necessary food firom it, and that as long as he lived. Lastly, the expulsion out of Paradise, to live with the beasts of the earth, and to eat of the herb which they did eat of. Whence we learn, that all men, &om him that sitteth on the throne, to him that draweth water, are bound to painful labour, either of the body, or of the mind; what wealth or patrimony soever is left them, although they had wherevrith otherwise plentifully to live. And we observe further out of this, and the two following verses, that in the midst of God's anger he remembereth mercy. For it is a benefit to Adam, that he may live of the sweat of his brows ; to Eve, that she should bring forth, and not be in continual travail ; unto them both, that he taught them wisdom to make coats of skins. And we learn from that it was said, God made them coats, that in every profitable invention for the life of man, God is to be acknowledged the author of it, and have the honour of it, and not the wit of man that invented it, as is the manner of men in such cases to sacrifice to their own nets. (Hab. i. 16.) And though there were better means of clothing, it is thought that they did wear coats of skins ; that by that coarse clothing, they should draw themselves the rather to repentance and humilia-

OP THE BANISHMENT OF ADAM AND EVE FROM PARADISE. tion. And we may infer from this, that howsoever our condition and state of calling afford us better array; yet even in the best of our clothes we should learn to be humbled by them, as tliose that are given us to cover our shame, and carry always the mark and badge of our sins; especially when these which were, even after the fall, the goodliest creatures that ever lived, learned that lesson by them. Moreover we read in verse 22, a sharp taunt that the Lord giveth Adam, further to humble him; as if he should say, Now Adam, dost thou not see and feel how greatly thou art deceived in thinking to be like God in eating of the forbidden fruit? Whence we may learn, that by the things we think to be most esteemed contrary to the will of God, we are most subject to derision; and that it must not be a plain and common speech, but a laboured speech that must bring us to repentance. To proceed; if it be asked, why doth God banish him out of paradise, lest he should live if he should eat of the tree of life, seeing there is no corporeal thing able to give life to any that sin hath killed; the answer is this, that it is true that the eating of the fruit of the Tree of life would not have recovered him; but the Lord therefore would have him banished from it, lest he should fall into a vain confidence thereof, to the end to make him seek for grace. And the angels are set with a glittering sword to keep them from the tree of life, to increase their care to seek unto Christ, being banished from it, without hope of coming so much as to the sign of life; whence we learn the necessary use of keeping obstinate sinners from the Sacraments and other holy things in the Church.

CHAPTER X. OP ORIGINAL AND ACTUAL SIN, WHEREUNTO ALL MANKIND BY THE FALL IS BECOME SUBJECT. Thus much of the miserable and unhappy condition which our first parents brought upon themselves ; and what is yet more terrible, this sad estate did not determine in their persons, but was derived firom them to all their posterity. For their sin in eating the forbidden fruit was the sin of all men, and we therein became sinners and guilty of eternal condemnation. So that they by this first transgression did not only lose for themselves the image and favour of God, but withal deprived their posterity of that blessed estate, (Rom. iii. 23.) and plunged them into the contrary, (Rom. iii. 12.) bringing damnation upon themselves and us all. Wherefore this cursed estate of mankind is called in the scriptures the image of Adam, (Gen. v. 3.) the old man, (Eph. iv. 22.) the flesh, (Gen. vi. 3. John iii. 6, &c.) And the apostle teacheth expressly, (Rom. v. 12.) That by one man sin entered into the world, and death by sin : and so death passed upon all men, for that all have sinned. And though the apostle doth here call this the sin of one man, yet in the name of Adam was comprehended the man and the woman, for by marriage two are made one ; and Moses calleth both the man and the woman Adam, (Gen. v. 2.) and last of all, the apostle useth a word here signifying both man and woman. That it may not seem inconsistent with the justice of God to punish us for the sin that we never did, we must remember that our first parents by God's appointment were to stand or fall in that trial, not as singular persons only, but also as the head and root of all mankind, representing the persons of all that should descend from them by natural generation ; and therefore for the understanding of the ground of our participation with Adam's fall, two things must be considered ; — I. That Adam was not a private man in this business, but sustained the person of all mankind, as he who had received

OF OUR PARTICIPATION IN ADAM'S PALL. 173 grace and strength for himself and all his posterity, and so lost the same for all. For Adam received the promise of life for himself and us with this condition, if he had stood; but seeing he stood not, he lost the promise of life both firom himself and from us. And as his felicity should have been ours if he had stood in it, so was his transgression and misery ours. So that as in the second covenant, the righteousness of the second Adam (Christ Jesus the mediator) is reckoned to those that are begotten of him by spiritual regeneration (even those that believe in his name) although they never did it: so in the first covenant, the sin of the first Adam (who herein sustained a common person) is reckoned to all the posterity that descend from him by carnal generation, because they were in him, and of him, and one with him, (Rom. v. 15 — 19.) . IL That we all who are descended from Adam by natural generation, were in his loins and a part of him when he fell, and so by the law of propagation and generation sinned in him, and in him therefore deserved eternal condemnation. Even as two nations are said to be in the womb of Rebecca, (Gen. xxv. 23.) and I/evi to have paid tithes to Melchisedec in the loins of Abraham, (Heb. vii. 9, 10.) though he was not bom till some hundred years after, so is it here. Thus we see that as in leprous parent's, the parents' leprosy is made the children's, and the slavish and villainous estate of the parents is communicated unto all the o£&pring; for a man being a slave, his progeny imto the hundredth generation, unless they be manimiitted, shall be slaves; even so the natural man, howsoever he thinketh himself &ee, yet in truth he is sold under sin, and is the very servant of corruption, and in that state shall for ever remain, unless the Son do make him free, (John viii. 33 — 36. Rom. vi. 17, 20 ; vii. 14. 2 Peter ii. 19.) We see also that great personages, rebelling against the king, do not only thereby hurt and disgrace themselves, but also stain their whole blood, and lose their honour and inheritance from themselves and from their children. For by our law a man being attainted of high treason, the attaint of blood reacheth to his posterity; and his children, as well as he, loee the benefit of his lands and living for ever, unless the king in &vour restore them again, as God in his mercy hath done unto us.

174 OF THE STATE OP SIN AND THE CONSEQUENCES THEREOF. Thus it appeareth that hy propagation from our last parents we are become partaker of the sin of our first parents, and for the same transgression of our first parents, by the most righteous judgment of Gody we are conceived in sin, and bom in iniquity, and unto misery, (Psalm li. 5.) For men are not now bom as Adam was created, but death doth reign even over them that had not sinned after the similitude of Adams transgression, (Rom* v. 14.) that is, over infants, who are bom in sin, and sin not by imitation, but by an inherent corruption of sin. Even as we see the young serpents and wolves that never stung men, or devoured sheep, are notwithstanding worthy to die, because there are principles of hurtfulness and poisonsomeness in them. Besides, it is shewn that babes new bom into the world have sin, in that they are afflicted sundrily, which they bewray by their bitter cries, and in that they coming out of the mother*s womb go straight into the grave.* It appeareth therefore that every man is by nature dead in sin as a loathsome carrion, or as a dead corpse, and lieth rotting and stinking in the grave, having in him the seed of all sins, (Eph. ii. 1. 1 Tim. v. 6.) But for the fuller understanding of the state of sin and the consequence Whatiinis. thereof, we will declare first, in one word, what sin is, namely, (1 John iii. 4.) the transgression of t fie law; that is, a swerving from the law of God, making the sinner guilty before God, and liable to the curse of the law, (Gen. iv. 7.) And if it be objected, that seeing by the law sin is, and the law was not before Moses, (Rom. v. 13.) it seemeth there is no sin until Moses; we reply, that when it is said the law was not before Moses, it is to be understood of the law written in the tables of stone by the finger of God, and other laws ceremonial and political written by Moses at the commandment of God. For otherwise the law (the ceremonial excepted) was written in the heart of man ; and for the decay thereof through sin, taught by those to whom that belonged, from the fall unto Moses. Moreover, every breach of the law of God is sin, even if it be no more but * This statement is not more humiliating than that giren in the authorised formulary of our Church, wherein we read, ^ how evU we be of ounelres ; how of ounel^ea, and bj ourselves, we have no goodness, help, nor salvation ; but contrariwise, sin, '^amnat^m*, and death everlasting ; which if we deeply weigh and consider, we shall the better understand the great mercy of God, and how our salvation cometh only by Christ." — Horn, of tJu Mmry o/Man, Pari //.—Ed.

OF IMPUTED, INHERENT, AND ORIGINAL SIN. 175 the least want of that God requireth, (Rom. vii. 7. Gal. iii. 10.) And every sin, the very least, deserveth the curse of God and everlasting death, and for this reason, because God is of excellent majesty and dignity, and therefore what so toucheth him, deserveth endless wrath; wherefore purgatory, and our own satisfaction for small sins is vain. There are two sorts of sin, namely, either imputed, or inherent; the one without us, and the other within us. Sin imputed is our sin in Adam, in whom as we lived, so also Imputed we sinned. For in our first parents, as hath been shewed, every "°* one of us did commit that first sin which was the cause of all other; and so we all are become subject to the imputation of Adam's fall, both for the transgression and guiltiness, (Rom. v. 12. 18, 19. 1 Cor. XV. 22.) The sins inherent in us do either defile our nature, or our Inherent actions; the one is called original sin, the other actual, (Col. iii. *^"* 9.) For every one naturally descending from Adam, beside the guilt of that first sin committed in paradise, 1. is conceived and bom in original corruption, (Psalm li. 5.) and 2. living in this world sinneth also actually, (Gen. vi. 5. Isa. xlviii. 8.) yea, of himself he can do nothing but sin, (Jer. xiii. 23.) neither is there any thing pure unto him, (Tit. i. 15.) Original sin is that wherewith all that naturally descend from Anginal sin. Adam are defiled even from their first conception, infecting all the powers of their souls and bodies, and thereby making them drudges and slaves of sin; for it is the immediate efiect of Adam's first sin, and the principal cause of all other sins. And this sin is noted out unto us in that other sins have their special names, whereas this is properly called sin; because it is the paddle and sink of other sins, and for that also the more it is pressed, the more it bursteth forth, (as mighty streams that cannot be stopped,) till God by his holy Spirit restrain it. And it doth specially consist, not only in the deprivation of justice, and absence of good, but also in a continual presence of an evil principle and wicked property, whereby we are naturally inclined to unrighteousness, and made prone unto all evil, (James i. 14. Rom. vii. 21. 23.) For it is the defacing of God's image, consisting chiefly in wisdom and holiness, whereof we are now deprived; and the impression of the contrary image of

176 OF ORIGINAL SIN, AND ITS EFFECTS. Satan^ (John viii. 41, &c.) called concupiscence, (Rom. vii. 7; James i. 14.) consisting, 1. in an utter disability and enmity unto that which is good, (Rom. vii. 18; viii. 7.) 2. in proneness to all manner of evil, (Rom. vii. 14.) which also every man hath at the first minute and moment of his conception ; contrary to the opinion of the Pelagians,* who teach that sin cometh by imitation. The image of God, however, if we take it in a large acceptation, is not wholly defaced in man. For man remaineth still a reasonable creature, and capable of grace, having the same parts and faculties he had before ; and in them some relics of God*s image. (Gen. ix. 6. James iii. 9.) As in the understanding some light, (John i. 9,) in the conscience sometimes right judgment, (Rom. ii. 15.) in the will some liberty to good and evil in natural and civil actions, (Rom. ii. 14.) and fireedom in all things from compulsion, &c. Yet is there not a power left in man, whereby he may recover his former happiness ; for though he hath still power to perform all outward actions, he hath not any power to change himself, until he be changed by the grace of God ; whence he is not able to perform the law of God perfectly ; indeed they that are not bom again of God, (Gal. iii. 22. Rom. viii. 1, 8.) cannot keep it all, (Phil. iii. 9. Titus iii. 5.) nor in any one point as pleasing God thereby, in respect of themselves. For except a man be bom of God, he cannot see the kingdom of heaven, nor enter therein ; neither can he keep the commandments of God. Moreover, all men by nature being conceived and bom in sin, are not only insufficient to every good thing, but also disposed to all vice and wickedness. And as we have lost by this sin all the righteousness we had in our creation, so now if God should say to us, think but a good thought of thyself, and thou shalt be saved ; we cannot ; but our nature is as a stinking puddle, which within itself is loathsome, and being moved is worse. And yet God doth not wrong to man, to

* So called from Pelagius, a monk of Bangor, towards the end of the fourth oentoij, who asserted, 1. that man^s salvation depended upon his free will, without dinne grace; 2. that by his natural powers he might attain unto a state of sinless perfection ; SL that grace is afforded in consequence of, and in proportion to, man^s deserrings ; and, 4. that there is no such thing as original sin. He was refuted both by St. Jerome and St Augustine. — Ed.

THE PROPAGATION OK ORIGINAL SIN. 177 require of him what he is not able to perfonii, for he made him so that he might have performed it; but he by his sins spoiled himself and his posterity of those good gifts. And this corruption of nature is in all the children of Adam, that is, in all and every one that are mere men, none excepted, (Rom, iii. 10 ; v. 15.) all children since Adam*s fall being begotten in it. (Psalm li. 5.) And though the apostle saith, (1 Cor. vii. 14.) that holy parents beget holy children, yet parents beget children as they are by nature, not as they are by grace. With respect to the way in which original sin is propagated and derived from the "^^ P^P*- father to the son, we are not to be so curious in seeking the original sin. manner how, as to mark the matter to be in us; even as when a house is on fire, men should not be so busy to enquire how it came, as seeing it there, to quench it. But this we may safely say, that what efiect the committing of the first sin wrought in the soul of Adam, the same it doth by the imputation of it work in the souls of his posterity. As therefore the committal of that sin left a stain behind it in his nature, being like a drop of poison that being once taken in, presently infecteth the soundest parts; or like the dead fly that marreth the most precious ointment of the apothecary; (Eccl. x. 1.) so in the creation and infusion of our souls into our bodies, God justly imputing the same transgression unto us, the same corruption of nature as the just punishment of that sin, must ensue in like manner. And this inbred sin, wherein every one is conceived, hath equally polluted all men, though they be not altogether alike for dispo* sition and motion to evil. For experience teacheth us that some are by nature more mild, courteous, and gentle than others; which difference, notwithstanding, is not so much in the natures of men, as in the Lord who represseth those sins in some, which he suffereth to rise up in others. Further, this our corruption abide th in the whole man, from the top to the toe, and in every part both of body and soul, (Gen. vi. 5. 1 Thess. v. ^3.) like unto a leprosy that runneth from the crown of the head to the sole of the foot; but chiefly it is the corruption of the five bculties of the soul, which are thereby deprived of that holiness wherein God created them in Adam. Not that the substance of the soul is corrupted by this sin, but the faculties only are depraved, and deprived of original holiness. For, I. the soul should N

178 THE CORRUPTION OF THK FACULTIES OP THE SOUL. otherwise be mortal and corruptible ; and 2, Our Saviour tock. our nature upon him without this corruption. The under- Jq come then to the special corruptions of the five faculties standing ^ , . , , corrapted. of the soul, we note^ I. How inbred sin is discerned in the under' standing, and how the mind of man is become subject to, 1. Darkness, blindness in heavenly matters, and ignorance of God, of his will) and of his creatures. (1 Cor. ii. 14. £ph. iv. 17 — 19.) 2. Uncapableness, unableness, and unwillingness to learn, though a man be taught. (Rom. viii. 7. Luke xxiv. 45.) 3. Unbelief and doubting of the truth of God, taught and conceived by us. 4. Vanity, falsehood and error ; to the embracing whereof man's nature hath great proneness. (Isa. xliv. SO. Jer. iv. 2Z. Prov. xiv. 12; xvi. 25.) And the use we make of this corruption of the understanding, IB that the original and seeds of all heresies and errors are in man's heart naturally without a teacher; and therefore we should distrust our own knowledge to lead us in the matters of God and religion, and only be directed by God's holy word. The corrap- 1 1. The memory is corrupted, memoiy. 1* With dulness, and forgetfulness of all good things that we should remember, notwithstanding we have learned them often. 2. With readiness to remember that we should not; and to retain errors and vanities (as tales and plays) much more than godly matters. And hence we should learn, 1 . To bewail the defects of our understanding, so as to lament our forgetfulness of good things. 2. To distrust the fisuthfulness or strength of our memories in hearing and learning good things, and to use all good helps we can ; as often repeating them, writing, and meditating on them. 3. Not to dog our memories with vanities, for which we should rather desire the art of forgetfulness. The oomip- HI. The wM is corrupted, uon of the j With a disableness and impotency to will any thing that is good in itself. (Rom. v. 6. Phil. ii. 13.) 2. With slavery to sin and Satan, the will being so enthralled, (Rom. vi. 20 ; vii. 28.) and hardened, (£ph. iv. 18.) that it only desireth and lusteth afler that which is evil. (Gen. vi. 5. Job xv. 15.) 3. With rebellion against God and any thing that is good. (Rom. viii. 7.) Tlie use we are to make hereof is, 1. That we have no free

THE CORRUPTION OF THE FACULTIES OF THE SOUL. 179 will left in us, since Adam's fall, for heavenly matters. 2. That for the conversion either of ourselves or any other, we must not look for it from man, but pray to God to conyert man, who worketh in us both to will and to do. (Phil. ii. 13.) as the prophet saith, Turn thou us unto thee, O Lord, and we shall be turned. (Lam. v. 21.) IV. The affections of the heart, which are many; as love and The corruphatred, joy and sorrow, hope and fear, anger, desire, &c. are affwtioM.* subject to corruption and disturbance, (James i. 15 Job xv. 16.) 1. By being set upon unmeet objects; in affecting and being inclined to the things they should not be, and not to those they should. Thus we hate good and love evil; and in a word, our affections naturally are moved and stirred to that which is evil, to embrace it, and are never stirred up to that which is good, unless it be to eschew it. 2. By disorder and excess, even when we do affect naturaUy good things; as, for our own injuries we are more angry than for God's dishonour; when we are merry, we are too merry; when sad, too sad, &c. The use we should make of the disorder of the affections, is, 1. To keep ourselves fix)m all occasions to incite them to sin, whereunto they are as prone as tinder to the fire. 2. To labour to mortify them in ourselves, that we may be in regard thereof as pure Nazarites before God. (Gal. v. 24. Col. iii. 5.) V. The conscience, lastly, is distempered and defiled, (Titus T^he corrap- L 15.) both in giving direction in things to be done, and in contciencc. giving judgment upon things done. In the former, it sometime giveth no direction at all, and thereupon maketh a man to sin m doing of an action otherwise good and lawful, (Rom. xiv. 23.) sometime it giveth direction, but a wrong one; and so becometh a blind guide, forbidding to do things which God alloweth, and conmianding to do things which God hateth. (1 Cor. viii. 7. Col. ii. 21. John xvi. 2.) In the latter respect it is defiled, when it either giveth no judgment at all, being left vdthout fiseling; or when it hath an evil feeling and sense. It is left without feeling, when it is so senseless and benumbed with sin, that it never checketh a man for any sin, (Eph. iv. 18, 19.) and is called a seared conscience, (1 Tim. iv. 2.) which riseth from the custom of sinning. (Heb. iii. 13.) And when it hath a feeling, but a naughty one, it faileth sometimes in excusing, N 2

180 THE CORRUPTION OF THE BODY BY SIN. sometimes in accusing ; and in the former, 1. When it excuseth for things sinful, making them no sins, or small sins, and so feeding the mind with vain comforts. (Mark x. 20. Gen. iii. 10, 12.) 8. When it excuseth us for having a good intent, without any warrant of God's word. (1 Chron. xiii. 9.) It faileth in accusing, 1. When for want of true direction, and enlightening, it condemneth for doing good, condemning where it should excuse, and so filling the mind with false fears. 2. When accusing for sin it doth it excessively, tormenting man with inward accusations and terrors, (Isa. Ivii. 20.) and drawing him to despair by such excessive terror, as may be seen in Cain and Judas. The use we are to make of this confusion of the conscience, is, 1. Seeing it doth thus abuse us, we are never to make it a warrant of our actions, unless it be directed by God's word. 2. We are to fear the terror of the great Judge of heaven and earth ; when we are so often, and so grievously terrified with our little judge that is in our soul. Of the oor- The corruption that the body hath received by original sin, J^lJ^j^ consists in that it is become a ready instrument to serve the sinful soul ; having both a proneness to anj sin the soul affecteth, and likewise an eagerness to commit it and continue in it. (Rom. vi. 12, 19.) Whereby it is come to pass, that the bodily senses and members are, 1. Porters to let in sin, (Job xxxi. 1. Psalm cxix. 37. Matt. v. 29, 30.) and, 2. The instruments and tools of the mind for the execution of sin. (Rom. iii. 13 — 15; vi. 13.) The due knowledge of this doctrine of original sin, should serve, 1 . To humble the pride of man ; remembering that he is conceived in so sinful a sort, that howsoever the branches of his actions may seem green, yet is he rotten at the root. 2. It should move him with all speed to seek for regeneration by Christ, seeing he hath so corrupt a generation by Adam. Actual an. Actual sin is a violation of God's commandments done by us after the similitude of Adams transgression^ (Rom. v. 14.) to wit, a particular breach of God's law in the course of our life ; which proceedeth as an evil fruit from our natural corruption, and leaveth a stain in the soul behind it, (Jer. xiii. 23.) which polluteth the sinner, and disposeth him to further evil. And such sin is committed either inwardly, or outwardly ; inwardly, L ^"^ evil thoughts in the mind, which come either by a man's

OP ACTUAL SIN, TEMPTATION, AND CONCUPISCENCE. 181 own conceiving, (Gen. vi. 5. Matt. xv. 19.) or by the suggestion of the^Devil, (John xiii. 2. Acts v. 3. 1 Chron. xxi. 1.) 2. By evil motions and lusts stirring in the heart against the righteousness of the law, which condemneth the very first motions of evil that arise from our corrupt nature. It is committed outwardly, by evil words and deeds, (Isa. iii. 8.) which arise firom the corrupt thoughts and motions of the heart, when any occasion is given. (Matt. xv. 19.) So that the imagination of man's heart, the words of his mouth, and works of his hands, are all stained with sin. Then, as to outward sins, some are more grievous than inward, and some are not; for if they be against the same commandment, and the same branch thereof, they are much more wicked and evil, because, 1. God is more dishonoured outwardly. 2. Other men are offended, if godly; or enticed by their example, if wicked. 3. A man doth more engross himself in sin outward, than in a bare thought that he restraineth from outward action. But however, some thoughts may be more evil than actions, that is, if they be of more wicked matters, as the denying of God in heart is worse than an idle word. And the use we are to make thereof, serveth, 1. To condemn the common sort, that say and hold that thoughts are free, which are oft so sinful. 2, To assure us that many, though they lead an outward moral life in actions, yet if their hearts be not cleansed by faith, may be more odious in God's sight that knoweth their thoughts, than a godly person that may be left to some outward weaknesses in his life. With respect to the degrees by which men do proceed in the committing of actual sin, these four degrees may be observed. L Temptation to sin (Jam. i. 14. 2 Sam. xi. 1^.) which then only is sin to us, when it either ariseth from our own corruption, or from outward occasions to which we have offered ourselves carelessly. For if every temptation to sin offered unto us should be sin simply, then our Saviour that was tempted should have sinned Therefore the outward or inward temptations that Satan may offer, be not sins to us, till they get some hold in us; which is, when we are the occasion of them ourselves, by inward corruption or outward carelessness in venturing upon temptations. II. Concupiscence^ bringing sin to conception, (James i. 15.) which is done by these degrees. 1. Entertaining the sin

182 OP INWARD SINS OF OMISSION AND COMMISSION. whereunto we are tempted, and sufTering it to have abode in the mind or thought. 2. Withdrawing the heart from God, whom we ought to fear with all our hearts, and his commandments. (James i. 14.) 3. Consulting whether that sin which we ought to hate may be done or no. 4. Taking liking of it* and coveting it, and so being ensnared bj it, (Psalm vii. 13.) III. Consent of the mind to commit sin ; whereupon ensueth the birth of sin,(Jamea i. 15.) by which it is brought forth into act against God or man. IV. Often repetition of sin ; by custom and continuance wherein the heart finally is hardened, (Heb. iii. 13.) and sin is come to a perfection or ripeness, (James i. 15.) which is the strength that sin getteth over man, whom it ruleth, as a master doth a slave ; in which estate whoso continueth must look for eternal death, (James i. 15.) for sin then reigneth ; which it never doth in the godly. These actual transgressions are diversely considered, in respect of the commandment broken, the object offended, the disposition followed, and the degrees attained. The breach of a commandment that biddeth, is a sin of omission ; but of one that forbiddeth, is a sin of commission ; the one is an omission of duty required, the other a commission of evil forbidden ; by the one we offend in omitting those things which we should do, by the other in committing those things which we should not do. The inward sins of omission are the not thinking so often or religiously of heavenly things, (respecting the first table,) or of good duties to man as we should ; but suffering our minds to be a thoroughfare for vain or wicked thoughts to pass through, more than good. Which sin, if it were thought of well, would make men more humble before God, and to make more conscience of their hours, days, and nights, to mark how their mind is occupied. The inward sins of commission are all actual sins of the mind and thoughts, whether we be awake, dealing with God or man, or asleep, dreaming. Examples of the first against God, are to think there is no God, (Psalm x. 4, 5.) or to have vile and base conceits of him or his government ; (Psalm x. 11. 1 Cor.ii. 14.) and towards man, every inward breach of the second table. That man may commit sin in the night when he dreameth is evident from this, that the soul is never idle : but when it thinketh not of good, it thinkcth of evil. And the godly may mark

OF OUTWARD SINS AND THE DISTINCTIONS THEREIN. 18S thmt after they have had any dreams of things unlawful, their heart is in a measure wounded, till they obtain peace and pardon from God. The use we are to make thereof is this; we are to pray earnestly that God would sanctify our corrupt hearts, that it may be a fountain of holy and not sinful thoughts; and in the night, 1. To commit ourselves specially to God, that because we having our senses and judgment bound and silent, are less able to resist and judge our sinful thoughts, God would preserve us from them by his grace; and, 2. That we avoid all occasions thereof in the day. The outward sins of commission are such as to the committing of them, where beside the thought of our mind, any partof our body doth concur; as our tongue to words, and other parts to deeds. Then also sins are distinguished in regard of the object offended; some being more directly against God, some against men, either public or private, and others against a man's self. Also in regard of the disposition followed, either as we partake with others sins, (laa. vi. 5.) or as we commit the sin in our own person. The different ways of partaking with others sins are, 1 • When we conceal and wink at other men's sins, which we ought to reveal and rebuke, as magistrates and ministers oft do. (1 Sam. iii. 13.) 2, When we further them by our consent, presence, or counsel. (Acts vii. 58; viii. 1 ; xxii. 20; xxiii. 14, 15. Rom. i. 32.) 3. When we provoke others to sin. (Mark vi. 25.) Then again, in regard to the difference of disposition in those sins which a man doth commit in his own person; we note, that some sins are committed of ignorance, (1 Tim. i. 13. Psalm xix. 12.) or of an erring conscience, (1 Cor. viii. 7.) which a man doth either not know, or not mark: others are done of knowledge. And ignorance is so &r from excusing a fault, that if affected, it doth rather increase than diminish it. The differences of sins of knowledge consist in this, that, 1. Some are of infirmity and temptation, for fear of evil or hope of good, (Matt. xxvi. 69, 70.) 2, Some of presumption, obstinacy, and stubbornness in sinning, against which David earnestly prayed, (Psalm xix. 13; 1. 21. Eccles. viii. 11.) And this may proceed, if men have not the grace of God, to obstinate and wilful malice against God and his truth, and to the unpardonable sin against the Holy Ghost. (Heb. vi. 4 — 6; x. 29. Mark iii, 29, 80.) This sin is the high-

184 OF THE SIN AGAINST THE HOLY GHOST. Of the tin est of all sins; inasmuch as it is a wilful and malicious falling holy Ghost from, and resisting of the Gospel, after a man hath been enlightened with it, and felt a taste thereof; manifested in outward action by some blasphemous oppugning the truth, of set hatred, because it is the truth. In this sin we are to consider the nature thereof, and the deadliness of the same. In the former we note the reason why it is so called, and the quality thereof. It is called the sin against the holy Ghost, not because it is committed against the third person only, (for it is committed against all three,) but because it is committed against the light of knowledge with which the holy Ghost hath enlightened the heart of him that committeth it, and that of set malice. For every one that sinneth against his knowledge may be said to sin against the holy Ghost, as Ananias and Sapphira were said to do, (Acts v. 3.) but that is not this great sin of malice, resisting the truth, because it is the truth, but of infirmity. This great sin hath these qualities and properties. 1. It must be in him that hath known the truth, and after falleth away. (Heb. vi. 5.) Therefore infidels and heathens do not sin this sin ; neither any that are ignorant, though maliciously they blaspheme the truth. 2. It must be done of set malice, because it is the truth, as the Pharisees did. (Matt. xii. 31. Heb. vi. 6.) Therefore Peter that cursed himself, and denied that he knew Christ, to save his life^ did not sin this sin ; nor Paul that did persecute him, doing it of ignorance. 3. It must be against God himself directly, and his Son Christ Jesus. Therefore it is not any particular breach of the second table, nor a slip against any special sin of the first And these qualities cannot at any time befal the elect or children of God ; and therefore they that feel in themselves the testimony of their election, need not fear their falling into this sin, nor despair. The deadliness of this sin above other sins consists in this; 1. God hath pronounced it shall never be pardoned; not because God is not able to pardon it, but because he hath said he will not forgive it. 2, This sin is commanded not to be prayed for, when persons are known to be guilty of it, ( 1 John v. 16.) whereas we are bound to pray for all other persons. 3. This is the ordinary and first sin of the devil ; and therefore he is never received into mercy, no more than those that are guilty of it..

OP THE DIVERS DIFFERENCES OF ACTUAL SINS. 185 Thus much of the sin against the holy Ghost; with respect S^*'**^.^ to the differences of actual sins in regard of the degrees attained, ferencesof we are to note, that some are only sins, but others are wicked- **"** nesses, and some beastlinesses, or devilishness; for though original sin be equal in all Adam*s children, yet actual sins be not equal, but one much greater than another. We note also, that no sins are venial of their own nature, but only to the faithful they are so made by the mercy of God in Christ, And though all men are alike disposed unto all manner of evil, (Rom. vii. 14.) having in their corrupt nature the seeds of every sin; yet doth God for the good of human society, restrain many from notorious crimes, by fear of shame and pimishment, desire of honour and reward, &c. God dealeth with men in this state of sin, 1. By gmding them partly by the light of nature, (Rom. ii. 14, 15. John i. 9.) and partly by common graces of the Spirit, (Isa. xliv. 28.) unto many actions profitable for human society, and for the outward service of God. 2. By over-ruling their evil and sinful actions, so that thereby they bring to pass nothing but what his hand and counsel had before determined for his own glory. (Acts iii. 18 ; iv. 27, 28.) There are two things that generally follow sin; namely, guilt and punishment* Both which do most duly wait upon sin to enter with it; and cannot by any force or cunning of man or angel be holden from entering upon the person that sin hath already entered upon; both likewise do increase as the sin increaseth. The guilt of sin is the merit and desert of sin, (which is as it q^^ of were an obligation to the punishment and wrath of God) whereby we become subject to God's debt or danger; that is, to condemnation, (Rom. ii. 15 ; iii. 9.) For every man by reason of his sin is continually subject to the curse of God, (Gal. iii. 10.) and is in as great danger of everlasting damnation, as the traitor apprehended is in danger of hanging, drawing and quartering. There is too, very much evil in the guilt before the punishment be executed, for it worketh unquietness in the mind; as when a man is bound in an obligation upon a great forfeiture, that very obligation itself disquieteth him; especially if he be not able to pay it (as we are not.) And yet more, because where other debts have a day set for payment, we know not whether the Lord will demand by punishment his debt this day or to-morrow.

186 OF THE HURT AND EVIL OF THE GUILT OF SIN. And we learn from this, that since men do shun by all means to be in other men's debt or danger, as also the apostle exhorteth, (Rom. xiii. 8.) " Owe nothing to any man ; " and Solomon also Gounselleth in the matter of suretyship, (Prov. vi. 1 — 5.) we should more warily take heed that we plunge not ourselves over head and ears in the Lord's debt ; for if it be a terrible thing to be bound to any man in statute ♦ staple, or merchant, or recognizance ; much more terrible is it to be bound to Ood, who will be paid to the uttermost farthing. The hurt and evil of the guilt of sin may also be set forth unto us by comparing it to a stroke thatlighteth upon the heart and soul of a man ; where the wound is more dangerous than when it is in the body, (Gen. xliv. 16. 1 Sam. xxiv. 4 — 6.) and so it is also a sting or a bite worse than of a viper, as that which bringeth death. Then again, it seemeth when the Lord said to Cain, if he sin against his brother, his sin lieth at the door, (Gen. iv. 7.) that he compareth the guilt to a dog that is always snarling and barking against us; which is confirmed by the apostle, who attributeth a mouth to this desert of sin to accuse us, (Rom. ii. 15.) The effect of this guilt of conscience, is, that it causeth a man to fly when none pursueth, and to be a&aid of the fall of a leaf, (Prov. xxviii. 1. Lev. xxvi. 36.) And if it be objected, that when a man doth not know whether he doth sin or no, how can he be smitten, or bitten, or barked at, or fly for fear? therefore against all this evil, ignorance seemeth to be a safe remedy ; we answer, no, verily ; for whether we know it or no, his guilt remaineth : as a debt is a debt, though a man knoweth it not ; and it is by so much the more dangerous, as not knowing it, he will never he careful to discharge it, till the Lord's arrest be upon his back, when his knowledge will do him no good. And though we may see many which heap sin upon sin, and know also that they sin, and yet for all that cease not to make good cheer, and make their hearts merry, yet we must observe, that the countenance doth not always speak truth ; so that sometimes under a countenance appearing merry, there are stings and pricks in the conscience, (Rom. ii. 15.) which yet is oftentimes benumbed, and sometimes through hypocrisy is seared, as it were with a hot * i. e. according to the laws of commerce. — Ed.

OP THE HURT AND EVIL OP THE GUILT OP SIN. 187 iron, (1 Tim. iv. 2.) but the Lord will find a time to awaken and revive it, by laying all his sins before his face, (Ps. 1. 21.) It is indeed wisdom not to suffer our guilt to run long on the score, but reckon with ourselves every night ere we lie down to sleep, and look back to the doings of the day, that in those things which are well done we may be thankful and comfort our own hearts, and in that which passe th otherwise from us, we may call for mercy, and have the sweeter sleep. For if Solomon willeth us in that case of debt, by suretyship to humble ourselves to our creditor, and not to take rest until we have freed ourselves, (Prov. vi. ] — 6.) much more ought we to haste the humbling of ourselves unto God, since the blood of Christ is the only sacrifice for sin. The guilt of sin is not in all men alike, for as the sin increas* eth, so doth the guilt, both in regard of the greatness and of the number of our sins, as appears out of Ezra ix. 6. where as sin is said to be gone above their heads, so the guilt to reach up to the heavens. And though Christ taketh away both the guilt and the sin of the godly, (except original sin which continueth during life) yet in the wicked when the act of sin is gone, the guilt remaineth always; as the strong savour of garlic, when the garlic is eaten, or as the scar of a wound, or the mark of a burning, when the wound or burning is past. The contrary to the guilt of sin is the testimony of a good conscience, which is a perpetual joy and comfort, yea and a heaven to him that hath walked carefully in God's obedience, as the other is a torment of heU.

CHAPTER XL

OP god's curse, and all the penalties due unto sin, WHEREUNTO MAN IS BECOME SUBJECT AS LONG AS HE CON- TINUETH IN HIS NATURAL ESTATE. PiinUhment PUNISHMENT of Sin is the wages of sin sent for the guilt, (Rom. ""* vi. 23.) namely, the wrath and curse of God, by whose just sentence man for his sin is delivered into the power both of bodily and spiritual death, begun here, and to be accomplished in the life to come, (Gen. ii. 17. John iii. 18, 19; v. 24, 28, 29. Lam. iii. 39. Isa. Ixiv. 5, 6. Rom. v. 12. Gal. iii. 10.) By bodily death I understand the separation of the soul from the body, with all personal miseries and evils that attend thereon, or make way thereto; by spiritual death the final separation of both from God, together with present spiritual bondage, and all forerunners of damnation. The particular punishments which shall come for sin cannot wholly be laid down, they be so manifold and so diverse, and therefore it is said they shall come written and unwritten; (Deut. xxix. 20; xxviii. 61.) and these punishments are addressed against the whole estate of him that sinneth. For whereas executions upon obligations unto men are so directed as they can charge either the person alone, or his goods and lands alone; so as if the creditor fall upon the one he freeth the other; as if he fall upon the person he cannot proceed further than unto his body: the execution which goeth out from God for the obligation of sin is extended to the whole estate of the sinner, both to the things belonging unto him, and likewise to his own person. The punishments that extend to the things belonging to him are, calamities upon his family, wife, children, servants, friends, goods, and good name, the loss and curse of all these, an unhappy and miserable posterity, (Matt. XV. 22. Ps. cix. 12.) hindrances in goods, (Deut. xxviii. 16, &c.)

OF THE PUNISHMENT OF SIN IN THIS LIFE. 189 in name, ignominy and reproach, (Job xviii. 17. Prov. x. 7.) loss of friends, acquaintance, &c. The judgments executed upon his person refer either to this life, or to the life to come. Those inflicted in this life are partly outward, partly inward; the former consisting in, 1. His want of dominion over the creatures, and the enmity of the creatures against him; calamities by fire, water, beasts, or other means; disorder in the world, in summer, winter, heaven, earth, and all creatures. 2. Shame for the nakedness of body. 3. All hunger in extremity, thirst, nakedness, penury, poverty of estate, and want of bodily necessaries. 4. Weariness in following his calling with sweat of his brows, with trouble and irksomeness, (Gen. iii. J 9.) 5. Outward shame and infamy. 6. Servitude. 7. Loss of limbs, or of the use of his senses; deformities in body. 8. Weakness of being, want of sleep, pains of body, aches, sores, sicknesses and diseases of all sorts, (Deut. xxviii. 2^.) even those which few make account of; thereby to feel the anger of God and punishment of sin: hither is to be referred pain in childbearing, (Gen. iii. 16.) The inward punishments of this life are, 1. Sorrow and anguish of soul for these plagues, and the like. 2, Madness, frenzy, and foolishness. 3. Blindness and distemper of the soul; when God striketh it with an ignorant spirit, with want of judgment to discern between good and bad, with forgetfiilness of holy things, or hardness of heart, (Eph. iv. 17 — 19.) which although for the time they be least felt, yet are they more fearful and dangerous, than those whereof the sense is presently sharp. 4. Terror and vexation of spirit, driving into hell; guiltiness and horror of conscience; the fury of a despairing soul, beginning even in this life to feel hell torments, (Deut. xxviii. 28. Heb. x. 27. Isa. xxxiii. 14.) 5. Strangeness and alienation from God. 6. Spiritual bondage, whereby sinful man is become subject to the lusts of the flesh, the curse of the law, the rule of Satan, and the custom of the world: yea, even blessings are cursed, (Mai. ii. 2.) and prosperity causeth ruin. (Psalm Ixix. 22.) Man is in bondage unto Satan when both soul and body is under the power of the prince of darkness; whereby man becometh the slave of the devil, and hath him to reign in his heart as his God, till Christ deliver him; (Col. i. 13.

190 OF THE PUNMSHMRNT OF SIN AFTKR THIS LIFE. Eph. ii. 2. 2 Tiro, ii- ^. 2 Cor. iv. 4. Heb. ii. 14. Luke XI. 21, 22.) and a man may know whether Satan be his God or no, by this : if he give obedience to him in his heart, and express it in his conversation. And he may perceive this obedience, if he take deUght in the evil motions that Satan puts into his heart, and doth fulfil the lusts of the devil, (John viii. 44. 1 John iii. 8.) That slavery whereby a man is in bondage to the flesh is, a necessity of sinning (but without constraint) until he be bom again by the grace of Grod, (Matt, xii, 33 — 85.) And though we sin necessarily, and cannot but sin, yet we are nevertheless to be blamed ; for the necessity of sin doth not exempt us from sin, but only constraint. The punishments inflicted upon sinful man after this life are a twofold death ; the first being bodily death in the several kinds, namely, the separation of the soul from the body, (Gfen. iii, 19. EccL xii. 7. Rom. V. 1^.) whereas the second consisteth, 1. In an everlasting separation of the whole man fi*om the fkvourable presence and comfortable fellowship of God*s most glorious majesty, in whose countenance is fulness of joy. 2. Perpetual imprisonment in the company of the devil, and reprobates damned in hell. 3. The most heavy wrath of Gt>d, and un* speakable torments to be endiured in hell-fire, world without end, {2 Thess. i. 9.) For, 1 . After this life is ended, the soul of the wicked immediately is sent unto hell, there to be tormented unto the day of judgment, (Luke xxi. 22, 2S.) 2. At the day of judgment the body being joined to the soul again, both shall be tormented in hell everlastingly, (Matt. x. 28.) so much also the more as they have had more freedom from pain of body, and anguish of soul, and loss of outward things in this life. Not that the punishment of all sins is alike ; for as the guilt increasetb, so doth the punishment ; and as the smallest sin cannot escape God's hand, so as we heap up sins, he will heap up judgments, (John xix. 11. Matt. xi. 20 — 24.) And though G^ is indeed full of mercy, yet he is also full of righteousness, which must fully be discharged, or else we cannot be partakers of his mercy.

CHAPTER XII.

OF THE COVENANT OF GRACE, AND THE MEDIATOR THEREOF, JESUS CHRIST OUR LORD; HIS TWO DISTINCT NATURES IN ONE PERSON^ TOGETHER WITH HIS CONCEPTION AND NA- TIVITY. We cannot by our own power make satisfaction for our sins and deliver ourselves from the wrath of God, but rather from day to day increase our debt. For we are ali by nature the sons of wrath, and not able so much as to think a good thought; therefore unable to appease the infinite wrath of God conceived against our sins. Neither could any other creature in heaven or earth (which is only a creature,) perform this for us; for first, God will not punish that in another creature, which is due to be paid by man. Secondly, none that is only a creature can abide the wrath of God against sin, and deliver others from the same. Thirdly, none can be our Saviour but God. Neither, again, could man by his own wisdom devise anything whereby be might be saved, for the wisdom of man can devise nothing but that which may make a farther separation betwixt God and him. So that, were there no means of deliverance, a man would be of all creatures most miserable; but God in his infinite wisdom and mercy hath found out that which the wisdom of man could not, and provided a Saviour for mankind. That we may declare how man is delivered from this sinful miserable state, we note, that although sin is repressed, and misery assuaged, by Of Ood*8 many means natural and civil, yet they are not removed, nor with'^^

restored, but only by a new covenant; the old being not DOW able to give life unto any, by reason of the infirmity of our flesh. And the former covenant of works is called the old, because we not only cannot do it; but through the perverseness of our nature (and not by the fstult of the law) it maketh our old man of sin elder, and more hasting to destruction. Further,

IftJ UV THL CUVFNANT OF iJRACE those who seek righteousness by this covenant, make God unjust, in that he should thus give the kingdom of heaven to wicked men, as those that cannot fulfil the law. And though the nature of a covenant is to reconcile and join those t(^ether that are at variance, as we see in the example of Abraham and Abimelech, (Gen. xxi. 27,) La ban and Jacob, (Gen. xxxi. 44.) yet this is also called a covenant, that can make no reconciliation betwixt God and us. For although it be not able to reconcile us, yet doth it make way for reconciliation by another covenant; neither is it meet strictly to bindGod*s covenant with men to the same laws, that the covenants of one man with another are bound unto. For amongst men the weaker seeketh reconciliation at the hand of the mightier; (Luke xiv. 31, 32.) but God, who neither can be hurt, nor benefited by us, seeketh unto us for peace. {2 Cor. V. 20,) Of these two covenants the law must be first in use, to shew us, first, our duty what we should do; and secondly, our sin, and the punishment due thereunto. Oftlie That other covenant whereby we are reconciled unto God, and recovered out of the state of sin and death, is called the new covenant, (because by it we are renewed,) the covenant of grace, of promise, of life and salvation; the New Testament, the Gospel, &c. (Jer. xxxi. 31, 32.) And this covenant is God*s second contract with mankind, after the fall, for restoring of him to his favour, and to the state of happiness by the means of a Mediator; (Gal. iii. 21,22.) and it containeth the firee promises of God made unto us in Jesus Christ, without any respect of our deservings. The maker of this covenant is Grod alone: for properly man hath no more power to make a spiritual covenant in his natural estate, than before his creation he had to promise obedience. And those, who after the giving of this second covenant, seek righteousness in the law or old covenant, make God unwise, that would enter into a new and second covenant if the former had been sufficient. (Heb. viii. 7.) This covenant of grace was first plighted between God and man, immediately after the fall in Paradise, in that promise given concerning the woman's seed, (Gen. iii. 15.) God in unspeakable mercy propounding the remedy before he pronounced sentence of judgment. And it was sundry ways declared in all ages; partly by ordinary means, and partly by prophets extraordinarily

AND THE MEDIATOR THEREOF. 193 sent and directed by God. The foundation of this covenant is the mere mercy of God in Christ, whereby grace reigneth unto life through the obedience of one, which is Jesus Christ. <Rom. V. 21.) For there being three persons of the Trinity, the Father sent his Son to accomplish the work of our redemption, and both of them send the Holy Ghost to work saving grace in our hearts, and apply unto our souls the holiness purchased by the Son of God. And in this covenant is promised the favour of God, and everlasting salvation, with the means thereof; as Christ, and in him conversion, justification, and sanctification. Now the gift being most free on God's part, nothing is required on man*s part but the receiving of grace offered; which is done in those that are of capacity by faith in Christ: (John i. 12, 14. Acts xvi. 31.) whence followeth new obedience, whereby the faithful walk worthy of the grace received; and this also is by God*s grace. The sum then of the covenant of grace is this; that God will be our God, and give us life everlasting in Christ, if we receive him; being freely by his Father offered unto us. ( Jer. xxxi. 33. Acts xvi. 30, 31. John i. 12.) And this covenant differeth much every way from that of works. For, first, in many points the law may be conceived by reason; but the Gospel in all points is far above the reach of man's reason. ^J^ ^^' Secondly, the law commandeth to do good, and giveth no *^"^" *^ - strength; but the Gospel enableth us to do good; the Holy works, and Ghost writing the law in our hearts, (Jer. xxxi. 33.) and assur- of*m^*"^ ing us of the promise that revealeth this gift. Thirdly, the law promised life only; the Gospel righteousness also. Fourthly, the law requireth perfect obedience; the Gospel the righteousness of faith. (Rom. iii. 21.) Fifthly, the law revealeth sin, rebuketh us for it, and leaveth us in it; but the Gospel doth reveal unto us the remission of sins, and fi-eeth us^om the punishment belonging thereunto. Sixthly,- the law is the ministry of wrath, condemnation, and death; the Gospel is the ministry of grace, justification, and life. Seventhly, the law was grounded on man's own righteousness, requiring of every man in his own person perfect obedience, (Deut. xxvii. 26.) and in default for satisfaction everlasting punishment; (Ezek. xriii. 24. Gal. iii. 10, 12.) but the Gospel is grounded on tlie o

194 OF THE COVENANT OF GRACE righteousness of Christy admitting payment and performance by another in behalf of so many as receive it. (Gral. iii. 13, 14.) And thus this covenant abolisheth not, but is the accomplishment and establishment of the former ; (Rom. iii. 31 ; x. 4.) and they agree in this, that they be both of God, and declare one kind of righteousness, though they differ in offering it unto Wherein us. That one kind of riijhtcousness is the perfect love of God and of our neighbour. Whence it foUoweth that the severe law pronounceth all the faithful righteous ; forasmuch as they have in Christ all that the law doth ask. And though they are transgressors in themselves, they are yet righteous in Christ ; and in their inward man they love righteousness and hate sin. Of Jesus the We are to consider in the covenant of grace the condition, 1. Of thiscovJ ^ ^^® Mediator, 2. and then of the rest of mankind. In the former Th *f da co^s^steth the foundation of this covenant ; the performance xixm of it whereof dependeth on Christ Jesus, (Acts x. 43 ; iii. 24. Rom. i. 3, 4.) To the latter belongeth the application thereof for salvation, unto all that will receive it. (2 Cor. v. 20. Matt. vi. 33.) The Mediator was given, 1. K we regard God's decree, from all eternity, (Eph. i. 4.) 2. If the virtue and efficacy of his mediation, — as soon as need was, even from the beginning of the world. (Rev. xiii. 8.) 3. If his manifestation in the flesh, — in fulness of time, (Gal. iv. 4. 1 Tim. ii. 6.) from whence we reckon now, years. This Mediator between God and man, is Jesus, (Luke ii. 11. Matt. i. 21. 1 Tim. ii. 5.) the Son of the Virgin Mary, the promised Messiah, or Christ ; whom the Fathers expected, the prophets foretold, (John i. 45 ; viii. 56.) Whose life, death, resurrection, and ascension, the Evangelists describe: (John i. 1. Acts i. 1.) whose word preached unto this day subdueth the world: (1 Tim. iii. 16. 2 Cor. x. 4, 5.) finally, whom we look for from heaven to be the judge of q^ick and dead. (Acts x. 42.) The Scriptures teach us touching Christ our Mediator, two things, first his Person, (John i. 14.) secondly, his Office. (Isa. Ixi. 1, 2. Luke iv. 18.) In respect of the former, he is the second person in the Godhead, made man; (John i. 14.) and we have to consider herein. First, the distinction of the two natures. Secondly, the hypostatical or personal union of both in one Immanuel. Those two natures thus wonderfully united

AND THE MEDIATOR THEREOF. 195 in one person, are, First, his divine nature or Godhead, which maketh the person. Secondly, his human nature or manhood; which subsisteth and hath his existence in the person of the Godhead; and so we believe our Saviour to be both the Son of God and the Son of Man, (Gal. iv. 4. Luke i. 31, 32. Rom. i. 3, 4; ix. 5. 1 Tim. iii. 16. Matt. xxvi. 24.) Touchini< his Godhead we believe that he is the only-begotten Son of the most Of the dihigh and eternal God his Father: his word, wisdom, character, of Chrit. and image; begotten of his substance before all worlds, God of God, light of light, very God of very God: begotten, not made: finally, God, coessential, coeternal, and coequal with the Father, and the Holy Ghost. We call him the only-begotten Son of God, because he is the alone Son of God by nature, even the only begotten of the Father, full of grace and truth, (John i. 14; iii. 18.) For though some, be the sons of God by creation, as Adam was, and the anj^els; (Job i. 6.) others by adoption and regeneration, as the saints; and the man Christ Jesus in another respect, namely, by hypostatical union; yet none is his son by natural generation, but the same Christ Jesus; and that in regard of his Godhead, not of his manhood; according to the Apostle, who saith, that he is* without father, according to his manhood, and without mother, according to his Godhead. (Heb. vii. 3.) He is the natural Son of God only in regard of the eternal generation; otherwise there should be two sons, one of the Father, and another of the Holy Ghost; but he is therefore called the Son of the Highest, (Luke i. 35.) for that none could be so conceived by the Holy Ghost, but he that is the natural Son of God. And by the words, conceived by the Holy Ghost, we mean, that the Holy Ghost by his incomprehensible power wrought his conception supematurally, which fathers do naturally in the begetting of their children. He is also called the Word, (John i. 1 .) as for other reasons declared in the doctrine of the Trinity, so also because He is he whom the Father promised to Adam, Abraham, and all the holy Patriarchs, to make his promises of salvation sure unto them; as a man that hath (me*8 word, thinketh himself sure of the matter that is promised. * Sine patre dicitor lecundikiii camem, sine matrc dicitur secundum Dcum. Hieron. in?•. 109. -Eo. O 2

196 OF THE COVENANT OF GRACE And the Word is said to have been in the banning, not because he then began to be ; but that then he was^ and therefore is from all eternity. And forasmuch as he is the wisdom of God, ( 1 Cor. i. 24.) we gather that our Saviour is from everlasting as well as his Father : for it were an horrible thing to think that there were a time when God wanted wisdom. He is also called the character or image of his Father, (Heb. i. 3.) because God by him hath made himself manifest to the world in the creation, and especially in the redemption of it ; whence we learn that whosoever seeketh to come to the knowledge of God, must come to it by Christ. The godhead of Christ is proved, not only by abundant testimonies of Scripture, (Isa. vii. 14; ix. 6; xxv. 9. John i. 1 ; xx. 28. Rom ix. 5. 1 John v. 20.) but also by his miracles, especially in raising of himself from death, (Rom. i. 4.) together with the continuance and conquest of the Gospel, (Acts V. 39.) and that not by carnal power or policy, but only by the power of his Spirit, (Zech. iv. 6.) and patient suffering of his WhyitwM saints. (Rev. xii. 11.) Audit was requisite that our Saviour thatcSrist should be God, because, first, none can satisfy for sin, nor be a •Jouldbe Saviour of souls, but God alone. (Psalm xlix. 7. 1 Thess. i. 10.) For no creature, though never so good, is worthy to redeem another man's sin, which deserveth everlasting punishment* 2. The satisfaction for our sins must be infinitely meritorious, otherwise it cannot satisfy the infinite wrath of God that was offended ; therefore that the work of our Redemption might be such, it was necessary our Saviour should be God, to the end his obedience and sufferings might be of an infinite price and worth. (Acts XX. 28. Heb. ix. 14.) 3. No finite creature was able to abide and overcome the infinite wrath of God, and the sufltrings due unto us for our sins. Therefore must our Saviour be God, that he might abide the burthen of God's wrath, in his fleshy sustaining and upholding the man-hood by his divine power; and so might get again, and restore to us, the righteousness and life which we have lost. 4. Our Saviour must vanquish all the enemies of our salvation, and overcome Satan, hell, death, and damnation ; which no creature could ever do. (Rom. i. 4. Heb. ii. 14.) 5. He must also give efficacy to his satisfaction, raising us up from the death of sin, and putting us in possession of eternal life. 6. He must give us his Spirit, and by it seal

AND THE MEDIATOR THEREOF. 197 these graces to our souls, and renew our corrupt nature; which only God can do. And the comfort we have by knowing that Christ is God, is, that hereby we are sure that he is able to save, by reconciling us to the Father; and by knowing that he is the Son; that uniting us unto himself, he may make us children unto his heavenly Father. (Heb. ii. 10.) Being God before all worlds, he became man by taking unto Of the himself a true body and a reasonable soul; being conceived in ture^ ^^ time by the Holy Ghost, and bom of the Virgin Mary, (Heb. i. Christ 6. John i. 14. Matt. i. 18—20. Luke i. 31, 32; ii. 7.) and so becoming very man, like unto us in all things, even in our infirmities, sin only excepted. (Heb. v. 7.) In which respect he hath the name of the Son of man given unto him, (Matt. xxvi. 24.) because he was of the nature of man according to the flesh; and the Son of David, (Matt. ix. 27.) because he sprang of lineage and stock of David. It appeareth that he was true man, not only from manifold predictions and clear testimonies of Scripture, (Gen. iii. 15. Heb. ii. 17. 1 Tim. ii. 5.) but especially by his partaking of human infirmities; his conception, birth, life, and death. (1 Pet. iii. 18. John iv. 6, 7. Luke i. 31 ; ii. 7, Heb. ii. 9, 14, 15.) It appeareth by his conception; because according to the flesh he was made of a woman, and formed of her only substance (she continuing still a pure Virgin) by the power of the Most High, (Rom. i. 3. Gal. iv. 4. Luke L 34, 35.) and he is said to be bom, (Matt. ii. 1.) to assure us of his true humanity, even by his infancy and infirmity. (Luke ii, 7.) Further, he was bom of a Virgin, (Luke i. 27.) that he might be holy and without sin; the natural course of original corruption being prevented, because he came not by natural propagation. Whence we learn that God is faithful as well as merciAil; ever making good his word by his work in due season. (Luke i. 20, 45. Acts iii. 18, 24.) Further, there is mention of the Virgin by her name Mary (Luke i. 27.) with far more certainty of his birth and lineage, (Matt. i. 16. Heb. vii. 14. 2 Tim. ii. 8.) as also to acquaint us with his great humility in so great poverty, (Luke ii. 24. compared with Lev. xii. 8.) And we gather from hence the marvellous grace of Christ, who, being rich, for our sakes became poor, that we through his poverty might be made rich. (2 Cor. viii. 9.) Again; he was made of the seed of

li>8 OF THE COVENANT OF c;race David, and was n plant of the root of Je^ni^ ; for he took human nature of the Virghi, and so tka Word was made fleshy which is here taken, according to tlie use of Scripture, for the whole man, both body and soul; otherwise our Saviour should not have been a perfect man, and our souls must have perished everlastingly, except his soul had satisfied for them. Not that the godhead was turned into flesh, (seeing it is said he was made flesh,} any more than he was turned into sin or into a curse, because it is said, He teas made sin, and made a curse for us, (j2 Cor. v. 21. Gal. iii, 13.) Neither was it mingled with the manhood; for then lie should be neither God nor man. For 1. things mingled together cannot retain the name of one of the simples, as honey and oil being mingled together, cannot be called honey, or oil. 9^, Thi" properties of tlie godhead cannot agree to the properties of the manhood, nor tlie properties of the manhood to the godhead; for as the godhead cannot thirst, no more can the manhood be in all or many places at once. Therefore the godhead was neither turned nor transfused into the manhood, but both the divine nature keepeth entire all his essential properties to itself; so that the humanity is neither omnipotent, omniscient, omnipresent, &c. and the huma7i keepeth also his properties and actions; though oft that which is proper to the one nature is spoken of the person denominated from the other; (which is by reason of the union of both natures into one person. And though the glory of the godhead was more plentifully communicated with the manhood after his resurrection, it did not then swallow up the truth thereof, as a whole sea one drop of oil, for these two natures continued still distinct in substance, properties, and actions, and still remained one and the same Christ. Once more, our Lord did not take upon him the nature of angels; (Heb. ii, 16.) because he had no purpose to save angels^ for that they had committed the sin against the Holy Ghost, falling maliciously into rebellion against God without temptation. And even the elect angels arc not any way benefited by the human nature of Christ, for that only reacheth to sinful mankind; for if he had meant to have benefited angels by taking another nature, he would have taken their nature upon him. And whereas it is said (Col. i. 20.) that he reconciled things in heaven: that is to be understood of the saints then in heaven,

AND THE MEDIATOR THEREOF. 199 and not any way of the angels; although by the second person of the Trinity the angels were elected, and are by him confirmed, so that they shall stand for evermore. Again, it was not sufficient that our Mediator was God; it Why it was was further requisite that he should be man also; because, 1 . that Christ Our Saviour must suflfer and die for our sins, which the godhead could not do, 2, Our Saviour also must perform obedience to the law, which in his godhead he could not do. 3. He must be man, of kin to our nature offending; that he might satisfy the justice of God in the same nature wherein it was offended. (Rom. viii. 3. 1 Cor. xv. 21. Heb. ii. 14 — 16.) For the righteousness of God did require, that the same nature which had committed the sin, should also pay and make amends for sin; and consequently that only nature should be punished which did offend in Adam. Man, therefore, having sinned, it was requisite for the appeasing of God's \vrath, that man himself should die for sin; the man Christ Jesus offering himself a sacrifice of a sweet smelling savour unto God for us. (1 Tim. ii. 5. Heb. ii. 9, 10; xiv. 15. Rom. v. 12, 15. Eph. v. 2.) 4. It is for our comfort, that thereby we might have free access to the throne of grace, and might find help in our necessities; having such an high priest as was in all things tempted like unto our selves, and was acquainted with our infirmities inliis own person. (Heb. iv. 15, 16 ; v. 2.) 5. As we must be saved, so likewise must we be sanctified by one of our own nature; that as in the first Adam there was a spring of human nature corrupted, derived unto us by natural generation: so in the second Adam there might be a fountain of the same nature restored, which might be derived unto us by spiritual regeneration. Wherefore by this, that Christ is man, we are assured that he is fit to suffer the punishment of my sin; and being man himself is also meet to be more pitiful and merciful unto men. And by this, that he is both God and man, we are most certainly assured that he is able most fully to finish the work of our salvation; seeing that as he is man, he is meet to suffer for sin; as he is God, he is able to bear the punishment of sin, and to overcome the suffering; being by the one^t, and by the other able, to discharge the office of a Mediator. Man's nature can suffer death, but not overcome it; the divine nature cannot suffer, but can overcome

200 OF THE COVENANT OF GRACE all things; our Mediator therefore being partaker of both natures, is by the one made fit to sufier, by the other able to overcome whatsoever was to be laid upon him for the making of our peace. Not that these natures are separated, for though they be still Of the union distinguished (as hath been said) in substance, properties, and naturelTf actions, yet were they inseparably joined together in the first Christ moment the holy Virgin conceived, and made not two, but one person of a Mediator. (2 Cor. xiii. 4. 1 Pet. iii. 18. 1 Cor. xv. 27, 28.) The holy Ghost sanctifying the seed of the woman (which otherwise could not be joined to the godhead) and uniting two natures in one person ; God and man in one Christ ; (Luke i. 35, 42. Rom. ix. 5. 1 Tim. ii. 5. John i. 14.) a mystery that no angel, much less man, is able to comprehend. And this, because the manhood of our Saviour Christ is personally united unto the godhead ; whereas the angels of much greater glory than men, are not able to abide the presence of God. (Isa. vi. 2.) And this union of the body and soul with the godhead, was efiected by a divine and miraculous assuming of the human nature, (which before had no subsistence in itself,) to have his being and subsistence in the divine ; leaving of it one natural personship, which otherwise in ordinary men maketh a perfect person. For otherwise there should be two persons and two sons, one of the holy Virgin Mary, and another of God, which were most prejudicial to our salvation. The personal union then of the two natures in Christ, is the assuming of the human nature, (having no subsistency in itself) into the person of tlie Son of God, (John i. 14. Heb. ii. 16.) and in that person uniting it to the godhead, so making one Christ God and man. (Matt, i. 23.) Thus as we see one tree may be set into another, and it groweth in the stock thereof, and becometh one and the same tree, though there be two natures or kind of fruit still remaining, so in the Son of God made man, though there be two natures, yet both being united into one person there is but one Son of God and one Christ. The cause that the person of the Son of God did not join itself to a perfect person of man, was, 1. Because that then there would not be a personal union of both to make but one perfect mediator. 2. Then there should be four persons in the Trinity. 3. The works of each of the natures could not be

AND THE MEDIATOR THEREOF. 201 counted the works of the whole person; whereas now by this union of both natures in one person, the obedience of Christ performed in the manhoodi is become of infinite merit, as being the obedience of God: and thereupon (Acts xx. 28.) God is said to have piurchased his church with his own blood. Whence we gather that his name is Wonderful, (Isa. ix. 6.) and his sacrifice most effectual, offering himself without spot unto God for us, (Heb. ix. 14, 26.) And we have thus farther fruit by this conjunction, that whereas God hath no shape comprehensible either to the eye of the body or of the soul; and the mind of man cannot rest but in a representation of something that his mind and understanding can in some sort reach unto; considering God in the second person in the Trinity, which hath taken our nature, whereby God is after a sort revealed in the flesh, he hath whereupon to stay his mind. And the Jews, also, before his coming, might propose to themselves the second person that should take our nature, and the same also that had appeared sundry times in the shape of a man. (Gen. xviii. 1, 2; xix. 1,2.) Albeit our privilege is greater than theirs, as they that behold him as he is; whereas they did only behold as he should be.

CHAPTER XIII.

OK CIIUISTS OFFICE OF MEDIATION, AND CALLING THEREUNTO. Of Christ's Hitherto of the person of Christ; we now come to his office, diatorship.^ namely, to be a mediator betwixt God and man; and so to discharge all that is requisite for the reconciling of us unto God, and the working of our salvation, (1 Tim. ii. 5. Heb. ix. 15. John xiv. 6,) whence also he is called an intercessor and an advocate; because he prayeth for us to the Father, and pleadeth our cause before his judgment-seat. Now he that should undertake this mediation, must be one wliich is in very deed a man, (Heb. ii. 14, 15.) and perfectly righteous without exception, (1 John iii. 5.) and more mighty than all creatures; that is, he which also is the very true God. (Acts xx. 28.) For no bare man can be mediator between God and man; even as if one man sin agaiTist another^ the judge shall judge him; hut if a vian sin against the Lord, who shall intreat for him? So that there is no other mediator to be acknowledged besides our Lord Jesus Christ; because, 1. Tlicre is but one God, and one mediator between God and man, (1 Tim. ii. 5.) 2. He only is fit, as he only that partaketh both the natures of God and man, which is necessary for him that should come between both. 3. That is declared by the types of Moses, who alone was in the mountain, of Aaron or the High Priest, who only might enter into the holy place of holy places. 4. The same appeareth by the similitudes wherewith he is set forth. (John x. 9.) / am the door, hy me if any man enter in, he shall he saved, &c. and (John xiv. 6.) / am the xoay, no man cometh to the Father hut hy me* 5. He alone hath found sufficient salvation for all those that come unto him. (Heb. vii. 25. John x. 28.) And when this office is sometimes given to Moses and unto others, (as Gal. iii. 19. Deut.v. 3,) it is to be understood, that they are only ministers of

THE NAMES OF CHRIST. 203 the word, not authors of the work of reconciliation, (2 Cor. v. 19.) and there is no need of any other mediator for us unto Christ, for he is the next of kin, (Job xix. 25.) most merciful, most faithful, (Heb. ii. 17.) and able perfectly to save all those that come to God through him. Further, our Saviour is graced by God and commended unto us in his office of mediation. First, in that he came not to it but being called of God his Father in a special sort. (Isa. xlii. 1, 2, &c. Heb. v. 4, 5.) Secondly, in that being called, he discharged it most faithfully; in which respect he is compared to Moses, faithful in all the house of God; and preferred before him as the master before the servant. (Heb. iii. 2—6.) The use we are to make of his calling by God, is, that, 1. Hereby we learn that none should presume to take a charge in God's church without a calling, ancc he did it not. (Heb. v. 4, 5.) 2. There ariseth hereby great comfort unto us, in that he thrust not himself in, but came in by the will of God and his appointment. For hereby we are more assured of the good will of God to save us, seeing he hath called his Son unto it; and that he will accept of all that he shall do for us, as that which himself hath ordained. And we learn too, from his faithfulness, that he hath left nothing undone of things that belong to our reconciliation. The names given of hit him in regard of his office of mediation, are the name of Jesus j^J^ and of Christ, (Luke ii. 21, 26. Matt. x\i. 16.) He is called Christ Jesus, that is, a Saviour; because he came to save his people from their sins, (Matt. i. 21.) and there is no other means whereby we may in part or in whole be delivered from them; and the comfort we have by this, is, 1. Even the same which I have said, and the rather, because God from heaven gave him his name, and the church on earth hath subscribed thereunto. 2. That nothing can hurt me, so long as my faith doth not fail Markix.23. me. He is also called Christ, that is, anointed; because he was anointed of God to be a prophet, priest, and king, for all his people, and so for me, (Isa. Ixi. 1 — 4. Acts iv. 26, 27. Luke iv. 18. Psalm xlv. 7; ex. 1 — 4. Heb. i. 9 ; vii. 1.) And he that was thus anointed, is Christ, God and man; though the outward anointing, together with the name of Christ, appertained to all those that represented any part of the office of his mediatorship; namely, to prophets, priests, and kings, which were figures of

204 THE NAMES OP CHRIST. him. Christ, however^ was not anointed with material oil, as they were, but with all gifts and graces of the Spirit of God needful for a mediator, and that without measure ; (Isa. Ixi. 1.) whence we learn that all fulness of grace dwelling in Christ, all true Christians shall receive of his fulness, grace for grace, (John i. 14, 16.) He was anointed unto the office of his mediation ; by discharging whereof he might be made an all-sufficient Saviour, and being to be a mediator between God and man, (1 Tim. ii. 5.) the first part of his mediation must be exercised in things concerning God, wherein consisteth his priestly office ; (Heb. ii. 17; v. 1 ; vii. 24.) the second in things concerning man, wherein he exerciseth his prophetical and kingly function. He must be a priest, to offer sacrifice for his church, and to reconcile us unto God, (Psalm ex. 4. Heb. iii. 1; iv. 14; v. 5, 6 ; vii. 3, 17; viii. 2, 3 ; ix. 11, 14.) otherwise we should never have been justified, nor sanctified, and so not have been at peace with God. And he must be a prophet, to teach his church, (Deut. xviii. 15, 18. Acts iii. 22 ; vii. 37. Luke iv. 18.) otherwise we should never have known God nor the things that belong unto him. (John i. 18.) Further, he must be a king or prince, to rule and govern his church, (Psalm ex. 1 — 3. Luke i. 33.) otherwise we should never have been delivered from the captivity of sin and Satan, nor be put in possession of eternal life.

CHAPTER XIV.

OF Christ's priestly office; and the two parts thereof; SATISFACTION AND INTERCESSION. The priesthood of Christ is the first part of his mediation, whereby he worketh the means of salvation in the behalf of PrieSSod* mankind, and so appeaseth and reconcileth God to his elect. (Heb. V. 5; vii. 1; iii. 13, 17; xiii. 11, 12.) The doctrine of Christ's priesthood is especially handled in the epistle to the Hebrews, particularly in chap. vii. 13 — 28. wherein is contained a declaration of his office of priesthood, being compared with the priesthood of Aaron; the apostle shewing, 1. What manner of one he ought to be that hath this office. 2. How he executeth it. The manner of him that shall have this office standeth partly without him, and partly within himself. Without him; as first, that he was chosen of the tribe of Judah, and not of Levi; to shew that he was not successor of Aaron, but rather was to abolish all that ceremonial service and offices. Secondly, that the priests of Levi were appointed by the law of the fleshly commandment; whereas Christ was appointed by the law of the power of life. (Heb. vii. 16.) Thirdly, that he was installed in it by his Father, and appointed by an oath for ever, to be a priest after a new order of Melchisedek. And in that this was confirmed by an oath, it giveth unto us comfortable assurance, that all the parts of his priesthood be performed unto us, and that he paid the ransom for our sins. The word of God was doubtless sufficient for the performance of this promise, without the binding of it with an oath; but the Lord in this promise having to deal with weak man, and willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath. (Heb. vi. 17.) And the perpetuity thereof is confirmed, in that it did not proceed by succession, as from Aaron to Eleazar, from Eleazar to Phineas, and so by

206 OF CHRIST'S PRIESTHOOD descent ; but is everlasting, always abiding in him ; which is another difference of their priestly office. And this profit comes to us by the perpetuity of his priesthood, that he continually maketh intercession for us to God, and of himself alone is able to save us, coming to the Father through him. So much of the quality of him that is to be priest, which is without him. Of the part that is within him, we note, 1. That in himself he is holy. 2. To others harmless and innocent. 3. Undefiled of others, or of any thing ; and to speak in a word, he is separated from sinners. In all which, he differeth from that of Aaron ; for they are neither holy in themselves, nor innocent ; neither undefiled, but polluting and being polluted by others. The fruit we gather of this his holiness, innocency, and undefiledness, is that he being holy, innocent, undefiled, and so consequently separated from sinners, the same is attributed to the faithful, and these his properties, imputed for theirs ; and therefore he freeth them both from original and actual sins ; contrary to their doctrine, who say, that he delivereth us from original sin only, and that we must make satisfaction for actual. The difference touching the execution of this office is, 1. That they offered first for themselves, he for the people only; for himself he needeth not. 2, He but once, they many times. 3. He offered himself, they something else than themselves. And the use of this is to prove the absoluteness, perfection, and excellency of this his priesthood. pdes^^ The priesthood of the papists may be overthrown by all overthrown, these arguments, and proved to be a false priesthood, for, 1. They are not of the tribe of Judah, and so cannot succeed our Saviour. 2, They are not confirmed by an oath from God, and therefore not perpetual. 3. They are not (as he was) holy in themselves, but unholy; neither innocent, nor undefiled, but defiling others, and being defiled of them; and not so separated from sinners, but altogether sinful and set in sin. 4. They offer first for themselves, then for the people, likewise many times. 5. They offer sacrifices which are not themselves. 6. They bring a great disgrace to the priesthood of Christ, by preferring themselves to him, as the sacrificer to the sacrifice, whom they say they offer. 7. Christ hath a priesthood that passe tb not away.

AND HIS SATISFACTION. 207 The comfort we have by the priesthood of Christ consists in that hereby we are assured that he is our Mediator^ and that we also are made priests. And between parties so disagreeing, the one of finite nature offending, the other of infinite nature offended; the one utterly disabled to do any the least good, (2 Cor. iii. 5.) or satisfy for the least sin, (Job ix. 3.) the other requiring perfect obedience, (Deut. xxvii. 26.) and satisfaction, (Matt, xviii. 34.) there could be no agreement without a mediator, who should work the means of our salvation and reconciliation to God. J. By making satisfaction for the sin of man. 2. By making intercession. (John xvii. 19,20. Heb. vii. 24 — 27.) Therefore Jesus Christ our high Priest became obedient even unto the death, offering up himself a sacrifice once for all, to make a full satisfaction for all our sins, and maketh continual intercession to the Father in our name; whereby the wrath of God is appeased, his justice is satisfied, and we are reconciled. His satisfaction to God's justice, which is the first part of Of Christ's his priesthood, stands in his yielding that perfect obedience whereupon dependeth the whole merit of our salvation, (Dan. ix. 24. Eph. ii. 14—16.) and the effect thereof toward us is redemption; (Luke i. 69. Heb. ix. 24, 25.) which is a deliverance of us from sin and the punishment thereof, and a restoring of us to a better life than ever Adam had. (Rom. v. 15 — 17. 1 Cor. XV. 45.) For our Saviour Christ hath first redeemed us from the power of darkness, (Col. i. 13.) namely, that woeful and cursed estate which we had justly brought upon ourselves by reason of our sins. Secondly, translated us into his own kingdom and glory, (Col. i. 12, 13. 1 Cor. ii.9.) a far more glorious and excellent estate than ever our first parents had in paradise. And he hath wrought this redemption by having taken our nature upon him, and in the same as a surety in our stead made fiill satisfaction to God his father, by paying all our debts, and so hath set us free. (Heb. vii. 22, 25.) And the debt that he hath paid for us is twofold; one is that perfect obedience which we owe unto God, in regard of that excellent estate in which we were created, (Deut. xii. 32.) The otlier is the punishment due onto us for our sins, in transgressing and breaking God*s covenants; which is the curse of God and everlasting death. (Deut. xxvii. 26. Rom. vi. 23. Gal. iii. 13. iv. 4, 5. 2 Cor. v. 21.)

208 OF CHRIST'S PRIESTHOOD All which is contained in the law of God, which is the handwriting between God and us concerning the old covenant. (Col. ii. 14.) Our Saviour did make satisfaction for this our debt. 1. By performing that perfect obedience which we did owe. 2. By suffering that punishment due unto us for our sinS| that so he might put out the hand-writing between God and us, and set us free. Of Chrisff The parts then of Christ's obedience and satisfaction are his enngs. sufferings, and his righteousness, (Phil. ii. 5—8. 1 Pet. ii. 24.) For it was requisite that he should, 1. Pay all our debt, and satisfy God's justice (Isa. liii. 5, 6. Job xxxiii. 21.) by a price of infinite value. (1 Tim. ii. 6.) 2. Purchase and merit for us God's favour, (Eph. i. 6.) and kingdom, by a most absolute and perfect obedience. (Rom. v. 19.) By his suffering he was to merit unto us the forgiveness of our sins ; and by his fulfilling the law he was to merit unto us righteousness, both which are necessarily required for our justification. And the manhood being joined to the godhead, maketh the passion and righteousness of Christ of infinite merit, and so we are justified by a man that is God. Again, Christ hath made satisfaction for our sins by his suffering, in that he endured most grievous torments, both of body and soul ; offering up himself unto God his Father as a sacrifice propitiatory for all our sins. (2 Cor. v. 21.) And he himself was in this oblation the priest or sacrificer; (Heb. v. 5, 6.) and that as he was both God and man. He was also the sacrifice, as he was man, consisting of body and soul; and as he was God, was the altar on which he sacrificed himself. (Heb. ix. 14; xiii. 10. Rev. viii. 3.) He was offered once only (Heb. ix. 28.) unto the shame, pain, torment, and all miseries which are due unto us for our sins ; he suffering whatsoever we should have suffered, and by those grievous sufferings making payment for our sins. (Isa. liii. 3 — 8. Matt. xxvi. 28.) By his most painful sufferings he hath satisfied for the sins of the whole world * of his elect (Isa. liii. 5. 1 Pet. ii. 24. I John ii. 2.) and * Most of those now called Calyinista wonld prefer the tmlj Scriptnral statement in the Catechism, wherein the catechumen is taught to say, first, I learn to believe in Ood the Father, who hath made me and all the world. Secondly, in Ood the Son, who hatk redeemed me and all mankind. Thirdly, in God the Holy Ghost, who sanctifieth me and all the elect people of God.— Ed.

OF Christ's sufferings and those of his people. 209 appeased the wrath of his Father. So that hereby we receive atonement and reconciliation with God, our sins are taken away, and we are freed from all those punishments of body and soul, which our sins have deserved. (Heb. ix. 26.) And though notwithstanding Christ has borne the punishment of our sins^ the godly are yet in this world often afflicted for them with grievous torments both of body and soul, and that for the most part more than the ungodly; the reason is this, that the sufferings of the godly are not by desert any satisfaction for their sins in any part; but being sanctified in the most holy sufferings of Christ, they are medicines against sin; neither is their affliction properly a punishment, but a fatherly correction, and chastisement in the world, that they should not perish with the world; whereas the wicked, the lonjger they are spared and the less they are punished in this life, their danger is the greater, for God reserveth their punishment for the life to come. Whence we gather that we should not grudge at the prosperity of the wicked, when we are in trouble; for as the sheep and kine are put in full pastures to be prepared to the shambles, so they, the more they receive in this life, the nearer and the heavier is their destruction in the life which is to come. (Jer. xii. 3.) The more general things which Christ sufiercd in this life were infirmities in his fiesh, indignities from the world, and temptations firom the devil. (Matt. iv. 2. John iv. 6, 7 : viii. 48, 52. Luke iv. S.) Hitherto belong those manifold calamities which he did undergo; poverty, hunger, thirst, weariness, reproach, &c. Whence all the calamities and crosses that befal the godly in this life are sanctified and sweetened to them; so that now they are not punishments of sin, but chastisements of a merciful Father. The more special things which he suffered at or upon his death, were the weight of God's wrath, the terrors of death, sorrows of his soul, and torments of his body. (Isa. liii. 4, 10* Matt. xxvi. 37, 38. Luke xxii. 44. Matt. x?:vi. 67.) Whence we learn to admire and imitate the love of Christ, who being the Son of God, became a man of sorrows even for the good of his utter enemies. (£ph. v. 2. 1 John iii. 16. Rom. v. 7, 8.) He ChrbOB tnfdcmnk the full cup of Gt>d'8 wrath filled unto him for our sakes; hi^sSalT the whole wrath of God due to the sin of man being poured forth upon him. (Matt. xxvi. 27, 28. Luke xxii. 44. John xii. 27. p

210 OP CHRIST'S SUFFERINGS IN HIS BODY. Isa. liii. 5.) And therefore in soul lie did abide most unspeakable vexations, horrible griefs, painful troubles, fear of mind, feeling as it were the very pangs of hell ; into which, both before, and most of all when he hanged upon the cross, he was cast ; which caused him before his bodily passion so grievously to complain. The benefit and comfort we receive by this, is that hereby we have our souls everlastingly freed from God's eternal wrath ; and herein are comforted, because in all our grievous temptations and assaults we may stay and assure ourselves by this, that Christ hath delivered us from the sorrowful griefs and pains of hell. Christ's 8iif- With respect to our Saviour's bodily sufferings, it is said that his body. he suffered under Pontius Pilate, (1 Tim. vi. 13.) for the truth of the story, and fulfilling of his own prophecy, foretelling his suffering under a foreign jurisdiction and authority, (Matt. xx. 19. John xviii. 31, 32.) as likewise to teach us, that he appeared willingly and of his own accord before a mortal judge, of whom he was pronounced innocent, and yet by the same he was condemned. The comfort we have whereof is this, that our Saviour thus suffering, not any whit for his own sins, but wholly for mine and for other men's sins, before an earthly judge, we shall be discharged before the heavenly judgment-seat. His sufferings under Pontius Pilate, consisted chiefly in his being apprehended, accused, arraigned, mocked, scourged, condemned, and crucified. (Matt, xxvi — ^xxviii.) And here we learn, that he that knew no fin was made tin for us, that we might be made the righteoutneu of Ood in him. (2 CJor. v. 21. 1 Peter ii. 24.) Moreover, he suffered these things willingly, as he suffered them innocently; for he laid down his life meekly, as the sheep doth his fleece before the shearer, being obedient even unto the death, (1 Peter ii.'22. Isa. liii. 7. Phil. ii. 8. Heb. v. 8.) even unto the most reproachfril, painful, and dreadful death, the death of the cross, (Matt, xxvii. 30, 38. Phil. ii. 8.) And he was put unto this death, because it was not a common death, but such a death as was accursed both of God and man ; that so he being made a curse for us, he might redeem us from a curse due unto us, (Deut. xxi. 23. Oal. iii. 13.) T^hereby we have this comfiart, in that we are delivered from the curse which we have deserved by the breach of the law, and shall obtain the blessing due unto

OF THE USES OF CHB1ST*S SUFFERINGS. 211 him for keeping of the same. Again, it was requisite that our Saviour's soul should be separated from his body, because we were all dead;• so that he might be the death of death for us, (2 Cor. V. 14, 15. Heb. ii. 14. I Cor. xv. 54, 55.) For by sin death came into the world, and therefore the justice of Ood could not have been satisfied for our sins, unless death had been joined with his sufferings; which, although they were not ever* ^ting, yet in regard of the worthiness of the person who suffered them, were equivalent to everlasting torments; forasmuch as not a bare man, nor an angel did suffer them, but the eternal Son of God, (though not in his Godhead, but in our nature which he assumed) ; his person, majesty, deity, goodness, justice, righteousness, being every way infinite and eternal, made that which he suffered of no less force and value than eternal torments upon others, yea even upon all the world besides. For even as the death of a prince (being but a man, and a sinful man) is of more reckoning than the death of an army of other men, because he is the prince; much more shall the death and sufferings of the Son of God, the Prince of all Princes, not finite but every way infinite, and without sin, — much more I say shall that be of more reckoning with his Father, than the suffering of all the world; and his suffering for a time of more value (for the worthiness of his person) than if all the men in the world had suffered for ever and ever. 1. The consideration of Christ's death and passion may bring V^if us to a sound persuasion and feeling of our sins, because they puaion. have deserved so grievous a punishment, as either the death of the Son of God, or hell-fire. 2. Hereby we reap unspeakable comfort, forasmuch as by his stripes we are healed, by his blood washed; by his sacrifice God is satisfied, and by his death we are saved and redeemed. (1 Peter ii. 24. Rev. i. 5. Heb. x. 10, 12. Rom. V. 8 — 10.) 3. We learn from hence to die to oar sins, and to live henceforth imto him that hath died for us, (Rom. vi. 2, 6. 2 Cor. v. 15.) Our Saviour, after his soul was separated from his body, was Chnit*f buried, (Acts xiii. 29, 30.) and went to Hades, or as we commonly speak, descended into hell, (Acts ii. 31.) It was needful that Christ shoidd be buried, 1. To assure us more fully that he was truly dead, (Matt, xxvii. 59, 66. Acts ii. 29.) 2. That P 2

212 OF CHRIST'S DESCENT INTO HELL. even in the grave , the very fortress of death, he might loose the sorrows and bonds of death, (Acts ii. 24. 1 Cor. xv. 55.) His det- By his descending into hell is meant, not that he went to the o^nginto place of the damned,* but that he went absolutely unto the estate of the dead,f (Rom. x. 7. Eph. iv. 9.) that is, that departing this life he went in his soul into heaven, (Luke xxiii. 48.) and was in his body under the very power and dominion of death for a season, (Acts ii. 24. Heb. ii. 14. Rom. vi. 9.) By Christ's death, burial, and lying under the power of death, 1. We are comforted, because ovu: sins are fully discharged in his death, and so buried, that they shall never come into remembrance. 2. Our comfort is the more, because by the virtue of his death and burial, sin shall be killed in us and buried, so that henceforth it shall have no power to reign over us. 3. We need not to fear death, seeing that sin, which is the sting of death, is taken away by the death of Christ, and that now death is made unto us an entrance into life. Christ's The other part of Christ's satisfaction is his perfect lighteous- "(Msln fti- ^^ss, whereby he did that which we were not able to do, and filling the absolutely fulfilled the whole law of God for us, (Psalm xl. 7, 8. Rom. iii. 19 ; v. 19.) And it was necessary that he should as well fulfil the law, as suffer for us, because as by his sufferings he took away our unrighteousness, and freed us from the punishment due to us for our sins : so by performing for us absolute obedience to the whole law of God, he hath merited our righteousness (making us just and holy in the sight of God) and purchased eternal happiness for us in the life to come, (2 Cor. V. 21. Gal. iv. 4, 5. 1 Cor. i. 30. Rom. viii. 3, 4.) For as * Bishop Usher in his answer to the Jesoit, de Limbo, et descensu Christ! ad inferos, writes thus. * To speak tmtb, it is a matter above the reach of the common people to enter into the discussion of the full meaning of this point of the descension into hell ; the determination whereof dependeth upon the knowledge of the learned tongues^.and other sciences that come not within the compass of their understanding. It haying heie like> wise been further manifested, what different opinions have been entertuned by the ancient doctors of the Church, I leave it to be considered by the learned, whether any such controverted matter may fitly be brought in to expound the rule of £uUi. which being common both to the great and small ones in the Church, must contain such veritiaa only as generally are agreed on by the common consent of all true Christians.'* See also Bishop Pearson on the Creed. — Ed. f Sciendum sani est quod in Ecclesis Romans symbolo non habetur additum, md in/ema ; sed neque in Orientis £cclesiis habetor hie aermo. Vis tamen Terbi videtur esse in eo quod sepultus dicitur. — Ruffm, in Sjfmb. — Ed.

OF CHRIST'S ORIGINAL AND ACTUAL RIGHTEOUSNESS. 213 we are made unrighteous by Adam*s sin, so are we made fully and wholly righteous, being justified by a man that is Ood. The righteousness of our Saviour is two-fold: original and actual. His original righteousness is the perfect integrity and chritt's pureness of his human nature, which in himself was without all ori^nal guile, and the least stain of corruption. (Heb. vii. 26.) For nets. though he was very man, yet the course of natural corruption was prevented, because he was not begotten after the ordinary course by man, but was conceived in the womb of a Virgin without the help of man, by the immediate power and operaticm of the Holy Ghost, forming him of the only substance of the woman, and perfectly sanctifying that substance in the conception. (Luke i. S4, 35.) So was he bom holy, and without sin, whereunto all other men by nature are subject. And it was necessary that Christ should be conceived without sin, 1. Because otherwise the Godhead and manhood could not be joined together. For God can have no communion with sin, much less be united unto it in a personal union. 2. Being our priest, he must be holy, harmless, undefiled, and perfectly just without exception, (Heb. vii. 26. 1 John iii. 5.) For if he had been a sinner himself, he could not have satisfied for the sins of other men, neither could it be, that an unholy thing could make us holy. The fruit then and benefit that we have by hi original righteousness, is, that, 1. his pure conception is imputed unto us, and the corruption of our nature covered from God's eyes, while his righteousness as a garment is put upon us. 2. Our original sin is hereby daily diminished, and fretted away, and the contrary holiness increased in us. His actual holiness is that absolute obedience whereby he fill- ^^J* filled in every act every branch of the law of God; walking in all holinesi. the commandments, and perfectly performing both in thought, word and deed, whatsoever the law of God did command: and Sdling in no duties, either in the worship and semce of God, or duty towards men; (Matt. iii. 15. Rom. v. 18; iv. 8.) the benefit whereof is that, 1 • All our actual sins are covered, while we are clothed by faith with his actual holiness. 2. We are enabled by him daily to die unto sin, and more and more to live unto righteousness of life. Further, we receive an high degree of felicity by the second Adam, more than we lost by the first.

214 OP THE INTERCESSION OF CHRIST. (Rom. V. 1.) For being by faith incorporated into him, and by communication of his Spirit inseparably knit unto him, we become the children and heirs of God, and fellow-heirs with Christ Jesus, (Gal. iv. 6, 7. 1 Cor. xii. 12, 13. Rom. viii. 9, 10.) who carrieth us as our head unto the highest degree of happiness in the kingdom of heaven, where we shall lead, not a natural life, as Adam did in Paradise, with meat, drink, and sleep, but a spiritual life in an unspeakable manner and glory, tercwwiwi There remaineth yet the second part of Christ's priesthood, of Christ, namely, his intercession, which is that work whereby he alone doth continually appear before his Father in heaven, to make request for his elect in his own worthiness ; making the faithful and all their prayers acceptable unto him by applying the merits of his own perfect satisfaction unto them, and taking away all the pollution that cleaveth to their good works, by the merits of his passion, (Rom. viii. 34. Heb. ix. 24; xii. 24. I John ii. I, 2. 1 Peter ii. 5. Exod. xxviii. 36 — 38.) His intercession consisteth in five things ; 1 . In making continual request in our name unto God the Father, by virtue of his own merits. 2. In freeing us from the accusations of our adversaries. 3. In teaching us by his Spirit, to pray, and send up supplications for ourselves and others. 4. In presenting our prayers unto God, and making them acceptable in his sight. 5. In covering our sins from the sight of God by applying unto us the virtue of his mediation. The fruit, then, of his intercession is, that, 1. It doth reconcile us to the Father, for those sins which we do daily commit. 2. Being reconciled in him, we may pray to God with boldness, and call him Father. 3. Through the intercession of our Saviour Christ, our good works are of accoimt before God. And, being sanctified by him, and our persons received into favour, (Eph. i. 6.) we have freedom and boldness to draw near and offer ourselves, souls, and bodies, and all that we have as a reasonable sacrifice to God the Father. And so we are admitted as a spiritual priesthood (1 Peter ii. 5.) to ofier up the sacrifices of our obedience, prayers and thanksgiving; which howsoever imperfect in themselves, (Isa. Ixiv. 6.) and deserving rather punishment than reward, (Psalm cxliii. 2. Titus iii. 5.) are yet, with our persons, made acceptable unto God, and have promise of reward, (Matt. x. 41, 42.) by the only merit and intercession of the same our high priest.

CHAPTER XV.

OP THE PROPHETICAL AND KINGLY OFFICE OF CHRIST. So much of our Saviour's priestly office^ which is exercised in Ofthenrothings concerning God: he doth exercise his office in things ofl^of concerning man, by commimicating xmto man that grace and C^™* redemption which he hath purchased from his Father. (Rom. v. 15, 17, 19. John v. 21 : xvii. 2, 6. Lukeiv. 18, 19.) And herein he doth exercise both his prophetical and kingly office, (Acts ill. 22, 23. Psahn ii. 6 — 8.) the former being the office of instructing his church, by revealing unto it the way and means of salvation, and declaring the whole will of his Father unto us. In which respect he was, he is, and ever shall be our prophet, doctor, or apostle. (Isa. Ixi. 1—4. Psalm ii. 6, 7. Luke iv. 18. Matt. xvii. 5. xxiii. 8—10. Heb. iii. 1, 2.) He must needs be a prophet, 1. To reveal and deliver unto' his people so much of the will of God as is needful for their salvation. 2. To open and expound the same, being delivered. 3. To make them understand and believe the same. 4. To purge his church from errors. 5. To place ministers in his church to teach his people. And whereas we say that he is the only teacher of his church, we mean, 1. That he only knowing the Father as his Son, hath the prerogative to reveal him of himself, and others by him to us. For no man knoweth the Father hut the Son, and he to whom the Son will reveal him. (Matt. xi. 27.) And 2. that he only is able to cause our hearts to believe and understand the matter he doth teach and reveal. The prophets and apostles then, were his disdples and servants, and spake by his Spirit. (1 Pet. i. 10, 11 ; iiL 19. Neh. ix. 30. Eph. ii. 17.) And there is this difference between the teaching of Christ, and of the prophets and ministers sent fitim him, namely, that, 1. Christ taught with another Authority than did ever any other minister before, or after him. (Matt. V. 22. &c. vii. 28, 29. Mark i. 22.) 2. By virtue of his prophetical office, he did not only bring an outward sound unto

216 OP THE PROPHETICAL OFFICE OF CHRIST. the ear, but wrought (as he did before his coining, and as he doth now by the ministry of his word) an alteration of the mind so far as to the clearing of the understanding. He doth perform his prophetical office two ways, outwardly, and inwardly ; the latter by the teaching and operation of his holy Spirit, (John vi. 45. Acts xvi. 14.) and the former by opening the whole will of his Father, and confirming the same with so many signs and wonders. And this he did both in his own person when he was upon the earth, (Heb. i\, 3.) as a minister of the circumcision^ (Rom. XV. 8.) but with the authority of the law-giver, (Matt, vii, 29.) and by his servants the ministers, (Matt. x. 40. Luke x. 16.) from the beginning of the world to the end thereof. Before his incarnation, by the prophets, priests, and Scribes of the Old Testament, (Heb. i. 1. 1 Pet. i. 11, 12; iii. 18, 19. 2 Pet i. 19 — 21. Hos. iv. 6. Matt. ii. 5; vi. 17; xxiii. 37.) and since to the world's end by his apostles and ministers called and fitted by him for that purpose. (2 Cor. iv. 6 ; v. 19, 20. £ph. iv. 8 — 13.) And it doth appear tliat he hath opened the whole will of his Father unto us, both by his own testimony, (John xv. 15.) I call you no more servants, because the servant knoweth not what his master doth, but I call you friends, because all which I have heard of my Father, I have made knoufn unto you ; and by the apostle's comparison, (Heb. iii. 3.) preferring him before Moses, though faithful in God's house; namely, 1. As the builder to the house, or one stone of the house. 2. Moses was only a servant in the house, our Saviour Master over the house. 3. Moses was a witness only, and writer of things to be revealed, but our Saviour was the end and finisher of those things. Whence we learn, 1. That it is a foul error in them that think that our Saviour Christ (so faithful) hath not delivered all tilings pertaining to the necessary instruction and government of the Church ; but left them to the traditions and inventions of men. 2. That since our Saviour was so faithful in his office, that he hath concealed nothing that was committed to him to be declared ; the ministers of the word should not suppress in silence, for fear or flattery, the things that are necessarily to be delivered, and that are in their times to be revealed. 3. That we should rest abundantly contented with what Christ hath taught, rejecting whatsoever else the boldness of men would put upon us.

OP THE PROPHETICAL OFFICE OF CHRIST. 817 He did not first begin to be the prophet, doctor, or apostle of his Church when he came into the world, but when he opened first his Father's will unto us by the ministry of his servants the prophets. (1 Pet. i. 10, 11 ; iii. 19. Heb. iii. 7.) And his prophetical office is in substance one and the same now in the time of the Gospel, that it was before and under the law; but it difiereth in the manner and measure of revelation. For the same doctrine was revealed by the ministry of the prophets before the law, by word alone; after by word written; and in the time of the Gospel more plainly and fully by the apostles and evangelists. And we have to gather hence, 1. In what estimation we ought to have the books of the Old Testament, since the same Spirit spake tlien that speaketh now, and the same Christ. 2. We must carry ourselves in the hearing of the word of God, so as not to harden our hearts, (Heb. iii. 8, 15.) forasmuch as the careless and fruitless hearing thereof, hardetieth men to farther judgment. For it is a two-edged sword, to strike to life, or to strike to death; it is either the savour of life to life, or the savour of death to death. (2 Cor. ii. 16.) And.the apostle doth press this, (Heb. iii. 8, 10, &c.) 1. By aggravating the refusal of this ofiice of our Saviour against the Israelites; by the time, forty years; by the place, the wilderness; and by the multitude of his benefits. Then he maketh an application thereof, in verses 12, 13, consisting of two parts, namely, 1. A removing from evil. 2. A moving to good. By the prophetical ofiice of our Saviour, we have this comfort, in that 1. Hereby we are sure that he will lead us into all truth revealed in his word, needful for God's glory, and our salvation. 2. We are in some sort partakers of the ofiice of his prophecy, by the knowledge of his will: for he maketh all his to prophecy in their measure, enabling them to teach themselves and their brethren, by comforting, counselling, and ex horting one another privately to good things, and withdrawing one another from evil, as occasion serveth. (Acts ii. 17, 18.) We now come to the kingly office of our Saviour Christ, which of the is the exercise of that power given him by God over all, (Ps. ex. ^^^^^ 1. Ezek. xxxiv. 24.) and the possession of all, (Matt, xxviii. 18. Ps. ii. 8, &c.) for the spiritual government and salvation of his elect, (Is. ix. 7. Luke i. 32, 33.) and for the destruction

218 OF THE KINGLY OFFICE OF CHRIST* of his and thair eaemies. (Ps. xlv. 5.) And Chriat must be a king, for these reasons, 1. That he might gather together all his subjects into one body of the Church out of the world* 2. That he might bountifully bestow upon them, and convey unto them all the aforesaid means of salvation ; guiding them imto everlasting life by his word and Spirit. 3. That he might ap point laws and statutes, which should direct his people, and bind their consciences to the obedience of the same. 4. That he might rule and govern them, and keep them in obedience to his laws* 5. That he might appoint officers, and a settled government in his Church, whereby it might be ordered* 6* That he might defend them from the violence and outrage of all their enemies, both corporal and spiritual. 7* That he might bestow many notable privileges and rewards upon them. 8. That he might execute his judgments upon the enemies of his subjects* And he doth shew himself to be a king by all that power which he did manifest as well in vanquishing death and hell, as in gathering the people unto himself which he had formerly ransomed, and in ruling them being gathered ; as also in defending of them, and applying of those blessings unto them, which he hath purchased for them* And he did manifest that power, 1. In that being dead and buried, he rose from the grave, quickened his dead body, ascended into heaven, and now sitteth at the right hand of his Father, with full power and glory in heaven. (Eph* iv. 8.) 2. In governing of his Church in diis world, (1 Cor* 3cv* 25 — 28.) continually inspiring and directing his servants by the divine power of his Holy Spirit, according to his holy word* (Is. ix. 7; xxx. 21.) 3. By his last judgment in the world to come. (Matt. xxv. 31 — 33*) Again, Christ Jesus is also called our Lord, because he is the Lord of glory and life that hath bought us, our head that must govern us, and our sovereign that subdues all our enemies unto us. (Acts iii. 15. 1 Cor. ii. 8. 1 Pet. i. 19. Eph. i. 22. Josh. v. 14, 15. Heb. ii. 10, 14, 15.) And he hath bought us not with gold or silver, but with his precious blood he hath purchased us to be a peculiar people to himself. (1 Pet* i* 18.) Whence we have this comfort, that seeing he hath paid such a price fiff us, he will not suffer us to perish. We learn also, seeing Christ is our head to reign over us, to obey his commandments, and

OP THE KINGLY OFFICE OP OHRISt. 219 bear his rebukes and chastisenients. (Luke vi. 46. John xiv. 15- Col. iii. 88, 24.) The doctrine of Christ's kingdom is specially laid down in Isaiah ix. 6, 7. For unto us a child it botfly unto ns a Son is given; and the got^emment shall be upon his shoulder, and his name shall be called Wonderfiil, Counsellor^ the mighty God, the everlasting Father, the Prince of Peace. Of the increase of his government and peace there shall be no end, and he shall sit upon the throne of David, and upon his kingdom, to order it, and to establish it, withjudgment, and with justice, from henceforth even for ever. The zeal of the Lord of hosts will perform this. We are here taught concerning Christ's kingdom, the benefit that we receive by it, and the cause of it. The former is set forth by declaration, first, of his penson, that he is a child bom; namely, God made man, whereof hath been spoken; secondly, of his properties, with the effects of the same. And they are first generally set forth by comparison of the dissimilarity between his kingdom and the government of worldly potentates; namely, that whereas other kings execute matters by their lieutenants and deputies armed with their authority; in our Saviour's kingdom although there be used instroments, yet do they accomplish his will and purpose, not only by his authority, but also by his strength and virtue. And hence we note, that the Man of Sin (or the pope of Rome) is not the ministerial head of the Church, which is Christ's kingdom; since he is himself present, yea, and that most notably, by his Spirit; and more to the advantage of his Church, than when he was bodily present. (John xvi. 7.) His properties are set forth more particularly in that. First, he should be called Wonderful; not that it should be his proper name, which was only Jesus: but that he should be as renownedly known to be Wonderful, as men are known by their names. And he is so, partly in his person, as is before said; and partly in his works, namely. First, in the creation of the world; Secondly, in the preservation, and especially in the redemption of it. It is then shewed more particularly wherein he is wonderful, and first that be is wonderiiil in counsel, and the Counsellor. Wherein is to be observed, that, 1. In the government of a kingdom, counsel and wisdom are the chief; as that which is preferred to strength, (Isai. ix. 15. 2 Sam. xx. 16. Eccl. vii. 19 ; ix. 16.

220 OP CHRIST AS THE COUNSELLOR, AND MIGHTY GOD. Prov, XXI. 22 ; xxiv. 6.). voA thc?refore, that we may assure ourselves ; that in the ku^cgn' of Qhrist all things are done wisely, nothing rashly ; in. wjlicji ' respect he is said to have a long garment and a white head. (Rev. i. 13, 19.) 2. A great comfort for the children of God, that our Saviour Christ is our Counsellor, who giv^Ui.all sound advice. 3. That when we are in any perplexity and know -not which way to turn, yet Ve may come to our Saviour Christ, who is given unto us for a counsellor, by our humble supplications and prayers to him. And we may receive advice from him by the doctrine of God drawn out of his holy word, which is therefore termed the man of our counsel^ (Ps. cxix. 24, margin.) The next property is, that he is wonderful in might, and the strong God, having all sound strength ; whereby we are to learn, 1. That as he is wise and doth all things pertaining to the good of his Church, so he is of power to execute all that he adviseth wisely. 2. That as there is in us no advice of ourselves, so there is in us no sound strength to keep us from any evil, but that as he giveth good advice to his, so doth he with his own power perform and effect it. (Phil. li. 13.) And therefore although we be as the vine, of all other trees the weakest, or as the sheep, of all other beasts the simplest ; yet we have for our vine a gardener, and for our shepherd Christ Jesus the mighty God. 3. That we should take heed how we depart from his obedience ; for he will do what he listeth. For if to obey be a good means to help us into the favour of our earthly princes, it will much more help us in the favour of the King of kings. Two other properties follow, which are, as it were, the branches and effects of the former. 1. That he is the Father of eternities. 2. The Prince of peace. By the first is signified that he is the author of eternity, and that where other kingdoms alter, his is everlasting ; (Dan. ii. 44.) whereof we gather first, that the kingdom of our Saviour Christ being perpetual, he dasheth and crusheth in pieces all other mighty monarchies and regiments that shall rise up against him ; and therefore, that his Church and subjects generally, and every particular member, need not to fear any power whatsoever. Secondly, that whatsoever we have by nature or industry, is momentary, like unto the grass that fadeth away ; and whatsoever durable thing we have, we have it from Christ. The second

OF CHRIST AS THE PRINCE OP P^CE. 321 property, arising out of the former, is that he is the Prince of peace / that is, the procurer, cause and ground of peace, that causeth his subjects to continue in peace and quietness. And this peace is spiritual, (Rom. v. 1. Eph. ii. 14 — 17.) 1. When we have peace with God. 2. When we have peace in our consciences. 3. When there is peace between men and men; which ariseth out of both the former. This peace should be established upon the throne of David: that is, in the Church of God; and the cause of all this is the love and zeal of God, breaking through all lets; either inward, from ourselves and our own sins; or outward, from the enmity of the devil and the world. (Isai. ix. 7.) By the kingly office of our Saviour Christ, all the treasures brought in by his priestly and prophetical office, are dealt to us continually. For, from it all the means of applying and making effectual unto us Christ and all his benefits do come; yea, without it all the actions of his other offices are to us void, fruitless, and of none effect. Whereby we are assured, that by his kingly power we shall finally overcome the flesh, the world, the devil, death, and hell. Further, this blessed King will communicate the means of salvation to many, and they are sufficient to save all mankind; but all shall not be saved thereby, because by faith they will not receive them, (Matt. xx. 16. John i. 11. 1 John ii. 2.) The fiuthful are in some sort also made partakers of this honour of his kingdom, for they are made kings to rule and subdue their stirring and rebellious affections, and to tread Satan under their feet. (Rom. vi. 12 ; xvi. 20. Rev. i. 6 ; v. 10.) Having spoken of the two natures, and three offices of our Saviour, we observe now that Christ, God and man, did perform this three-fold office, in a two-fold estate: 1. Of abasement and humiliation. (Phil. ii. 7, 8.) 2. Of advancement and exaltation. (Phil. ii. 9. Col. ii. 15. Eph. i. 20, 21.) In the former he abased himself by his sufferings for sin; whereof we have heard largely in the declaration of his priesthood; in the latter he obtained a most glorious victory, and triumphed over sin, thereby fulfilling his priesthood, and making way to his kingdom. His estate of humiliation was the base condition of of chrit*t a servant, whereto he humbled himself from his conception to ln"ltion. his cross, and so until the time of his resurrection. (Phil. ii. 7, 8.)

SSS OF THE HUMILIATION AND EXALTATION OF CHRIST. And it consisted in his conception, gestation, and birth; and in his life diversely; as in his poverty, hunger, thirst, weariness, and other humiliations even unto death, of which heretofore hath been spoken. And we learn from this, that Christ first suffered many things before he could enter into his glory; (Luke xxiv. 26, 46.) that the way to reign with Christ, is first to suffer with him; and such as bear the cross constantly, shall wear the crown eternally. (Rom. viii. 17, 18. 2 Tim. ii. 12 ; iv. 8. James walS^n!'' ^' ^^'^ ^^ estate of exaltation is his glorious condition, (Phil, ii. 9. Heb. ii. 9.) beginning at the instant of his resurrection, (Acts ii. 24, tSl, 36.) and comprehending his ascension, (£ph. iv. 8. Acts ii. 34. Heb. ix. 24, 25.) sitting at the right hand of God his Father, (Ps. ex. 1, 2, 5, 6. Mark xvi. 9. 1 Pet. iii. 22.) and the second coming in glory to judge the world. (Matt. Of the re- xxY^ 31.) The first degree of this estate is, his glorious resur- Christ rection; for after he had in his manhood suffered for us, he did in the third day rise again by his own power from the dead. (£ph. i. 19. Luke xxiv. 7. 1 Cor. xv. 4.) And it was needful that Christ being dead should rise again, both for his own glory and our good; (Acts ii. 24. 1 Cor. xv. 21, 22.) For his glory, in that being formerly abased as a servant, and crucified as a sinner, he might thus be declared to be the Son of God, and exalted to be a Prince and a Saviour: (Phil. ii. 7. Luke xxiii. 33. Isai. liii. 12. Rom. i. 4. Acts v. 30, 31.) and for our good, in that having paid the price of our redemption by his death, we might have good assurance of our full justification by his life. (1 Pet i. 19. Acts XX. 28. Rom. iv. 25. 1 Cor. xv. 17.) This special comfort ariseth from this, that the Lord of life is risen firom death, in that 1. It assure th me that his righteousness shall be imputed unto me for my perfect justification; that he that had the power of death is destroyed, (Heb. ii. 14.) his works dissolved, (1 John iii. 8.) and that all our misery is swallowed up in Christ's victory. (1 Cor. xv. 54.) 2. It comforteth me, because it doth from day to day raise me up to righteousness and newness of life in this present world. 3. It ministereth unto me a comfortable hope, that I shall rise again in the last day from bodily death. The fruits that we are to shew from the virtue of his resurrection are, that we are to stand up from the dead; to awake to

OP THE RESURRECTION AND ASCENSION OF CHRIST. SS3 righteonsness; to live imto God; and dying in him or for him, to look for life again from him. (Eph. v. 14. 1 Cor. xv. 2S, 34.) Rom.Yi4|ll. Phil. iii. 20. 1 Theas. iv. 14. Col. iii. 4.) Farther, Christ is said to raise himself, to let us know that as he had power to lay down his life, so he had also to take it up again. (Johnx. 18.) Whence we gather, that being Lord both of quick and dead, he can and will both quicken our souls here to the life of grace, and raise our bodies hereafter to the life of glory. (Rom. xiv. 9. John v. 21. Phil. iii. 21.) He arose the third day, because the bonds of death could no longer hold him; this being the time that he had appointed, and the day that best served for his glorious resurrection; (Acts ii. S4. Matt. xx. 17 ; xii* 40.) and he did not rise before the third day, lest rising so presently upon his death, his enemies might take occasion of cavil, that he was not dead. (Matt, xxvii. 63, 64 ; xxviii. 13, 14.) He would not put it off until the fourth day, lest the faith of his disciples should have been weakened, and their hearts too much cast down and discouraged; (Matt, xxviii. 1. Luke xxiv. SI.) whence we gather that as the Lord setteth down the term of our durance, so doth he choose the fittest time of our deliverance. (Rev. ii. 10. Matt. xii. 40. Dan. ii. 35. Hosea vi. 2.) The second degree of his exaltation is his ascension, (Mark ^ Christie XVI. 19. Eph. iv. 8, 9.) For we believe that Christ in his human nature (the Apostles looking on) ascended into heaven. And the assurance we have of Christ's ascension is derived firom the evidence of the word, the testimony of heavenly angels and holy men. (Luke xxiv. 51. Acts i. 9.) He did ascend into heaven, because he had finished his Father's work on earth, (John xvii. 3 — 5.) and that being exalted in our nature, he might consecrate a way, prepare a place, (John xiv. 2, 3.) and appear in the presence of God to make intercession for us. (Heb. ix* S4.) The benefits he did bestow upon his Church at his aicension, were, that he triumphed over his enemies, gave gifts to liis firiends; and taking with him a pledge of our flesh, he tent and left with us the earnest of his Spirit. (Eph. iv. 8. Heb. X. 12, 20. 2 Cor. v. 5. Acts ii. 33.) And this comfo]:^ doth hence arise to God's children, 1. That our head being gone before, we his members shall follow after; Christ having prepared a place for us in heaven, which now we feel by faith, and

U'2if OP CHRIST'S SITTING AT THE RIGHT HAND OF GOD. hereafter shall fully enjoy. (Eph. i. 22, 23. 1 Cor. xv. 40. John xiv. S; xvii. 84.) 2. That having such a friend in heaven, we need not fear any foes on earth, nor fiends in hell. (Heb. vii. 25. Phil. i. 28. Rom. xvi. 20. Acts xx. 24. Rev. ii. 10.) And the fruits we are to shew in out lives from the virtue of his ascension in our hearts, are 1, To have our conversation in heaven whilst we be on earth; placing our hearts where our head is. (Col. iii. 1, 2. PhU. i. 23; iii. 20.) 2. To look for the presence of Christ by faith, not by sight; in spiritual, not in carnal things. (Matt, xxviii* 20. 2 Cor. v. 7* John vi* 63.) Of the third The third degree of his exaltation is, that he sitteth at the Chmt'^ex- right hand of God, the Father Almighty, (Mark xvi. 19. Eph. HSu^ttinir ^' ^^ — ^^'^ ^y w'^^^ ^ meant that Christ in our nature is at the right worthily advanced by the Father to the height of all majesty, dominion, and glory; having authority to rule all things in heaven and in earth, (Eph. iv. 10, Heb. i. 3. Matt, xxviii. 18.) which appeareth in that he is hereby exalted to be the king of saints, (Rev. xv. 3.) the judge of sinners, (Acts xvii, 31.) the prince of our salvation, (Acts v. 31.) and the high priest of our profession, (Heb. viii. 1 .) Whence this comfort ariseth to all true believers, that 1. As our king he will govern us, (Heb. i. 8, 9. Luke i. 33.) and that from him we shall receive all things needful for us under his gracious government 2. As our judge he will avenge us, (Rev. vi. 10 ; xvi. 5, G.) and as our prince defend us, subduing all our enemies by his powerj and treading them under our feet. 3. As our priest he will plead our cause and pray for us, (Heb. vii. 25. Rom. viii. 34.} And he is said in the Creed to sit at the right hand of Gx>d, the Father Almighty, that we may know he enjoyeth both the &- vour and power of God in full measure; the Father having committed all judgment to the Son, (Heb. i. 13. Matt, xxviii. 18. John V. 22.) The duties here required, are, that we honour the Son as we do the Father; cast our crowns at his feet, stoop to his sceptre, live by his laws, and so follow him here, that we may sit with him in his throne hereafter, (John v 23. Rev. iv. 10. Psalm ii. 10. James iv. 12. Rev. iii. 21.) Moreover, Christ doth thus reign for the raising of his friends, and the ruin of his enemies, both by his word and works; (Heb. 1. 8. Rom. X. 15, 16.) but he shall more gloriously ^when he Cometh again to judge the quick and the dead, (2 Thess. i. 10.)

CHAPTER XVI.

OP THE CALLING OF MEN TO PARTAKE OF THE GRACE OF CHRIST BOTH OUTWARD AND INWARD, AND OF THE CATHO- UC CHURCH THUS CALLED OUT OP THE WORLD, WITH THE MEMBERS AND PROPERTIES THEREOF. Haying thus declared that which concemeth the Mediator of the New Testament, we are now to consider in the condition of the rest of mankind which hold by him, these two things: 1 . The participation of the grace of Christ, and the benefits of the gos^ pely and S. The means which God hath ordained for the offering and eflfecting of the same. Now, God doth reveal and apply the covenant of grace, not to the world, but to his church called out of the world, (John xiv. 22 ; xvii. 9. Matt. xi. 25. 1 Cor. iL 8, &c.) that is, not to the reprobate, appointed from everlasting to be vessels of wrath, but to the elect and chosen, upon whom he intended to shew the riches of his mercy, (Rom ix. 22, 2S.) For howsoever the light is come into the world, yet most men rather love darkness than light, (John iii. 19.) and though the proclamation of grace be general, (1 Tim. ii. 4.) yet most men refrise or neglect God*s goodness by reason of the naughtiness of their hearts; neither are any saved but such as God draweth to embrace his mercy, and casteth as it were into a new mould, (John vi. 44.) And most men questionless abide without recovery in the state of sin and death, (1 John v. 19.) because the Lord doth not grant unto them the benefit of redemption, and grace of faith and repentance unto life, but soffereth them to run on in sin deservedly unto condemnation* (ICatt. xiii. 15. Acts xiv. 16 ; xvii. 30.) This he does in a diverse manner; some dying infants, other of riper years: of which last sort some are not called, others called. With respect to those dying infants, being once conceived, they are in the state of death, (Rom. v. 14.) by reason of the sin of Adam im- Q

226 OF THB CHURCH OF CHRIST. THE CATHOUC CHURCH. puted, and of original corruption dea-^ingto their natnrey where* in also dying they perish ; as (for instance) the children of heathen parents; for touching the children of Christians we are taught to account them holy, (1 Cor. vii. 14.) With respect to those of riper years uncalled, being naturally possessed with ignorance and vanity, (Eph. iv. 18, 19.) God giveth them up to their own lusts to commit sin without remorse, with greediness, in a reprobate mind, (Rom* i. 26, 2&) until the measure of stn being fulfilled, they are cut off, (Gren. xv. 16. Ps. box. 87.) To such as are called he vouchsafeth the outward means of salvation, (Heb. iv. 1, 2. 1 Cor. x. 1, 2, &c.) giving fardier to some of them some illumination, (Heb. vi. 4, 5.) and temporary faith, (Acts viii. 13.) some outward holiness and taste of heaven; whom yet he suffereth to fall away, and the means of grace to become a savour of death unto them, {2 Cor. ii. 16.) yea aone of these do fall even to the sin unpardonable, (Heb. vi. &) Of the Having said thus much of those who are not made partaksers Christ of the benefit of redemption, we oome now to the Church cf Christ, which enjoyeth this great benefit, and which ia a company of men and women called out of the world to bcdieve amd live IB Christ ; and endued accordingly with spintual graces for the service of God, (Gal. iii. 26-^28. John i. IS { xviL 14^ 16. Eph. ii. 10. 1 Tim. iiL 15. Titus ii. 14.) or rather the whole number of Grod's elect, which are admitted into fellowship with Qirist Jesus, (Eph. i. 1 ; v. S3. Col. i. 27.) For all these being taken together, are called the church ; that is, God's assembly* or congregation ; which in the scripture is likened to the spouse of Christ, (Cant iv. 9w Eph. v. S3, S5,) and which in the* Cre^ we profess to believe under the title of the holy eatbolie ChuBCcbf The Catho- (Heb. xii. 22, 23. Eph. v. S7) by which we believe that Q<4 ^^ ' hath a certain number of his chosen children which he doth eaU and gather to himself; that Christ hath sueh a flock selected cwt of all nations, ages, and conditions of men, (Eph* v. SSw John X. 16. Gal. iii. 28. Rev. vii. 9.) and that we ourselves axe of that company, and sheep of that fold. And we saj thi^ we believe that there is a catholic church, because that the church of God cannot be always seen with the eyes of num. This chueh is called holy, because she has washed her robes in the blood of the Lamb ; and being sanctified and cleansed with the washuy

OF THK GLITHOLIC CHURCH AKI> CRRB7 -m HBAD. SET csf WMbBT hj Ike nr^Af is presented md aooept^ as holy before 0d. (Rer. vn. 14. Eplu v. 86, 7. CoL L 1, 8.) For tbougk the ehuteh on earth be in itself rinful, yet in Christ the head it is hoTj^ and in the Hfe to come shall be brought to per4> fection of holiness. Hence we learn, thttt if ever we will have the diiir& far our mother, or Grcxl for our father, we must labour to be holy, as he is holy. (Gal. iv. 26. 1 Peter i. 13—17.) By the catholic church is here meant the whole universal company of the elect that ever were, are, or shall be, gathered together in one body, knit together in one fidth, under one head Christ Jesus, (£ph. iv. 4^-6, 12, 13. CoL ii. 19. £ph. i. S&^ SS.) For God in all places, and of all sorts of men, had from the beginning, hath now, and ever will have an holy church, which therefore is called the catholic church, that is, God's whole or universal assembly; because it comprehendeth the whole multitude of all those that have, do, or shall believe unto the world's end. And the whole number of believers and saints by calling make one body, the head whereof is Christ Jesus, (^h. L 10, 22, 23. Col. L 18, 24.) having under him no other ▼icar. And so the Pope is not the head of the chuich; for neither property nor office of the head can agree unto him For the property of the head is to be highest, and therefore The v^o^^ there can be but one, even Christ; and the office of the head is, of the head Kist, to prescribe laws to his church, which should bind men*s chuch. cooacienoes to the obedience of the same; and of such kwgffens there is but one, (James iv. 12.) Secondly, to convey the powers of life and motion unto all the members, by bestowing qpiritual hfe and grace upcm them. For as the natural members take spirit and sense from the head, so the church hath all her wfintaBl life and feeling from Christ, who alone is able to quicken and giro life. Thirdly, to be the Saviour of the body, (Ef^. v. 2S.) But Christ Jesus only is the Saviour of the church, whom by this title of the head of the church, Paul lifteth up above all •ngda, archangels, principaUties, and powers; and therefore if the Pope were the successor of Peter, yet should he not there* fi>re be the head of the church, which agreeth to no simple crea>- tnre, in heaven or under heaven. So much of the head; with respect to the members of this holy catholic church, part are alrcdy in heaven triumphant; Q 2

OF THE CHURCH TRIUMPHANT, AND MIUTANT,

The triumphant church.

The church militant.

part as yet militant here upon earth. By the chorch triumphant we understand the hlessed company of. those that have entered into theix Master's joy, (Heb, xii. 23, Rev. vii. 14, 16.) waiting for the fulfilling of the number of their fellow-members, and their own consummation in perfect bliss, (Rev. vL 9.) And it is called triumphant, because the saints deceased have made an end of their pilgrimage and labours here on earth, and triumph over their enemies, the world, death and damnation. The angels are not of the church triumphant, 1. Because they were nev^r of the church militant ; 2. Because they were not redeemed, nor received benefit by the death of Christ ; and therefore it is said, tibat he took not on him the nature of angels, but the seed of Abraham f (Heb. ii. 16.) Lastly, the special duty which the church triumphant in heaven doth perform, is praise and thanksgiving to God. The church militant is the society of those that being scattered through all the comers of the world, are by one faith in Christ conjoined to him, and fight under his banner against their enemies, the world, the flesh, and the devil ; continuing in the service and warfare of their Lord, and expecting in due time also to be crowned with victory, and triumph in glory with him, (Rev. i. 9 ; xii. 11. 2 Tim. iv. 7, 8.) The true members of the church militant on earth are those alone who as living members of the mystical body, (Eph. i. 22, 23. Col. i. 18.) are by the Spirit and faith secretly and inseparably conjoined unto Christ their head, (Col. iii. 3. Psalm. Ixxxiii. 3.) In which respect the true mihtant church is both invincible (Matt. xvi. 18.) and invisible, (Rom. ii. 29. 1 Pet. iii. 4.) the elect being not to be discerned from the reprobate till the last day. Truly and properly none are of the church, saving only they which truly believe and yield obedience, (1 John iL 19.) all which are also saved. Howbeit God useth outward means with the inward for the gathering of his saints : and calleth them as well to outward profession among themselves, as to inward fdlowship with his Son, (Acts ii. 42. Cant. i. 7.) whereby the church becometh visible. Hence it cometh, that so nutny as partaking the outward means, do join with these in league of visible profession, (Acts viii. 13.) are therefore in human judgment accounted members of the true church, and saints by callr

OP THE VISIBLE CHURCH AND THE MEMBERS THEREOF. J829 ingj'OI Cor. 1. 2.) until the Lord, who only knoweth who are his, do make known the contrary; as we are taught in the parable of the tares, the draw-net, &c. (Matt. xiii. 24, 47.) Thus many lire in the church, as it is visible and outward, which are partakers only outwardly of grace; and such are not fully of the church that have entered in but one step, (Cant. iv. 7. £ph. T. 27. John ii. 19.) for that a man may be fully of the church, it is not sufficient that he profess Christ with his mouth, but it is further required that he believe in him in heart. These do the one, but not the odier: or if they believe in heart, they believe not fully. For they may generally believe indeed that Christ is the Saviour of mankind, but they know not whether themselves have part in him; yea, by their works they disclaim any interest in him. We say then of such that they are partakers of all good of the outward or imperfect church; and therefore their children also are baptized and admitted as members of Christ's church. These are like evil citizens (as indeed the church is God*B city) who are in truth but citizens in profession and name only. For they as yet want the chiefest point, which only maketh a man to deserve the true name of a citizen, which is to use the place aright; and therefore have no part in those rewards that are proposed for good and perfect citizens; though they enjoy what outwardly belongeth to the city. Again, as there is but one Lord, one spirit, one baptism, one faith, (Eph. ir. 4. Cant. vi. 8. Gal. iii. 28.) so we are to acknowledge one church alone. Howsoever (as hath been said,) there is a begun and a perfect church. For the church of God is one in respect of the inward nature of it; having one head, one spirit, and one final state; but outwardly there be as many churches as there be congregations of believers knit together by special bond of order, for the religious expressing of that inward nature, (Rev. i. 11.) Yet, though there be many visible churches, there is but one catholic and universal church; of which not one shall be lost, and out of which not one shall be saved. (Acts ii. 47. Eph. T. 28. John xvii. 12, 20.) And hence we gather that the diurch of Rome is not the Catholic church, because it is particular, not universal; and because out of it many have been wred, and shall be saved, and in it some shall be damned. (Rev. xviii. 4; xix. 20. 2 Thess. ii. 11, 12.)

^T^S'the The spedtarpretd^tlVrii ^einebf aftlfeod's tUlAteii, the trtr^ memben of members of the CathoKc church, are made partakers, (John i. ChuSi^'*^'' 12.) are thus briefly not^d in the creed. 1. The communion of saints. (Heb. xii. 22, 23. Eph. ii. 19.) 2- The forgiveness of sins. (Kom. viii. 33.) 3. The resurrection of the body. (1 Cof. XV. 52. Acts xxiv. 15.) 4. Life everlastitig. (Rom. vi. 23.) There are four also recorded by the apostle Paul in that golden sentence, (1 Cor. i. 30.) Ye are of him in Christ Jenif, who of Ood is made unto us wisdom and righteousness, and sanctification and redemption. Here wisdom is set down by the apostle as necessary to our salvation, because it was necessary, that having absolutely lost all godly and saving wisdom wherein we were first created, it should be again repaired ere we could be partakers of life eternal; for although we have wisdom naturally ingrafted in us to provide for this present life, and sufficient to bring us to condemnation in the life to come; yet we have not one grain of saving wisdom able to save us, or to make us step one foot forward unto eternal life. This wisdom is to be found in the word of God; and we come to it by Christ; for God dwelleth in light which no man hath approached unto, (1 Tim. vi. 16.) only the Son, which was in the bosom of his Father, he hath revealed him. (John i. 18.) By righteousness the apostle meaneth our whole justification; which consisteth in the remission of our sins, and the imputation of Christ's righteousness. And we prove this righteousness here to be meant of the righteousness that is in Christ, because he speaketh afterwards of sanctification, which is the righteousness within What sane- US, and is freedom from the tyranny of sin into the liberty tification \b. q{ nghteousness; begun here, and increased daily, imtil it be fiilly perfected in the life to come. (Rom. vi. 14. Psalm What re- xix. 14.) Lastly, redemption is the happy estate that the demptioni.. children of God shall have in the last day. The ground of all these spiritual blessings, and the whole work of our salvation must be ascribed to the grace of God alone; by which is principally meant, 1. That free favour which God doth bear towards us, and 2. Those gifts and helps that are in us, arising from that fountain. Not that man is idle in this work of grace, for he also worketh with God's grace; but first he receiveth from God not only the power to work, but also the will and the

GOD THE AUTHOR OF GRACE IN THE HEART. 231 deed itself. (Phil. ii. 13.) Nor is this work of God only an offering of good things unto us, for he doth not only offer grace unto uSy but causeth us effectually to receive it; and therefore he is said not only to draw us, (Cant. i. 4. John vi. 44.) but also to create a new heart in us, whereby we follow him. (Ps. li. 10.)

CHAPTER XVII. .

OP THE MUTUAL DONATION WHEREBY THE FATHER GIVETH CHRIST TO US, AND US UNTO CHRIST; AND THE MYSTICAL UNION WHEREBY WE ARE KNIT TOGETHER BY THE BAND OP god's QUICKENING SPIRIT; WITH THE COMMUNION OF SAINTS ARISING FROM HENCE, WHEREBY GOD FOR HIS SON's SAKE IS PLEASED OP ENEMIES TO MAKE US FRIENDS. Ofonrunion The profit that every one of God's elect hath in Christ the nion with ' Mediator, by the application of the covenant of grace, is union Chriit j^jj^ communion both with Christ himself and with his whole Church; whence ariseth the communion of saints, whereby nothing else is understood, but that heavenly fellowship which all the faithful have with Christ their head, and with the members of his body, all true Christians; the whole Church thus communicating with Christ, and every member one with ano* ther, (Heb. iii. 14; xii. 22, 23. Eph. ii. 19, 20; iv. 12. 1 John i. 3.) the author of this fellowship being the Spirit, who knits the body to the head by faith, and the members one luito another by love. (1 Cor. vi. 17; xii. 11, 27. Col. iii. 14.) Whence we have this comfort, 1. That we are justified by that faith whereby Adam and Abraham were justified, which is tied to no time or place, and excludeth no person. 2. That we are made partakers of Christ and all his merits by faith, and of all the blessings of the Church by love. The special comforts of this communion with Christ, are that we are sure to have all graces and all good things from him; and that both our persons are beloved, and our services accepted in him and for him. Communion (J^hn i. 16, 17. 1 Cor. i. 30. Eph. ii. 4, 5, 13. 1 Pet, ii. 5.) of ninto. And these especial comforts do arise out of our communion with Christians, that we have a portion in their prayers, (Acts xii. 5.) a share in their comforts, (Rom. xii. 13.) a room in their hearts,

OP THE UNION AND COMMUNION OP THE SAINTS WITH CHRIST. 233 (2 Thess. i. 3.) mutually bearing infirmitiesy (Gal. vi. 1, 2.) furthering duties, (Heb. x. 24.) and relieving necessities. (Rom. xii. 13.) And this communion of saints doth require of us to renounce all fellowship with sin and sinners, (2 Cor. vi. 17.) to edify one another in faith and love, (Jude 20.) to delight in the society of the saints, (Ps. xvi. 3.) and to keep the unity of the Spirit in the bond of peace. (Eph. iv. 8.) All believers are called saints, because they are partakers of Christ's holiness, daily growing and increasing in the same; and to let us know that none shall ever be saints in heaven, but such as are first saints on earth. (Heb. xii. 10. 2 Cor. vii. 1. 2 Thess. i. 10.) But forasmuch as the point of our union and communion with Christ is of great importance, and the very foundation of all our comfort, it is more largely to be atood upon; wherefore we will first shew how the elect are united to Christ's person. They are incorporated and made members of the mystical body^ whereof Christ is head, (Eph. v. 30.) which the Scripture figurethy as by other resemblances, so especially under the similitude of marriage. (Eph. v. 2, and in the whole book of the Canticles.) We are to conceive therein as in outward mar* riage^ first, the consent of parents and parties; secondly, the manner of conjunction. By consent of parents we mean only God's donadon, who being the alone parent of both parties, as in the marriage of the first Adam, (Gen. ii 22.) giveth first, Christ to us as a Saviour, (John iii. 16 ; xvii. 6.) secondly, us to CSurist, as a people to be saved by him. (Heb. ii. 13.) The cmisent of parties is, that first, Christ consenteth to take us for his own spouse; which he witnesseth especially by taking our flesh upon him, (Heb. ii. 14;) that he might be our Emmanuel, Gt>d with us. (Matt. i. 28.) Secondly, we being drawn of God, (John vi* 44.) and prepared by the firiends of the faridq^room, (2 Cor. xi. 2.) do consent to take Christ as our Lord and husband, (Cant. vii. 10.) as we profess by taking his name, (Isai. xliv. 5.) and yoke upon us, (Matt. xi. 29.) The jHmner of this our conjunction is mystical; that is to say, real ia respect of the things conjcnned; our very nature, body and tool being coupled to the body and soul of Christ, so that we are memb^s of his body, of his flesh, of his bones, (Efh* t. 80l) and thereby also to the divine nature; (2 Pet. i. 4.) yet

SSi OF THB HOI/T B08T Ajm THB BLfiSBIlfC^ mPASTK) BY HIM* not^orporali but^prntoal, in regard of tha means whereby this conjunctioii is wrought, which are, on Christ's part, his holy Spirit, (1 John iv. 13. Bom* viii. 9.) given by him to every merabar of his body, in the very moment of r^eneration, (GaL iv. 6. 1 John iii. S4 ; iv. 13.) as the soul of ^iritual life, and fountain of supernatural grace, (GaL v. 25. 1 Cor. xv 45.) in which respect he that is joined to the Lord, is said to be one Spirit. (1 Cot. vi. 17.) Hie Spirit of Christ is the Holy Ghost, truly residing, (1 Cor. iiL 16.) and powerAiUy working in all those that are Christ's, (Rom. V, 5.) derived unto them from him, (Rom. viii. 2.) and knitting them inseparably unto him. (1 Cor. xii. 13. Eph. ii. 18. iv. 4.) And the Holy Ghost is considered three ways — ^first, as the author of all ezcellenoe, even in common gifts of nature and reason; as strength and courage, (Judges xiv. 6.) arts and sciences, (£xod. xxxi. 33.) poUcy and government, (1 Sam. . 6, &c.) in which sense he is given to many which never heard of Christ. Secondly, as the author of spiritual gifts, (1 Cor. xii. 1, 4.) so called, because being sanctified, they are means of edification; as|the power of working miracles, healing, languages, &c. yea a taste of the heavenly gift, and of the good word of God, and of the powers of the world to come, (Heb. vi. 4, 5.) in which sense he is given to sundry reprobates; that are called, as hath been shewed. Thirdly, as the author of the perpetual, effectual, and vital influence of saving grace firom Christ the head, to every true member of his body, (John vi. 51, 57, 63.) in which sense the world cannot receive or know him, (John xiv. 17.) but he is bestowed on the elect only, (1 Pet. i. 2.) and those truly regenerated and converted to the Lord. On our part the means of this conjunction is only faith; which yet is not of ourselves, but the gift of God; (Eph. ii. 8.) and of all other, the first and more general effect and instrument of the Spirit of Christ, (2 Cor. iv. IS. Gal. v. 5.) disposing and enabling us so to embrace and cleave unto him, (Eph. iii. 16, 17.) as first, to receive fiK>m God by him, whatsoever benefits and graces, (Rom. T. 2.) and secondly, to return to God in him all holy and thankful obedience. (Cor. ii. 7. Gal. v. 6.) And faith is absolutely required in every one that is united imto Christ; that is, in all those that are of discretion and capacity. But in those that are not capable

OP THE COMMiyNTOJT OP THB SAINTS WTTH GHftlST. 9SS of knowledge, (withotit which there can he no faith) as some naturally fools and infants, which are within fhe covenant, we are not to proceed farther than God's election, and the secret operation of his Spirit. (Acts ii. 39. 1 Cor. vii. 14; xii. 18.) Our communion with Christ is our participation with him in the benefits flowing from his several offices; whereby as he m made to ns of Ood, toisdom, righteousness, sanctifieation, and redemption, (1 Cor. i. 30.) so we also by him after a sort become prophets, (Acts ii. 17, 18.) priests, and kings, (1 Pet* ii. 9 Rev. V. 10.) as in the unfolding of the several functions of our Saviour Christ hath been more frdly declared. For being made one with him, we are thereby possessed of all things that are his, (Rev. ii, S8 Col. ii. 10.) as the wife of the wealth of her husband, the branch of the sap of the root, (John xv. 6.) and the members of sense and motion from the head; (Eph. iv. 15, 16.) in whieh regard the whole church is also called Christ, (1 Cor. xii. 12. Gtil. iii. 16.) and the several members Christians. (Actsxi. 96.)

CHAPTER XVIIL OP JUSTIFICATION, AND THEREIN OP JUSTIFYING FAITH AND FORGIVENESS OF SINS. The main benefits which Christians receive by their communion with Christ are justification and glorification, (Rom. viii. 80.) by the one whereof we have our persons accepted, and new relations between God and us established ; by the other, our nature reformed, and new obedience wrought in us. Whereof the latter is but begun in this life, and is called sanctifioatUm ; and perfected in the life to come ; which most usually hath the term of fflorificaHofij of which in its proper place. Of juitificar Justification is the sentence of God, whereby he of his grace, fint;* what for the righteousness of his own Son, by him imputed unto tts, |nt cation ^^^ through faith apprehended by us, doth free us from sin and death, and account us righteous unto life. (Rom. viii. S0---94. 1 Cor. i. 30. Phil. iii. 9.) For hereby we both have a ddiverance fit)m the guilt and punishment of all our sins ; and beiag accounted righteous in the sight of God by the righteousness of our Saviour Christ imputed unto us, are restored to a better righteousness than ever we had in Adam. And we call justification a sentence, that thereby we may be informed, that the word to justify doth not in this place signify to make just by infusing a perfect righteousness into our nature ; (that eomes under the head of sanctification begun here in this life, which being finished is glorification in heaven ;) but here the wcurd s^- nifieth to pronounce just ; to quit and discharge itomL guilt and punishment'; and so it is a judicial sentence opposed to condemnation. (Rom. viii. 34, 35.) Who shall lay any thing (saith Paul) to the charge of GoUs electa It is God that justi/hth, who is he that condemneth ? Now as to condemn, is not the putting any evil into the nature of the party condemned, but the pronouncii^ of his person guilty, and the binding him over unto punishment; so justifying is the judge's pronouncing the law to be satisfied,

OP THE MATTER OP JUSTIPICATION. 237 and the man discharged and acquitted from guilt and judgment. Thus God imputing the righteousness of Christ to a sinner, doth not account his sins unto him; but interests him in a state of as full and perfect freedom and acceptance, as if he had never sinned, or had himself fully satisfied. For though there is a power purging the corruption of sin, which foUoweth upon justification, yet it is carefully to be distinguished from it, as we shall further shew hereafter. Now the matter of justification, or tha,t righteousness whereby a sinner stands justified in God*s sight, is not any righteousness inherent in his own person and performed by him, but a perfect righteousness inherent in Christ and performed /or him. By which we mean, not the essential righteousness of his divine nature, but, first, the absolute integrity of our human nature, which in him our head was without guile; (Heb. viL 6.) and secondly, the perfect obedience which in that human nature of ours he performed unto the whole law of God; both by doing whatsoever was required of us, (Matt. iii. 15.) and by suffering whatsoever was deserved by our sins, (1 Pet. ii. S4.) for he was made sin and a curse for us, that we might be made the righ* ttousness of God in him. (2 Cor. v. 21.) And the cause of our justification, and that which makes the righteousness so really wxn that it doth justify us, is, the gracious imputation of God the Father, accounting his Son's righteousness unto the sinner; and by that accounting, making it his to all efiSscts, as if he himself had performed it. And if it be asked, how can Christ's righteousness be accounted ours? is it not as absurd to say that we are justified by Christ's righteousness, as that a man should be wise with the wisdom of another, or live and be in health by the life and health of another? We reply, no, doubtless; because tkia righteousness is in Christ, not as in a perscm severed from OS, but as in the head of our common nature, the second Adam; fieocn whom therefore it is communicated unto all, who being Boited as members unto him, do lay claim thereunto, and apply it unto themselves. (Rom. v. 19 ; x. 4.) For if the sin of Adam, heing a man, was of force to condemn us all, because we were in Us loins, he being the head of our common nature; why then should it seem strange that the righteousness of our Saviour Christ, both God and man, should be available to justify those

238 OF THB niFCTTATION OP CflBIBT'S^ BKHTHOUBNESSL thftt areintereatadin him? Egpedally comndftring AatwehaYB a more strict conjunction in the Spirit with him, than ever we had in nature with Adam. And though it be not fit to measure heavenlj things by the rule of reason, yet it is not unreasonable that a man owing a thousand pounds, and not being able of himself to discharge it, his creditor may be satisfied by one of his firiends. And yet^ though Christ hath paid our debt, we are freely justified by grace; for it is of grace that Christ is given unto usy and also that his righteousness apprehended by bath is accounted ours* It is true that the justification of a sinner, considering the case as it is between the Father and Christy no man dare call it free, (no, the price of our redemptiosi was thia deepest purchase that the world ever heard of;) but whatever it cost Christ, it costs us nothing : and so to us it is freely of gnee from Christ. Yea, and to us, it is freefy grace from God the Father too ; not because he acquits us without a full satiafiKtioD of his justice, or accepts that for perfect righteousness wUdi is not perfect righteousness ; but because he receives full satiafiu^ tion from the hands of a surety, and that surety beings his own Son ; whereas he might have challenged the uttermost fordiing at our hands, which were the principals, and then there had been no possibility for us to have been delivered. Uiei arising From this doctrine of justification by Christ's righteonsaesi doctrLeof ^^^ learu, I. To condemn the proud opinion of papists, who jnttificatioii. geek justification by their own works and ri^teousness inhereat in themselves ; whereas, though being accepted, we most in thankfulness do all we can for Qod; yet when all is done, we must acknowledge ourselves unprofitable servants ; and flie tmij matter of our joy and triumph both in life and death, BRist be the imputation of Christ's righteousness. Not our peraoos, nor the best acticms of the holiest men dare appear in Ood*s pie* sence, but in his name and merit (who consecrates all) the Loand Jesus. II. We may here take notice, that there is no comfort to a Christian soul like that which floweth finnn this weU of salvation, this sweet doctrine of justification. 1. Hiere we have assurance of the sufficiency of our redemption. That scml must be thoroughly acquitted that is interested in such a righteousneos; that debt must be fully discharged that hath sudi a priee paid down for it ; our sins though never so great, cannot weigh dkvwi

OF FAITH, ikSID THB YAftlOUS ACCBPTATIOMB THEREOF. SS9 his Hgliteoiisiiess nd meriti (Rom. viii. S8.) and Ood having accepted his Son's righteonsneM for ub, will not hold ub anj longer trespassers, but he disables his own justice from making any further demand. S. Hence there is nothii^ comes upon the saints from Gx)d*8 revenging justicei but all our corrections are medicinal, from God's fatherly love; to purge that sin out of our nature, which he hath already pardoned to our persons. 8. Lastly, this doctrine may be great comfort to weak Christians in the midst of their troublesome imperfections, and sense of their weak measures of sanctification; to consider that the righteousness that is inherent in themselves, is not the matter of their justification, or that which must appear before God's presence to be pleaded. The righteousness of Christ is complete and perfect; that is our main joy and crown of rejoicing, to be foiund in Christ, not having our own righteousness, but that wfaidiis in him, and made ours by God's gracious account. And this great benefit of justification is applied unto us, and appr^ Of fiiith. bended 1^ us on our part by faith alone; and that not ccmsidered as a virtue inherent in us, working by love; but only as an instrumuit or hand of the soul stretched forth to lay hokd on tke Lord our righteousness. (Rom. v. 1 ; x. 10. Jer. zxiii 6.) So that liGuth justifieth only relatively, in respect of the object wUdi it £wteneth on, to wit, the righteousness of C!hrist, by wfaidi we are justified; faith being only the instrument to convey so great a benefit unto the soul, as the hand of the beggar receives the alms. But forasmuch as it standeth us much in hand to know what xhe Taribm this fiuth is, whereby we have profit by Christ's redemption, we *f^[f^ will ^feclare how many ways the word Faith is taken in the Scriptures. Wherein sometimes it is taken for true and faithful dealing between man and man, both in word and deed, called fidelity or fiuthiiilness; (as Matt, xxiii. 23. Acts ii. 10. 1 Tim. V. 12. 1 Pet. V. IS.) but of that fiuth we are not here to speak. Sonetinies it is taken for the fidth (or fidelity) of God towards man; but that also is beside our purpose. For here we are to treat of man's fiuth towards God, and that word fsdth is also taken two ways; — 1, For the object to be apprehended^or things to be believed, even the whole doctrine of faith, or points of religion to be beKeved^ (as Acts vL 7 ; xiii. 8. Rom. L 5 ; iiL 31 ; xiL

ons

840 ' OF THE DIVERS ItlNDB OF PA1TH. S, 6; xvJ. 6. Gal. Hi. 8, 5, 88/ 1 Tim. i. 8; iv. 1. Jude 8.) 8. For the action apprehending or believing the same^ viz. that work of God in man whereby he giveth assent or credence to God in his word ; yea, and applieth that which any way concemeth him in particular, how otherwise general soever it be, (as Rom. x. 17, &c.) And this fiuth is set out by two names, (Heb. xi. 1.) The substance of things hoped for, and the evidenee of things not seen ; by the first meaning, that whereas God in his word hath made promise of things which are not presently enjoyed, but only hoped for ; they being not in esse, but in posse ; yet faith doth after a sort give them a present subsisting or being, as if they were in esse. By the second meaning, that whereas many of the promises are of things so far out of the reach of man, that they are both invisible to the eye, and unreasonable or impossible to the sense or understanding of man ; yet faith is the very evidence of them, and that which doth so demonstrate them unto us, that by it (as through a prospective glass) we as clearly discern them, as if they were even at band. Further, although there be but one saving faith, (Eph. t. 4.) The diren yet of faith there are two sorts. 1. Such as is common to all, &ith. which all men have, or may have. 8. That which no man hath, or can have, but the elect ; it being proper to them. (8 Thess iii. 8. Rom. xi. 38. Titus i. 1. 8 Cor. xiii. 5.) Of the common faith, there are two sorts, ordinary and extraordinary. And of the ordinary, two also ; that which we call historical, and th^t we Hiitorical ^all temporary faith. An historical faith is a knowledge and ^^' persuasion of the truth of God's word concerning the letter and story of it : as that there is one only God, and in the God a Trinity in unity ; that Jesus Christ is the Saviour of the vrorld, Temponry &^ A temporary faith is a joyful entertaining of the promises ^^' of the gospel with some seeming confidence ; which yet is but vanishing, uncertain, and not rooted ; lasteth but for a time, and Miimciiloui *^®^ comes to nothing. (Matt. xiii. 80, 81. Luke xviii. 8, I4f.) ^^* That common faith which we call extraordinary, is the faiA of miracles ; which is the cleaving to some special and sii^palar promise ; either for the doing of some extraordinary effect, or for the receiving of some outward good, after an exta*aordixiarf manner. (1 Cor. xiii. 8. Matt. xxi. 8; vii. 88. Mark. iit. S. Acts xiv. 9. Luke xvii, 19. By this kind of faith, Judas might

OP JUSTIPYIKO FAITH, AND THE NATURE THEREOF. 844 ivork miraoles as'well b the other disciples; and by this faith, many might be healed by our Saviour in. their bodies, who were not healed ia their souls. The txue saving faith, which none ^J^^^^ have but the elect, it being proper to them, is such a firm assent of, the mind to the truth of the word, ^ flows into.the heart, and causeth the soul to embrace it as good, and to build its eternal happiness on it. And the general object of true saving fidtb, is the whole truth of God revealed; but the special object of £uth as it justifieth, is the promise of remission of sins by the Ixnrd Jesus. For as the Israelites, by the same eyes by the which they looked upon the brasen serpent, saw other things; but they were not healed by looking upon any thing else, but only the brasen serpent; so, though by the same faith whereby I cleave to Christ for remission of sins, I believe every truth revealed; yet I am not justified by believing any truth but the pnnftise of grace in the gospel. Or more fully, justifying faith may be considered two ways, either as God works it in man's heart, or else as man's heart works by it towards God again; for first, God enables man to believe, and then he believes by Qod*a enabling. In the first respect, faith is said to be God's gift, (£{^. ii. 8. Phil. i. 29,) and it is the greatness of God's power that raiseth nuui's heart unto it. (Eph. i. 19.) In the second respect man is said to believe, (Rom. x. 10.) and to come to Christ. But he believes by God's enabling him to believe, and he comes by God's causing him to come. (John vi. 44.) No man can come unto me except the Father draw him, saith our Saviour* And when God gives man faith, first he enlighteneth the understanding to see the truth and preciousness of the rich offers of grace in the Lord Jesus, (1 Cor. ii. 11 — 14. John i. 5; xiL 40; vi. 45. Matt. xvi. 17. Acts xxvi. 18.) secondly, he enables the will to embrace them, and inclines all the desires of the soul after them, to rest and build eternal comfort on them. The things of God, as they are foolishness to man's natural judgment, so they are enmity to his natural will: and therefore when God gives feuth, he gives a new light to the understanding, and new motions and inclinations to the heart. As the covenant of grace is, I will gvoe them a new heart, (Ezek. xxxvi. 26,) it must be a mighty power to turn the heart of man upside dovm, and cauae him to pitch all the desires of the soul upon a super- R

OF JUSTIFYING FAITH, AND THE NATURE THEREOF.

natural object. We gather from hence, first, the monstrous The Popish wickedness of Uie popish doctors, who persuade the multitude taith to rest in a blind fSuth, which they call implicit and folded up; *^° " telling them that it is enough for them to believe as the church beUeves, though they know not what the church believes, nor who the church is; whereas the Scripture teaches us that faith comes by hearing, that is, by hearing the blessed promises of grace offered to the people, (Rom. x. 14, 17.) Faith doth not consist in darkness and ignorance, but knowledge is of the ingredients of it, (John xii. 39.) and therefore sometimes put for It. (John xvii. 3. Isa. liii. 11.) Where God doth work £uth, there he gives a saving light to the understanding, though in divers measures and degrees. As there are weak measures of faith, so there are weak measures of knowledge and apprehension in saving mysteries: but no man can build upon God*s gracious word and promise for the truth and reality of what he speaks^ without he know what he speaks. Secondly, we may here learn that faith doth not consist only in the understanding, or only in the will, but in the whole soul; the whole intelligent nature is the seat of faith. And therefore either faith is not a supernatural gift of God, or else they speak ungraciously of God*s grace in the work of faith, who attribute no more to God than the renovation of man's understanding, and revealing those things to him, which by nature he could not see; leaving the action of consenting and embracing by faith the things revealed to man*s free will; so sharing the business of believing between God and man, that the enlightening of the imderstanding shall be God's, but the inclining the will must be a man's own, any further than it may be invited by moral persuasion. But the Scripture every where shews faith to be such a transcendent and supernatural gift, as far exceeds all natural power to produce or reach unto, God doing all in this high business by his powerful spirit and supernatural grace. And whereas it is said, that man believeth, man receiveth Christ, man comes unto him: these phrases and the like shew what man doth when faith is wrought in him, how his soul acts by it, and exerciseth this excellent habit received. And it is thus: 1. By God's teaching him, he understands; by God's enlightening his mind, he sees the excellency of the Lord Jesus, and firmly

That the whole soul is the leat of faith.

OP JrSTIPYlNG FAITH, ITS NATURE AND EFFECTS. 2i3 aneitts unto the word of grace as true; that indeed Christ is the only blessed Saviour, and that all the promises of God in him are Yea and Amen. 2. By God*s changing and enabling his will, he wills; by God's sanctifying his affections, he loveth and embraceth; by God's printing and sealing them on his heart, he possesseth and closeth with Christ, and the precious promises of mercy in him, and embraceth the tenure of the gospel as the sweetest and happiest tidings that ever sounded in his ears, and entertaineth it with the best welcomes of his dearest heart, and placeth his eternal happiness on this rock of salvation. All these things together shew that faith is nothing else but a supernatural action and work of God in man, whereby man's heart, that is, all the powers of man's soul, move as they are first moved by God. So that the action of man in believing, IS nothing but his knowing of heavenly things by God's revealing them, and causing him to know them; his willing them, and embracing them, by God's enabling him to will and embrace them. Thus the motion of man's heart to Christ, being moved by God, is called man's believing with the heart: even as a wheel which of itself cannot move, yet being moved by a higher wheel doth move; which motion though it be but one, yet is said to be the motion of two; that is, of the mover and of the thing moved. It seems then that justifying faith consisteth in these two things, viz. in having a mind to know Christ, and a will to rest upon him; and whosoever sees so much excellency in Christ that thereby he is drawn to embrace him as the only rock of salvati<Hi; that man truly believes to justification. Howbeit, it is not necessary to justification to be assured that my sins are pardoned, and that I am justified; for that is no act of faith as it justifieth, but an effect and fruit that followeth after justification; for no man is justified by believing that he is justified, for he must be justified before he can believe it; and no man is pardoned by believing that he is pardoned, for he must be pardoned before he can believe it. But faith, as it justifieth, is a resting upon Christ to obtain pardon, the acknowledging him to be the only Saviour, and the hanging upon him for salvation. (&fatt. xvi. 16. John xx. 31. Acts viii. 37. Rom. x. 9. 1 John iv. 15: V. 5.) It is the direct act of faith that justifieth, that R 2

244 OP JUSTIPYINO FAITH, ITS NATURE AND EFFECTS. whereby I do believe ; it is the reflex act of faith that assures, that whereby I know I do believe, and it comes by way of argumentation thus : Maj. Whosoever relieth upon Christ the Saviour of the world for justification and pardon, the word of God saith, that he by so doing is actually justified and pardoned. Min. But I do truly rely upon Christ for justification and pardon. Concl. Therefore I undoubtedly believe that I am justified and pardoned. But many times both the former propositions may be granted to be true, and yet a weak Christian want strength to draw the conclusion. For it is one thing to believe, and another thing to believe that I do believe : it is one thing for a man to have his salvation certain, another thing to be certain that it is certam. The soul reacheth after Christ in the act of justifyii^, even as a man fallen into a river and like to be drowned, as he is carried down with the flood, espies the bough of a tree hanging over the river, which he catcheth at, and clings unto with all bis might to save him ; and seeing no other way of succour but that, ventures his life upon it : this man so soon as he had fastened upon this bough is in a safe condition, though all troubles, feais and terrors are not presently out of his mind, imtil he comes to himself and sees himself quite out of danger ; then he is sure he is safe, but he was safe before he was sure. Even so it is with a believer ; faith is but the espying of Christ as the only means to save, and the reaching out of the heart to lay bold upon him. God hath spoke the word, and made the promise in his Som ; I believe him to be the only Saviour, and remit my soul to him to be saved by his mediation. So soon as the soul can do this, God imputeth the righteousness of his Son unto it, wd it ia actually justified in the court of heaven, though it ia not panersently quieted and pacified in the court of conscience : that is done afterwards, in some sooner, in some later, by the fruits and effscts of justification.

CHAI^TER XIX-

OP ADOPTION, WHEREBY IN CHRIST WE ARE NOT ONLY AD- YANCED INTO THE STATE OF FRIENDS, BUT ALSO OF SONS AND HEIRS, AND THEREIN OF THE SPIRIT OF ADOPTION AND HOPE. Thb conoomitants of justification are reconciliation and adopticHi, (Rom. T. 1. John i. 12,) the former being that grace whereby we that were enemies to God are made friends, (Rom. T. 10.) vre that were rebels are received into favour; we that were far off, and aliens from Ood, are now brought near through Caiiist (Eph. ii. 12, IS, 18, 19. 1 John i. 3. Heb. xii. 22, 28.) Adoption is the power and privilege to be the sons of Adoption. Ood, (John i. 12. Eph. i. 5.) derived unto us from Christ, who being the eternal Son of God, became by incarnation our bro* ther, tbat by him Ood might bring many sons and daughters imtD gicMy. (Heb. ii. 10.) Of the benefits that flow to us from our adoption, I. Some are privative immunities, and freedom from many The benefits grievances; as, 1 . We are freed from the slavery of sin, (Rom. ^ option. Ti. 14.) 2. From condemnation, (Rom. viii. 1.) 3. From all aloirish fears and terrors, (Rom. viii. 15.) We have not received the wpifit of himdage again to fear, but the spirit of adoption* 4. Frorm the law, not ceremonial only, (Gal. v. 1.) but morale fi^eed, we mean, from the curse of it, freed from the condemning^ power of it, freed from the coaction and compulsion of it, freed from the r^orous exaction and inexorable demands of it, as it is a eovenantofworks: but not freed from the doctrine of holiness contained in it. The justified and adopted are every way freed from the law, as it was an enemy and against us, but not freed as it is our guide and director, containing the rule of God*s holy will. Our Sonship doth not free us from service, but from slavery; not from holiness, but /o holiness. There is a free ser-

^ICy OF ADOPTION AND ITS BENEFITS. vice whicli befits the condition of a son; God's service is perfect freedom. II. Some are positive dignities; as, 1. Free access to the throne of grace, that we may come to God in prayer as to a Father, (Gal. iv. 6. Rom. viii. 15.) 2. We have an interest in God's particular and special providence, (2 Cor. vi. 18. Rom. viii. 28.) 3. We;by our adoption have a free and sanctified use of all God's creatures restored; the right unto which we forfeited in Adam. For no man hath any true right to any thing now by nature; he may have the use of God's creatures by God's patience and forbearance, but not by God's licence and allowance, until he be in covenant with God in Christ, and made a son and heir with him, and then all things are restored, (1 Cor. iii. 21. Rom. viii. 32.) 4. From adoption fiows all Christian joy, which is called the joy in the Holy Ghost, (Rom. xiv. 17.) unspeakable and glorious, (1 Peter i. 8, 9. Rom. v. 2.) For the spirit of adoption is, first, a witness, (Rom. viii. 16.) 2. A seal, (Eph. iv. 30.) 3. The pledge and earnest of our inheritance, (Eph. i. 14.) settling a holy security in the soul, whereby it rejoiceth even in affliction in hope of glory. This joy, however, considered as a delightful apprehension of the favour of God gladdening the heart, though it ought continually to be laboured for, (Phil. iv. 4.) and preserved, yet it may be at times not only darkened and daunted, but for a time even lost, and to be restored. (Psalm li. 12.) Yet it is as all spiritual gifts of God, perpetual and without repentance, if we regard, 1. The matter of rejoicing, which is God's unchangeable love and grace, (Mai. iii. 6.) 2. The causes and fountains of joy in the regenerate; which are the never-failing graces of faith, (Luke xxii. 32.) hope, (Rom. v. 5.) and love towards God in Christ, (1 Cor. viii.) 3. The valuation (even in the deepest dismay) of our part and hope in Christ above the pleasures of ten thousand worlds. 4. The pretence and claim of a faithful heart, promising and challenging unto itself a comfortable har\'est of joy for the present seed-time of sorrow, (Psalm xlii. 5 ; cxxvi. 5; Ivii. 11.)

CHAPTER XX.

OP SANCTIFICATION, WHEREBY THE POWER OF SIN IS MORTI- FIED IN US, AND THE IMAGE OF GOD RENEWED; AND THEREIN OF LOVE, So much of the first main benefit which Christians receive by Sanctificafinn their communion with Christ, viz. justification. The second benefit, which is called glorification and sanctification, is the renewing of our nature according to the image of God, in righteousness and true holiness; which is but begun in this life, and is called sanctification; and perfected in the life to come, which therefore is most strictly called glory. And this renewing is of our whole nature, (1 Thess. v. 23. Rom. xii. 2.) the \mderstanding being enlightened, the will rectified, the affections regulated, the outward man reformed; but not wholly in this life. And this is done by the powerful operation of the Spirit of God; who having begun a good work in us, will perfect it imto the day of the Lord, (Psalm li. 10. Ezek. xxxvi. 26.) The parts of our sanctification are two; answerable to the two powerful means whereby they are wrought. First, Mortification, or dying unto sin, and thereby freedom from the dominion thereof by the death of Christ, (Rom. vi. 6, 7.) Secondly, Vivification, or quickening imto newness of life, by the power of the resurrection of Christ; in regard whereof it is also called our first resurrection, (Rev. XX. 6.) Sanctification differeth from the former grace of justification, The differin many main and material differences; as 1. in the order; not tweenjusof time, wherein they go together, (Rom. viii. 30.)norof know- tifijation ledge and apprehension, wherein this latter hath precedency, fication. (1 Cor. vi. 11.) but of nature; wherein the former is the ground of this latter, (2 Cor. vii. 1.) 2. In the subject: the righteousness wherchvwc arc justified being inherent in Christ for us;

DIFKRENOe BKTWBBII SiANCTIFICATlON ilND> JUSTlFIGATIOfir. but this ofsanctifieationiiii ourselves from hi, (Rom. vHi. 10) 3. In the cause: our justification following from the merits our sanctification from the efficacy^ of the death and life of Christ, (£ph. i. 19; ii. 5.) 4. In the instrument: faith -which in justification is onlj as a hand receiving, in sanctification is a coworking virtue, (Acts rv. 19. Gal, v. 6*) 5. In the measure: justification being in all believers, and at all times alike; but sanctification wrought difierently and by d^rees, (2 Cor. iii. 18. S Peter iii. 18.) 6. In the end: which being in both eternal life, (Rom. vi. 23.) yet the one is among the causes of reigning, the other only as the high-way unto the kingdom. The rule and square of our sanctification is the whole word of God, (John xvii. 17. Psalm cxix. 9.) as containing that will of his, (Rom. xii. 2.) which is even our sanctification; (1 Thess. iv. 3, &c.) and we prove that God*s word is such a rule, 1. fiy express warrant of scripture, (2 Tim. iii. 14, 17.) 2. By the resemblances and things wherennto it is compared, as to the way we are to walk in, (Jer. vi. 16. Mark xii. 14. Acts'xriii. 24, 25.) to a light and a lantham in a dark place, to guide our feet into the way of peace, (Psalm cxix. 105. Prov. vi. 23. 2 Peter i. 19, 20. Luke i. 77, 79.) to a glass, (James i. 25.) to a rule, Mne, square, measure, and balance, whereby we must be framed, ordered, measured, and pondered, (Isaiah xxviii. 17. Gal. vi. 16. Phil. iii. 16.) 3. Because they only are commended for a holy and righteous life^ who have framed it according to the word, (Luke i. 6.) and all others secluded, (Isaiah viii. 19, 20. Matt. xxii. 29.) 4. Because nothing caa be counted holy and righteous which God doth not so account, and that in his word For as he only is righteous, and maketh this or that to be holy and righteous, so his word only sheweth us what that is which he so accounteth, and therefore it is called his holy word, holy scriptures, righteous laws, &c. (Deut. iv. 8. 2 Tim. iii. 15, 16.) By the holy word of God we here mean, both the law and the gospel, the Old Testament and the New; (Job xxii. 22. John xvii. 17.) and as the law requireth obedience, (James ii. 8.) so enwbe-*^ the gospel dirccteth the faithful how to perform it, (1 Tim. ir*^*^°d^\ i. 9 — 11.) only with difierence, 1. Of the manner; the law gospel. propounding God to be worshipped of us in himself as our Crea-

09 J THE DIFFERBKCB'BKTWBEN THB LAiW AND THE 006PRL. 249 Wi; die gospel iaChaiBt as our Saviour^ (John y.SSr; xiv. I.) £ Of the eitd ; the law requiring all duties^ as for the procurenieiit of our own salvation : the gospel in way of thankfulness, for sahralion in Christ already bestowed, (1 Thess. v. 18.) 3. Of tbe effect f the law (like Pharaoh, that required brick but allowed no straw) demanding obedience, but vouchsafing no assistance, (supposing man as in the state of creation ;) the gospel both offering and conferring on the regenerate that which it requiretb, (Rom. x 5.) For it both requireth and confirmeth £uth unto the elect, and that not only as a hand to lay hold on CJhrist, but also as a chief virtue, working by love in all parts of obedience, without which even the gospel is a law, that is, a killing letter, (2 (Ilor. iii. 6.) to the unregenerate ; and with which the law becometh as it were gospel to the regenerate, even a law of Uberty, (James i. 25 ; ii. 12.) For as the law saveth us aot without the gospel, so the gospel saveth us not without the law. The gospel, however, doth not add other precepts or counsels to those of the law, but only reneweth and enforceth those of the law, (1 John ii. 7, 8.) and specific th some duties, as of faith in the Messiah, of the sacraments, &c. which have their general ground £rom the law. As for those that are propounded in form cf counsel, and do concern things indifferent, they are not therefore arbitrary courses (Rev. iii. 18.) of higher perfection, much less meritorious of greater glory ; but as they are applied with dae circumstances, necessary precepts referred to some or other comnumdment of the law ; the rejecting whereof excludeth from the kingdom of Gx>d.

CHAPTER XXI.

OF THE DIRECTION GIVEN UNTO US FOR OUR SANCTIFICATION, CONTAINED IN THE TEN COMMANDMENTS; WITH THE RULES OP EXPOUNDINO THE SAME, AND OF DISTINCTION OF THE TABLES THEREOF.

The moral law, the rale of soactiiication.

Ceremonial law.

That law, which with the direction of the gospel is the rule of sanctification, is the moral law, or law of nature, engraven hy God himself, first in the heart of man in his creation, after in tables of stone, (Deut. x. 4.) in the days of Moses; and so published and committed to the church for all ages as the royal law, for obedience to God our king, (James ii. 8.) And Gt)d did write that law in tables of stone, partly to signify the perpetual use and continuance of them to the end of the world: partly to shew the stony hardness of our hearts, in which this law was to be vmtten, and to declare how hard it is to bring us to obedience of them. And none but God did write this law in tables of stone, because none but God can write this law in our hearts. Further, to shew the gloriousness of this law, God delivered it in fire; for the mountain burned, the trumpet sounded, the people fled, and Moses himself trembled; which did both signify to them, and teach us, 1. That without Christ the law is but death. 2. That we should be very careful to perform obedience to the same. To the moral law God added the ceremonial and judicial laws, as special explications and applications of the law moral, unto that present cliurch and people the Israelites. (Rom. ix. 4.) The ceremonial law was that which did set down orders for direction in rites t>f outward worship, shadowing the grace of the gospel, (Heb. x. 1, &c.) of which the substance being now exhibited, those shadows are utterly abolished by the death of Christ; and therefore the use of them now would be a kind of denial of his death.

OP THE JUDICIAL, AND MORAL LAW, AND THE USE THEREOF. 251 The judicial law is that wherein God appointed a form of Judicial politic and civil government of the commonwealth of the Jews; which therefore is ceased with the dissolution of that state for which it was ordained; saving only in the common equity. Not that this law is utterly revoked and abolished by Christ; for he came not to overturn any good government of the commonwealth, much less that which was appointed by God himself; so that although Christian magistrates may in some circumstances swerve something &om those laws of government which were set down by Moses, yet in the general equity and substance they may not. Those judicial laws, for instance, are immutably to be observed now of Christian magistrates, which have reasons annexed unto them, and specially those wherein God hath appointed death for the punishment of heinous offences. The moral law is that which commandeth the perfection of J^* ^^^ godliness and righteousness; and directeth us in our duties to God and man, (Deut. v. S2 ; xii. 32.) From the burden of the law exacting in our own persons perfect obedience, and from the curse of that law due unto disobedience, we are delivered by Christ; (Gal. iii. 10 — 13.) but from the commandment as a rule of life, we are not freed, (James ii. 8.) but contrariwise are inclined and disposed by his free Spirit to the willing obedience thereof, (Psalm li. 12 ; cxix. 32, 45. 1 John v. 3.) The end of the law is, that 1. It is a fi:lass, to discover our The end ftnd U86 Ol filthineas, and to shew us our sins and the punishment thereof: the law. that thereby we may be driven unto Christ, to be purged by him, (Gal. iii. 24. Rom. iii. 20, 27.) For it layeth open all the parts of our misery; both sinfulness, accursedness, and impotency or unableness to relieve ourselves; so whipping and chasing us to Christ, that in him we may find deliverance. 2. When we are come to Christ, and feel ourselves saved by him, it is a guide to direct us in the way we have to walk in all our life after, (Matt. v. 17. Luke i. 6. Deut. vi. 6.) For after the law, hath brought us to Christ, the feeling of tlie love of God in him maketh us to strive towards the obedience of it: and then it is a rule to direct us how to behave ourselves in all things that we do; teaching us how we are to live, in such sort, as whosoever walketh not accordingly cannot be saved. Besides, the law hath this farther use in the regenerate, that 1. Asa light it directeth

WL For the world beii^g a. dark wildefneai^ aad ^?e naturldly blind; we are in continual danger in falling, unless our steps be guided by the lamp of the law, (Psalm cxix^r 105.) 2* A^a prick it inciteth us to obedience; because. God commandetii it. 3. It frametb us to humility; whilst by it we under* stand that we are hi £rom fulfilling it And we gather of tfai9 !• What great reason there is why we should be well acquainted with the law of God, seeing it is of so great use. 2. That every one should have a warrant of all his doings out of this law of God, whereby all the creatures are sanctified for man's use. So much of the use of the Law: it is required in the first place for our profiting therein, that we have the right under* standing of it; without which it is impossible to reap any of the former fruits. For how can a man acknowledge the breach of that law which he knoweth not? or how can he serve God in the endeavour of the performance of it, unless he understand his master's will i And three rules are especially to be observed for the understanding and right interpreting of the law, of The law it which the first is, that the law is spiritual^ reaching to the aoul tpintnal ^^^ ^^ ^j^^ powers thereof: and charging as well the heart and thoughts, as the outward man, (Rom. vii. 14. Deut. vi. 5. Matt, xxii, 37. Mark xiL 30. Luke x. 27.) And this it does by charging the understanding to know every duty, even all the will of God. It chargeth the judgment to discern between good and evil; and between two good things, which is the better. It chargeth the memory to retain. It chargeth the will to choose the better, and to leave the worse. It chargeth the afiSsctions to love things to be loved, and to hate things to be hated. Not that the law requireth these alike of all, but according to the sex, growth in age, and difierence of calling: as more of a man than of a woman, of a young man than of a child, of a public person than of a private man. The second rule Thatthelftw is, that the law is perfect, (Psa. xix. 7.) not only binding the iiperfoet. g^^j^ ^^^ ^^ ^^ whole soul, to discharge all the several functions of her faculties perfectly. As the understanding, to know, the will of God perfectly; the judgment, to discern perfectly betwixt good and evil; the memory, to retain and remember all perfectly; the will, to choose the good and leave the evil perfectly; the affections, to love the one, and hate the other

peirfttetly; So, ' to condeftiriirig etJl, it cbttd^im^*' all eVB \ and in (cotnmaiMiing gt>od, it'boitifniafiaelh rffgood; c3iatging man to practice the 'gy)od; tfrtdwfhse the e>4l perfeetly; knd that not o*i!y •ails It was 6ototnanded* Adaitf before his fall, bnlr also according^ to' th^ sevettil tim^6 before, in, and aftiertlwilaw. The!„ every third mte is; that in every commandment there is a borrowed comnumdspeeehy whereby more is commanded or forbidden than is named. a tyneo- And under this rule, are comprehended these three following ** special duties: 1 . Whatsoever the law commandeth, it ibrbiddeth theeentrary; and whatsoever it forbiddeth, it commandeth the contrary. (Matt. v. 81 —25.) So where any duty is enjoined, as in the affirmative commandments, there we must understand the contrary sin to be forbidden; (Matt iv. 10. 1 Cor. xv. 34.) and where any sin is forbidden, as in the negative, there must we know the contrary duty is required. (Eph. iv. 28.) 2. Whatsoever the law commandeth or forbiddeth in one kind, it commandeth or forbiddeth all of the same kind, and all the degrees thereof. For under one kind manifest and plain, are understood ail things of like sort; and under one main duty, or crime expressed, all degrees of good or evil in the same kind, are ei^er commanded or forbidden. (Matt. v. 21, 22, &c. 1 John ill. 15.) d. Whatsoever the law commandeth or forbiddeth, it commandeth or forbiddeth the causes thereof, and all the means whereby that thing is done or brought to pass; so that with the thing forbidden, or the duty enjoined, all occasions and provocations or furtherances thereto, are consequently condemned or required. (1 Thess. v. 22. Heb. x. 24, 25. Mattv. 27, 80.) Besides the true knowledge, there is further required for a profitable course in the law, 1. Remembrance; without which our knowledge is nothing, as that which is poured into a riven vessel. And therefore in the fourth commandment, Grod using this word remember^ (to teach us how deeply negligence and forgeffulness of that commandment is rooted in our nature,) doth in one commandment shew what remembrance we should have of all, and what forgetfulness is (though not alike) in all. 2. Jodgment; to take heed that we do nothing rashly, and suddenly, but ever to examine our ways. 3. The will and affections must be formed to an obedience of the commandments. Whereto also it may help to consider that God propoundeth the ten com-

WHY THE LAW IS PROPOUKDED IN THE SECOND PERSON.

Why the commandments arc pr()i>oun(led mtne fecund person.

Good compony required.

mandments in the second person of the sfaigular number; sajing. Thou shall noty &c. And the commandments are uttered in this sort, rather than by You, or No man, or Every man, &c.l. Because God being without partiality, speaketh to all men alike; as well the rich as poor, high as low. 2, Because no man should put the commandments of God &om himself, as though they did not concern him: but every particular man should apply them to himself as well as if God had spoken to him by name. Whence we gather, that God wisely preventeth a common abuse amongst men; which is to esteem that which is spoken unto all men, to be (as it were) spoken to none. As you shall have it common amongst men to say and confess, that God is just and merciftil, and that he commandeth this, and forbiddeth that: and yet they usually so behave themselves, that they shift the matter to the general, as if it did not belong unto them in particular; and as if they notwithstanding might live as they list. And therefore every man is to judge and esteem that God speaketh in the law to him in particular; and is accordingly to be affected therewith. That this obedience may be more willing and cheerful, we are further to set before our eyes God's benefits bestowed upon us: as the Lord did before the Israelites, in the preface to the ten commandments. And we ought chiefly to call to mind, first, those benefits which God doth generally bestow upon all his children; as our election, creation, redemption, vocation, justification, sanctification, continual preservation: and then particularly such blessings as God hath severally bestowed upon every one of us. The judgments of God are also to bo thought upon for furtherance to this obedience, to make us fear to offend in our ways. (Exod. xx. 5, 7. Ps. cxix. 120.) Once more, we must, with David, cleave unto good company; (Ps. cxix. 63. Prov. xiii. 20,) not that which is noblest or of greatest account, but the godliest. For if we will avoid such a sin, we must avoid all company that doth delight therein; which is no less dangerous than good company is profitable. Whence we learn, that whosoever maketh no choice of company, maketh no conscience of sin: as those that dare keep company famiharly with papists, and profane persons, thinking that they may keep their conscience to themselves.

OP THE MORAL LAW IN THE TEN COMMANDMENTS. 235 Hitherto of the helps both of the knowledge and practice* We now come to the consideration of the moral law of God, which is handled at large throughout the whole Scripture; but is summarily contrived, first, into ten words or ten commandments, (Exod. XX. Deut. iv. 13 ; x. 4.) and then into two, (Matt. xxii. 37, 40. Luke x. ^7.) comprehending the sum of the whole law. And these are now to be spoken of. We note here, that God hath given ten commandments, and no more, (Deut. V. 22*) 1. That no man should either add anything to, or take anything from the laws of God. 2. That we might be leflt without excuse, if we learned them not; seeing they be but ten, and no more. They are propounded, some affirmatively, as the fourth and fifth; others negatively, as all the rest: some with reasons annexed, as the five first: some without, as the five last: and all of them in the time to come, and in the second person singular, and this for the reason above given. Why some have reasons added unto them, we shall hear a little after. We note at present why God hath propounded all the commandments in the time to come; saying, Thou shalt not, &c., because it is not enough for us, that we have kept the commandments of God heretofore, except we continue in keeping of them to the end of our lives. Again, there are more of the commandments negative^ telling us what we should not do, than affirmative, telling us what we should do; and this is. Why the 1. To put us in mind of our corruption; which needeth greatly ments are to be restrained. Whereas if Adam had continued in integrity, S^,>^f!^ sin had not been known: and then virtue only had been propounded to us to follow. 2, Because our souls being full of sins must have them plucked forth, before we can do any thing that is good. 3. Because the negative biudeth more strongly. For the negative precept bindeth always, and to all moments of time: the affirmative bindeth always, but not to all moments of time. The ten Commandments are divided into two tables; (Deut. ^^f jj^ iv. 13 ; X. 1, 4 ) which Christ calletli the two great command- loguc. ments, (Matt. xxii. 38, 39.) The first containeth our duty to Godf in the four first commandments: and the second our duty to man, in the six last. The sum of the first is. Thou shalt lave the Lard thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind* (Deut. vi. 5. Matt.

256 OP TIIE MORAL LAW, AND DHB. TWO-FOLD USE THBEEOF. xzii. 37, 38. Luke x. 27.) aad that of t^ t9cbnd Thou thtdi. love thy neighbour as thyself. (Lev. xix. 18. MatL xxii^ 39*) The sum of this sum is love; whidi consisteth in two beaids, (as we have heard,) to wit, the love of God, and our neighbonr, (I John V. 2, 1 Tim. i. 4, 5.) and the use of this short suin is very great: both to shew the marvellous wisdom of God, and also for singidar profit that redoundeth to us thereof ; the first, in that since it was great cunning to contrive the whole will of God into ten words, it must needs be more wonderful to bring all into two ; and the profit that redoundeth unto us is that it furthereth us in the twofold use of the law before spoken of. For, 1. It is a means the more to humble us, and so the more efiectually to drive us unto Christ, and 2. It helpeth us much in our obedience to Christ and his commandments. The profit arising of the first use concerning humiliation is, that men being brought to a nearer sight of their sins, might be the more earnest to come unto Christ ; inasmuch as when all our sins are gathered into one heap, and mustered into one troop, thej will appear the greater, and cast us down the more. As a man owing sundry debts unto divers or imto one man, in the particulars, is confident of his ability to pay all, as long as he heareth they are but small sums : but hearing the whole siun, he despaireth of the payment of it. Or when as there be many soldiers coming against their enemy, but yet here and there scattered, they do not afiPect us with so great fear, as when they be gathered and ranged in order, and are all under one sight or view. Now this is shewed in our love towards God, in that it should be done in simple obedience of the whole man, that is, of all the powers both of soul and body : which is impossible for any man to do. The powers of the soul are two ; of the mind and of the will ; those of the mind being the understanding and judgment: unto both which memory is annexed. And then, our understanding should perfectly comprehend all things that God should have us to know ; in judgment we should think aright of them ; and the memory accordingly should retain them. But we are ignorant of many things ; and those which we know, we know but in part ; and that which we know, we judge not aright of, nor remember as we ought. Then, lastly, with the will and affections we must love perfectly all known good, and

£OVK Ifi THE SVM AND MAIN END OF THE LAW: ^7 perfcctlylkate all knoWn evil: of which we come a great deal ahdrter than of the other* Hie powers of the body are all the members, parts, and graces of the body (as beauty, strength, &cO which should be wholly onployed in the service of God, and in the doing of his will. But the wandering of our eyes in the hearing of the word, and oAer parts of Ood's service, doth easily bewray our great negligence, and the small obedience and conformity of the rest of the members and parts of the body. And the same may be shewed in our love towards our neighbour, in that we must love him as onrself: which as it is so much the less than the former, as man is inferior to God; so we being not able to accomplish it, are much less able to fulfil the other. And this may be tried by examination of ourselves in some particulars. As for example, whether we love a stranger, or our utter and most deadly enemy, as ourselves, which no man ever did; nay a common man, or to be plainer, even our dearest friend, as we do ourselves; which cannot be found. (Deut xxviii. 53^ 56, &c.) And therefore the righteousness of the papist is a rotten righteousness, and such as will never stand before the judgment-seat of God. The second use of the siunmary above mentioned is, that by it, as by a glass, we may the easier see, and being shortly contrived, we may the better remember, our whole duty both to God and man: it being as a card or map of a country easily carried about with us. Seeing then that the whole sum and main end of the law is love, we gather thereof that which the apostle exhorteth, namely, to leave all idle questions as unprofitable, and to deal in those matters only which farther the practice of love. (1 Tim. i. 4, 5.) And the love of God is called the Jirst and great commandment^ (Matt. xxii. 38.) because we should chiefly, and in the first place, regard our duties to God, and be most careful to understand his will, and to worship him, (1 John iv. 20.) in which respect the first table is put before the second, as being the prindpaL And it may appear that our duties to God are to be pre- £BfiTed before the other towards our neighbour, 1. By the inequality of the persons offended: because it is worse to offend Gt>d than man. (Acts iv. 19,) 2. By the punishments assigned in the Scripture. For the breaches of the first table are to be more severely punished, than the breaches of the second. As he that s

^l^ OOKPARISON OF THE DUTIES OF THE TWO TABLBS. revileth the ma^sirate shiill beaSr his 8in: but he tha4 blU^beHK eth God Bhall be stoned to death. (I Sam. ii. S6#) Whence we gather the crafty ptactioes of pa{st8| who would make men believe, that the <;fa]eilet godliness and most jkieiitorious good works of all required in the law of Grodf are tiie works of the second table; as charity, alms-deeds^ &e. thereby deceiving the people to enrich themselves. Howbeit, all the duties of the first tabte are not greater than all the duties of the second, unless the comparison be equally made. For the moaral duties of the second table being perpetual, are greater than tte ceremonial duties of the first being temporal: whereunto agreefth, that God will rather have mercy than sacrifice* (Hoa. vi. 6. Matt. ix. 13.) And we count the comparison equal wh^x tihey are compared in like d^ees; as the chief commandment of the first table with the chief of the second; the middle duties of the one with the middle duties of the other; and the last and letst of the former with the last and least of the latter. Thus if we compare the greatest with the greatest, and the meanest with the meanest; the duties and breaches of the first table are greater than the duties and breaches of the second. But Uiangfa the principal service of the one be greater than the principal service of the other; if the comparison be not made in the same degrees, as if (for example) the murder of a man be compazeA wiUi the least abuse of the name of God, or adultery with the least breach of the Sabbath; these of the second table are greater. And the second table is said to be like unto the first (Matt. xxii. 39;) because they go so hand in hand together, that no man cmi perform the one, unless he accomplish the other: as St. John plainly teacheth in his first epistle, (ch. iv. 5.) For whosoever keepeth the first table well, cannot but keep th^ second; liad whosoever keepeth the second, must needs keep the first. It must be said therefore of those who seem to keep the one, and care not for the other, that if they will seem to serve Ood^ and are not in charity, they are mere hypocrites: and if they ivSl seem to deal uprightly with their neighbours, and have ndt* the love of God in them^ they are profane timeservets, and very atheists. The tables agree likewise, I. In that they are both petfietiial. S. In that they are both perfect The commandments of the

THB DIVISION OF THE miST TABLE, AND PtIEPACE. S59 llftl'teible 4gree principally in tMs; that they nxmeeth the worship of Qtxly and contain oar whole dutid^ towards him. And they either respect the root of this worship, as the first: or the h^mnohei thereof, as the three following. For the fountain wor^ Thedivwion ahip of Qt>d is presoribi^d in the first commandment; the means ofthefint of his service, in the other three. And God did enjoin his worship in fimr commandments, that we might the better know and retain them in mind: or otherwise might be left the more without excuse. It is common to these four commandments of the first table, that every one hath its several reasons annexed; yet with this difference^ that the first hath its reason going before die commandment, and the other three have it following. And indeed the commandments of the second table have their reasons also, at least in the Scripture; but for brevity they are omitted in the Decilc^e. And the reasons of the commandments of the first table are rather set down than those of the second, 1. That we might know, that there is less light left in us of the worship of God, than of the duties we owe to our neighbour. 2. To teach us, that as all obedience should be grounded upon reason and knowledge, so especially that which concemeth God*s worship; whence we gather, that those are greatly deceived. Who think it sufficient if they have the Commandments by heart, or 4san wty them by rote. Again, the reason of the first commandment is set before, which in all the other cometh after, because It serveth not only for a reason of this commandment, but also for a Preface to all the ten. For it hath a reference to them all, and is a reason to urge the observance of every one of them. It is expressed in these words of God, (Exod. xx. 2.) I am the Lord thy God, The pre&ce which brought thee out of the land of Egypt, out of the house of ^i^^" bondage. And that this is a reason, and not a commandment, as some do think, is evident, 1. Because it is commonly used for • reason of other commandments. (Ezek. xx. 5, 7. Lev. xix. 86, S7.) S. Because it hath not the form of a commandment. & Since the other three commandments have their reason added, it is unlikely that the first and chiefest should have none. And this preface is set as a reason to enforce the observation both of the fint commandment, and of all the rest, thus; if I be the Lord thy God which brought thee out of the land of Egypt, s 2

b 6r trf*? 1^1^AtfE TO rtte TEN C^Wlll>A^mi!fiNltet tbon Iffiist ta&e Wfe fbihthfe'Lbtfff'thy GcMi^n^ei^aa^^kdOplall-^^ commandments. But I ani thfe Lord thy (SrcSd-1;<4ririh'brd^^ thfee out ^f Hi6 Idjid 6f • Egy^. ' Therefor^ *oti' ^lii>tttk^fcie for ihy Ood •alotife, and kedp AVtnj eothmm9mekm. Vh^gttfimA of bbedi^ce^ laid lA thi^ teasoti is, that this law is toWii^kf^jf^ because it proc^edeth from him, who is not duly th^^Lort idm Maker, (Ps. c. 8.) but also our God and Savioui^, tronk&i4^kim^ nant of grace, whereby he is our God, the Saviour ^ th^mi^^at believe, (1 Tim. iv. 10.) assuring them of all g^adou8 defiiri^ ranees, by virtue of that his covenant, from all evik amd'ttMj^ mies, both bodily, and especially spiritual: a proof whereidf % laid down in that &mous deKverance of the people of Israel' out of the slavery of Egypt; which was so exceeding gri^t^ diat by reason thereof they were said to be in an iron furnace. fDeiit iv. SO.) And this covenant belongs also to us winch a!^ no Israelites; for though we be not Israel in name, or according to the flesh; yet we are the true Israel of God, according to the spirit and promise. If it be asked, why doth the Lord make choice of that benefit, which seemeth nothing at all to belong unto us, rather than of any other, wherein we communicate with them? we reply, I. Because it is the manner of God, to aUure the Israelites, to whom the law was given at first, as children, with temporal benefits, (Lev. xxvi. 4, 10. Deut. xxviii. 13.) having respect to their infirmity and childhood: whereas we are blessed of God with greater knowledge, and therefore in respect of them, are as it were at man's estate. 2. Because it was fittest to express the spiritual deliverance from Satan by Christ, which was thereby figured and represented: and so it belongeth no less (if not more) to us than to them. 3. Because we having been freed from the slavery of our bloody enemies, whereunto we were so near more than once, and unto whom we justly have deserved to have been enthralled; and it being the common case of all God*s children, to be in continual danger of the like, and to feel the like goodness of God towards them; we may also make use of this title, and esteem it a great bond also for us unto God. 4. Because it was the latest benefit, the sweetness whereof was yet, as it were, in their mouth. And herein the

OF /nifi PRfiFlOE TO TH£ TEN GOMMNNDKENTS. ft^l liordr had respect woito our corrupt nature^ who re ready to Ibs^^t old benefits^ how great soever. Besides^ diere is in thia reason to set forth the true God whom we worship, and distinguish him from aU idols whatsoever, 1* The name Jehovah; which betokeneth that he only is of himself and all other things have their being of him. Whereby we are taught, that there is but one true God, whose being no creature ia able to ccuiQeive: and that he giveth being to all other things, both by creating them at first, and by preserving and directing o£ them continually. £• The name j&lohim, or God, which in th^ Hebrew is oC tbe plural number, to signify thie Trinity of the persons in the unity of the godhead. 3, That he is both omni* potent, that is, able to do all things; and jalso willing to employ bis pcnver to the preservation of his people: is proved from an aigument of the effects^ in the deliverance of tlie Israelites out of ^fypt.

CHAPTER XXII.

THE FIRST COMMANDMENT, OF THB CHOICE OF THE TRITK GOD, AND THE ENTERTAINING HIM IN ALL OUR THOUGHTS. The fint The words of the first commandment are these. Thou shalt m^L*^^" have no other Gods before me. Or, thou shalt not have any strange God before my face. (Exod.xx.3i) The scope and meaning of which is, 1. That this Jehovah, one in substance and three in person, the creator and governor of all things, and the redeemer of his people, is to be entertained for the only true God, in all the powers of our soul. (Matt. xxii. 37.) 2. That the inward and spiritual worship of the heart, (Prov. xxiii. 26.) wherein God especially delighteth, (Deut. v. 29.) and which is the ground of the outward, (Prov. iv. 23. Matt. xii. 35.) is to be given to him, and to none other: and that sincerely, without hypocrisy, as in his sight who searcheth and knoweth the heart. (Jer. xvii. 10.) For this word, before me, or before my face, marketh that inward entertainment and worship whereof Gtxi alone doth take notice. And thereby God sheweth, that he condemneth as well the corrupt thoughts of man's heart concerning his majesty, as the wicked practice of the body; for our thoughts are before his face. In this commandment is for- What is for- bidden original corruption, so far forth, as it is the fountain of ^^^ttSdSa in^piety against God, (Rom. viii. 7.) with all the streams the finit thereof. And it is herein required that we set up, embrace, ment * ^^^ sanctify the Lord God in our hearts, (Isa. viii. 13.) yielding unto him in Christ, that inward and spiritual worship, which is due unto his majesty, and which doth consist, 1. In knowing of God, in himself, in his properties, and in his works. For it should be the joy of every Christian soul, to know the true God and him whom he hath sent, Christ Jesus. (John xvii. 3.) 2. In cleaving unto him, (Deut. xi. 22. Josh, xxiii. 8. Acts xi. 23.) which is to be done in this way. 1. We must be persuaded of God's love to us, and so rest upon him for all we want; being

Q9. THE FIRST COMMANDMENT AND THE BRANCHES THEREOF. 263 assured that he both can and will abundantly provide for iiS| here and for ever. 2. We are to love him so heartily, as to be loth to oflfend him, and delight to please him in all things. So much of this commandmeqt iip general: we are to consider ^^^ several of it in particular, first the several branches of it, and secondly, branches of the helps and hindrances of the obedience thereof. The several commandbranches of this precept are, L The haying of a God, and ™^^

hereiB religion^ 2. The having of one only God, and no more: and herein unity. S. The having of the true God, and none other, for dur God: and herein truth. And though all men pf necessity must have a God above them, y^ as many either know him not, or care not for him, and so mal^e him no God, as much as in them lieth; God doth command us;to have a Grod, that is, to know and worship such an infinite nature as hatb his being in himself, and giveth bping to all other things; wholly to depend upon him, and to yield absolute obedience unto his will; while on the other hand, to have no God^ is in heart to deny either God himself or any of his properties.; or so to live, as if there were no God at all. The things to be considered in this first branch pf the commandment,, are such as do concern the fistculties of the soul, and th0 several powers of the inward man; namely, the understanding, memory, wiU> affections, and conscience. The understanding u} charged, 1. To know God, as he hath revealed himself in bis word, and in his works. (1 Chron xxviii. 9. John xm. 8.) '£• To acknowledge him to be such an one as we know him to be. 8 To have faith, both in believing the things that are written of him, and applying to ourselves his good promises. We are to conaider in the knowledge of God, first, the know- ^ ^^ ledge of God himself; and secondly, of the things belonging knowledge him. He is himself to be considered in the unity of his

r, and Trinity of his person. The things belonging unto hunt are his properties, and his actions; whereby only we can knorw him, his substance being past finding out of man or angeL His properties are, his wisdom, onmipotence, justice, goodness, ftc. which are in him all essential; his actions are his determining, and executing of all things. The things forbidden in this commandment, as repugnant to this knowledge of God, are such as either fail in defect or in excess. Those that fail in defect^

ftm

Isnoranoe

of Ood.

Affincein Ood.

Pmtience.

are^ 1. Ignbrani^ i^Qod tad df hU willt; which bemif a4iMnfa of Ood*s conimftndmenty doth thereibre deserve dttimwitiaiiJ ^ (9 Thess. i 8. Hosea it. 1^ 6.) ^. Vncucpahltntas of kaowl^^^ S. Atheism; which is ft denial of Ood; There aie/ three sditi of ig^oranee, namely, 1. Simple ignorance^: KudiKva^cUtdrehi and fools have. 2. Recklem ignorance: wiien- a^iinan marjr learn, and will not. 3. Wilful ignorance: when' k man mmii fain be ignorant of that he knows. That which Cttleth^ia* ^msm in this commandment, is, curious searching into the seereta of God, (Deut. xxix. 29.) ; and the vice contrary to that fidtii wUdt is here commanded, is infidelity and doubtfulness, (P^cxvi. 11.) Hitherto of the understanding; there is required ia^ dit memory, the remembrance of God and good thinga^ e^edalfy of those which most concern us, and chiefly at that instant wImiI we should make use of them; the contrary vied to wfaieb is forgetfnlness. Again, it is required in the will that we terra God with a perfect heart, and with a willing mind, (1 Cfanm. xxviii. 9.) the contrary to which, is, unwillingness to good tinngt, principally to the best. The affections ordered in this commandment, are^ 1. Aflhaee, 2. Love and hatred, 3. Fear, 4. Joy and sorrow; in regawt^ef the first of which we are commanded to put our whole tmitflttd confidence in God, and continually to depend upon him; (BndHi xxii. 4, 9; Ixxiii. 25. Esther iv. 14,) the opposite vices to which are condemned, 1. In defect: such as want of dependence upon God; and distrust of his power, mercy, promises and providences. 0. In excess: such as presuming of Gx>d't jaercies, though we live as we list; and tempting him whe^we-eo depend upon him, that we neglect the use of the meanir which lie hath appointed, (Matt. iv. 6, 7.) The virtues that arise (rf* this afiiance and trust in God, are patience and hope j the-fiipmer being that virtue, whereby we willingly submit ounelveeto the pleasure of Gt>d in all things; and with alacrity go through those troubles which he sendeth upon us, like obedient chiidyMi meekly enduring the correction of our heavenly Father/ (1 Sao. XXX. 6. Heb. xii. 7 — 9, &c.) The vices opposite to patienoe are condemned, 1. In defect: such as murmuring and impatience, in grudging to bear whatsoever cross the Lord shall lay upon vs. S. In excess: such as stupidity, in not being touched vrithj nor

OP ^ISB >niflm COMBtANDMBfiTT; AKX>1 fTHB /Bi|AVCI|H(9rTTHiSE0r. ff&E^ pbrafitbig bjrtbe'baiM ofilS^ Ktbeb^U {>tl{mn 4i0<r r Qopek that Hope,^. tirtuc^iivlMveby we;3BpectiU(gcK>d:thipgs.&€m(i^od,/aQd'pit~ tmitljr/wait for attrthingit.ilhltt vwe need nt hi^ihands, (BBalm xxik 4^^;txxxvm>?.) notn^ii]tjr> tufheii wehatve the BMiAnay but •Jbci •triken'. welwnt all iqfipaarent m^niB (as the lacaelitoa did in the ditert.?) yeaj whdD'th&ineaRff feemtcontflury; as the thareecom** paoions 'o£ Daniei, and Daniel. himself did> (Dan^iii. 17, 18.) and Job professed b&/WouId do> sayings ITmtigh M^hg me, y€i HfiU I iruH in Um, (Job xiiir 15.) Theix>ntrary to this is despair of l6od*s mercies, {Gen. iv. 1 3.) lit is required in the affections of: love and hatred^ first, that we love Crod above all, and all things that are pleasing nnto q^**^ hini;:and secondly, that we hate ungodliness, and every thing that 6<xihateth. : Our love of Gk>d is grounded upon this, that because we know asd believe that he is good, yea, the chiefest good, we love him above all things, (Deut. vi. 5.) which is so excellent a virtue, that it is accounted the end of the law. The contrary vices here condemned are, 1. Coldness of affection towards God; and little Wve of goodness, of God's servants and service. 2. Want of hatBsd of our own and other's sins. 3 Hatred of God and godliness, (Psalm X. S, if. Bom. i. 30.) And though no man indeed willeonfeas that he is a hater of God^ yet by this mark he may be known, when he is a despiser of the worship and service of God* On the contrary, as when a child doth love his father, kb oily ) desire will be to do such things as please his father, and lasrfietain from those ^ngs which might displease him: yea, his-ehiefest felicity will be, to be always in his favour, and in his preeenee; and in his absence he will be always thinking and speaksiig of him. In like manner, such as be the children of God by grace, as long as they are absent firom their father, will talk* and muse, and meditate upon him; in all things they do, they will desire to be well taught of by him; they will be alvngrs careful to please him, and by their honest callings to l^ttrify him* The duties then that do arise from the love of God aie# K To love his word and commandments, (John xiv. 15, H4 28. Psalm cxix. 97.) S. To yield absolute obedience to has whole will. 3. To bestow all our care, pains and diligence in pleasing him; and so to consecrate ourselves unto him, never

2B6 OP SB FUBT COMMAVDVENT AND THE lOUSCWm frBMMBOm being wcaiy of ..'bis aervice. Use vices repugnant <to' tlM^Jbire tiiose which err, h In defect; as pnrfanenen: when s'nua^ is without jdl care and coneci^ice of giorifyxng God. 2L Inro&i cess ; as snperatition : when a man would give more wor&ip lintSL God than he requiretfa. Other duties appertaining to thelaai l^^' of God are, 1. To esteem of his favour above all things," • . To give him the praise of all his benefits bestowed upon owraebta and others ; and to be thankftd unto him for the same, ^l Hwmi v 18.) the contrary to which is, ingratitude, and unthanlrfutaew FewofGod. ^^^ Qod for all his benefits, (Rom. i. 81.) Our faar.>f Qoils grounded upon this, that because we know and believe that he is most powerful and just above all ; we stand in iudi a godfy fear, as not to do any thing, but which maketfa for hisglcxy, (Matt. X. 28. 1 Peter i. 17 ; iii. 2, 6. Heb. xii. 8. Fukm dii. 13. Isa. Ixvi. S.) For this is not a servile fear^ wlie^by one is afraid to be damned ; but an awful or rev^mitial ftar, whereby we are afraid to ofiend our Maker ; in which it is se* quired that we do not the good we do only or prineipaUy £ fear of danger from men, but for fear of God ; the vice eooitiacy to which, is, the want of the fear of God, and contempt of his iiE^jesty; to which sin is joined carnal security, whereby a^flum doth flatter himself in his own estate, be it never so bad; Rererence. The virtues arising from the fear of God are, reveriee>nd humility; the former of which is, the reverence of the nqesty of God, in regard whereof we should carry such a holy shamiefeoed* ness inall our actions, that no unseemly behaviour proceed inom US, that may any wajrs be offensive unto him, (Heb. adi..£S.) Of which if men be so careful in the presence of princes^ who are but mortal men ; how much more care&l ought we to-be thereof, in the presence of the almighty and most glortQUis€k>d} And this was prefigured in the ceremonial law, in tfaait when men would ease themselves (according to the course of nature) they should go without the host, and carry a paddle with theni^ to cover their filth ; because, saith the Lord, ** I am in the midat of you ; " whereby the filthiness and impurity of the mind wot forbidden, more than of the body ; and the equity hereof reaeh^ ethalso unto us, (Deut. xxiii. 12 — 14.) The contrary to this reverence of the majesty of God is, irreverence and profaneness of men towards God.

Qg fTMM tnWT COMXAHDMEirT ANB THB UtANOIfiHK TQBUOF. MT HtnoiKty is'that Yirtue whereby we aoocAiiit our^l?^ Tileimd HamiUty. un worthy of the least of Ghod's mercies; and.ca8tiogQiinelTes down before, his m^estyt do acknowledge our 'Own rcmptiiiew of goodi and iosufficieiicy in ourselvea. For so all our behaviour should be seasoned with humility. The sins repugnant to this virtue are, L< Counterfeit humility; when a man would seem more lowly than he is. 2. Pride, vain-glory, Mid preaumpt^cw;. Pnde. whereby we boast and glory of ourselves, and our own strength and goodness. And those axe to be counted proud, 1. Who would be thought to have those good things in them wluch they, wwti 2. Who having a little goodness in them, would have if seem greater than it is. 3. Who having any goodness in themi do think that it cometh from themselves. 4. Who think they can merit from Grod, and deserve his £Eivour The godly sorrow which is required in this commandment ri^ Sorrow. spiritual grief and indignation against our own and other's tran^ gressions; as also lamenting for the calamities of God's people, private and public; the want of both which here is condemned. The spiritual joy here enjoined is joying- in God; and rejoicing ia all our afflictions, with consideration of the joy prepared for us before the beginning of the world, (Luke i. 47. Jlom. v* 3 James i. 2.) the defect of which spiritual joy is here condemned. So much of the affections. It is required of us in respect of ovu^ conscience, that we live in all good conscience before God, (Acts xxiii. L Heb. xiu. &) And the sins here condemned are, 1. Hardness of heart, and beniunbness of conscience. 2. Hellish terrors and accusations, proceeding from doing things either without or against the rule of the word. So muck of the first branch of this commandment: there is Unitjin required in the second branch thereof, unity in religion; because ^^^ we are commanded to have but one God and no more. Four things are principally required of us, that we may come to this uniQr, namely, 1. An upright and single heart, ready to embnacetbe true reUgion, and no other. 2. Constancy and continuance in the truth. 3. A godly courage to stand to the truth and withstand the enemy. 4. An holy zeal for the glory of God. The contrary vices here forbidden are, 1. Indifference in religion; when a man is as ready to embrace one religion as

another. 5S. IncosBtancy and waTermg inrdigicm. Sf^^Oha^ nate and wilful continaance in any religion without good groiiad. 4. Rash and bUnd seal; when a man without knowledge^ -op judgment will earnestly maintain either fidiehdod or tnsdiVlqr wicked means. If it be asked, to what end doth Ghod will us is have no other God but himself; seeing no man can faai^e-aiiy other Gody though he never so much desire it; the reascaruiy because, howsoever there be but one God, yet many do defise unto themselves diverse things which they place in God's steady and to which they give that honour which is proj^r unto Ood; toUreother (^ ^^* ^1^* 4, 5 ; X. 130.) And by forbidding us to havo ma^F Gods. gods, God doth condemn all inward idolatry, whereby moK set up an idol in their heart, instead of Gt>d^ (f^k. xiv. &) mmb* ing thereunto that which is proper to him, or giving unto it atqF part of spiritual adoration. This is done in the understandiog when men do think that other things have that whidi ii pro* per unto God: as Papists, when they believe that the &trament is their maker; that the saints know their hearts; that th^ Pope can forgive sins; which none can do but God.^ Hm memory faileth here in remembering oi evil things, etpeeially of those which most corrupt us; and chiefly thou, wkta we should be most free from the thought of them. The fankof -the will is readiness unto, and wilfulness in evil, especiaify the worst; while in the a£fections there is here condemned, tiuit in the creatures more than in God, and all fleshly eonfidene^io ourselves, or in our friends, honour, credit, wit, learning, wis* dom, wealth, &c. thinking ourselves the better or mora.safr simply for them, (Prov. xviii. 11. Psalm bdi. 10 Jer. xviLA 2 Chron. xvi. IS.) whence ariseth pride, (Acts xii. 88.) andse^ curity. Our duty concerning these things is, 1. To esteem ef them only as good means given us of GK>d, whereby to glorify him the better. 2. To trust in God no less when we hate them, than when we want them, (Job xiii. 1&) We are heif farther forbidden, 1. To ascribe the glory of any good thiny either to ourselves or any other than the Lord. 9, To seek for help of the devil by witches or wise men. Inordinate love standeth in loving of evil, or in loving of our^ selves or any other thing more than Gt>d, of whose favour we ought more to esteem, than of all the world besides. Here

Sinfiil con< fidcnce.

Inordinate love.

OF'TflO^IFIKSTf OOMMAITDMBKT/ AND> THE BBAKCHBB THEREOF. SCO tlitei^bre isccMidsiDned'allcanuLl^chw of onii^^ oar friendif oufffdeasurey profit^ oredit^ at anj tTrorlc% .tiling tlse^ for whose 8Rke':re^leava thoseidiidaft' undone^ ii4ich God Tequireth of us, {SiTSMk.m^4. liJohil ihlS.. inSanu iu.S94)wheceas die.true leKre^JofOod frill jDore iis mth Moaesand PauUrta>Triah ouj> srifes oociiraed^ rather thaHithat;^ glorjr of.God^ouId anj thingat all be stained by us^ (Exod. xxxii. 30. Rom. ix. 3.) 'Again, all oamal fear. is here condemned, and especially the Sinf nl fear. ftmring of any thing more than; God, (Isaiah tiL £; viii. 12, IS; lir^, 19. Matt X. S8*) And a man may know that he is iDeffe> afraid of God than of any other thing, if he be more afraid to displease God than any other, and this fear of God be stronger to move us to good, than the fear of man to more us to €rik Once more, the disorder in joy and sorrow here con- iadsoirow. demnedj is, U Immoderate carnal mirth. S. Abnndanee of woridly aoROw, shame and discontentments. . The third branch of the first commandment is true religion; beeauae we are commanded to have the true God, and none other for our Ood; the contrary to which is, the Jiaving of a fidae God, audi aftdse religion. And that we may come to true religion three tilings aie required of us; namely, 1* We must labour earnestly to find dot the truth. 3. We must examine by the word whether it be the truth which we have founds 3. When by trial we have ibimd out the truth, we must rest in it. The things here ftxrliiddeii are, 1. All errors and heresies, especially concerning God and his properties, and the three persons in the Trinity. Where we must take heed that we imagine no likeness of Gt>d: IbraMnuch as we set up an idol in our hearts, if we liken him to anything whatsoever, subject to the sense or imagination of man. fBor the better avoidance whereof, we must settle our minds u)^ Christ j in whom only God is comprehensible. We are iSnrbidden, S. To believe any doctrine concerning God without trial; and S. Not to believe that which God hath revealed coneeming faitnself in his wcnrd. . We have spoken heretofiure of the several branches of the first commandiment. The only means to settle and uphold us in this spiritual worship of God, is to endeavour to attain and increase in the knowledge of him in Jesus Christ, {2 Pet. iii. 18.) to consider what great things he hath done for us, (Psa. cxvi. 1,

270 HELPS ENABLING US TO OBEY THIS COMTMANDMEHT. 12. 1 Sam. xii. ^ 1 John iii. 1.) yea, in aU onr ways to take knowledge of his presence, promises, and providence. (Prov. m* &) And the means whereby we may attain to this knowledge HeljMi ena- principally twelve. 1. Prayer. 2* A simple heart desirous i>{jn H* ^ of knowledge. 8. Hearing of the word. 4. Reading oi the Command- Word and holy writings. 5. Meditation in the word* 6. Con- ™^"^ ference. 7. Diligence in learning. 8. Remembrance of that we learn. 9. Practice of that we learn. 10. Delight in learning. IL Attentiye marking that which is taught. 12. Mcdi* tation on the creatures of God. And the hindrances of the obedience of this commandment are the n^lect of the knowledge of Crod, (Hos. iv. 1 ; viii. 12.) and not considering his word and works, (Isa. v. 12; xxvi. 10^ 11.) which ace the ground of all impiety and spiritual idolatry here forbidden. (Isai. i. S, 4.) There are five things forbidden as means of tUt ignorance; namely, 1. Cariosity: wh^i a man wovdd know more than God would have him know. 2. Vanity of aund: when the mind is drawn away and occupied upon vain and nn* profitable things^ 3. Pride of our own knowledge: whan we think we know enough already. 4. Forgetfulness of God and his will. 5. Weaiiiiess in learning, and talking of Ood and hiswilL mmt u en- Hitherto of the first commandment, concerning the entertaintlie three ittg of Gt>d in our hearts. In the other three are enjomed die Conmumd- means of his servioa For as in the first commandment we aie mento. required to Aooe, so in the other we are required to sene Ait Lcsrd our God. The branches of this service are eitiicr such as are to be performed at all times, as occasion shall require : or such as concern a certain day, wholly set apart for his worship. The duties of the former kind are prescribed in the second and third: and do either concern the solemn wordup of religion, prescribed in the second commandment, or the respect we should carry to Gkxl in the common course of otur lives, laid down in the third. The duties of the latter kind are laid Aom in the fourth and last commandment of the first table.

CHAPTER XXIII.

THE SECOND COMMANDMENT, OP THE SOtEMN WORSHIP THAT tS TO BE PERFORMED UNTO GOD; AND THEREIN OF IMAGES AND CEREMONIES. Ik the second commandment we are to consider two things: 1. The injunction. 2. The reasons brought to strengthen the game. The words of the injunction are these; ** TTiou shalt not make to thyself any graven image; nor any likeness of tloiigs that are in heaven above, nor in the earth beneath, nor in the waters under the earth: thou shalt not bow down to them, nor worship them." (Exod. xx. 4, 5 ) The scope and meaning of this commandment is, to bind all men to that solemn form of religious worship which God hiitoself in his word prescribeth: that we serve him not according to our fancies, but accordmg to bis own will. (Deut. xii. 32.) And herein is generally forbidden every form of worship, though of the true God (Deut. xii. SI.) oontrary to, or diverse from the prescript of God's word, (Matt. XV. 9.) called by the apostle will-worship, (Col. ii. 28.) together with all corruption in the true worship of God, (2 Kings vi. 10.) and all lust and inclination of heart unto superstitious pomps and rites in the service of God. The parts of that will-worship are, either the worship of any besides God; or of God himself, any otlierwise than he hath commanded. For both vices are here forbidden; either to worship the true God falsely, or to worship those things that are not God at all. In this kind do ddefly ofietid the papists, which give religious worship tihto CRatiures; and serve God, not according to his will prescribed in the word, but according to the pope's decrees and traditions of men. And the Liord doth forbid all these corruptions under one instance of images, because therein he foresaw there would be greatest abuse; and what he doth expressly forbid concerning

272 THE SPECIAL BRANCHES OF THE SECOND COMMANDMENT. J ■ ■ them, is this, 1. That we make no image to worship it* 2. What i ITiat we worship it not when it is made. By making images, is making meant, all new devices and inventions of men in the service of image*. Q^ , whereby we are forbidden to make any new word, new sacraments, new censures, new ministries, new prayers, new fastings, or new vows to serve him withal. Also all representations of any grace of God, otherwise than God hath appointed, or may be allowed by his word ; as Christ condenmed the Pharisees' washing. By worshipping of images is meant, all use in God's service of any new devised inventions, (or practising of them) and all abuse of things commanded. In a word, it is generally required in this commandment that we worship and serve God in that holy manner which he in his word requireth. And that is to be done, first, by using all those holy exercises of religion public and private, which he commandeth ; and secondly, by performing all the parts of God's worship prescribed, with reverence, and diligence ; using them so carefully as may be, to God's glory, and our good. (Ekrcles. v. 1.) We observe by comparing the second commandment with the first, that the inward and outward worship of God ought to go together. For as in the first commandment the Lord requireth that we should have no other gods before him, that is, in the secret of our heart, whereof he alone taketh notice ; so in the second, by the words, make, bow, worsliip, he forbiddeth any outward service of religion to be given unto any other. Further, God must be worshipped both by our bodies and our souls, because he is the Lord and Maker of them both. (1 Cor. vi. 20.) And we gather from hence, that such as dare to present their bodies to a Mass, or to any other gross idolatry, and say that they keep their hearts to God, are here convicted of falsehood and hypocrisy. The fpecial So much of the second Commandment in general* With the°i^Ji/^ respect to the particular branches of it, there is here first recommand- quired, that all solemn religious worship should be given unto the true God : and secondly, that it be given unto him alone and not communicated unto any thing that is not God. So that the sum of the first part is, *' Thou shalt worship the Lord thy God : " of the second, " him only shalt thou serve.'* (Matt. iv. 10.) And we are to worship the Lord our God by those means

THE PARTS AND MANNER OF THE PURE WORSHIP OF GOD. 278 I onlj which himself ^pproveth in his word: .accordipg to the saj^ ing of Moses, tVhai things, ^ever.I command thee, obwrve to do ii; thou^fhalt not add thereto nor diminUhfrom it. (DeuU xii. SXi) It is here required, I, That we give unto God that worship^ which he himself hath prescribed in his word. 2. That we give him tjl^at alone, without addition or alteration. Whereas there is forbidden, first, the neglect of God*s worship, or any of his ordinances: when we contemn, or despise, or leave undone that service which he hath commanded us to perform unto him; secondly, the adding any tiling unto, or taking any thing from the pure worship of God: when wc serv^e him by any other means than that which he himself hath commanded. We are to consider in the pure worship of God, which he hath prescribed in his word, 1. The parts of it. 2. The right manner of using it. As to the parts of it, they are partly such as we give onto God; and partly such as God giveth unto us. And it is required of us touching these kinds, 1. That we use those things that God hath given us, to that end that God hath given them for. 2. That neither in giving to God, nor taking from hfan^ we devise any thing of our own to serve him withal. Now the things God giveth us to serve him by are his creatures in the fint place; also his word, sacraments, ministry, discipline, and censures of the church: which we must use according as they are instituted of God. The duties here required are, our pre- ■ence at these exercises of religion; the preaching, hearing, and reading of the word of God: together with meditation, conference, and all other means of increasing our knowledge therein; the administering and receiving of the sacraments, &c (Acts ii. 48.) We worship God in the creatures, by beholding his glory in them; in his word, by diligent hearing of it, and careful believing and practising of it; in his sacraments, by receiving them dniy; in the ministry and censures, by submitting ourselves onto them. The things that we give unto God are either more or less ordinary; the more ordinary are, I. To pray to God, pablicly and privately. 2, To praise God, both alone and with others. These duties are required of all Christians, and every true Christian must offer this sacrifice to the Lord every day. For in all ages and at all times it hath been the practice of God*8 saints, to ofier unto God the sacrifice of prayer and praise; as T

874 OF FASTING, SOLEMN THANKSGIVING, AND VOWS. we may see by the practice of David, Daniel, Peter, who west up at noon to pray, (Acta x. 9.) and Isaac, who went out at eventide to pray in the fields. (Gen. xxiv. 63.) The parts of prayer are three — 1. Confession, which is the aacrifice of a broken heart and wounded soul. (Psalm li. 17.) 2. Petition, for such things as we lack. 3. Thanksgiving, for such things as we have received. The things less ordinary are, 1. Fasts public or private. (Joel ii. 12, 15.) 2. Solemn thanksgiving for special blessings, (Psalm 1. 14.) whereunto feasting also is joined, wh special occasion of joy is given us. 3. Making and perfomung holy vows unto God. Fasting is an abstinence for a time, from all the commodities and pleasures of this life, so £ar as comeliness and necessity will suffer ; to make us more apt to prayer, and Vows. more able to serve God. A vow is a solemn promise made unto God of some things that are in our power to perform ; whidi we do, to declare our thankfulness, to strengthen our faith, and to further us in doing our good duties, wherein we are backward; or in abstaining from some evil whereunto we find onrselves specially incUned. Thenuuiner So much of the parts of God's solemn worship* There is wo^p. required to the right manner of using the same, our eaieful, sincere, and diUgent behaviour in all his service ; that every thing there may be done as he hath appointed, and nootkerwise. Whereunto the things required are partly inward, partly outward: the former whereof concerneth the substance, the latter the circumstance of God's worship. All the powers of the soul are charged to join together, as (by the first and great commandment) in the entertaining and loving, so (by this) in performing all acts of solemn worship to the true God. Therefore hereio there must be a concurrence, as well of the understanding, thtt we have knowledge of the particular service which we do, (Rem* xiv. 5. 1 Cor. xiv. 14, 15.) as of the will and affection, thai we may worship God in spirit and in truth. (John iv. 22.) In the performance of this three things are requisite, 1. A diligeat preparation and advisedness, before we come to any holy exercise. 2. A right disposition of the mind in the action itsel£ S. A comfortable departure, upon the sensible feeling of the finnt Of prepom- thereof. It is required in the preparation before the action that we bethink ourselves before-hand, about what things we

OP PREPARATION FOR THE WORSHIP OP GOD. 875 come: and dispatch ourselves of all the things that hinder us in the service of God; which since we must do in things otherwise lawftil, much more in things unlawful. It is farther to be obsenred herein, that every preparation be answerable to the exercise whereunto we are called; as in the parts of prayer, for example, 1. In confession, we must have a true feeling of our former sins. 2. In petition, we must have the like sense of our wants; and bethink ourselves what need we have of the things we ask, and strive against our staggering and doubting of God*s promises. 3. In thanksgiving we must call to mind at least the kinds of God*8 benefits bestowed upon us, and consider the greatness of them. And so in all other services of God. The disposition of the mind required in the action is, 1 . A reverent, diligent, and earnest attentiveness to the thing, with all the powers of our toula; thereby to fasten our minds, and so to hold them during the exercise, that no idle or vain thoughts withdraw us firom the same. 8. Zeal in the action; with such affections as are answerable to the matter in hand. As in prayer, we must have a sure confidence in God, that we shall obtain the things we ask agreeable to his will; in thanksgiving, we must have a sweet feeling of the benefits that God hath given us: in the word and sacraments, we must come with affection to them, &c. It is wiiat is rerequired of us after the action, that we feel the fruit of it, that JSi'^tJ^' is, some increase either of knowledge, of true fear, or comfort, tar the strengthening us in the duties we perform. So every one mnst examine himself herein, and all those that belong unto him; else they are like unto them, that having eaten a good meal, by warm water do give it up again. The outward things that accompany God's worship are, 1. £ccleati- Eledesiaatical ceremonies, making for order and decency, (1 Cor. Sc^*^^*°*^ xiT* 40.) which are left to the appointment of the church; being of that nature, that they are varied by times, places, persons, and other circumstances. 2. All comely and reverent gestures Bodily of the body; as kneeling, lifting up the hands and eyes to fif*^'"^ heaven, silence in the service of God, and such like. For the gestures of religious adoration being here forbidden to be given mmto images, are therein commanded to be given unto the Gx)d of heaven. And though God is a Spirit and looketh to the hearty yet is it of use to attend to our bodily behaviour before T 2

276 OF THE ABUSE OP GOD'S ORDIXAKCGS. him. For, 1. The whole man, and consequently the body itself, oweth duty unto God. 2. It is a glass, wherein the affections of the mind are beheld. 3. The mind is the better holden in the thing affected, and the better holpen and furthered in the inward worship, when both body and mind are joined together. Notwithstanding the mind must always precede in affection ; else it is shameful hypocrisy. The gestures most convenient for the body are diverse, according to the diverse exercises of religion ; as at the reading of the word, standing ; at prayer kneeling, and therein to witness our humility, by casting down our eyes, our confidence by lifting them up ; or with the publican to knock our breasts, &c. except our infirmities, or the like lets, hinder us herein. Oftheabuie So much of the riffht use of God's ordinances. The abuse of ordinanceft. them standeth, 1. In all rash, negligent, and careless dealing in any particular point of the worship of God. 2. In using any thing that God hath commanded for his worship, otherwise than he himself hath appointed. (1 Chron. xv. 13.) For the brazen serpent abused, was worthily broken in pieces, (2 Kings xviii. 4.) and the Israelites, for carting the ark, were worthily punished. (2 Sam. vi. 3, 7, 8.) The special abuses of the word here condemned are, to hang pieces of St. John*s gospel about men*s necks, or to use any other gospel to heal diseases ; or for any roan to charge a devil to go out of one, as the apostles did. In this case we may and must pray only unto God, that he would command the devil to depart : for he is the master that authorised him to go thither. The special abuses of the sacraments here condemned are the receiving them unworthily, (1 Cor. ii. 27, 29.) and making them to be sacrifices, as is done in popery. Those of the ministry are the turning of that which is given to edify in Christ, to other ends than those for which it was ordained : as when ministers exercise tyrannical lordship over their flock, or their fdlbWservants ; as the bishops of the Church of Rome use to do*; (Luke xxii. 25. 1 Peter v. 2, 3.) or when in the execution of their function, they seek themselves, and not the edification of God*s people, &c. The discipline and censured of the church are abused, when they are used in another manner, and for other causes, than God hath ordaine<l, (Isa. Ixvi. 5.) Prayer is abused

OF TUE DEFECTS IN GOD'S HOLY WORSHIP. 277 when we ask evil things, or pray for such things as God hath made no promise of, or for such persons as he hath made no promise unto: as when men pray for souls departed, or for those that sin to death, (1 John v. 16.) or pray in a strange tongue which we do not understand; or pray on beads, and use much babbling, &c. as also when we aim more in our requests at the relieving our necessities than at the advancement of God's glory. Thanksgiving is abused when we thank God for things unlawfully gotten or come unto us; and fasting is, when men make it a matter of merit, or use superstitious choice of meats, as is done in popery. It is an abuse of vows to undertake rash ones; to break, or else to delay and defer the paying of our lawful vows; as also to perform vows that are unlawful, (Psalm Ixvi. 13; Ixxvi. 11. Eccles. v. 1, 5. Gen. xxxv. 1.) The defects that concern the inward things required in the ^•^^'^^ performance of all these parts of God's worship, are, 1. Want mra?wwof understanding, when we do good duties ignorantly, or think "^P* that we can please God by meaning well, when that which we do is evil. 2. Want of zeal and affection in performing God's service. 3. Hypocjrisy, when men make greater shew of the service of God outwardly, than they have a desire to serve him inwardly. 4. Hearing, reading, meditating^ conferring, singing of Psalms, and receiving the sacrament without preparation^ attention, reverence, delight, and profit. 5. Praying without faith, feeling, reverence, fervency, not waiting for answer, &c. The defects that concern the outward worship, are 1. All ir- Defecuin reverent and unbeseeming gestures. 2. All ecclesiastical cere- J^JJJ[^ monies, and rites of religion, which are repugnant to God*s word, or not warrantable by the general grounds thereof; such as are not for order, and comeliness, and edification. So much of the parts of God's worship prescribed; together with the right use and abuse thereof. With respect to such forms of worship as are not prescribed by God in his word, we say, that we are commanded to serve God, not according to the traditions of men, but according to his will revealed in the scripture, (Col. ii. 18. Matt. xv. 9.) Whereupon it followeth, that no power must be admitted in the church to prescribe other forms of worship, not appointed by God himself in his word. And herein we must observe the apostle's rule and practice.

280 WHAT IS FDRBIDDE.V CONCERXIXO IMAGES. exceedingly prooe to idolatry. But, if it be asked, though I do not make images myself, may I worship them that another man makea } the answer is, No ; for that is likewise forbidden, (Exod. xxxii. 1, &e.) Neither is it lawful to put them in churches, or in public places, if they be not worshipped ; £ar though Moses did make the cherubim, and the brazen serpent, yet for so doing he had a special commandment from God ; who may dispense with his own laws, when he will. Besides, he commanded them to be made to this end, the one, to signify the crucifying of Christ, (John iii. 14.) the other, to signify the angeFs readiness to help God's children in all distresses. Neither is all manner of making images forbidden, but only in matters of religion and God s service. For in civil matters they may have a lawful and commendable use, (Matt. xxii. 20.) but to make them for religious ends and uses, is altogether unlawful ; (Amos v. Sdf with Acts vii. 43.) whence we gather that the popish doctrine of images, that they are laymen s books, is directly contrary to the word of God ; and therefore as false and erroneous, to bo detested of all God's cliildren, (Hab. ii. 18. Jer. x. 8, 14. laaiah xliv. 10.) Again, we are forbidden to make all kinds of images^ whether hewn, engraved, cut or carved ; (which in the command* ment is expressed :) molten, embroidered, painted, printed, or imagined, (Hosea xiii. 2. Ezek. viii. 10. Acts xvii. 25 29.) and in general, images of things which are in heaven above^ or in the earth beneath, or in the waters beneath the earth- By tilings which are in the heavens is meant, God, Christ, the angels, and the saints, which are in the highest : the sun, moon^ and stars, which are in tlie middle ; and die fowls, which are in the lowest heaven, (Deut. iv. 17, 19.) X)j^i n '^ To * represent God by any shape, is most of all forbidden '^k'^ ul ^ ^^^ condemned. For it is a great sin to conceive or imagine in ima^ of our hearts, that he is like any thing, how excellent soever wa tliink it, (Acts xvii. 29.) but it is much worse so to set him out to the view of others ; considering that the mind can conceive a &rther beauty than the hand of the artificer can express. And therefore the children of Israel did sin grievously, and were * Jofltin Martyr, speakinp^ of the Christians in hia time, aajs, ikK* M^ ^wrAuf v\Xa7f Kot vXoKcus dpBUr rtftmfi4r8S iy9ptnrofWp^tdtrarrtff col ip rmifts Bpinanns, Oc^vf irpo^ttwfA4ffafM¥. Ed.

Ood.

IT IS UNLAWFUL TO MAKB' THE IM AQB OF OOD^iOR CHRIST. fBt worthify condemned, -for.making God like a calf. (Exod. xxxii* 4, 9, 10, 27, 28.) And it may further appear that it is unlawful to make the image of God, 1. Because God being infinite and invisible, cannot wiUiout a lie be resembled to any finite or visible thing. (Acts xvii. 20.) 2. God by such images is, as it were, mocked. (Rom. i. 23.) 3. When the law was delivered by God himself unto the Israelites, he appeared in no shape unto them, lest they should make a likeness of him, and fall to idolatry. And therefore (Deut. iv 10, 12.) he forewarned them, that as they saw no image of him, when he gave the law, but only heard a voice; they should learn that the knowledge of God Cometh by hearing, and not by seeing. (Isa. xl. 17, 18.) That which moved the Papists to paint God like an old man, was the fiilse expounding of that place in Daniel, where God is described to be ** the ancient of days," (Dan. vii. 9, 13.) whereby is meant his eternity, that he was before all times; (Deut. xxvii. 15,) but whatsoever property in God it be, that they set forth by an image, it is execrable so to do. Neither may we paint Christ for remembrance of his death, for, 1. It is a part of the worship That it is here forbidden, because his body is a creature in heaven; and ^e the therefore not to be represented by an image, in the service of rj^* ^ God* 2. An image can only represent the manhood of Christ, and not his godhead, which is the chiefest part in him. Both which natures being in him unseparable, it were dangerous, by painting the one apart from the other, to give occasion of Arianitm, Apoliinarianism, or other heresies. 3. Since that in all the Scriptures, which speak so much of him, there is no shew of any portraiture or lineament of his body; it is plain that the wisdom of God would not have him painted. 4. Since by preaching of the gospel, and administration of the Sacraments, Christ is as lively painted out, as if he were crucified again amongst us, (Gal* iii. 1.) it were to no purpose to paint him to that end. To which it may be added, lastly, that although the painting of Christ were both lawful to do, and profitable for remembrance: yet because it hath been so much abused, and no where in the Scripture commanded, it is now not to be used. As Hezekiah worthily brake the brazen serpent being abused, although Moses had set it up at the commandment of the Lord; and it might have served for a singular monument of God*s mercy, after the proper

384 REASONS AGAINST IDOLATRY FROM THE TITLES OF OCMK title is thy God : whereby the covenant of grace is signified ; which on our part is by no sin so directly violated, as by idola* try, called therefore in Scripture spiritual adultery. (Jer. iii. 8.) And this teacheth us, that idolaters are most miserable, in forsaking the true God, who is all happiness to his people. The third title is El, that is, a mighty or strong God, and therefore perfectly able to save and destroy ; which teacheth us, that diere is no power so great, which can deliver idolaters or sinners from the wrath of God. The fourth title is jealous ; whereby the nature of God is signified, loving chastity in his spouse, with a most fervent love, and abhorring spiritual whoredom with most extreme hatred ; whence we learn that the Lord can no more abide idolatry, than a married man can brook it, that his wife should commit adultery. For his wrath is compared to the rage of a jealous husband, upon the unchaste behaviour of his wife. (Prov. vL 34, 3d.) And as the jealous man finding the adulterer with his wife, spareth neither the one nor the other ; so if any that by profession hath been espoused to Christ, and joined imto God in him, and hath promised in baptism to serve him alone ; yet notwithstanding shall forsake him, and worship others, how good soever they be, (whether saints or angels) they shall not escape God*s wrath. For if corporal adultery be so severely punished, much more shall spiritual. And the reasons drawn K^i^Qg from the works of God contain a just recompense to the breakers th^^o^uT ^^ ^^ ^*^* ^"^ * gracious reward to them that keep it; God of God. shewing himself in this case to be jealous^ 1. By punishing sin in many generations ; and, 3. By extending his mercy in a fisir more abundant manner to them that keep his law. So the former reason containeth a threatening, to restrain from disob^* ence ; the latter a promise, to allure to obedience. The former of the reasons is laid down in these words : Visiting the iniqyir ties of the fathers upon the children unto the third amd fourth generation of them that hate me ; and the sum of this reason- is that he will visit such as (howsoever pretending love) do thus declare their hatred of him ; and punish them, both in themselves and their children to many generations. And when God saith that he will visit the sins of the fathers upon the children, he meaneth two things. 1. That he will inquire and search whether he can find any of the parents' sins, and especially their

REASONS AGAINST IDOLATRY FROM THE WORKS OP dOB. 286 idolatry, in their children: and, 2. That having found children continuing in their father's sins, he \vill remember the same in the punishment of them. Whence we learn, 1. That howsoever God for a time doth seem not to regard our sins, yet he doth both see them, and in his due time will punish them, if w*e do not repent. 2. That neither the example of our parents, nor any other that do amiss, can be a sufficient warrant to us to commit any sin. 3. That all parents are carefully to take heed how they commit any sin, because in so doing they bring God's judgments not only upon themselves, but also upon their children. 4. That children are to sorrow for being born of idolatrous forefathers. And it doth very well agree with the righteousness of God, to punish the children for the sins of their fathers; for if princes, (whose judgments are shallow in comparison of God's, the depths whereof are past finding out,) do with equity disinherit and put to shame the posterity of traitors; the Lord may much more justly do the like with the wicked child which followeth his father's steps, and is a traitor himself: having both his father's sin, and his own upon his head. For God here only threateneth to punish those children, which continue in their father's sins: and therefore as they have part in their father's sins, so it is reason they should have part in their parent's punishment. By the third and fourth generation, he meaneth that not only the next children, but the children of divers and many generations shall smart for their father's sins. As in Amos: for three transgressions and for four; that is, for many. As he doth especially name three or four generations, because parents live so long oft-times, that they see their posterity for four generations following punished for their sins. He addeth, of them that hate me, to shew that not all the sons of the wicked, but only such as continue in their father's wickedness, shall be punished for their sins. (Ezek. xviii. 4, 10, 13, 14, 17.) And so many as worship him otherwise than himself hath commanded, do hate him. (John xv. 18. Rom. i. 29, 30; v. 10 ; ▼ill. 7. Col. i. 21. For although every idolater will say that he lovetb God, yet here God witnesseth of him that he is a liar, and that he hateth God, in that he hateth the worship that he commandeth; in the love whereof, God will have the experience of his love. (2 Chron. xix. 2. Micah ii. 8.)

286 THE M£RCY OF GOD, A REASON AGAINST IDOLATRY. The second reason, which is drawn from the clemency of God| is thus laid down, where it is said, that he sheweth mercy unto thousands, of them that love him and keep his commandments. And the sum of this reason is, that God will bless the obedient unto many generations, both in themselves, their children and posterity, and in whatsoever belongeth unto them : thus extending his mercy unto thousands of such as shew their love of him by obedience to this his law. And he saith, that he will shew mercy to them that love him and keep his commandments, to teach us, that the best deeds of the best men cannot merit or deserve any thing at God*s hands ; but had need to be received of him in mercy. And he doth say, that he will shew mercy to thousands, although he said that he would visit only the third and fourth generation of them that hate bim, because he is more willing and ready to exercise his mercy than his anger. Not that he will be merciful to all the children of the godly, but only to such as love him, and keep his commandments. Neither is this blessing altogether confined to the godly, for God rewardeth the posterity of the wicked with outward benefits oftentimes according to their outward service, as appeareth by tikewatces^ sion of Jehu.

CHAPTER XXIV.

THE THIRD COMMANDMENT, OF THE GLORIFYING GOD ARIGHT, IN THE ACTIONS OP OUR COMMON LIFE; AND THEREIN OF SWEARING AND BLASPHEMING. The third Cominandinent is, ** Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold hxm guiltless that tidiieth his name in vain." (Exod. xx. 7.) There is contained in these words, 1. The commandment, and 2. The reason. The sum of the commandment is, that we impeach not, bat by all means advance the glorious name of God, in all things, whereby he maketh himself known to men, (Ps. xxix* 8.) nd carefully endeavour in our whole life to bring some honour to God. (Matt. v. 16.) Herein we observe the high honour that God sheweth unto us, who being able without us to maintain his own name and glory, either by himself or by his angels; hath notwithstanding committed the maintenance thereof unto us; which should teach us to be very chary of it, and careful to discharge our duty faithfully, in walking worthy of this honour and defence of his name which he vouchsafeth us. The meaning of those words, Thou shah not take, is, thou shalt not take up, upon thy lips or mouth, (as this phrase is opened in Ps. xvi. 4, and 1. 16.) that is, not speak, use, or mention. For the tongue is here specially bound to the good abearing. And it was needful to have a special commandment for the direction of the tongue in God*s service, because it is an untamed evil, and unbridled: (James iii. 8.) and therefore a whole commandment cannot be employed amiss for the direction of it, in the use of the name of God. And seeing in the second table, there is a commandment tending almost wholly to restrain the abuse of our tongues towards our neighbour, there is much more need of a precept, both for direction and restraint of it,

What is in the matters concerning God, and tis most glorious name; the name of which phrase is taken from the manner of men, wlio are ^nowii God. jjy tJieif names, to signify God himself, both in his essence and majesty, (Isai. xxvi. 8. Exod. iii. 13, 14 ; xxxiv. 5—7.) Ep4 in all things wherehy he hath made himself known linto us;^ ai 1. His holy titles and proper names: as Jehovah, £3ohin9i| Jesus, &c. (Exod. iii. 14; vi. 2, 3. Psa. Ixviii, 4.) 2. l?rojperv ties and attributes: as love, wisdom, power, justice, &c. (£xo^i xxxiii. 18, 19; xxxiv. 5 — 7.) 3. Works and actions. (Psfi. viii. 1,9; cxlv. 10.) 4. Word: both Law and Gospel (^Psa. cxxxviii. 2. Deut. xviii. 19, 22; xxxii. 3. Acts ix. 1"5.J Whence the law of Christ, (Isaiah xlii. 4.) is expou^deii to^Tbe his name, (Matt. xii. 21.) 5. Sacraments. (Matt xiviii-'lcL 19. Acts ii. 38,) 6. Censures, (1 Cor. v. 4, 5. Matt.>:viii. 20.) 7. Prayer. (Gen. iv. 26.) 8. The whole worship of tj^od, >vith all the ordinances pertaining thereto: and whatsoever fie is honoured, reverenced, and glorified by. (Deut. xii. 5. Mai. i. 11, 12. Mic. IV. 5. Acts xxi. 13.) By this word in vairt, is meant all abuse of them; and all rash, negh'gent, and careless dealing therein: where mentioning the smaller fault, he de^ clarech the heinousness of the greater. For if ITie taking ^f his name in vain only be a sin; how heinous a sin is it, when bSSlen'in^ it is blasphemed, or used for confirmation of a lie. Eveiy wrdiig the third offered to the glory of God, and doing of ought that inay aiiy ^^man - ^^^ reproach the Lord, to cause him to be less esteemed, is forbidden in this commandment. (Mai. i. 6, 12.) All unreverent and unholy use of his name: and profaning of Ws titles,* properties, actions and ordinances, either by mouth or by adISon. (Lev. xxi. 23.) The parts of the prohibition are two: 1. Tlie mentioning or using God*s name, in word or deed, when it should not be used, and when there is no just cause so tb do, 2. The using of it amiss, and abusing it; when duty blndeft us to use it with fear and holiness. It is required in this commandment, that we sanctify God*s name as it is holy'^l) What is re- reverend, (Matt, vu 9. Psa. cxi. 9.) and labour by all Ave tail SSrdC^* ^ ^^^ ^^ ^P that Others may be moved by us tno're to?6vfe, xdianameht. serve, and honour him. That we use the things albresaid ^A all reverence and circumspection, to such uses as they are ap^ pointed to by God. In a word, that we have a careful afld i

WHAT 18 REQUIRED IX THE THIRD COMMANDMENT* 889 ]ieedy watcb to all things that may advance God's glory: and use all sincere and diligent behaviour therein. And this our carefulness is required in, 1. A diligent preparation and advi8ed> ness before we meddle with any of these holy things; that we bethink ourselves before-hand what we are to do; and consider both of the cause that should move us to speak of them, and of the reverent manner of using them, 2, A reverent disposition in the action itself: that we use earnest attentiveness therein: and seriously think how powerful God is to punish the taking of his name amiss; as also how able and ready to bless them, who shall reverently and holily behave themselves in the right use thereof. For which cause we are to remember, that the name of God is fearful, as it is written. (Psa. xcix. 3. Deut. xxviii. 58.) The particular duties contained in this commandment, arc, Thepanicu- L The honouring of God, and his religion, by our holy con- required* in rersation. (Matt. v. 16. Titus ii. 10.) The contrary whereof, ^*J^^. iSj profession joined with hypocrisy; (Tit. i. 16 Matt. xv. 7 — 9.) ment. or profaneness and an evil life, whereby the name of God and the profession of religion is dishonoured. (Rom. ii. 24t,) 2. Conieasion of Christ unto suffering, yea, martyrdom if need be, (Rev. ii. 13.) the contrary whereof, is, shrinking in case of peril, and denying God the honour of our suffering for him. (Matt. X. 33.) 3. Honourable and reverend mention of God, and his titles, properties, attributes, works, word and ordinances. (Psa. xix. I9 S; lxxi 15.) The vices repugnant to this are, an irreverent mention, or an unadvised, sudden, and causeless speaking ef any of these; and all abusing of the names and titka of God, as is done, 1. By saying in our common talk, O Lord, O Grod, O Jesu, &c. or in wondering wise. Good God! Good Lord! ftc. in matters light and of no moment For such foolish admirations, and taking of God's name lightly upon every occasion, is here condenmed. 2. By idle wishes. 3. By imprecations and cursings. (Gen. xvi. 5. 2 Sam. xvi. 8^ 9.) 4. By blaspheming. 5. By the abuse of oaths. (James v. 1^.) In matters of importance, which cannot be decided but by an The right oath, it is good and lawful to swear by the name of God, and *<rf<^- a dntj specially commanded, (Deut. vi. 13 ; x. 20,) so that it be done truly, advisedly^ and rightly. For so is the commandu

290 OF THE RIGHT USE OF OATH8L ment, (Jer. iv. 2.) I%ou shalt streor, ike Lard iireik, in truih^ in judgment, and in righteousness ; in troth by affirming whaiL we know to be true, and verifying bj deed what we undertake; (Psa. XT. 4 ; xxiv. 4w) in judgment, by having a due oonaidera* tionboth of the nature and the greatness of an oath, wherein God is taken to witness against the soul of the swearer if he deceive ; and of the due calling, and warrant of an oadi, whether public, being demanded by the magistrate, without peril to the swearer, (Gen. xliii. 3.) or private, in case of great importance, when the truth cannot other^iise be cleared. (Exod. xxii* 1 L 1 Sans, xx* 17. 2 Cor. i. 23,) And these oonsidearations are to be had in taking of an oath, 1. Whether the party we deal with^ doubt of the thing we speak of, or not. 2. If the party doubt, whether the matter whereof we speak, be weighty and worthy of aa oath. 3. If it be weighty; whether the question or doubt may be ended with trulj* and verily, or such like naked asseveration^ or by doubling our asseveration, as our Saviour Christ did : for then, by his example, we ought to forbear an oath, (Matt, v* 37.) 4. Whether there be not yet any other fit means to tiy out the matter before we come to an oath. 5. Whether he for whose cause we give the oath, will rest in it, and give credit unto it : for otherwise the name of God is taken in vain. (Hsh. vi. 16.) 6. When the matter is of importance, and there is no other trial but an oath ; then we must have our minds whdly bent to sanctify the name of God by the oath we tabe i ai^, think upon the greatness of God*s power to punish oaths taken amiss, and to bless the true use of them. We are to swear ia righteousness, (as in the passage above quoted), I, In a im form ; which must be no other than God*8 word aUoweth, vis* by God alone, not by any creature or idoL (Deut. vi. 13^ Intu Ixv. 16. Zeph. i. 5. Jer. xii. 16. "MaiU v. 34, &c.) Altbou^ in lawful contracts with an infidel or idolater, we may ad|nitcf such oaths, whereby he sweareth by his fUse gods^ 2L To.s right end ; which is the glory of God, (Isa. xlv. 23, v^ith thjii ii. 11.) the good of his Church, and peace am<mgst meiL (Hsk^. vi. 16.) J ]^^^^ Such persons only may lawfully take an oath as have weif^ti, lawfully matters to deal in ; and therefidre it is altogether usiawiuliv oatb. children to swear ; as also, because they cannot thindk suffioiaatljr

OP THE SPECIAL ABUSES OP kN OATH. 291 o^ tbe dignity of ten <)ath. No atheist or profane man should swear | because they either believe not, or they serve not Grod, (Rom. i. 9.) In women oaths should be more seldom than in men; in servants than in masters; in poor men than in rich, because they deal not in so weighty matters. The special abuses "^^ vpeeud ofaa oath are, 1. The refusing of all oaths, as unlawful; which an oath, is the error of the Anabaptists. 2. A rash and vain oath, where there is no cause of swearing; when upon every light occasion we take up the name of God and call him for a witness of irivoloiis things^ by common swearing, (Matt. v. 34. James v. IS. Jer. xxiii. 10.) 3. A superstitious or idolatrous oath; when we swear by an idioii or by Qod's creatures, (Zeph. i. 5. Amos viii. 14.) as by the mass, our lady, &c bread, salt, fire, and many fond trashes. Whereas God never appointed the creatures for such uses. 4. A counterfeit and mocking oath. 5. Passionate swearing, whereby we call God for a witness of our furious anger, (1 Sam. xiv. 39. 2 Kings vi. 31.) 6. Outrageous and blasphemous swearing* 7. Perjury; when God is called for a witness of an untruth, by forswearing, (Isa. xlviii. 1. Zech. v. 4.) which 18, either when one sweareth that, which he himself thinkedi to be false, (Lev. xix. IS.) or when he sweareth, and doth not perform his oath, {2 Chron. xxxvi. 13.) 8. Taking a lawftil oath without due leverence and consideration. Fardieri the name of God is taken in vain, in regard of his How God pvsperties and attributes, 1. By seldom or never breaking forth ^^ lat^ 0uch confession or declaration of God's power, wisdom, jus- ^in in re^ tiee, mercy, fte. as ourselves and others might thereby be stirred ffopertica* wp the more to be thankful unto him, and to stay upon him, (Ps. zL 9.) 9. By abusing his properties; and by carnal, careless, or eentemptuous speaking of them, {2 Kings vii. 2,) God's wisd&m k touched here by calling it into question: and prying into the hidden counsels of God. As when a man undertaketh to forelel iktiHe things and events, &c. His justice is touched, 1. By paasing over his judgments without notice. 2. By cursings and impreeations; whereby we make ourselves judges, and attribute that to ourselves which is due to God. 3. By misconstruing and perverting his judgments. Lastly, his mercy is touched, 1. By peming over of his bmiefits, without due notice taken; and not observing and recounting, what special mercies he hath vouch-

WiVm WirYS IN i m^WH ClOp's N^ME IS XAKfiH JX. tV^Iiu safed u$ iu particuiapry (I^aaliu IxvL 16^ ciii H,^, &cv)'an4i3'^:.Py presumiDg upon bis mercy j- to bardea our hearU in si^fMi^gi (DQ^t• xxix^ 19.) .-.-;// J low in re- The name of God ia taken in vain, in respect of hie works and!ISSk9. -^ acti(Hi9 by 1. Not seeing God in bis works, (Acts xvii. 97.) % Lightly passing over of God s great works of creation^ p^^ servation, redemption; as also other his mercies and judgments, and not glorifying God for that which may be seen in tbenu 3. Vain and foolish thoughts concerning the creatures; whereby a virtue is attributed unto them which God never gave unto them. As all guessing of future tilings, by the stars, or a man*8 face and hands; the counting it a prodigious token, that ahaxe should cross our way, &c. 4. Not using the creatures aa we ought; nor receiNing them to God's glory, with thanksgivii^. As when a man giveth not thanks to God for his meat and drink, but doth think them to come without God's providence; which is a fearful taking of God's name in vain. 5. Cavilling at the doctrine of predestination, (Rom. ix. 19, 20.) and not admiring the depth of his counsels, (Rom. xi. S3, 3 i.) 6. Murmuring at God's providence, under the names of fortune, chance, and fate, &c. (Job iii. 2, 3, &c.) 7. Evil thoughts towards our brethren, which are afflicted. As when we see one visited by God, either in body, goods, or both; we are always ready to think the worst of him; viz. that God executeth these punishments on him for his sin: Whereas God may do it cither to exercise the faith and patience of the party afflicted, as in Job; or to stir othera to compassion and pity j or else to set forth his own glory, as we may see verified in the example of the blind man in the gospel, (John ix. 2, 3.) 8. Abuse of lots, (Esther iii. 7. Prov. xvi. 33.) How in re- . God's name is taken in vain in regard of his word, 1. By ^J!J^** " not speaking of it at all, (Deut. yi. 7. Psalm xxxvii. 30.) 2.. By. foolish and fruitless speaking of it; or abusing any part thereof unto idle and curious questions, (2 Peter iii. 16.) 3. By abusing it to profane mirth, by framing jests out of it, or against it; (Psalm xxii. 13.) also by making plays and interludes thereof. 4. By maintaining error, sin, and profaneness by it, (Matt iv. 6. Isaiah Ixvi. 5.) 5. By applying it to superstition, and unlawful arts; to magical spells, sorceries, and charms, for the healing of diseases, finding out of theft, &c. (Deut. xviii. 11

OF Ttl£ REASONS ANNEXED TO THfe TlllRD COMMAI^0MENT. SHKJ Abtsxiit. 13.) God's ^airi^iji tsafc^n in vain, in regard of tlie sacraments and other holy mysteries and ordinances of God, when they are unworthily received, and profanely used, (Mai. i. 11,12. 1 Cor. xi. 27, 29. Jer. vii. 4, 10.) So much of the chief particulars forbidden in this command- Of the Wpt ment* It is required to help us in our obedience thereof, drancM. I. That we both inure our hearts to fear and reverence the great and dreadful name of the Lord our God; (Dent, xxviii. 68. Eccles. ix. 2.) and keep a careful watch over our lips and lives, lest by any means we dishonour him, (Psalm xxxix. 1.) 2. That we av(Hd, both the company of profane persons, who set their mouth against heaven, (Psalm Ixxiii. 9.) and all unnecessary dangers, whereby divers have been occasioned to deny the Lord, (Matt. xxvi. 69, &c.) In the reason annexed to the command- ^^^eSTto ment there is contained a dreadful penalty: that the Lord will not *hc **"^ hold him guiltless that taketh his name in vain, the sum ofwhich meut threat is that God will not leave this sin unpunished, (1 Kings ii. 9.) but will grievously punish the breach of this commandment: whereby he threateneth extreme miseries and judgments to the transgressors. For it being our greatest happiness to have our sins covered, and not imputed, (Ps. xxxii. 2.) it must needs be extreme unhappiness, to have them reckoned and imputed unto us. Herein too is implied a fit opposition; that howsoever manVlaws take not hold of offending in this kind, yet God will not acquit them, (Psalm i. 5.) not suffer them to escape his righteous and fearful judgments. (Zech. v. 3. Jer. v. 12.) Neither shall the tran^ressor escape unpunished, although the magistrate and minister also would pronounce him innocent. And although the malefactor flatter himself, as if all dangers were past; nay, the more free, that (usually) he escapes the judgments and punishments of men: the more heavy plagues and vengeance will surely light upon him from God, except he repent.

CHAPTER XXV.

THE FOURTH COMMANDMENT, OF THE CERTAIN TIME 8BT APART FOR god's SERVICE; AND THEREIN OF THE SABBATH OR LORD'S DAY. The fourth HiTHBRTO of the Commandments concerning that service which ment. is to be performed to God at all times, as occasion shall require. We now come to that which concemeth the special time, wholly to be bestowed in his worship, which is the fourth and last commandment of the first table: which setteth forth a certain day, especially appointed by the Lord himself, to the practiee of the worship prescribed in the three former commandments: fcr therein consisteth the chief point of the sanctifying of that day. The words of this commandment are '* Remember tbut tliou keep holy the Sabbath-day," &c. (Exod. xx. 8 — 1 1.) iii ' wUeh we are to observe, First, the commandment; and then ^e reasons annexed thereunto. The commandment chtdleng^tk *at Ae hand of every man, one day of seven in every week, t6 be iet apart unto a holy rest, and requireth all persons to aeparate themselves from their ordinary labour, and all other e^XMckas, to his service on the same: that so being severed friMn their worldly businesses, and all the works of their labour and odlings concerning this life, they may wholly attend to ^e worah^ of God alone, (Neh. xiii. 15, 0S, Isa, IviiL 13, 14.) aaid wa add these vrords apart and separate^ to make a difibrMce betw^oen the Sabbath days, wherein we rnrust wholly and only serve God; and the exercises of the other six days, wherein every man must What need 8erve him in his lawful calling. And though we may serve God OTie"cU **fn ^^^U d*yj there is still need of one whole day in every week to Mven to serve him. For, 1. To the end that we should not plunge our- ^^^ selves so deeply into the affairs of the world, as that we should not recover ourselves, the wisdom of God hath thought it fit,

OF THE CERTAIN TIME SET APART FOR GOD'S SERVICE. 295 that one day in seven there should be an intermission from them: that we might wholly separate ourselves to the service of God, and with more freedom of spirit perform the same. 2. A whole day is needful for the performance of all the parts of God's service and worship: as hearing of public prayer, and the word preached, catechising, administrRtion of the sacraments, exercise of holy discipline, and consideration of the glory of God in the creatures. 3. If Adam in his perfection had need of this holy day; much more have we, who are so grievously corrupted. 4. If the Lord in love and wisdom, considering our necessities both of soul and body, hath set out a week's time for both of provision: that as every day we set apart some time for food, and spend the rest in labour, so we set one day in the week aside for our spiritual food, and bestow the other days on our earthly affairs. So that this day may in comparison be accounted the -KHil's day: wherein yet we must have some care of our bodies; as on the six days, we must have some care of our souls. In this commandment is forbidden the unhallowing or pro- That the ikning of the Sabbath, either by doing the works of our calling, day^S^ot and of the flesh, or by leaving undone the works of the Spirit; ceremonial. and it is not ceremoniali and so taken away by the death of Ckiist; but is constantly and perpetually to be observed, and jiever to cease till it be perfectly consummated in the heavenly Sabbath, (Heb iv. 9, 10.) And this we prove, 1. Because it i$ placed in the number of the perpetual commandments. Othermie the moral law should consist but of nine words or com- •mndmeBts^ which is contrary to God's word, (Deut. iv. 13.) S Beeanse this commandment (amongst the rest) was written liy the finger of God: (Exod. xxxi. 18.) whereas no part of the cevemoniallaw was. 3. For that it was written in tables of Mone, as weH as the odier: (Deut. v, 2S.) both to signify the liardness.of- our heaarts, aad the continuance and perpetuity -of thiS'eomtBandmenti as well as the rest 4. Because it was before any shadow or ceremony <^the law; yea, before Christ WAS prcmupedy whom all ceremonies of the law have respect unto. Fteihe Sabbath was first instituted in paradise before there irasany use of sacrifices and <!eremonie8| (Gen. ii. 1 — 3.) 6 The ceffemonios were as a partition-wall betwixt the Jews and the Gentiles i but God doth here extend his commandment not only

S96 .uiiimATVTBE 9ASBAT&jyAjr mmoTcsmEMmxiAiiz -lu to die JieirH'tlistBiscdii^^sf but tho^ tD':Bkmi^etBili(ExodijariU(llb Neh. xiii. 15, l6;iect.y^S. Oi^ SawAv Christ wiUiiigiinib& lowexB) whidi should live, aboat forty years afiterhiraeoeii&ioil; to pariiy that their fl^t might not be jxi the Safaboth^a^V teiffit end that tkey migIit:not be hindered in tiie lerrice o£Otid;:.dnth dieicby saffidently dedorey that be heid not thia camnnmdment in the acconnt of a ceremony, (Mktt^ xxiv. 20.) And diobgh it sometimea shadoweth our sanetification and our eternal rest; (CoL ii. 16, 17. Exod. xxxi. 18.) it followeth not thaft it is therefore ceremonial. For, 1. There is no commandment wbidi hath not some ceremonies tied unto it: as in the commandment touching murder, to abstain from strangled things and blood* And the whole law hath the ceremony of the parchment faur^ So by that reason the whole law should be ceremonial: which is absurd. 2. The ceremonial representation of our eternal rest, came after the commandment of that rest, and therefore isacoefr* sary and accidental. For which cause, the time of correction and abolishroent of ceremonies being come, (Dan.ix. 7. Matt xi. IS. Acts XV. 6. Col. ii. 13, 14. Heb. x. 14. GaL v. SL) that use may well &11 away, and yet the commandment remain; it being not of the substance of the commandment. The special day of the week, which God hath set iquurt for his solemn worship, is the first day of the week, called the Lord's jOfthe day, (1 Cor. xvi. £• Ret. i. 10. Acts xx. 7.) Thi3 day was thTleTMitli "^^ set apart thereunto from the beginning; for from the firat^re- ^y ^ ^^^ ation till the resurrection of Christ, the last day of tb^ week^ reMontofit. commonly called Saturday, was the day that wa3 app<nnted thereunto, and that which the people of God conatuntly observed; because upon that day God ceased from the work cf creation. (Gen. ii.2. Exod. xxxi. 17.) This day^howerer, came to be changed by divine authority, as appeareth, K.-jBy the practice of our Saviour Christ and his AposUes^ (John xx. M ii6. Acts ii. 1 ; xx. 7.) which should be a aufficient.rule uiilo lis: especially the Apostles having added a commandment therr unto. (1 Cor. xvi. 1, 2.) S. There is no reason wb^it ahowU be called the Lord's day, (Rev. i. 10.)> but in regnxd^ thf special dedication thereof to the Lord*a scanrice; for otherwise all the days of the week arc the Lord's days, and he is to be served and worshipped in thenu The cause why the day was

OF TH£}OBA3fl£>0F:>THB a&TENTB.^DMOR 10 THEiRRST. MS! cAhnged r'>Baf thatoi^Tfin^glit serbe fbis ^^ihioikfolimenbiial of Gii^iBtV_ Tdiiirreotbii} ificvxJS {oKid itestedyfiom.hiskbouir oft ilio'last<>dafy.bf tbe week, ^Cbxiatceascdi&oni^uBjrlabour and affioftioBsioii tlMidayj^MattJ xxvuujLi jQsBatLu^li &)' Aa the ona;thdie&iG was specially aBttctified iii lorqgKtdi of tbe fioeatioB of >tb> 'worlds soi'was.tbe ibtber/in>i*ei^>eet M the: sestonttioii and redemption of tke world ( whioh is a greater work than the creaticm; and no powev of any creature uv heaven or earth eaa alter it, or place another seventh day in the pku;e. and stead ihereofi This commandment indeed^ doth not directly require the seventh day from the creation, but the seventh day in general; nor doth the reason annexed, where the Lord in six days is said to make heaven and earth, and to rest the seventh day, and therefore to hallow it, confirm so much. For it doth net hence follow, that we should rest the same day the Lord rested; but that we should rest from our work the seventh day, as he rested from his; which seventh day under the law, he appointed to be Saturday. So nothing hinderetb, but by his special appointment under the Gospel it may be Sunday, and yet the substance of the commandment nothing altered. The reason why the New Testament doth not mention this change, ia; because there was no such question moved about the same in the Apostles' time; This day, as all the six, is the space of '^^l]^^™® ^^ twenty^four hours, and beginneth at the dawning, (though we and when H ought on the evening before to prepare for the day following,) *>fe^"*^- because Christ rose in the dawning; and to put a difference be* tween the Jewish, and the true Christian sabbath. For as the Jews begun their Sabbath in that part of the day, in which the creation of the world was ended, and consequently in the evening: so the celebration of the memory of Christ's resurrection, aiid therein of his rest from his special labours and the renewing oF the world> being the ground of the change of that day into tMs; itas alsOi by the same proportion of reason, to begin wkel^ the resurrection began, which was in the morning. And aifacoMUi^iy ^e see that when Paul was at Troas, aflter he had yteadied- a whole day until midnight, he celebrated the Supper ofitbo Lord the same night, which was a Sabbath-day's exercise: and therefore that night following the day was a part of the Sabhath. For in the morning he departed, having staid there seven

days: by which it i etidenty that that whicb. waadoBe, ws done upon the I/Hfd's day* (Acta xx* 7 — ^10.) If it be askad, whether the XiCffd'b day akme is to be separated to Cbd's aemoe, we answer^ no* For of this manner al^o are all holy fasts. obaerred for the avcnding of aosfte great evU, present or iiiiininrnt; |Lev. xxiii* S7 Joelii. !£.) and holy feasts, for tfaeihankfal remembrance of some special and memorable mercies obtained. (2ech. viii. 19* Esther ix. 17 — 19.) Moreoyer, the Chiuches' meeting on the working days, is also, by a maimer of speech of t>ne part for the whole, contained in this commandment: yea, it reacheth to the times which the family appointetht or that every one for his private good proposeth; although the bond to that time is not so strict, as is the bond to observe the di^s of rest. So much of this commandment in general. We note thain in particular, 1. The entrance, in the word remember* 2. The parts of the commandment. It is to be observed in the word remember, that although all the commandments are needful diligently to be remembered; yet this more especiaUy, and for these reasons; 1. Because this commandment hath least light of nature to direct us to the observation of it. S. For that naturally we are most negligent in it; suffering ourselves to be withdrawn by our worldly business from the Lord's service on the Lord's day, and therefore such a special warning is needful to be added. I. We are to remember, then, 1 • To look back imto the first ia- •atitution of the Sabbath-day in paradise, (Gen. ii 2, 3.) before all sacrifices and ceremonies. 2. So to bear it in mind, as toiive in continual practice of the duties we learned the Sabbaah-d^y last past. 3. To bethink ourselves before of the works of the Sabbath; and so to prepare ourselves and our affaun, (Luke xxiii. 64w) that we may freely and duly attend on the Loaed in the Sabbath approaching. And in this preparation of the Of the pre- Sabbath, 1. We-should so compass all our businesses within the Srai Bix working day-, that our ^,^ affai er^ not or ech into the possession of the Lord's day: not only willing^, but not so much as by any Ibi^etfulness. As when through want of foresight or forecasting, the payment of money due by obligation, or any such businesses that might be prevented, shall

What is meant by the word remember.

OP ttte 'PREP All A*rtt)lN OP Tffl: i[^lUT/ ' Ml odi* xm thM dWf. "fti W^ shmiM -sanctify tMifsehrbs, md those that dre jknder m; ta Iceep timt day; the contraTy to t^hieh is the nej^leet of ]^parat{on for the Sabtiath before it cone^ and of fitting ^ur hearts for holy tfervices^ when it is come* II. The parts of this Commandment are two; First, to keep the liord'is rest; and secondly, to sanctify this rest. For it is not sufficient that we rest from worldly bnsinesses; but it is further required, that it be a holy rest. The first sheweth, what works we 'are to decline upon this day; the other, what duties we are to perform. With re^^ect to the former, we are Whatworki to decline, and leave undone on the Lord's day, not only the works dc^ed.*^ of sin, which we ought to leave undone every day: but also works of our ordinary callings concerning this life, and bodily exercise and labours; which upon other days are lawful, and necessary to be done. (Mark iii. 4. Ezek. xxiii. 87, 38. Exod. xxxi. 10 — 14. Neh. xiii. 15. Isa. Iviii. 13.) We have these instances in Scripture of the performance hereof, namely, that the Israelites ceased both from those works which were of the least importance, as gathering of sticks, (Numb. xv. 32.) and from such also as were of the greatest weight; as working at the tabernacle, and building the temple, on the Sabbath day: and consequently all other works betwixt these extremes, as buying and selKng, working in seed-time or harvest, were forbidden unto them. (Exod. xxxi. 14^-^16 ; xxxiv. 21.) And we are strictly bound to rest from all outward businesses, and to forbear all worldly labour upon tliis day, as the Israelites were, that is, so far forth as the morality of the commandment reaeheth. But by the ceremonial law, there was enjoined unto the Jews a more exact observation of outward rest, which to tliem was a part of their ceremonial worship; whereas unto us tile outward rest is not pn^rly any part of the sanctification of die day, or of the service of Ood; but only a means tending to the furtherance of the same. Even as in fosting and prayer, fosting of itself is no part of God's service, but a thing adjoined thereunto, and so for forth only acceptable in the worship of God, as it maketh a way and readier passage for the odier* (1 Cor. viii. 8.) The most strict observance of outward rest signified unto the Jews, their continual sanctification in this world; (Exod. xxxi. 13. Ezek. xx. IS.) and their endless

What rest required in the fourth conunandment

OF THE IHESrr REQl IHBD 15 TOE MrRTH COtelAJIDkBOA'. rest in the worid to coiiie; whereof tliis was a type no \bu ttettf the land of promise. (Heb. ir. 4, 5, 10.) And the latter* of fhesi^ was thns specially typtfiedy in that in this world Ood*s ^Sdreii are subject unto fiery trials; (I Pet. ir. 12.) bnt aftet' these troubles^ rest is provided for them, (2 Thess. i. 7.) and^-nd 'fire to be feared in that afker-world. For a more liyely representation there was a charge laid upon the children of Israel, that no fire might be kindled throughout all their habitations upon the Sabbath-day, (Exod. xxxr. 3.) though it were for the veiy preparing of the meat which they should eat; (Exod. xvi. 88.) which was allowed unto them even in the two great solemn days of the passover. (Exod. xii. 16.) It is not however unlawful for us to make a fire and dreas meat upon the Lord's day, because this restriction was proper unto the pedagogy or manner of government of the children of Israel under the law: as may appear by this, that there was no such thing commanded before the law was given by Mosetf; and consequently being not perpetual, must necessarily follow to be ceremonial. Now after that Sabbath in which Christ otif Lord rested in the grave, this ceremonial Sabbath lieth buried in that grave, together with those other rites which were shadows of.things to come, the body being in Christ, (Col. ii. 16, 17.) Therefore we being dead with Christ from these ceremonies, are no more to be burdened with such traditions, (ver. 20.) nor to be brought under the bondage of any outward thing. It is a liberty purchased unto us by Christ, and we must stand fiist unto it: that blessed hour being come, wherein the true wnrshippers are to worship the Father in spirit and truth, (Jtlbn iv. 23.) To leave then the ceremonial Sabbath, and to come to fte moral: the rest required therein is laid down in the fourth codimandmentby a declaration, 1. Of the works from which thei* must be a cessation; and 2. Of the persons that must obserte this rest. The former of these is expressed in these words: /s it than shalt not do any manner of tDork;(StX!oA. xx. 10.) wheri^ it is required of us that for the space of that whole day, we'ceas^ in mind and body from all worldly labours; yea, from die woils of our lawful calling, and all other worldly businesses whtftsbever, more than needs must be done, either for God's gl6ry or

:^^ ,a:W 8P£CUI. . BRRACHB9 OF XHIS COMMANiQlMI^NT- . < SOA Bot in some- degree t( mabeu^fit to the I;iord*^ work, ore uu1a\T ful upon the LiOTdV dajir. And we say that we m\x^t rest iu mind and bodyy becaiuso this rest must be of the whole iiHLn, in tbpughtsy lyords, and deeds^ (Isa. Iviii. 13.) Not that it is un* lawi*!!! to do any bodily or outward business on the Lord's day; for, 1. Suoli works are excepted as are presently necessary either for common honesty or comeliness. 2, The actions of piety requisite for the performance of God s service on that day, (Acts i. ^ Matt. xii. 5.) 3. Extraordinary exigencies of charity, for the preservation of the commonwealth, (2 Kings xi. 9.) 4. The preservation of our own or others* life, health, and goods, in case of present necessity, or great danger of their perishing, if they were not saved on that day, (Matt. xii. 1, 10, 11. Mark ill. 4. Luke xiii. 15, 16.) The special breaches of this part of the commandment are, J^^ ipeciai 1. The making of the Sabbath a common day through common p'^t^"^ labour in our ordinary callings, (Neh. xiii. 15, &c.) vain speech "^^3'^*^ and talking of our worldly affairs; (Isa. Iviii. 13.) thinking our own thoughts, or other but a necessary use of the creatures. 2, The making it a day of carnal rest unto idleness, feasting, pastiHie, &c. which draw our minds further from God than our ordinary labours. (£xod. xxxii. G.) "W hither are referred all recceations which distract us; as also excessive eating and drinking, which causeth drowsiness and unaptness unto God s worship and service. 3. The making it a day of sin, or the devils holy day; by doing that on the Lord*s day which is no day lawful, (Mark iii. 4.) but then most abominable. (Ezek. xxiii. 37, 38.) 4. The keeping a piece of the day, not the whole; or giving liberty to ourselves in the night, before the whole Sabbath be ended. 5. The forbearing ourselves, but employing others in worldly businesses; for preventing of which sin, God is so careful in naming of the persons which in this commandment are forbtdden to work| the particular rehearsal of which is designed to take away all excuses from all persons. For the Lord did see, tbat Buch was the corruption of men, that if they themselves did rest upon this day from labours, they would think it sufficient; not caring how they toiled and wearied their servants at home with continual labour, as many do: so that it were bet**

308 OF THE araCIAL breaches of TRld OOMtf JiKDVfiNT. ter to be such men*b oxen than thek servantd^J so tmeB'ttateiM^^f have of their souls. And the special use of this rehearsal is; tb teach us that all sorts and degrees of persons are bound tb yIeU this duty unto God : and that the Sabbath is t6 be kept both hf ourselves and those that do belong unto us. Again, it wa^ ordained also for the rest and refreshing of men and beasts, ^esjie* ciallj servants, which could not otherwise continue without it; and that this was partly intended, but not principidly, may appear by Deut. v. 14. for the things herein contained do concern die worship of God ; but that wearing and toiling out of servants and beasts is against the sixth commandment: and working here forbidden, that men might be the more free for the worship of God ; and therefore though servants had never so much rest and recreation upon other days, yet they ought to rest upon this day in that regard. Farther, there is mention made of allowing rest to the beasts, 1. That we may show mercy even to the beast. (Prov. xii. 10.) 9, To represent after a sort the everhst^ ing Sabbath, wherein all creatures shall be delivered from the bondage of corruption. (Rom. viii. 20, 21.) 3. Because of the whole employment o( men in the Lord's service. For beasts cannot be travelled or used in any work upon that day, unless man be withdrawn from God*s service : yea, though the beasf could labour without man's attendance, yet the mind wooll sometime or other be carried away and distracted thereby, that it would not be so fit as it ought to be for God*s service. The charge of this commandment is especially directed to beus6' holders and magistrates, who stand charged in the behalf, boA of themselves, and of all that are under their roof and govsniment. (Josh. xxiv. 15; Neh. xiii. 15s &c.) The charge of the householder is, that not only himself keep the Lovd"^ day, but also his wife, children, and servants, as mucA as may be. For as they serve him in the weekdays, so he must see that they serve God on the Lord^s day. Whence we gather that a householder should at least be as carefol c{ the Lord's business as of his own. And if he will not keep sudi i servant as is not carefUl in his ordinary work, much less shonld be keep any that will not be careful in the Lord's woik, how skilful soever he be in his own* The magistrate's part is to see that all within his gates keep the Lord's day ; (Jos. xxiv. 15.)

OF THS DUTIES REQUIRED ON THE SABBATH. 908 eyen strangersi though. Tarks and Infiddb; (Neb. xiii. 15.) causing them to cease from labouri and restraining tbem from all open and public idolatry, or faUe worship of God: much more all his own subjects, whom he ought to force to hear the word. (2 Cbion. xxxiv. 33.) So much of the first part of this commandment) touching our The tecond rest from all worldly businesses; in the next place followeth, ^n^d -"' the second and greater part of this commandment, which is the '°^°^' sanctifying of this rest, and keeping it holy unto the Lord, by exercising ourselves wholly in the service of God, and performing the duties of the day. And we are as strictly bound to these duties aa the Jews, and indeed more so, because of the greater measures of God's graces upon us, above that which was upon them. It ia required of us herein, to make the sabbath our delight; to consecrate it as glorious unto the Xiord, (Isa. Iviii. 13.) and that with joy and without weariness, (Amos viii. 5. Mai. i. 13.) and that also with care and desire of profit we bestow the whole day, (as nature will bear) in holy exercises; which Tho ozm^ are partly duties of piely; (Acts xiii. 13, 15: xx. 7. Fa. xcii^ daaU're^ 1.) as hearing and reading the word, prayer, singing of Psalms, ^^^v^\ and feeding ourselves with the contemplation of the heavenly sabbath; partly of mercy, (I Cor. xvi, 2. Neh. viiL 1^) as visit-* ing and relieving the sick and needy, comforting the sad, and such like. And these duties are to be performed, partly publicly in the church; where the solemn worshipping of God is the special work and proper use of the sabbath; partly privately out of the church, and that either secretly by ourselves alone, or jointly with others. And such as are necessarily debarred from the public duties, must humble themselves before God^ mourning and sorrowing for this restraint, (Matt. xxiv. £0. Fs, xlii. 6y and Ixxxiv. 1 — 3.) and with so much more care and eamestnefls use the private means. (Ps. Ixiii. 1, 2.) The first duty we are to perform in the public assembly, is to join in prayer with the coi^n^^^on, which is an excellent duty. For if, as Christ saith, when iuHi or three are gathered together in hie name^ he will greuU their requests: how much more will he hear his servants, when two or three hundred are gathered in his name? The second is to hear the word of God read, (Luke iv. 16. Acts iii. 16 ; XV. 200 (or blessed is he that readeth, and they that hear the

904 OF TUK PRIVATE DUTlfiS OF THS SABBATH. wofdL (Rev. L &) Tlie thiid iuiy is to Hear tbe vord pieaclnd; (Luke iv. 16. 22, Acts xiii. 14, 15 ; xv. 21 ; xx 7.) and tiie fourth Is to commiuucate in tbe sacramenta; hj being preiient when the sacrament of baptiam is adminiatered vrnko otheiSy and by receiving the sacrament of the Lord's Sapper ourselYes^-nftar a decent order^ in tbe appointed time* (Aets xx. 7^ I Cor;ad. SO.) A man should be present at baptism, L That he may give thanks to God for adding a member to hia church, and 2. Timt he might be put in mind of his own vow made to God in faip* tiam, by seeing the child baptised. The fifth duty to be per* formed in the congregation, is singing of Psalms, Thetixth, is the exercise of the discipline of the church against oflfeiiderac;(l Cor. V, 4.) And the seventh, is the collection ibr the poor, told eonlri* bution for relieving the necessities of the sainta of God^ (1 Cor. xvi. 1,2.) where we are to give according to our meam, and the blessing of God upon the week going before. Prirate The private duties that are to be performed out of the cfaureli Sabbath. ^^^ >uch as we perform either ia secret by ourselvea alone^ or in commpn with our families at home, or others abroad ; both before the public exercises in the church, the betteir to pecfonn them; and after, the more to profit fay them. They.aroiin pvticular, 1. Private prayer. 2 Reading of the word. j8* Holy conference, touching the word of God, and fiimiliat talkiof things that belong to the kingdom of heaven. (Luke.xiitf<7, IfiL) 4. Examination of ourselves and those that belong unto utits to how we have profited by the hearing of the word^and other exercises of religion. 5. Catechising of our families* .6; Meifr tatipn upon God's word, properties,.. and.w0rks> aawfeliof crea' tion as of providence ; especially that whidi he exerciaeth In ^ho governm^t of the church. (Ps. .Ixxx* and xcit.)> 7<IUodr ciling such as are. at variance. & Yisititig the aiok,,' telieviog of the poor, ,&c. (1 Cor. xvi* 2. Neh. viiL 12) -FoT'theae aho are works of the sabbath. . , ^ n Of this continual .exercise and employment of the whole dsy in holy services, we have the following . proo£ . 1. In the hm every evening and every morning were sacrifices ; which on A sabbath were multiplied. (Nu^ib. xxviii. 9.) 2. Tbe nine^ second Psalm, (entitled, A Psalm for the Sabbath,) and appointed to be sung that day, declareth, that it is a good thing to begtt

fbe^ianes of G(>d&idly in tlle-Aii(^Mngj Md c6iitiiiue'U>e4eM^ uiitii it be nigin. ' "'■■ ■ . :i TimI we maj kncnr then how to sp^nd Mbbath well, we Mdll now declare more particularly ^ how we Mty bestow the whole tini<^ q^ ^^^^ ki "ttxeroisei of hoUness; and first, ont earte iriust be - bve^^ight^ eyeiiing pretfaat • liaving laid aside all our earthly afihirs^* w^ begin^ f <y fit omnehies for the Lord's service: that so we may fall asleep as it The fint wwre in the Lord's bosom, and awake with him in the morning, ^"n^^g^,^ wImbi we are to put away all earthly thoughts, and to take up smsh meditations as may most stir up our hearts with reverence and cheerfulness to servo the Lord the whole day after. Wherein, first, we are to consider the great benefit of the Lard's sabbath, and so cheer up our hearts in the expectation to enjoy the same; and secondly, to covenant with the Lord, more religiously to sanctify the whole day after. And rising as early for the Lord's service, as we da for our own businesses, and bestowing no more time nor care about our apparel, and such Iike> than needs must: we may then occupy our niind about' sttdi matters as be most fit for that time; which ordinarily niay be these two. 1. To think upon God's goodness' in giving us such apparel, and other necessaries, which many others want: to that we may judge all thmgs we have rather too good for us, than be discontented with any thing we enjoy. 2, Considering hiw well our bodies be apparelled, and provided for, to seek more to have our souls better apparelled with Christ Jesus. Being up and ready, we must set ourselves to morning sacrifice, eitlier alone, or with others, if it may be: some short prayer Sat our preparation being used. And we must here enter into two espocial meditations; the one for that which is past, the other for that which is to come. For the former we are to cast oor weeks' account at least, how God hath dealt with us in bene* fits and cliasusements; and how we have dealt with him in keeping or breaking his commandments: that by both we may SmA matter to comfort and humble us, to move us to thankfulfor mercies received, and to earnest suit and labour for of our trespasses, and supply of all necessities. For that wUch foHoweth, we are ta prepare ourselves for the public min*' mtryt and as it were to apparel ourselves, and make ourselves fit W'go to the court of the Lord of Hosts, with his children, and X

OP THE PUBLIC DUTIEB OF TUB SABBATH.

Of the public duties of thetabbath.

Wbat if to be done after the public minlitry.

before his angels. Whereunto is necessaiy, 1. A due regard whither we go, before whoTn^ what to do, and to what endty wherewith to honour God, and to receive grace from him* 2* An earnest hunger so to use the means to God*s honour aad our good. 3. True faith, that we shall enjoy our desire. 4. Joy and thankfulness in the hope of such blessings. 5. Humility, in regard of our unworthiness. 6. Unfeigned purpose of amendment of life. To such meditations, fervent prayer must be joined, and reading, for our furtherance in God*s service: and such as conveniently can, are to join together as a Christian family, to read, pray, and confer; and governors to instruct their lamilies is such matters as are then befitting. Havii^ thus spent the time privately, we are to go to church in all comely sort, before the public ministry is begun, and then with all diligence to attend, and to give consent thereunto; and so take to heart whatsoever shall be brought unto us, that by all the holy exercises we may be edified in all needful graces. The public ministry ended, we are to occupy our minds on that we have heard, and when we come to place and time convenient, to set ourselves more especially to make use of it to ourselves and others pertaining to us; and to water it with out prayers, that it may grow and bring forth fruit. With respect to our diet, and refreshing of our nature on this day, care should be had, that it be such as every way may make us fitter for bolj duties. And to this end, we are to season it with meditatioa and speeches of holy things. Then again, 1. The time before the evening sacrifice we are to bestow, either alone or with others, in such exercises as may best quicken in us God's spirit 2. For the evening sacrifice, in all respects to behave ourselves as in the morning, and to continue to the end. & The puUic ministry fully ended, to keep our minds (in like sort as before) on that we have heard; and so being come home, either alone or with others to enter into examination of ourselves for the whole day. We are, lastly, to end the day, 1. With thanks tor God*s blessing on our labours. 2. Humble suit for pardon of all our faults escaped. 3. Earnest desire of grace, to profit by sQ; that we may persevere unto the end, and be saved. And we should lay ourselves down to rest in great quietness that nighif

SINS TO BB CONDEMNED IN RESPECT OP THE SABBATH. 307 upon the sense and feeling of the former exercises: so that our sleep should be the more quiet, by how much the former exer* dses of that day have been more holy: otherwise we should declare, that we have not kept the whole day so holy to the Lord as we ought. The sins condemned in the second part of this commandment, Sins to be are generally, the omission of any of the former duties, and in fnl-e^t of particular, 1. Idleness: which is a sin every day, but much J^*®?^ more on the Lord^s day. 2, Profane absence from, or unfaithful commandpresence at God's ordinances, 3. Neglect of calling ourselves to ^^^ a reckoning after holy exercises. 4. Being weary of the duties of the sabbath, thinking it long till they be ended. (Amos viii. 5. Mai. i. 13.) With respect to the helps or hindrances to the keeping of this commandment, 1, We must add to the forementioned duty of remembrance, an ardent endeavour to taste the sweetness of holy exercises: (Ps. xxiv. 2, 3; Ixxxiv. 1, &c.) that so we may come to make the sabbath our delight. 2. We must avoid and abhor all profane opinions, either questioning the necessity of the Sabbath, or equalling any other day to it; together with such meetings and companies, exercises and occasions, whereby we shall be in danger of being drawn to the unhallowing of the Sabbath-day. (Ezek. xxii. S6.) So much of the commandment. There are four reasons used ^^ *^ ^^' to enforce tlie same, of which the first is taken from equity, by forcing obea secret reason of comparison of the less. That forasmuch as thir^m- Ood hath allowed us six days in seven for our affairs, (to do our mandment. own business in, whether it be labour or honest recreation) and reserved but one for himself; whereas he might most justly have giren us but one of seven, and have taken six to himself: we ought not to think it much, to spend the whole seventh day in his service. Whence we learn the unequal and wretched dealing of most men with Grod, who by the grant of this commandment atfie usually at their servants* hands the work of a whole day in ffwmry of the six days, yet upon the Lord's day think it enough, both for themselves and those imder them, to measure out unto the Lord three or four hours only for his service: using one BMsare to mete the service due unto themselves, and another to mete the service due unto God: which is a thing abominable before God, (Prov. xi. 1.) and so much the more as the things X2

SOB

2. Retaoo.

3. Reason.

4. Reason.

are greater, and of nuxe vahie^ vwkich th^ mel^ witk Icaaor measmne. The second reason is taken from God's own rt^^i wbo made the Sabbath, and is Lord of it. Far tie sevefUhi&g is the Sabbath of the Lard thy God* This daj is bia, and. not ours. The third is taken from the example of God; thai bb, God, having made all things in the six days, rested the seventh day from creadng any more; so should we rest &om all our works. God himself ceasing from his work of creation on that day and sanctifying it; with what joy ought we to imitate our God herein? (Gen. ii. 2, 3. Exod. xxxi. 17.) Not that Grod did cease from all works on the seventh day, for he did then, and still continueth to do a great work, in preserving the things created, (John v. 17.) whence we learn, 1. That we be not idle on the Lord's day, seeing God's example is to the contrary; but attend upon the Lord's service. 2. That as the Lord preserved on the Sabbath-day things created in the six days before, but created none other new; so by his example we may save things on that day, which otherwise would be lost; but we may not get or gain more. The fourth and last reason is drawn from hope of blessing. Because God ordained not the Sabbath for any good it can do to Him, but for the good of unthankful man: and therefore he blessed and sanctified it, not only as a day of service to himself, but also as a time and means to bestow increase of grace upon such as do continually observe the same. (Exod. xxxi. 13. Isa. Ivi. 6, 7.) By sanctifying it, is meant, the setting it apart from worldly businesses to the service of God, and by blessing, not that this day in itself is more blessed than other days; but as the acceptable time of the gospel is put for the persons that receive the gospel in that time, so by blessing this day, he meaneth that those that keep it shall be blessed; and that in setting it apart and separating it by this commandment from other days, to be kept holy by public exercises of his holy worship and service, God hath made it an essential means of blessing to them that shall sanctify it as they ought. They shall be blessed, 1. In all holy exercises of the sabbath: which shall serve for their further increase, both of the knowledge and fear of God, and all other spiritual and heavenly graces accompanying salvation. 2. In matters of this life, we shall not only not be hindered

BJtABOm 70R THB OBSERYANCK OF THIS COMMANDMBNT, 809 y keeping the Sabbath, but more blessed than if we did work n that day; as on the other side, the gain on the Lord*s day shall by the curse of God) melt and vanish away, what show of profit ocver it have; and bring some curse or other upon our labours 1 the week-days, which in themselves are lawful and honest.

CHAPTER XXVI.

THE FIFTH COMMANDMENT, OP THE DUTIES WE OWE ONE INTO ANOTHER, IN REGARD OF OUR PARTICULAR RELATION UNTO SUCH AS ARE OUR SUPERIORS, INFERIORS, AND EQUALS. The second So much of the first table, concerning our duties to God, the *• due performance whereof is called piety: wherein God (as a king or as a father of an household) doth teach his subjects or family their duties towards himself. In the second table are taught our duties to ourselves and our neighbours, the performance whereof is commonly called justice or righteousness; wherein God teacheth his subjects and family their duties one towards another. The sum of the commandments of the second table is. Thou shall love thy neighbour as thy self, (Lev. xix. 18. Matt. xxii. 39.) Or, " As you would that men should do unto you, do you unto them likewise." (Matt. vii. 12. Luke vi. 31.) Hie general things that we observe belonging to this table, are, I. That it is like unto the first, (Matt. xxii. 39.) and therefore that according to the measure of our profiting in the first table, we profit also in this. In which respect the prophets and apostles do commonly try the sincerity and uprightness of profifing under the first table, by the forwardness in the second. 9. That the works thereof are in higher or lower degree of good or evfl, as they are kept or broken towards one of the household of fidth, rather than towards a neighbour simply, (1 Cor. vi. 8 : x. 32. Gal. vi. 10. Deut. xxii. 2, 3.) 3. That out of our bond to our neighbour, we draw all our duties to all men: (1 Thess. in. 12 ; V. 15.) reaching them even to the wicked, so fSar forth as we hinder not God's glory, nor some great duty to others^ especially the household of faith. For sometime it may so &1I out, that that which men require (and that otherwise of right) may not be given. As Rahab, though subject to the king of Jericho, might not reveal the spies, but should have failed in her duty, if she

OF THE FIFTH COMMANDMENT. 311 had betrayed them at the king*s commandment: and therefore in this case she did well, in preferring the obedience she owed to God, before the duty she owed to man. (Joshua ii. 3.) In like case also Jonathan, revealing his father*s counsel unto David, and preferring the greater duty before the lesser, did well. (1 Sam. xix. 3.) So we, owing a greater duty to our country, than to our natural kindred, must rather refuse to relieve them, if they be traitors, than suffer any hurt to come unto our country. And if two have need of that which we can give but to one only, we must then prefer those that be of the household of £EUth before others: (Gal. vi. 10.) and my kinsmen, and those that I am tied imto by a special bond, before strangers, (John i. 41. Acts X. 24.) We are specially forbidden by the commandments of the second table to do any thing that may hinder our neighbour's dignity, in the fifth; life, in the sixth; chastity, in the seventh; wealthjinjthe eighth; or good name, in the ninth; though it be but in the secret motions and thoughts of the heart, unto which we give no liking nor consent: for unto that also the last commandment doth reach. These six commandments of the second table are divided into Diviuon of such as forbid all practice or advised consent to any hurt of our tabi^^" neighbours: and such as forbid all thoughts and motions of evil towards our neighbours, though they never come to advised consent of the will. The first five commandments do concern such things as come unto consent, and further; the last, such as come not unto consent at all. The five commandments of the first sort are divided into those that concern special duties to special persons: and those that concern general duties to all. Those duties which concern special persons are commanded in the first: those that generally concern all men, either in their life, duuitityy goods or good name, are enjoined in the four commandments following. Whence we gather that we are to disCioguish between duties and duties, and sin and sin, done towards men: and that to ofiend principal persons, and such.Bato whom we are in special manner obliged, is a greater sin: ^because Gtkl hath singled out this one commandment for these

The words of this commandment, which is the fifth in order, are these : *^ Honour thy Father and thy Mother, that thy days

SK OF fHfi MEANIKa Ain> SCOFE C9 TDC FIPTB COMlllflfDllSNT. may be long ^ipoii tbcK land wfaidi tfaeJLorl-thy G^d^givefk thee." (Exod. XX. 19.) In theae words ia to iie eonsrideseflt The mean- I. Tke eommaBdinent; and, £. Thereiaon; The aoeaning'aiM 'i^'^of the scope of the cofnmandnient is, that the ijnalitj of menV peno ^a^J^t <^ places^ in whatsoever eatate, natitfa), civil, (ft eccleatastica), and with whatsoever relation to us, be duly acknowledged id respected. For it requireth the performance of all suck duties as one man oweth unto another, by aome particular bood: in regard of special callings and differences, which Ood bath made between special persons, who are either unequahf aa supetion and inferiors, or equals. For this commandment enjoineth all due carriage of inferiors to their superiors; and by conaequent also of superiors to their inferiors: and likewise by a&alogy ef equals among themselvea: imdor the sweet relatioa betwii^ parents and children, or betwixt brethren of the same tofaSj, and the general duty of honour* By equals^ we mean suck as are equal in gifts, either of nature or industry: as brethrarma fiimily, citizens in a commonwealth, past<Hrs in a diurcb, Ae. The duty of of whoui it is required, that they live equally amongat Ikein- ^^'^^ selves; loving one another, and affording due reapect lo each other. (Rom. xii. 10.) That they live together aoeiably aad comfortably; preferring each other before themsehea, and striving to go one before another in giving honour. (1 Patera. 17 ; V. 5. £ph. v. 21. Phil. ii. S.) That they be faithful and * friends one to another. Herein is forbidden want ci love, iacivility, strife and vain-glory, whereby they seek to advaaee themselves one above another, and to exalt themselves abofe their fellows. (Matt, xxiii. 6.) wytdmn. Superiors are such as by God's ordinance have any preeaanence, preferment or excellency above othera: and kere are termed by the name of parents, (2 Kings ii. 12 ; v. 13; vi. 21; xiii. 14. 1 Cor. iv. 15. Col. iiL 22.) to whom the first aftd principal duties required in this commandment do ^ppeitiiBi (Eph. vi. 1,2.) All superiors are called here by tke iiamef parents, 1. For that the name of parents berag a moat sweat and loving name, men might thereby be allured tk rather lo the duties they owe: whether they be duties that are to ba performed to them, or which they should perform to their inleriors* 2* For that at the first, and in the b^inning of tke worU,

fipf THK OENBRAL DUTY OF XNTORIQRS AND SIHWRMIS. SIS imrents were dso msigis trates^ pus toif sehooliOormstexB^ i&o. And though our Lord ooininandethy (Matt. XxiiL 7-"^4> that we should oalL 090 man fii4herot>niasteriiponearlh^ hemeaiieth onlj ' * 4iiestrain iUi^ nmMiious* titlet'^of the- PhameeS' intboBe ^ys^ • . ' .. Iriia <teaived not only satoijber.caUedyibutthatnien ahaiihi!restiii,. ; ' ' ^eir authoritj alone^ for matters concemkig the sotiK <i - , : inferiors, comprehended here under the name of chiidreDy are Who are uch as (by the ordinance of God) are any way under superiors; mid who are principally and in the first place, to perform the ^duties required in this commandment, which is conceived in the •name of inferiors, because their duties are hardest obeyed in all ^estates. By the word honour, is intended, not only cap and knee; but every particular duty, according to their particular leetates, (Mai. i. 6.) which duties are comprehended under this -word because it adds an ornament and dignity unto them. 'And the honour that all inferiors owe to all superiors in yrr^. . f^eral, is, 1. Reverence in heart, word, and behaviour, (Lev. to honour. idx. 3. £ph. vi. 1, £•) For the reverence of the mind is to be declared by some civil behaviour, or outward submission; as of rising before them, and of giving them the honour of -speaking first, &c. (Lev. xix. S2. Job xxix. 8 ; xxadi. 6, 7.) S Obedience to their counsels. 3. Prayer to God for them, with giving of thanks. (1 Tim* ii. 1, 2.) 4. Imitation of their Tirtues and graces. (2 Tim. i. 5. Phil. iv. 9.) The contrary sins here forbidden, are, 1. Want of reverence, inward or out- ' ward* 2. Despising of superiors. ( Jude 8 — 10. Prov.xxxlL) S. N^lect of prayer, and other duties. The duty of all superiors towards their inferiors, is, that they DaUet of S0werably afibrd unto them love, blessing according to the •"P*™"* power they receive from God, (Ueb. vii. 7 ; xi. 90. Gen. ix. 85 — S7.) good example for their imitation, (Titus ii. 7.) and ikat they so carry themselves, as that they may be worthy the: kcmour that is given them; (Eph. vi. 4, 9, &c.) the contrary fioea to which are want of love, fiuling in prayer, and in giving Ifood example; dishonouring their places, by unseemly and indiacveet carriage. (Titus ii. 15. 1 Sam. ii. 23.) There are two sorts ot superiors, namely, vrithout authority The di?er and with authority. Superiors without authority, are such as ^^1|^^ God hath by age only, or by some supereminent gifts, lifted

814 OF TH£ DUTIES OF THB AOED, AND OF TUB YOUNG. above others : whether they be (d the bodji m strength and beauty; ai o{ the inind^ as wit and leamiiig, (which. are molt to be honoured^) or of outward state, as wealth, (1 Sam. sulv* 6.) and nobility* In whioh respect althou^ brethren be equdi yet by age the elder is superior to the younger: and the man in regard of sex is above the woman : and he that is sldlfuli before him that hath no skilL The inferiors to sudi ase those who are younger and of meaner gifts, whether of nature or of graeoi or of such as are gotten by exercise. Our duty towaards such superiora, is to acknowledge the things wherein God hath preferred them before usi and to respect and regard them according to their graces and gifts ; and the duty of those who are The dutiti superiors in years is, that by grave, wise, and godly carrii^ of •on^ ^'^ themselves, they procure reverence unto themselves; on the one side avoiding lightness, and variableness, on the other, too much severeness and austerity. The duties to be performed Dtttitt of towards aged persons are, to rise up before the hoary head, and wiVSem*' ^o'^o^'' ^® person of the aged ; (Lev. xix. 32.) to give them the way, &c. in that their age is hcmourable. Yet men that have a place of pre-eminenoy given them of the Lord, may keep their places. The contrary sin forbidden is, despising or disregarding the aged. The duty of such as are superiors in knowledge, and other graces, is, to use their skill and other graces Superiors in ^o, as Others may be benefited by them. (1 Peter iv. 10.) And knowledge. Qur duty towards them is, to give them the due approbation ; to wait for their words, and give ear unto their speeches, (Job xxxii. 11, 16.) as being wiser than ourselves : to profit by their gifts, and to make our benefit of their good graces, so fitr as our calling will suffer ; the contrary sin to which is the not acknowledging or reverencing, nor imitating the graces of their superiors. Superiors in authority are such as by qpecial Snperion ia ^^ce and calling have charge over others namely, such as are cqii^ authori^ mitted unto their charge ; and the general duty between v the superiors and inferiors of this sort, is, to pray more especiallj one for another. (1 Tim* ii. 1. Gen. xxiv. 12* Fs. iii. 8; .xxv. Duiieiof S2 ; xxviii. 9.) Besides thankfulness and fidelity, (Tit. iL 10.) thoM^ there is specially required of inferiors subjection and obedience; S[^J|?^ the former of which consists in an humble and ready mind to submit themselves to their government who axe set over them ;

OF THE DrriBS OP SUPERIORS IN AtrTHORITY. 816 111 acknowledging the neceasity of their • power in governing them. (Rom. xiii. I. Tit. iii* 1; I Tim. vi. 1;) The lartter is a voluntary and hearty doing of that which the Buperiors com^ mand; (Eph. yi 1, 5^7. Col. iii; SO. Heb. xiii* 7#) or patient differing of that they shall inflict upon them; albeit it should be either without just cause, or somewhat more excessire than the cause requireth. (Heb. xii. 9, 10. 1 Peter ii, 19, £0.) And of this obedience there is no restraint, saying that which we owe unto God; in regard whereof, our obedience to them must be Ml the Lordt that is, only in lawful things: otherwise we are with reverence to reftise, and allege our duty unto God for our warrant. (Eph. v. 24>; vi. 1. 1 Sam. xxii. 17.) The contrary sins here condemned are disobedience, and neglect of humble submission to our superior's commandments and corrections. (Rom. i. 80. Judges viii. 6, 8, 9.) The duty of superiors in authority towards their inferiors is, Dntin of to protect and support such as are committed unto them: (Eph. |[^S^^."^ T. 23. Rom. xiii. 4.) to provide good things for the body and the soul; (Matt. vii. 9, 10.) to command things that are good and profitable for the inferiors; governing them prudently, and after a holy manner, not as tyrants, but as those which have a Governor above them, to whom they shall give an account, (Eph. vi. 9.) and as those who rule over such as have a title unto, and shall be partakers of the same glory, which themselves look for. (1 Peter iii. 7.) This government conststeth in two things, namely, direction, and recompence or reward; the former whereof consisteth, in word, and in deed; by the first of which they must instruct and command them in the things which pertain to God, and to their special callings. (Eph. vi. 4. Gen. xviii. 19.) For every superior in authority must be careful for the instruction of those that be under him, in the things of Qod; and herein God hath declared his singular care of the everlasting good of men, who hath therefc^re commended tlie csre of religion to so many, to the end they might be so much the more assuredly kept in the fear of Gtwi. The direction by deed is good example; whereby in their Hfe, ccmversation and experience, they are to go before their inferiors, that thereby they may be provoked to follow them. Recompence is either a cheerful reward for well-doing, or a just chastisement for evil.

316 OP THE DUTIES OF SCPERiOBS AXD nTFERIOHB IK A FAMILY. both which should be answerable in proportion to the ieeddoae; and the sin contrary hereunto, is abuse of this authority, throagh too much lenity, (1 Sam. ii. 23, &c.)or severity. (£ph. tL 4, 9.) Kindsof sa- There are two kinds of superiors with authority, private aad att^ritj! public ; and consequently, so many inferiors. Private superiors and inferiors are either in the family, or in the schools. . Tl Soperion in duty of Superiors in the feunily is, 1. To provide for the house* d ^h^' ^o\d the things belonging to their soul, by a fiimiUar catechizing datiet. and examination, and to go before them in prayer accordingly; the householder being therein to be the mouth of his £Mnily^ 2. To provide the necessaries belonging to this present life ; as food and raiment, both sufficient and agreeable to every one's place and estate: (Gen. xviii. 6 — 8. Prov. xxviL £3 — S5; inferioni in xxxi. 15. 1 Tim. V. 8,) with convenient government. Hie and their' ' duty of inferiors in a family is to submit themselves to die order dnuet. ^f ^^ house, and, according to their places and gifts, to perform that which is commanded by the governors thereof, for the good of the household. (Gen. xxxix. £—4.) The diffenmces o£ su^ periors and inferiors in a femiily, are ^ther natural, as husband and wife, parents and children: or otherwise, as masters and

h^hTn^ servants. The common duties of the husband and wifo sre and wiTet. mutual and conjugal love one towards another: yet so, as tiie word presseth love at the husband's hands more than si the wife's, because men are conmionly more short of thatdity. (Eph. V. 25.) And this conjugal love must be declared, 1. By mutual help. (Gen. ii. 18.) £. By due benevolence; {i Chur. vii. 3.) except by consent for a time, that they may give them* selves to fasting and prayer. (1 Cor. vii. 5. 2 Sam. xi. 11.) The sins common to the husband and wife are, L Want of love. 2. Betraying one another's infirmities. 3. Discovering esoh other's secrets. 4. Jealousy. 5. (Contention. The duty of dM Dnaetofthe husband towards his wife is, 1. An entire love untaher, ie hiubMuL clierish her, as he would cherish his own flesh and as Christ doth his Church. (Eph. v. 25.) 2. To provide for her that which is meet and comely during his life: and then also, thai she may be provided for after his deathi if it sofallonti & To protect her, and defend her from all evil. 4. To dwell with her as one of knowledge. (1 Peter iii. 7.) 5. To give honour to her as the weaker vessel; that is, to bear with her ii

il/ OF TfflC DUTIES OP BU9B:A9D AND WVPK*, ' SVI ties* ' 6. To gotem*Bnd ]Aiict <hen">The special sins t>f th^ kusband are, 1. Not dweUvag with his wife; ' 2. Neglect of edifying har^by instruction and exiiniple. ^. Denying her comfortable maintenance and employment. ' The duty of the wife to the husband is, L Subjection, in a DutiaaoC gentle and moderate kind and manner. (Eph. v, 22.) For albeit ^ •^^®* it be made heavier than it was from the banning, through the transgression: yet that yoke is easier than any other domes^ tic subjection. 2. Obedience: ' wherein wives are oft shorty as husbands in love. (Eph. v. 33. 1 Pet. iii. 1 — 6.) 3. She must represent (in all godly and commendable matters^ his image in her behaviour: that in her a man may see the wisdom and uprightness of her husband. (1 Cor. xi. 7.) 4. She must be an helper unto him, (Gen. ii. 18.) as otherwise, so by saving that which he bringeth in. (Prov. xxxi. 11, 12. 1 Tim. iii. 11.) Finally, Ae must recompence her husband's care over her in providing things necessary for her household; and do good for her husband all the days of her life, (Prov. xxxi. 12.) that so he may be unto her as it were a vail and covering before her eyes. (Gen. xx. 16.) The sins of the wife in respect of her kusband, are, 1. Failing in reverence: which appeareth in froward looks, speeches, or behaviour. 2. Disobedience in the •mallest matters. 3. Disr^ard of her husband's profit. The duties that come in the next place to be considered are Dnties of those of natural parents, who are specially mentioned in this commandment; whereunto also are to be reduced all in the right line BBcending, and their cc^terals; as also fathers-in-law, and mothers-in-law. The duties of natural parents towards their children are eitlier common to both parents, or in particular to either of them. Those common to both do either respect the things of this life, or of that which is to come. To fit their children for the life to come, they are, 1. To make them memhen of the visible church by baptism. 2. To catechise and instruct them in religion, as they are able to receive it: and to bring them up in nurture and the fear of God. (Ephes. vi. 4.) 3. To pray to God to bless them, and guide them in his fear. It ia required of them for the things of this life, 1. To mark the wits and inclinations of their children; and as far as their own ability will reach, to apply them accordingly in due time, to

food, honeit, and goArcaDnif: dut so bcangtadned iip'- insoch a trade as tbej are fittest Cdt, ther mrr not afterwardr lire idly without any calling. (Gen* ir. 2. Pfor. tju 1 1. xziL &) 2. To piovide for them a godly marriage (if it pieaae God) in time eonrenient. (1 Cor. ¥11. 3&) A, Kot only to maintain them, during their abiding in the house; bat also to lay np ad pro* Tide somewhat for them, that they may live honestly afterwanL And therefore are they to distribute their goods amoi^ their children; and what they have received firom their ancestors, Ut leave the same (where it may be done lawfully) to their poste-^ ri^. (2 Cor. xiL 14. 2 Chron. xxi. 3. Prov. xix. 14l) And&is* special regard is here to be had by parents to the eldest sod, that since God hath honoured him with that dignity, as to b tbew strength, ((ren. xlix. S, 4.) he should also be honoured by them (at the least) with a double portion, (Deut. xxi. 17.) as by the rest of the brethren with honour; yet so, as he iall not from his honour by some horrible sin. (Gen. xlix. 4.) The common sins of parents are, 1. Negligence in not instructing their children betime. 2. Not correcting them till it be too late, or doo^ it with bitterness; without compassion, instruction, and pray^* 3. Giving them ill example. 4. Neglect of bringing them np in some lawful calling. 5. Not bestowing them timely, and religiously, in marriage. 6. Light behaviour before them, and too much familiarity with them; whereby they become vile in Aeir eyes. 7. Loving beauty, or any outward parts, more than God's image in them. It is required of the &ther in particular, to give the name unto the child. (Gen. xxxv. 18. Luke i. 62, 63.) For notwithstanding the mothers have sometimes given the namO, yet that hath been by the father's permission. And it is a special duty laid upon the mother, to nurse the child if she be able. (Gen. xxi. 7. 1 Sam. i. 2S^ Lam. iv. 3, 4. 1 Thes&r ii.7, 8. 1 Tim. ii. 15 ; v. 10.) Dntiet of So much of the duty of parents to their children; we now come wM^Ttbc^ to the duty of children to their parents, which is either general pKtnu. or special, viz. in the case of marriage. The general duties are^ 1 . To reverence them; and to perform careful obedience to them in all things that they command; by the example of our Saviour who was subject to his parents. (Luke ii. 51.) 2. To pray for them. 3. So to carry themselves, while they are unc^r their

OF TUB DUTIES OP CHILDREN IN CASE OF MARRIAGE. 319 paresit's tuition, and after they are departed from them, aa ^ejr may cause their parents (in their good bringing up) to be com-* mended* (Prov. x 1 ; xvii. 25 ; xxxi 88.) 4. To be an aid ynto them, as well as they be able, and to help them with their bodies, when they are in distress. (Ruth i. 16; ii. 17, 18.) 5. To repay their parentis care over them, by being ready to relieve them, if they stand in need of relief, and want any thing wherewith God hath blessed them. (1 Tim. v. 4. Gen. xlv. 11 ; xlvii. 12.) The contrary sins of children, in respect of parents, are, 1 Disobedience. 2. Murmuring at their parent's chastisements. 8. Contemning them for any default of body or mind. 4. Unthankfulness, in not relieving them, not standing for their deserved credit, &c. The special duty of children to their parents, in case of marriage is, that they ought not so much as to attempt to bestow themselves in marriage, without their parent's direction and consent; especially daughters. (Gen. xxi. 21 ; xxvii. 46 ; xxviii. 9. Judg. xiv. 3. 1 Cor. vii. 36—38.) For seeing their parents have taken Mich great pains and travail in bringing them up, they should reap some fruits of their labours in bestowing of them. Besides, they should give them this honour, to esteem them better able, and more wise to provide for their comfortable marriage, than themselves are. And this duty is not only required of children to their natural'parcnts that begat them, but is also in some degree required of children to their uncles and aunts; or to any other under whom they are, and that be in stead of parents unto them, when their parents are dead. (Esther ii. 10, 20. Ruth ii. 18, 2S.) The duty of masters towards their servants is, 1. To Duties of deal honestly and justly with them, leaving off threatening; wards their remembering they have a master in heaven. (Col. iv. 1. Eph. •*^^'*"*^ vi. 9.) 2. To have a care to instruct and catechise them, and to teach them the fear of the Lord. 3. To teach them their trades and occupations, that they may be bettered for being in their fimiily. 4. To allow them that fit wages which they have cove nanted with them for, that they may live honestly; for the labourer must have his hire. 5. To reward them plentifully, and to recompence their service when they part from them, according as the Lord hath blessed them by their labour. (Deut.

320 OF THE DUTIES OF SERVANTS TOWARDS THEIR MASTERS. xv. 13, 14; xxiv. 14^ 15.) The sins of masters are L Unadvised entertainment of sinful servants. 2. Negligence in not instcugtr ing them in the fear of God, and in some lawful. calling s ap^ not using religious exercises with themu 3 Not admoniisl^pg nor correcting them, or doing it in an ill manner ;.gidevii:^ mox;e when they fail in their business, than when they Are.^U^^ ip God*s service. 4. Giving them ill example, and using light heha<^ viour before them. 5. Detaining their wages from thsxn ; mod not recompencing their labours, by giving them a due rewardi when they are with them, and when they part from them* 6. Neglect of them in sickness; unjust stopping of their wages for that time. 7. Not relieving them (if they be able) in their age, who have spent their youth in their service. Duties of The duty of servants to their masters is, 1, To reverence and wards their obey tliem in all things agreeable to the word. S. To pray for masters, ^j^^^j^ ^j^^^ q^j ^.^^Id guide their hearts. 3. To learn all good things from them. 4. To be faithful and not prodigal in spending their goods. 5. With care and faithfulness (as in the presence of God) to bestow themselves wholly (at the times appointed) in their master*s business : doing their work not only iaithfully and with a single eye, but also diligently, (Gen xxiv. 10, 1 1 ; Ephes. vi. 5 — 7.) ITie sins of servants in respect of theit governors are, 1. (x>ntempt and disobedience. 2> Murmudng at their corrrections, though justly deserved. 3. Idleness in their calling. 4. Unthriftiness and unfaithfulness in dealing with their master s goods and affairs. 5. Stealing, and privy defrauding of them. 6. Eye-service. (Ephes. vi. 6.) Lastly, in the acboolii tutors and school-masters are the superiors, pupils and acholan the inferiors, and their duties are to be gathered by proportion out of those of fathers and children, masters and servants, in the family. Public Bupe- Hitherto of superiors and inferiors which are more piivatej thSr duties ^^® public are such as goyern And are governed in church aod commonwealth. And herein, the duty of superiors is to procure the common good of those of whom they have received thech^ig^^ forgetting (to that end) themselves, and their own private good, so oft as need shall reqiure. (Exod. xviii. 13. 2 Sam. xxiv. )7* Matt. xi. 2. 1 Thess. ii. 7, 8, 11.) The duty of inferiors to theit public superiors is, to minister charges, and other things necessary

OF mnur st'PRkioRS avd tiikir nuTifcs. 5fJl for th6 execution of their offices, atid to thieir power to defend them in the same. (Rom. xiii. 6, 7. GaK vi. 6. 1 Tim. v. 17, 18. 1 Cor. ix. 4 — 13.) There are two sorts of public superiors, ndniely, ecclesiastical and civil; the former whereof are (as it Theaoruof w'ere) divine, the other are called human creatures. (2 Kings ii. Kin!*^ *"'** 3. I Tim. ii. 2. 1 Peter li. 13, 14.) We call the ministers of the church divine creatures, because they are precisely in their kinds, number, and order, set down in the word of God. And we call the others human creatures, because, notwithstanding thby are appointed of God, and such as without them, neither church nor commonwealth can stand; yet are not their kinds, and number, and order so appointed of God, but that men may make more or fewer, of greater authority or less; according as the occasion of places, times, or the dispositions of people do require. The superiors in the church are ecclesiastical governors, and Superion in ministers of the word especially, (1 Tim. v. 17.) under whose and^^the^ government are all Christians and professors of religion. The ^^^^ minister's duty to the people is, 1. To be faithful and painful in dispensing to them the will of God, (and not their own fancies, or the inventions of men;) instructing them sincerely in the way of salvation, and breaking unto them the daily bread of life. {9 Tim. tv. 1, 2. Acts xx. 26.) 2. To comfort and strengthen the weak. S. To be an example unto all in life and conversation. (1 Tim. iv. 12.) The sins of ministers are, 1. Slackness in preaching. 2. Unprofitable or hurtful teaching, 3. Giving iH example. The duty of the people to their ministers is, 1. To Tliep>p'e' hear them wfflingly. (Matt. x. 14.) 2. To submit themselves SSt^J;*'' to all that they shall plainly and directly teach them out of the word of Gt)d. (Heb. xiii. 7, 17.) 3. Frankly and freely to make provision for them, that there be no want. (Gal. vi. 6. 1 Tim. V. 17, 18. 1 Cor. ix. 4, 5, &c.) Lastly, the sins of the people in regard of their ministers, are, 1, Disobeying and opposing against their doctrine. 2. Denying them competent aiaintenance. S. Not standing for them when they are wronged. Superiors in the commonwealth are all civil magistrates, whe- Superion in thcr they be supreme, as emperors and kings, or inferior governors *^* *^\ tinder them. (1 Peter ii. 13, 14.) Whereunto arc to be referred, Y

S22 THE DUTIES OF KIN08 AVD MAGISTRATBa. .- the general in the field, the captain in war:, as ako in. courts, advocates are fathers to their clients. Those under tfa^ govenn ment of the civil magistrates, are all persons and. ^mbjects in tbe realm, citj, or state, where they are governors*. (Rom. xiii; 1.) The duties of kings and inferior mi^trates in dM commonwealth are twofold* L In respect of God*s matters, and, 2. In regard of civil affairs; (1 Tim* ii 1, 2) the former whereof regardeth the good of the souls, the latter of the bodies of their subjects. With respect to God*s matters, and the aouU of the subjects, it is the duty of the civil magistrate, 1. To pray for them, that God would make their hearts obedient unto him. 2. To see that God be honoured in his dominions: that abases in religion be reformed, and truth promoted and maintained, aflter the example of David, Solomon, Hezekiah, Josiah, and other good kings. (2 Chron. xiv. 3, 4 ; xv. 12 — 15; xviL6— 9.) 3. To plant the sincere preaching of the word among hia subjects, that so they may be more obedient unto bins, and take care that the good things already taught and established may be done as God hath appointed. He is not to make new laws of his own for religion, but to see those ordinances of religion which are grounded upon the word of God, duly established and practised; that so God may be truly served and gk>rified9 pnd the churches within his realms, and under his govemment, may lead a quiet and peaceable Itfe, in all godlineu and homuijf. (1 Tim. ii. 2.) For he who neglccteth this duty to GK>d shall never perform his duty to men, how politic soever be soem to TbeiMisli- be. In respect of ciWl affiiirs, 1. He must look to the pefu^ of in ciAl the commonwealth over which he is set, defending hii^ subj.ects a^n. g.QQ^ ^]^^^j. enemies, and preserving their lives in war 4^ld peace; by suppressing murderers, robbers, and all outrageont persons* 2. He must not only maintain peace^ but also honesty^ that, by hinv we may not only lead a peaceable life, hnt aJbo.aa honeat; where specially he is to provide that all uncleannesa he riiniovad 3. He must see that justice be duly executed, and. that ih0 ministers tliereof give judgment speedily in matters belonging to their judgment. 4. He must take prder th^t every man may enjoy his own. 5. He must cherish the goodi and discounter nance the bad: and take order that male£ictora may be.pun-

THE DCtlHS OI' OBJECTS tO THOSFT IN AU1*0R1TY. hh^t and tfell^oert may be encouraged. (Pir. Ixlkii. 4, 7. Rom. xiii. S| 4.) The ^iti of nfa^^hitrated cottsbtsl in cak^IessneMi in perfenning those fonner duties. The duty of subjects to theit magistrates, is, 1 . To pray for j^ ^^^^ theta, that God would rrfe their hearts by his Holy Spirit, that ^J^^ under them vre may lead a quiet and peaceable life in all godli- their Dwgbness and honesty. 2. To help them with our goods: paying *™^®*' willingly all customs, taxes, and tribute due to them, (Matt. xxii. 17, SI. Rom. xiii. 6, 7.) which condemneth the popish clergy that detract this tribute. 3. To adventure our lives for them, in war and peace. (2 Sam. xxi. 16, 17; xxiii. 15, 16.) 4. When they do us wrong, not to rebel, but endure it patiently; for it is better to suffer for well doing, than for evil. 5. To be obedient and dutiful unto them, and to obey their laws in the Lord. For as fkr as their laws are agreeable to the laws of God, they do bind the consciencci but otherwise they do not. For there is but one lawgiver, who is able to save and to destroy. (James fr. II?.) Whence we learn, that drunkards, thieves, murderers, ftc. break both this commandment, and that other under which those sins are principally contained; as also that the papists are to be condemned, who hold that the pope's lavrs do bind the eonsdenci^. The sins of subjects, as such, are, 1. Disobedience atid rebellion; and 2. Refusing and repining to pay dues. The helps of the obedience of this commandment are either of the helps eommon to all, or proper to inferiors and superiors. In regard ^^^* to those common to all, there must be an endeavour to nourish to keep thb and increase natural affection, (Rom. xii, 10.) humility, (Rom. *^

Kti. 16.) and wisdom to discern what is fitting for our own and others* places, (Rom. xiii. 7.) It is proper to the inferior, that he see God in the place and authority of his superiors, (Rom. adS. 1 , f,) setting before his eyes the dreadfiil threatenings and examples of Gt>d*s vengeance on the seditious and disobedient (EccL X. 8, SO. Prov. xxiv. 81, 22.) And it is proper to the guperior, that he be the same to his inferior, thai he would have Christ to be unto himself; (Eph. vi. 9.) remembering the tragied <Mds of tyrants and usurpers. The hindrances of these Hindnncei Arties are, 1. Self-love, whicJh maketh men imfit, either to rule *J*^ ^^ or to obey. (2 Hm. iii. 2 — 4.) 2. Partial inquiry into the duties commanded. of otbenr towards us, joined for the most part, with the Aegleet Y 2

304 PPTBK BEASON AKNEXED TO THE FIFTH OOXMAKPX^NT. of our own. (Ecdes. vii. 23, 24.) 3. The fury of the Anabap* tists. 4. The company of seditious persons, and despiaej^s ,Qf government, (Prov. xxiv. 21, 22) ^ n> MDi^aced ^^ reason annexed to this commandment is, That thy, dajfM to the fifth may be prolonyed, and that it may go well with thee- in the land m^i, ' which the Lord thy God gireth thee. (Deut, v. 16.) Wherein is taught that God moveth the hearts of superiors to promote the good estate of inferiors, for so also do the words sounds (£>xod. XX. 12.) that they may prolong thy days: besides the providence of God to the obedient, which is far above all experience of men's provision. The sum of this promise is the blessing of long life and prosperity, to such as by keeping this commandment, shall shew that they regard the image and ordinance of God. (Ephes. vi. I — 3. Rom. xiii. 1, 2.) The other commandments have not this promise, at least expressly, which sheweth, that a more plentiful blessing in this kind followeth from the obedience of this commandment, than of the others that follow. Hence it is called by the apostle, the firit commandment with promise^ (Eph. vi. 2.) it being the first in order of the second table, and the only commandment of that table that hath an express promise ; and the only commandment of the ten, that hath a particular promise. And this promise is truly performed, although some wicked men live long, and the godly are taken away in the midst of their time; for, 1. The Lord performeth all temporal promises, so far forth as it is good for us: and BUM o^k^ therefore, the godly are sure to live so long as it shall serve for ^^f"^jjj^ God's glory, and for their own good ; but the wicked live to their further condemnation. (Isa. Ixv. 20.) 2. It is enough that tlie promises of this life be performed for the most part. 3. What loseth the obedient child, and what injury is done unto him, who being taken out of this life, is recompensed with a better ? or what breach of promise is in him, that promiseth silver, and payeth with gold, and that in greater weight and quantity I As for the wicked, they gain nothing by their long life, receiving (by means thereof) greater judgment in hell. We find, too, that the Lord oftentime revengeth the breach of this commandment, even in this life ; 1. Upon the parents, unto whom having been ungracious themselves, he giveth ungracious and disobedient children. 2. Upon the children themselves, who are sometimes

OF TifK OENiPRAL DVTIES TS THE COMUfAXBMETn'S FOLLOWING. 825 4 ■ ■ ■ immediately strickcTi from heaven, and sometimes punished by the hand of the magistrate. So much of the fifth commandment concerning all special duties to special persons. The general duties in the commandments folloNving, are either such as concern the person itself of our neighbour in the sixth, or such as concern the things that belong to his person; as his chastity in the seventh, his goods in the eighth^ and his good name in the ninth commandment.

CHAPTER XXVIL

Tbeiamuid meaniiiffol Uie nxth command* menu

The duties respecting our own penone.

Dntiet respecting our •oule.

The words of the sixth commandment are these, ^ Thou ahalt not murder.** (Exod. xx. ld) The sum and meaning of whidi is, that the life and person of man (as bearing the image of God) be by man not impeached, but preserved, (Greu. ix. 6); and therefore that we are not to hurt our own persons, or the peiaon of our neighbour, but to procure the safety thereof^ and- lo- do those things that lie in us, for the preserration of his and oisr life and health. (1 Tim. v. ^.) There b then fotiiddetiuk this commandment, all kinds of evil tending to the impcMtchmoBtof the safety and health of man's person; with every kort domey threatened, or intended, to the soul or body, either of oarselves, or of our neighbour; while there is required in!this commandment all kind of good tending to the preaewatiaa of the welfare of man's person; that we love and cherisk both the soul and body of our neighbour, as we would and o[|gfht to do our own. (Heb. iii. 13. James i. 37* PhiL ii 1^ .Eph. V. £9.) For some of the duties here enjoined concern cmr iifa persons, some the person of our neighbour. Those duties that do concern our own persons, are either such as ought la he peih formed by us in our own lifetime, or when w6 are reaify to depart out of this world; the former of which req>ect eidier the welfare of our souls, or of our bodies. The duties thaiTespcet the welfare of our souls, are, 1. To use the means of gvaoe. (1 Peter ii. 2.) S. With diligence to work out our salvatioa, (Phil. ii. IS.) and to make our election sure, by the frnils of faith. {% Peter, i. 10.) S. To reject evil counsel, and appro^ that which is good. (Psalm i. 1. Prov. i. 10—16.) 4. To iisi-

OF THE DUTIES RESPBCTING OUR OWN PER80HS. 887 tatc the example of good men, and not to take scandals given by J^^ ^' others. 5. To follow our vocation diligently. The contrary forbidden, vices forbidden, are, cruelty to our own souls, by, 1. Rejecting the food of spiritual life, by not hearing, (Prov. xxviii, 9.) or not obeying the word. (James i. 22.) 2. Corrupting or perverting it, by itching ears, {2 Tim. iv. 3.) or unstable minds, (2 Pet. iii. 16.) 8. Want of knowledge, (Prov. iv. IS; viii. 35, 36. Hosea iv. 6.) especially when people have had the ordinary means appointed of God for obtaining the same, either of their own, or of others, which they might have been partakers of. 4* Sin, especially gross sins, (Prov. vi. 32 ; viii. 36.) and obstinacy in sinning. (Rom. ii. 5. Titus iii. 11.) 5. Following of evil counsel, and evil examjdesy €ttd taking of scandals. 6. N^ lecting of our vooatioa. The things that respect the welfiire of D^tiMV*- oor bodies, are, I. Sober and wJbolesome imU (1 Tim, v 23r) SoSm!^ 2* Help of physic when need ie: so 4hat it be after we hava first sought unto God. (2 Chron. xvi. }2.) 3, Using honest recreation, whereby health may be maintained. (Ju^ea xiv, 12.) 4. Pireventing unneceesary dangers. 5. Giving ^ace to the ftiry of another, as Jacob did to Esau, by his other*s eounoeL (Gen xxvii. 4d, 44.) The contrary sins forbidden, are, 1 Immoder The conrate worldly sorrow, which (aa the apostle aaith,) worketb death. ^JS^J^^ (13 Cor. vii. 10.) 2. Malice and envy, which maketh a man a mmrderer of himself, as well as of bis fteigbbours. For (aa the wise man notetb,) Enny is the rottenness of the bants. (Prov. xiv. 30*) S. Neglect either of wholesome diet, or of exerciae or honest reeieation, or of physio to preserve or recover health. Ear we muat not think, that there are no more ways to kill a van'a self, but with a knife, &c, 4s Drunkenness and surfeiting, eating and inking out of time: (Prpv* xxv, 16, £ecle;i x* 16 17.) or spending one's aelf by unchaste behavioiur. (Prov. v. U; vi. 96; vii. 22, ^3.) All wbi^ are enemies to the health and li& of Rian. 5. Lancing or whipping our own flesb (1 Kiags zviii. 2& Cci* ii. 23u £ph. v. 29.) aa idolateics use to do: or otherwise wounding ounselves. 6. Capital crimes. (I Kings ii. 88.) 7. Unnecessary dangers. $. Not giving place to the fury of another. 9. Revising the means of life. 10. Self-murder, jy^^i^ „. (1 5a9i. xxxi. 4. 2 Sam. xvii. 23. Matt, xxvii. 5. Acts xvi. 27, •pecting the. tlOM 01 OUT 28.) At the tioie of our departure out of this lifc, we must, 1. departure.

328 OF THE DUTIES WHICH EESPBCT OUR NEIQHBOini* Receive with*" willingness the sentence of deatk when God IsbaH utter it. (2 Cor. i. 9.) 2. Res%u our charge in church, comUioii* wealthy or family, into the hands of faithful men. (Numb* -xxvUa 10. 1 Chron. xxviii. 1 — 9.) 3. Resign our soul to God in Christy (Psalm xxxi 5 ) with confidence of his love, though be kill wm^ (Job xiii. 15.) of the remission of our sins, and our resurrection unto immortalitj. (Job xix. 25, &c.) 4. Leave our body to the earth as a pledge, in time to be resumed ; givii^ order for the comely and Christian bnrial thereof. (Gren. xlix. S9. I Kings xiii. 31.) Dudes r- Hitherto of the duties that concern our own persons. Those gpecungoor ^ji^^ (Jq regpect our neighbour are likewise to be performed unto neighbour ,,* ^^ *,^ whBe he him, either while he is alive, or after his death. While he livedl, Inwttd *^>^y *'® partly inward, partly outward, the former of which eon- ^J^^L**" *^8^ ^^ loving our neighbour as ourselves ; in thinking well "ci iiflfectloiis. him, in being charitably affected towards him, and studying to do him good : in respect that we are all the creatures of one Ood, and the natural children of Adam. For which end we are to choisb all good affections in our hearts, such as, 1. Humility and kindness, proceeding from a loving heart to man as he is man, (Rom. xii. 10. £ph. iv. 32.) 2. A contentment to see our brother pass and exceed us in any outward or inward gifts or graces: with giving of thanks to God for endowing him with such gifb* 8. Compassion and fellow-feeling of his good and evil, (Honk xii. 15, 16. Heb. xiii. 3. 2 Cor. xi. 29.) 4. Humility. 5. Meekness. 6. Patience, lotag-suffering and slowness to anger. (£ph iv. 26. 1 Thess. v. 14.) 7. Easiness to be recoticiled, and td forgive the wrong done unto us. (Eph.riv 32L) 8 A peaonMia mind, careful to preserve and make peace, (Rom. xii. 1& 1 Thess. V. 13. Matt. v. 9.) There is required £Mr prea^rva* tion of peace, 1. Care of avoiding offences. 2. Conslming DatMin- things in the best sense, (1 Cor. xiii. 7.) 3* Parting sometime of peace. and patiently suffering of injuries, lest they break out into greater mischiefs. The inward vices here condenmed are ibt consenting in heart to do our neighbour harm ; with bU passiois g^ of the mind which are contrary to the love we owe him, such as noiiBopDo- 1. Anger, either rash or without cause; or passing measure^ diitiri.* *^*** when the cause is just, (Matt. v. 21, 2iJ. Eph. iv. 26, 3L)

DUTIB^' RESPECTING TITK SOUL OF' OtTR i^OliBbtJ*i 8. Hatred, amd maliee: ' which 1* a miird^r ifl tlretairidi (1 Johh ill. 15;) 3- Envy i whereby <m^ hatetk his brothet, as Cain the murderer did, for sormie g06d that was in hira; (Jfinies iH. 14. Pron!xiv. 30. 1 Jobfn iii. 18.) 4. Grudghig and repinifig agminst oar brother: which is a branch of envy, (1 Tim/!i. 8*.) 5. Unmercifnlnessy and want of compassion, (Rom. i. 31. An^oa vi. 6.) 6. Desire of revenge, (Rom. xii. 19.) 7. Cnieffy, (Psalm V. 6. Gen. xlix. 5, 7.) 8. Pride; which is the mother of all contention, (Prov. xiii. 10.) 9. Uncharitable suspicions, (1 Cor. xiii. 5, 7. 1 Sam. i. IS, 14.) yet godly jealonsy over another is good, if it be for a good cause. 10. Frowardness, and uneasiness to be in treated, (Rom. i. 31.) We should kill such al&ctions at the first rising; and pray to God against them. As to the outward duties towards our neighbour, they respect Outward either the soul principally; or the whole man, and the body tpecting tb* more especially. Those required of us for preservation of the J^'^'hSounL souls of our neighbours consist in, 1. The ministering of the food of spiritual life, (Isa. Ixii. 6. 1 Peter v. £. Acts xx. S8.) 2L Giving good counsel, and encouraging unto well-doing, (HeK x. S4, 25.) 3. Walking without offence: which the mi^strate ought to be careful of in the commonwealth, the minister in the church, and every one in his calling. For the rule of the apostle reacheth to all; ** Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God,^ (1 Cor. X. 3S.) 4. Giving good example, and thereby provoking one inother to love and to good works, (Matt. v. 16. 2 Cor. ix. 8. Heb. X. 84.) 5. Reproving our brother's sins, by seasonable admonition, (Lev. xix. 17. 1 Thess. v. 14. Psalm cxli. 5.) 6. Comforting the feeble-minded, and supporting the weaky (1 Thess. iv. 18; v. 14.) The contrary vices here condemned are, 1. When the food of spiritual life is withholden, (Prov. xxix. 18. Amos vii. 18.) which charge especially lieth ^ ^f^ upcm such ministers, as are either ignorant shepherds, and csLti* not, or idle, and will not feed the flock committed to their charge; or for the most part neglect their own, and busy themselves elsewhere, without necessary and lawful calling, (Esek. ill, 18; xiii. 19. Jer. xlviii. 10. Isa. Ivi. 10. Acts xx. 86-— 28.) 8. When the word is corrupted by erroneous, or vain and curioue expositions, (1 Tim. i. 4.) 3. When magistrates pro*

The COD*

noes

sso

Duties required in words.

The opposite vices.

cur notj BO much as in thMa lieth, duit the p^i^pie ukder their government do fi^nent die bearing of the #0rd tead *mkl preached, and reeeiTing of the aacmiAeMi, ki' the atHfMiiked innes. 4 When men coaunand, or tempt i^Chem to diibga i|fi* lawful, (1 Kings xii. S8.) 5. When mMgiveoftnee, itiiir% evil example of life (Prov. xrix. IS.) or by unocaioaabte ^n|e ill Christian libertj, (1 Cor. viii. lO, 11.) 6. When we mbulcB not our neighbour, being in fault; bat snfier him to ain, (Jjev* liz, 17.) 7. When the blind lead the Uind, (Matt. xv. M.yaad those that be seduced, seduce others, (Matt, xjdii. 16. 9 JSnu iii. 13.) So much of that which concemeth the soul of our neii^Uwiir principally. That, which respecteth his whofe peraon^ iid his body more especially, eooatsteth in gestures, words, and dietds. In our gestures is required a friendly countenance, (<^at we leok cheerfully upon our neighbours) and an amiable bdiavievv (Phil. iv. 8. James iii. 13.) Wherein are forl^dden all aoeh gestures as declare the scomfulness, anger or hatred of tkehearl; with all froward and churlish behaviour, (1 Sam xxt* 17*)* So that here is condemned, 1. A scornful look; and any disdaii* ful sign, expressed by the gestuies of the head, nose, tongtta, finger, or any other member of our body: as nodding the hilid, putting out the tongue, pointing with the fing^, and all maaaar of deridii^ of our neighbour, (Matt, xxvii. 39. Oeii. *^ A compared with GaL iv. ^.) 2, A lowering oountenaoee, (sadi as was in Cain, (Oen. iv. 5, 6.)"8auffing, (Psahn x. 5.) fipowaing, &c. which, as sparks, come from the fire of wisath and katred* This teacheth us that we are to look to our vety oouateaMoe, that it bewray not the filthiness of our hearts; for Ood hath so adorned the countenance and fiu:e of man, that in it loaay he seen the very affections of the heart, (1 Cor*^xi. 7.) itiaze^ quired in our words that we salute our neighboiur gently, spsiit kindly, and use courteous and amiable q)eeches unto hko, ^iriiich (according to the Hebrew phrase) is called a speaking' to die heart one of another, (£ph. iv. 32. Ruth ii 13.) The oomtMj vices here forbidden are, 1. Evil-speaking cf a brother, althoagh the matter be not false in itself; when it is not done either to a right end, or in due time, or in a right manner. S Diadainfbl speaking, when words arc contemptuously uttered, whether they

cany with tki9m'ian]f(ifftiber.iM0iufi€ttii or:. Ai lOMyt TMih; or to call om brother fUea^ >(Mftiki. y*. 22.) and MMrh like. Sw *£Ut(Br and angry wonibf or tpeedhes wrathfully uttrned^hj any enl i>r yiUrlMnsi as >foQl and mch-l&e, j(Matt. v* £2.) 4. Mockings, lbrMD[ie/iRQBni.of tfaelK)^, (Ler.xix* 14.) espedBily for ipiety, (Gan. xidL 8. S Sam vi. 30.) instead wheraof they ought to be an eye to the blinds and a fix>t to the lane. (Job xxix. 15.) yet God's obildvcn niay aome times use modking in a godly aoanner, as Elijah did to the priests of Baal, (1 Kings XTiii 27.) 5. Grudges and oomplainto one of another, (Jasnes y. 9.) 6. Brawling, threatening, and proyoking of others, (Titos iiL 2.) 7. Crying: which is n unseemly Uibag up of the yoice, (£phiy. 31.) 8. Despite&d words, reyiling, and cursed speaking, (Prey. xii. 18.) Yet men in authority may use such terms as the sin of those with whom they deal doth deserve.* The use we are to make of all this is, that according to the counsel of St* Paul, we see that no eorrMjpt eammunieaHon pr0^ e&^mUnfour mouih, Imi that which u goodf to the urn ofedify^ tA^, that it may minuter ftace Mnt0 the hearer$^ (£ph. iy. 29.) thai cmr speech be ahoays wi4h grace seaamed v>ith salt, that we mmy hmow how fe ought to answer every man, (CoL iy. 6.) For aa flesh in the summer, if it be not powdered with aalt, will smell { so it will be with them that baye not tiieir hearts seasoned with the word of truth. And tbenoe for want of care, proceed anger, wrathful, and loathsome speeches against our brother: wUcb are in the scripture compared to juniper coals, which bum most fiersely; (Psa. cxx 4.) or to the priddag of a sword, or a raaor^ which cutteth most sharply, (Proy xii. 18. Psalm Hi. 2.) Whereupon the tongue is by Saint James said to be an unruly efil, aet on fire of hell, (James iii. 6, 8.) We ought therefon to govern our tongues by the word of God, and take heed of yile

Tlieiite.

So much of our gestores and words. It is requiwd in our Datietredeads, 1 That we do good unto our neighbour, so far as our Jar deeds. posrer and calling wiU suffer. 2. That we visit and comfort him in aickneas and affiction> (llott. xxv. 36. James L 27.) 8. That * M9 it set be doijibted!rbether this concewion is consistent with ^e injuactioiif trnmediatelj ToHowiog the passage next quoted; nxunely, to let all bittcmess, and wmth, ■id iseif W pcit away from nsf (Bph. W. 29—31.)— B.

Tbecontnrj vices to tfi e former dotiet.

IIow we do indirectly endan^r onr neiehboun lue.

How we do directly take away our iiciunboor** life.

we give meat, drink, and clothes, to die poor and needy. '4. Thftt we gire relief to the distressed, and aucoour to the op^yreetted, (Job xxix. 15, &c.) 5. That we fboreseeand present nmolrieb before they come. 6. That we rescue our neig'hbonr from diil^ ger, and defend him with our hands if we cao, if we may; The contrary sins forbidden, are, 1. Oppression and cniel^f, in withdrawing the means of life: (James v. 4.) as by usury, cad by letting out land so that men cannot live by it, ftc 9. Not looking unto the sick, and those that be in distress. S^ Negleet of hospitality; especially to the poor, which by the Gomiiijnd* ment of God must be provided for. 4. Not preventing mischiefs, and turning away strokes from our neighbour, so much as in us lieth. 5. Extremity and cruelty in punidiing: wheil the correction is excessive, (Deut. xxv. 3. 2 Cor. ii. M.) of is not inflicted in love of justice, (Deut. xvi. 19, 20) 6L All angry and despiteful striking, how little soever it be. 7. Flitting, smiting, wounding, or maiming of the body of our bioAcnf or neighbour, (James iv. 1. Lev. xxiv. 19, SO.) 8. The endangering or taking away of his life, which may be done either diimtiy or indirectly. Indirectly, 1. When one defendeth himself wiA injury, or purpose of revenge, or to hurt his adversary, and not only to save himself, (Rom. xii. SI. Exod. xxii. S^ 3.) 2^ WhM women with child, either by misdiet, or strained by readung*, violent exercise, riding by coach, or otherwise^ and much more by dancing, either hurt the fruit of their womb, or altogether miscarry. 3. When children begotten in (bmieation oradidtevyi are committed to them to keep which have no care Cot" them 4. When those to whom it appertaineth, do not pmiah'ihe breach of this commandment, (Numb* xxxv. 31, S9w Prov. xvii. 15.) 5. Keeping of harmful beasts, (Exod. xxi. S9.) 6. All dangerous pastimes, &c. 7. When things are no made^ that men may take harm by them; or such care is not had of them as ought to be. As when the highways and bridges att not mended: or when stairs are so made, that diey are Ifte f6 hurt cither children, servants or others; or when wells ^or dildMi' (or any such like dangerous places) are not covered, or ifeAoed^ (Exod. xxi. 33) whereunto belongeth that the Lord corasmanded the Israelites to have battlements upon their houses, (Deot^ xxii* 8.) Our neighbour's life is taken away directly^ when a mt

OF:CDANOE-MEDLRY, ATANSLACOHTERy AND DUELS, S88 ithotit a calling) doth actually tak^ away the life of his bro- Hv; (Gen. ix. 6.) otherwise than in case of public justice, (flIiuaTii. 19.) just warj (Deut. XX. 12, 13.) or necessary detce, (Exod. xxii. 2.) Of this direct killing there are three ts, (1.) Chance-medley. (^) Manslaughter. (3.) Wilful under. That which we call chance-medley is when it is simply linst our will, and we think nothing of it: as he which felleth Chance- ^ , medley, and fee, and his axe-head falleth, and hurteth, and killeth a man; howprorea eat. xix. 4, 5.) which is the least sin of the three, and by ^*^"' ft*8 law deserveth not death, and therefore by the law of ves, in this case the benefit of sanctuary was gpranted, (Exod. i. 13.) It nevertheless appeareth to be a sin, 1. Because the law of Moses the party that committed this fact, was to e his liberty until the death of the high priest, to signify X he could not be freed from the guilt thereof, but by the t(h of Jesus Christ the great high priest. 2, Because it is a It of the sin of our first parents: who if they had stood in 4i integrity wherein God created ^them, such an act as this vikd never have happened. 3. Because there is some impru- Mreiu him that doth it, and want of consideration. And this viA teach us to take heed of all occasions, that make us guilty Us sin. Manslaughter is, when one killeth another in his ^. I. defence. W hereunto also may be referred; if one should slaughter. a man at unawares, in hurling stones to no use; or if a ukard in reeling should fell another, whereof he should die. %dki8 is difierent from that which cometh by chance-medley, til a man is employed in a good and lawful work. As to ing one another in quarrelling, and challenges to the field, it ^' ^^^^ ItVeth death by the law of God and man. Wilful murder is m a man advisedly, wittingly, and maliciously, doth slay or Km his neighbour; which is a sin of a high nature, and at band by the magistrate to be pardoned,*^ because thereby the 1 IB defiled, (Gen. ix. 5, 6 Hosea iv. 2,^8. Numb. xxxv. -<4 Deut xxi. 2, 7 — 9.) These reasons may set out the Mrtation of this sin. 1. If a man deface the image of a tee, he is severely punished: how much more if he deface image of God? (Gen. ix. 6.) 2. By the law of Moses, if a i| (an unreasonable creature) hath killed a man, it should he 1^ and the flesh of it (although otherwise clean) was not to be

334 Binrtra f^ ovft nmonmck Arrm ttM^iUt^ ^ puniilhed, God will require it at tke placb ivKere it "toW 'bod^ milted, and at tbe magistrate** lkaiidi/(Namb:'ititK!V. 9^.>^'' ' Hitherto of tlie duties of tliis Ckmimfaidmeftt^btAbi^^iaq^ the person of our neighbottr wkfle he ia Ulive*;' tho^ afUtf^iift death do either concern himself or those that "pertain' to -Milk The duties that concern himaelf are, that 1. Friends- cmdneigjlvboars should see that his body be honestly btnied^ and fimMl decently performed. (Oen. niii. 4s 19; xxy. 9. 1 Sam. xxr. ^^Ij;^^ 1. Psalm Ixxix. 3.) S. Moderate mourning is to beusedlfer oaraewb- hira (Ecc. xii. 7. I These, ir. 18.) 3. We are iA report weB hii dcAth. of l^iBA, as he hath deserved. 4. We are to judge the best of him. The duty which concemeth those that belong untohii^ is to provide for his wife, children, and posterity, tkat kef na^ live in them. (Ruth ii. SO. 9 Sam. ix. 7.) So much of the respect which we do owe unto oui^ neighbdam It is required also, that we should shew mereifblness tmfo ofur Dotieim- '^sts; Ibf a righteous man is to regard die life of biiT'beait p^p^ (Prov. xii. 10.) And all hard usage of the cneattire of God b forbidden, (Deut. xxii. 6, 7 ; xxv. 4.) yet not so muth ittT^ttM of them, (1 Cor. ix. 9, 10.) as that thereby the LordwinM train us forward to shew mercy to our neighbour. For it'bbiif unlawful to use the dumb creatures cruelly, it is much more unlawful to use men so. And the Apostle James teachedi what the breakers of this Commandment are to expect, when he saith. He shall have judgment wiihaut mercy, thai hath shewd ^ J. no mercy, (James ii. 13,) Which judgments either concern this mefiudoeto life or that which is to come. Those that concern this life are S thiiCom^ 1 . Severe punishments (by the law) to be inflicted on the body ; mandment. as limb for limb, eye for eye, hand for hand, tooth for tooth, wound for wound, blood for blood, life for life, (Exod. xxi. 88L Judgesi. 6—7.) although it were a beast, if it were known to be a striker. (Exod. xxi. 28.) 2. Short life. (Ps. Iv. 23.) Bloodthirsty men live not out haJf their days. 3. Magistrates, that should punish murderers, if they spare them, their lives are in danger to go for the offenders ; as Ahab*s did for Benhadad's. (1 Kings XX. 4&,) And David was exceedingly punished for sfNuring blood-thirsty men (such as was his son Absalom) and notpunidiiBf them, (2 Sam. xiii. 28, 29 ; xiv. 38; xvi. 11.) 4. God threat-

MEANS FURTHEBING VS IN ODBDIENOE TO THI8 COMMANDMENT. 335 eneth that he will not only revenge the blood of the slain upon the murderer himself, but also upon his Issue and posterityi in incurable diseases. {2 Sam. iii. 29.) The punishment that concerneth the life to come is 1. That their prayers are not heard. (Isa. i. 15. 1 Tim. ii. 8.) 2 Everlasting death both of body and soul, in the bottomless pit of hell; and as the degrees of sin are, so shall the punishment be. For the furthering us to the obedience of this Commandment Means furit behoveth us to consider, that first, all men are made in the in the obeimage of God, (Gen. ix. 6.) and of one blood with us; (Acts ^i^^ xvii. 26.) and all Christians in the image of Christ also, in whom mandmeut. we are all one body. (1 Cor. xii. 27.) Secondly, that God hath appointed the magistrate to punisli proportiooably every offender in his kind: (Gea. ix. 6. Lev. xxiv. 20, 21.) yea, himself also extraordinarily bringing murders to light and punishment. (Gen. iv. 9. Prov. xxviii. 17. AcU xxviii. 4.) We must 5^JX* avoid as hindrances to the obedience to this Commandment, ^f°^^ 1. The fSsdse opinion of the world, placing manhood in revenge mandment. and bloodshed. (Gen. iv. 23, 24.) 2. The company of furious and unmerciful men. (Prov. xxii. 24i, 25.) 3. Greedy deure of gain. (Prov. i. 19. Mic. iii. 3.) 4. Pride. (Prov. xiiL 10.) 5. Kiot and drunkenness. (Prov. xxiii. 29.)

CHAPTER XXVIIf.

THE AEVENTH COMMANDMENT, OF THE PBESERTATION OP CHiS TITY9 AND THEREIN OF TEMPEBANCB JlSD XA&EIAOB. Hitherto of the general duties that belong to the pecson of many contained in the sixth Commandment. Those wUdi follow, are the duties which we owe to man in r^^ard of the things which belong unto him; the first whereof concerneth those that be most dear unto him, namelv, his fiunilT and Us wife especially, who is nearest unto him, and as himself f beng one flesh with him. In respect whereof temperance and chastity is required in the next Commandment, the wank of whieh are these: ** Thou shalt not commit adultery.** (Exod, vx. 14.) All sins of that sort, committed either in the body or in the mind of persons, whether married or unmarried, are comprehended under this name of adultery, to shew the yilenen of Th fnii- the breach of this Commandment; the meaning and scope of •r^of the which IS, that all uncleanness and impurity be avoided, and ^^^^ chastity by all means preserved. (2 Cor. vii. 1. 1 Thess. iv. mttnu 3 — 5.) So that all impurity and uncleanness, together with all means and provocations to lust, is here forbidden, and all purity, honest behaviour, continent and chaste usage, towards ourselves and towards our neighbour is required. (1 Thess. ii. 3 ; v £3. 1 Cor. vii. 34.) Of inward The special breaches of this Commandment are either inward •nd th or outward; the first denoting the unchastity and dishonestf ef brancbetof ^^^ mind, with all filthy imaginations, and inordinate lusta (Matt. v. 28. CoL iii. 5.) And the special branches of this inward impurity are, 1. The desire of strange flesh, withreso^ lution to have it if he could. (Col. iii. 5. I Thess. iv. 5.) For a lust after a strange woman, with consent of heart, is forbidden in this: (Matt. v. ^8.) as lust witliout consent is in the last

OF INWARD IMPURITY AND ITS BRANCHES. 387 commandment. Not that the bare affection is of itself a sin, being rightly directed to a true and good object; but the abuse of the affection, the right subject, manner and measure being not observed. 2. Inward boiling and burning in affection: whereby godly motions, as with a fire, are burnt up, and a man's mind is so carried away, that he is hindered in all other things belonging to his calling. This is a high degree of corruption, which if it be not restrained, will break forth into further mischief, (James i. 15.) and therefore we are earnestly to pray to God against it; and if we can no otherwise prevail, we must use the remedy of marriage prescribed by God him- Bclf; for it is better to marry than to burn. (1 Cor. vii. 9.) 3. Evil thoughts and cogitations in the mind, arising from foolish and vain talk; but first and principally from our own concupiscence, when a man suffers, as it were, his soul to be trampled under foot with impure imaginations. (James i. 14, 15.) 4*. Jeaknisy in the mind, betwixt two persons, upon no just occasion or good ground: which is contrary to that entire love and affection which a man should have towards his wife. The inward virtue here commanded is, the virginity and continence of the mind; and the chastity and purity of the heart. (1 Cor. vii. 34. 1 Thess. iv. 8, 4 ; ▼. 23.) The outward breach of tbis eommandment consists in duch uncleanness, as being once seated in the mind, after sheweth itself outwardly; that is, either in things that belong to the body, or else in the body itaelf. And first, in the abuse either of apparel, or of meat and drink* This commandment is broken in the abuse of apparelf and the ornaments of the body, 1. By excess, when it is above our estate or ability. (Matt. xi. 8. Isa. iii. 16.) 2, By UghtnesS) when it is wanton and lascivious. Whence some apparel is called by the Holy Ghost, whorish; (Prov. vii. 10.) wbieh is a great occasion of lust and uncleanness. 3. By immodesty^ and wearing of such attire as doth disfigure the body. 4w By new-fang^edness: when it is not according to the custom of the country^ city, or town where we dwell. {2 Sam. xiii. 4, 18ii) & When it is otherwise than belongeth to the sex, as if a nian put on woman's apparel, or a woman a man's, which is sboBiiiiable to Grod. (Deut. xxii. 5.) And the reasons thereof are these; h God would have each sex hereby maintained; z

338 OF THE .\BrSE OF APPAREL, MEAT, AND DRINK. that the man should not become effeminate, nor the woman manlike. 2. To avoid a most notorious occasion of sin. 3. It is a dishonour for a man to belie his sex, and to spoil himself of the dignity God hath given him ; and presumption for a woman to desire the reputation of a better sex than God hath set her in. Moreover, women in their apparel must so submit themselves to please their husbands, as to seek to please them by lawful means ; and therefore by clothing themselyes in decent apparel with sobriety ; and for their success, to put their trust in God, who is able by modesty in apparel, without any such indirect means, to maintain their husband's love towards them. (1 Pet. iii. 5.) We are then to use such apparel as cometh under the rule of the Apostle ; namely, such as may witness our godliness and modesty, (1 Tim. ii. 9. Tit. ii. 3.) and therefore although some (exceeding this measure) say thej do it not to allure any, yet if others be allured by it, it is a sin in them ; although not so grievous and great as in the other, who propound to themselves (by their wanton apparel) to allure. This commandment is broken in the abuse of meat and drink, either in regard of the quality, or of the quantity thereof, as, 1. When we seek after too much daintiness. (Deat xiv. 21. Luke xvi. 19.) 2. When we seek such kinds of meat and drink, which provoke this sin. And in regard of the quantity, by excess and intemperance in diet: when we feed to fulness, and give ourselves to surfeiting and drunkenness. (Ezek. xvi. 49.) The contrary duties here commanded, are, 1. Temperance in using a sober and moderate diet; (Eccl. X. 16.) according to our ability, and the use of the country where we be. 2. Convenient abstinence. (1 Cor. ix. 27.) Having spoken so much of the breach of this commandment in the abuse of those things which belong to the body, we proceed to declare wherein consisteth the abuse of the body itself; namely, partly in the gestures and carriage of the body; partly in speech and words ; partly in act and deed. The wantonness of the heart is manifested by the countenance, gestures, and carriage of the body, 1. By impudency or lightness in countenance, gesture, or behaviour. (Prov. vi. 13 ; vii. 10.) 2. By wanton looks ; when the eye (which is the seat of adultery, or of chastity,) is suffered to wander without regard ; and

OF CHASTITY AND ITS BRANCHES. 339 either giveth occasion to others to commit adultery, oris so fixed to behold the beauty of another, or else lascivious and wicked pictures, (wherein many set their delight) and the like things, that the heart is inflamed to lust, and allured to filthiness thereby. {2 Pet. ii. 14. Matt. v. 28. Gen. xxxix. 7. Job xxxi. I. Ezek. xxiii. 14.) 3. By indecency of apparel, wheretinto may be referred the apostle's commandment for women to be covered: ( 1 Cor. xi. 6.) and the example of Rebecca, who for modesty put a veil upon her face. (Gen. xxiv. 65.) 4. By painting the face, and counterfeiting the complexion, as wicked Jezebel did, who was afterwards (by the just judgment of God) eaten up of dogs. 5. By wanton dancing of men and women U^ether, (which is a great enticement to this lust,) and all other lascivious motions. (Isa. iii. 16. Mark vi. 22,) 6. By any actions that may provoke others to lust and wantonness. The contrary virtues here commanded, are chastity, modesty, Cbartity in and gravity in behaviour: (Titus ii. 3.) that we make a covenant * yN*- with our eyes; (Job xxxi. 1.) and pray that the Lord would turn them away from seeing vanity; (Psalm cxix. 37.) finally, that we so carry and direct all the members of the body, as that they be not instruments of unrighteousness unto sin. (Rom. vi. 13, 19. Again, this commandment is broken by evil words, 1. Wanton By vain and wanton speeches, corrupt and rotten communica- *^***^ **" don, whereby not only the speaker*s heart, but also the hearts of the hearers are inflamed. (Eph. iv. 29 ; v. 3, 4. 1 Cor. xv. 33.) 2. By giving ear to filthy words, and taking delight in hearing of unhonest things; although (for our credit) we will not speak them. (1 Cor. xv. 33.) 3. By writing love epistles, amorous books, lewd songs, ballads, and such like. 4. By reading or hearing of wanton poems, naughty songs, and books; and much more by learning of them, whereby the memory is cloyed, and so better things kept out. The contrary to this is chastity in tongue and ears; speech Chastity in favouring of sobriety and grace, (1 Thess. v. 2S.) modest and J^^ eiuS?* chaste talk. Wherein we are to follow the example of the Holy Ghost, who speaking (by necessity) of matters unseemly to be spoken plainly of, useth chaste speech, as. He knew her. He covered his feet, &c. (Judges iii. 24. 1 Sam. i. 19.) And we may here note, of interludes and stage-plays, that they offend Stage playt. z 2

S40 WHAT IS REQIIRED IN HOLY WEDLOCK. against many branches of this commandment together, both in the abuse of apparel, tongue, eyes, countenance, g^tures, and all parts almost of the body. For besides the wantonness therein used, both in attire, speech, and action, the man ♦ putteth on the apparel of the woman, which is forbidden, as a thing abominable: (Deut. xxii. 5.) much filthiness is presented to the beholder, and foolish talking, and jesting, which are not conTenient. Lastly, fornication and all uncleanness, (which ought not to be once named amongst Christians) is made a spectacle of joy and laughter. (Eph. v. 3, 4.) Therefore they that go to see such sights, and hear such words, shew their neglect of Christian duty, and carelessness in sinning, when so they wilHngly commit themselves to the snare of the Devil. (1 Cor. xv. SS.) There remaineth now the breach of this commandment in act and deed, namely, in those impurities, of which the tinlawfid vows of continency arc nurses, (Heb. xiii. 4. 1 Tim. iv. 1, 8.) the contrary virtue to which is, the possessing of owr V€s$eb sanctification and honour; (1 Thess. iv. 4.) for the preservalimi of which purity, holy wedlock is commanded to such as have not the gift of continency. (1 Cor. vii. 9.) In which state it is required, I. That the persons to be joined in wedlock, medi* tate of the ends of matrimony: that it is ordained for procreation* sake, and for their own mutual comfort and preservation; not for fulfilling of lust only. ^. That they use prayer for a blessing upon them. 3. That they look to the degrees of con* sanguinity and affinity prescribed. 4. That they look tfiat both of them be free from any former contract. 5. That they be of the same religion. 6. That they have consent of parents, and those which have charge over them: for parents have ai great interest in their children, as in any of their goods. 7. That there be due consent likewise betwixt themselves; when parents must have a care to marry them, when they have nn* derstanding and discretion. 8. That due respect be had to the age of the parties. 9. That there be espousals before mar* riage, and that the parties espoused join not themselves toge* ther before the marriage be confirmed by the prayers of the

* At the time this was written, all female parts were performed by men, no actress being ever seen on the public stage before the civil wart. — Ed.

ABUSES OF HOLY WEDLOCK. 5^1 congregation. According to the example of Joseph and Mary. (Matt. i. 18.) The contrary abuses are, 1. When meditation and prayer are neglected. 2, When nearness of blood and kindred is not respected* 3. When either of the parties is formally married, or contracted to some other. (Mai. ii. 15.) 4. When they are of a diverse religion. (Gen. vi. 2.) 5. When there wanteth conaent of parents: (Exod. xxii. 16, 17.) For the stealing away of men*8 daughters cometh within the compass of adultery, and is condemned in this commandment. 6. When there is not due consent between the parties themselves; (Gen. xxix. 23.) Whence untimely marriages come to be condemned, which are the causes of many discords, and so great dissention between husbands and wives, when they are come to discretion and age. 7. When there is great disparity of age in the parties contracted. 8. When espousals are neglected, or the parties espoused come together before the consummation of the marriage. Both which are breaches of God's ordinance. In the holy use of marriage, there is required, 1. An holy wiwtif reand Christian conversation together, during the whole term of Joiyute 5* their life; that there be mutual delight, (Prov v. 19^) fidelity, marriage. (Rom. vii. 2.) and confidence each in the other. (Prov. xxxi. 11.) 2. The sober use of the marriage bed. (1 Cor. vii. 3 — 5.) For as a man may commit a fault in excess of wine, although it be his own, so may he sin also in this respect. We have spoken hitherto of the unlawful conjunction; imlaw- UnlawM fitl separation consisteth either in the utter abjuration of mar- ■*P*"**^*°* riage, or in the breach of conjugal society. The former sin is committed bv the unlawful vows of continence; &r we must abhor the doctrine of devils, depraving and denying holy marriage. (1 Tim. iv. 1, 3.) The latter is committed either when doe benevolence is not yielded, although there be aptness thereonto, and no hindrance by consent, in respect of extraordinary prayer; (1 C3or. vii. 3, 4.) or when the party withdraweth faunself, in mislike, or loathsomeness; or else by long and unnecessary journeys of travelling, of merchandise, wars, &c. or maketh a desertion for hatred of religion, (1 Cor. vii. 12, 13, 15.) Also when separation hath been made by the magistrate, without lawful cause; for though adultery is a lawful cause of

PUNISHMENTS OF THE BREACH OF THIS COMMANDMENT.

Hindrancet of obedience.

separation, yet is not contention, or discord, or any thing beside. (Matt. V. 32.) So much of the commandment. The punishments of the breach of it are, that, 1. When many otlier sins are hid, this is most commcnlv discovered. (Numb. v. 13. John iv. 16. Prov. V. 11.) 2. The sin is a judgment of itself. (Prov. xxii. 14. Eccles. vii. 27, 28. Rom. i. 24.) 8. God judgeth them oftentimes in this world, always in the world to come. (Heb. xiii. 4. 1 Cor. vi. 9, 10. Numb. xxv. 8. Gen. xu. 17. 1 Cor. x. 8. Gen. xxxiv. 25. Judg. xix. 29. Prov. vii. 23, 26, 27. Job xxxi. 9 — 12. 2 Sam. xiii. 14, 28.) 4. More particularly, whipping for fornication, and death for adultery, and other unlawfiil mixtures. (Lev. xx. 10.) 5. It spendeth the goods. (Prov. v. 10; vi. 26.) 6. It hurteth, wasteth, and consumeth the body. (Prov. v. 11.) 7. It bereaveth a man of his understanding and judgment. (Hosea iv. 11.) 8. It not only reacbeth to the offenders themselves, but also to their children, who are the children of adulter)'. And by Moses* law, the bastard (to the tenth generation) might not enter into the sanctuary. Deut xxiii. 2.) 9. He sinneth against his wife and lawful children, whilst thereby he oftentimes maketh a stews of his house: as David did by the adultery he committed with the wife of Uiiih. (2 Sam. xvi. 21.) 10. Barrenness in his wife. (Lev. xx. *0.) Unto the fore-mentioned helps to the obedience of this commandment, there must be added, 1. Care to keep a good conscience. (Eccl. vii. 28.) 2. Labour in our vocations. 3. Watchfulness over our own spirit. (Mai. ii. 16.) 4. A covenant with our eyes. (Job xxxi. 1.) 5. Love of God, and of his wisdom. (Prov. ii. 10, &c.) 6. Prayer. (Psalm cxix. 37.) 7. Holy meditations. And beside the unlawful vows of continency, and other provocations unto this kind of sin before noted, we must beware of, 1. Idleness in ceasing from doing any profitable thing. (Ezek. xvi. 49. 2 Sam. xi. 12. 1 Tim. v. 11, 13. Gen. xxxiv. 1, &c.) 2. The breach of peace with Grod. (Prov. xxii. 14.) 3. Running on in sin, (Eccles. vii. 28.) especially superstition and idolatry, (Rom. i. 25, 23.) in which cases God giveth men over to vile lusts. 4. Lewd company. (Prov. v. 20, vii. 2.5.) 5. Idle and unwarrantable exercises. (Gen. xxxiv. l,&c.)

CHAPTER XXIX.

THE EIGHTH COMMANDMENT, OP THE PRESERVATION OF OUR OWN AND OUR NEIGHBOUR'S GOODS; AND THEREIN OF THE MAINTAINING OF JUSTICE IN OUR DEALING ONE WITH ANOTHER. So much of the seventh commandment, where chastity is commanded. Next follow the general duties which we do owe to man in other things appertaining unto him, and which either regard the preservation of his goods, as the eighth; or his good name, as the ninth commandment. The words of the eighth commandment are, Thou shalt not T^e eighth steal. (Exod. xx. 15.) This containeth a charge of our own and commandour neighbour's goods; that we show love and faithfulness therein, and not only not impeach or hinder, but by all means preserve and further the same. And we may specially learn from hence the gross error of the anabaptists, that hold community of goods; which by the whole drift and scope of this commandment is manifestly overthrown. In this commandment is forbidden whatsoever is prejudicial to our own or our neighbour's wealth; that we no way hinder, diminish, or abuse the same. And there is required herein whatsoever may further and prosper our own or our neighbour's wealth: that we give to every one that which is his, and do our best (as far as our callings and means will suffer) to preserve his goods, and (as occasion serveth) help to increase them, by all lawful courses, (Eph. iv. 28.) and honest dealing. (Tit. ii. 10.) The end of this commandment is divers. 1. In respect of God; and the goods which he hath bestowed on us Sie^d'^htSf should be conserved and employed to those uses for which he commandhath entrusted them unto us; and principally to the setting forth of his glory who gave them. 2. In respect of the church. For whatsoever is given unto any member thereof, whether it be either spiiitual or external good, it is given for the common

344 THE OCCASION OF THIS COMMANDMENT. benefit of the whole body. And therefore he thirt takelb twmy the goods of any member, or refuseth to employ for the comnKNi profit what he hath, he neglecteth this communion ; and t^onse*- quently sinneth against this commandment. S. In respect oi the common wealtli ; for the preservation whereof jttsttc^'Lis required in giving unto every one that which is his own ; whidh being neglected, great kingdoms are great thieveries. Lastly, ie respect of every singular person : that every man may fireely and quietly enjoy those goods which God hath given him^ The The occa- occasion of this commandment was that oovetousness which nato- Bion 01 tnis

command- rally adhereth unto us: whereof it cometh to pass, that not contented with our estate and means, but lust and long after other men*8, and use all our endeavours to compass them^ vrbether it be by riglit or wrong. And from hence arise injuriesi, oppression, thefts, and robberies: by which means what is gotteiii doth naturally more delight and please us, than that we get in our lawful callings. (Prov. ix 17; xx. 17.) And hence is ibc< bidden theft in all the kinds thereof^ which is the fbaudnlent Theft. embezzling or taking away of those goods which belong; to another man, without the knowledge or against the will -ctf the owner: or the unjust detaining of it from him, when we kaow that in right it belong^th unto him. Two things are ehieij to be here considered. 1. The objects, about which it is^chieily exercised: and, 2. The virtues and vicos eommanded and forbidden. The objects are our own and our neighbour's goods;' or as they commonly speak, meum et tuum^ mine and liliiie. For whereas he forbiddeth theft, and commandeth beneficeaee, he implielh and requireth, that there should be distinct prcK perties and possessions: for otherwise there could be no tbeft, nor exercise of bounty and beneficence. For a man cannot steal but that which is another's, nor give but that which is hiaowa. The apostle hath comprised the virtues commanded, and the vices forbidden in this commandment in a brief sum, (£pb. if. 28.) Let him that stole steal no more^ bui rather let him labomr^ working with his hands the thing which is good, thai hemay kme Th Mrtiof ^^ ^*^^ ^^ **^ ^'*^ needeih. Of which the apostle proponadetk the eighth himself for an example. (Acts xx. 33, 35.) The parts then of' menL*" ' this commandment are two, first, the negative, forbidding^ all theft; secondly, the afiirmative, enjoining the just getting, and

GBNBRAL DUTfES COMMANDED. 845 the jii^t and liberal use of our goods. By stealing or theft we understand all vices of the same nature and kind, whereby we in any way hinder or hurt ourselres, or our neighbours, in our goodsk And as theft itself is here forbidden, so also is the cause and root of it, which is covetousness; together with the means and signs of it, and the procuring of it in others. The contrary virtues hereunto are also required; in the handling of which we must proceed from the generals to the more special. The degrees of the general duties are three, 1. To abstain from all injuries and injustice, whereby we hurt or hinder ourselves or duties comour neighbour, in our own or his goods. 2. That we use our ""*^®"' best endeavour to preserve by all lawful means, both our own and his. 3. That we cheerfully communicate our goods to the relieving of our neighbour's necessities. The vices opposite hereunto are also three, 1. Injuriously to hurt or hinder ourselves or neighbours in our goods. 2, To be wanting in any means yioek whereby they may justly be preserved. 3. To be wanting to our neighbours in relieving them when their necessities require our hdp. For we are not absolute owners of the things which we possess, but Ghxl's stewards, who are enjoined to employ his talents to such uses as he requireth; and particularly to the benefit of our fellow-servants. (Luke xvi. 2, Matt. xxv. 14, 15, 19.) The second general duty respecting our own and our neighbour's goods is, that we use our best endeavour to preserve them; and first, our own. For though we may not set our hearts upon them, (Psalm Ixii. 10.) yet seeing they are God*8 gifts, and are to be employed for his glory and our own and ncighboar*8 good, if we should wilfully or negligently suffer them to perish, we should be worse than the unprofitable servant, who kept the talent committed unto him, though he did not increase it. (Matt. xxv. 25.) Secondly, we must do our best to conserve our neighbour's goods; seeing they have not by chance come unto them, but by the wise disposition of God's providence: whose wise dispensation we resist, if by our best endeavour we do not preserve them for their use. And to this end that law concerning our neighbour's cattle tendeth. (Deut. xxii. 1—^ £xod xxiii. 4, 5.) The special duties here required are?P^*, of two sorts: the nrst respect the just getting and possessmg; nquired. the other the right use and employing of our goods. The duties

SPECIAL DUTIES REQUIRED.

Argument! diuuading from the love of money and earthly thingf.

Self-contentednett.

which are referred to the former are either internal or extemali the internal being chiefly four. 1. Little or no love and desire of money. 2. Self-contentedness. 3. A lawful measure of our appetite; or moderate concupiscence and desires. 4. Lawful providence without taking care; or a laudable study and endeavour in getting goods. By little or no love of money, we mean, when we do not set our hearts upon riches and worldly wealth: (Psalm Ixii. 10.) but first seek the kingdom of God and his righteousness. (Matt. vi. 33.) Hereunto is opposite the love of money, that is, when we set our hearts upon riches and worldly things, which should be devoted unto, and fixed upon God. We may be dissuaded from this vice by divers arguments, especially these that follow. 1. Because it is a foolish vice; seeing riches to those that immoderately love them, are not only vain, but also hurtful and pernicious. (Hab. ii. 6. 1 Tim. vi. 9.) 2, Because it is unseemly; for we are pilgrims in this world, and citizens of heaven: and therefore we should not set our hearts and affections on earthly, but on heavenly things. (Phil, iii. 20. Col. iii. 1, 2.) 3. Because it is impious; for, L He that loveth the world loveth not God, (1 John ii. 15. James iv. 4.) neither can we serve God and mammon. (Matt. vi. S4.) 2. Because a lover of money is an idolater; (Eph. v. 5.) for that is our God on which we set our hearts. 4. Because it is pernicious; for, he that soweth unto the fiesh^ shall of thefieih reap corruption, (Gal. vi. 8.) and their end is destruction who mind earthly things. (Phil. iii. 19. 1 Tim. vi. 6.) 5. Because the love of money is the root of all evil, and exposeth men to all temptations. The second special virtue here commanded is self-contentedness: when a man is contented with that estate and condition which God in his wise providence hath allotted unto him; and doth not covet either that which is another man*s, or that which is unnecessary and superfluous. (Phil. iv. 11, 12.) And this springeth partly from the neglect of money and contempt of worldly things, and partly from our affiance in God, resting itself upon his promises, providence, and all-sufficiency. The following motives may induce us tx> embrace this virtue. 1. The consideration of the vanity of worldly things, and the profit which ariseth from piety and the love of divine excellences. (1 Tim. vi.

MOTIVES TO SBLF-CONTENTEDNESS. 347 6,8.) Godliness with contentment is great gain. For this abundantly supplieth all our wants. (1 Tim. iv. 8. Psalm xxxiv. 10. xxxvii. 16. Matt. vi. 33. Prov. xv. 16.) Better is a little with the fear of the Lord, than great treasures and trouble therewith. 2. The consideration of God's providence; who is our provident and loving father. And therefore seeing we are his sons, we ought to be content with our portion which our gracious father hath allotted unto us; and to say with David, (Psalm xvi. 6.) The lines are fallen unto me in pleasant places. For he best knoweth what we stand in need of, (Matt. vi. 32.) therefore let us submit ourselves unto his will and providence. 3. Let us meditate on God's promises. (Heb. xiii. 5, 6.) Be content with such things as ye /mve; for he hath said, I will never leave thee nor forsake thee. And therefore let us ca^t our care upon God^ for he careth for w*. ( 1 Pet. v. 7.) Cast thy burden upon the Lord, and he shall sustain thee. (Psalm Iv. 22.) The vice opposite to this virtue is, not to be content with our present state and condition, but immoderately to desire more and greater things; and to afflict ourselves with distracting and carking cares, in getting and compassing them. Those are most addicted to this vice who will not live according to the proportion of their means which (Tod hath given them. For these wanting more than is needful, their ordinary comings in and lawful means do not suffice them, but they desire and seek things superfluous by unlawful means; as food and raiment above their state and ability. Howbeit, our affiance in God, and self-con ten tedness, do not hinder us from using all lawful means to better our condition, nor make us slothful in our callings; so that our desires be moderate, and the means we use be lawful, we in the mean time resting upon God*s just and wise providence with contentment. The third and internal duty respecting the lawful getting and possessing of earthly things, is the lawful measuring of ^^^^^^^ our appetite, and the moderating of our concupiscence. For measuring all appetite and desire is not unlawful, but that only which is tite. inordinate and immoderate; for that desire which tendeth to the necessary sustentation of ourselves and others is commendable. Two things are here to be considered, 1. What is necessary, and, 2. When the appetite is lawful. Concerning the former, thii^s are said to be necessary, in respect of the neces-

348 LAAVFUL MEASURING OP OUR APPETITE. sitjr, either of ourselves or others. In respect of ouzselvea^ thece^ may be a three-fold necessity ; in respect of nature, pecson, or estate. As regards nature, those things are necessary whicJi .are required to the sustaining of nature, as we are men ; that ist food and raiment, (i Tim. vi. 8.) In respect of person, when we have sufficient for ourselves, and those that belong unto us; (1 Tim. V. 8.) and in respect of state, when we have that which is sufficient to maintain us according to our rank, place, and calling; whether it be magistrates, ministers, or ordinary men* The things necessary in respect of others are either private or public. That necessity which respecteth the private is, when we have wherewith to relieve the necessities of private men : after which ability all ought to labour. For it is more blessed to gim than to receive, (Acts xx. 85.) That which is necessary in reapect of the public, either concemeth the church or common* wealth : unto both which we must be serviceable, as being bom not only for ourselves, but also for them. Therefore we may justly desire and labour after such abilities, as that we may not be wanting in either of them, when their necessities require our help. The appetite is lawful when it is ordinate and moderate ; by the former of which we mean when it is subordinate to our study and desire of God's glory and our own salvation ; (Matt vi. 33.) and contrariwise it is inordinate and preposterous, when earthly things are more affected and desired than heavenly* And those persons do sin in this kind who seek worldly things by sinful and unlawful means, to the hazard of their souls, aad their eternal salvation. Such are more foolish than Esau, who sold his birth-right for a mess of pottage. (Mark viiL S6. Heb. xii. 16.) That is a moderate appetite or desire, when we desire only things necessary ; and these also so, as that we can be eontent though we cannot get them. An example whereof we have in Paul, (Phil. iv. 11, 12.) and in Agur. (Prov, jlxx. &.) And Christ hath taught us to pray. Give us this day our daily Aflfect^ bread, that is, food convenient and necessary. The extsemet opposed hereunto are two, L A voluntary affectation of poverty; as in the begging friars among the papists ; commending that ia a virtue and a degree of perfection, which the Spirit of God hath taught us to pray against, (Prov. xxx. 8.) and hath enjoined us not to beg, but to labour with our hands, that we may be helppoverty.

ON COTETOtTSKESS AND AMBITION. S40 fal iitito Others. (Epli, iv. 28.) 2. The immoderate aflfectation of riches and honours, and that in a greater measure than is needful for us: the former we call covetousness, the other, ambition. Covetousness is an immoderate desire of riclies: in corctou*- which these vices concur, 1. An excessive love of riches, and new. the fixing of our hearts upon them. 2. A resolution to become rich, either by lawful or unlawful means. (1 Tim. vi. 9.) 3. Too much haste in gathering riches, joined with impatience of any delay. (Prov. xxviii. 20, 22.; xx. 21.) 4. An insatiable appe tite which can never be satisfied: but when they have too much, they still desire more, and have never enough, (liccl. iv. 8.) like the horse^leech, (Prov. xxx. 15.) the dropsy, and hell itself. (Prov. xxvii. 20.) 5. Miser-like tenacity: whereby they refuse to communicate their goods either for the use of others or themselves. 6. Cruelty, (Prov, i. 18, 19.) exercised both in their unmercifulness and oppression of the poor. We think of this vice that it is a most heinous sin; for it is idolatry, and the root of all evil, (Col. iii. 5.) a pernicious thorn that stifleth all grace, and choketh the seed of the word, (Matt. xiii. 22.) and pierceth men through with many sorrows, and drowneth them in destruction and perdition, (1 Tim. vi. 10.) Ambition is an immoderate lore and desire of honours: which is Ambition, a vice eompounded of covetousness and pride; in which concur all those vices in covetousness before spoken of; such as an immoderate love of honours, a resolution to aspire unto them, either by lawful or unlawful means, too much haste in aspiring unto them, not waiting upon God for preferment in the use of lawful means, unsatiableness in aspiring higher and higher, and enlai^- ing of the ambitious man*s desire like unto hell, (Hab. ii. 5.) Unto which may be added arrogance, whereby he coveteth to be preferred before all others; and envy, whereby he disdaineth tbut any should be preferred before him. The fourth and last Caridng vice here forbidden is an immoderate and carking care in the panning of these earthly things, riches and honours. As contrariwise, moderate appetite and desire of having, and moderate oare of procuring them, is approved and required; that we may not be burthensome, but rather helpful unto others, (2 Cor. xii. 18. Eph. iv. 28.) The extremes opposed to the former virtue ^J^* are two, the first of which is carelessness and neglect of our

350 DISSUASIVES PROM OVER ANXIETY. goods and estate. For as he is commended, who gathereth in seasonable times : so he is condemned, who neglecteth those opportunities, (Prov. x. 5 ; vi. 6.) and is censured by the apostle as worse than an infidel, (I Tim, v. 8.) The other extreme Solicitons is anxious and solicitous care, which distracteth the mind that it iM ar^*^ cannot be wholly intent on Grod's service ; and this doth partly arise from covetousness, and partly from diflSdence in God's promises and providence. The reasons that may dissuade from this vice are chiefly two, first, because it is impious; and secondly, because it is foolish. I. It is impious, 1. Because it chargeth God either with ignorance, that he knoweth not our wants, (contrary to that. Matt. vi. 32.) or of carelessness, that he neglecteth us; or of impotency, that he is not able to supply our wants. Whereas he is omniscient, and knoweth our necessities ; omnipotent and able to relieve us ; (Eph. iii. 20.) and our most gracious Father, and therefore willing and ready to help us in time of need. 2. Because it divideth the heart betwixt God and Mammon ; and we cannot at once serve these masters, (Matt, vi. S4. 1 John ii. 15. James iv. 4.) 3. Because it is heathenish, (Matt. vi. 32.) II. It is foolish, because it is both superfluous and vain ; superfluous, because God hath undertaken to provide for us, and therefore in the use of lawful means we must cast all our care upon him; (1 Peter v. 7. Psalm Iv. 22.) and vain, because it is God*s blessing only that maketh rich : (Prov. X. 22. Deut. viii. 18.) and by our own care we can no more add to that stint of state which he hath allotted unto us, than we can thereby add one cubit to our stature, (Matt. vi. 87.) We have now spoken generally of the internal duties : those that are externally and more especially required respect either the just acquisition and getting of our goods, or the just retention and possessing of them ; unto which is opposed the unjust getting and keeping of them, which are here forbidden under the What re- name of theft. It is required to just getting, that we get them jLt getting, ^y jus^ ^^^ lawful means. For riches are thorns, which are not to be hastily catched, but to be handled warily and with much caution ; that they do not pierce the soul, and wound the conscience. It may move us hereunto when we consider, 1. That a little justly gotten is better than abundiuice gotten unjustly, (Prov. xvi. 8. Psalm xxxvii. 16.) 2. That what is

WHAT IS REQUIRED IN JUST GETTING. 861 justly gotten is the gift of God, and a pledge of his love; but that which is gotten unjustly, is given in his wrath, and is a snare of the devil to our destruction. 3. That as goods justly gotten are God's gifts, which he blesseth unto us; (Prov. x. 22.) so that which is ill-gotten, is liable to his curse, (Prov. xiii, 11. Hab. ii. 9.) Goods are lawfully gotten two ways. 1. Without contract, and 2, By contract. Out of contract, either such as are gotten by ourselves, or received from others; and by ourselves either ordinarily, or extraordinarily. Ordinary getting is by the sweat of our brows in our lawful callings; so that here two things are required, 1. A lawful calling; and 2. That we labour in it, (Eph. iv. 28.) A lawful calling is the setting apart Lawful callof singular men unto some lawful labour and employment, ac- ufcjwB. cording to the variety of their gifts and inclinations, whether they be public or private. It is required of all men that they diligently labour in their lawful calling, {2 Thess. iii. 10.) and that variously, according to every man's condition, and the variety of their several callings. For if Adam was not to be idle in the state of innocence, (Gen. ii. 15.) much less we after the fall, (Gen. iii. 19.) We call extraordinary getting that which Extnwrdiis acquired by the law of nature, or the law of nations: as that parygettwhich is gotten by the law of arms, or that which is casually found, being lost of another; unto which men have right, when as by diligent enquiry, the owner cannot be known. Goods are justly gotten as they are retained from others, when as by a dvil right we retain them from others, who are the true and lawfill owners, and that either by free gift, or by succession and inheritance; whether they be given to us by the testator's will, or by law and right do fall unto us. The vices opposite to the former virtues are all means and kinds of unjust getting, opposite to jost acquisition; whether ordinary, or extraordinary. The opposite to ordinary just getting is inordinate walking, (2 Thess. iii. 6, 7, 11.) which is opposed either to a lawful calling, or to labour required in it. By the first we mean either no calling at aU, or such a calling as is unlawful. They who have no calling, ^^* " opare unprofitable burdens to the commonwealth, and like per- U^callnidous humours in the body. Such are, 1. Sturdy beggars and *'** rogues, who can work and will not, but live upon other men*s labours: which kind of people are not to be sufi*ered in a common-

852 UNJUST OETTIMCK i : Itmn, : BAFINfi; wealth. For though we shall have 4he p<M>r.idwaysi > i(Deut. \ xji U. Matt.xxTi, UOy^^ theris ought to be iio< beggafls^aiid inordinate walkejcs, who eat and labour noty <£ Tbmi iiu,10i 12.) 2. Idle and superfluoua gentlemen ; who having- na. calUngi spend all their time in pleasure, huntings hawking, ireyeltiagi gaming, &c. 3. Such as thrust themselves into such callings for which they are altogether unfit ; and so ateal the rewards and profits of it, to which they have no right. Unlawful callings are those that have no warrant out of God*8 word, or the laws of the land : as those that live by unlawful arts ; as whores, bawds, (Deut. xxiii. 17, 18.) witches, wizards, (DeuL xviii. 11, 1£.) stage-players, bearwards, gamesters, and the like* To lawful labour in our callings is opposed an idle life, which as it is con** demned in the seventh commandment, as being a cause and incentive of lust; so here, as a companion and cause of theft, {£ph iv. 28. Prov. xviii. 9.) For sloth causeth beggary ; and this, stealing, (Prov. vi. 11 ; xxviii. 19; xxx. 9.) ^oidSir "^^^ kinds of unjust getting out of contract are two; of contract 1. Theft, and 2. Rapine or robbery ; (Lev. xix. 13.) both which Theft. men may commit either as principals or accessaries. Theft is the fraudulent taking of another man s goods, against the knowledge or the will of the owner : wliich is the sin that is chiefly forbidden in this commandment, and comprehendeth under it all the rest ; and is a great sin, strictly forbidden by God, (Lev. xix. 11.) and severely punished, (Zech. v. 3, 4. 1 Cor. vL 10.) and by our laws also made capitaL The kinds of theft are either domestic, and in the family ; or out of the family. '^Thefts ia the family, are eitlier of the wife, or children, or of servants. The theft of the wife is when she purloineth her husband^s goods, either without his knowledge, or against his wilL For howsoever she has a right unto them in respect of use ; yet the property belongeth only to the husband. The theft of the children is, when they take away their parents* goods, either without their privity, or against their wilL For howsoever cbildrea take this to be no theft, yet Solomon saith otherwise. (Pro?* xxviii. 24f.) Whoso robbeth his father or his mother, and saith it is no transgression^ the same is the companion of a destroytt. The theft of servants is when they are unfaithful, or wasteful Unfaithful, when they purloin their master's goods, (Job xii.

OP THEFT, dAV^mLEGR, 'A'NT> KArtNR. 8S9 Gl'TiIu iiJ 10.) wi^refidle airtnegHgetitlA th^ir ser^ce; or rufi sway from them, as did Otiesimus, (Philem. 19.) or give away their goods without their knowledge and consent, though it be to good nses. Wasteful,^ wben^ they wastefully and riotously coRsame their master's substance. Theft that is committed out of the family is distinguished as it is either of goods or of persons, Theft comof goods, either common or sacred: and those either private or of the public. Private, are such goods as belong to private men; ^*™ily. whether it be cattle, money, or any thing that is money's worth. The theft of public things is, when things are stolen which belong to the public state or body of the commonwealth: which is more heinous and capital than that which is committed against a private man; and in this kind (illegal) enclosures of commons are reputed as theft. (Prov. xxiii. 10, 11.) The theft of sacred things is, when things consecrated to an holy and sacred use are purloined and embezzled; which we usually call sacrilege; as when the utensils and instruments of divine worship are stolen; when the lands or tithes devoted unto G-od for the maintenance of his ministers are imbased, withheld, or taken away. (Mai. iii. 8.) In which kind, the chief offenders are corrupt patrons, who having only the right of presentation of fit persons, do encroach upon part of the tithes, or sell church livings for money; and also proprietaries, who seize upon church livings devoted to the maintenance of the ministry, and convert them to their own proper and private use: and finally, the court harpies, who seize mpon the revenues of the church, by preferring of unworthy, idQe, and ambitious men. \Ve think of this 'sin that'it is most heinous, seeing such as commit it, rob God himself, (Mai. iii. 8.) and thereby bring his heavy curse upon them; as we see in the example of Achan, Nebuchadnezzar, Belshazzar, Ananias, Sapphira, and the rest. The theft of persons is an heinous sin punished by the law of God with death, (Exod. xxi. 16. Deut. Theft of xxhr. 7.) being so much worse than the theft of goods, as the |iet8ons of men are better than they. (Matt. vi. 25.) And this is committed by such as steal men or children, to sell them for daves; and by lustful or covetous wooers, who steal men's daughters to make them their wives. We have spoken of theft ptoperiy so called. The other kind, which is more improper, is nifmie, which is a violent taking away of another man's goods. Rapine. 2 A

sa OP ovTKmmo\^ atcd AcnaaAtin to tbept. And Hw ii done, eitiber loidertiie pretext of iwdwrHyaaA legal power, or ebe withottt it. The fomer are pahbe thierea^ of whick Solomon speaketh, (Piov. idL 7.) which are Jtoam than eommon thieves, and shall be more aeverelj punished, (Wisd* Ti. 6.) becanse their ain is aggravated by the abusing of thnr authority; and because commonly vioi^iee and cruelty is joined with it. (Zeph. iii. 3. ELsek. xxiL HI. Mic iii. 2^ & Jmu vL 14, 15.) This theft is called oppression, and extortion: when a man 8p<Mleth his neighbour under colour of law; as Ahab and Jezebel did Naboth. (1 Kings xxL) That rapine wUchis com* mitted without any pretext of authcMcity, is either in war, or in peace. In war, either by land, when soldiers being not content with their pay, do spoil and plunder, not only their enemiet, bat also their friends, (Deut. ii. 5, 6. Luke iii. 14.) or by sea, whea as pirates they rob and spoil all they meet with and can master. That rapine which is exercised on the land, is either lobbery by the highway, (Luke x. SO. John xviii. 40.) or boxglaiy, when they break open houses that they may rob the inlMb^' tants. And not only are those to be esteemed thieves who set theft themselves, but those also who are accessaries, (Psafan L 18.) and do consent to the theft of others; and these thefts sic either common to all, or proper to superiors. A man is an acsss- IoOmA. sary before the theft, when he coimselleth or provoketh another unto it: as Jezebel did Ahab; (1 Kings xxi.) in the theft, either when he aideth the thief, or doth not hinder lum whsa it is in his power; and after the theft, 1. When he receiveth, and concealeth what is stolen; or hideth, or keepeth the thief from being apprehended; and, 2, When he partaketh with lim in the stolen goods. (Prov. xxix. 24.) And this is dons, }. When he taketh the goods from the thief, that he may keep them to himself. 2. When he knowingly buyeth stden goods, which ought to be restored to the owners. 3. Whan by silenee he concealeth the thief. The superiors are accessary when thsy do any ways encourage, or do not punish them: especially when they do acquit them for a bribe. AeoniiitioD ^o much of that acquisition, and getting of goods which u Jj^JJ^ out of contract. We will now shew that which is in or ty costract. And first, a contract is an agreement betwei partiofii by mutual consent, about the alienation of goods from one to

arotkiTf xsfdm tone jmt and bcmest conditions. Aad tU* eithtt lespecleth tke things thttielYes or their use for a time. It ia required in a kwftd contract, that it be done in simplicity and integrity^ without guile and deceit. Unto which three tUnga are required; 1. Truth in our worda 2. Fidelity in our pro^ HHMS. & Justice in our deeds. (Psalm xv. 4. Zech. viii. 1&) Hereunto is opposedy 1. All collusion and deeeit^ whereby one aeeketh to circumvent another, (1 Tbess. iv. 6.) which is a vice odious unto God, (Ezek. xxii. 12.) aadseverely punished. (Psatm ▼• 6. ; lv 23. Mic. vii. 2.) 2* lies in contracting the bargain; (Prov. xxi. 6.) and most of all when they are confirmed by oniha* 8. Peifidiousness in promises, when covenants are not kept; aiid laatly, injustice in contracts, when equality is not^ obeerved. The sorts of the things gotten by contract are either of things bj^iw?" alienated, or committed to trust: and the former is either liberal nmnrtion. or illiberal. Liberal alienation is either for ever, or only for a certain time; for ever, as when things are given absolutely, or upon Gertain conditions; for a time, when things are lent for a time, eitbar to be restored in the same, or in the like kind; as money, com, and such like. Hereunto is opposed, when the borrower being aUe doth not pay all, or at the appointed time; or doth not do hia best endeavour to pay it. (Psalm xxxvii. 21.) That acquiaitioB Aeaddtloii wbidi we call illiberal alienation is, that which is made by way of aSenfttion. leeompenae, or exchange: which is either of the thing itself, or the Qse o£it,.or of labour and industry. In which the general rule to be observed is, that there be an equal and just proportion in tke recompense or exchange, between the things exchanged: aa between the price, and the thing prized, the industry, labour, and reward. Hereunto is opposite, when this just proportion ia not observed. The kinds of the alienation of the thing itself are two: either that which is for ever, or that which is only for a certain time. We call alienation for ever merchandise; which Merdumdeonaistetb in buying and selling: and it is a commutation either ^' of money for ware, which is buying; or of ware for money, wbidi ia selling. And we hold that merchandize is a lawful calling, hot liable to much danger of sin in the managing of it. (Hos. xiL 7. Matt. xxi. IS, 13.) Selling is a contract about the alie- _. „. 4.1/. .. 1 1 Of felliiiff. of goods for ever at a certain price agreed upcm between 2 A 2

356 OP VICRS AND OORBUPTIOyS IN SELLINO. the seller and the bujer, without any fraud or guile. And it is required to just selling, 1. In respect of the person: that he be the just o>^'ner9 or by him appointed to sell in his right. £• In respect of the goods : that diey be saleable^ and neither sophisticated by mixture, nor base and corrupt in respect of the substance. 3. In respect of use ; that it be profitable for neces* sity of life, or for ornament and delight. 4. In respect of the manner of selling : that it be without any deceit. 5. That it be sold at a just and equal price, according to the worth : respect being had both to the use of the thing itself, and also to the necessary pains and danger which the seller hath been at in getting of it. It is moreover required to the manner of lawful selling, that it be done with simplicity and integrity ; and that we do not in bargaining defraud and over-reach one another. Vieet and (1 Thess. iv. 6. Lev. xxv. 14.) The vices and corruptions in In'idEuig?' selling, opposite hereunto are many ; and concern either the seller himself, the ware or things sold, the price or the manner of selling. The vices which respect the person of the seller are, 1. When as he selleth that which is not his own ; and, S. Wh^ as he selleth that which is not vendible. As, 1. When it is defec* tive and faulty, or not useful. 2, When it is such a thing u ought not to be sold ; as Gehazi {2 Kings v. 20,) did with the miracle of healing, wrought by divine power; and when magk' trates for bribes sell justice. (Amos ii. 6. Isa. v. 23. ; u 83.) 3. When men by lying and false-witness*bearing sell the truth ; in which rank lawyers are chiefly to be numbered, who wittingly for fees plead ill causes. The seller doth offend in respect of the price, when as he observeth not a just and equal proportion between the price, and the worth of the thing sold. And this is the vice either of private men, or of whole societies. Private men who thus offend, are those whom we call regraters, monopolists, hoarders up of corn, and other commodities, to raise the market by making a dearth and scarcity. (Prov. xi. 26.) Whold societies in this kind offend, first, when as they of the same ttade and craft agree together to sell their wares at an unequal rate above the true worth : secondly, not to finish the work whick another hath begun, though he dealeth deceitfully and unjustly with his work-master. The sins committed by the seller in respect of the manner, may be referred to two heads ; either his

OP BUYING, AND WHAT!S REQUIRED UNTO IT. 867 W(tU or deeds. He offendeth in words^ first, when he im moderately praiseth his wares above their true worth; and concealetfa the faults and defects in them which he well knoweth. Secondly, wlien as he asketh much above the worth, and pro> testeth that he cannot afford it lower. And he doth ofiend in his deedty either in respect of the kind, quality, or quantity of his wares. In respect of the kind, when as he selleth one thing for another, or one colour for another; presuming on the ignorance of the buyer. In respect of the quality, when as he deceitfully selleth old for new, that which is corrupt and sophisticated, for that which is pure and simple, and bad for good. To which end he useth many arts, and false lights, and shewing coarse and bad wares, to commend those for the best which he showeth after, though they be but a little better. Lastly, he offendeth in respect of the quantity, when he detracteth from the just and equal proportions, by using false weights and measures not agreeable to the standard; using less and lighter when they sell, and larger and heavier when they buy: which God forbiddeth as abominable. (Lev. xxix. 35, 36. Deut. xxv. 14, 15. Prov. xi. 1.; xx. 10, 23. Hos. xii. 7. Amos viiL fi, 6. Mic vi. 10, 11.) Having spoken of selling, we now come to that alienation of bnyiiig, which is by buying, which is a contract, whereby money or a ^JJed* " just price is alienated and parted with for wares of proportionable ^^ *• worth. There are required in buying, things answerable to those before spoken of in selling: and which respect, 1. The person buying. 2. The thing bought. 3. The price given; and, 4. The manner of buying. It is required in respect of the person buying, that he buy only of him whom he thinketh to be the right owner of the thing sold. For he that buyeth known stolen goods, communicateth in the theft. In respect of the thing it is required, that he buy that only which he knoweth may be lawfully bought and sold. And men do sin in this respect, 1. When as they offer to buy, vdth Simon Magus, spiritual gifts and graces, or things consecrated to divine worship, that they may alienate them from their right use; pardons, and indulgences, sacred ordinances, benefices and the like. 2. They which buy justice, and much more injustice, by bribery. 3. They that buy lies and false testimonies to prevent justice. It is

S58 OF PAWMXG, AND ^Tf AT IS 1tn^lRB> UllTO IT, required of the buyer in respect of the prke, that mbcat&mg I* his knowledge and judgment he give a just, equal, and pctdpor* tionable price, according to the true Taliie of the things s^ld and bought. Especially when he buyeth of the poor who az fay present necessity forced to sell, whether it be wares or k^Kmr: upon which if any take advantage to beat down the jost pricey they grievously oppress the poor. ( Amos viii. 6. ; ii. 6. Mie. ii. S,S.) It is required of buyers in respect of the maniier, that they use all simplicity, and upright dealing; and shun all isjualiee and deceit, both in their words and deeds. In words, 1. Huit they do not offer much under the true value of the wares they buy, according to their knowledge and judgment. S. That they do not undeservedly dispraise it, and without cause, to beat down the price; yea, even when they inwardly like and approve it (Prov. XX. 14.) Buyers deceive in deeds, when they do not pay at all, or less than the price that was agreed upon. And this deceit respecteth either the quality, when as they put off ia payment base and adulterous money; aft in quantity, when as they pass for payment dipt money, (Gen. xxiii. 16.) or snch as is defective in weight or number. And to these private thefts in buying, we may add one that is more public; when as the bnyer buyeth up and engrosseth a whole commodity, that having al in his own hand, he may raise the market, and sell at what late he listeth. Of pawniog Hitherto of that illiberal alienation which is fcnr ever, tint """oiriwi* " ^^ich is only for a time is called pawning, which is a coaunto it tract whereby the dominion and right of a man's goods is sKenated from the owner to another man, only for a time, upon some condition agreed upon between the parties: which eonditton being not observed, the right of the thing belongeth to the receiver, at least so long till it be performed. And this pawning is either of moveables, and is called properiy pawning; or of immoveables, and is called mortgaging. His duty who layeth a thing to pawn is, 1. To provide that the thing pawned be at least of equal worth to that for whidi it is pawned, and, 2. That he redeem it at the appointor time. His duty that receiveth a pawn is, 1. That if the party be poor, and the thing pawned necessary to the preservation of life; that either he do not receive it, or that he do restore it to the owner when

OF bBTTING^ HIRING, AND USURY. 389 his Meemty requireth it. (Deut. xxiv. 6 — 15; Exod. xxii. S6.) J3. I^t if the borrower be not able to restore it at the appointed time^lM do not use extremity, nor take advantage upon his necessity, to make him forfeit the thing pawned; but at the most, provide Mdy {or his own indemnity. (£zek. xviii. 7, 12; xxxiii. 15.) So mueh of the illiberal alienation of the thing itself. The illiberal Of locadon alienatioii only of the use, is either location and letting, which l^^^uvia the alienation of the thing for hire; or hiring and conduction, which is the alienation of the hire for the use of the thing. Location or letting is a contract, whereby only the use of a tiling, and not the interest and dominion, is alienated &om the owner to another, for hire and wages agreed upon, and that only for a certain time; and therefore, by this contract, the same in dividual thing is to be returned. His duty that letteth is, 1. That he require an equal and proportionable price for the thing he letteth. S. That he letteth only such things as are useful to him that hireth them. 3. That he do not exact any recompense for any hurt which happeneth to the thing hired, which Cometh not by the fault or negligence of him that hireth it. (Exod, xxii. 11, 15.) Conduction or hiring is a contract, whereby a man getteth the 9^^^^^^" xue of a thing for a certain time, for a just price or reward. His hiring. •duty that thus hireth any thing is, 1. That he use the thing hired only for that end and purpose to which he hired it. 2. That he use it no worse than if it were his own. 3. That he zestore it to the owner at the time agreed upon; and, lastly, That be restore whole and sound the thing hired; or if through his foult or negligence it have received any hurt, that he give to the owner a valuable recompense. (Exod. xx. 12.) Uaury is a lending in expectation of certain gain; and if we Of wmry. apeak of that properly, which the Scriptures forbid and condemn, it is a wicked and unlawful contract, into which as a common sink, the filth of many other sins and unlawful contsacts do run: a fruitful womb, in which many vices and corruptions are bred; and by which, if we live and die in it without xepentance, we are excluded out of the kingdom of heaven. •(Psalm XV. 5 ; £zek. xviii. 8 ; xxii. 13.) But since there is •much question what this usury is, which the Scripture condemneth, it shall be our wisdom in matters concerning our salvation.

3W f}T C\yTACT5 15 THE COKMOSITEALra AM) CHURCH. t'j t^ik^ tbe iire^x u>J sLmt course, and that is wholly to for^ ?ar it. £2:i l:w-: u> pu: cur s^uis. vhich are of more value than the vboLC vorLd. upGD nice disputes and subtile disCinctioiH. ' )iark riii. ot\ We hsTxi spoke a of thst alienatifa which is in illiberal 008* tracts, in respect ci the ihine^ themselres, or the uae of them. We LOW come to alienation which is for recompense of care, labour, and industrr; and these contracts are either puUe or private. The private are either in the commonwealth, between the masi>irate and people : or in the church, between the rf ''Tf fnctt ministers and people. The contract between the magistrate aad c-^J^tn> people is, that the magistrate should recetve fiom them their *^ t^V'^' stipends, tribute, and maintenance ; and the people from tbeoBi and bv them, protection, direction, and peaceable government The magistrate's dutv then to the people is, that he faitfafnlly l>estow all his labour and industrv, his care and diligence, thit he may in the Lord govern the people committed to his chaige; and direct, correct, and protect them for the common good. /Rom. xiii. 4. Psalm Ixxriii. 71, 7&) And if they have their reward and neglect their duty, they are guilty of theft, and as against this commandment. (Elzek. xxxiv. 2, 3.) The people's duty to them b, that they faithfully pay imto them their tnbote and due, as an honourable reward of their paina and osre. (Matt. xxii. ^1. Rom. xiii. 7.) ^ir'oritnrta The public contract betAvcen ministers and people is, that the rf.ifiTIikni ministers, receiving their portion and maintenance from the nod \nM\i\*i. people, or rather from God himself, feed the people committed to their charge with the bread of life ; faithfully preaching tbe wc^rd, and administering the Sacraments, and ^nii^ before them by an holy example, and the light of a godly life, seekiDg rather them than theirs. (^ Tim. iv. 1, 2. 2 Cor. xii. 14. A minister then commits thefl, 1. When he receiveth his rewani, and neglecteth his duty. As when he presseth into his callingf uncalled, by the window, and not by the door, (Job x. L) being neither qualified with gilts, nor willing to employ those he hath for the good of the people. 2. When he feedeth himself and not the people ; eating the milk and clothing himself with the wool, but neglecting the flock. (Ezck. xxxiv. 2, 3. Zech. xi. 15, 17.) *i. When for gain lie either preacheth false doc-

THE DUTIES OF FE0FFEB9 AND EXE0I7T0RS. 361 trine, or concealeth the truth. (Mieah iii, 11.) The duty of the peoiple is, that receiving spiritual things from their ministers, thej communicate and impart unto them their carnal things. (1 Cor. ix. 10.) And their theft is, when receiving these spiritual things, they defraud them of their dues, and withhold from tbem the means and maintenance which the laws of Crod and man do allot unto them, which is not only theft, but even sacri*- l^e, and the robbing of God himself. (Mai. iii. 8.) That Of woik- ... 1*1** • ^ ^^* 1 1 mftsten and alienation which is m private contracts, is, when men employ hirelings, others to do their work upon promise of reward, or any ways to J^J- Jf*jj^ use their gifts and abilities, their care, industry and labour, for oneanotlMr. a just recompense. It is required of such as thus employ others, 1. That they give an equal and proportionable recompense to those whom they thus hire. (1 Tim. v. 18.) 2, That they pay it without delay, especially to the poor, who are not able, nor willing to forbear it. (Deut. xxiv. 14, 15. Lev. xix. 13.) Their theft then is, when either they give not an equal and just re* compense, or delay to pay it to the poor who are imable to forbear it. (James v. 4.) The duty of the mercenary or hireling, is, 1. That he require no more than such wages as may be equal and proportionable to liis skiU, care, and labour. 2. That he do his work that hireth him, faithfully and diligently. Ua\ing spoken of such contracts as respect alienation and depo^^ change, we proceed to those which are of tilings committed to ^^^^J^ trust, and which are either of things committed to others only tnut for safe custody, or such as are committed to feoffees of trust for uses appointed, or such as by last will are intrusted to executors. In which cases neither the dominion and right, nor the use of the thing is alienated, but only the safe custody is committed to a man, whose duty is, that he safely keep that which is committed to his trust, and willingly restore it to the owner when he calleth for it. And his theft is, 1. When he converteth the thing committed to his keeping unto his own use. 2. When he will not restore it to the owner when he desireth to have it. And even if the things djeposited be stolen, or become worse, if it be by his default that had the keeping of them, he is to make it good: but if by oath he can clear himself of all unfaithfulness and negligence, the owner and not he must bear the loss. (Exod. xxii. 7, 8.) The duty of fiduciaries and executors is, execaton.

9S2 OF THE DIJTIIB OP TUTOBS All D QOASDIABB. that they faithfully discharge their trust, and ^ tiiek will aad ,not their own, who have reposed coafidence an them. And tfaejr oSkndf when they £dl in their trnat, and aim more at dietr own profity than at the perfarming of their will who htfve qntrusted Of penoiit ^^™ ^^ ^^ faithftil dischaqge of th^ duty. Theaa are dntitt coiumittcd which respect things committed to trust e the permnu tfaos entrusted are pupib, and children in their nonage, who betog unable to gorem, direct, protect, and order themsdves, are hf the laws of God and man, committed to the care and tuttiQii <^ others. And it is the duty of their tutors and guardiana^ that they carry themselves towards them faithftdly, accordii^ to the trust reposed in them ; and like parents, aim chiefly at the good of their pupils and wards, and not their own gain and profit, (Esther ii 7.) remembering that they shall one day be eaUed lo give an account of these pereons committed to their chaige aad trust, and of all the goods belonging unto them. So much of j ust getting of goods. Now in the <der pn^paunded MMion of*' ^^ ^^ come to the just possession and retention of theak And gcMdi, and there are required unto this just possession two thinga ; I. The quired unto keeping of our own goods ; and, 2. The reatitution of that which justly belongeth to others. This commandment requireHh af as in the former respect, that we be not wanting to the just preservation, not only of our neighbours, but also of our own goods; and this, because our goods are God's talents committed unto us, of which we must give an account to our great Lord Mid Master. And therefore if through our own fault and negligciice we suffer them to be lost, or to be taken unjustly fi^om ns ; we rob ourselves, and the poor also, who have right unto that which we can well spare from our own uses. Again, thia oommaad- Of rMtitn- nient requireth concerning restitution of other men'a goods, that ^h^t^to ^^ readily restore those goods, which either we have unjustly be consider- gotten from the right owners, or which we cannot justly retaia. ^ *^ And we prove that goods unjustly gotten ought to be restorod, both by God*s precepts, the example of the godly, and neeeisary reasons. For the first, God strictly requireth^ that if any thing be unjustly gotten, as either by violence, or by fraud and deceit, or any other ways, restitution be made to the true owner* (Lev. vi. 2 — 5. Num. v. 6 — 8.) We prove it too, before the kw by the example of Jacob and his sons ; (Gen. xliii. 1^ HI*)

OF BIBTfTUTfON, AND WHAT E9 BBQUSEBD THBREIK. flBS undortite law, bjtlieprofeision'of Samuel, (i Satti* zii 4^) and the practice of Micah, (Jtidg. xvii. S.) who, though an idolater, made consciezioe of it; and of the Jews. (Neh. v. 11, IS.) And luder the Gogpel we have the example of Zaccheus. (Liuke xix 8.) Yea, Judas hioiself being convinced of his sin, maketh restitution: so that they herein are worse than Judas who refiise to do it; and for this reason, because it is a duty necessarily to be performed for all that hope for salvation. For without restitutioB we can neither have any true faith to persuade us that our sin of theft is remitted, nor any sincere repentance. For God pardons no sin which we will pertinaciously retain and live in. (Pror. xxviii. 18.) But he that restoreth not ill-gotten goods, liveth still in his theft, and repenteth not of it; seeing restitution is an inseparable fruit of repentance. (Ezek. xxxiii. 15.) And in this restitution are to be considered four things, 1. Who is to make it; namely, every man who hath gotten any thing nfrjustly, either by force or fraud, by contract, or out of contract, by calumny, and false accusation, by lying, oppression, or any other evil course. (Luke xix. 8. Num. v. 6. Lev. vi. S3.) 2. To whom restitution is to be made; namely, to him who is wronged, ^kfinauded, or oppressed, (Lev. vi. 5.) or to his kindred if he be dead, or if none such can be found, to pious uses. 8. How maeh ought to be restored; to wit, the whole that is unjustly gotten, if he be able, or at least so much to the uttermost as he ia able. Yea, the law of God required, that to the principal a fifth part should be added; (Lev. vi. 5. Numb. v. 7.) and even equi^ itself require th, that beside the principal itself^ so much ■oore should be added as the party is damnified by this unjust detention of his goods. 4. When this restitution ought to be BMde; namely, not at the end of our lives, or after our death; but as soon as we repent, and desire at God*s hands that our sin abottld be forgiven. We must confess, bewail, and forsake our MD, that God may be reconciled unto us; and then we must make satisfaction to our wronged neighbour. (Matt. v. S3, 24.) The things, which though they be justly gotten, yet are VRJQStly detained, are, such things as others having lost, we have found. For such things come unto us by the disposing of God's providence, and we may justly keep them till we can find out the true owners: so that we make diligent inquiry after them.

364 OP THE PROPER USE AND ENJOYMEKT OP PROPERTY. with a resolutiofi to restore what we have tliUB found, wheR lure know to whom they belong. (Deut. xxii. S* Exod. xxiii. 4.) Hitherto of the duties which belong to just getting and possessing of goods. Tiiere are required to the right use of thera two Of the right ^1^1*^5 frnition, in respect of ourselves, and communicatton, in use aiid rcspect of Others. (Prov. v. 15, 16.) It is required to the former, goods. that wc thankfully and comfortably enjoy God's blessings, whidi he hath bestowed on us, (Eccles. v. 18.) and this must be done by exercising two virtues ; of which the first is parsimcmy or thriftiness, whereby we honestly keep and preserve our goods, n/ wiT"^ ^^"^ ^^^y ^^ ^^^ vainly and unprofitably misspent. (John vi. 12. frugality. Prov. xxvii. 23 — 28.) The second is frugality : whereby we dispose of our goods justly and honestly gotten, to fit and necessary uses, in a sober and moderate manner. These four virtues then must here concur in the right use of our goods, 1. Justice in getting them. 2. Thriftiness in keeping them. 8. Frugahtj in enjoying them. 4. Liberality in communicating them. For without justice, parsimony degenerateth into covetoasneas ; fragality without liberality, into sordid miserliness ; liberality without parsimony and frugality, into prodigality. The vices that are opposed to these virtues are two; 1 • Tenacity, or soidid gripingness, and, 2. Profusion and wastefulness. Tenacity is a Of tenacity kind of covetousness which restraineth men, both from communeit. nicating their goods to others, and from enjoying them themselves. (Eccles. vi. 2. ; v. 10, 11.) Such dooflendby committing a double theft. 1. Against their neighbours: seeing God hadi not made Uiem absolute owners of their riches, but stewards, who must dispose of them also for the good of others ; which if they do not, they rob them of their right. (James, v. 1 — 3.) 2. Against themselves : in defrauding their own souls of the use of those blessings which God hath allowed them, (Eccl. iv. 8.) And we think of such misers, 1. That none are more wicked ; seeing that they are neither good for themselves nor others. (Eccles. iv. 8; V. 12 — 14.) 2. None poorer; seeing though they possess much, yet they enjoy nothing, and want as well what they have, as what they have not. 3. None more foolish ; seeing they want for fear of wanting, and live poor that they may die rich. 4 None more wretched ; seeing they deprive themselves both of the comforts of this life, and Uie joys of the life to come. The

OP LIBIRALITY IK LEn>INO AND* FSEB OlVIirO. S66 other ciztreine is profusion and wastefulness. And thb is two* profouon fold: either in spending above their means in unnecessarj ex- gJ^P™^8penses; whereby they either ruin their estates, or expose themselves to the devil's temptations, in using unlawful means to recover that which they have wastefuUy mispent; or secondly* in wasting their goods in dishonest and riotous courses, tending to luxury and riot; whereby they necessitate themselves to use all unlawful means to get so much more wealth as may serve to maintain their riotous expenses. And so luxury becometh the mother of covetousness, and covetousness the nurse of luxuriousness. The use of our goods respecting others, is by communication or liberal alienation of them for the use and benefit of others. Hereunto are required two virtues, liberality and justice; liberality, whereby we communicate our goods with a 0^^^1>^ ready and cheerful mind. Justice; whereby we thus communicate that only which is our own. And these must go hand in hand: and are therefore conjoined by Solomon. (Prov. xxi. Si.) The kinds of Uberal alienation are two; for it is for a certain time only, or for ever. That which is only for a certain time, is ^ther a Uberal alienation of the use only of a thing £Dr a certain Of lending. time, or of the dominion also, and that freely, without any expectation of recompense. For both these ought to be liberal, respecting only the profit of the receiver: and, secondly, just; to which is required that that which is lent be his own who lendeth it, and fit for his use who borroweth it. And this duty is commended, (Psalm cxii. 5.) and commanded, (Deut. xv. 7, 8. Matt. V. 42. Luke vi. 35.) That alienation which is for ever, is free-giving: when goods are alienated from the true owner unto another liberally, and without expectation of any recom- j^^^*^^^' pense. (2 Cor. ix. 7. Acts xx. 35.) To which it is further required, 1. That it be not only free, but also just; giving that only which is a man's own and not another's, which were no better than theft. As when a man by lavish giving defraudeth his children of their inheritance, or giveth his goods or lands from his daughters to strangers, or remote kindred of his name, because he hath no sons to continue it. 2. That we make good choice of those upon whom we confer benefits, either for their worth or indigence; but especially we must give and do good to those who are of the household of faith. (Gal. vi. 10.) The uses

BDto wfakk we must CtttHj coatribntey warn either pvUic or private: and the public are either ciTil or ecrVwiaatical; the chril, when as we freely gire our goods for the serrice, preaervatioii, and benefit of the commonwealth, both in the time of peace and war. To which naes we mnst gire firedy, to the uttermost of our ability; yea, even above it, whttm, the neoesdty of the state leqnireth it; seeing the good of the iiriiole bod|y must be preferred before the good of any particular member. (2 Sam. xviL 27 — ^29.) The ecdeaiastical are, when as we give finely lor the maintenance of the ministry, and means of God*s wocahip, tending to the salvation of our souls. To whidi uses we naust give so mudi the more cheerfully, as the aool is to be preferred facfere the body, or outward estate. (laike x. 42. Ptar. liL 9.) An example whereof we have in the IsraeUtes; (£xod xxsn. 5, 6 1 Chron. zxix. 9l) and if diey were so firee and fibend in giving towards the building of the tabernacle and tenapla: how much more should we towards the buildiBg' ef Ood'a spiritasl houses and temples for the Holy Ghoatf The privstn nses are, for the benefit and relief of private mm, whose neeeanty dotb require it of us according to our abilities. And thene are theie alms-deeds, and other works of mercy, unto which the mpakle exhorteth, (Heb. xiii. 16.) and are psortly firuita of naexef, and partly of brotherly love, and Christian chaii^.

CHAPTER XXX, THE I^INTH COMMANDMENT, OF THE PRESERVATION OP OUR OWN AND OUR NEIOHBOUR8' GOOD NAME, AND THE MAIN- TAININO OP TRUTH IN OUR TESTIMONY. Hitherto we have spoken of the duties respecting our own and The ninth our neighbour's person, both in regard of life in the sixths and ^^^ ' of chastity in the seventh : as also our own and their goods m the eighth. The ninth commandment is Thou shalt not bear false witness against thy neighbour ; (£xod. xx. 16.) and the nain scope and end, at which God aimeth in this commandment is, the conservation of truth amongst men, and of our own and our neighbour's fame and good name God regardeth truths because it is most dear unto him, for he is the God of trails (Deut* xxxii. 4. Psalm xxxi. 5.) yea, truth its4^ (John xiv 6.) Therefore Christ came into the world, that he might bear witness unto the truth, (John xviii. 37.) and by speaking the truth God is glorified. (Josh. vii. 19.) And he doth respect so much our fame and good name, because it is his own good gift | and therefore he taketh care to preserve that unto us, which himself hath given. The occasion of this commandment was, 1* m. Our natural corruption ; which maketh us prone to lying, (PsaL lionof thb Iviii. 3. Rom. iii. 4.) as appeareth hereby, in that we no sooner ^^^^ ' apeak than lie, and not only for advantage, but without any cause, out of mere vanity. 2. Out of a natural disposition men are ready to trespass against the fame and good name of others ; >d this ariseth out of mere envy and pride, which maketh us ready to abase others, to advance ourselves. The thing that is here chiefly forbidden is, that we should not in legal proceedings ]^\^^ and courts of justice give a false testimony concerning our fertuddea. neighbours : as appeareth by the words expressly used, thou shalt not answer a false testimony concerning thy neighbour ; which imply a precedent question or examination. Unless we

368 OF THE SISTB OOMMAXDIIEXT AXD ITB IBQUntEMBK TS. wOl saj that answering is here used for spwilriiig or WTiiig, as ik is oftentimes ; (Matu xi. 25. Luke xiv. 3, o. Matt. xxviiL &) and then the meaning is, that we most not gire a fisbe tesdiiMiiy of our neigbboor either publicly or privatelji whether it be with or against him. Or if we had rather take it of legal teatimoiiies in courts of justice, then bj a synecdoche we must under this one kind understand all other kinds of fedse testiflnoniea : but this is here named as the chiefs and of all the rest most hurtful and pemkrious, to comprehend under it all the rest, as it is io the Th i>eg- other commandments. The n^ative part then of this cxuBinasd* tire put. ment generally forbiddeth all false, vain, and offensive speeches concerning our neighbour ; whether it be for or agmiust him, whether in j lodgment or out of judgment ; although piiudpally here are forbidden all false testimonies which tend to the prejudice of the fame or state of our neighbours ; or more briefly, it forbiddeth all falsity and untruth, especially that which b pre- Tka>iBnn- j^^*^**' ^ ^^^ neighbour in any respect, or to oursdvies. The tiTe iMot. ajEBrmative part doth require two things ; the conTersation of the truth, and of our own and neighbours* good name ; with all duties of the tongue of the same nature and kind, together with all helps and means tending hereunto. For great care is to be had of our speech, seeing it is an excellent faculty peculiar to maa ; and being a special gift of God, it must not be abused to God's dishonour, and our destruction. Neither are words slightly to be regarded, seeing we must give an account of every idle iord; and by our words we shall be justified or condemned. (Matt, xii* 37.) And the wise man telleth us, that death and life are in At power of the tongue, (Prov. xviiL 21.) and that a whoksome tongue is a tree of life, whereas an evil tongue ie an tmruljf eril^ and full of deadly poison, (James iii. 8.) which if we do Bst subdue and rule, whatsoever profession we make of religion, it is. The nnn ^^^ ^^ vain. (James i. 26.) The sum of the duties of the toague oftbedatiet here required is, that our speeches be both true and charitable: ed. for these must inseparably go together. For charity rejoicetfa in the truth, (1 Cor. xiii. 6.) and the truth must be spoken in lovei (£ph. iv. 15.) For truth without love savoureth of malice; xai charity without truth is false, vain, and foolish. These duties then of the tongue, required in this commandment, are to be referred unto two heads, 1 . The conservation of truth amongst

OP TKUTH AVD ITS dPPCi^ITES. ' S69 men. 8. The conservation of our o^vnl and our neighbour's fame of truth. and good name. Concerning truth we have to say two things; first, what this truth is, and, secondly, the means of conserving it- Thei'e are to be considered in truth itself three things, (1.) What it is; (2.) Whether it be to be professed; (3.) After what manner. Truth or veracity is an habit of speaking that which is true ftom our hearts. (Psalm xv. 2.) Whereunto are required two things; first, that our speech be agreeable to our minds; and, secondly, that our minds be agreeable to the thing. For though we speak that which is true, yet if we think it false, we are liars; because our tongue agreeth not with our minds: and if that we speak be false, and yet we think it true, we do not speak truly. For though truth be in our hearts, yet a lie ia in our mouths: and though we cannot be called liars, because we speak as we think; yet may we be said to tell a lie, because that we say is false. And of this truth there is very great necessity, for if speech be necessary, (as all confess) then also speaking tmth; without which there would be no use of speech. For take away truth, and it were better that we were dumb, than that we should be endued with this faculty of speaking. There are also other motives to embrace it, namely, because it is both commended and commanded in the Scripture. It is commended as a virtue which God greatly loveth, as a note of a citizen of heaven, (Psalm xv. 2.) and of one who shall be established for ever; (Prov. xii. 19.) and it is commanded, (£ph. iv. 25. Zach. viii. 16, 19.) But it is not only sufficient to know the truth and Tmth mut, "^ , be profesied beUeve it, for we must also upon all fit occasions profess it with and how. our mouths. (Rom. x. 9, 10. Matt. x. 32, 33.) And this must be done fireely and simply; the former, when as we profess it willingly and undauntedly, so far forth as the matter, place, and time do require; (Dan. iii. 16 — 18. Acts iv. 8, 10, 13.) ; the latter, when as it is done without guile and dissimulation, shifts, or shufiles. The vices opposite to truth, are two; first, falsity and ly- Opposite* ing; and secondly, vanity, or an habit of lying. Lying is Lying. two-fold: first, when we speak that which is false, and secondly, when wd speak that which is true, falsely, and with a mind to deceive. We speak that which is false, when we do not speak as the thing is, whether we think it true or no; and 2 B

370 REA80KS TO DT8SUADB FROM LYING. falsely, when we do not speak as we diink ; whether the thing be true of false. The reasons which may dissuade from lying, ReMont to are these : 1. Because God is true, and the author of truth : ftom lyiD^ <^^ ^^ deyil a liar, and the father of lies : and as truth maketh us like unto God, so lies make us like unto the devil. 9. Be* cause it is strictly forbid^n in the Scriptures. (Exod. xxiii. 7. Col. iii. 9. £ph. iv. 25.) 3. Because the liar sinneth grierons* ly, not only against his neighbour, but also against God himself. (Lev. vi. 2,) 4. Because the Scriptures condemn lying as the spawn of the old Serpent, (John viii. 44.) and as a thing abominable and odious unto God. (Prov. xii. 22 ; ri. 17.) 5. Because it perverteth the use of speech, taketh away all credit and faith between man and man, and quite overthroweth all human society ; which cannot stand without contracts and commerce, nor they without truth. Lastly, because God severely ponisheth lies, (Prov. xix. 5, 9. Psalm v. 6. Acts v. 1 — S. &c.) and that both in this life with infamy and disgrace ; for it maketh a man esteemed base, and of no credit, so that the usual liar is not believed when he speaketh truth ; (Ecclus. xxxiv. 4.) and in the life to come. For it exclude th out of heaven, (Rev. xxii. 15.) and casteth men into that lake which bumeth with fire and brimstone. (Rev. xxi. 8.) JnT '"'** ""^^ ^^^ usually distinguished into three sorts ; merry, officious, and pernicious. Merry lies are such as are spoken only to delight the hearers, and make sport, and as such are to be condemned as sinful, though they done man hurt. For, 1. Thb Scriptures condemn not only false, but also all vain speeches. (Matt. xii. 86.) 2. Because they are against truth ; and cannot) be spoken without impeaching of it. 3. Lies must not be spoken to delight princes, who have most cause of care and trouUe. (Hos. vii. 3.) 4. Lies must not be spoken for our profit; and therefore much less for delight. Officious lies are anch as are spoken either for our own or our neighbour's profit, and do nol hurt any man ; such are unlawful likewise, and upon the same grounds. For though we may buy the truth at a dear purchase, yet we must not sell it at any rate. (Prov. xxiii. 2S.) And if it be unlawful to lie in the cause of God, because it bath no need to be supported by our lies, (Job xiii. 7, 8.) much less for our own or our neighbour's profit. Vanity in lying is when

VICES OPPOSITE TO PRERTlOM IN 59PRAK1NO TRUTH. 371 men by a corrupt custom are so habituated to lying, that they will lie for every cause; yea, even for no cause, and when they might attain their ends as well and easily by speaking truth. The vices opposite to freedom and liberty in speaking the truth, yj^^^ ^ are either in the excess, or in the defect. Those in the excess, te to freeare unseasonable and indiscreet profession of the truth, with speech. the danger or loss of ourselves or others: when neither the glory of God, nor our own or our neighbour's good doth require it* And in such cases our Saviour himself would not profess the truth, though he were pressed unto it by his malicious enemies: (John xviii. SO, 21.) because he should thereby have but cast pearls before swine, contrary to his own doctrine. (Matt. vii. 6.) The vices opposite in defect are, when either out of a cowardly fear, or some other sinister respect, we deny the truth in our words, or betray it by our silence. Of the former we have an example in Peter, (Matt. xxvi. 70.) of the other in those weak Christians, (2 Tim. iv. 16.) It is however sometimes lawful to conceal the truth, when neither the glory of Ood, nor our own or our neighbour's good do require the profession of it; but yet with this caution, that we do not speak any untruth to conceal it. (1 Sam. xvi. S, 5.) The opposite oppositeito to simplicity in speaking the truth is simulation or double deal- inipncity in ing, which is two^fold, either in our words, or deeds; that in truth. our words being, when we speak one thing, and think another; or speak with an hypocritical heart in the Scripture phrase. (Psa. xiL 2.) This is called a deceitful tongue and mouth, (Zeph. iii. 13.) and a tongue that frameth deceit, (Psalm 1. 19.) as it is described. (Jer. ix. 8, 9.) The which is to be avoided, (Ps. xxxiv. 13.) and Christ's example to be imitated. (1 Pet. ii. 22.) Simulation in our deeds is when as one thing ii pretended, and another thing is intended. So Joab killed Abner and Amasa, under pretence of friendship; but however this is esteemed policy with men, yet it is odious to GckL (Ps. V. 6.) and ptmished with immature death. (Ps. Iv. 23,) The means of truth are of two sorts, 1. That it may be ^^^^l amongst men. 2. That it may have a profitable being. To the tnith. being of it are required two things. L That it may be known. 52. That being known it may be preserved. To the knowing of it are also required two things. 1. A lo\'c of the truths 2^ 2 B 2

372 MEANS OF PRESERTING TRUTH. Teachableness. The love of the truth is, 1. When as men are so affected towards the truth, that thej- study with all their endeavour to get it, but will not sell it at any price ; (Prov. xxiii. 23.) ; and when as they are willing to defend it upon all occa' sions. (Eccles. iv. 33.) Hereunto is opposite, 1. Love of lies, which excludeth out of heaven, (Rev. xxii. 15.) and, 2. Voluntary ignorance. (2 Pet. iii. 5.) Teachableness is a fruit of the love of truth, when as men are ready and willing to admit the truth, and to give place to better reasons ; (Acts xvii. 11.) and it is further required to the preserving of truth, that we be constant, and not carried away with every wind of doctrine. (Eph. iv. 14.) And these two virtues must concur, for teachableness without constancy d^enerateth into levity and vain credulity ; and constancy without teachableness into pertinacy. The means of the profitable being of truth amongst msa, are profitable speech, which is accompanied and furthered with courtesy and civility, and remedied with silence. ^ , ,. Our speech is profitable. First, when it advanceth Crod*8 Profitable , .,. ..i n - i i^ upeech. glory, either in respect of the matter of it, or the end ; the matter, when as we praise God, and celebrate his glory, (Ps. 1. 23 Eph. V. 4. James v. 13.) and God s glory is the end of our speech, when as it is chiefly referred thereunto. Our qeech tendeth to our neighbour's profit, 1. and chiefly. When it tendeth to his spiritual good and edification; as instructiiig the ignorant, counselling them that need counsel, comforting the afflicted, strengthening the weak, exhorting the sluggish, admonishing them that err, and rebuking them that wilfully ofiend. 2. When it tendeth to his temporal profit : either for his honest delight, in a witty and facetious way, called urbanity (which imdi^ili- may be called the sauce that seasoneth truth,) (2 Cor xiL 1£) ^^' or for his profit, when it hath some necessary use for the good of his body or state. The means of furthering this profit* able truth in our speeches, is courtesy and affability : which is a virtue whereby we are easily drawn to communicate with othtfi by talking with them in a humane and courteous manner, with expressions of love and good-will. An example whereof we have in Christ, (John iv. 7, 10.) who for this cause was said to ^^ be a friend to publicans and sinners. The remedy against the •ilence. contrary vice, is taciturnity, or seasonable silence : which is a

OPPOSITES TO PROFITABLE SPEECH. 373 Virtue that keepcth counsel, and restraineth us from uttering secrets, or any unprofitable, unnecessary, and unseasonable speeches; which in the Scriptures is made a note of a wise man, (Prov. xvii. 28: x. 19. James i. 19.) and is commended to all, especially to women, (1 Tim. ii. 11, 12.) and young men in the presence of their elders and betters, (Eccles. xxxii. 9.) And these two virtues, taciturnity and affability, must go together; for affability without seasonable silence degenerateth into vain babbling, and silence without affability, into cynical suHenness, and sour churlishness. The opposites to these Opwwtcito virtues, and namely to profitable speech, are two; first, speech q^^. * unprofitable, and secondly, that which is hurtful. Unprofitable and vain speech is that which is not referred either to God's glory, or our own or our neighbour's good. Which is condemned in the Scripture, (Ps. xii. 2. Deut. v. 20. Titus iii. 9. Prov. XXX. 8.) and accountable at the day of judgment. (Matt. xii. 36.) Hurtful speech is, first, that which tendeth to God's dishonour; as imprecations, blasphemies^ rash and false oaths. Secondly, that which tendeth to our own and our neighbour's hurt, and is opposed either to edification, or the temporal good of his person, name, or state. Speech opposite to edification, is rotten and unsavoury speech, (Eph. iv. 29.) which is called rotten, because it springeth from a rotten and poisonous fountain, and is also apt to infect and poison the hearers. (I Cor. XV. 33.) The kinds of this are many: as by our words to mislead men, to give evil counsel, grieve the afllicted, to encourage men to ran on in sin, to praise men in their evil courses, and the like. The vices opposed to urbanity are divers; some in the excess, as witty speeches wantonly wicked, scurrility, talkativeness, and vain babbling; in the defect, such speeches as are foolish and unsavoury. The vices opposite to affability are in the excess, (1) Counterfeit compliments. (2 Sam. xv. 5.) and (2) lightness, and idle talk; and in the defect, morosity, and churlish speeches. The vices opposed to seasonable silence are, (1.) Prating and immoderate and unseasonable multiplying of words. (Prov. X. 19. Psalm cxl. 11.) (2.) Futility; when men can hold in no secrets, but unseasonably vent out all that is in their minds. (Prov. xv. 28. ; xii. 23. ; xxix. 11.) (3.) Unseasonable suppressing of truth with silence. We have spoken of conser\'-

374 OF PRESERVING OUR NEIGHBOUR'S GOOD NAME. Fame and ing of truth : We Will now speak of our fame and good name; good name, ^hich We ought to have a singular care of preaervingy both of our own and our neighbours; because it is no leas dear to a good man than his life. (Elccles. vii. 2. Prov. xv. 80. i xxi. 1.) There is required to the conserving of our neighbour's good name, an internal disposition, care, and study of preserving it : which we shall show by these fruits : First, when we are glad of it, and rejoice in it ; (Rom. i. 8. Col. i. S, 4.) and are grieved when it is blackened and blemished. The other fruits of it reapect either our hearing, judgment, or reports. Our hearing ; 1. When as we shut our ears to whisperers and slanderers, for their detractions and slander cannot hurt our neighbour's good name, if we will not hear and believe them. (Prov. xxv. 23.) And this is a note of a citizen of heaven. (Psalm xv. 3.) 2. When as we willingly and cheerfully hear the praises of our neighbours : which is a sign of an honest heart, that is free from self-love and envy. There is required in the judgment a candid and ingenuous disposition to preserve our neighbour's fiime, and in all things doubtfnl to judge the best of his words and deeds ; the fruits whereof are, 1. Not to nourish hard conceits of him; but when they arise, to suppress them, if the grounds of them are not probable. 2. Not to believe rashly any evil of our neighbour. 3. To take and construe all things well done and spoken by him in the best sense. 4. To interpret and take things doubtful in the better part. The fruits respecting reports are silence and seorecy* For it is a Christian duty to keep secret our neighbour's fault, which proceeds from infirmity and human frailty : unless it be to amend him by admonition or seasonable reproof, (Lev. xix. 17. Matt, xviii. 15, 16. Gen. xxxvii. 2, 1 Cor. i. ll.)ortogive warning to the hearer, that he may prevent some evil that is in* tended against him, (Jer. xl. 14. Acts xxv. 16.) or to preserve him that he be not infected with the contagion of his cuif with whom he converseth : or finally, when himself is necessitated to discover another's faults and crimes, lest by silence he become accessary unto them ; as in the case of felony, murder, or tresson. (Eccles. xix. 8.) To the care of preserving our neighbour's name is opposed, 1 . Carelessness, as if it did not concern ns i which argueth defect of love. 2, A study and desire to detract from his fame, and to lessen his credit and estimation : which is a fruit

VICES OPPOSITE TO TRUTH CONCERxVING OUR NEIGHBOUR. S76 of hatred and euvy. (Matt. xxi. 15.) The vices opposite to those virtues which respect the means, are referred either to hearing, thejudgmnt| or report. These which respect hearing are, 1. To have itching ears after such rumours as tend to our neighbour's infamy and disgrace, (forbidden Exod. xxiii. 1. Prov. xvii, 4v) which was Saul's sin, (1 Sam. xxiv. 10.) 2. To have our ears open to hear calumnies and reproaches, and shut to our neighbour's praises; which is a fruit of envy and self-love. The vices which respect the judgment, are those opposite to candour and ingenuousness. As, 1. Suspiciousness: when we suspect evil of our neighbour without just cause and upon every slight occasion, (L Tim. vi. 4.) which is a false testimony of the heart. Z. To believe rashly rumours reported from others, tending to the disgrace of our neighbours, which have no sure ground: which was Podphar's fault, (Gen. xxxix. 19.) and David's, {2 Sam. xvi. 3, 4.) 3. Hard and uncharitable censures: either in respect of their sayings and doings, sinisterly interpreting things well spoken or done, or taking things doubtful in the worst sense; or in respect of their persons, censuring and condemning them raahly, when as we have no just cause. (1 Sam. i. 13. Acts ii. 1& Lukevii. 39. ; xiii. 1. Acts xxviii. 4.) The vice respecting report is, 1. When as men raise false reports against their neighbours; and, S. When as they discover uncharitably their secret faults; especially arising from infirmity, and human frailty. (Prov. x. 18.) The vices opposite to the external profession of the truth, concerning our neighbour, which ought to be charitable, are, 1. A malicious testimony, though true, which ariieth from malice and envy, and tendeth to a sinister and evil end* (1 Sam. xxii. 9. Psalm lii. 3, 4.) 2. A false testimony; which is either simply false, as that, 1 Kings xxL 13. Acts vi. 13. or true in the letter of the words, but false in the sense; as that against Christ. (Matt. xxvi. 60,61. John ii. 19.) The tes- Public tetUtimouies spoken of in this commandment are either public or private: and the public, either in the coiurts of justice, or out of them. And the commandment principally speaketh of public and legal testimony: which is to be regarded above others, because it is the judgment of God rather than man, (Deut. i. 17. 2 Cbion. xix. 6.) and therefore he that perverteth this judgment, maketh God himself, as much as in him is, guilty of his sin of

Perrene judgment.

injustice. The kinds of legal testimoDies are, either of the judge, or of the notary, or the parties suing, contendiogy and pleading, or of the witness. The testimonT of the ju^ge is, the sentence which he giveth in the cause tried before hiin; wherein it is required of him, I. That before he gire sentence, he thoroughly examine and find out the tmth'and equity of the cause, (I)cut. xiii. 14.; xvii. 4.; xix. 18.) according to God*8 own example. (Gen. iii. 9, 10.; xviii. 21.) 2. That in passing sentence, he judge according to truth, justice, and equity. For judges must be, 1. Men of truth. (Exod. xnii. 21.) fL Just and righteous; (Deut. i. 16. ; xvi. 20. Lev. xix. 15.) and, 3. Not jost in a rigid and extreme way, according to the letter of the law, bat bo as when there is just occasion, he must moderate the rigour of the law with equity; which is the true sense and life ctf the law. And though the judge is ordinarily to give aeBtenee according to things legally alleged and proved, yet if he undoubtedly, upon his own certain knowledge find that tfaangs are otherwise than they seem to be by testimonies, pleadii^, and reasons alleged; he must judge according to known truth, and defend the cause, being just, which is oppressed by false evidences and reasons: or otherwise he shall sin against his owa knowledge and conscience. (Prov. xxxi. 8, 9.) The vices opposite hereunto are two; namely, rash and perverse judgment; the former of which is done divers ways: 1. When as the judges pronounce sentence before the cause be sufiSciently examined and knowTi, (Prov. xviii. 13.) 2. When as they condemn any man before they have heard his cause, (Acts xxv. 15, 16.) 3. When as they pronounce sentence, having heard one part only, as David, (2 Sam. xvi. 4.) Let such remember that of Solomon, (Prov. xviii. 17.) 4. When as they in matters concerning life and death give sentence upon the single testimony of one witness, (Deut. xvii. 6.) Perverse judgment is when as truth is oppressed, and justice and right is perverted; whereby the wicked is acquitted, and the just condemned, (Prov. xvii. 15.) which for the most part happeneth, because the ju^ is corrupted with bribes, or accepteth persons: both which arc forbidden and condemned, (Deut. xvi. 19. £xod. xxiii. 8. Prov. xxiv. 23, 24; xxviii. 21. Lev. xix. 15. Deut. i. 16, 17.) To avoid this, judges must ever remember that in the seat of jus-

OF THE PLAINTIFF AND DEFENDANT, 8TJ lice they represent God himself, and in that regard are called gods, (Exod. xxii. 28. Psalm Ixxxii. 1, 2,) and therefore they must judge as God would if he were present, (S Chron. xxk, 6.) which if they do not| they must expect that woe threatened, (Isaiah v. 23.) Neither must they protract suits^ but put as speedy an end unto them, as the cause will permit, (Exod. xviii. 17, 23.) The duty of the notary is to commit things truly to writing, conserve them truly, and truly recite them. The persons suing and contending in law are either the principal or less principal. The principal are the plaintiff and defendant: to both which these common duties do belong; 1. That they Thedutiw do not contend in law, unless in their consciences they are per- iJl^tiffand suaded that their cause is good and just; yea, and necessary oppodtT also. 2. That in pursuing of it they do not say or do any thing linto. that is false and unjust. The opposites hereunto are 1. To commence suits out of a love and desire of contention; and 2, To produce false instruments, writings, proofs, seals, and suborn £ilse witnesses. The special corruptions of the plaintiff are, 1. To calumniate upon a false or uncertain ground, (Deut. xix. 16w Esther iii. 8. Acts xxv. 7.) 2. When prevaricating and trifling in the cause, they concea and let pass weighty matters and heinous crimes: and insist upon those which are light, feigned, and impertinent; so as they may seem to dally and trifle with their adversary, ratlier than to contend in a legal manner. 3. When as they fall off, and hang back from a just accusation once undertaken. The special sins of the defendant are, to defend himself in a Tbe rices fiiiiie way: which is done in a various manner. 1. By false speak- fcndimt.*^ ing; in denying the fault whereof he is accused, and pleading not guilty, as it is usual amongst us: whereas we should give glory unto God by confessing our sin, (Joshua vii. 19. Job xxxi. 33.) and not by denying the truth, to add sin unto sin. 2. By concealing and hiding the truth, which he ought to confess. 3. By answering indirectly; and so waving a just accusation, as Adam, (Gen. iii. \2.) We may also offend, (1.) By making an unjust appeal to protract the suit. (2.) By resisting a just sentence: which is to resist God's ordinance in a lawful power instituted by him, and so to make himself liable to damnation, (Rom. xiii. 2.) The persons that are less principal are the lawyers.

r#f Uvyert ; •fid th'

The duty of witneitef.

who plead the cause of the parties and principals; and their daties are, (1.) To undertake the defence of sudi canaes only as in their judgment appear to be good and jnat; and, (2.) To deiead them in a true and just manner. The cormptioiis opposite hewunto, are, wittingly to undertake the defisnce oC ill and UB§mt causes: wherein they sin; first, against Grod, whilst they labotf to overturn truth and judgment, (EccL t. 7.) seoondfy, against their neighbour: as, 1. Against the judge; in aeddng to corrupt his judgment, that he may pass an unjust sentence. a. Against their client; by encouraging him in a ainfol course, if they prevail; or defrauding him of his money if they do not S, Af^ainst their adversary; whom they wound, either in his body, goods, or fame, (Prov. xxv. 18.) They sin, thirdly, i^ainst AA own souls. 1. Ina sinful defence of an unjust cause, (£ac. xxm. 1. 2 Chr. xix. 2. Rom. i. 30, 32.) 2. By setting their tongue to sale to speak lies for fees, (Prov. xxi. 6.) and with their tongne their souls also. Lawyers also handle their causes in an cril manner, (1.) By lying either for their client, or agaimrt their adversary: in both which they are guilty of a false testimony. (2.) By prevarication, in betraying the cause of their elient, whilst they seem to defend it: and this is the worst kind of cosenage and theft. There are required unto the testimony of the witness, wioA this commandment specially respecteth, two things, (1.) That he be ready and willing to give his testimony when need reqaiieth, which is cither when lawful authority calleth for it, or when thereby he can do his neighbour good, (Psalm xxiv. 11; JbacdL 4. Prov. xiv. 25.) {2.) That he do give a true testimcHiy* The vices opposite hereunto are, 1. To detract and withheld s true testimony, and 2. To give a false testimony. We think of this sin that, 1. It is odious and abominable to God, (Pror. vi. 18.) and therefore God made choice of this sin as moot heinous, to comprehend under it all sins of the like kind; as ia the other commandments, forbidding murder, adultery, theft* 5. The false witness addeth perjury to his false testimony. & He sinneth against the judge, whom he laboureth to peiYert; against the plaintiff and the defendant; (Prov. xxv. 18.) and most of all against his own soul; as before, (Prov. xix. 5,9; xxi. 18. Deut. xix. 16, 19. Rev. xxii. 15; xxi. 8.)

OF FALSE TESTIMONY IN THE PUBLIC MiNlSTRV. 879 We have spoken of public testamonies in courts of justice. Those which are given out of courts are either open and manifesft, or else hid and secret. Those open and manifest are either in the public ministry of the vrord, or in pubUc writings, or in elections- In the public ministry he giveth a false testimony, Fabe twti- . %,,, . 1.1. ^A^ni mony in the who preacheth false doctnne, which is repugnant to Cxocl s glory, public minor hindereth man's salvation; which God hath appointed to be "Jj*^^*^* punished with death, (Zach. xiii, 3.) And the same is to be said of those who in their public writings broach errors, or oppose the truth. False testimony is given in elections, when those are not preferred that are worthy, but those that are unworthy: for in elections men testify their excellency that are chosen before others. The false testimonies that are hidden and in secret, are either infamous libels, which by the civil law disable a man from giving any testimony; or the spreading of false rumours and scandalous reports, tending to the disgrace of our neighbours, (Exod. xxiii. 1.) We have hitherto spoken of public testimonies. Private testimony, or the private profession of the truth with charity, respects either the virtues or vices of our neighbours. The duty which respects the virtues of our neighbour, is willingly to acknowledge, and ingenuously to commend, the virtues and good parts of our neighbour, both absent and present; to the glory of God that gave them, and the increase of virtue in him that hath received it, (1 Cor. xi. 2.) That duty which respecteth the vices of our neighbour, is freely to admonish and reprove him being present, (Matt, xviii. 15. Lev. xix. 17. Prov. xxvii. 5, 6. Psalm cxli. 5.) and in his absence to cover his faults, as far as will stand with justice and charity, (1 Peter iv. 8.) The opposite vices are two, flattery and evil-speaking: the former Flatter}-, of which is fair and fawning speech, whereby a man is falsely and unworthily praised; and the flatterer doth offend, 1. In respect of the object; when he commendeth another either for a thing doubtful and uncertain, whether it be good or evil; or for a known evil, (Prov. xxviii. 4 ; xxiv. 24, S5.) 2. In respect of the manner: and that either in dissimulation, (Prov. xxvii. 24.) or above measure, (Acts xii. 22,) 3. In respect of the end: and that eitlier for their own profit, as parasites do; or for his hurt and ruin whom they flatter, (Prov. xxix. 5. Jer. ix. 8. Matt.

Whkpmng,

SMi OF EVIL aTEAKINO, WHISPEB1XC, ASD aBTmfiCT^T105. fiiJ AiMk' xxii. 10.) The second opposite vice ii evil-gpf Iring. And tins '''<' is eitlier against one present, by railiiig and xrprosclifbl waA tending to his discredit and disgrace; (Matt. r. 22. 1 Cor. ti 10.) and by scoffing and mocking, which is a Idnd of penetotion: (Ucn. xxi. 9. Gal. iv. 29.) or ebe agaimt ooe which is whispering, or obtrectation, or detractKm. defan)c their neighbours, by discovering their &iihsand£uEiigs: diHHolve all friendship between man and man, (Pror. xrL S&) and sow dissentions between them, (Pror. xxtL ^.) Secoodhr, they spoil their neighbours of their good name, wtdcli is better than richcH, (Prov. xxii. 1.) and more tweet than a preadis ointment, (EccL vii. 1.) and also of their friends, by soing£s- (Mnctm- ^^^^ amongst them, (Prov. vi. 19.) Obtrectadon is the blackning ^^' and branding of our neighbour's good name by secret and miScious words: and that either by detracting from his virtues, or by malicious discovering of his vices. And this is a gxievoa sill: for it deeply woundeth our neighbour in his life, goods, and fame. In which regard it is compared to bows and arrows ^t shoot in secret, (Jor. ix. 3, 8. Psalm Ixiv. 3, 4.) to coals of jmnpcr, (Psalm cxx. 4.) to a sword, (Psalm Ixiv. 3. ProT. xii. i&) to a razor, (Psalm Hi. 2,) to the tongue of a serpent. (Psalm czL 3. Eccles. x. 11.) We should keep ourselves from it, being naturally addicted to it, (1.) By considering that the Scriptom forbid it, (Lev. xix. 16. James iv. 11.) and condemn it as an heinous sin. (Psalm I. 20. Ezek. xxii. 9. Rom. i. SO.) (2.) Because it i.s a sign of a hypocrite; who will declaim against Ae sins of others, that himself may be thought religious. (James i 2G.) (}i.) Because above other sins it maketh them like unto tlie devil; who hath his name from slandering, being a slanderer from the beginning. {2 Tim. ii. 3. Tit. ii. 3.) (4.) Because Ood*8 heavy judgments and punishments are denounced against it (Psalm 1. 20, 21. Ezek. xxii. 9. Psalm lii. 5. ; xv. 8.) I'here are few detractcrs and back-biters who speak tmly of their neighbour's faults; but either devise calumnies of thingi that are not, or add something that is untrue of their own, But though a man speak truth, yet if it be maliciously to do hoit^ or out of a vain custom to keep his tongue in use; he is a dsn derer, and ofTendeth, if not against truth, yet against charity. Tlie chief cause of detraction is, to be curious in prying into

OP PBESKRVIXa OUR OWN GOOD NAME. SSt Other men's lives and manners, and negligent in looking into oiir own and judging ourselves. We have spoken concerning ConMiring our neighbour's fame, to the conserving of our own there are Jood'iuiS. required two things; I. That every one have a care of preserving his own good name, and, 2, That every one give a true testimony of himself. In the former are to be considered three things. 1. What this good fame is. 2, How highly to be esteemed: that hereby we may be moved to the care of preserving it. S. By what means it may be attained unto and kept. Good fame is a good 'opinion and esteem which men conceive' of others for their virtues and deeds well done. And this is highly to be valued, (Prov. xxii. 1. Eccles. vii* 1.) as being not only profitable to ourselves, but also unto others, who are refreshed with the smell of this fragrant ointment, and studiously to be sought after. (Phil. iv. 8.) The care of conserving our good name conliateth, 1. In prosecuting, and using the means of getting it; and, 2. In avoiding the means of both vain glory, and also infSuny. The means of getting and conserving our fame and good name are, 1. And above all things, to seek God's glory, his The meant kingdom, and righteousness; and to glorify him by our serious J^^i^e* study, to walk before 'him in holiness of life, and the^exercise of all good works. (Matt. vi. 33. v. 16. Psalm cxii. 6. 1 Sam. iL 80. Prov. x. 7.) 2. We must avoid the means of vain glory: whereby men seek more the praise of men than of God. (John xii. 43. ; V. 44.) 3. To prefer the testimony of a good conscience before the applause of men. {2 Cor. i. 12.) 4. To look more to the inward than the outward man, and take more care to be good^than to seem f good, and to approve our hearts unto God, than our outward actions unto men. (Rom. ii. 29.) 5. To a^oid hypocrisy and dissimulation: which though for a time it may gain the praise of men, yet at length God will put off this false vizard, and expose the hypocrite to shame and contempt. & To shun that glory which men seek to gain by vanity and vice; (2 Sam. xviii. 18.) which were to glory in our shame. 7. To abhor flatterers, and parasites; and to love those who faithfolly admonish us when we err, and reprove us when we offend. (1 Kings xxii. 18.) 8. To be severe in judging ourselves, and charitable in censuring others. (Matt. vii. 1, 2.) For if we think w^ of others, they likewise willl think well of us. 9. Not to

382 OF CIVTXG A TRUE TESTIMONY OP OUR8ELTES. undertake great matteis abore our strength, to gain ao <phiion' of our great parts and abilities ; but to be lowly in our own eyes. (Psalm cxxxi. 1. LokexiT. £8^ 29.) Again, we may not principally, and in the first placci aim at the praise of men in performing our duties ; bat rather God's glory, and the adorning of the Oospel which we profess* Yet if God east upon us this blessing of a good name and praiae of well-doingi as a vantage unto the bargain, it is not to be ne glected ; seeing contempt of others opinion of us, especially those that are good, argueth both arrogancy, and desperate dissolute* ness. We must seek God's glory by good report, and efil report : (2 Cor. xu 8.) but if he be pleased to bless us with snaffected fame, let us thankfully accept it, and use it as an encoo* ragement in well-doing. (PhiL iv. 8. Rom. xiii. 3. 1 Pet. iL 14.) The means of infamy from ourselves are, all manner of sin ; for as sin is the cause of shame, so shame is the punishment of sin. Therefore all sin is to be avoided of him that would preserve his fame; as, I. Open sins; (Eccles. x. 1.) yea, not only the sin itself, but all appearance of it. (1 Thess. v. 22. Rom. xiv. 16.) 2. Secret sins : which if they be not repented of, God will discover them to our shame, {2 Sam. xiL 12.) if not in this life, yet at Christ's coming before men and angels. (Luke xiL S. llatt XXV. 31. Luke viiL 17. 1 John ii. 28.) The means of infiuny fraa others are, either the opprobrious obloquies of railers, or the rumours and whisperings of back-biters and syoophanti, against which we are bound to preserve our fame by speakingr writing, and (if need be) by the authority of the magistrate: especially if we be public persons, whose in£amy may prqudiee A true te- the chuTch and commonwealth. Having spoken concerning our Itm. f^^^f we now come to the second thing propounded, that is, a true testimony of ourselves. And here, every cme is bound by this commandment to give a true testimony of himself^ as occa* sion is offered. For as we must speak nothing but truth to oar neighbours, so also of ourselves. And this is done either hj modest acknowledging that which is good in us, or ingennotti confessing that which is evil, or by denying a false good attributed unto us modestly and humbly, or a false evil wisely and warily* We act in opposition hereunto, either when as we give a Abe testimony of ourselves, by denying any truth ; or affirm any

timonr of

OP ARROOANCY AND BOASTING. 888 thing false concerning ourselves, whether it be good or evil. For we may acknowledge that which is good in ourselves, without vanity, if only we do it with modesty, and chiefly to God's glory, from whom we have received all that is good in us. (1 Cor. xv. Tbeoppoito 10.) The opposite to the profession of truth concerning ourselves ^^J*"^ is, 1. An ironical speech, whereby true good in ourselves is truth condenied, and, 2. Boasting or br^ging, whereby it is falsely ^^ ^^ arrogated. The former vice is committed, either out of simplicity, when in an humble conceit of themselves men speak as they think, though it be not true; and therefore do not properly lie, because their words agree with their mind, who are not wholly to be justified, because they speak that which is not true: yet their falsity is no more to be condemned than their humility to be commended. And such was the excuse of Moses, (Exod. iii. 11. ; iv. 10, 13.) and of Jeremiah. (Jer. i. 6.) Or secondly, they speak worse of themselves than they are in their own opinion: and that either out of modesty to avoid bragging; (which though it cannot be wholly excused from being sinful, because it it ingratitude to God to deny his gifts, and so derogatory to his glory and bounty, and not free from lying; yet it is extenuated by modesty and humiUty;) or else it proceedeth from a dissembled and counterfeit modesty and pride of heart, when men deny the good that is attributed unto them in a slight manner, to draw on double praise; and so men offend both in opposing troth by lying, and humility also by seeking praise in a cunning way. The other opposite is boasting and arrogancy. For as we Arrogancy must truly profess the good that is in us or done by us, to God's *"** **®***^ glory, when need requireth, in a modest manner; so must we carefully shun all vain bragging, in arrc^ating unto ourselves that good which belongeth not unto us, or extolling it above due measure: seeing it cannot stand with modesty, (Prov. xxvii. 2.) and is opposite to God's glory, from which we so much detract at we arrogate to ourselves. (I Cor. iv. 7. John v. 31.) The UTOgmnt boaster offendeth three ways. (1.) In respect of the object* (£.) The manner. (3.) The end. He ofiendeth in respect of the object, when that he boasteth of that which is not truly good, but evil: which argueth desperate wickedness. (Psalm Iii. 1. Phil. iii. 19. Gen. iv. 23, 24.) And such are those who glory in their drinking and whoring. He offendeth in res-

384 OF CONFESSION OF SIN BEFORE MEN. pect of the manner, when this boasting is contrary to truth or charity ; to truth, either in respect of the thing itself, or of opinion ; the former, when he arrogateth to himself the good he hath not, or in a greater measure than it is; (Matt. xxvi. 33, 35.) and in respect of opinion, either his own, when he arrogateth that to himself which in his own opinion belongeth not to him : or the opinion of others, when his boasting exceedcth that merit and worth, which men truly conceive is not his due, or above that measure that he deserveth. And he doth sin against charity, both in respect of God, and his neighbour. In respect of God : either openly or professedly, as when he arrogates to himself that which is due only to him ; (Ezek. xxviH. 2. £zod. V. 2. Isa, xxxvi, 20. Dan, iii. 15.) or else more covertly and cunningly, when he spoils God of his glory, by attributiiig thi praise of the good things he hath given unto himself. (Isa* x. l&) Secondly, in respect of his neighbour, when as his owo pniseft tend to the disgrace of others. (Luke xviii. 10.) Men do an ii respect of the end, when as they boast and brag ; either £>r Aeir glory, which usually is accompanied with shame ; (Badi. L 9& Prov. xxvi. 12.) or for their gain, as when they glorj m^didr skill to draw on profit ; which is the practice of empiiieks ant ConfeMion mountebanks. (Acts viii. 9.) The confession of truth caaeawmg of tin. the evil that is in us, or done by us, is either before Grod oarnfiw Before God we must confess our sins, if we expect to have dK pardoned. (Prov. xxviii. 13. I John i. 9. Psalm X3mi. &) -Asut they are to be confessed before men, so far forth as the gliay € God requireth it, (Josh. vii. 19. John i. 20.) or the good or-idP vation of our neighbours, or our own profit and necessity. (JauBt v. 15.) Otherwise it is not necessary that we should iaj tbeoi' open to our own shame. But howsoever we may conceal Ait which is evil in us, yet when it is questioned, we must not demf that which is true, nor confess that which is false in na. For bf denying the truth, we lie, and add sin unto sin ; (Gen. xriii. 1&)^ and by confessing that evil falsely which is not in us, we akofii^ and expose ourselves to disgrace and danger. (2 Sam. i. 10. pared with 1 Sam. xxxi. 4, 5.)

CHAPTER XXXI.

THE TENTH COMMANDMENT, OF C0NTENTEDNE8S; THE FIRST MOTIONS OF CONCUPISCENCE WHICH DO ANY WAY CROSS THAT LOVE WE OWE TO OUR NEIGHBOUR; WHERETO MAY BE ADDED THE USE OF THE LAW. The tenth commandment is, ^ Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife/ &c. (Exod. XX. 17.) The sin chiefly here forbidden is concupiscence; that IB, those secret and internal sins, which go before consent of willy and are the seeds of all other vices: of which sort are wieked and corrupt inclinations, thoughts, desires, which are repugnant to charity. The end of this commandment respect- j^^ ^^ ^^ eth either God, our neighbour, or ourselves. The end which thii comrespectetfa Grod is that he might show the perfection of that charity which in his law he requireth of us, and the excellency of it above all other human laws. For human and divine laws differ, as the law-givers themselves. And as God is a Spirit, who is omniseient and searcheth the heart, so he requireth spiritual obedience, (Rom. vii. 14.) and bindeth by his law, (which is qfnritual like himself) not only the hand, tongue, and outward man, as men do by human laws; but even the most inward, hidden, and secret thoughts and desires of the mind and heart. The end respecting our neighbour is, that we might not think or desire any thing tending to his hurt; but that with all the powers o{ our souls, we exercise charity in doing him good, not seeking our own good only, but his also. (1 Cor. xiii. 5.) The end of this commandment respecting ourselves is, that it might discover unto us our corruption, and how far we are from that perfection which God's law requireth, (Rom. vii. 7, 13, 24. Prov. XX. 9. Psalm xix. 12.) and secondly, that it might be Imto us a perfect rule of spiritual obedience; and might teach

J)*6 OF EVIL CONCLPIJiCENCE, JkND THE GROWTH OP SDf. \.A chir^flv t.j observe our hearts, (Prov. iv. 23.J to suppress the ar;i Inward motions ot iin, and to aspire to that origiiui

• ■><*'•-*; r.uritv tliat w.": had bv creatioa. The occasioa at' this command van -if '.JiK * -" ^ " wmmmad' ment was three-told. '1} The pravity of our hearts and thoughfik "^ rOen. vi. .>. : viii. 21^ /"xi" The bliadness and stupidity of oar minds and hearts ; which could neither see nor feel their owa pravity and corruption. (Rom. vii. 7, 8.) (3) The error of oor jud^nnents : which '^^upposo that our thoughts he free, and thtt concupiscence and first thoughts axe not sins till they have ov consent, because they are in our power to restrain them. Hie difference between the spiritual obedience required in this ud the other commandments consisteth in that it not only reqnuetk the internal obedience of the heart, with the outward min, ii the rest do ; but also restraineth the first motions and incfiitttions, which go before consent. If we should not rather oji Two mrtM ^^^^ ^^ ^^ added to the other, as a full and more clear expIicaMi of cr.ncapu- of that spiritual obedience which is required in all the rest. Wt will now shew the meaning of this commandment ; and finti what is that concupiscence which is here spoken o£ Of tH^ there are two sorts, the first called the irascible, coacsifcd against things evil which we shun, as anger, hatred, fear,£riefi &c. : the other called concupiscible, conceived towards thingsgood aiid desirable, as love, joy, delight, &c. And these are diiiig> either truly evil or good, or else so only in appearance. We note however that all concupiscence is not here forbididcai fa> there is some good and lawful, some evil and unlawful; thecnt . . commanded, the other forbidden. Lawful concupiscence it cupikcence. either natural or spiritual ; natural, that which desireth thinp good and necessary to our being, or well-being, as food, clotk* ing, and other lawful comforts of this life ; and spiritual, whidi lusteth and fighteth against the flesh, (Gal. v. 17.) and affectetk and coveteth after spiritual things. (Psalm cxix. 40.) Here- UnUwlul unto is opposite unlawful and evil concupiscence .• (Col. liL &)■ c<>iice, aiid wliich is also called the lusts of men, (1 Pet, iv. S) lust of th thereof. * flesh, (Gal. V. 16, 17.) worldly lusts, (Tit. ii. 12,) lu^ ofthti deviL (John viii. 44.) The kinds of tbjs concupisqence tfH either habitual or actual ; habitual, is an . evil inclinatiaii .m4 proneness to that which is evil ; or an ■ evil desiring of jt, whicki is a part of original injustice. (RooLr viii. 6, 7^) That>i&nl^^Goac9^

OF THE BIVEttS KINDS OP CONCUPISCENCE. S8t ce which is actual is distinguished into two kinds, 1. In t of the form; and, 2. In respect of the object. That respecteth the form, is either inchoate and imperfect, is an act of sensuality only, and the first and sudden mo-* 3f concupiscence; which go before the act of reason and II, tickling the mind and heart with a kind of delight: or •rmed and perfected, having also the act of the will joining t, and consenting to it. (1 Thess. iv. 5.) The degrees of ichoate concupiscence are three, 1. An evil motion cast ir minds, by either the devil, the world, or our own flesh, ►ting the sense, memory, or fancy; whereby we have an ig and hankering appetite after that which is our neigh- , as thinking it fit and convenient for us. (S) A longing after 1 wishing for it, following that motion. (3) A tickling t, arising from a conceit of the pleasure or profit which we I have in the enjoying of it. (James i. 13—15.) And St. The growth in respect of the degrees of it compareth it to the concep- ;rowth, and birth of an infant, in, and from the womb. I i. 14, 15.) The first is, the abstraction of the mind and fipom good to evil, by the evil motion and appetite. The I, inescation and enticing of the heart with deHght and It unto it. The third, consent to the acting of it. The, deliberation after this consent, by what means and how ' be acted. The fifth, is the acting of sin itself, that is the of it; which being bom causeth death. Which degrees x>wth of sin may be observed in the example of Eve, Ahab, ^vid himself. Evil concupiscence may be distinguished in t of the object into three kinds, (1) Of pleasure; which is It of the flesh. (S) Of profit; which is the lust of the eyes, f honour and glory; which is the pride of life. (1 John ) i parts of this commandment are two; first, the affir- Jf^^jJ^^ 5, secondly, the negative. The first is here to be under- mandment. ; the other is plainly expressed. In the negative is for- 1 evil concupiscence; which is two*fold, either original or Original concupiscence is original sin, which is the ition and disorder of all the powers and faculties of soul ody, disposing them to all that is evil. It is also called lal concupiscence: which is nothing else but an evil incli- 2 c 2

888 OF ORIGINAL AND ACTUAL COHCrPIQOSN'GEi nation and pronenesa to the transgression of God*f 1aw which bjr corrupt nature is bred with ns. And this is called in the Scrip* ture the old many (Eph. iv. 22. CoL iii. 9.) sin inhabiting and dwellingr in us, the law of sin, the law of the members warring against the law of the mind, the flesh, &c. (Rom, vii. 23. Gal Thmtoriffi- ^' ^^* ^^'^ '^^^ ^' ^® ^ reputed a great sin, as may appear hy nal wDtvr these reasons. (1) Because it de6leth and corrupteth the whole ■in. man, soul and body, with all their faculties, powers, and parts; as the mind, will, memory, heart, affections, appetite ; with all the members of the body, which it maketh to be the instruments of evil. (2) It poUuteth all our words and works^ and maketh them all repugnant to the law of God. (3) It is the root and fountain of all our actual sins, from which they grow and springy. (4.) Because it continually warreth against the spirit, and diot eth and quencheth the good motions of it. (Gal. v. 17. 1 Pet iL 11.) (5) Because it maketh a man a slave unto sin and Sataa. (Rom. vii. 14. 23.) (6) It joineth with the devil and the world, and betrayeth us to their temptations. (Eph. ii. S, 3.) (7) Because it is an incurable evil, seeing it so hangeth upon us, that we cannot shake it off. (8) Because it is but the more irritated bj the law of God, which should suppress it. (Rom. vii. 8.) (9) Because it maketh us children of wrath, and liable to eveilasting condemnation ; although dying in childhood, we should never commit any actual transgression. For death reigned even ever them which had not sinned after the similitude ofAdavCs tranegrestmf that is, by actual tran^ession. (Rom. v. 14.) This cammaadment however doth not extend to the prohibition of origin^ sin in the whole body, and all the parts of it, but it forbiddeth sins committed against our neighbours only, like all other commandments of the second table : as appeareth by the wonb themselves, and the Apostles epitomizing of this whole table in those words. Thou shalt love thy neighbour as thyself. (Rom. adii. 9.) And therefore, all original injustice, wicked inclinatioDS, thoughts, and affections are here only forbidden, as they respect our neighbours, and are opposite to charity : but as they respeet God, and are repugnant to the love of him, they are forbidden in Actaal con- ^^ first table. Actual concupiscences are evil motions which tie repugnant to charity ; and the kinds of them are either suck as are vain and unprofitable, or such as are hurtful and persi-

OP KVIL THOUGHTS INJECTED BY SATAN. 88 QMun; utiprofitable, so far forth as they fatten men's minds to earthly things, and thereby withdraw them from heavenly; and hurtful, (I) Because they are instruments of sin; as they are fit objects to every sin in its kind. For if any objects are offered to the mind or senses, which self-love causeth them to think to be profitable, pleasant, and desirable; concupiscence presently apprehendeth and catcheth at them to satisfy worldly lusts. {2) They choke the seed of the word in the hearts of carnal men. (Mark iv. 19.) (3) They make men insatiable; knowing no end or measure in pursuing worldly things. (4) They cast men headlong, in whom they reign, into sin, (Eph. ii. 3.) and give them up to vile lusts, and a reprobate mind. (Rom. i. ^4. Psalm Ixxxi. 1^) (5) They fight against the soul; and if they overcome, bring it to destruction. (1 Pet. ii. 11.) These motions are evil in two ways; either in respect of the phantasy and cogitations of the mind, or in respect of the affections and imaginations of the heart. The thoughts are evil then and so &r forth, as they EtU solicit and incline us to eviL (Prov* xxiv. 9.) Though foolish *^"K**^ anen think and say that thoughts are free, and not to be charged upon men, or called to account, yet the Scriptures say other* wise, and affirm them to be sins, as being repugnant to charity; (1 Cor.xiiL 6.) and therefore forbid them; (Deut. xv. 9.) enjoin us to confess diem, and to crave pardon for them. (Isa. Iv. 7. Acts Tiii. it2,) And though we slight them, yet God taketh notice of them; (Psalm xciv. 11. 1 Chron. xxviii. 9. £zek. xi. 5. Psalm c3LXxix. 2.) yea, he hateth evil thoughts, as abominable, (Prov. xv. 96. Zech. viii. 17.) and severely punisheth them, as we see in the •xample of the old world. (Gen. vi. 5. ; viii. 21.) These evil thoughts are either injected by Satan, or else arise from original concupiscence; and both of them befal men, either waking or sleeping. They are injected either immediately by Satan EtA himself, (1 Chron. xxi. 21. I John xiii. 2.) or mediately by inj^ed his instruments, as of old by the serpent. And that he may the ^^ ^^^n. aH>re easily insinuate into his mind whom he temptetb, he often mbometh those that are nearest and dearest unto us to be his iostrumcuts; as we see in the example of Job s wife, and Peter. (Job n* 9. Matt. xvL 23.) Yet are not these temptations to be reputed our sins, if we repel and extinguish them, as fire in witer for Christ himself was tempted^ yet without sin; (Heb

390 EVIL THOUGHTS FROM NATURAL CORRUPnO!f. iv. 15.) but if we admit them, and do not presently reject them, tbey infect our minds and hearts with poison, and become our ^I^IJ. sins. Evil thoughts do also arise in as, from our natural eor* •muigfroiii niption, and habitual concupiscence. (Luke xxIt. 38. Oen*?]. ni|tum.'^ 5. Matt. XT. 19. S Cor. iii. 5.) And these though they have not the consent of the will to act them, yet are they sinful in respect of the sins which arise from them, of which also they are the first degree : as we see in the first boiling of anger in the hetrti and of lust and unclean motions ; which proceed fitMQ the defect of that charity and purity which Grod requireth in us, and after^ wards produce the acts of murder and fornication, when the will consenteth unto them. (Matt. v. SS. 28.) There are also ^greei of these evil affections and perturbations in the heart ; for tbey are to be considered either in their first beginnings, as they are the first motions of concupiscence^ by which the mind is first withdrawn from its rectitude, and then the heart suddenly affected ; or else, when by the pleasure and delight in those first motioiiSy they are tickled and enticed to retain them still, that they may enjoy a greater and more full measure of delight. And npoa this pleasure thus retained and continued in the mind and heait, there foUoweth consent to the acting of the mn, which in God*! sight is all one with the sin itself ; seeing he reputeth the will for the deed, whether it be in good or eriL (2 Cor. vm. It Matt. V. 28.) It were not, however, as good for a man to actain, as to consent to the acting of it ; for though they be both siniy the one as well as the other, yet not equal, and in the ssme degree : but as the one is more heinous than the other, and more defileth the conscience, so maketh it a man liable to a deeper degree of hellish condemnation. Having spoken of the degrees of evil affections, we will now shew what are the kinds ; and these are either concnpisdU^ about things affected and desired, or irascible, about ddogt which they abhor and shun ; as sudden and rash anger, and tiie first motions of envy, &c. The concupiscible are distingnishal by the objects. For it is either the lust of the eyes, the lust of the flesh, or the pride of life, (1 John ii. 16.) all which axe 6r* bidden in the first commandment, as they are repugnant to the love of God, and in this commandment, as they are opposite to the love of our neighbours ; and so far as they are m(e secret

hVn OP THE EYES ESPECIALLY FORBIDDEN. 801 and cx}vert, and the first motions of conoupiscenGe, they are the fitrst principles and degrees of the sins against our neighbours forbidden in the other commandments* Having shewed what con* The Bpedal copiacence is in the general, we will now shew what is that ^f,^^' special kind of it which is here expressly forbidden, namely, the henfbreoneupisccnce of the eyes, which is raried and dirersified by the removing of divers objects. And this is rather forbidden than any other kind, because it is the worst of all and most pernicious, and therefore fittest to comprehend under it all the rest: aa it is done in the other commandments. It is most pernicious, (1.) Because it is the root of all the vices forbidden in the other commandments, either in the b^etting or nourishing them. (2.) Because it extinguisheth charity towards God, by turning the heart from him after earthly things; (£ph. v. 5. Col* iii. 5) and towards our neighbours, by disposing men's hearts to cruelty, lust, and covetousness, and making them averse to charity, mercy, and Christian beneficence. (3.) Because it is insatiable, (£oeL iv. 8.) (4.) Because it is unquiet and restless; vexing the covetous mind and heart, as it were with hellish furies, (1 Tim. vi. 10. 1 Kings xxi. 4.) (5.) Because it is joined with self-love and CBvy. (6.) Because it betrayeth men unto Satan's temptations, to their destruction. (1 Tim. vi. 9.) We note, however, that not all concupiscence is here forbidden as unlawful, but that only which is repugnant to charity towards God and our neighbours; that whioh is inordinate, and that which by unlawful means •eeketh to be satisfied, and tendeth to an evil end; (James iv. 3.) finally, that which either is immoderate, having no bounds; or ebe unjust, coveting that which is another man's, against their will and profit. The objects which are here removed, are infinite and innumerable, but for example's sake, he insisteth upon some which men more usually and ardently covet after. By the liouae of our neighbour, he meaneth both his place of habitation, and his family; (Gen. xvii. 27.) for a house is necessary to him that hath a family; which convinceth them of a great sin, that fior every slight cause thrust their tenants out of their houses, (Ihu v. 8.) The parts of the family here numbered, are, the wife, servant, maid, &c. The wife of another must not be coveted; for such is the union of marriage between man and wife, that it is unlawful to covet another man's wife; not only to commit adultery with her bat to enjoj her for hisowB Aoug^bf lawful nieaiis and after the other's death. The. other partaf the faniilj are servants, men, and maidens; whom we are here forbidden to covet, or to use any means to entice them £rom their masters to come to us.- For though this were a greater •in among the Jews, because thej had a property in them, their servants being part of their goods: yet it is a sin also amongst usy as being against charity and the common rule of justice^ which enjoineth us to let every one have his own, and to do to another as we would have him do unto us. The other things which this commandment doth forbid to covet, are our nghbour's ox or ass; which are here named, to comprehend all otha goods, immoveable or moveable; because they are of moat necessary use for man s life. And lest we should think it lawful to covet any other thing not here named, he includeth ail in the last words, nar any thing (Mai is thy neighbour* $ : whether it be for necessity, profit, or delight. We further gather from hence, (1.) That those things are our neighbour's which Grod hath given him. (2.) That by this gift of God every man hath a property and distinct right in that he possesseth by virtue of this tenure. (3.) That he ought to be contented with that portion which God hath given him, and not to covet another man's: and ooqm' quently, that the doctrine and practice of the familista is erro** neous and wicked, tire Mjt!°^ Having spoken hitherto of the negative part of this €X>iiunandment, we will now shew what is the affirmative, wherein is com? manded a pure, charitable, and just heart towards our neigh* hours; (1 Tim. i. 5.) unto which, though none can attain in a legal perfection, yet ought all to desire and aspire unto it And this purity doth consist in two things: I. In original justice, and internal perfect charity, in which we were created, and 2. In spiritual concupiscence. Original justice is not only an exact purity firom all spots of unrighteousness, but also a dis position to perform cheerfully all offices of charity and justice. Spiritual concupiscence contains two things; L Good motions of the Spirit; and, £. A fight of the Spirit against the lust of the flesh. Those good motions of the Spirit are charitsUe and just motions, thoughts, desires, and affections; that sU which we think or desire may be for our neighbour's good. And

MEANS ENABLIKG US TO OBEY THIS COMMANDMENT. 89S tUs' we must do frequently and constantly* The figlit against fleshfy lusts is, when as being regenerate, and assisted by God's Spirit, we make war against the flesh, and the lusts thereof; and in all we may, labour to mortify, crucify, and subdue them, he^ cause they make war against our souls, and spiritual part, (GaL V. 17. 1 Peter iL 11. Rom. vii. 23,) The means moving and The meant enabling us to perform the duties required in this command- toobey^ ment, are either general or common; or else more special and ™™*- proper. The general means are such as tend to the conserving of the heart in purity, that it may shun all sinful concupiscence; as first, to walk with God and so to demean ourselves at all times, and in all things, as being always in his presence, who searcheth the heart and reins; and secondly, to observe and set a watch over our hearts; (Prov. iv. 23.) first, that they do not admit any evil concupiscence; secondly, that if it be admitted, it be not retained. And this care must be taken both when we be awake, that we keep our minds intent unto lawful and good things; and when we go to sleep, that by hearty prayer we commend them to God's keeping. And if the heart have admitted evil concupiscences, we must strive and fight against them, and never be at rest, until we have cast them out and extinguished them. It is too, further required to the conserving of the heart in purity, that we must obsei:ve our senses, that they do not bring into our minds such objects as being apprehended, will stir up in us evil concupiscence, (Gen. iii. 6 ; vi. 2. Josh. vii. 21. 2 Sam. xi. 2. Matt. v. 28. Job xxxi. 1; Psalm cxix. 37.) The special means to suppress or take away the concupiscence of the eyes are, first, we must mortify selflove, and not seek our own, but every man another's wealth; (1 Cor. X. 24.) secondly, we must pull out the eyes of envy; thirdly, we must labour after contentation, (Phil. iv. 11.) And to this end consider, first, how many want those good things which thou enjoy est, who are far more worthy of them; secondly, thine own unworthiness of the least of God's benefits; thirdly, meditate on God's providence and fatherly care, who provide th all things necessary for thy good and salvation. We The impoekarn from this commandment thus expounded, that it is most keepmgthif impossible for any man to keep it; for who can say that his wmmandheart is clean from the first motions of sin and concupiscence

894 THE USE OP THE LAW. that go before consent ? (Proy. xx. 9.) Hie knowledge bowever of this impossibility serveth to humble us in the sight and sense of our sins, which have made us subject to the wrath of God, and the curse of the law : that so despairing in our own merits, we may be driven out of ourselves, and with more ardent desire flee unto the mercies of God in the satisfaction and obedience of Jesus Christ. Another use we are to make of it is this, that being by Christ freed from the curse of the law^ we sttt4j and endeavour to conform ourselves, our souls and lives, according to the prescript rule of his holy and most perfect law, (Matt V. 48.) and that mortifying the flesh, vriih all the carnal concupiscences and lusts of it, we be daily more and more renewed unto the image of God in all holiness and righteousness, and walk worthy of our high calling, as it becometh saints, (£plu iv. 1.)

CHAPTER XXXIL OF REPENTANCE, THE SPIRITUAL WARFARE, AND CHRISTIAN ARMOUR. Hitherto we have treated of the rule and square of our sane* R>entanoo tffication, viz. the Ten Commandments. The effect or exercise SedSnce. of sanctification is seen in unfeigned repentance and new obedience springing therefrom. For the fruits of sanctification are, 1. Inward virtues, whereby all the powers of the mind are rightly ordered ; and, 2. The exercise of the same, by putting those heavenly and sanctified abilities to holy use and service. Now repentance is an inward and true sorrow for sin, especially Repentaaee, that we have offended so gracious a God, and so loving a Father ; together with a settled purpose of heart, and a careful endeavour to leave all our sins, and to live a Christian life, according to all God's commandments. (Psalm cxix. 57, 112.) Or, a turning ourselves to God, whereby we crucify and kill the corruptions of our nature, and reform ourselves in the inward man, according to God's will. To crucify the corruption of our nature, is truly and with all our hearts to be sorry that we have angered God with it and with our other sins, and every day more and more to hate it and them, and to fly from them. And this is wrought in us, partly by the threatening of the law, and the fear of God's judgments; but is especially increased by feeling the fruit of Christ's death, whereby we have power to hate sin and to leave it. For when the sinner, once humbled with the terrors of the law, flieth to the comforts of the gospel, he there seeth in Christ crucified, not only the mercy of God discharging him of all his sins, but also how deep the wounds of sin are, wherewith he hath pierced his Saviour, (Zech. xii. 10.) and how severe the wrath of God is against sin, even to the slaughtering of his own Son: and hence (1 Peter iv. 1.) cometh he to hate his sins, (Psalm xcvii. 10.) as God hateth them, and to look back thereon

S96 WHEREIN REPENTANCE DOTH CONSIST. with godly sorrow; (2 Cor. vii. lO*) resolting for ever after ia forsake them all. And the reformation of ourselves to newness of life is wrought in us, only hy the promise of the gaapelf whereby we feel the fruit of the rising again of Christ, and ate raised up into a new life, having the law written in our heait%[ and so reform ourselves. Repentance then doth properly coBr sist in a thorough changing of our purpose and desires, tvom tbe evil which God*s word rebuketh in us, to the good which it requireth of us. (Rom. xii. 1,2. Psalm i. 1,2.) There is. re-^ quired in respect of the evil we turn from, first, a knowledge of the evil; then a condemning of the same, together with a judgiafT of ourselves for it; and then, with godly sorrow for that whkh it past, a hatred of it for ever, and all this becaiuae it ia ain^ lod displeaseth our God. So also in regard of the good w6 tioi: unto, there is required, first, a knowledge and s^robatioit of good to be done, with a purpose of heart to do it; then an aBr* nest love of the same, shewed by care, desire, and endaafoar* Nevertheless men cannot repent of themselves, or when they list; for it is the gift of God, given unto them that are htskagain. Neither is it sufficient once to have repented; bnt wil^ must continue it always in disposition, and renew it also io^.act^' as occasion is given by our transgressions, and GK>d's dbplear sure. For there is none of God*s saints but alwaya canjiag this corruption about them, they sometimes £all, and are tu from that perfection and goodness which the Lord requiretk: and therefore stand in need of repentance as long aa tb^y liw* pentanoTu And the practice of repentance ought to be a continual abhor* tobe exer- j-jng of evil, and cleaving unto that which is good, (Rom. jdi. ft) for as much time as we remain in tlie flesh after our eonyeisioiiir (1 Pet. iv. 2, 3.) yet at times there ought to be a more specidl practice and renewing thereof; as after grievous &lk; (Psalm li) in fear of imminent judgments; (Amos i v. 12.) or when W9* would fit ourselves to receive special mercies. (6en xxxv ^ 3, &c.) The special practice of repentance in such casea muat be fetn: formed in the manner following. There must bej I, A seviovi search and inquiry after all sins, (Lam.iii.40.)a8 taraitors agailM( God; but especially special sins, (Jer. viii. 6* Paalm xviii. f&ii^ as the arch-rebels. There must be, II. Humble confetaJbQiPi tf;

HOW TRU£ RRPENTANCB MAT BB ASOBRTAINED. 897 ans^ und that^ 1. Of necessity unto Ghod, with shtme of hee^ and true Borrow of heart. (Prov. xxviii. IS. Jer. xxxi. 18, 19.) 2* Unto men conditionally, viz. if either, 1. The church, for satisfaction of the public offence, do enjoin open acknowledg-' ment, (2 Cor. ii. 6.) or 2* Some personal wrongs demand priyate reconeiKatioti, (Luke xrii. 4.) or 3. The weakness of the labourmg conscience do require the secret assistance of a faithful and able minister or brother. (James y. 16.) There must be. III. Fervent and faithful prayer, (Psalm li. 1, £, &c.) to God in Christ, both for pardon of what is past, (v. 7.) and for supply of renewing grace for the time to come. (v. 10.) And, IV. Promise of amendment; and satisfaction to such as we have endamaged. But seeing many do falsely pretend that they repent, a true trial of unfeigned repentance may be taken, 1. From the genendity of it, viz. if it extend to the abhorring and shunning of all aina, (Psalm cxix. 128; cxxxix. ^) and to the love and practice of all duties without reservation. (Psalm cxix. 6.) 2* From the thorough performance of each part, viz. 1. Of hatred of sin; in spiritual warfare against it, and that even unto blood if need be. (Heb. xii. 4.) 2. Of the love of righteousness, in bringing forth iruit worthy amendment of life, (Matt. iii. 8.) to wity good works. . The spiritual warfare is the daily exercise of our spiritual Of the strength and armour, against all adversaries, with assm^ con- J^jJ^J^ fidence of victory. For the state of the faithful in this life is sttdi, that they are sure in Christ, and yet fight against sin; there being joined with repentance a continual fighting and straggling against the assaults of a man*s own flesh, against the motions of the Devil, and enticements of the world. We shall ooly overcome these enemies, by a lively faith in Christ Jesus; and our principal strength is the powerful assistance of God in Christ, (2 Cor. xii. 9. Phil. iv. 13.) who hath loved us, whereby we become more than conquerors. (Rom. riii. 37.) Our spiritual armour is the complete furniture of saring and ^(.^*. sanctifying graces, called therefore the armour of righteoumesSf umour. {9 Cor. ri. 7.) and the panoply, or the whole armour of Ood, (E^. vL 11, 14, &c.) namely, 1. The girdle of truth or sinceri^. 8. The breast-plate of righteousness, that is, holiness of lift and good conscience. 3. The shoes of the preparation, (or

998 OP TFfK SPnUTTAL AftVOTE. resolution to go throu^ with the profeniooO of tbe gpqpel of fH^acfr. 4. The shield of faith. 5. The belnet of the hope of salvation. 6. The tword of the Spirit, whkh is the (sound Imow* leAfif and wise application of the) word of God. 7. FlBalh, continual, and instant praver in the Spirit. Our adversaries ti the spiritual conflict are, either our friends proring' u, or oar enemi'.'S seducini? and endangering us. That firieiid of oan^ that for our probation entereth into confliet with us, is God himself; who though he tempi no rmn unio eril^ no more thu he can himself be tempted, (James i. 13.) vet, as a master of defence, inureth us to the conflict, by contending with us, em in his own person ; riz. sometimes by probatory coraman)- ments, ^Gen. xxii. I) or sensible apparitions: (Gen. xxxiL 24.) but more ordinarily by striking oar hearts with his terrors, (Job vi. 4.) withdrawing the comfort of his gracious preaenee, (Fnlm Ixxvii. 7.) leaving us, for a time, to oursehnes, {2 Chron. zzzS. 31.) that by our falls we may acknowledge our own weakneai ; and finally, exercising us under the croos and joke of outward afliictions. (Heb. xii. 5, 6. Rer. iii. 19.) We must oontendwith God, no otherwise than Jacob, (Hosea xii. 3, 4.) and other I10I7 men have done, that is, by obedience, humilitj, patience, sad fervent prayer unto God, who only enableth us to prevail with himself, p^iving us the blessing and name of IsraeL (Oen. xxxii. £8.) Those enemies of ours, that seek to seduce and endanger ns, are, whatsoever marcheth under the banner of Satan, the (hi and Prince of the darkness of this world, (S Cor. it. 4. £ph vi. 12.) who sometimes immediately assaileth us with impiooi and odious suggestions, {2 Cor. xii. 7. Zech. iii. 1.) but more usnal^ employeth his forces and attendants ; namely, the world, (1 Joim ii. 15.) and the flesh, (Gal. v. 24.) so that the faithful in this life have battle both without, by the temptation of Satan tad the world ; and within, by the battle of the flesh against the •pint. And these enemies flght against our souls, bj employing all force and fraud, to draw us by sin from the obedienoe aoi favour of God, unto damnation. (1 John ii. 15.) Being Untf assaulted, we must stand fast, being strong in the Lord; and k the power of his might, and taking unto us the whole amnnmr rf God, (Eph. vi. 10 — 13.) that we mag be able to wiihetmnd in ^

OF THE TEMPTATIONS OF SATAN* 809 evil datff and to lead our captivity captive; and we shall over- ' come by a lively &ith in Jesua Christ. To come then to those enemies in particular, ^e call Satan Of our first the adversary or enemy of God and his people; and we may sUtuu* thus be able to stand against his assaults; — L We must labour to inform ourselves, that we may not be ignorant of his enter* prises or stratagems. (2 Cor. ii. 11.) 2. We must boldly resist, (James iv. 7. 1 Pet. v. 9.) that is, give no place or ground unto him, (£ph. iv. 27.) or admit any conference with him, but rather neglect and despise his suggestions. 3. We must take the shield of faith in Christ, and his assistance, setting him on our right hand, who is mighty to save, (Psalm xvi. 8. Isa. Ixiii. 1.) whereby we may quench all thejiery darU of the wicked one* (£ph. vi. 16.) 4. We must brandish against him the sword of the Spirit, that is, the word of God; (Eph, vi. 17.) after the example of our Saviour, (Matt. iv. 4, &c.) keeping ourselves to that only, which God revealeth to us, and requireth of us. The first assault of Satan against ua is, when by subtilty he allureth us unto sin; and therefore he is called a tempter, and a serpent. And we shall overcome him in these temptations, 1. By faith in Jesus Christ, who overcame all Satan's temptations in his own person, that so we might overcome in him: and, 2. By resisting the inward motions and outward occasions of sin; which we may do by believing that we are baptized in the death and resurrection of Christ. The second assault of Satan against us is, when he layeth fearfully to our charge our sins committed: and there* fore he is called the Devil, an accuser. And we shall overcome him in these temptations, 1. By faith in Jesus Christ, who hath justified us from all the sins for which Satan can accuse us; and, 2* By all those comfortable promises of forgiveness of sins, which in Christ's name are made unto us. The third assault of Satan against us, is, when he seeketh by manifold inward ter zots and outward troubles to swallow us up: and therefore he is called a roaring lion. We shall overcome him in these terrors and troubles, 1. By faith in Jesus Christ, who was heard in all his troubles, to give us assurance, that we shall not be overcome in tbem. 2* By faith in God*s providence, whereby we know that fSatan can do no more imto us than the Lord doth permit him for our good.

400 OF THE TEVFTATION'S OF SJlTAX. Second ene- go much of SaUin the first enemv : we now come to the ■BT, the World. world, by whicli we mean the cormpt state and condition of men, and af the rest of the creatares : which Satan abuseth as his store-house and armoury of temptations. (1 John ii. 15.) The world doth fight against us by alluring us and witbdrawing us to the corruption thereof; and the means it dotb use are, that (1.) It allureth us to evil, with hope of false pleasures, gain and profit, preferment and glory of this world, from our obedience to God, (1 John ii. 16J (2.) With fear of pains, troubles, losses, reproaches, &c. it discourageth us from our duty, and allureth us to distrust God's promises. (John xvi. S3) We may withstand these temptations of the world by our fiutb, (1 John v. 4.) which setteth a better world, even God's beavenlj kingdom, before our eyes ; and so enableth us both to contemn (Heb. xi. 24.) and crucify (Gal. vi. 14.) the love of this present world : and to endure manfully the threats and wrongs dieieof^ (Heb. xi. 36, 37.) both confessing Christ in peril, and sufiering martyrdom for his sake, if we be thereto called, (Rev. xii. 11.) The pleasures, profits, and glory of this world are to be o?^- come, 1. By a true faith in Jesus Christ, who despised all these things to work our salvation, and to make us overcome them. 2. By faith in God's word, that fearetb us from doing any thing that is against his will. And we shall overcome the pains, losses, and reproaches of this world, (1.) By a lively £uth in Jesus Christ, who suffered all these things to work oar salvation and enable us to suffer them. (S.) By a stedfast faith in God's promises and providence, that we shall want no good thing ; and that all things seeming hurtful shall be tamed to the furtherance of our salvation. Third ene- By our third enemy, the flesh, we mean the corruption ^ ' of our nature, wherein we were bom and conceived, and which dwelleth in us, and cleaveth fast unto us, so long as we carry the outward flesh about us. The flesh doth fight against the spirit, when a treacherous part within us, being by Satan stirred up, and inveigled with the baits of tho world, or discouraged with the evil entreaty thereof, it fighteth on his side against our soul, (1 Pet. ii. 11.) that is, our spiritoil life and welfare ; by continual lusting against the Spirit* (GaL V. 17.) And that is, (1.) By hindering or corrupting us in the

TirK TlUR SIGNS AND FRUITS OF OODLY SORROW. 401 good motions, words and deeds of the Spirit; and (2.) By continually moving us to evil motions, words and deeds. By the Spirit we mean the Holy Spirit which God in Christ hath given us, whereby we are begotten again, of which we first receive the first fruits, and afterward daily increase of the same unto the end, if the fault be not in ourselves. And the Spirit doth fight in us by lusting against the flesh, namely, (1.) Partly by rebuking, and partly by restraining in us the evil motions and deeds of the flesh. (2.) By continual enlightening and affecting us with thoughts, words, and deeds, agreeable to God*s will. We may withstand the temptations of the flesh by setting before our eyes the pattern of the death of Christ, and arming ourselves with the same mind, that it behoveth us also to suffer in the flesh, ceasing from sin; (1 Pet. iv. 1.) hereto craving and employing the power of the same death of Christ, to subdue and crucify our carnal lusts and affections. (Romans vi. 2.) Whereto also belongeth the help of abstinence for the repressing of the inordinate desires of nature. (1 Cor. ix. 25.) After a man hath gotten the victory in any temptation or affliction, there followeth the experience of God's love in Christ, and so increase of peace of conscience, and joy in the Holy Ghost. (Rom. v. 3. 2 Cor. i. 5.) But if in any temptation he be overcome, and through infirmity fall, after a while there will arise godly sorrow; which is, when a man is grieved for no other cause in the world but for this only, that by his sin he hath displeased God, who hath been unto him a most merciful fiither. (2 Cor. vii. 8, 9. Matt. xxvi. 25.) And the true sign of this sorrow is this; when a man can be grieved for the very disobedience to God in his evil word or deed, though he should never be punished, and though there were neither heaven nor hell. After this sorrow will follow repentance renewed afresh, and which will appear by the signs following. (2 Cor. vii. 11.) I. A care to leave the sin whereunto he is fallen. 2. An utter condemning of himself for it, with a craving of pardon. 3. A great anger against himself for his carelessness. 4. A fear lest be should fall into the same sin again. 5. A desire ever after to {dease God. 6. A zeal of the same. 7. Revenge upon himself for his former offences. 2 D

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CHAPTER XXXIII. OF NEW OBEDIENCE AND GOOD WORKS, AND THE NECESSITY THEREOF. New obetli- Thus far of repentance, and the spiritual warfare accompanying dice. the same. We are now to consider those good works wherein our new obedience is exercised. Now that which proceedetb from a person acceptable, is something of God commanded, performed in right manner, and directed unto a good end; namely, whatsoever thing is done of us, not by the force or conduct of nature, (^ Cor. iii. 5.) but by the power of the Spirit of Clirist dwelling in us, (Rom. viii. 10.) and according to the rule of the known will of God ; (Rom. xii. 2.) unto the^lory of God, (1 Cor. X. 31.) the assurance of ourelection^ (2 Pet. Of ood ^' ^^•) ^"^ ^^^ edification of others. (1 Cor. x. 23.) These five works in things then arc needful for the making of our actions good^ or are andTheir properties to be required in good works, namely, 1. They that propertiei. jJq them must be such as are engrafted into Christ, and continue in him; that so their persons may be acceptable unto God. 2. They must be agreeable to the law of God : and he that doth them must know that he hath a warrant for liis action from the commandment of God. 3. He that doth them must not only have a warrant for his action^ and know that it i3 lawful, but he must also do it in that manner which God bath appointed. 4. He that doth them must be persuaded in his heart that God alloweth them. 5- They must be done to that holy end for which God hath commanded them ; namely, to glorify God, and to assure our own salvation. All men cannot do good works, but only the regenerate : who are for that purpose created anew, and endued in some measure with the spirit of Christ, and power of his resurrection, and carry the image of God in them. (Eph. ii. 10. 2 Tim. ii. 21.) For as to the unre-

NO MERIT IX GOOD WORKS. 403 generate, they do no good works: because they neither are as yet members of Christ, nor do offer them to God in the name of Christ, and therefore are the evil tree, which bringeth forth only evil fruit. (Matt. vii. 17. Jer. xiii. 23.) There is however much difference between those unregenerate, who for instance, keep themselves to their own wives, and those that take other men's; or between him that liveth of his own labour, and him that stealcth. For the former actions are civilly good, and profitable for the maintenance of the society of men, and before God not so abominable as those which are committed against civil honesty: yet coming from some other cause (either of vain glory, or of servile fear, or opinion of merit,) than from faith, and consequently the love of God, they are no better than sins, what shew of goodness soever they have. Moreover, taking nature (in the common sense of Scripture) for that hereditary corruption that cleaveth to all the sons of Adam, (Eph. ii. 3. I Cor. ii. 14.) no good work hath any ground or help from nature, but is altogether contrary thereto. (Rom. viii. 7.) But if we understand by nature (as Rom. ii. 14.) the created abilities of soul and body, as the light of reason, liberty of will, notion of the bodily members, &c., we acknowledge nature not to be the principal mover or guide, (Matt. xvi. 17.) but the thing moved and guided by grace, in well doing. (I Thess. v. SS.) And, if it be asked, do not our good works make us worthy of eternal life? or in some part justify us? or any whit merit or deserve the favour of God? we answer, No: because!• Wc are ten thousand times more indebted to God, than all T^** ^***'? our good works or ourselves are worth. 2. We can do no good in good firing but that which cometh from God. 3. The righteousness "^'^^^^ which is able to stand in the judgment of God, must be perfect in all respects. But in many things we sin all: and again, our best works are imperfect, corrupt, and defiled with sin; and there- Ibrc can deserve nothing at the hands of God, who being perfect righteousness itself, will find in the best works we do, more diiatter of damnation than of salvation. Wherefore we must rither condemn ourselves for our good works, than look to be justified before God thereby. (Ps. cxliii. 2. Isai. Ixiv. 6. Job ix. 3.) Indeed no work of sinful man is perfectly good, or wholly free from sin: neither i^ there any good work perfect, 2 D 2

404 WHEREIN OUR GOOD WORKS DO FaIU no, not of the mot perfect, in tUs life, by reason of the re* mainders of corruption ; (Isai. Ixiv. 6. GaL t. 17.) but onlj the work of Christ, ia whom alone there is no mixture of sio. (1 Pet. ii. 22.) Neither when our sanctificadon here begun sliall be perfected in the world to come, shall we eTen then be justified by an inherent rigliteousness, but by the imputed righteousness of our Saviour Christ ; which being once given us, is never taken away from us. Moreover, pollution is conveyed even into the good works which God worketh in us, inasmuch as there is ^beside the work of his own hand, through the operation of his Holy Spirit) a pollution in us, and an infection of ours, which cometh from the sin that dwelleth in us: as clean water put into an unclean vessel, or running through a filthy channel, receiveth some evil quality thereof. Wherein Our good works do fail of God's justice partly in the instmworkt&iL mental causes, from which they proceed ; and partly in the final cause, or end whercunto thej' aim. The instrumental causes hindering the perfection of our works, are, I. Our understanding ; in that the work is not done with knowledge absolute and thoroughly perfect. 2. Our memory ; in that our remembrance is enfeebled, and doth not so fully retain that which the understanding conceiveth. 3. Our will and affections; in that they are short of their duty. 4. Our body ; in that it is not so apt and nimble for the execution of good things* as is required. In effect, we are in the instrumental causes like to a common labourer, which being hired by the day, worketh with one hand, whereas both are required ; or worketh a piece of the day, being hired for the whole. The final end wherein good works fail, is in this, that we have not so direct an eye to Gods glory, or the good of our neighbour, as is required ; but look asquint (as it were) at those duties which are enjoined us; like to those artificers, who prefer their own credit in their skillf before their master's profit. Nevertheless, though it be so that sin cleaveth to our best works, our good works are not sin, neither are all evil works equal. Their imperfection indeed is siofiilf but the good work is not a sin : and even in bad actions^ (ss hath been said) some arc better, that is, less evil and hurtful than others. But though our works are thus corrupt the; please God, and he doth promise a reward unto tbem for these

OP THE KEtVARD A!<;rD ENDS OP QOOT) 'WORKS. 40B reasoris. 1. The reward that God doth prornisfe, is not t6t the Wby Ood desert of our works, but for his ovm grace and mercy. J?. The our work*, corruption and pollution that cleaveth unto our good works, is taken away by the intercession of our Saviour Christ; for whose sake God covering their imperfection, accepteth and acconnteth of them, and so rewardeth them, as if they were perfect. (1 Pet. ii. 5. Exod. xxviii. 86—88.) Whence is to be gathered a doctrine of great comfort to the children of God to stir them up to abound in good works, since they are so acceptable to God ir. Christ Jesus; for when men know any thing to be delightsome to their prince, they will with all endeavour strive for it: how much more then ought we to be pricked forward to the service of God, who quencheth not the smoking flax, nor breaketh the bruised reed, (Matt. xii. 20.) yea, which forgetteth not a cup of cold water given in faith, and for his sake. (Matt. x. 42.) The ends for which good things are to be done, are these: The ends of 1. That by them God's glory may be advanced. 2, That by them we may shew our thankfulness unto God for all his benefits. 3. That by them we may be assured of our faith and election, 4. That by our good works we may edify others. And this we may do, 1, By encouraging and strengthening those that are good. 2. By winning those that are not come onto God. 3. By stopping the mouths of the wicked, and those that are incorrigible. It is not lawful to seek our owri praise and merit by our good works, forasmuch as they are all imperfect, and salvation is only merited by the death and obedience of Christ, as hath been said. And if it be asked, but will not this doctrine make men careless of well-doing, we answer, no; for they that are engrafted into Christ, must needs bring forth good works: and good works are necessary, (as hath been declared) though not for merit, yet for God's glory, the edification of others, and our own assured comfort, and are indeed so needful that without them we cannot be saved. For although good works do not work our salvation in any part; yet because they that are justified are also sanctified, they that do no good works, declare that they are neither justified nor sanctified, and therefore cannot be saved. Whence they must much more be condemned which commit sin and lie in it, for

406 WHY WL SB1LU> BE ZXJilOCS IS GOOD WORKS. ' such arc not ooiy pronounced to be accursed by the law, bat also the Gc^pel hath desMunced, that they shall not inherit the kingdom of heaven. Again, these considerations may draw os to bo zealous in good works, that if we do well, we shall ha^ well ; a$ the old saving i;>. But that is a hard thing tx> be persuaded of, because our hearts are naturally distrustful in the promises of God : as also our flesh, the world, and the devil do suggest unto us, that it is a vain thing to do good. (Mai. iii. 14." The remedv a^ntiust these assaults is this, that it shall be Weil with them that do well, by the testimony of God himself, commanding the Prophet Isaiah to say so to the righteous: (Isai. iii. 10.^ which ou^ht to teach all men, that laying aside all their ox^ti opinions, and what5v>ever seemeth good in their own eves, thev should relv whollv on the direction of God. AV hence it may be gathered that it is better to endanger ourselves with obedience to God, than with disobedience Jto rid ourselves out of appearance of trouble. And the Lord did thus charge the prophet, because the wicked (as saith Malachi) wearied God^with their blasphemies, saying that he^delighted in their wickedness. (Mai. ii. 17.^ That point is confirmed, secondly, by a continual practice and experience firom time to time, as the friends of Job do well reason thereupon. And a third proof is, that since the Lord must do either good for good, or evfl for good, and that it is absurd, yea, blasphemous, to say, that God doth evil for good, it must needs follow, that he will do good for good. For if a reasonable honest man would not requite kindness with imkindness, it can much less fall into the nature of God so to do : especially seeing he did then shew kindness unto us, when we were enemies unto him. It is codfirmed, fourthly, in that God is said to write up the good deeds of his servants into liis book of record ; as the kings of the earth are wont to do. (Mai. iii. 16 — 18.) And though the wicked do often so triumph over the godly, as if there were no difierence, yet a difference shall specially appear at the daf of judgment, when by the sentence of the great Judge the kicked like stubble shall be consumed with fire, and the Sun of righteousness shall shine upon the just. (Mai. iv. 1. 2.) And I indeed there is an inward difference in this life, for the godly in doing well have always a good conscience, howsoever earthly

DIFFERENCE BETWEEN THE RIGHTEOUS AND THE WICKED. 407 things go with them: so that the dinner of [herbs, or dry bread, is better to them than all the rich man s wealth: because the grace of God goeth with them whithersoerer they go; whereas the wicked have a hell in their consciencoi how well soever they fare outwardly.

CHAPTER XXXIV.

OF PKAYEK IN GENERAL.

Of ipecial goou work required.

Of prayer, what it ii.

So much of good works in general. The special good worti which are commended to us in the word of God, are the tilings wliich we give unto God^ prescribed in the first table: and die giving of alms to our needy neighbour: touching which among all the duties of the second table, our Saviour giveth special direction in Matt. vi. where he treateth of prayer and fasOBft Tiiuse things that we give unto God are prayers and roin^ (Psalm 1. 1*3, 14; Ixvi. 13, 14.) which being special paru of God*s worship, may not be communicated unto any other. (Isuik xlii. 8 ; xlviii. 11.) Prayer is a familiar s(>eech with God, in the name of Chnst, (1 Juhn V. 14.) opcnhig the desires of our hearts unto him; aai so a lifting up of the miiid, and a pouring out of the heart before God, for tlie more ample and free fruition of the good thin^ we have need of, (Psalm 1. 15. Jer. xxxiiL 3. Lam. ii. 19L Phil. iv. G.) Whence we gather tliat we can never honour God aright in culling upon his name, unless we bring faithful and feeUng hearts before him, (James i. 6, 7. 1 Sam. i. 16.) Pnjcr may yet be more largely described as a religious calling upon God alone, in tlie name of Christ, by the titles wherewith in the scripture he is set forth unto us; as well thereby to do seirioB and homage unto tho Lord, as to obtain those further things and graces that are necessary for us. Or thus: Itisthekdj request of an humble and sanctified heart, together with thanb* giving, (Phil. iv. 6.) offered by the power of the spirit of prajcTi (Rom. viii. 26.) as a special service unto God, (Psalm 1. 15.) ia the name of Christ, (John xiv. 14.) in behalf of ourselves and others, (Eph. vi. 18.) with assurance to be heard, in whatM pray for, according to the will of God, (1 John v. 14. Jasiesi. 6.) We call it a request with thanksgiving, because in all our

OF PRAYER, WHAT IS REQUIRED THEREIN. 409 prayers, there must be both petition for the good things we need, and thankful acknowledgment of those we have obtained; (1 Thess. V. 17, 18.) As for those forms which contain neither supplication, nor giving of thanks, (as the articles of the Belief, the Decalogue, &c.) they may and ought, for other good purposes, to be committed to memory, and rehearsed; (Deut. vi. 7.) but to use them as prayers, savoureth of deep ignorance, if not of superstition, (Matt. vi. 7.) We call prayer also the request of the heart, not to exclude the use of bodily gesture, much less of the voice and tongue in the action of invocation, (therefore called the calves of the lips, Hosea xiv. 2.) but to shew, firsti that the heart is, on our part, the principal mover and speaker in prayer; from whence both voice and gesture have their force and grace, (I Cor. xiv. 15. Psalm xlv. 1 ; cviii. 1.) and^ secondly, that prayer on sudden occasions may be secretly and powerfully offered, and is of God heard and accepted, when neither any voice is uttered, nor any bodily gesture employed, (Exod. xiv. 15. Neh. ii. 4.) We add, of an humble and sanctified heart, because as in general, none can pray or do any thing acceptably, (Psalm cix. 7.) but such as are truly regenerate, and sanctified unto this and every good work: (Psalm li. 15.) so in special (for the present action of prayer) it is required as the sum of all sacrifices, that the heart be humble and contrite, (Psalm li. 17.) acknowledging its own un worthiness by reason of sin, (Dan. ix. 8, 9.) feeling the want of God*s grace and mercy, (Psalm cxliii. 6.) and submitting itself unto him, willing to be beholden for the least degree of favour, (Luke xv. 18, 19.) It is then required of us that our prayers may be holy, 1. That wi^.- pray with faith and assurance that God for Christ's sake will quired that us. 2. That we pray with fear and reverence of God. ^^©Ij.™*^ Sm' That we pray with humility and a lively sense of our own vsworthiness to obtain any thing at God's hands. 4. That we pn^ with a true fieeling of our own wants, and an earnest desire to obtain those things for which we pray. 5. That our affecficms be agreeable to the matter for which we pray. 6. That we purpose to use all good means for the obtaining of those things Sir whieh we pray. In brief, these be tlic special properties of true prayer. L In faitli, without wavering, (James i. G.) 2. In

410 PRAYER MUST BE MADE TO OOD ALO!^ THROCGH CHRIST. truth, without feigninor, (Ptalm cxlr. 18.) 3. In humilityy without swelling, (Luke xviii. 13.) 4. In zeal, without cooling, (James V. 16.) 5. In constancy, without fainting, (Luke xviii 1.) Whence we learn, that eren they which are Toost frequent and fervent in this duty, had need to pray God to fergire their prayers, in respect of their own frailties and in6rmities, (Isaiak xxxviii. 14, 15. Psalm Ixxvii. 9, 10 ; xxxii. 3, 5.) The spirit of prayer is an especial grace and operation of Uie Holy Ghost, called therefore the spirit of grace and supplication, (Zech. xii. 10.) enabling us to pour out our souls unto the Lord (Psalm Ixii. 8.) with sighs that cannot be expressed, (Rom. viii. 26.) For the Holy Ghost must be our helper in prayer, to teadb us both what to pray, and how to pray. And we must pray to God alone, and to none other. For, 1. He alone as the searcher of the hearts, heareth the voice, and knoweth the meaning of the spirit of prayer, (Psalm Ixv. 2. Rom. viii, 27.) 2. He is able to grant us whatsoever we demand, (Eph. iii. 20.) 3. He challengeth our faith and confidence, without which we cannot pray, (Rom. x. 14.) Wherefore seeing he alone hears all prayers, heals all sins, knows all suitors ; (Jer. xxxi. 18. 2 ChroD. vii. 14; vi. 30. 1 Chron. xxviii. 9. Psalm xliv, 21.) he alone hath love enough to pity all, and power enough to relieve all our wants and necessities : to him alone we are to pray, and to non^ other ; whence we learn that seeing the scripture forbiddetb irt to communicate God's honour to any other, (Isaiah xlii. 8; xlidii. 1 1.) such as pray either to saint or angel, (Col. ii. 18.) hate forgotten the name of their God, (Psalm xliv. 20.) v^hich condemneth those of the Church of Rome, who would have us te pray to angels and saints departed. Again, if it be asked, whethtf must we direct our prayers to the Father, or the Son, or to the Holy Ghost, we answer, that we must pray to die Trinitjr of persons in the unity of the Godhead ; that is to say, to one Gtrf That we in Trinity, and in the only name, and for the only ike of his onlv III the Son, our Lord Jesus Christ, (Dan. ix. 17. Johft xvi. US. 24) ChriiT ^^^ alone Mediator between God and man, (1 Tim. ii. 6.) as of propitiation, so of intercession ; (1 John ii. 1, 2. Rom. viii; 84.) who through the vail of his flesh, and merit of his blood, ImA prepared for us a new and living way, whereby we itiay b* bdd to enter into the holy place, (Heb. x. 19.) in whom a)on6 we ifl*

FOR WHOM WE MUST PRAT 4tl made the children of God, and have liberty to call him Father; (Gah iv. 5.) finally in, with, and for whom, God giveth all good things to his elect, (Rora. viii. S^) By this doctrine are con* demned they of the Cliurch of Rome, who teacli us to pray in tlie name of saints, and make them to be mediators between God and us. We are to pray for ourselves and others; us and ours: in a For whom word, K For all men, (1 Tim. ii. 1.) even our enemies, (Matt, y^^^* V. 44.) because tliey bear the common image of God, (James iii. 9.) and blood of mankind whereof we are all made; (Acta xvii. 26.) unless it be apparent, that any one hath committed the unpardonable sin: (1 John v. 16.) but principally, for such as are our brethren in Christ, and of the household of faith, (£pli. vi. 18. Gal. vi. 10.) 2. For all sorts and degrees of men, especially public persons, as rulers, and such as are in authority: (1 Tim. ii. 2.) ministers, that watch over our souls, (£ph. vi. 19. Col. iv. 3.) &c. And we have tliis assurance, that we shall be heard in what we pray for, because we pray to that God that heareth prayer, (Psalm Ixv. 2.) and is the rewarder of all that come unto him; (Heb. xi. 6.) and in his name, to whom God denieth nothing: (John xi. 42.) and therefore although we are not always answered at the present, (Psalm Ixxvii. 3.) or in the same kind that we desire, (2 Cor. xii. 9.) yet sooner or later, we are sure to receive, even above that we are able to ask or think, if we continue with constancy, patience, and importunity, to sue unto him according to his will, (Luke xi. 5; xviii. 1. 1 John V. 14.) Farther, we must come to God in prayer, not for trifles and toys, but for things needful and necessary, and such as God hath made us promise of: some whereof do immediately concern the glory of God, others the necessity of man; either in things belonging to this present life, or those especially which belong to the life to come. And if we are unable to remember all the promises that God hath made, thereon to ground our petitions; there are general promises, that whatsoever we shall ask according to his will, it shcUl be given us^ (1 John v. 14.) Again, whatsoever we read or hear that the servants of God kave demanded in the Scripture uncontrolledly, or without ■peeial calling, that is a good warrant for us to demand at the bands of God. That will of God, according whereto wc must

412 THE SPBCIAL BND AND USE OF PR AVER. direct our prayers, i revealed throughout the whole bobk^lif the scriptures of God ; which inform us, as concemiiig odift duties, so specially concerning' this of prayer! recording also for this purpose many excellent prayers^ as of Moses, David, Dantel, Nehemiah, Paul, &c. but most abesolutely in that passage or portion delivered by our Saviour himself, and therefore commonly called the Lord's Prayer, Whence we learn, that for help of our weakness, and rudeness in prayer, we are to loc^ unto the prayers of the holy men of God set down in scrfpture, according as the estate wherein they were at the time of those prayers may best sort with the special cases wherein we are when we pray. But especially and above any other, yea, above all of them together, we are to look to that most perfect prayer, which our Saviour Christ hath taught us in the gospel. The special end and use of prayer, is to recover our peace, and to nourish our communion with our God. (Dan. ix. 9. Phil. iv. 6, 7. 1 John iii. 4.) Whence we gather, that such as have least care, and make least conscience to call upon him, have also least acquaintance and acceptance with him. (Psalm xiv, 4.) Again, prayer is a key to open the store-houses of all God's treasures unto us : and as by knocking we enter into the place we desire to go to, so by prayer we obtain those things we need. Also as men provide gifts to make way for favonr, (Prov. xvii. 8.) so prayer is a gift to appease God's anger towards os ; and as a hook to reach those things that are above omr reach, and to put by those things that stand in our way and let us. Add hereunto, that it is so necessary, as without it the use and enjoying of the things we have, is unlawful. (I Tim. rv. 5.) For as if wc take any thing that is our neighbour's, without asking him leave, we are accounted thieves: so to take any thing t>f God's (whose all things are) without asking them at liis hand, is felony. Finally, prayer is a principal means aenring for the strengthening and increasing of faith, and for the further advancing, and more plentiful effecting of the outward means of sahstion. (Jude 20. 1 Thess. v. 17, 18. Psalm iv. 6, 7.) And there fore the apostles did not only say unto Christ, Increase ourfaiA; (Luke xvii. 5.) but also, Lord^ teach us to pray, as Jolm ni taught his disciples. (Luke xi. 1.) The excellency of this dutjr consistcth in that it setteth head and heart, and all our best

OF THE FARTS OP TOAYBR.' PBTTTIdN. *18 affections to work, giving' God the pi^ise of his majesty anfl mercy, goodness and greatness; both together. (1 Sam. i. 10, IS. James v. 13, l*. Psalm 1. 23.)' And therefore it is compared to incense or sweet perfumes, (Psalm cxli. 2,) for that it is acceptable to the Lord, as perfumes are to men: and to the drops of honey, as it were dropping from the lips of the churchy as from an honey-comb, (Ccmt. ir. 11.) " Thy lips, O my spouse, drop as the honey-comb; honey and milk are under thy tongue.'* And the reason why God, who is so infinitely wise, taketh delight in our prayers that are so rude, is that, because in Christ he taketh us for his children; and therefore as parents rather take pleasure to hear their children stammer, than some other to speak eloquently; so doth the Lord take pleasure in the weak prayers of the saints. The parts of prayer are principally two, (Psalm 1. 15, £8. 1 The parts of Thess. V. 17, 18. 1 Tim. ii. 1. Phil. iv*6.) petition or request, P^y®""- (properly called prayer,) whereby we crave things needful; and thankagiying or praise, whereby we magnify the goodness of God, and give thanks for benefits received. To both which is annexed confession of sins, and of the righteous judg^ ment of God against them, at the view whereof we being humbled, may come more prepared to prayer in both kinds. Petition (or prayer properly so called) is a religious calling Of petition. upon the name of Gtwi by suit or request, in which we desire and beg all things necessary. (Luke xi. 1 — 3. Phil. iv. 6, 7. Psalm 1. 15.) And it is either for things of this present life, with this exception, so far forth as the same shall be thought good unto the wisdom of God; or (and that especially) for the thinga of the life to come, without exception. (Matt. viii. 2. 9 Sam. XV. 25, 26,) And forasmuch as prayer is a religious calling'upon God, we learn, 1. That we may not rush unadvisedly imto God*s presence, but approach his throne with fear and reve* rence. (Heb. xii. 28. Eccles. v. 1.) 33. That the best hearing is in heaven, and readiest help from God*s hand. {2 Chron.Tii. 14.) By calling upon God, we mean not the calling of the tDtigoe, but the cry of the heart: as Hannah called upon God, wfaen her voice was not heardj (1 Sam. i. 13.) and Moses cried onto the Lord, when he spake not a word, (Exod. xiv. 15.) whence we gather that the heart without the tongue may pray

414 WHY PRAYKRTS NECKSSART. with fruit and feeling, (1 Sam. i. 10.) but the tongue witfaoat the heart is nothing but vain babbling. (Matt. vi. 7.) By the name of God we mean God himself, considered in his attributes and properties, whereby (as men by their names) he is known unto us. (Exod. xxxir. 5 — 7.) Whence we learn, 1. That neither any may claim, nor we may yield this duty, but where we may find the power and properties of the deity. (Psalm xliv. 20,21.) 2. That it is a good ground of prayer to stay otnr hearts on such of Gt)d's properties as are best suiting with our necessities. (2 Chron. xx. 6—9. Neh. i. 5.) 3. That they that will not settle their hearts on God alone by faith, can never lift up their hearts to him alone in prayer. (Rom. x. 14. Psalm xliv. 20. Lam. iii. 41.) 4. That in ever}' state and condition they tliat pray best, speed best, and live best. (Dan. ix. 13, 14, 23. Psalm hi. 18, 19.) And though God both knoweth what we need, either for his glory or our good, and hath determined what to bestow upon us, yet we must make our petitions to him, and that continually, (that is, at set times, without intenmsaion) by the commandment of Christ himself, bidding us ask and we shall receive^ seek and tve shall Jind, knock and if shaU he opened to us, (Matt. vii. 7.) wherein we shall rest. For as God hath fore-appointed all necessaries to be given us, so bath he also appointed the means whereby they should be brou^t to pass, whereof prayer is a chief. And besides this reason, wc should therefore pray for the things we have need of, that having received them, we may be assured we had them of God, and not by accident or fortune, as natural men do say. Ood indeed oftentimes bestows his benefits without prayer, both upon the wicked, (either to provoke them to repent, or to make them inexcusable) and upon his own children. Even as a loving father in regard of his ignorant, or sometimes negligent child, doth give things unasked ; even so doth God towards his. Never theless he will have us beg his blessing of him, to exercise our faith in seeking, (Matt. vii. 7.) and our patience in waiting: (James V. 10, 11.) as also to stir up a feeling of our wants, (Matt. XV. 22.) and to quicken our affections unto good thingSt (Phil. IV. 6.) Whence we gather that where the heart is frithless, the prayer must needs be fruitless : for according to wff faith it shall be unto us. (Lukexviii. 11, 14. James i. 6, 7.)

MEANS OP OBTAINING THE QIPT OF PRAYER. 415 And if he doth not answer when we ask but delays to help US| when yet he sees and hears n8 it is because we are sometimes too haughty, and he will bumble us; sometimes too hasty, and he will curb us. (0 Cor. xii. 7r— 9.) Sometimes we fail in the matter, asking we know not what; sometimes in the manner, asking we know not how; and sometimes in the end, asking we know not wherefore. (James iv. 2, S.) He sometimes, however^ doth delay us, when yet he purposes to answer us, and this, h Because he loves to hear the voice of his own Spirit in us. (Rom* viii. 26, 27.) 2. Because the suit may be good, and yet the season not so meet for us. (Rev. vi. 10, 11. Acts i. 7.) 3. He takes pleasure in our constancy, being a fruit of faith and fer vency. (Luke xviii. 1. Matt. xv. 27, 28.) 4. Because such blessings as are won by long and strong prayers, are always esteemed very highly, received in humihty, enjoyed in sobriety, and employed faithfully for mau*s good and God s glory. (1 Sam* i. 10, 21. 1 Chron. xxix. 14, 15.) Whence we gather, that if we faint not in praying, we sliall in due seasou be sure of a blessing, (Luke xviii. 7, 8.) and that wlien our God denies us, or delays us in that which seems good unto us, even then he gives us that which he knows is better for us. (2 Cor. xii. 8, 9.) The good means we may use to obtain the gift of prayer in some measure, are, 1. To get some true feeling of our misery: for The means sense of misery breeds suit for mercy. (Matt. xv. 22.) 2. Bring thc^^ftof ou^ souls hungering and thirsting after grace and good things, v^y^^- (Pt xlii. 1, 2.) When the soul panteth most, the heart prayeth best. ^ Gather principles of knowledge, that the head may guide the heart, (1 Cor. xiv. 15.) for what we know is worth the having, we will not lose for the asking. 4. Consider the example of God s servants in like sorrows, and make like suits. (Dan. ix. Nehem. ix.) Let us be as they were to him^ and he will be to us what he was to them. 5. Be well persuaded of Christ's ordinance, Lordy teach us to pray; (Luke xi. 1.) and of 6od*s acceptance, reckoning of him as of our Father: (Matt* vi. 5, 9.) for according imto our faith it shall be unto us. & Btt resolute against sin, neither living in grosser iniquities, nor allowing lesser infirmities, (Rom. vii. 15.) and so he will never sluit out our prayei-s, nor withhold his mercies from ua. (Psalm Ixvi. 19, 20.) 7. In reading or hearing, turn precepts into

MOTIVES TO PRATEE. HIXDEAXCES OF IT.

Ilindiancet of prayer.

prajer; Lord, giTe what thoD commandnt, and command what thou wilt. Duties enjoined, graces coaunended, blessiiigt promisedy and curses threatened, do all qnidEea us to prayer, and furnish us with matter for the same* (^latt. t. 6 7* Ronu xii. Eph. ▼!.) And when for all this our prayers are few and laint, cold and weak, we can have no better special help against our infirmities, than to pray for the spirit of prayer, which helpeth and healeth our infirmitieSy and teacheth ns both for maiuier, measure, and matter, to lay open all onr necessities; (Rom* Tiii. X* Luke xi. 13.) and secondly, to call others, which are best acquainted with the practice and power of prayer, to pray with us, being present, (James v. 14.) and for us, being absent from us. (Rom. i. 9.) The signs of a sound prayer are, 1. To use all other good means carefully. (Acts xxvii. 23, 81.) 2. To seek God*s glory principally. (Exod. xxxii. 11, 12.) 3. To desire the best things most earnestly. (Col. i. 9 — 11.) 4. To ask nothing but what God's word warranteth us. (I John v. 14.) 5. To wait patiently till he hear and help us. (Psalm xl. 1. James v. 10, 11.) And the motives we have to stir up our hearts to this duty, are many and good; because prayer is the voice of Grods Spirit in us, (Rom. viii. 26.) a jewel of grace bequeathed by Christ unto us. (Luke xi. 2.) It is the hand of faith, the key of God's treasury, the souFs solicitor, the heart's armour-bearer, and the mind's interpreter. (Matt. vii. 7. Eph, vi. 18.) It procureth all blessings, preventeth curses, (2 Chron. vii. 14.) sanetifieth all creatures, that they may do us good; (1 Tim. iv. 5.) seasoneth all crosses, that they can do us no hurt* (2 Cor. xii. 18.) Lastly, it keeps the heart in humility, the life in sobriety, strengtheneth all graces, overcometh all temptations, subduetb corruptions, purgeth our affections, maketh our duties acceptable to God, our lives profitable unto men, and both life and death comfortable unto ourselves. (Acts ix. 11. Eph. vi. 18. Judo 20. Acts iv. 24 : vii. 59.) There are divers lets and hindrances of prayer, namely, some which hinder the power of it, as our ordinary infirmities: (Mad: ix. 23, 24.) other, which hinder either the practice or the bdi of it, as our customary and grosser iniquities. (Psalm Ixri. 1&)

OP tHE HINT>RANt?ES TO PRAYER. 41* The infirmities that weaken the power of prayer are, roving imslginadons, inordinate affections, dulness of spirit, weakness of faith, coldness in feeling, faintnessin asking, weariness in waiting, too much passion in oar own matters, and too little compassion in other men's miseries. (Psalm xxxii. 3, 4. Mark ix. 24. Isa. xxxviii. 18, 14. John iy. 2, 8.) The customary iniquities which hinder the practiee of prayer are, 1. The profaneness of the atheists, in not calling upon God. (Psalm xiv. 4.) 2. The sottishness of the papists, lifting up their hearts and hands to base idols. (Psalm xliv. 20.) 8. The sensuality of the voluptuous, drowning all his desires in delights, and his prayers in pleasures. (2 Tim. iii. 4.) 4. The stupidity of worldlings, that think they have no need of praying, but of carking and caring, toiling and moiling in the world. (Luke xii. 17,18. Phil. iii. 19.) 5. The foolishness of the malicious, which because they will not forgive their brother an hundred pence, cannot pray to God to forgive them their ten thousand talents. (Matt, xviii. 32.) The gross sins which shut 'the ear of the Lord and hinder the fruit of our prayers, are, 1. Graceless hypocrisy, drawing near with our lips, but having our hearts far from him. (Isa. xxix. 13.) 2. Shameless impiety, when turning our ears from his precepts, he tumeth away his from our prayers. (Prov. xxviii. 9.) 3. Senseless impenitency, when the cry of our sins unrepented of drowns the voice of our prayers that are offered. (Zech. vii. 13.) 4. Merciless cruelty, when we either causing or suffering the afflicted to cry without hearing, the Lord heareth us cry in our affliction, Thembject without helping. (Gen. xlii. 22.) The general subject of our ^^^^ requests is good or evil; good to obtain it, and evil to remove or prevent it. (Col. i. 9. 2 Thess. iii. 1, 2.) That wherein we pray for good things is called supplication; (1 Tim. ii. 1, 2.) that wherein we pray against any evil, is called deprecation. And by good or evil we mean, whatsoever is helpful or hurtful either for soul or body: goods and graces, sins and sorrows, mercies or judgments in spiritual or in carnal things. (Phil. i. 9. Luke xviii. 13. Dan. ix.) Whence we gather, 1. That as prayer is the key of our heart to open all our necessities unto Gt)d, (Lam. ii. 19.) so is it also the key of his treasury to obtain his mercies firom him. (Matt. vii. 7.) 2. That the gift of prayer is a pledge and earnest of all other good gifts and graces whatsoever;

OP IXTERCESSIOX AND THAXK9GTVTNG.

Pnyerbr otliers.

Ofthank*- giving.

(Rom. viii. 26, 27, 3S.) and that so long as we can prajy the greatest evil cannot hurt us, (Jonah ii. 1, 2. 2 Cor. xii. 7, 8.) nor the greatest good without prayer be ever profitable unto us. (1 Tim. iv. 5.) Further, we are not only bound to pray for ourselves by request for good, and against evil things, but we are also bound to pray likewise for others ; which kind of prayer is called intercession, (1 Tim. ii. 1, 2.) namely, the suit of the heart unto God for the good of others ; as Abraham prayed for Abimelech, (Gen. xx. 17.) Jacob for his sons, (G^n. xlix.) Paul for the people, (1 Thess. i. 2.) and they for him. And the Lord doth require this duty of us, 1. For communicating our gifts and his graces. (James v. 14, 15.) 3. For nourishing our love. 3. For increase of our comforts. 4. For mutual support and relief in all crosses. Whence we gather, that all such persons as are linked together in nearest bonds of society, are also mutually bound to discharge this duty. (1 Tim. ii. .1, 2. James v. 16.) As, 1. In the household of faith, the stronger is to pray fcnr the weaker that he fail not, (Phil. i. 9.) and the weaker for the stronger that he fall not. (2 Thess. iii. 1, 2.,) 2. The sovereign for the subject, that he may obey in piety and loyalty, (2 Chron. vi. 13, 14.) the subject for the sovereign, that he may rule in righteousness and religious policy; (1 Tim.ii. 1, 2.) and so in all societies, whether of public assemUies, or private families. (Job i. 5. Deut. xxxiii. 6. 1 Chrcm. xxix. 19.) Of all this there followeth strong consolation : that when we find small power or comfort in our prayers, the Lord hath ordained that we may seek and find both, in the prayers of his church and children. (James v. 14, 15. Acts xii. 5, 7.) Having thus spoken of the first part of invocation, namelyi petition, we now come to the second, which is praiae and thanksgiving, (1 Thess. v. 18.) namely, a reverent calling iq)OB the name of God, wherein the heart being cheered with some taste of his goodness, acknowledgeth all from his mercy, and purposeth all for his glory. (Luke x. 121. 1 Chron. xxix. 10— 13.) And it is either in praising all his goodness, wisdom, power, mercy, and generally for the government of his church ; or for those particular favours, that by petition we have received firom his merciful hand. And as petition ariseth from the feeUngof

OP TIIANKSGITINO. 419 our misery, 80 praise from the feeling of God's mercy; petition begging what we want, and praise acknowledging what and whence we have it, (Rev. xv. 3. 1 Chron. xxix. 12.) Whence we gather that when the Lord hath granted unto us our petitions, we are forthwith bound to render unto him his due praises, (Exod. xv. 1. Psalm Ixvi. 19. 20.) This duty of praise doth especially consist, 1. In emptying ourselves of all wor- ^J^^J***. thiness, (Gen. xxxii. 10.) 2. In acknowledging him the author ingconof every good gift, and fountain of living waters, (James i. 17. *"^* * Jer. ii. 13.) 3, In speaking good of his name to others, (Psalm xl. 9, 10.) 4. In rejoicing before him in all his mercies, (Deut, xxvi. 11.) 5. In resolving to bestow all for his honour and service, (1 Chron. xxix. 2, 3.) And the Lord doth require praise and why thanksgiving at our hands, (1.) Because it is the fairest and ^^"^•g'vsweetest fruit of true piety, (Psalm xcii. 1.) (2.) It entirely quired. preserveth God's glory. (3.) It boweth the heart to true humility. (4.) It is the condition of the covenant, when he gives and we receive any mercy, (Psalm 1. 15.) (5.) It provoketh others to faithfulness and cheerfulness in God's service, (Psabn xcv. 1.) (6.) It maintaineth the intercourse of mercies and duties betwixt God and man. The properties of true praise The properare, that 1. It must be /aVA/ttZ without glozing, with a single, pmise. not with a double heart, (Psalm cxlv. 18.) 2. It must be plen- /i/W, (Psalm xviii. 1, 2.) If God gives his mercy by showers, we may not yield our praises by drops. 8. It must be cheerful^ (1 Chron. xxix. 14.) he gives freely, and we must offer willingly: for he loves a cheerful giver, (2 Cor. ix. 7.) 4. It must be paictfful, in the best measure, with the best member, (Psalm Ixxxi. 1,2:) 5. It must be skilful, in the best manner, suiting hb several properties with their due praises according to the nature of the present blessings, (Exod. xv. 2, 3. Psalm cxliv. 1, 2.) 6- It must be continual, as long as his mercy endureth and life lasteth, (Psalm cxlvi. 2. 1 Thess. v. 18.) The means we must '^•^** nse to attain unto this duty, are, 1. A serious consideration of giTing. the great things he hath done for us so vile creatures, (1 Sam. xii. 24.) 2. To desire to taste God's love in the least of his mercies, (Gen. xxviii. 20, 21.) 3. To give him a taste of our love in the best of our services, (Psalm cxvi. 12.) 4. To rest content with our allowance and estate wherein he hath set us, 2 E 2

Motirctto

Signiof thankfoliv. 11.) 5. To compare our estate with that of other of God's saiots^ who want many comforts which we enjoy, and feel many sorrows which we feel not, (Psalm cxlvii. 20.) 6. To be &ithfiil in all talents, and fruitful in all graces, will be great means to make us praise God in all his mercies^ (Matt. xxv. 23. Phil. i. 11.) And we have these motives to provoke us to praise: 1. It is a good, comely, and pleasant thing to praise God, (PiMilm cxlvii. 1.) 2. It is his will thus to be hoikoored, (1 Thess. V. 18.) 3. It is a duty of saints and angels, both here and hereafter, (Luke ii. 13, 14.) 4. It spreadeth abroad religion, and magnifieth and sanctifieth him that is most high and most holy, (Psalm cxlv. 1 — 3. Isaiah viii. 13.) 5. It keeps the heart from swelling, and the soul from surfeiting widi Grod's blessings. 6. It fits the heart for fiirther graces, and prorokes the Lord to fresh mercies. The special signs and marks of one that desires to be thankful, and unfeignedly to praise God in aH things, are, 1. Contentedness, (Phil. iv. 11.) 2. dieerfblness in the use of God's blessings, (Deut. xxvi. 11. Psalm Ixiii.5.) 3. Faithfulness in our duties, both of our persons and places. 4. Readiness to draw others into the fellowship of God's praises, (Psalm Ixvi. 16; cxxxv. 1.) 5. Rejoicing in God, ereniirthe midst of many crosses, (Job i. 22. Hab. iii. 17, 18.) ©. Fruitfulness in good words and works, (John xv. 8.) 7. A eonadonable carefulness to take all occasions and use all means to seal up our love, and set forth God's glory.

CHAPTER XXXV. OF THE lord's PRAYER IN PARTICULAR, WITH THE PREAMBLE THEREOF. So much of the principal parts of invocation, petition and thanksgiving. Not that we are limited and bound in certain words, how and wherein to pray ; but we have a prescript rule, and perfect pattern of prayer of all kinds, left us in that prayer which our Saviour Christ taught his disciples, (and in them all succeeding ages) called the Lord's Prayer, which is an absolute prayer in itself, and a prayer giving a perfect direction to frame all other prayers by. And it is not only a prayer which we both may and ought to pray ; but also a platform of prayer, whereunto we are to conform, and by which we ought to square all ours. And therefore as St. Matthew biddeth us pray after this sort ; (Matt. vi. 9.) so St. Luke biddeth us say ; Our Father, &c. (Luke xi. 2.) the one propounding it as the most perfect platform to be imitated ; the other, as the most excellent form to be used of all Christians. The platform propounded in this prayer teacheth both the manner how to pray, and the matter for which to pray. It teacheth us in all our prayers to whom, and through whom, and for what to pray : also what difference to make of the things we ask, and with what affection we are to come unto God in prayer. The words of the Lord's prayer are thus set down in the sixth chapter of the Gospel according to St. Matthew: After this manner therefore pray ye : " Our Father which art in heaven,** &c. We observe here in general, that prayer is to be made in a language which we understand ; for our Saviour Christ taught his disciples here in a tongue which they understood, and not in an unknown language. Which condemneth the practice of the Church of Rome, which teacheth the people to pray in an unknown tongue : contrary to Christ's practice here, and the will

422 OF THE PREFACE TO THE LORD's PRAYER. of God, wlio commandeth us to serve him with all our hearts, and therefore with our understanding as well as our affection. The parts of tliis prayer are three. I. A preface of compelktion, for entrance into pravcr; in the first words, ** Our Father which art in heaven." 2. A body of petitions, containing the matter of prayer in the words following. 3. A conclusaon (or shutting up) for confirmation and close of prayer; in the last ^^fi^ words, " For thine is the kingdom,** &c. We gather, in that there is a preface, that Christian men are not to come malapertly or rashly, but with preparation, (Eccl. v. 1. Psalm xxvi. 6. Exod. iii. 5.) For the angel of the Lord standeth at the entry, to strike with hardness and blindness, &c. those that come not with preparation. And if we make preparation before we come to an earthly Prince, and bethink us of our words and gesture : bow much more ought we to do it, when we come before the Prince and Lord of heaven and earth. And we are to prepare ourselves, not only by putting oflf our evil affections, (1 Thn. ii. 8.) but even our honest and (otherwise in their due time) necessaiy cogitations ; as the cares and thoughts of our particular vocttions, as of house or family. The Preface should put us in mind 1. Of him to whom we pray. 2. Of our own estate in prayer; that we come unto God as to our Father, with boldness, and yet with reverence of his Majesty that fiUeth the hearens* We are taught concerning him to whom we must pray, that God, and God only (not any saint or angel) is to be prayed unto ; (Psalm Ixxiii. 25.) for although there be other fathers besides God, and others in heaven besides him, yet there is none which is our father in heaven, but God alone. Beside that this being a perfect platform and pattern of all prayers, it is evident that all prayers (as in other things, so in this) must be framed unto it And we do here name the Father, because discerning the persons, we pray to the Father, secretly understanding that we do it in the mediation of his Son, by the working of the Holy Ghost ; and so come to the first person in the Trinity, by his Son, through the Holy Ghost, which form is to be kept fiar the most part, although it be also lawful to pray unto Christ, or to his blessed Spirit particularly ; (Acts vii. 59. 2 Cor. xiii. 14.) if w be that in our understanding we do conjoin them, as those which cemnot be separated in any actions, either belonging to the life

WHAT IS REQUIRED IN ACCEPTABLE PRAYER. 4^ to come) or pertaining to this life. And we must pray to the Father in the mediation of Jesus Christ bis Son, because God being displeased for sin, we can have no dealing with him, but only by the means of his Son, in whom he is well pleased; (Matt, iii. 17.) and in whom alone we have liberty to call him Eather. (Gal. iv. 5.) And it is also required that we pray by the working of the Holy Ghost, because the Holy Ghost assureth us that he is our Father: and whereas we know not what to pray, nor how to pray, the Holy Ghost doth teach us both. Furthermore, it is requisite that we be truly humbled in prayer, which is wrought in us, with a certain persuasion, both of our sinful misery andunworthiness to be helped, and also of the glorious majesty of God in heaven that must help us* We must also have a certain confidence we shall be heard: and this is wrought in us by faith, being persuaded not only that God kyveth us as his own children in our Lord Jesus Christ, but that our Father being God Almighty, he is able to do whatsoever he will in heaven and in earth. In addition to this, we must be persuaded, 1. That all God*s people pray for us; and 2. That it is our bounden duty to pray for others as well as for ourselves* Again, our Saviour doth direct us to give such titles unto God in the entrance of our prayers, that thereby we may testify, increase, and strengthen our faith in God; considering what he is to us, to whom we are about to pray. (Heb. xi* 6.) And we are taught to consider from this, that we are directed to call GoA father, that God in Christ is become our father, and giveth US both the privileges (John i. 12.) and spirit of sons (Gal. iv. 6.) so to call him. And hence ariseth, 1. Confidence in his fatherly love and compassion towards us as his children; (Psalm ciii. 13.) with assurance of obtaining our suits and desires. (1 John v* 14, 15.) For as young children desire to come unto their father's bosom, or to sit upon the knee or in the mother's lap: so we by prayer do creep into the Lord's bosom, and (as it were) do sit down at his feet, (Deut. xxxiii. S.) coming with boldness unto him, as to our merciful Father, whose bowels are larger in pitiful affection than any parent's, yea, than the mother's towards the tenderest child; if we come with faith and afiSance that he will grant what we require. For if parents will give good things to their children when they ask them, much more will the

4^i' PRAYBK TO BE OTFERBD. TUROUGB CHRISTi ALONE. IjOI'cI give his Sjdirit to diem that ask it of him without doiib^g. (Matt, vii, 11. Luke 3d. 13.) And this doubting is the c^uie vfhy manj go away so often from prayer widiout ppofit and comfort. (James i. 0.) Wiiich overthroweth the long and idle prayers of the papists, who have not assurance of GUmI's hafft towards them in the thing they demand. 'S*^- There aiin^ necessity of duty, on our parts ; that we both' rererenoe (MiL i. 6.) and imitate him, (Matt. y. 45.) aour Father,: (£phT. L I Pet. i. 17.) 3. That to come in any other name, than ow Saviour Christ's, is abominable : which was figured in Mosei, (lilxod. xxiv. 2.; xx. 19.) and Aaron, (Lev. xvi. 17.) but it is notably set forth of the apostle, (1 Tim. ii. 5.) Therefore it is abominable to come by saints, as in popery they do. Further, since we are directed to call God our Father, we are herebj taught the nature of faith, which is to apply it home toourselires; (John XX. ^8. Gal. ii. ^. Matt. xxvi. 46.) also that our Saviour Christ is the natural Son, and we his sons by grace b1 adoption. A man may indeed say in his prayer, jAfy Father: and that with warrant of our Saviour Christ's example, (lirfatt xxvi. X^^ 42.) but as the word Father directeth us to meditate upon tlic relation between God and ourselves, so the word Qv din^cteth us to meditate upon the relation between ourselves ond so many as are or may bo the children of the same father with us. And this doth put us in mind, 1. That we must at all timos maintain, or renew, love and peace one with another: hot t\HpcciaIly when we make our prayers, we must come in love, as one bmthor lovotli another ; and therefore reconcile oursetvei, if tiiori' bo any breach. (1 Tim. ii. 8. Isa. i. 15. Matt. v. S3.) ^\ That wo are bound to pra}-, and to be suitors to our God and Krtlhor, ono for another, as well as for ourselves : (James v. 16.) tlirtt ovory ono praying for all, and all for every one, we may jtMutlv inoroiiso and enjoy the benefit of the common stock of )Ma\or laid up in the hands of God. Again, when we say, II kii'h 4ir/ hi A<'(ir<*fi, the words direct us to the meditation oi I ho glory, poworiul providence, viisdom, and holiness of God ; in wlucli ro^rtls ho is said to dwell in the high and holy place; I r^dui \i, i. Isa. Ivii. 15,) not that he is excluded from earth, or iiuhhhHl iu luMvon or any place, who filleth all places ; (Jer. wiii. J*!."^ \oa, tvkom the hcavcti of hcavcM cannot contain'

OP CK)D,mAS'OU FATHER WHICH IS IN IIBATEN* 486 (1 Kings viii*'*7.) but (1) Because Lis wisdom, ^ower, and glory appeareth Most evidently in the rule of the heavens, as of the most exoelleiit bodily creatures by-whidi inferior natures are ruledi (Psahn xix. 1;; viii. 3; ^i. 19.) (S) For that in heaven ho' dotb make Himself and his goodness kndwntoth^ angeis andblessdd spirits: ^f men immediately, and w&thduit tb helps and aids whioh we have. (3) Because he conununioateth himself lahd hi^ goodness mor^ powtsilPhlly to tbem than to us; and so God is said to be present in the temple, and in the elect* (4) Because there, and not on earth, vre should now seek him, (Psalm cxxiii. 1. Col. iii. 1, S.) where also we hope another day to dwett with him in the same happy fellowship, which now the holy angels and blessed souls do enjoy; which teacheth us not to have any fleshly conceit, but to have our cc^tations above any worldly matter. (5) To teach us, that as we are to come boldly tmto him as to a fathet, so we also are to come with lioniility and reverence of his majesty, who is so high above us; we wretched men being as worms crawling upon the earth, and h^ fitting in great majesty in the highest heavens. (Eodes. iv. 16. ; V. 1.) (6) To teach us to pray not only reverently, but also fervently before him, so directing and lifting up our hearts to Almighty God, that our prayers may ascend into heaven. (S Chron. xxxii. 20.) (7) To increase our confidence in him. Who is both ready and able to do all things for us; that acknow^ ledging him to ride on the heavens for our help, able (as in heaven) to do for us whatsoever (as & father) he will, (Psalm cxv. 3.) we may with full confidence in his power and love, ask every good thing of him. (Psalm ii. 8, Luke xi. 13.)

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y^^jijifo^ A Tx^^T^ ^e in tiie Lon:*s prayer sx pedtions, (eqoaDjr dmded, l!l-!i*^* *•* ^^' were. Into two ubies, whereof three do concern Crod^as doth tLe fini table of the law: and three do concem omsehres and our neigh bour$y as doth the second table. For in the three first we make request for those things that concem God*s majesty, whofte glory and service we are to prefer before our own good: (John xii. 21^ £8.) in the three latter, for those things that coocem the necessity of man, and our own welfare, which we must refer to the former. (Psalm 1. 15.) So that by the very order of the petitions we learn this instruction, that we must and oagbt first to think upon God's glory before any thing that appertaias or belongs to us: and that we should seek the service of God

WHAT IS MEANT BY THE NAME OF COD. 4^7 before our own good; (John xii. 27, 28) yea, and prefer the glorifying of the name of God before our own salvation: (Rom. ix. 3.) as also by the order of the commandments, which being divided into two tables, the first concerneth the worship of God, the second ourselves. We observe from this our hypocrisy: for were it not for ourselves, and our wants, we should not come to God at all in prayer: as in popery, all their prayers are for themselves, arid their salvation, &c. Whereas this word T%, in all these petitions, doth shut out the consideration of ourselves, to the end that we might have our minds altogether fastened upon the service of God. We further observe, respecting those petitions that concern the glory of God, that as they must be begged in the first place, so must they likewise be performed with further zeal of spirit and earnestness of affection; as may be gathered, in that they are propounded without any band or coupling of one with another. These petitions are divided thus; the first concerneth God's glory itself; the other two the things whereby God is glorified; as when his kingdom cometh, and his will is done. The words of the first petition are, Hallowed be thy name. ], Petition. (Matt. vi. 9. Luke xi. 12.) And the sum of it is, that in all things God may be glorified; that he, who in himself, his word and works, is most holy and glorious, may be acknowledged and honoured for such by us; (Ps. xcvi. 8. 1 Peter ii. 9.) and this petition is set before all, because it is that which ought to be dearest unto us, and for that all things are to be referred to it. (Prov. xvi. 4. 1 Cor. xiii. 10, 31.) There is to be considered for the further opening of this petition, first, the meaning of the words apart, then of them together. By the name of God, we are to understand God himself, (1 What i§ Kings v. 5. Isa. xxvi. 8.) as he maketh known to us the fame •*name.'^ and glory of his nature, otherwise inconceivable. (Gen. xxxii. 29.) For the name of God in the Scripture signifieth God himself, (because the nature of a thing is taken for what it is the name of; as (Acts i. 15.) his essence, and all things by which he is known unto us. Such are, 1. His titles: as Jehovah, Elohim, the Lord of Hosts, and such like. (Exod. iii. 14, and vi. 3.) 2. His attributes and properties; as his wisdom, power, love, goodness, justice, mercy, truth: (Exod. xxxiii. 18, 19; xxxiv.

iiiS OK HALLOWING THE NAME OF GOD. 5, 6.) which being essential in him, are for our capacity expressed under the name of such qualities in us, and are called the names of God, because as names serve to discern things byt so God is known by these things. 3. His memorials^ signified by his name, because he getteth glory by them* And these memorials are, 1. The works and actions of God; as the creati<m and government of the world, (Psalm civ.) but especially the work of redemption. (Psalm xix. 14^) S. The things thst belong unto God; as his worship, word, sacraments and discipline, but especially his word, (Psalm cxxxviii. 2 ; xix. 7, &c.) which is tlie book of grace, and the box of ointment, out of which the sweet savour of his name is most efiectually poured. (Cant. i. 2, 3.) What 11 ^y ^^^ word, Hallowed, is meant sanctified and reverenced. J'^^^^„ For to hallow, is to set apart a thing from the common use, to some proper end: and therefore to hallow the name of (rod, is to separate it from all profane and unholy abuse, to a holy and reverend use.' Not that we can add any holiness unto Gt)d, or take any from him; but as God is holy in his properties and actions, and also in his ordinances, both in the church and commonwealth; so we desire they may be (and that not only bj ourselves, but also by all men) acknowledged and reputed n they are worthy in themselves to be reputed and accounted. And in this respect only are we said to hallow his name, when we acknowledge it and honour it for such; (Psalm xcvL 7, 8.) thereby (as it were) setting the crown of holiness and honour upon the head of God. Contrariwise, failing so to do, we are guilty of the profanation of God*s holy name: not that he can receive any pollution from us, but only as the man that lustetb after a chaste woman is said by our Saviour to be guilty of adultery with her, though she remaineth in herself spotless and undefiled. (Matt. v. 28.) Further, when it is said. Hallowed be thy name, thereby is noted, that no glory or honour shall be given to any thing in the world but to the name of Ood, (Isi* xlii. 8 ; xlviii. 11.) frirther than as they are instruments whereby we may arise to the glorifying of it: for God vrill not give his glory to any other thing, no, not to the manhood of our Saviour Christ. It is to be considered in the words together, that it is a sin-

OP HALIOWINO TItE NAME OP OOD. 4tt9 gular beneAt of God to admit us to tfae sanctifying of his name, and (as it were) to set the crown (which is his glory) upon hia head, and to htyld it" there; especially seeing be is able himself alone to doit;' artd'tvh^n he would use others thereto, he hath so many legions of angels to do it, yea, can raise up stones to do it. We ask then of God in this petition, that as he is glorious What wc in himself, bo he may be declared and made known unto men. petition. That therefore God would have himself known and acknow^ ledged by all men, but especially by ourselves, to bo most holy. That whether we speak, think, or any way use his name, properties, works or word, we may do it holily, and with all reve* rence. That his wisdom, power, goodness, mercy, truth, righteousness, and eternity, may more and more be imparted unto me, and other of God's people. That he may be acknowledged just, wise, &c. in all his works, even in his ordaining of some to eternal life, and other some to everlasting condemnation. That his infinite justice, and infinite mercy over all his creatures (but especially over his church) may be reverenced and adored by all men, but especially by ourselves. That the name of God may be reverently and holily used of all men, but especially of ourselves. That when the glory of God cometh in question between ourselves and any thing that belongeth unto us, we may prefer that unto this. Finally, that Gx)d would vouchsafe to plant and increase in na and others such graces whereby his name may be glorified. Those graces for which we pray here in particular are, 1. wiiatgncet Knowledge of God; (Psalm c. 3 ; Ixvii. 2.) that God would give J^y *^. US the knowledge of himself, his word, and works; for we cannot glorify his name unless we know it. 2. Belief of his word; that we and others may sanctify Gt)d in believing his word, how unlikely soever. (John iii. 33.) Wherefore Moses and Aaron are said not to have sanctified the name of God, in that they believed not, (Numb. xx. IS.) and contrariwise, Abraham glorified God in believing. (Rom. iv. 20.) 3. Fearing the Lord alone, and not men; iheit the Lord be our fear. (Isa. viii. 12, 18. 1 Pet. iii. 14, 18.) 4. Humility (for ourselves and others) without which we cannot glorify God, as it is meet. (Sam. vii. 18. Psalm viii. 4, 5 ; cxliv. 3 ; cxv. 1, 2. Luke i. 48.) 5. Patience, (arising from thence,) whereby we do willingly submit ourselves unto the correcting hand of God, as Eli, (1 Sam. iii.

4S0 OF THE PETITION "THY KINGDOM CX>ME. IS.) and Hezekiah, (Isa. xxxix. 8.) 6. Thankfulness; that we may praise him for his benefits more particularly. Where we are to hallow God's name as well by praising it for the beDe6ts we have receired, as for the wonderful works in the creatioDi and government of the world, the chiuxrh especially. 7. lipi c^nedy and tongues tuned to speak of him with reverence. (Psalm IL 15; xliv. 1 : xlv. 1.) 8. A life so ordered^ that met may say, he is a holy God, who by his grace maketh us an holy people/ (Slsitu V. 16. 1 Pet. ii. 9. Titus ii. 10.) That, accordiog as we know the virtues of our good God, so the firuits of them may appear in ours and all God*s people's lives ; that so his name may be honoured and praised, and he may get the glory by the godly conversation of us and others. Further, in this petition, we pray against all ignorance of holy thii^ we we hen should know, (Hosea vin. 12.) against infidelity and want of pnyagunsL g^^j works, whereby God wants of his glory. We pray against all lofty and high things, that hinder that God only cannot be exalted: (Isa. ii. 11 — 15.) especially the pride of our hearts, which we are to confess and lament. (Prov. viiL 13.) We praj against all false religion, all proianeness, impatience, unthankfulness, (Rom. i. 21.) those tongue-worms of swearing, Utsphemy, and irreverent speaking of Gt)d, (Exod. xx. 7.) together with all wickedness and ungodliness, whereby God's name is dishonoured. In a word, we pray that God would remove, sad root out of our hearts, tongues and lives, all such vices, by and for which his name is dishonoured, especially an evil and setsdalous life, for which the name of God, and his religion, is effl spoken of in the world. (Rom. ii. 2S, 24.) And our dulness is hereby condemned, who by nature are so ill disposed to glorify God, and to use his name hoHly and reverently. The .econd The second petition is, Thy kingdom came. (Matt. vL 1ft Luke xi. 2.) wherein is to be considered one of the means hem to have the name of God sanctified, which is a dependence of the former petition. The sum of this petition is, that Gk)d may reign in our hearts and not sin ; and that the kingdom of oor Lord Jesus Christ, both by the inward working of his Spirit, sad also by the outward means, may be enlarged daily, until it te perfected at tho coming of Christ to judgment. That the kingdom of sin and Satan being more and more abolished

WHAT IS MEANT BY THIS PETITION. 4#1 (Acts xxvi. 18. Col. i. 13. Christ may now reign in our hearts by grace, (Col. iii. 15, 16.) and we with him for ever in glory. (58 Tim. ii. 1^.) By the word kingdom is here meant that what it government which our Saviour Christ exerciseth, first in this I?^*^^ , world, then in the last day, both in the whole Church and in every member thereof. For by the kingdom of God we must understand here not so much that universal sovereignty which as Creator he exerciseth over all creatures, disposing them all to dieir proper ends for his glory: (Isa. vi. 5. Ps. xcv. 3.) as the spiritual regulation (Ps. ex. 2. 1 Cor. xv. 25.) of the Church, (nd of all things for the good of the Church) wherein God bath appointed Christ to be the King, (Ps. ii. 6. Hos. iii. 5.) the saints his subjects, (Rev. xv. 3.) the word his law, (Job zxii. 22.) the angels and all creatures his servants, (Heb. i. 6.) the ministers his heralds and ambassadors; (2 Cor. v. 20.) finally, the devil's kingdom, (Matt. xii. 26.) that is, wicked angels, and men, enemies to the kingdom of Christ, (Luke six. 27.) his footstool. (Ps. ex. 1.) And this kingdom is said to come 9 1. In regard of means, where the word of the king- -yyi^^ jg dom is published. (Matt. xii. 28 ; xiii. 19. Mark iv. 15.) 2. In ™^';;;|J';j negard of efficacy, where from the heart obedience is yielded. (Rom. vi. 17.) 3. In regard of perfection, wherein it hath these degrees, 1. Increase of grace in the time of this life, (Matt. xiii. 8.) 2. The translation of blessed souls into heaven, in the noment of death, (Luke xxiii. 42, 43.) 3. Finally, the full redemption and glorification of the saints in soul and body, in Ae life to come. (Matt. xxv. 34.) Concerning, then, the kingdom of God in this petition, we pray either for that he exerciseth in this world, or for that he exerciseth in the world to oome, called the kingdom of glory. Of that kingdom he exerciseth in this world, there are two sorts; first, that which he exerciseth over all men, and other creatures;, called the kingdom of power; secondly, that which he exerciseth over the Church, called the kingdom of grace. And we desire of God concerning the government he exerciseth over all vestures, that he would govern all the creatures, both in the Satural course of things, and in the civil and domestic govem- Hent of men, yea, in the rule of devils themselves, in such lort as they may serve for the good of his Church. (Ps. xcvii, 1.

come.

i$i OF THE ENEMIES OF GOD*S KINGDOM. Matt. vi. 13. Jolui x\ii. 2.) Concemidg his government in the Church, we desire, that it may be here in this world enlarged, and that it may be accomplished in the last day. (Ps. cxxii. 6. Isa. Ixii. 7.) And we desire for the enlargement of it in this world, that by Christ the Head of the Church, God would govern his people to the perfect salvation of the elect, and to the utter destruction of the reprobate, whether open rebels, or feigned and hollow-hearted subjects. There is grett need that we should pray for the kingdom of God, for thst being taught that we should pray that the kingdom of God nuij come, hereby we are put in mind of another kingdom of Satan and darkness, which opposeth strongly against his kii^om. (Matt. xii. 24, 25. 2 Cor. vi. 14—16.) And though all men do naturally abhor Satan, even to the very name of him, at least in words and shew: yet when they do his will, live under h laws, delight in his works of darkness, subject themselves to the Pope and other his instruments, they are found indeed to love him as their father, and honour him as their prince, whom in words they would seem to abhor. For as the same men are affirmed by our Saviour Christ to approach unto God with their lips, and to have their hearts far from him, (Matt. xv. 8.) so are they in their lips far from Satan, but near him in their hearts. The other oppositions against God's kingdom, are, the flesb, and the world. (Gal. v. 16, 17.) And the means we ou^tto pray for, that our Saviour Christ may govern his Chn^in this world thereby, are partly inward and partly outward. Tfce inward things that we pray for are that God would give us his Holy Spirit, as the chief and principal means whereby our Saviour Christ gathereth and ruleth his Church, conveyii^ his Spirit of knowledge and good motions into his people; and consequently, we pray against the motions and temptatioiis of Satan, and our own flesh. The outward things we pray ferj are the means whereby the Spirit is conveyed: namely, the word, and the dependances thereof, the sacraments and censuret. We pray concerning the word, that it being the sceptre of Christ's kingdom, the rod and standard of his power, (Ps. cxt 2. Isaiah xi. 4, 10. and called the word of the kingdom, (Mark i. 14.) and the kingdom of heaven, (Matt xiii. throughout) may have free passage every where, {2 Thess. iii. !•) and be

WHAT WE PRAY FOR CONCERNING THE CHURCH. 433 gloriously liiled up and advanced; and it only having place, all not agreeable thereunto, all traditions and inventions of men, may be rejected. We pray concerning the Sacraments that as they are the seals of God's promises and the whole covenant of grace, so they may be both ministered and received in that pureness and sincerity, which is according to his word; and all false sacraments and sacrifices put under foot. Concerning the Censures we pray, that not only private persons, but the whole Church, may be ruled by the line of God's word; that so well-doers may be advanced, and evil-doers censured and corrected, according to the degree of their fault; and therefore that all either impunity or tyrannous tortures of conscience may be taken away. And we further pray that God would furnish his Church with all such officers as he approveth; who being endued with special gifts, may be both able and willing to execute their charge diligently and faithfully. We desire also that where these things are only begun, they may be perfected; and that every Church may be polished and garnished, that Sion may appear in her perfect beauty; and so the Jews may be called, and so many of the Gentiles as belong unto Christ; and the contrary enemies may be either converted or confounded. Furthermore, even as poor captives are always creeping to the prison-door, and labouring to get off their bolts; so we out of a sorrowful feeling of the spiritual bondage we are in to Satan and sin, pray that the kingdom of Christ may come, and be advanced in every one of our hearts, in justice, righteous* ness, peace, and joy in the Holy Ghost: (Rom. xiv. 17.) that as kings unto God, we may subdue within us all those either opinions or affections that rise up and rebel against God. The particulars then concerning the kingdom of grace, that Thcnarticuwe do crave of God in this petition, are, 1. That Satan's pnyedfor, kingdom may be abolished, (Acts xxvi. 18.) the bands of spiri- j^^^?*^ tual captivity loosed, (2 Tim. ii. 26* Col. i. 13.) the power of kingdom of eomiption, that makes us cling to our bondage, abated, (Gal. V. £4.) the instruments of Satan's tyranny, (as the Turk, and Pope, and all such outlaws from Christ) defeated. {2 Thess. iL 8) 2m That it would please God to gather out of every part of the world those that belong to his election.'*^ 3. That * The reader will remark the resemblance between thia and the beautiful petition in 2 F

434 PETITIONS BESPECTING THE KINGDOM OF GRACEi ' Grod for the gathering of them would raise up fiuthful and painful ministers in erery part of the world where there axe any which belong to his election. That all loiterer^ and tonguetied ministers being remored, (Isai/lvi. 10^ 11.) fiuthful and able watchmen may be set over the flock of Cfarist, (^iatt ix 38.) with sufficient encouragement of .maintefianoey eouhte-i nance, and protection, and the word of Gbbd ma^r he firdely preached everywhere. (2 Thess. iiL 1.) 4. That it would pleaK Ood with the blessings of his Spirit to accompany the word^ so that it may be of power to convert those that belong unto him. 5. That it would please God every day more and more to increase the holy gifts and graces of his Holy Spirit in tlie hearts of those whom he hath already called effectually. 6. That the Lord by his word and Spirit, would nile in the hearts and lives of his samts, (Col. iii. 15, 16.) making them kings, in part, by overcoming the corruption which is in the wodd throngh lust. {2 Peter i. 4.) 7. That Grod would raise up godly and religious magistrates, which should further and countenance his worship, as much as in them lieth. 8. That the eyes of all men, especially princes, may be opened to see the filthiness of the whore of Babylon, (Rev, xvii. 16.) and the true beauty of pure religion, and of the spouse of Christ. (Isa. Ix. 3.) 9. Tini God would banish and root out of his Church all those thii^ which may hinder the proceeding of his kingdom in the hearts of those that belong unto him. 10. Finally, that he would finish his kingdom of grace, calling his elect uncalled, (Gen. ix. 27. Rom. ix. 25, 26.) confirming such as stand, (S Tliess. ii. 17.) raising the fallen, (James v. 15. 16.) comforting the afflicted, (Isa. Ixi. 3.) and hastening the kingdom of gloiy. ?• ^•P*^ Lastly, we desire of God in this petition concerning the kiiigkingdom of dom of glory, and our good in the world to come, I. That be ^^^' would be pleased to take us in due time (so soon as he doth see it to make for his glory and our good,) out of tiiis sinful and conflicting life, into peace with Christ, and translate vm into the kingdom of heaven. (Phil. i. 23.) 2. That the number of the elect being accomplished, the final dissolution of aO things may come : that God would hasten the second cominf the burial service, that it may please God of his gracioas goodneSB, ahortljr to accflO* pUsh the number of his elect, and to hasten his kingdom. — £.

THY WILL BE DONE ON EARTH AS IT IS IN HBATEN. 485 of his Son to judgment for the elect's toke, who with singular love and affection long for it, saying, " Come, Lord Jesus, come quickly! *' (Rev. xxii. 20. 2 Tim. iv. 8.) that we, and all his chosen, may obtain fiill salvation, and enjoy the fruition of that glory prepared for us before the beginning of the world. 3. That Gk>d would get himself glory by the final confusion of his enemies. The words of the third petition are, ** Thy will be done on The third earth, as it is in heaven; " (Matt. vi. 10. Luke xi. 2.) the sum ^**^**®°' of which is, that God would grant us that we may voluntarily and willingly subject ourselves unto him and his providence; that renouncing the will of Satan, and our own corrupt inclination, (2 Tim. ii. 26. 1 Pet. iv. 2.) and rejecting all things that are contrary to the will of God, we may do his will; not as we will, nor grudgingly, but readily, (Ps. cxix. 60.) and heartily, (Col. iii. 23,) following in our measure the example of the angels and saints that are in heaven: (Ps. ciii. 20.) finally, that obedience may be given to Christ in ruling us, until we be as the holy angels. By the word thy we exclude all wills opposed to, or diverse from the will of God, whether the will of Satan^ {2 Tim. ii. 26.) or our own, (1 Pet. iv. 2.) naturally corrupt and enthralled to Satan; yea, whatsoever lawful intentions or desires, repugnant to the secret will of God. (2 Sam. ii. 7. James iv. 15.) For when we pray for obedience to God*s will, we pray that all wills of wicked angels (Zee. iii. 2.) and men, (Ps. cxl. 8.) as contrary to the will of God, may be disappointed: we desire also the suppression of (mr own will, as that which being prone to all sin, as a match to take fire, is naught and repugnant to the will of God; so hr are we from having any free will naturally to do that which is good. (Ps. Ixxxvi. 11 ; cxix. 37. Gen. vi. 5: viii. 21. Rom. ▼iii. 6 : vii. 24.) Which we must bewail both in ourselves and others: (2 Pet. ii. 7. Ezek. ix. 4.) fireely acknowledging, that we cannot of ourselves do the will of God, but by his assistance; and desiring grace, that we may obey his will^ and not die hists of our flesh. The will of God is two-fold. (Deut. xxix. 29.) 1. His secret tnd hidden will, whereof the Scripture speaketh thus, " If so be the vrill of God," (1 Peter iii. 17.) Whereunto are to be referred his eternal counsel, the events of outward things,

4.% OP THE SEX-RET AND REVEALED WILL OP O0|>. (ProT. xxvii. 1.) times and seasons, fte. (Acts xriL 1.) 2. Hb manifest will, which is revealed and made known onto oi ii the word ; both in his promises, which we are to beliere, tai in his precepts and commandments, which (as ronditioiis rf obedience, in way of thanksgiving annexed to tiie promisci^) we are to perform. But in this petition we are to imdendHd not so much that part which God keepeth aecret from v, ii that part thereof which he hath revealed in his wotd, wheM is set down what we ought to do, or leave undone. And tks appeareth, 1. Because it is unlawfol to search or enquire iato the secret will of God, and impossible for man to know it, imti it come to pass : whereas to the doing of this will, knowledp is requisite. 2. No man can resist or withstand God*s seocC will, neither is it anv thank for us to accomplish it. (Acts if* 28.) 3. There are no promises for the performing the seoct K%ill of God ; seeing a man may do it and perish ; as Pilate, Ac 4. God purposeth many things in his secret will, for which it is not la^-ful for us to pray. We must then especially pnj respecting the secret will of (rod, that when he bringeth anjthing to pass by that will, which is grievous to our natnreii wc may with patience and contentment submit our wills to I0 will. (Acts xxi. 14.) We ask of God in this petition concerning his revealed will 1. That we may know his will; without the which we cannot do it. 2. That we may do his will being known, andshev ourselves obedient to our heavenly Father and Lioid. S. Thit he would bestow upon us the gifts and graces of his Sjniit; that so our hearts being by grace set at large, strengthened and directed, (Ps. cxix. 32, 36.) we may be enabled to do his wiD. 4. That he would remove from us all things that shall hinder QS from knowing his will and putting it in execution ; as ignorance of the revealed will of God, (Ps. cxix. 18.) rebellion, diK>bedience, murmuring, &c. (1 Sam. xv. 22, 23.) all pretences and dispensations, or powers presuming to dispense with the irill of God. In a word, that so many as are subjects in the kingdom of Christ may do the duty of good subjects, and be obedient to the revealed will of God, seeking his kingdom tfd his righteousness ; (Matt. vi. 33.) so that there is a mutual relation of this petition to the former, where we pray that God

OF THE WILL OF GOD JiB DONE IN HEAVEN. 4^7 Buy rule; as here, that his rule may be obeyed. And by doing in this petition, we understand not only a good intent in the heart, or profession of obedience in word and pretence, (Matt. xxi. 30.) but an actual and thorough performance of what is required of us. (James i. 25.) And therefore we pray here, that the will of God may not only be intended and endeavoured, but also accomplished, although it be with grief and smart* (Phil. ii. 13. Acts xx. 24.) Lastly, by heaven and earth are meant the respective inhabitants thereof. For here we propound to ourselves the patterns of the angels and blessed souls, who being freed from all mixture of corruption, do in their kind perfectly obey Grod. (Ps. ciii. 20, 22.) Whereby we learn, that our obedience should be done most humbly, willingly, readily, cheerfully, and wholly, (not doing one, and leaving another undone,) even as the will of God is don& by the angels, (Matt, xviii. 10.) who therefore are set forth vnnged, to shew their speediness, (Isa. vi. S.) and round-footed, to express th^ readiness to all and every commandment of God. (Ezek* L 7.) And though we are sinful, and the angels holy, yet we desire to imitate them in the manner, though we know we cannot equal them in the measure and degree of obedience^ And hereby we are taught that we should endeavour to the like holiness, and so grow therein daily more and more till we be like unto them: not that we can perform it to the full as they do. As also in this regard God himself saith, ** Be ye holy f(r I am holy: " (Lev. xi. 44. 1 Peter i. 16.) and yet it were absurd to say or think, that any man can come to the holiness of Gt>d, whose holiness he is commanded to follow. And this answereth to our desire of hastening the Lord's com* ing in the former petition. We desire then for the manner of pcarformance of God*s will, that we may (after the heavenly puttem afore-mentioned) willingly, without restraint or repugnancy, (Ps. ex. 3.) speedily, without delay, (Ps. cxix. 60,) sinoerelj, without hypocrisy, (Deut. v. S8, 29.) fully, without leeervation, (Ps. cxix. 6.) and constantly, without intermission, (Pii. cxix. 112.) believe the promises of mercy, and obey the Ipsecepts of holiness. And so all unwilling, and by law only enfofoed obedience is here condemned, and we are enjoined to perfonn our service with delight, joy, and alacrity.

CHAPTER XXXVII.

OF THE THREE LATTER PETITIONS, WHICH CONCERN OU* NECESSITIES. Tho three Tiius far of the three first petitions, for the things concemiQf ^^\hioni. God. To come to tlie three latter, that concern ourselves or our neighbour, we are generally to note in them, first, the order and dependance they have from the former three coDcening God; whereby we are taught, that there is no lawful me of these petitions which follow, or any of them, miless we fint labour in the former petitions concerning the service of God. For we are then allowed, and not till then, (Luke xvii. 7.) to seek good things for ourselves, when we have first minded and sought those things that concern the glory of God; becauK unto godliness only the promises of this life, and that which is to come, are entailed. (1 Tim. iv. 8.) Further, we learn, that as in tlie former petitions the word thy did only respect God; so in these following, by these words our and ui, we learn to have a fellow-feeling of the miseries and necessities of otbersy and therefore a care to pray for them; which is one trial of the true spirit of prayer. Again, in all these petitions, onkr one thing expressed, other things are figuratively included; and under one kind all the rest, and all the means to obtaia them, are comprehended: as shall appear. The first conoeraetli man*s body and the things of this life: the last two canoem the soul and things pertaining to the life to come. For all which we are taught to depend on God; and namely, according to the order observed in the creed, called the Apostles*, L On the providence of God the Father, our Creator, for our nouriihment and all outward blessings. 3. On the mercy of Chriit our Saviour, for pardon of our sins. 3. On the power and assistance of the Holy Spirit, our Sanctifier, for strength to resist and subdue all temptations unto evil. We observe as to

GIVE US THIS DAY OUR DAILY BREAD. 459 the order of these petitions, that we have but one petition for outward things, as less to be esteemed: but for spiritual things two, as about which our care is to be doubled, (Matt. vi. 33.) to teach us how little, earthly things are to be accounted in regard of heavenly; and therefore tn{(t our prayers for the things of this life should be short, and further drawn out for the things that belong to the life to come. And the first place is givil to outward things, not because' they are chiefest, but because, (I.) It is the manner of the Scriptures, commonly to put things first that are soonest despatched. (2.) That outward things may be helps to enable us to spiritual duties: (Gen. xxviii. 20, 21.) and that in having aforehand earthly things, we may be the more ready and earnest to entreat for heavenly things: so our Saviour Christ healed the bodily diseases, to provoke all men to come unto him for the cure of the spiritual. (8.) That outward things may be as steps or degrees, whereby our weak faith may the better ascend to lay claim and hold on spiritual graces, (Acts xvii. 27, 28.) that by experience of the smaller things, we may climb up higher. Whereby their hypocrisy is discovered, which pretend great assurance of forgiveness of sins, and of their keeping from the evil one; whereas they are distrustful for the things of this Ufe. (4.) God hath a consideration of our weakness, who are unapt to perform any duties or service to God, if we want the things of tids life, and that which is requisite to sustain and sufiice nature. But to proceed in order. The words of the fourth petition. The fourth which concemeth the things of this life, are, " Give us this P*^**®°- day our daily bread.** (Matt. vi. 11. Luke xi. 3.) The sum of this petition is, that God would provide for us competent means, and such a portion of outward blessings, as he shall see meet for ns; (Prov. xxx. 8.) not only for our necessities, hut ako for our Christian and sober delight, according to our calling, and his blessing upon us. Likewise, that he would give us grace to cast ourselves upon his providence for all the means of this temporal life, and to rest contented with that allowance which he shall think fit for us. (Phil. iv. 11, 12.) By ^y^^^g hread is meant all outward things, serving both for our necessi- [f^^^2 ty, and sober delight: (Prov. xxvii. 27; xxxi. 14.) as health, wealth, food, physic, sleep, raiment, house, &c. together with

all the helps and means to attain them; as good prinoeSy magis* trates, peace, seasonable weather, and such like: as* ako, ibc removal of the contrary; as war, plague, famine^ evil weatker, &c. and the blessing of God upon those creatures whidk hit bestoweth upon us. It is here to be obsenred that we mxalt desire bread: not quails or delicacies, not riches and superflui^; (James iv. 3. Numb. xi. 4 — 6.) but a proportion of mainte* nance, credit, liberty, &c. convenient for us, (Prov. xxx. & 1 Tim. vi. 8.) and that with condition, if God shall see it good for us, or so be his good pleasure: (Matt. viii. 2. James iv. 15. 2 Sam. vii. 27.) which exception is a caution proper to this petition for outward things. The need there is of asking these things ariscth from the frailty of our nature, not able to continiie in health scarce one day >\'ithout these helps, and as it were props to uphold this decayed and ruinous cottage of our mortal bodies; less able to forbear them than many beasts. For seeing there w a necessary use of our meat in the time of innocency, the necessity by our fall is much greater. We learn from the word What if git^e, (1.) That from God all things come, (Ps. cxl. 27—30. "gW-"^ -^c^s xiv. 17.) which we are ready to ascribe, either to the earth, called the nurse; or to our money, wherewith we buy them; or to our friends that give them us. As if we should look upon the steward only, and pass by the master of the family; or upon thebreast that giveth suck, and neglect the nurse; or on the bottle we drink of, and pass by the giver. (2.) That although in regni of our labour or buying anything, it may be called ours, yet we say, give, Lord, both because we are unable, by any service or labour, to deserve the least crum of bread or drop of water* (much less the kingdom of heaven and salvation,) at the hands of God; (Luke xvii. 10. Gen. xxxii. 10.) and because oui labour and diligence cannot prevail without God's blessii^* (3.) That seeing God giveth to whom he will and what he will, we learn to be content with whatsoever we have received, and moreover, to be thankful for it; seeing all things in regard of God are sanctified by the word, and in regard of ourselves by prayer and thanksgiving. (1 Tim. iv. 5.) (4.) Not to envy •* other men's plenty, being God's doing. (Matt. xx. 15.) And there is great reason that they should pray for tbwe things of God, which have them already in their garners, cellar*,

WHY' WE ARK KTERY DAY TO PRAY FOR " BREAD." 441 &c. in abundance. Because, 1. Our right unto the creatures being forfeited in Adam, we have now nothing to plead, but only Grod's deed of gift made unto us in Christ, the second Adam, and heir of all things, in whom and with whom all things are conreyed to us; (Psalm riii. 7 — 9. Heb. i. 2. Rom. viii. 32. 1 Cor. tii. 22*) so that although we possess them^ yet are we not right owners of them but by faith, which is declared by prayer for them. 2. The things we do possess, we may easily an hundred ways be thrust from the possession of them, before we come to use them; according to the proverb, that many things come between the cup and the lip. (1 Sam. xxx. 16, 17. Dan. ▼. 5. 2 Kings vii. 17.) 3. Although we have the use of them, yet will they not profit us, neither in feeding nor clothing us, unless we have the blessing of God upon them; yea, without the which they may be hurtful and poisonous unto us. (Isa. iii.l. Hag. i. 6. Prov. x. 22, Dan. i. 13 — 15. Psalm Ixxviii. 80, 31.) By all which reasons it may appear, that the rich are as well to use this petition as the poorest, praying therein, not so much for the outward things, as for God's blessing upon them. Further, when we say, give us, we profess ourselves petition- '*OiTe •." era for all men, especially the household of faith: that for the most part every one may have sufficient, and, where want is, others may be enabled to supply it out of their abundance. (2 Cor. viii. 14.) And that we are to pray for bread for a day, and not for a month, or year, &c. it is to teach us to restrain our "ThUday.'^ care, that it reach not too far, but to rest in God's providence, and present blessing; and therefore not to be covetous. (Exod. xvi. 19 — 21. Prov. xxx. 8.) So that hereby we profess the moderation of our care, aaf desire of earthly tilings: (Matt. vi. 34.) with our purpose every day, by labour and prayer, to seek these blessings at the hands of God. And seeing it is not only lawful but also needful to provide for children and family, (Gen. xli. ♦, 35. Acts XI. 28, 29. 2 Cor. xii. 14. 1 Tim. v. 8.) here our affections are only forbidden to pass measure; as to have a carkiog and troubling care, seeing the vexation of the day is enough for itself; (Matt. vi. 34.) but to commit our ways unto the Lord, and to roll our matters upon him, who will bring them to pass. (Psalm xxxvii. 5. Prov. xvi. 3.) Again, the bread is called ours, although God must give it us, to teach us, that we must come

44^ WHAT WB ASK IX THIS PEflTIOX. unto it by our own labour, (Gen iii. 17. Fuhn cxxviii* L 1 Theas. iv. 11.) in which respect, he that will not labour skouU not eat. (2 Thess. iil. 8 — 10.) For that is called our bread, wliidi Cometh to us by the blessing of God on our lawful labours, ift Thess. iii. 13.) so that neither God nor man can justly eaqJeid jy^ us for it. And by daily bread, or bread instantly necessaiy, or such as is to be added to our substance, we understand such pn^ vision, and such a proportion thereof, as may best agree with our nature, charge, and calling. (Prov. xxx. 8.) For this word in tk Evangelists, (Matt. vi. 11. Luke xi. 3.) and in the proper lasguage of the Spirit of God, is the bread fit for us, or agreeable to our condition. Which is an especial lesson for all estttei and callings, to keep them within their bounds, not only of neoasity, but of Christian and sober delight, and not to ask them fif the fulfilling of our fleshly desires, (Ps. civ. 15. Prov. xxx. 8. 1 Tim. vi. 8. Rom. xiii. 14. James iv. S.) Hereby also we are taogfat, that every day we must require these blessings at God*8 hands. Wluu we We beg, then, of God in this petition, 1. That it would please pe§tioiL^ him to preserve this mortal life of ours, so long as he seeth good in his wisdom that it maketh for his glory and our good, t That he would bestow upon us all good things needful fat the preservation of this life. 3. That he would give us care and conscience, to get those needful things by lawful means ; wbSA condemneth those that use wicked and unlawful means towaidi men, and also those that resort to the devil. 4. That he wouU give us grace to use painfulness and faithfulness in our calliagSy that working with our hands the thing that is good, we may est our own bread. (Eph. iv. 28. 2 Thess. iii. 12.) 5. That we msf add unto our labour prayer that it would please God to bles our labours in getting those things, and thanksgiving for then being gotten ; as whereby, on our part, all God's blesMUgs ire assured and sanctified unto us. (1 Tim. iv. 4, 5.) 6. That we may put our confidence not in the means, but in God's providencff and keep ourselves within the care for the means, leaving efents unto God's only disposition. (Phil. iv. 6. Psalm xxxvii. 5.) 7. Tbat it would please God to give us faith and grace, as well in want as in abundance, to depend on his providence for outward things* (Phil. iv. 12.) 8. That we may be contented with, andthankfol for, that portion of temporal blessings which it shall please the

" FORGIVE US OUR DEBTS," &C. 448 Lord to measure out unto us as his gift; (Heb. xiii. 5* Psalm zvi. 6.) not envying such to whom he giveth more. So much of the petition for things belonging to this life. In those two which belong unto the life to come, we desire perfect salvation: gtanding in the deliverance from the evils past, contained in the former, and those to come, comprized in the latter. By the former we pray for justification, and by the latter for sanctification. The words of the fifth petition are, " And forgive us our debts, as we forgive our debtors," (Matt. vi. 12.) or ** for we also for- petition. give every one that is indebted to us." (Luke xi. 4.) Where we are to observe, 1. The petition for the forgiveness of our sins, and 2, The reason added for the confirmation thereof, or, a reason of the persuasion that they are forgiven. The sum of this petition is, that we may be justified, and be at peace with God; that God giving us a true knowledge and feeling of our sins, would forgive us freely for his Son's sake, and make us daily assured of the forgiveness of our sins, as we arc privy to ourselves of the forgiveness of those trespasses which men have ofiended us by. (Col. iii. 13.) And whereas debts are here mentioned. What ii the comparison is drawn from debtors, which are not able to pay?^i,\^^ their creditors: to whom we all are compared, for that we have all sinned. Therefore by debts we must understand sins, (as St. liuke expoundeth the metaphor,) and that not in themselves, as breaches of the law of God, (for who would say that we owe, and are to pay sin unto God?) but with respect to the punishment, and satisfaction due to God*s justice for the offence of sins. For our debt being properly obedience, whereto we are bound under penalty of all the curses of the law, especially eternal death; (Rom. viii. 12. ; xiii. 8. Gal. v. 3.) we all in Adam forfeited that bond, whereby the penalty became our debt, and is daily increased in us all by sinning. (Luke xiiL 4. Matt. xviiL 24. ; Rom. vi. 23.) Hence two things are implied: one, a frank and humble confession, tliat we have sinned both originally and actually; another, that there is no power in us to make satisfiiction for our sins. And of confession there is great use; for that we have naturally a senselessness of sin, or else being convinced thereof, we are ready to lessen it, and make it light; the contrary whereof appcarcth in the children of God. (1 John i. 8, 9. Psalm xxxii. 3, 4. Prov. xxviii. 13. Job xxxi. 33. 1 Sam. xv.

4^ "FORGIVE lis OUR DEBTB,"* &o; 19, 20. Psalm li. 3—6. Acts xxii. 3—5. 1 Tim. i. IS, 15.) Wherefore these sins that are known we mast expreswly confes; and the other that are unknown^ and cannot be reekoned^ yovrally. (Psalm xix. \2i) It hence appearetli, that we are not abk to pay this debt, because by the law, 'as by an oU^ation, ereiy one is bound to it wholly and continually, (Dent, xxrii. 26. Gal iii. 10.) so that the breach thereof even once, and in the kail point, maketh us debtors presently, aa having" forfeited our obligation ; and there is no man that can either avoid the breack of it, or when he hath broken it, make amends unto God for it: considering that whatsoever he doth after the breach, is botk imperfectly done, and if it were perfect, yet it ia due by obliga* tion of the law, and therefore cannot go for payment, any man than a man can pay one debt with another. The reward too of i^ which is everlasting death, both of body and soul^ cauaeth it to be so impossible to be satisfied ; (Rom. vi. S3.) the greatnesy and also number whereof, is declared by the parable of tea thousand talents, which no man is able to pay, being not abb to satisfy so much as one farthing. And because we ase not abb to satisfy any part of it, therefore we are compared to a chBd new-bom, red with blood, and not able to viraah himaei( nor to help himself; (Ezek. xvi 4, 5.) and to captives cloae shot up in prison and fetters, kept by a strong one, (Luke hr. 18* Matt. xii. 99.) so that there is as small likelihood c€ our delivep* ance out of the power of Satan, as that a poor lamb shouU deliver itself from the gripes and paws of a liom And by this petition Christ teacheth us, that being pressed withtthe bordea of our sin, we should flee unto the mercy of God, andiiataeil him for the forgiveness of our debt ; (Matt. ad. 18. Jba. Ivk' I) even the cancelling our obligation, that inlaw it be not availabk against us. In which respect, the preaching of the Gospd is compared to the year of jubilee^ when no man might demand kaa debt of his brother. (Luke iv. 19.) And we still obtain this at God*s hands, by the only blood and suffering of Christ, as the only ransom for sin ; contrary to the papists, who confeasia^ that original sin is taken away by Christ in baptism, do teach that we must make part of our satis&ction for our actual sins: and therefore some of them whip themselves, as if their blood might satisfy for sin ; which is abcmiinable to think.

WHAT WE ABK IN THIS TBTITIdN. 4H •By forgiveness then we do here traderstand stich reihissibn as may agree with God's justice, which will not endure him to be a loser; wherefore it i ibrgireness of, by takitig payment of aiM>iber, (Job xxxiM. 34) even of our surety Jesus Christ, in our behalf. (1 John ii. 2 J} And by sayitig ^ts and outs, we include livith oiirselves, in this petition, as many as are in Christ enabled bjr a true faith to lay hold on him, and to plead his payment and satisfaction. (Psalm cxxx.7, 8.; li. 18.) And we not only here pray for the sins of this day, as before for the bread of this day, but also for all that ever we have done at all times before; to the end that we might be the further confirmed in the assurance of the remission of all our sins. It is further to be considered in this petition, that as in the former by bread more was understood, so here under one part of our justification, to wit, remission, or not imputation of sins unto death, by means of the satisfaction of Christ's sufferings, we do also conceive the other part, which is the imputation of his holiness unto life eternal, implied under the former, and inseparably annexed thereto. For as Christ hath taken away our sins by sufiering, so he hath also clothed us with his righteousness, by fulfilling of the law for us. (Dan. ix. 24. 2 Cor. v. 21.) So that we do ask of God in this petition six things, 1. Grace, feelingly to know, and frankly and what we tremblingly to confess, without excuse or extenuation, the great Jj'^^^^ debt of our sins, (Psalm li. 3.) and our utter inability to satisfy petition. for the same, or for the least part thereof. (Psalm ciii. 3. ; cxliii. *.) 2. That God would bestow upon us Christ Jesus; and for his sake remove out of his sight all our sins, and the guilt and punishment due unto us for the same. 3. The power of saving fiuth (Luke xvii. 5.) to lay hold on the meritorious sufferings and obedience of our Lord Jesus Christ, unto our full justification. (Isa. liii. 5.) 4. The spirit of prayer: that with grief and sorrow for our sins, we may crave pardon for our sins, and increase of fiuth. (Zech. xii. 10. Mark ix. 24.) 5. An assurance of the forgiveness of our sins: by the testimony of the spirit of Christ, (Rom. viii. 15, 16.) exemplifying, and applying the general pardon of sins, once for all granted unto us at our conversion, unto the several sins and debts of every day and moment of our life. 6. We pray for remission of sin, not as intending, ourselves, to undergo the punishment, or any part thereof, (Jer. xiv. 7.) but

•M6 " AS WB FORGIVE OUft DEBTOB81.** contrariwise, that the whole debt (which is properly the punitlh menty as hath been shewed) may be accepted at the hands of Christ our surety, and we fully discharged and acquitted ; 10 that nothing may remain on our account, but the rightcxmsBeB of Christ (Phil. iii. 8, 9.) whereby the faTour and kingdooi of God is purchased for us. TbercMon In the reason of the petition is set down a tme note tocertifr UonI'* ^^ "* whether our sins are forgiven us, or not ; by that we forgifei or not forgive others that have offended us. Not that this retsos doth bind God to forgive us, otherwise than by his gracious anl true promise; this being a necessary consequent and fruit of tbe other, and not a cause. For when we say, <w we, or, far we Jm forgive f &c, we argue with the Lord, not from merits but froa the model of God's grace in us ; (Matt. vi. 14, 15.) which being incomparably inferior to the mercy and love of God, and yet disposing us to forgive and let fall, in regard of hatred, or printe revenge, (Rom. xii. 19.) any wrcHigs and injuries of our breAren against us, may both stir up the compasaion of the Laid towards us his children, (Neh. v. 19.) and assure us of^ attaining of this our request. (Jam. ii. 13.) And therefore that nc may not be destitute of so important an argument, (Mark xi. 25. 1 John iii. 14.) both to plead for mercy with Grod, and to assure ourselves of success ; we desire of God a portion of that mercy, which is so abundant in him, that we may be tenderly affected one towards another, forgiving one another, even as God for Christ's sake forgiveth us. (Eph. iv. 32. Col. iii. 18.) And here we note, that seeing God alone forgiveth sins, (Matt, it 2. Mark ii. 7. Job xiv. 4. Isa. xliii. 25,) here understood by the word debts, when it is said that we forgive sins, it is not meiiit that we forgive the sin so far as it is a sin against God ; but so ftr as it bringeth grief and hindrance unto us, we may forgive it Neither are we hereby bound to forgive all our debts, for we may both crave our debts of our debtors, and, if there be no other remedy, go to law in a simple desire of justice, (yea, in lawful war we may kill our enemies, and yet forgive them) being free from anger and revenge ; yet so, that if our debtors be not able to pay, we are bound in duty to forgive them, or at least to have a conscionablc regard to their inability. The reason rf which is drawn from the less to the greater, thus. If we wretched

"AS WE FORGIVE OUR PEBTOR&" 417 siiiners upon earth can forgive others, how much more wiU the gracious God of heaven forgive us? (Matt. v. 7 : vi. 14, 15.) If we, having but a -drop of mercy, can forgive others, how much more will God, who is a sea full of grace, (1 John ii. 10: iii. 14.) especially, when we by forgiving, sometimes suffer loss, whereas from God by forgiving us nothing falleth away. Besides, the inequality between our debt unto God, and man*s debt unto us, aj^areth, 1. In the number; our debts to God*8 being compared to ten thousand, men*s debts unto us, to one hundred. 2 In the weight; our debts to God being compared to ten thousand talents, men's debts to us to an hundred pence. And this gteht inequality ariseth from the great inequality between God and man. For if to strike a king be much more heinous than to strike a poor boy, what is it then to strike God, who is infinitely greater than all the kings of the earth? Out of this reason it is to be gathered) that we should daily pray to God, that he would work in us a merciful aSectioa, and give us loving and charitable hearts towards all men, free from malice and revenge, and desinms of their salvation. And that as this is a testimony to our hearts, that God will forgive us, if we for his sake can heartily fiiTgive stich as have offended us: so on the other side, if we can shew no favour unto others, we can look for none at the hands of God. And therefore to pray without forgiving such as have oflended us, were not only a mere babbling, but also a procuring of God's wrath more heavily against us. Which condemneth the hypocrisy of men, which assuring themselves in great confidence of the forgiveness of their sins, yet cannot find in their hearts to forgive others; and so by mocking the Lord, bring a euise upon themselves instead of a blessing; seeing heart, hand^ and mouth should go together. And we may further learn by this reason, that as our forgiveness is nothing, unless the danger <tf imprisonment be taken away, which inability of paying the debt doth draw with it; so it availeth us nothing to have our sins forgiven us of God, unless the punishment also be forgiven. CSontrary to the papists, who teach that sin and the guilt thereof, is taken away by Christ; but that we must satisfy for the temporal punishment of it. Wherein they make God like unto Aose hjrpocrites (here also condemned,) who will seem to forgive, and yet keep a pique and quarrel in their hearts, watching

all occasions of advantage; which say, they will forgire, but not forp^et. Till- Mini of Tlic sixth and last petition of the Lard*s Praver is in these jH-iiiiom words. ** And lead us not into temptation, but deliver us from evil," (Matt. vi. 13. Luke xi. 4.) In this petition we jirayfoc sane tifi cation, and strength against our sins; that sin may not only be pardoned unto U3, but daily mortified In us; (Rom. li J, 2.) and wc cither kept by the providence of Qod from tempr tation, (Prov. xxx, 8. 2 Cor. xii. 8.) or preserved by his grace from being hurt thereby. (1 Cor. x. 13. 2 Cor. xii. 9.) And as we pray, that by the power of God we may be strengthened against all temptations; so do we also pray, that by the same power we may be raised up to new obedience. For under one part of sanctiiication, that is, the avoiding and mortifying of an, is implied the other part also, which is ability unto new obedience. (2 Cor. vii. 1. Rom. \'i. 11.) It is here to be observed in regard of the order, that this petition consequently foUoweth upon the former, that therefore to strengthen our faith for the obtaining of this petition, wc must be assured of the former; that seeing God hath forgiven us our sins, he will be pleased also to mortify our flesh, and quicken our spirit: which are die true parts of sanctification, and never severed from true justifies* tion. We learn of this that we cannot rightly desire God to forgive us our sins, unless we crave also power to abstain from the like in time to come; else our prayer is but babbling. So that here we should be stirred to pray for strength to avoid those sins, whereof we craved pardon before; so far is it, that men should think that they are justified, when they have not so much as a purpose to leave their sin. For who being delivered from great disease, will return to it again, and not rather desire a diet whereby he may escape it? Swine indeed after they are washed, and dogs after their vomit, return, the one to the mirOj the other to their vomit; (Prov. xxvi. 11. 2 Pet. ii. 22.) as do also the Papists, who after their auricuLir confession, being dischaiged in their opinion, will go to tlieir sins afresh: but those that aie truly washed with the blood of Christ will never give themselTes again over to their sins. Yet have they notwithstanding veiy great need to pray, because God hath ordained prayer as one means of keeping them from revolt. And they ought to be so.

WHY WK MrST PRAY AGAINST TEMPTATION. 440 much tTie more earnest in prayer, as they are more subject to be beaten and buffeted with temptations than others. (Zech. i. 11. Luke xi. 21.) Whence we have much comfort in temptationsj in that it is a token of God*s favour, and of pardon of our sins, that we are subject to temptation. There is also another cause of temputo pray, that we be not led into temptation, for that the condi- tiont, and tion of them that are called to the hope of life, will be worse why we ' than the state of those that never tasted of the good word of JJjJSJt'^*^ Ood, if they give themselves to evil; as a relapse in diseases is them. more dangerous than the first sickness was. (John v. 14. 2 Pet. ii. S2. Matt. xii. 43.) We may not, however, pray simply and absolutely against all temptations, for, 1. The best men that ever were, (yea, the Son of God himself,) were subject to temptations. 2. All temptations are not evil, but some are trials of our faith and hope, and oftentimes make for our good. In which regard they are pronounced blessed that fall into divers tempta* tions. And therefore ought we not to pray simply, and without exception to be delivered from them, (James i. S. Deut. viii. 2 : xiii. 3.) but only from the evil of them, so that we are to pray concerning them, that if the Lord will be pleased to make trial of the grace he hath bestowed upon us, either by afflictions, or by occasion of temptation to sin offered us, that we be not given over to them, or overcome by them; but that we may have a good issue, and escape from them: (1 Cor. x. 13.) and that if either we must go under trouble, or offend the Lord, we may rather choose affliction than sin. (Job xxxvi. 21.) They are called temptations, because by them Gt>d trieth our obedience, to notify our faith and patience, both to ourselves and others, whether we will follow him or not; and therefore we may be assured, that so often as we beat back or overcome the temptations, we have as many undoubted testimonies of his love. And bjr the word temptation is here meant sin, and whatsoever things by the corruption of our nature are occasions to lead us into ihi, as prosperity, adversity, &c. (Prov. xxx. 9.) which othersimply are to be numbered among these temptations we here to be delivered from. A man may be tempted three ways, 1. By God. 2. By Satan ^JJj^hti and his wicked instruments. 3. By a man's ovm corruption. And though God tempteth no man unto evil, as he is tempted

450 now GOD TEMPTETH US. of none, (James i. 13.) yet sometimes he leadeth men into temptations of probation, (Matt. iv. 1: vi. 13.) and that, 1. By uousual probatory precepts, as when he commanded Abraham to kill his son. (Gen. xxii. 1, &c.) 2. By sending an extraorcfinary measure of prosperity or adversity. (Dent. viii. 16.) 8. By letting loose Satan, (his ban-dog,) to bufietand molest thegodlj, as St. Paul, {'I Cor. xii. 7.) or to seduce the %vicked, as Ahab's prophets. (1 Kings xxii. 22.) 4. By desertion, leaving men to themselves, whether for a time, (Hosea v. 15.) as Hezekiah in the business of the King of Babylon's embassage ; (2 Chron. XXX ii. 31.) or utterly, as those whom he justly giveth up to their own lusts, (Rom. i. 26, 28.) and the power of SataD. (Acts V. 3.) And it agreeth with the goodness of the Lord, to lead thns into temptiition, for when all things are of him and by him, it must needs follow, that the things that are done, are provided and governed of him ; yet in such sort, as none of the evil which is in the transgressors cleavcth unto him. And this too without stain of his righteousness, for it is a righteous thing with God to punish sin with sin, and to cast a sinner into further sins by way of just punishment : therefore we desire God not to give us oter to ourselves, by withdrawing his spirit from us. As when men do delight in lies, he giveth them over to believe lies ; (2 Thess. 11. 11.) and for idolatry, he justly punisheth them with corponl filthiness in the same degree. (Hosea iv. 14*. Rom. i. 24.) Now being naturally prone to sin, when by the just judgment of God we are left to ourselves, we rush into all evil, even as a hone into the battle, to whom we put the spurs, or as an eagle flieth to her prey. Howbeit earthly magistrates may not thus ponisk sin, and it were a cursed thing in them so to do ; but Gtxiis above all magistrates, who even from our natural corruption may justly give us over to all naughty affections. The papists sayi And suffer us not to be led into temptation ; in a vain and foolish fear of making God to be guilty of sin, if he should be said to lead us into temptation : and therefore they lay the Lord's woidf (as it were) in water, and change his tongue, and set him to the grammar-school to teach him to speak^ which teacketh all neo to speak. Whose folly is so much the greater, as it is the usual phrase of scripture, (Exod. iv. 21 ; ix. 16. 1 Kings ladi'

DELIVER rS FROM EVIL. 451 20—22. Rbm. i. 24—28. 2 Thess. ii. 11.) And very great iriconvenience followeth upon this addition. For by thl^ bare permission of evil they rob God of his glory, (working in the most things that arc done of men) yea, even of the best things, the doing whereof is attributed to his permission, (Heb. \i. 8.) Further, we may in no wise offer ourselves unto temptation, as Clurist did, for he was carried extraordinarily by the power of his Godhead into the desert, to be tempted for our sakes, that in his victory we might overcome. Whence we learn, 1. That no godly man should chuse his dwelling among those of a sinful profession; as a chaste man among stews, or a temperate man among drunkards, belly-gods, &c. 2. If we fall into such companies or occasions at unawares, as did Joseph, (Gen. xxxix. 12.) and David, (1 Sam. xxv. 13, 22.) that we pray God for his assistance, to carry ourselves godly, and in no wise to be infected by them. The words deliver us from evil, expound the former by a flat contrary, as thus; Lead us not into temptation, but pull us out of it (even when we fall into it by our own infirmity) and that with force. For by delivering, here is meant a forcible rescuing of our nature, (Rom, vii. 24.) neither able nor willing to help itself out of these dangers. And this doth teach us that men are deeply plunged into sin, as a beast into the mire, which must be forcibly pulled out: although a beast will help itself more than we can do ourselves of ourselves. Not that there is not a freedom and willingness in that which is well done: but, as that force Cometh from that which is without, so the grace cometh not from us, but from God. Therefore the church saith (Cant. i. 4.) Draw wtf, and we will run: and Christ, (John vi. 44.) No man can come unto me, except the Father which hath sent me draw him. Whence we learn, that to have this desire of being drawn out, is a singular favour of God; and the hand wherewith he pulls us out of this evil is the ministry of the word, whereby he firameth our wills through the power of his Spirit to yield to his work. Wherefore we should not kick at the ministers for reproving our mnSf seeing that they strive to pluck us out of the mire; but should rejoice and yield to their exhortation. By evil is here What it meant, first, that evil one, Satan, (1 John v. 18, 19.) who pre- "^i,*^ tendeth to have power over us: and in him, all his instruments

452 DELIVER LS FROM EV^U and provocations to sin. Then, secondly, the effect of tempUtion, whicli without the special grace of God is extremelj eTil; to wityfiin and damnation, (1 Tim. vi. 9.) The devil indeed ii the first author of all evil, but properly those evils are called )u% which in his own person he suggesteth. We desire then deliverance from two kinds of evil, 1. Theinwax^ conc^ipiscf^ipri of our hearts, which are our greatest enemies^ (James i. 14^ 1 i^. 2. The outward, as the devil, and the world, which do work upon us by the former ; and therefore if we can subdue the inward^ these outward cannot annoy us. And those evils we shcmld de* sire principally to be delivered from, whereunto we are most bent and naturally inclined, or wherein our country especially, or our neighbours amongst whom we converse, (Matt. viii. 28.) do most delight ; that we make the hedge highest, where Satan striveth most to leap over ; who, although he knoweth not our secrets, yet seeing his subtlety and sharpness of discovering us even by a beck or countenance is very great, we must desire wisdom of God to discern his temptations, and power also to resist them.. W'hat We will now shew briefly, as we have done in the rest, what prISfforSi things we pray for in this last petition. 1. That seeing we canthe sixth j^q^ b^ tempted without the will of God (Job i. 10.) nor resist without his power, {2 Cor. xii. 9.) if it be his blessed will, be would give us neither poverty nor riches, (Prov. xxx. 8.) n(tf any such tiling as may endanger our spiritual estate, but remoTe those causes away which lead us into temptation. 2. That be would tie up Satan, and restrain his malice and power, {2 Cor. xii. 8.) or else make us wise to know and avoid his stratagems: (2 Cor. ii. 11.) preserve us from the evil that is in the world, (John xvii. 15.) and abate the power of the corruption that is within us, (Rom. vii. 24, 25.) 3. That in our trials (if be see good to prove us) he would keep us from charging him with any injustice or hard measure, (Job i. 22,) and that he would give us grace to behold his holy hand therein, and to make that holy use of them for which he hath sent them, (Isa. xxvii. 9.) 4. That he would not take his Holy Spirit from us in our trials, but give us sustentation in our temptations, and always stand by us with his grace, to keep us from falling, and not suffer us to be o^'ercome by the temptations, (1 Cor. x. 13. Jude 24.) 5. That,

DELIVER US FROM EVIL. 453 leaving us at any time to our own weakness, for our humiliation, he would graciouslj raise us up again, with increase of spiritual strength and courage, (Psalm li. 12.) 6. That he would keep us from all carnal security, from despair, and presumption of his mercies. 7. Tliat he would put an end to all trials, and to those days of confUct, in his ow^n good time, treading Satan, with his forces, for ever under feet, (Rom. xvi. 20.) 8. That he would increase and perfect the work of his grace in us, enabling us to every good work, (Heb. xiii. 21.) and, instead of temptations to the contrary, affording us all helps unto well-doing, and all things that may further us in holiness, as good company, godly examples, holy counsels and encouragements, &c.

456 M-HAT K MEA5T BY A MEN. firmation to our requests, because we do not only in general ascribe kiugdotn, power, and glory nnto God, as his due, bat also with respect unto our prayers and suits belieiring^ and "fm^ fessing, that he, as king of heaven and earth, hath atifhoiitf Is dispose of all his treasures ; (Rev. iii. 7.) as ^mnipoiifni, i$Ak to do exceeding abundantly above all that we can ask o^ 'Ihintj (Eph. iii. fiO.) finally, as the Ood of ghry^ is intenst^d hi tfce welfare of his sen^ants for the maintaining of the homont'^ tb name, (Psalm xxxv. Ql.) and truth of his promised, (Paahm cxii. 40.) Therefore there are here contained three reasons to move God to grant our petitions ; because, (1.) He is oar King; anJ so tied to help us who are his subjects. (2.) He hath power; and therefore is able to lielp us. (8.) The granting i^ oar petitions will be to his glory and praise. Whereopon we Sraij believe, that God, the mighty aud everlasting king (1 Tim. i. 17.) can, and for his own glory will grant the things we have tkw demanded, (Eph. iii. 20. Jer. xiv. 7. Ezek. xxxvi. a2.) Bf Wbat U the last word, Amen, is understood, not only, *• so be it,'* as con- •* Amen.- monly men say ; but also, so it is, or shall be, as we have prayed.* (Rev. xxii. 20, 21.) For it is a note of confidence, and deeiaration of faith, without which our prayers are rejected ; whereby we assure ourselves, that God will grant those things which we have prayed to him for. And forasmuch as there are two things required in prayer, a fervent desire, ( James t. 17.) and fiuth, (James i. 6.) which is a persuasion, that these things which we truly desire, God will grant them for Christ's sake : this is a tes* timony both of our earnest affection of having all those things performed, which in this prayer are comprehended, and the assurance of our faith to receive our desires, at least so fiur forth as God seeth good for us. And so hereby we do not only testify our earnest desire that so it may be, but also express our full assurance that so it shall be, as we have prayed, according to the will of God : and being already let in (Matt. vii. 8.) by the key of faithful prayer into the rich treasury of his mercies, we also set our seal (John iii. 11.) in the word of faith^ Amen.

* Thit confidence is supposed throughout our admirable Litui^, In the btptiflvl hemce, for instance, the sponsors are told that our Lord Jesus Christ hath pronised b his gohjjel to grant all *uch thinj^s as they hare pnijed for.— Ed.

WHETHER FORMS OF PRAYER LAWFUL. 457 If it be aaked, whether ithe lawful to use any other form of Whether words, tlian that which is set down in the Lord's Prayer, we any othe^*^ reply that we may use another form of words: but we must p^^^ pray for the same things^ and with like affection^ as is prescribed iQ that prayer*.. For on the one. hand, as to refuae this form 8a;voureth of a furoud coDtenipt of Christ's orjdijaaQce so to con* fine ourselves to these words alone, ai^gueth. extreme idleness in this duty, wherein variety of words is required for the pouring cot of our souls before the Lord, (Has ziv. 3.) and' oftentimes suscording to the occasion some one petition is more than the rest to be insisted on and importuned. (Matt. xxvi. 44.) Where* fore our blessed Saviour hath commended this form unto us, as an excellent copy or lesson, to be both repeated and imitated, or at the least aimed at by us his scholars: for which cause, both he himself (John xvii. 1, &c.) and his Apostles, (Acts iv. 24, &c.) are recorded to have prayed in other words, which yet may be referred to these. Finally, the liberty which the Lord affordeth us is not to be abridged, or despised, who admitteth all languages, words, and forms, agreeable to this pattern, whether read, rehearsed by heart, or presently conceived; (2 Chron. xxix. 30. Ps. xc. and xcii. in the titles. Num. x 35, 36.) so be it we pray both with spirit and affection, and with understanding also. (1 Cor. xiv. 15.) There may then, besides this prayer of the Lord, be now under the Gospel a set form of prayer in the Church, so that it be left at the liberty of the Church (not of private men with* out consent of the Church,) to alter it. And it is convenient that there be a set form of prayer, to help the weaker and ruder sort of people especially: and yet so as that the set form make men sluggish in stirring up the gift of prayer in themselves, according to divers occurrents; it being incident to the children of God to have some gift of prayer in some measure. (Zech. xii. 10.) There yet remaineth something to be spoken, of the kinds and circumstances of prayer, which is either public or private: and both of them either ordinary or extraordinary. (Acts vi. 4, &c. 1 Tim. ii. 12. Matt. vi. 6. Acts x. 4. Joel ii. 15. Jonah iii. 6.) Public prayer is a prayer made of, and in the congregation, assembled for the service of God. (Ps. Ixxxiv. 1, &c.)

Ordinaiy prayer. Extraordi* nary pmj'er.

Circuinhtancet of prayer. - 1. Gesture.

Private prayer, on the contrary^ i that prajer which is made out of the congregation y and it is either lesa private, as whendir whole fiimily, ch- prirate friends, meet in that exercise: (2 San. vi. 20, Esther iv. 16.) or more private, when either oaieof the members of the family, (Neh. i. 4 — 6. Gen. xxv. 21.) or sooM, by reason of special duty they have, jointly together make d^ai prayers. (1 Pet. iii. 7.) For it is not enough for every oae it a family to make prayers with the rest of the body of tkil household; it is required also that we pray solitarily by oia^ selves. (Matt. vi. 6.) For as every man hath committed spectil sins, which others in the family have not; and hath special defects, and hath received special favours, that others have not; so in these regards it is meet that he should have special retort unto God, in confession, petition, and thanksgiving. Ordinary prayer is that prayer which is made daily upon Q^ dinary occasions. (Ps. Iv. 17. Dan. vi. 11.) Extraordinary if that which is made upon some special occasion, or extraordinan accident falling out; by reason whereof, it is both longer, and more fervent. (Ps. cxix. 62. Acts xii. 5. Joel ii. 15. Jonah iii. 6.) Howbeit the same persons are not always to keep the private extraordinarj- prayers that keep the public; if they be under the commandment of others, unless with consent of their commanders. (Numb. xxx. 13, 14.) The ordinary circumstances of prayer, are gestures, place, and times. We must use such holy behaviour and comely gestures of body, as are beseeming the Majesty of God with whom we have to deal, and so holy an exercise as we have in haod: namely, such as may best express and increase the reverence, humility, fervency, and affiance, that ought to be in our hearts. As the bowing of our knees, (Eph. iii. 14.) lifting up of our hands and eyes to heaven, (Lam. iii. 41. John xvii. 1.) which yet are not always or absolutely necessary, (Luke xviii. 13.) so oar hearts be lifted up, (Ps. xxv. 1 ; cxliii. 8.) and the knees of ourconscience bowed before the Lord, (Phil. ii. 10.) and nothing done unbeseeming the company with whom we pray, and the kind of prayer. In private prayer it sufficeth, that we use sudi words, gestures, &c. as may express our reverence and faith towards God: ( 1 Cor. xiv. 2.) in public prayer our behariour must be such, as may also witness our communion one with

OP THE PLACE AND TIME OF PRAYER. 4^ another, nnd desire of mutual edification. (1 Cor. xiv, 4s 17, 40.) When we pray by ourselves, we have more liberty of ^vords and gestures, than in company. (1 Kings xviii. 4£.) In extraordinary prayers the public must be done with open shew of affection, either sorrow or joy, (Isa. Iviii. 4. Joel ii. 13^) iivbich in the private must be covert and secret. (Matt. vi. 17.) With respect to the place where we must pray, generally all 2. Place of places are allowed, (1 Tim. ii. 8.) the ceremonial difference of ^^^^^' places being removed, (John iv. 21, &c.) and Christ our propitiatory everywhere present before us. (Matt, xviii. 20.) Notwithstanding according to the kinds before mentioned, the. public place of resort for the worship of God best fitteth common prayers, (Is. Ivi. 7. Joel ii. 17.) the private house or closet is most convenient for private supplication: (Matt. vi. 6.) howsoever, the sudden lifting up of the heart in secret unto God may be as occasion is, (without gesture) in any place or company. (Neh. ii. 4.) Lastly, we must pray continually, as 2. Time of the Apostle cnjoineth, (1 Thess. v. 17.) For the whole course prayer. of a Christian is a peq)etual intercourse with the Lord: cither suing for mercies, or waiting for the answer of his suits, or rendering thanks for graces received. (Ps. v. 3. Luke ii. 37.) Nevertheless ordinarily the Sabbath among the days of the week, Ps. xcii. title,) and morning and evening among the hours of the day, (Ps. xcii. 2.) are to be preferred, whereto such times must be added, wherein we enter into any business, (Col. lii. 17. Prov. iii. 6.) or receive any of the creatures or blessings of God: (1 Cor. x. 31. 1 Tim. iv, 4*, 5.) Extraordinarily, other days, or hours, must also be set apart for prayer, especially in cases requiring longer continuance therein. (Ps. Iv. 17 ; cxix. 62, 164.) Unto such extraordinary prayers is annexed an holy fasting or feasting, (1 Cor. vii. 0. Zech. viii. 19. Neh. viii. 10.) the one, to further our zeal in petition; the other in thanksgiving.

CHAPTER XXXIX. ON* FASTING, UOLV FEASTIXG, VOWS, AND ALMSCrVLNG. Of futing. Br fasting we mean, not any natural abstinencej arising firom sickness ; nor medicinal, used to prevent or remove tlie same ; nor civil, enjoined sometimes by authority, as in case of dearth, sometimes enforced by necessity, as in siege, (2 ELings vi. 25.) seafaring, &c., nor yet moral, for subduing of carnal concupiscence, (1 Cor. IX. 87.) and preservation of chastity, required especially in some constitutions by virtue of the seventh commandment : but religious, (Joel i. 14.) that is, referred to religious ends, for the furtherance of the special practice of repentance, and the enforcing of our prayers. Not that fasting is properly a good work, but an help and assistance thereto, namely to prayer ; neither is the outward exercise thereof a certain mark of a godly man. The Pharisees which £isted| (Luke V. 33.) came not to our Saviour Christ to learn of him, as the disciples of John did, (Matt. ix. 14.) although it were in. weakness, but to discredit him ; namely, to make the woiU believe that he was a gluttonous man and a wine-bibher : as the Church of Rome doth charge the children of God now with opening a school to all liberty of the flesh; following the steps to open old fathers the Pharisees. What an ^^ ^^oly fast is the chastising of our nature, and laying holy fiMt IS. aside the delights of the senses for a time, (Joel u. 16. I Cor. vii. 5.) to the end thereby to humble ourselves, and to make us more apt to prayer. Or more fully, fasting is a religious abstinence, commanded of God, whereby we forbear the use not only of meat and drink, but also of all other earthly comforts and commodities of this life, so far as necessity and comeliness will suffer, to the end that we being humbled and afflicted in our souls, by the due consideration of our sins and punishment, may, grounded upon the promises of God, more earnestly and

OF FASTING. 461 fervently call upon God, either for the obtaining of some singular benefit or special favour we have need of; or for the avoiding of some special punishment or notable judgment hanging over our heads, or already pressed upon us. (Acts xvi. 30 — 32 ; xiv. 23. 2 Chron. xx. 3. Joel i. 14 ; ii. 12. 16.) The necessity of this exercise of fasting ariaeth from this, that it is necessary to humble ourselves under the mighty and fearful hand of God, and to afflict our souls with the consideration and conscience of our sins, and the punishment due unto them; unto which this outward exercise of fasting is a good aid. For how<r soever the kingdom of God consisteth not properly in the matter of meat and drink, whether used or forborne; (Rom. xiv. 17.) yet &sting as an extraordinary help unto the chief exercises of piety, hath the warrant and weight of a duty, as well from precepts as examples, both out of the Old Testament, (Lev. xxiii. 27, &c. Joel ii. 22. Isa. xxii. 12.) and the New, (Matt. ix. 14, 15. Acts xiii. 3.) And our Saviour Christ, (Luke v. 35.) doth expressly say that the time shall come, when his disciples shall fast, where both by the circumstances of the persons, and of the time, the necessity of fasting is enforced; both by the persons, for that the Apostles themselves had need of this help of fasting for their further humiliation; and by the time, for that even after the ascension of our Saviour Christy when the graces of God were most abundant upon them^ they should have need of this exercise. Whence we gather that it is a shameful thing for men to say that fasting is Jewish or ceremonial. And whereas our Saviour would not have his disciples fiist till after his ascension, we note his singular kindness, in that he would not suffer any great trouble, or cause of fast to come unto them, before they had strength to bear them, or were prepared for them. The time of f&sting is as oft as there are urgent and extraordinary causes of prayer; either for the avoiding of some great evil or notable calamity, (1 Sam. vii. 6. Esther iv. 16.) or for the obtaining of some great mercy or special benefit at the hand of God. (Neh. i. 4. Acts x. 30.) For in that our Saviour Qirist himself teacheth, (Luke v. 34.) that it must not bei when he, who is as it were the bridegroom, is with his disciples, to furnish them with all manner of benefits they had need of;

462 OF TIIK OCCASIONS OP FASTING. we are taught, that the time is, when anj great oalanity is hanging over us, or fallen upon us, whereby the gracious presence of Christ is taken from us ; or when there is any weiglitr matter to be taken in hand. Whereof we gather that the te in Popery is foolish, which is holden at set times, whether the times be prosperous or not prosperous, whether the afiairs be common and ordinary, or whether they be special and extrtordinary. For this religious exercise of fasting is to be performed of Christians, when God calleth upon us for this duty by the occasions arising from his providence and our own necessities. (Matt. ix. 15.) And these occasions are generally two, as hath been noted; viz. 1. Evils, which, being felt or feared, wcdfr sire to remove or to prevent; as sins, (1 Sam. vii. 6. 1 Cw.t. 2.) and the judgment of God for sin, (Esther iv, 16. Jonabi. 7. Matt. xvii. 21.) 2. Good things, spiritual (Acts x. SO.) a outward, (Neh. i. 4.) which we desire to enjoy ; and thercfew do thus seek them, and prepare ourselves for the receiving of them. And as in all holy rests, after preparation, (Luke xxiii. 54.) so this fast is to begin in the morning of the day of the fast, and to continue to the morning of the day following ; (Mark xvi. i Luke xxiv. L) but so as there be that refreshing whereby health may be preserved. For such as be sick or weak are to take somewhat for their sustenance, thereby to be better able to tent God in the fast ; provided that they do not abuse this to the licence of the flesh. It is not however of necessity that the to should always begin in the morning, and continue untU moiBing ; for it may be from morning till evening (Judges xx. 96* 2 Sam. iii. 35.) or from evening till evening again. (Lev. xsSL 32,) And according to the greatness of the affliction, the fast is to be prolonged, even to the space of three days, as appeareth by the examples of the Jews,(Esther iv. 16.) and Paul, (Acts ix.9.) k*^ d*^of Again, fasting is either public or private ; the former is when fasting. for a general cause the churches do fast; viz. when the gove^ nors and magistrates, (Joel ii. 15.) stirred up by the considen* fasting. tion of common sins, (Neh. ix. 1, &c.) calamities, (Jonah iii. 7/ 8.) necessities, or businesses of great importance, do in the name of God blow the trumpet, and call a solemn assembly, or assemblies ; in which case he that obeyeth not, is culpable before God and man, (Lev. xxiii. 29,) And it is either more public, wb^

OF PRIVATE FASTING. 46S all churches fast generallj, or else less public, when some particular churches are humbled in fasting. The private fast is Of priTatc when upon the view either of public causes, not considered by such as are in authority, (Ezek. ix. 4; xiii. 17.) or of the like, but more private occasions (as domestic or personal, &c.) a Christian is moved, either with his family, or special friends, (Zech. xii. 12. 1 Cor. vii. 5.) or by himself solitarily, (Matt, vi. 17.) to humble himself before the Lord. For it is more or less private: less private, as when a particular house; more private, when a particular person is humbled in fasting. There is however this difference, that in a public fast, the sorrow and grief ought to be declared openly to the view of all: which ought to be covered as much as may be in the private fast; wherein the more secrecy is used, the greater proof is there of sincerity and hope of blessing. Wherefore our Saviour Christ reproveth the private fast of hypocrites, that would outwardly appear to men to fast; and commandeth the contrary, (Matt. vi. 16—18.) We observe also, that God doth call to this exercise of Who are to fasting, all Christians, enabled by understanding and grace to judge and to perform aright this weighty duty, (Zech. xii. 12, &c.) unless any be exempted by present debility: (Matt. xii. 7. 1 Sam. xiv. 29, 30.) but differently according to the divers occaaioos of fasting, and kinds thereon depending, (whereof before hath been spoken.) Howbeit those who are under the governaaent of their parents or masters may not fast in private without leave of them; but in the public all may fast. Again, by the unfitness of his own disciples for it, our Saviour Christ teacheth, that they that are meet for this exercise must not be novices in the profession of the truth, no more than he that is accustomed to the drinking of old wine can suddenly fall in liking of new wine. (Luke v. 33.) Not that it is so hard a matter to abstain firom a meal*s meat, and such bodily comforts for a short time; which the young sucking babes, and the beasts of Nineveh did and divers beasts are better able to perform than any man; but it hereby appeareth, that there is an inward strength of the mind iMjaired, not only in knowledge of our behaviour in this service •f God, but also of power and ability to go under the weight off the things we humble ourselves for: which strength if it be wmting, the fast will be to those that are exercised in it, as a

40t OF THE PARTS OF A CHRISTIAN FAST. piece of new cloth sewed into an old garment ; wliich, becaaie it is not able to bear the stress and strength o^ hjtth a grulKI rent made unto it, than if there were no piece m% all. .W^Ve it is no marvel, if where there is any abstmence and cotfonji exercise in Popery, yet that the same makes them nothiag be4Q)i but rather worse ; having not so much as the knowledge ol da service of God, much less any spiritual strength and aUli^ to of a Christ- The parts then of a true Christian fast are partly outai4 partly inward. 1. Bodily exercise, serving to the inwiii substance, (1 Tim. iv. 8.) 3. An inward substance, sancti^fiv the bodily exercise, and making it profitable unto the mat The bodily exercise in fasting is the forbearing of things, otbc* wise lawful and convenient, in whole or in part, for the tine d humiliation : so as nature be chastised, but not disabled fixritfvice ; and the deUghts of the sense laid aside, but yet witiwit annoyance and uncomeliness. Those outward things that are to be forborne during the time of the fast, are. First, food : (Efdier iv. 16. Jonah iii. 7.) from whence the whole action hath tb name of fasting : and the word doth signify an utter ahstincsoa from all meats and drinks, and not a sober use of them, wliick ought to be all the times of our life. Wherefore this oatwinl exercise is thus described, (Luke v. 33.) The disciples of M and the Pharisees fast; but thine eat and drink. And hoe ii to be considered a charge upon Popery, for the greater number of people among them, in the day of their £Ei8t, fill their bellies wilk bread and drink; and the richer sort with all kinds of delioita^ (flesh, and that which cometh of flesh only excepted) so thit the fastings of the one and the other is but a fulness, and tie latter may be more truly said to feast than fast. Wedosoki however, make it unlawful for those that fast to eat any tUvg during their fasting, if for help of weakness, the taking o£ raeit be moderately and sparingly used, as before hath been obseiwl Other outward things are, the ceasing from labour in our voei^ tions, on the day of the fast ; (Numb. xxix. 7.) to the end s may the better attend to the holy exercises used in fSeuitii^ : which respect such times are called Sabbaths, (Leyit. xxiii. tt). the laying aside of choice apparel, or whatsoever ornaments of the body, and wearing of homely and coarser garment ; (Exod.

OP PASTING; WHEREIN IT CONSISTS. 46^ i^fi.4, 5. Jonah ill. 5, 6.) thie forbearing 6f sleep, music, mh, perfumes, &c. (Dan. vi. 18; x. 2, 3.) And this absti* dilde is required of all that celebrate a fast. But of married mons there is further required a forbearance of the use of the ji^'age-bed, and of the company 6ach of the other, (1 Cor. vii. . Joel ii. 16.) For by abstinence from meat And dtrnk, by taring of coarser apparel, by ceasing ftom labour iii our call- ^, and by separation in married persons for the time, we lereby profess ourselves unworthy of all the benefits of this rtSient life, and that we are worthy to be as far underneath the Bth as we are above it; yea, that we are worthy to be cast into le bottom of hell: which the holy fathers in times past did sigffy, by putting ashes upon their heads; (Job ii. 12. Esther iv. . Jer. vi. 26. Ezek. xxvii. 30. Dan. ix. 8.) the truth where- Fremaineth still, although the ceremony be not used.* The ibitual substance of duty, whereto the bodily exercise serveth, to extraordinary endeavour of humbling our souls before the od, and of seeking his face and favour, (Ezra viii. 91.) wherein iii inward power and strength whereof we speak is seen, and hkih consisteth, 1. In the abasing of ourselves, (Joel ii. 13.) by tttmination, confession, and hearty bewailing of our own, and le common sins: (Ezra ix. S, 4, &c. Neh. ix. 1, 2, &c. Dani9 — 5, &c.) 2. In drawing near unto the Lord by faitb, kdte XV. 18, 21.) and earnest invocation of his name; (Jonah irf 8. Isaiah Iviii. 4.) The former is grounded upon the mehition of the law and threats of God; the latter upon the gosi and promises of God, touching the removing of our sins and 0d*8 judgments upon us for them. This disagreeth with the H^h fast in both respects. For instead of humbling themselves id afflicting their souls, they pride themselves, and lift up their Mb in thinking they deserve something at God s hand for eir fasting; which is great abomination. Neither have they Mi the days of their fast any extraordinary exercise of prayer. Me than upon other days. From all which it may appear, how ildl eause they have to boast of their fasting, which in all the *p thereof hath not a thread which is not full of leprosy. fmif in our humiliation is required anguish and grief of our Se ^e •ddroM at the begimiiBg of the ComnuMtioii Serrica.— £d. . 2 H

Ofahulj fefttt.

beirts. conceiTed for our sins, and ike pwnwhment of God opoi u, for which we ought to be hamUed in &stiiig. For tlie cftut^ in^ whereof, we are to set before our eves, 1. Tlie glaas of Ood*! holv law. with the Utter corses tkreatened to the bmkni thereof. 2. The examples of Tengemce on the wicked* 3. IV judjments now felt or feared al us. 4. Hie spiritual eoBtesh plation of our blessed SaTioor, bleeding on the crocs, with tkr wounds which our sins have forced upon him, ( Zech. xii. 10, Ac} It is required in our drawing near unto the Lord by fiuth,Bil only ferrentlv and importunately to knock at the gate of la mercy for the pardon of onr sins, removal of judgments, mi grant of the ^^races and blessings we need: (Psidin li. 1, ^ 14) but also to make a sure covenant with his majesty, (NeheB.iL 38. Ezra. x. 3. 5.) of renewing and bettering our repentuflt thenceforward, in a more earnest and effectual hatred of sioifl' love of righteousness. (Isaiah Iv. 7. Jonah iii. 8.) And lAf knoweth whether by this means we may stand in the gap, ui cause the Lord to repent of the evil intended, and to^iielai people? (Joel ii. U, IS, &c. Jonah iii. 9, 10.) Atthektfl^ for our owu'parts, we shall receive the mark and mercy Jt> mised to such as mourn for the abominations generally cob* mitted; CKzek. ix. 4, 6.) together with plentiful evidence of otf salvation, and assurance of the love of God towards us, (ibfL vi. 18. Prov. xxviii. 13. 1 John i. 9.) strength against tenp tations, patience and comfort in afflictions, with all other gnBt^i plentifully vouchsafed (especially upon snch renewing of t^ quaintance) by him who is the rewarder of all that come iii* him; (Heb. xi. 6.) so tliat we need not doubt, but thattsvt have sown in tears, so shall we reap in joy, (Psalm cxxvi 5.) and as we have sought the Lord with fasting and mourning, ^ he yet again will be sought (Ezek. xxxW. SI,) and found of IM with holy feasting and spiritual rejoicing. A Holy Feasting is a comfortable enjoying of God*8 Uesamif to stir up to thankfulness and spiritual rejoicing. Or, (^ describe it more largely) it is a solemn thanksgiying imto Go' for some singular benefit, or deliverance from some notable o3 either upon us, or hanging over us; which he hath bestas^ upon us, especially after that in fasting we have begged thesiB^ at luH hand, (Zech. viii. 19. Esther ix. 17—22, 30, S\.) For

OF A HOLY FEAST, AND WHEREIN IT CONSISTETII. 467 mu a duty specially required for the acknowledgment of such undies, as we have by the farmer course obtained, (Psalm xxx. pl2; 1. 15. Esther ix. 22.) and so answering thereto, that Pfitbe one, with due reference, the otheo: may be conceived. 3%e time that is nearest unto the merc^ and benefit which we Of the time m received, ought especially to be the time of this duty, as ^ ^"- nee in the story, (Esther ix. 17.) where the Jews that were the country, and in the provinces, did celebrate their feast on s fourteenth day of the month Adar, because they had overtown their adversaries the day before: and the Jews in Shu- IB, because they made not an end of the slaughter of their imies before the fourteenth day was past, celebrated it on the feeenth day: see 2 Chron. xx. 26. and the example of Jacob, ecked for the deferring the payment of his vow at Bethel. bn. XXXV. 1, 3 ; xxviii. 20.) We ought to take the time that next to deUverance; because we being most strongly and Dxoughly affected with the benefit we receive the first time it bestowed upon us, especially where there is not only a notable nefit befallen unto us, but thereby also wc are freed from Me notable evil that was upon us, or near unto us, are then apt fit to hold a feast unto the Lord. The ordinance of a vly feast by Mordecai was rather commanded upon the day mt the slaughter of their enemies, than the day of the slaughr, to set forth, that rejoicing ought not to be so much for the ■miction of our enemies, as that thereby we obtain peace to lie God in. The scope and drift of this feast is, to rejoice in what an fare the Lord, and to show ourselves thankful for the benefit ^^gig^JSu xiTed, not only in that we are delivered, but that we are delired by prayer that we have made unto God, whereby our f increasetb, and whereby it dificreth from the joy of the eked, which rejoice that they are delivered, as well as we. id it may be best performed, partly by outward and bodily ercises, and partly by spiritual exercises of godUness; the mer of which are a more liberal use of the creatures, both in mt and apparel, than is ordinary. Not that we may eat and ink on that day more than on others, for the exceeding is not Ae quantity of meat and drink, but in a more dainty and ■ntiful diet than ordinary. (Neh. viii. 10.) Which yet is to referred to the exercise of godliness, and therefore ought to 2 H 2

'Ui8 OK A HOLY FEAST, OF TOWS. be used in that moderation and sobriety, as men maj be miik more able thereunto; even as the abstinence in iasling is wtei n further humiliation of the mind, and affecting of ibe wovL Ad the exercise of godliness consisteth either in piety aiiddiift)raili Gody or in kindness unto meui the former of which is. Id liftip our voice in thanksgiving unto him, as for all othesa his wmkk (whereof tliis benefit should cause the remembiaiice, as oor ss causeth the remembrance of others,) so for that present hatAi and for that purpose to call to remembrance, and to compsiedie former evils, which either we were in, or were near unto, with tb present mercy, and every part of the one with the memfaen fli the other. Another duty of piety to be performed nnto Qdt is by a diligent meditation of the present benefit, to canfinnov faith and confidence in God; that he that hath so mi^^itilyfl' graciously delivered us at tliis time, will also in the same er tb like dangers deliver us hereafter, so far as the same shifik good for us. The kindness we should show towards men, is tf exercise of liberality according to our power, out of the £ediif of the bountiful hand of God towards us. And this nmit ht shewed to our friends in presents, and as it were in new jcirli gifts, (Rev. xi. 10.) and portions to be sent to the poortfl needy. (Neh. viii. 10.) There remaineth further of thtae hif feasts, the sorts and kinds of them; which are, as be&re k have heard of fasts. Of rows. ^c now come to the consideration of vows, which are sole0B promises made unto God by fit persons, of some hiwful tfaflf tliat is in tlieir choice and power to perform. There are isi/kd good, yea, excellent persons, who think that vows are cefeno^ nial, and do not pertain to the times of the gospel, these canTiPK so much the more a dislike of vows, because they have bed abused in Popery. Howbeit, it appeareth by Psalm L 14^1^ that it is a constant and perpetual service of God, as shall appei^ The proper end and use of a vow is twofold. First, to streaglki' and confirm our faith: and, secondly, to testify our thanktt* ness unto God, but no way to merit any thing at Ghid*s hstti So that whereas the exercise of a £eist is in adversity, and of^ Who an to ^^^^ ^^ prosperity, the vow may be in both* And the fit p*^ f^^' sons that may vow, are such as have knowledge, judgment, w ability to discern of a vow, and of the duties belonging tatk^

OF VOWS. WHAT IS TO BE VOWED. 469 ptfrforniaiice of the same. (Namb. xxx. 6.) Not that all such 0ie boond to vow^ for it is no sin not to vow; (Deut. xxiii. 22.) tnt^thosc only which either being in distress, feel a want of 3tid'6 assistance^ thereby to strengthen their faith for necessary ^ ; or they who have been delivered from some necessary evili p have received some singular good, where no vow hath gone psibrey should witness their thankfulness. (Deut. xiii. SI, 22*, fmnb. xxx. 2: vi. 2, &c.) EiWe have herein, first, to consider, that the vow must be of plful things, else it is better not to pay the vow, than to pay it. In Herod, and the forty mentioned in Acts xxiii. 24. and as the Itaiks, friars, and nuns vow wilful poverty, perpetual abstinence bsm marriage, and canonical obedience, and the people pilgrimlyes. Neither may we vow any vile or base thing, as if a iitolthy man should vow to give the poor some small value, far Bder his ability. For what either token of thankfulness can imt be, or what comfort in his troubles can he take of the perjpODiance thereof? We have, secondly, to consider, that the What U to must be of such things as are in our choice to perform. And ^* n men fail two ways: 1 . In vowing that which we are not Ife to perform. 2. In vowing that which otherwise by the |ir of God we are bound to perform. They which vow that j^ey cannot perform, are either they whose strength doth fail lurough the common frailty 'of all men, (as those that vow perpeisl continency) whose lets come from themselves; or they cannot perform it, by reason of subjection unto others, as unto their husbands, children to their parents, servants to masters, &c. in whose power they are, to perform their, or not to perform them. (Numb. xxx. 3, 4, &c.) Then g a man may not vow such things as he is otherwise bound ado, for that they are due unto God without the service of a; and therefore it were a dalliance with God, to make shew e special and extraordinary service, where the common and is only performed; as if a man would present as a gift Ilio his landlord, the rent of his house due for the occupation ^inof* What we may then lawfully vow, is an increase of God's MRcey as to pray more often every day than ordinarily is used; lltio be more liberal to the poor with some strain of our ability; ■ildiiig of colleges, alms-houses, &c. And the duty of those

OF ALMSGIVING.

T^^o^of that have vowed is, 1. To have a diligent care to perform bareTowML VOWS, (BxTcles, V. 3, 4. DeuL xxiii. 21 — ^28,) for if it be i proachful thing to deal with God as with a man, it is • reproachful to deal worse with God, than we dare deal with men. 2. Not to delay the performance of it, (Bodes, v. S.) iA God corrected sharply in Jacob the deferring of the payment tfl his vows, (Gen. xxxv. 1.) 1. By his dai^ghter's deflowenfl 2. By the rage and murder committed by his sons. Noltb the necessity of performing vows is so great, that they mij m ways be omitted; since, for the performance of a greater iatj,\ a man may omit his vow for a time, and after a time retora, lii be not a vow-breaker. As the Rechabites for the safety at^l lives, came and dwelt in Jerusalem, notwithstanding a fcotf vow, that they would not dwell in an house, (Jer. xxxr. 9—11)

Of Alms.

and yet God witnesseth, that the vow was not broken tkeffebr; so to help our neighbour in some present necessity, we may oetf from any vowed duty at that time, and not sin. Wherein ^ Papists greatly fail, who having vowed unlawfully, yet thinktk? may not intermit their vows. Further, if a man in vowing doth not consider sufficiently^ greatness of the matter, he may not break that vow that he luA so unadvisedly made; for the vow being otherwise lawful, ^ rashness is to be repented, but the vow must be kept. WhefiBt we have to learn, that we be advised in that we do, and not ^ inquire after we have vowed, to find some starting-hole wheie l> go out; but either not to vow at all, or if we vow, to hav ^ good remembrance of it, and a diligent care in the due tinie (• perform it (Prov. xx. 25.) Having spoken of those good things which we do give vs^ God, let us proceed to that which we do give unto our oee^ neighbour, namely. Alms, which is a duty of Christian fev% whereby such as have this world's good, do freely impart tossti as are in want. (1 John iii. 17. 1 Tim. vi. 17, 18. Matt. v.4i) That it is a duty, appeareth by many formal precepts toad^ this matter; (Deut. xv. 7, &c. Heb. xiii. 16.) in that itif csO^ our justice, or righteousness; (Psalm cxii. 9. Matt. vi. !•) ^ that every man is a steward of God*8 blessings for the benefit ci others; (1 Pet. iv. 10.) finally, in that according to the p** formance, or neglect, even of this duty, men shall be judged ^

OF ALMSGIVING AND THE EXTENT THEREOF. 471 the last (lay. (Matt. xxv. 35, 42.) Yet it is also free, not as being left by God unto our choice, whether we will do it or no, ., but as proceeding from an heart freely and cheerfully performing \, this obedience to God, and relief of our brother, without com- ^* pulsion of human law, &c. (2 Cor. ix. 7.) *j Whosoever hath this world's good, (1 John iii. 17.) that is, Who are to \ fuch a portion out of which by frugality something may be ir spared, though it be but two mites, (Luke xxi. 2, 3.) is to give alms; and therefore not only rich men and householders are to.' p^^9 (1 Tim. vi. 17,) but also such as labour with their hands, * ' (Eph. iv. 28.) out of their earnings, servants out of their wages, diildren out of their parents' allowance, wives out of any portion they have apart from their husbands, or allowance from; their husbands, or out of the common stock they enjoy with their husbands: provided the husband's consent in whom the ^.possession fundamentally remaineth be either expressed, or by,. alence, or not gainsaying implied. Finally, even they that live upon liberal alms, must spare something unto those that have little or no supply. (2 Cor. viii. 2, 14.) There may indeed be •ome cases, wherein such as are accountable to others may give I, without their knowledge, yea, against their will, as appeareth in the wise and commendable example of Abigail, (1 Sam. xxv. 3, Ac.) to wit, when the life and whole estate of the giver or re- , ceiver, may be now or not at all, thus or not otherwise preserved; for extreme necessity dispcnseth with the ordinary course of duty, both to God and man. (Matt. xii. 7.) Again, we must give alms of that good thing, (Neh. viii. 10.) that is wholesome and profitable to the receiver, which is justly our own, not another man's; unless in case of extremity before mentioned. For otherwise of goods evil gotten, or wrongfully detained, not alms, but restitution must be made. (Luke xix. 8.) And we must sow liberally, that we may reap also liberally, (2 Cor. ..' ix. 6. Gal. \i. 7. Prov. xi. 25.) notwithstanding, in the quantity and proportion of alms respect must be had, 1. To the ability of How much the giver, (Luke iii. 11.1 Cor. xvi. 2.) who is not bound so to ™"* ^ give as utterly to impoverish himself, (2 Cor. viii. 13.) and to make himself of a giver a receiver; (Acts xx. 35.) that in a common and extreme necessity of the church, every one must be content to abate of his revenues that the rest may not perish;

47:2 TO WHOM ALMS MUST BE (HV2K. {2 Cor viii. I9 S^ 9. Luke xii. SS.) and mxnm whos^ beetfts-God vhall move, may voluntarily and commendably sell all, and pstit into the common stock, (Acts iv, 34^ 35; rr.'.4i)f yea^ it is ui^ lawful to to give unto some one good use, as to disaUe oonditei for the service of the conrniouwealth, ehurdiy or saints in geoeral, or for the relief of our fionily or kindred in apeciaL (1 lim. T. 8.) 2. To the condition of Uie recei?er, that his necesntj may be supplied, (2 Cor. ix. 12. Job xxxL 17, 18> ddtL JaoaBi it. 15, 16.) not as to make him of a receirer a giver ; tut tUiii to give a patrimony, not an alms ; and belongeth xadier to jar tice, binding men to provide for those of their own honaeboUlt To whom than to mercy. Further, we must give to sucli as are in wsn^ S°^v^^ (Matt v. 42. Rom. xii. 13.) but with this difiecence : 1. It present extremity, we must preserve life in whomsoever, wUh out inquiring who or what an one the party be. (Liuke x. SI John iv. 9.) 2, In cases admitting deliberation, (Psalm xlL U we must confine our alms to such as God hath made poor, (Deat XV. 7, 11.) as orphans, aged, sick, blind, lame, the tremUilg hand, (Lev. xxv. 35.) &c. Wherein such gifts are most coatmendable, as extend unto perpetuity, as the erecting or endo^ ing of churches, (Luke vii. 5.) schools of good learning, (2 Kiiigs vi. 1, &c. 2 Chron. xxxiv. 22.) hospitals, &c. But as ibr sodi as turn begging into an art or occupation, they are by order tD be compelled to work for their maintenance, (2 Thess. iii. 10-^ 12.) which is the best and greatest alms. What order We must begin too with such as are nearest to us in regard of oSerrSlin d^miestic, (1 Tim. V. 8. Matt. xv. 5, 6.) civil, (Deut. xv. 7.) or giving. Christian, (Gal. vi. 10.) neighbourhood, according as the laivsof nature, nations, and religion direct us, unless other dicamstances, as the extremity of want, or the dignity of the person to be relieved, (1 Kings xvii. 13.) do dispense: and so proceed to such as are farther off, according as our ability can extend. For public alms, the fittest time is when we meet together for the solemn worship of God ; (1 Cor. xvi. 2.) likewise the fittest place, where provision is made for public collections ; (Luke xxi. 1.) for private, when, and wheresoever the necessity of our poor brother offereth itself unto us. (Job xxxi. 16. Prov. iii. 28.) We must do alms-deeds, 1. With pity and compassion on our needy brother. (Psalm cxii. 4.) 2. With humility and secrecy,

THE FRUITS OF AUIS-DEEDe. 473 not Peking praise firom men, but approving ourselves to God. ^S ^^* (Matt. vL 1.) 8. With cheerfulness; (Rom. xii. 8.) because aimiiirott God loveth a cheerful giver. (2 Cor. ix. 7.) 4. With simplicity, ^ ^^"*- (RoiD. xii. 8.) not respecting ourselvesi but the glory of Ood and the good of our fellow-members. {2 Cor. viii. 4, 5.) Once more, alms-deeds may be performed, not only by giving, but also, 1^ By lending (Deut xv. 8. Matt. v 4S.) to such at re not able to lend to us again, (Luke vi. 34. Psalm xxxvii. 96,) some being no less relieved by lending, than others by gift; pro* vided we take nothing in the loan, (Exod. xxii. S5.) yea, in some cases either remit part of the loan, (Neh. v. 11.) or commit it into the hands of our poor brother, without assurance to receive from him the principal again. (Luke vi. 35.) 3. By selUng, when we not only bring forth the commodity, as of com, &c. which others keep in; (Prov. xi. S6.) but also, in a merciful commiseration of our poor brother, abate somewhat of the extreme price. 3. By forbearing whatsoever is our right in case of great necessity. (Neh. v. 8.) The fruit we may expect of this duty is, not to merit thereby at the hands of God: (1 ^iSSSk^ Chron. xxix. 14.) but yet, 1. To make God our debtor, (Prov. 3dx. 17.) according to his gracious promise, who also in Christ will acknowledge and requite it at the last day. (Matt. x. 4l2 : xxv. 35* £ Tim. i. 18.) 2. To seal the truth of our religion. (James i. 27.) 3. To assure our salvation. (Heb. vi. 9, 10. 1 John iii. 14. 1 Tim. vi. 19.) 4. To make amends to men, for former coretousness and cruelty. (Dan. iv. 24. Luke xix. 8.) 5. To sanctify our store, (Luke xi. 41.) and bring a blessing on our labours; (Deut. xv. 10.) yea, and upon our posterity after us. (Paahn cxii. 2 : xxxvii. 26. 2 Tim. i. 16.)

CHAPTER XL.

tion.

External.

OF THE MEANS OF VOCATION, THE CHURCH AND MINISTERS OF THE CiOSPEL; AND THEREIN OF PREACHING AND UEARLMi THE WORD. We have spoken at large of the participation of the grace of Christ, and tlic benefits of the Gospel; now we are to com^ unto the means whereby God doth effect these things, and are to shew lioW| and in what manner, God doth offer and commu- Of Voca- nicate the covenant of grace unto mankind. This is by Voation or caUing, (Rom. viii. 30. Heb. iii. 1.) when God, by the means of his word and Spirit, acquainting men with his gracious purpose of salvation by Christ, inviteth them to come unto him; (Hos. ii. 14.) and revealing unto them his covenant of grace, (Matt. xi. 27 ; xvi. 17. John xiv. 21. Ps. xxv. U.) bringeth them out of darkness to light. (Acts xxvi* 18.) This calling is not of one sort only, but there is an external gathering common to all, together witli some light ^of the Spirit, and certain fruits of the same, attained imto by some that are no heirs of the promise; for many are called with this outward and ineffectual calUng, who are not chosen. (Isa. xlviii, 12. Matt Internal. xxii. 14.) And there is an internal and effectual calling, peculiar to those few that are elect, whereby unfeigned fisuth and true repentance is wrought in the heart of God*s chosen; and God, become in Christ their Father, doth not only outwardly by his word invite, but inwardly also and powerfully by bi< Spirit allure and win tlieir hearts to cleave to him inseparably unto salvation. (Gen. ix. 27. Ps. xxv. 14; Ixv. 4. JoeliLS^' Acts ii. 39.) Howsoever we are to judge charitably of sll outwardly called, (1 Cor. i. 2.) because who among them are also inwardly called is only known to God; (2 Tim. ii. 19.) jet doth this outward calling differ from the inward, 1. In that it is

OF TIIK MEANS OF VOCATION. 476 wrought only by outward means and common illumination, (Heb. iv. 2.) without the Spirit of regeneration, (Jude 19.) or any portion of saving faith. (Luke viii. 13.) 2. In that they are admitted only to an outward and temporary league of fonnal profession; (Acts viii. 13. Rom. ix. 4, 5.) not to that entire fellowship with Christ, required unto salvation. (1 John ii. 19. 1 Cor. i. 8, 9.) The means which God hath appointed to call us by, are partly inward and partly outward. (1 Thess. v. 19,20. Acts x. 44.) Means of The inward is the Spirit of God, which is given by the outward **^ things. (Gal. iii. 2, 3. 1 Tim. i. 14.) And by the Spirit of God in this place we mean, that power of God which worketh in the hearts of men things which the natural discourse of reason is not able to attain unto, and which, though it is incom prehensible, we may come to some understanding and sense of, by the things whereunto it is compared; namely, 1. To wind, (Acts ii. 2.) to shew the marvellous power of it in operation, 2. To oil, (Heb. i. 9.) that is of a hot nature, that pierceth and suppleth. 3. To water, (John iv. 10.) that cooleth, scoureth, and cleanseth. 4. To fire, (Matt. iii. 11. Acts ii. 3.) that severeth dross from good metal. The operation of it is divers: as softening and hardening, enlightening and darkening; which it worketh after a diverse manner, by the word, in the hearts of the elect and reprobate, according to the good pleasure of God's secret will only: and after that, according to the good pleasure of his revealed will. So that the lawful use thereof is rewarded with a gracious increase of blessing; and the abuse punished with further hardness to condemnation. For as to the wicked, the Spirit, finding them hard, hardeneth them more (by withholding of grace,) to their further condemnation; while in the godly, it worketh faith, whereby they take hold on Christ with all his benefits. (Eph. ii. 8.) The outward things which God hath given to call us by, are either common to the whole world, or proper to the Church. The things common to the whole world are God's 'works, not unprofitably g^ven, although not sufficient to salvation. For the knowledge of the wisdom, power, and goodness of GK>d in the creation and government of the heaven and earth, with the things that are in them, is not sufficient to make us wise unto

and bad; as at tb^ begtntiingi we nky' see it did id Oai'A^^nd Abel. Whei'eupoii our Saviour compar^tb the ' Ctairch tb A ntft^ in which are fisfaesr good aiid bad; anfd to IeI field; v^tdi'init hadi wheat and taresi >■ -= ' •' The marks and infallible notes whereby to diseem A true Themarki visible Church, with \frhich we may safely' join?,* are first and yi^^^ip principailjr, the troth of do<Jtri which is^ ^rofeised, find the church. sincere preaching et the Word; together with the dne adniinis^ tration of the Sacraments^ according to the commandment of Christ our Saviour. (Matt. x:mii. 19, 20.) Seeondfy, the right' order which is kept, with a sincere 'and conscionable obedience yielded to the word of God. The first is made the principal mark of visible profession, because they are the only outward means appointed by Ot>d for the calling and gathering of the saints; and which prove the Church to be a pillar of truth. (1 Tim. iii. 15.) The Church indeed may want these in the time of war or persecution, and yet be a Church: and in such a time we may safely join ourselves to a company which allows of the public ministry of the word of God and administration of the Sacraments, howsoever the exercise of the same by reason of those disorders be wanting for a time. And we are to join with all Churches, that have these marks: neither must we separate from any, farther than they separate from Christ, (Phil. i. 18. Cant. i. 5.) as shall be shewed. With respect to the other notes that are commonly given of the Church, we say that either they are accidental, and in great part separable; or utterly impertinent, and forged for the upholding of the Romish synagogue. Antiquity is not a certain note of the Church, for errors are very ancient; and the Church when it began, was a Church, yet had no antiquity. Neither is Multitude a note; for Christ's flock is a little flock, (Luke xii. 32.) and Antichrist's very great. (Rev. xiii. 3, 4. 8; xviii. 8.) Neither again, are Miracles a mark of the Church; for beside that wicked people may work them, (Matt. vii. 22, 23.) the Church of Christ hath been without miracles; and the coming of Antichrist is foretold to be foith all power j and signs, and lying wonders; (2 Thess.

WHETHER THE CHURCH MAY ERR.

Whether the church may err.

In what cases we maj separate fram a comint churcn.

ii. 9. Rer* xiii. 13, 14.) such as those are whereof the Papists brag and boost of^ which are indeed no true miracles. As to the question whether the Church may err, and be cor* rupted, or fall, and become no Church, we reply, 1. We most distinguish of errors. Some are fundamental, such as rase the foundation of the Church, (as the denying that Chriat eancie in the flesh, or the denying of the resurrection,) and in theae the Church cannot err; others are of less moment, and in these it may err. 2. The catholic Church considered in her true members, can never utterly fall: (Matt* xvi. 18. Phil. i. 6. 1 Thess. V. 24.) howsoever no congregation be so pure, that it may be said at any time to be free from all corruption, (Cant. i. 4.) or so constant, but that at times it may be shaken in the very foundation of truth; as may appear by the Churches of Corinth, Galatia, &c. (1 Cor. xv. 12, 83. Gal. iii. 1. &c.) 3, The Church being considered with respect to the place, God doth not always continue a succession of true believers within the same limits and borders: and hence we say, that divers Churches are fallen, as those of Asia, &c. Neither is there any pkce so privileged, but that for sin, the candlestick may in time be thence removed. (Rev. ii. 5.) And where God utterly taking away the means of the word and worship, (Acts xiii. 46.) hath apparently given his bill of divorce, (Isa. 1. 1.) there are we not to acknowledge any Church at all, as at this day in Jerusalem, once the holy city. But where these means are yet continued, we are to acknowledge a church of Christ, (Rev. ii. 12, 13.) howsoever more or less corrupt, according to the greater or less abuse of God*s word and worship. Since churches may be so diversely corrupted, it is important to inquire, from which, and how far we are to separate, and the reply is, that from churches mortally sick of heresy, (Titus iii. 10, 11.) or idolatry, as it were a contagious plague or leprosy, we are to separate, (Rev, xviii. 4.) howbeit, whiles there is yet any life, rather from the scab or sore, than from the body; that is, from the prevailing faction, maintaining fundamental errors, and forcing to idolatrous worship. Such is our separation from the present Church of Rome, not from such therein, who, either meaning well ia general, arc ignorant of the depths of Satan, (Rev. ii. 24v) or secretly dissent from these damnable coiniptions, (1 Ki]:|gs xiz

OF THE ENEMIES OF THE CUURGU. 479* 18,) with whom, as a body yet retaining life, we desire to join, (Phil. i. 18.) so far as we may with safety from the foresaid contagion. From churches holding the foundation, in substance of faith and worship, though otherwise not free from blemish,^ we are not to separate, (1 Kings xv. 14 ; xxii. 43.) farther than in dislike and refusal of that wherein they do apparently sepa* rate from Christ, in respect either of manners, doctrine, or form of public worship. Besides these spiritual wickednesses, which fight against our of the enesouis, there are outward enemies also, that visibly oppose the ^^ ^ ^* Church of Christ, and which he doth defend against them, partly by the civil magistrate, to whom it belongeth by civil means, to maintain the church in that truth and liberty, which Christ hath given unto it: and partly by the breath of Christ's own mouth in the preaching of the gospel: yet not perfectly, but by the brightness of his coming in the latter day. Till when, the church is often oppressed and darkened so by them, that it doth partly degenerate, and is partly hid; but never wholly destroyed, nor altogether in\4sible. The persons indeed who compose the church, are always visible; for Christ hath, and ever had from the beginning, his church visible upon earth, (Rom. xi. 1 — 4.) that is, some companies of believers making profession of the same common faith. Yet the persecution may be such, that the visible church may not appear thoroughly for a time; the professors being forced thereby to hide themselves firom the eye of the world, (Rev. xii. 14.) and happily by the rage of the enemy so scattered, that as in the days of Elijah (1 Kings xix. 10, 14, 18.) they can hardly be known or have intercourse between themselves. And hence it is that the Church is compared to the moon, sometimes in the full and sometimes in the wane. With respect to the members of the visible church, generally, they are all the family of Christ, (Eph. iii. 15.) which as sheep of his flock, arc to hear his voice and follow him: (John x. 2, 3, 4.) but more specially out of these, Christ the chief Prince and Shepherd, hath instituted some to be above, some to be under; ordaining some to have pre-eminence and government, others to be governed and guided by them. And he hath appointed to be governors and Of the guides unto the rest, 1. Church officers and ministers appointed the chuith.

•WHAT IS MBAXT BY PROPHESYING. quench the spirit; this is by no means the cas^, but as Ood ' doth assure the faithful of their -CM tinuance in him, no he doth declare by thes^'exh^rtadons, tfiat the only means whereby we/ should nourish this holy £te in us^is to take heed to the preaching of the wotd; And 'by the word prophesying is not only meant the preaching of the word, but by a figurative speech, all those outward means whereby Ood useth to give his Holy Spirit^ such as the sacraments and the discipline of the church ; over and above the preaching of the word, which being principal of all, is here set down for the rest. And the apostle doth set the Spirit before the preaching of the word, meant by prophesy : notwithstanding by and after preaching of the word, the Lord giveth his Spirit, 1. Because the Spirit is the chief of the two : the word being but the instrument whereby the Spirit of God worketh. 2. For that the work of the Spirit is more general, and reacheth to some to whom the preaching of the word cannot reach. 3. For that the word is never profitable without the Spirit ; but the Spirit may be profitable without the word, as after vrill appear. By this, that the means of God's Spirit and word are usually conjoined together, we learn that no man is to content himself with his fancy, to think that he hath the Spirit, and so to neglect the word ; because they go together. By this too are condemned, the Anabaptists, Papists, and libertines, which ascribe to the spirit that which they like, although wickedly : seeing the Spirit doth not ordinarily suggest any thing to us, but that which it teacheth us out of the word. (John xiv. 23.) The Stancarists * too are here condemned, who esteem the word to be fit to catechise, and to initiate or enter us in the rudiments of religion, but too base to exercise ourselves continually in it : whereas the prophets and apostles, most excellent men, did notwithstanding exercise themselves in the Scriptures, (Mark iv. 1, 3, &c. compared with Isa. ii. 1,2, &c. 1 Pet. iii. 15, 16.) Some indeed are saved without hearing of the word. For, 1. Children which are within the covenant, have the Spirit of Ood, without the ordinary means of the word and sacraments. * Staacarus was ProfeMor of Hebrew in the Sixteenth Centarj, first at Cracow, and aAtrwardft at Konigsberg. He maintained that oar Lord was mediator between Qod and ■an, considered in his human nature alone ; and had controTersiet with Oiiander, Calvin, BalUnger, and Melancthon. He died in 1574.

Whmt thingt ire common to godl J and wicked hftren.

I IlLrra. vai. &, I4.y 2. Sviac bio of a^e in pkoes where iImk i&euii axe bot lu W iAL 3, Soxae dko vUck iiTii^ io plMfii where such means are, jei have do capaciiy to underaUBd tbev; as some zutural loois, mad-meii* or deaf-bora, to akow thai M is not tied to means. Uowbeit we must liere take Wd tkl we presume not upon this, since notwitbauadmg this wtad working of God, jet it is as impos&iUe to oone to heaMO, iC haring the means and capacity of receiving them, we coBtoB the means, as it is impassible to have a harrest where no wtei hath gone before, (Matu xiii. 4, 19./ or to have children witiMit the parent's seed; (1 Pet. i. 23.) seeing amongst such the Spirit of God works faith only by tlie preaching of the word. Indesi where the Lord place th not the preaching of the word, there k can and doth work faith without it; but where he hath placed it, he will not do it without iL In times and places whe Popery hath prevailed, many were, and may be so at this day ii Spain and Rome, converted by the very bare reading of tar word, yea, without the reading of the word; but not so amof them who have or may have it, either by goii^ from home ta it, or fetching it home to them. The diverse working of God*s spirit by the miiiistiy ci tk word is set out unto us by the parable of the seed, three ptiti whereof fell into barren and unprofitable ground, one into good and fruitful. (Matt. xiii. 3, 9, 18, 19, 24. Not that three ptiti of the four in the church are likely to be condemned by tlM^ parable, for that is both curious and uncomfortable doctrine; il being a far different thing to have three sorts of wicked mea.ii four sorts, and to have thrice as many of one sort. The fim thing we observe here common to the godly with the widD9di% that they understand something of the word of grace, and gfv* consent unto the same; that is^ they have some iit*4ftrfttiBi^'ngf but it is said to be none, (Matt. xiii. 19.) because it ia nackir knowledge, (whereof they can give a reason out of the wasi^ nor effectual. Which ariseth from hencey for that they, com without affection, and go away without care. We arc here to learn, 1. To take heed not to deceive otn-' selves in a bare profession or light knowledge of the woidi ib^ that we come to hear it with zeal, and depart with care to profit 2. To beware also of the great subtlety oif Sataa, who as a^swift

THINOe PROPER TO OODLY HEARERS. iHS bird, snatcheth the word out of unprepared hearts, even as alsf> doth a thief, which taketh away whatsoever he fitideth loose:" We observe in the second sort, common to the godly with the wicked, that they have some kind of delight in the word, ftnd A glimpse of the life to come. (Matt. xiii. 20. Heb. vi. 5.) But the difference between a godly joy and this is, that, 1. ITiis i* like the blaze of the fire, and is never full and sufficient i whereas the godly joy is above that in gold and silver. 2. The wicked*s delight is for another purpose, than is that of the godly. For it is only to satisfy a humour desirous to know something more than others, whereas the joy of the godly is to know further, to the end they may practise. It is said the wicked have no root, (Matt. xiii. 21.) because though they understand the things, yet are they not grounded upon the reasons and testimonies of the word, nor transformed into the obedience of the gospel; and therefore when persecution cometh, they wither away. As to the third sort mentioned in the parable, they are they which keep the word, (it may be with some suffering of persecution,) yet the thorns of covetousness, or of worldly delights, overgrow the good seed, and make it unfruitful. So much of the three sorts of unfruitful soil, and therein of the Thingt proper to things common to the godly with the wicked. The things podiy proper to the godly, signified by the good and fruitful ground, aire, 1. The receiving of the seed in a good heart. 2. The bringing forth of fruit with patience. (Luke viii. 15.) By the seed is meant, the word of promise, whereby God hath said he will be merciful to ns in Christ; and by receiving it into a good heart, is meant, the receiving it by faith in Christ. But though it is said, that the word must be received into a good heart, it may not teem that a man hath naturally a good heart, before he receivetk that seed; for as the face answereth the face in a glass, so one of the sons of Adam is like another in their nativity they Imtpe by their parents, till they be regenerated. And therefore it it called a good heart, in respect of God*s changing of it by the ingrafted word. (James i. 21.) And by these words he putteth difference between the fruits of the three former, and the fruits of this last; for that there is no difference in the outward shew of fruits, but only in regard that those fruits proceed from an unclean heart, and these from a heart that is cleansed.*

nearen.

48^i OP THE dPECUL MARKS OF TRUE FAITU. And we may know that we have true faith, and so approTe ou^ selves that we are good ground, by good fruits, which are the effects of faith, namely, reconciliation and sanctification. (Rom. viii. 1 — 3. Eph. ii, 6. Col. ii. 1 — 3.) The fruits of the former are set down, (Rom. v* 1 — iJ^ The fruits of the latter are repentance and new obedience, which have been akeadj declared. How jiMti- The special tokens we observe out of the former, wherebj wt /ii^rJth ^^y di^^ni a justifying faith from the faith of worldlings, are, ^^ ^^ that the end of our faith beinc^ the salvation of our souls, wind Buth of, , .., woridliDgi. shall be at the day of judgment, if we can willingly Soruibt father and mother, sister and brother, wife and children, and abandon the world, and say, Come Lord Jesus, come quiddj9 we may assure ourselves we are in a happy case. The ^edil marks of a justifying faith we observe out of the latter, aie, L To be zealous of God's glory. 2. To love God s children ; for these be the special effects of our holy £iuth The word is further compared with, and likened unto wSk by the apostle, (1 Peter ii. 1, 2.) where he says, ^ newian babes, desire the sincere milk of the word, that ye wuiff gnm thereby. Teaching us, that the word is not only of use far ffff begetting unto God, but for our daily nourishment, that wemif grow in grace, and in the knowledge of our Lord Jesu Chrid* (2 Pet. iii. 18.) So it is called a light, a lanthom, and ii appointed to be our guide, our counsellor, our comforter, && And doubtless, the blessing of God doth in a special manaei wait upon the ordinance of the word preached. Whenee it ii said, that when Christ ascended up on high, he gave gifts tO'tuBi some apostles, and sonie pastors and teachers, for the peffeetki§fi the saints, for the edifying of the body of Christ. (Cph.. iv. ISL) yet withal, the reading of the word with prayer and diligcBoe^ is of singular use and benefit, and commended unto us bgr o Saviour : Search the Scriptures, (John v. 39.) and imo teoM thou ? (Luke x. 26.) and by the example of the Bereans, li* searched the Scriptures daily, and examined the things H^f beard in the public ministry of them. (Acts xviL IK)

OF THE APPENDANTS OP THE WORD, SACRAMENTS, WHICH ARE THE SEALS OP THE PROMISES OF THE GOSPEL. So much of the word; the dependants annexed to it are sacra- Oftli* * ments (1 Cor. x. 3, 4.) and censures, (Matt, xviii. 15. 1 Cor. S*crainei,u. v; 18.) the one sealing the promises; the other the threatenings of the gospel. Sacraments are seals of the promise of God in Christ: wherein by certain outward signs, (and sacramental actions coneeming the same) commanded by Grod, and delivered by his minister, Christ Jesus with all his saving graces is signified, d^nveyed, and sealed unto the heart of a Christian. For sacraments are seals annexed by God to the word of the covenant of grace; (Rom. iv. 11. 1 Cor. xi. 23.) to instruct, assure, and pcnsess us of our part in Christ and his benefits, (Gal. iii. 27.) aad to bind us to all thankful obedience unto God in him, (Romi. ifL 4.) And the need we have of sacraments both argues our in- The Sacimfirmity, and manifesteth God*s great love and mercy; who for gnmt nae. tke furthering of our understanding hath added visible signs to las mxrdf that our ears might not only be informed of the truth, ImiI out eyes also might more plainly see it; and for the greater •tretigthening of our &ith, vouchsafeth to confirm the covenant of f^raee unto us not only by promise, but also by outward seali Mnexed thereunto. The lik6 means had Adam himself in paradise, to put him in remembrance of God's will; and if he m his perfection needed a token of Gods favour, (which was the tree of life) how much more we that are corrupt and sinful f If we were spirits or angels, we should not need these helps; but Mee God, knowing our frailties, and what is best for us, hath given us these seals to our further comfort, let us use the receipt of so skilful a physician, unless we will hasten our own deaths. God by the sacraments doth assure us of his mercies in Christ. by exhibiting to the worthy receiver, by such outward signs

4M WHAT A SAGRAMfiyr IS. ^ ^ -^: (whether elements or actions) as himself for the relief of 4Kir weakness bath prescribed, whole Christ, God and man, with ail his benefits, (1 Cor. x. 4.) in whom all the promises of God ai yea and Amen, (2 Cor. i. 20.) And they not only seal thepiomise of Godiinto us, but also our promise unto Ood, thatue take him only for our Ood and Redeemer, iiiiioQi akme by faath t rest on, and whom we will obey. And we receiving them as pledget of God's infinite love in Christ, do thereby profesa ourselvef bound to express our thankfulness, by all duties to his majesty, (Col. ii. 6, 7.) and for his sake one to another, (£ph. iv. S — 5.) What aw- To describe yet more largely what a sacrament is, we say thai it cramentit. is an ordinance of God, wherein by giving and receiraig of on^ ward elements according to his will, the promises of the covensnt of grace, made in the blood of Christ, being represented, exhibited, and applied unto us, are further signed and sealed betwixt God and man. Or, it is an action of the whole church, whereia by certain visible signs and outward things done according to God's institution, inward things being betokened, Christ with all his beneHts is both ofFured unto us, and received by us : offered, we say, to all in the church, but exhibited only to the faithful, for the strengthening of their faith in the eternal covenant, lod the bringing them more efiectually to the practice of God*scommandmcnts, (Exod. xii. 6. Luke i. 59 : iii. S, 16. 1 Cor. xi. 23. Matt. xxvi. 26. Rom. iv. 11; vi.4. 1 Peter iii. 21.) And we call it an action, because it is not a bare sign alone, hot a work, (1 Cor. xi. 24, 25.) and also an action of the whole church, because it is a pubhc action, and appertaineth to the whole church ; and therefore ought to be done in the presesoe of the congregation, by the example of John, (Matt. iii. 11, 1&) and commended of Paul, (1 Cor. xi. 18 — 22.) it being agrestor indignity for the sacraments to be administered privately, thso for the civil judgment, which is open and public ; to say nothing of the sacrifices under the law, which were not so excellent as these ; and yet it was not lawfiil to offer them in private. Which reproveth the disorder of the papists, who turn the Communion into a private mass, and minister the Lord's supper to one ali)e, without the presence of the congregation. For there is no such necessity that the sacraments be so administered ; as namely tea i>ick man ready to depart out of this life ; for a man belieringj

THE DIFFERELNTE KKTWSEN A AACilAMKNT AND SACRIFICE. i%% vuniing that opportunity: lof coming: to the Lord's Supper, i^AQtothuot the efieet thereof; seeing the Lord promised by £aekiftl^ that he would be a tabernacle to his people being banished from it, (Ezek. xxxvii. 27.) And therefore the want of the sacraments doth not hurt, when with conveniency a man oannot enjoy them; but the contempt or neglect of them, when ihey may conveniently be come unto. The fittest time for the admimstration of the sacraments is the Lord's day, or some other day of public meeting; the most convenient place is the church, and usual place of the assembly of the congregation. And though Abraham did minister the sacrament of circumcision in his private house, his house was at that time the church of God; and therefore not private. And so in the time of persecution, the godly did oft-times meet in barns and such obaciure places; which were indeed public, because of the church of God there, the house or church availing nothing to make it public or private; even as wheresoever the prince is, there IS the court also said to be, although it were in a poor cottage. The difference between a sacrament and a sacrifice is this, that in a sacrifice there is an offering made to God; in a sacrament, there is an ofier made by God to us. In the sacrifices, Christ was signified as given for us; in the sacraments as given to us: the sacrifices were only signs; the sacraments seals also. The author of a sacrament is God alone; because he only can bestow those graces which are sealed in a sacrament. And he doth ordain a sacrament by his word, wherein there are two parts whereby he doth it, namely, 1 . A commandment to do it; and 2. A promise of a blessing upon the right using of it. The rainbow, though a sign ordained by God, was not a sacrament, for though it were a sign, yet it was no sign of salvation by Christ. The matter and substance of every sacrament is one and the same Jesus Christ, although diversely communicated in divers sacraments, and in some more forcibly than in others; because of some elements communicating with, or taking hold of, or reaching to more of our senses. Three things then are required ia a sacrament; 1. The outward signs, and sacramental actions concerning the same. 2. The inward things signified thereby; vis. Christ Jesus with his saving graces; and spiritual actions

4>8d OF THE BIOS^S AND ' "THB THtKGS ^lOXtiSEIM' ' concerning the same. 3. A mnilitodd betwixt them bodi^ as in baptism for example, that as water dodi wash tke^iodrrio doth the blood of Christ wash away the apota of the aooL Of the sif^ns used in sacraments, aonie onlj ^are rep&mBmtmf, m water, bread and wine: some appl^mpi aa washing, ealluig drinking, and such like. The things aignified are; firat, Ckriit JesQs and his merits ; and secondly, the applying of the same snli us in particular. And the signs and the thinga signified dife 1 . In nature. 2. In the manner of receiring. 3. In the parties which do receive them. 4. In the necessity of the receiving of them. They agree in this, that the sign doth so fitly represent the thing signified thereby, that the mind of a Christian is diawD by the sign to consider of the thing signified. The aaenuncotsi union then betwixt the signs and the things signified ia, such as is betwixt a sealed will and the things conreyed in the same; from whence it is, that the names, effects, and properties of tbe one are given to the other. Again, the outward elements have the names of the spiritual things they set forth, 1. Beeanseof their fit proportion and agreement, in regard of the reaembkmce and similitude of the elements and the things signified : in which respect they are called signs. 2. To shew the inseparable eon* junction of the things signified with the sign, in the worthy receiver ; in which regard they are called seals : as in the perM of Christ his two natures are so inseparably united, that oftentimes the properties and eflfects of the one are attributed to the other. The ground of this sacramental union is in gener^f tbe institution of Christ, whereby fit things are appointed so to be used, with a promise annexed; in special^ the applying of that word unto certain special signs with prayer; in jMsr^tonior and to me, the ground is my reverent and worthy receiving. The UM of (^od hath ordained sacraments to the end that by eompariog Mrraoienu. ^^^ conferring the outward things with the inward, they might help, 1. Our understanding; in which regard they are as it were images and glasses : (Gal. iii. 1.) 2. Our remembrance; in which respect they are monuments : (Luke xxii. 19. I Cor. xi. 24.) 3. And specially, the persuasion of onr hearts; bj reason whereof they are seals and pledges. (Rom. iv. 11.) For they are appointed by Ood to strengthen us in the promises af salvation, which God hath not only made to us in word, but also

OF THB SND^ Al>> USB OF THE BACRAMKNTS. HAl eoixfiitned th' same b]^ writing: Dd lest, that we sluwld anjr vrayg doubt (as naturally we are iodined) be hath aet to his aeaU, ac cording to tbemaniier of men: that noihuag jmight ]^e.l{M:kiBg which should incroase our atvength^ Whence we may gatlier^ Ju 'What jraot of blind^ea^ of forgetfulness^ and especially hardr nesa of heart to believe^ is in us; that the vord and oath of God 10 not sufficient to pluck up, but that we must have such aids. 2 The mercy of God that applieth himself to our weakness. S. What miserable men they are that refuse the sacraments. The principal ends, for which God hath instituted the sacra* ments, are to help our insight as clear glasses; to relieve our memories as lasting monuments; and to confirm our faith, as most certain seals and pledges: from whence they become our bonds of obedience, and the marks and badges of our profession. So the ends for which they are appointed, are these four, 1. The clearing of our knowledge. 2. The helping of our memories. 8. The strengthening of our faith. 4. The quickening of our obedience. We may more clearly consider of those things which are ministered in the sacraments, by considering distinctly the things given and received, and the persons giving and receiving. The things given and received are partly outward, and partly inward; the outward are the visible creatures, ordained for signs and figures of Christ: as under the time of the gospel, water, bread, and wine. And God hath made choice of these creatures, both in respect they are for their natural properties most fit to represent the spiritual things; as also for that they are most generally used of all nations in the world. Whence we are to learn the wonderful wisdom of God, that hath chosen base and common things, for so high and singular mysteries: whereas he might have chosen things more rare and of greater price, to set out such excellent benefits as are ofifered to us in the sacraments. Wherein there is great difference between the time of the law and of the gospel. The inward things are the invisible and spiritual graces, namely, Christ with all his benefits; and we learn of this not to stick to the outward elements, but to lift up our hearts unto God; accounting the elements as a ladder, whereby to climb up to those celestial things which they represent.

4M OP TDfiBACRAMENTB OP THE OLDxTEfiTAMKNT. respect the former is once only, the latter is efteii to.bejut ministered. Afid though the admiuisfmtion of the goepel batk for substance been always the samoi yet in itegard ^ the ataBoiear proper to certain times^ it is distingniflhed into two Idada; tfas old and the new. (Hefa. xi. 2, 13; xiiL 8. AcIsjl. 43^3:^11; XKvi. 6, 7. Luke xvij 1& John i* 17. Hebi' xL 2-;^ Ym.-S, The Old 13; ix. 9— U. 2 Cor. iii. --8.) That is called die old nnmi^ widlhe*"* try, which was delivered unto the fathers to continue untS the Mcnmenu fulness of time ; wherein by the coming of Christ it was to be reformed. (Heb. i. 1 ; ix. 10. Acts vii. 44. 2 Cor. iii. 7, U.) And the properties of tliis ministry are, 1. That the oommaadments of the law were more largely, and the promises of Chml more sparingly and darkly propounded: these latter being m much the more generally and obscurely dehvered, as the maaifesting of them was further off. (Mai. iv. 4r, 5. Jer. xxxi. 31—83. Heb. xi. 13. 2 Cor. iii. 13, 18.) 2. The proniMs of things to come were shadowed with a multitude of types sad figures ; which when the truth shall be exhibited, were to Tsnisk away. (Heb. viii. 9, 13; ix. 1, 8—10. 2 Cor. iii. 11, IS. Gal. iv. 3, 4. CoL ii. IG, 17.) The chief states and periods of this old ministry were these : the first, from Adam to Abraham ; the second, from Abraham to Christ* The special pr^ perties of the latter of which periods were, 1. That it was more specially restrained unto a certain family and natiao. (Luke i. 54, 55. Ps. cxlviL 19, 20. Rom. ix. 4. Acta xiiL 17. Deut. iv. 1, 6^8; xiv. 2 ; xxvi. 18, 19.) 2. It had joined witk it a solemn repetition and declaration of the first covenant si^ the law. (John i. 17. Exod. xxiv. 7, 8. Deut. iv. 12, 13j V. 2, 5 ; xxvii. 26. Rom. x. 5.) 3. Besides the cerenumieS} (which were greatly enlarged under Moses) it bad sacrament) also added unto it, (Heb. ix. f — 3. Acts vii. 44 — 47.) namelj, the sacrament of admission into the church by circuuicisioni ia^ stituted in the days of Abraham ; (Gen. xvii. 9, 10. Johotii. 22. Exod. xii. 48. Deut. xxx. &— 8. Acts vii. & Rom. ii. 28, 29; iv. 11. Col. ii. 11.) and that of continual preservatioL and nourishment, by the paschal lamb, instituted in the tiaie of Moses. (Exod. xii. 3, 4. Numb. ix. 11, 12. Deut. xn. ?• 1 Cor. V. 7. 1 Pet. i. 19. John xix. 36. Exod. xii. 4€.) The new administration of the Gospel is that which was de-

CHAPTER XLII.

OF BAPTISM.

Baptism is the first sacrament of the New Testament by the of bapti washing of water (Eph. v. 26.) representing the powerful wash- *".** ^*^** ing of the blood and spirit of Christ; (1 Cor. vi. 11. Heb. x. 22.) and so sealing our regeneration or new birth, our entrance into the covenant of grace, and our ingrafting into Christ, and into the body of Christ, which is his church (John iii. 5. Titus iii. 5. Acts viii. 27.) The word baptism signifieth in general any washing: but here it is specially taken for that sacramental washing which sealeth unto those that are within God's cove-> nant, their birth in Christ, and entrance into Christianity. This sacrament was ordained and brought into the church, in the place of circumcision, at the commandment of God, (John i. 33.) by the ministry of John, therefore called the Baptist: (Matt. iii. 1.) and afterwards sanctified and confirmed by our Saviour Christ himself, being baptized by John (Matt. iii. 13.) and giving commiflsioQ to his apostles and ministers to continue the same in his church unto the end, (Matt, xxviii. 18.) And we call it the' Jirwi sacrament, because Christ gave order to his apostles, that after they have taught, and men believe, they should baptize them; that so they might be enrolled amongst those of the household of Godi and entered into the number of the citizens and burgesses of the heavenly Jerusalem. This taketh away that' abuse which sometimes the ancient church was infected withal: namely, that they baptized men at their deaths, and let them receive the Lord's Supper twice or thrice a year; whereas this IS the first sacrament of the covenant. The essential parts of this sacrament of baptism, as of all other sacraments, are two: the outward sign, and the inward thing signified* Where also is to be considered, the proportion and union which is between those two parts; which is as it were the very form and inward

iTT of A siicruBes:. Tbe oatvard <^gBs in baptom are t £i vaicr, jmd die outward sacnmentel rc:aitf^;zwc a^ga: ii. SAaoe^T, ficO, the JBioistera Utssii^ vaicr; aiig ^eoondiT, (be dglit apfdji^gif, ^i. ta lae partr to be bapdaed* And fimisaiadb a pan of ihe pablic miniafiij of tbe chttrch, aiul ea varri&i and authoiitj to none to bapdae^bot 1^ Ladi called to presacb tbe goapel, (MatI* xxriil ocIt mar sLand in the loooi of God himself, lad ministenallT set to the srai erf* the oorenaat. And it is monstroos prcsumptioQ for wuaaen. or anj other private peraons, who ire no% caiied, to meddie with such high mjrsteiiea; nor can there be ao T case of necessitT to oqere, as will appear afterwards. Touching the first action of a minister; he ia to bless and consecrate the water. 1. Bj opening to them that are present the doctrine of baptisai^ and the right insdtatioa and nsa erf it; what inward mysteries are signified and sealed up by those Oli^ ward signs. So did John when he baptised; lie preached tke doctrine of repentance^ and taught the pec^le the inwud baptism of the Spirit, signified by his baptizing with water^ (Matt iii. 11. J ^Bt acknowle^ing, in the name of the congregadoo, mans natural pollution, that we stand in need of spiritual washtog; by giving thanks to God the Father for giving his Sob fx a propitiation for our sins, and appointing his blood to be a fountain to the house of Israel to wash in; and for jovdliaii^ this service to be a sacrament and seal of so great a mysleiy, 3. By making profession of fiuth in God's promiaea in that behalf, and praying that they be made good unto the party that is to receive the seal thereof. For as every thing is sanctified bf the word of God and prayer; so in an especial manner the sansmental water in baptism is blessed and consecrated by the woid of institution, and prayer to God for a blessing upon his own ordinance. Tbe second sacramental action is the action of washing, that is, of applying the sacramental water unto the par^ to be baptized: diving or dipping him into it, or aprinkling bim with it, in the name of the Father, the Son,. and the Bdj Whether ®^^^- <^*ppi^^ With regard to the action of diving or dipping, as material id Uptinn. essential to the sacrament, or whether there be aboolute giomid

WHfiTAElt Dll^Pmc^ IS BMErriAL to BAt>tlSlt 4M7 anid nvn^rtunt forEfprinkHn^ whieh is moirt' boniDionlj^ ^i<6tiid^ rith us in tbese eold ceuiitries/ divers opinions 'hdVe b^eh ^tttertnined. Sbme^ thei^ are ' that stand strictly fot the ^)?ticQlat action of ditittg'or' dipping this baptiised' under wateri as^ the only action ^hSch the institulioA of this MltMonettt '^vriil bear; and our chtmh aUdi/lm no other, eMiept 1%fkMeo( die ^hild^s #eakne)Bs; and there is estpre^ed in our Savioiir^s baj^- tiam, bath His descending into the water and rising up: so that smne think our common sprinkling to be (through ease and tenderness) a stretching the liberty of the church further than either the church would, or the symbolicalness of the outward sign with the thing signified can safely admit, it typifying onr spiritual burial and resurrection^ (Rom. ri. 8.) Others conceive the action of sprinkling of water upon the lace of the baptized very warrantable, especially in young children, to whom further wetting may be dangerous; and the grounds are these. 1. It aeems that neither dipping is essential to the sacrament of baptinn, nor sprinkling; but only washing and appl3ring water to the body, as a cleanser of the filth thereofi S. As in the other sacrament, aspocmful of wine is as significant as a whole gallon; so here, a handful of water is as significant as a whole river. Sw Hie action of crinkling bears fit resemblance with the inward grace, as well as dipping, and hath authority in the scriptures, (1 Peter i. 2. Heb. xii. 14.) where is speech of the sprinkling of the blood of Christ, and the blood of tprinkUng speakimg better things than that of Abel. 4. It is not unlikely that the apostles baptised as well by sprinkling or pouring upon, as by diving and dipping into; since we read of divers baptized in houses, as well as otliKers in rivers. However, the washing the body by water is essential: (Eph. v* 26.) though which way it be done, seem not to be essential; so water be applied to the body for the cleansing of it Thus much of the sacramental element, and sacramental The inward jKtions, which are the outward part of baptism. The inward t^^g. part comprehends those spiritual things which are signified and ^^^^ represented, and exhibited in and by ^ outward element and actions: as the water signifies the blood of Christ, the minister's eonseerating the water signifies God the Father setting apart hia Son for the expiadon of the sins of the world by his blood;

4&S ANALOGY BETWEEN THE iHiiS AND TiUXa diCXIFIED. the minu^ter*s applying the water to the bodj of die baptized to cleanse it, fiignifieth God's applying tke blood of his Soq to cleanse the ^ul for ju;itificatioa and remisaon of izu i and not only to signily, but to seal up unto the believer, that the in- TlieMmili- ward part is effected a well aj thie outward. And these Tisibk twen th things come to signify such invisible mysteries, because there is ^/iff- ^ natural fitness and aptness in the outward things to express roAed. the inward. As for water to be a resemblance of the blood of Christ ; thus they agree : 1. Water is a necessary eleaient ; thB natural life of man cannot be without it, and the blood of Christ is as necessary to his spiritual life, 2. Water is a comfortable element : J* the hart panteth 4ifter the water brooks, (Psalm xlii. I.) The thirst of the body cannot be quenched but by water ; whence the height of misery is described by s barren and dry ground, where no water is, (Psalm bdii. 1,) So the thirst of the soul cannot be quenched but by the blood of Christ, (John iv. IS.) 3. Water is a free element ; as it i> necessary, useful, and comfortable, so it is cheap and easy to come by witiiout cost. So is the blood of Christ, (Isaiah It. 1.) JIo every one that thirsteth, come ye to the waters. 4. Water is a common element ; none arc barred from it, anj may go to the river and drink. And the blood of Christ is offered as generally to all, rich and poor, high and low, bond and free; every one may lay claim unto him, come and have interest in him, (John i. 12.) Whoever receiveth him, whoeTer believetb, the proposal is without restraint; none can say, I am shut out or excepted, o. Water is a copious and plentiful element ; there is no less in the river for thy drinking of it, there is enough for all men. So is the blood of Christ all-sufficient, it can ne?er be drawn dry : of his fulness we may all receive, and yet he be never the more empty. Hence the scripture speaks of pleoir teous redemption. 6. Lastly and especially, water is a cleansing and a purifying element : and it resembles the blood of Christ fitly in that; for tlie blood of Christ cleanseth us fixun allsiii, (1 John i. 7.) And here we may also observe the symbolicalness between the sacramental action of waging, and the inward graqe signified. For, 1. Nothing is washed but that which is unclean: even so the sacramental washing implies our natural polludoii.

ANALOGY BETWEEN THE SIGN AND THING SIGN^IFrED, 4W Whosoerer submits to this sacrament (^ baptism, doth by so doing acknowledge himself to be defiled; whoever brings a child to be baptized, dbth by so doing, make confession of original corruption and sinfulness; a^ John's hearers were baptized of hiiki in Jordan, confessing their sins. (Matt, iii. 6.) 2. As the applying of the water to the body washeth and cleanse th, so it is with the blood of Christ; it cleanseth not the soul, but by being applied to it, in the merit and efficacy of it, by the sanctifying Spirit; of which the outward ministerial washing is a sign and seal. (1 Cor. vi. 11.) But besides the natural fitness of the outward things to express the inward, there is also to be considered God's divine institution, ordaining and appointing these things to typify to the soul Christ crucified in his cleansing quality. For otherwise though there were never so much aptness in the creature, yet it hath nothing to do to meddle with a sacrament, unless the Lord do specially appropriate it to serve for such a purpose; and then with God*s institution there goeth a blessing, and a special virtue and power attends on a divine ordinance. That which makes the outward signs significant, is God's word and appointment Again, Christ and the cleansing power of his blood are not only barely signified in the sacrament of baptism, but the inward things are really exhibited to the believer as well as the out* ward: there is that sacramental union between them, that the one is conveyed and sealed up by the other. Hence are those phrases of being bom again of water and of the Holy Ghost, (John iii. 5.) of cleansing by the washing of water. (£ph. v, 26.) So, arise and be baptized, and wash away thy sins. (Acts xxxiii. 16.) We are buried with Christ by baptism, &c. (Rom. vi. 4.) for the sacraments being rightly received, do efiect that which they do represent. We do not however affirm of all that are partakers of the outward washing of baptism, that they are partakers also of the inward washing of the Spirit; nor that this sacrament doth seal up their spiritual ingrafting into Christ to all who externally receive it. For though God hath ordained these outward means for the conveyance of the inward grace to our souls, yet there is no necessity that we should tie the work ing*^of God*s Spirit to the sacraments more than to the word. The promises of salvation, Christ and all his benefits, are 2 K 2

TO, W^OM BAPTISM 16 EFFf^Ti^iJL. flOl of believing; ^parents, are^ within Uie oovenant, and ao.have ngbt unto jthe seal thereof. Again, the inward grace doth not always aocompany the outward aign in those of yeara baptiiied; but only then when ^hq prqfesaioo of their faith knot outward only and counterfeiti but. sincere and hearty; they laying bold on Christ offered in the sacran^ent by a. lively fidth, which ia the hand to receive the mercies offered. (Acts viii. 87.) If thou believest with all thy heart, thou mayest be baptiaedi saith Philip to the Eunuch. For it were absurd to extend the benefit of the seal beyond the covenant. Now the covenant is made only to the faithful. (John i. 12. Mark xvi. 16.) He that believeth and is baptized shall be saved; but he that believeth not| whether he be baptized or no, shall be condemned. Simon Magus (Acts viii. 13.) and Julian, and thousands of hypocrites and formalists shall find no help in the day of the Lord by the holy water of their baptism, without it be to increase their judgment. Neitlier^ again, with respect to in&nts baptized tluit are bom in tiie church, doth the inward grace in their baptism always attend upon the outward sign; the sacrament of baptism being effectual in infants, only to Uiose, and to all those, that belong unto the election of grace. Which thing though we (in the judgment of charity) do judge of every particular infant, yet we have no ground to judge so of all in general: or if we should judge so, yet it is not any judgment of certainty; we may be mistaken. Further, if it be asked, whether every elect infant is actually sanctified and united unto Christ in and by baptism, we must here also distinguish of el^ct infants bap* tized* whereof some die in their infancy, and never come to the use of reason; others God hath appointed to live and enjoy the ordinary means of faith and salvation. With respect to elect infants that die in their infancy, and have no outward means of salvation but their baptism, doubtless the inward grace is united to the outward signs; and the Holy Ghost doth as truly, and really, and actually apply the merits and blood of Christ in the justifying and sanctifying virtue unto the soul of the elect infant, as the nunister doth tha water to its body, and the invisible grace of the sacrament is conveyed by the outward means. For though in&nts ^J^^^, be not capable of the grace of the sacrament by that way whereby bl ^ ^^^ tbo grown are, by hearing, conceiving, believing; yet it follow- Mcnuncut.

SOi INFANTS CAPABLE OF THE GRACE OF BAPTISM. eth not that infants are not capable in and by another waj. It is easy to distinguish between the gift conveyed, and tke manner of conveying it. Faith is not of absolute necossity to all God's elect, but only to those to whom God fibrds mieans of beUeving. It is the application of Christ's righteooaness that justifieth us, not our apprehending it: God can aupply tba defect of faith by his sanctifying Spirit, which ciui do all thiJigs oaeur part which faith should do. Do we not know 4hat the aiaof Adam is imputed to children, and they defiled by it, though ^y be not able to understand it? even so the righteousness of Christ may be, and is, by God*s secret and unknown way, to elect infants; and so to those that are bom deaf, and foola^ not capable of understanding. For though God tieth us to means, jet not himself: he that hath said of infants, to them belongs the kingdom of God, knows how to settle upon them the title of the kingdom. And we have no reason to think, but that even belare or in, at or by the act of baptism, the Spirit of Christ doth unite the soul of the elect infant to Christ, and clothe it with hisrighteousness, and impute unto it the title of a son or daiighter b; adoption, and the image of God by sanctification; and so &t ii for the state of glory. What bne- With respcct to those elect infants whom God hath appointed b^u'that ^^ ^^® ^^ years of discretion, we have no warrant to pffomiae lire toyen constantly an extraordinary work to whom God intends to affiaid baptism for Ordinary means. For though God do sometimes sanetify from the present, ^^le womb, as in Jeremy and John Baptist, sometimes ia bap tism, as he pleaseth; yet it is hard to affirm, as some do^ that every elect infant doth ordinarily before or in baptism receive initial regeneration, and the seed of faith and grace. Fcur if theie were such a habit of grace then infused, it could not be so utterly lost, or secreted, as never to shew itself but by being attained by new instruction. But we may rather deem and judge that baptism is not actually effectual to justify and sanctify, until the party do believe and embrace the promises. Nevertheless baptism is not for the most part a vain empty sliew, consisting of shadows without the substance, and a sign without the thing signified, but it is always an effectual seal to all those that are heirs of the covenant of grace: the promises of God touching justification, remission, adoption, are made and sealed in baptism

PABSENT BBNEFFT OF DAPTl&M TO THE £L£CT dO(i toieveiy eteot ohild of God; iUen to be actually evg^J^^' when the party baptiased ahall actnaUj* lay hold u{Mtt. tbaifi by faith. Thus baptism to every ^ot in&ntk al seal of the righteouaneaa of Ghiisty to be'dxtraordnuMrily applied by tb^ Holy Ghohifit it die in its in^uicy i to be appifehended- by faith, if it Hve to years of^iaeretion. So that as baptism- administered to those of years is not effectual, unless they believe; so we can make no comfrtabie use of our baptism administered in our infancy, until we believe. The righteousness of Christ and all the promises of grace were in my baptism estated upon me and sealed up unto me on God's part r but then I come to have the profit and benefit of them, when I come to understand what grant God in baptism hath sealed mito me, and actually to lay hold upon it by faith. To explain this more clearly,— we know that an estate may be made unto an infant, and in his infancy he hath right unto it, though not actual possession of it until of certain age. Now during the time of the child's incapability, the use and comfort of this estate is lost indeed; but the right and title is not vain and empty, but true and real, and stands firmly secured unto the child, to be claimed what time soever he is capable of it. Even so elect infants have Christ and all his benefits sealed up unto them in the sacrament of baptism; yet through their uncapableness they have not actual fruition of them, until God giveth them actual faith to apprehend thcro. Is baptism lost then which is administered in our infancy? was it a vain and empty ceremony? no, it was a complete and effectual sacrament; and God*s invisible graces were truly sealed up under visible signs. And though the use and the comfort of baptism be not for the present enjoyed by the infant; yet by the parent it is, who believes God's promises for himself and for his seed, and so by the whole congreg^ation: and the things then done shall be actually effectual to the infant, whenever it shall be capable to make use of them. There are indeed some who utteriy deny the baptizing of xhe lawfulinfants to be warrantable; but not to insist upon answering their 5??u?l "*" weak arguments, sufficient and clear ground for the practice of tUm. our church in this behalf may both be picked out of that which hath been spoken before, and further evidenced by these following arguments. 1. The first we draw from the use of circumci-

504 LAWFULNESS OF INFANT ) BAPTISM^ sioDi in the Old Testament) which aii^etetb<to bi^titeii^: jcfcthtft was i^lied to the infiiat the eighth daj./l'Tbeoe otm hem reasan giyen to deprive infants of baptism,, i but tiuHrnhkii limf be given against drcumciaum; tfaechief w^^ere^f is .tUir., oica^ paUeness of the grace of the sacrament^- & To thedi to Irkm the covenant belongSi to t]wm belongs the sea)) of'theicoveisni that confirms the right unto tbsm. But to the ifiint of fiutfaU parents the covenant beloegs : to you and to your ehiUran ait the promises made, saith Peter, (Acts ii. 39) and to. Iliem htlongs the kingdom of God : if the thing itself, then the stgaand seal of it. And the Apostle saith, your children are hofy, (1 Ok vii. 14.) there is a federal sanctity, or external and visible iioli> ness, at least in children of believing parents ; and tiiey are tbhe judged of the true flock of Christ, until they show the contiarf; And whereas it is objected that they do not believe ; which ii in the Scripturerequiredof those that are to be baptized^ that dy make profession of their faith, we rqply thac the Sceiptoe requiring £sdth in the party to be bi^tieed, speaks ofgrowai smb. When the Apostle gives a rule that none shodd eat butdsDis that labour, it were mcHiatrous from thenoe to deny meat t children or impotent persons. Beskles, it is not quite an aa* proper speech to call the infant of believing parents a believer. Our Saviour reckoned them among believers, when he took a child and said, whosoever offimdeth one of these little ones wliicb believe in me. (Matt, xviii. 6.) What do we deem of CShristiiD infants ? is there no difference between them and pagans t Certainly, as it were hard to call them infidels, so it were not hardi to call them believers. And further it is the received judgaaest of our churchy that the faith of the parents (or of those that instead of parents present the child in the congr^ation) is lo far the in&nt's, as to give him right unto the covenant* And lastly, as we have said before, the Spirit of God in elect infants supplies the room of &ith: and however it be, Adam's eoinqption cannot be more effectual to pollute the infant, than Christ's blood and innocency is to sanctify them : and God'a wisdosi wants not means to apply it, though we cannot attain onto dis manner. But the anabaptists urge^ we have no mle in Scrip* ture for baptizing inisuitsi nor exan^le. To which it may he answered, do we read any thing in Scripture that may infidngc

LAWFULNESS OF INFANT BAPTISM. tlMi liberty tf the ohuroh therein? nay, do not tike Scrifiturea aflford DMny fideiidly proo£i: Iqr contequence of it? We read of auoh an one baptifled, a&d<U hia household^ the house of Lydia^ of tke jailolr, of Crupns, of Stephanos, ftcwhy riiould we ima^ pmm that therb wekre no infants there, or that they were left out I Andi if the ' Scripturea nc^ expresstng • direct^ tbe baptising of idhnts^ WttB 'Sid&cient reason why that sacrament shouhl be denied* them; then by the same reason the sacrament of the liord's Snpper should be denied to women^ For (to my rememiMranoe) it is not expressed in all the New Testament, that any ^ivomen did partake of it, which thing yet were senseless to doubt oL With respect to the question, whether baptism is of absolute Bapdon not necessity to salvation, it is, as we have seen, an high ordinance of ^^^^^"^ God, and a means whereby he hath appwited to oommunioate Miration. Christ and his benefits to our souls; and therefore not to be segkpted or slightly esteemed, but used with all reverence and thankfiil devotion when it may be had: yet where Godde* nistk it, either in regard of the shortness ^of the infant's life^ or by any other unavoidable necessity, there comes no danger fboBi the want of the SacrMnents, but only firom the contempt of them. And here are to be confuted first, the Papists; who have contrived in their own brains a room near hell, virhich they call Iambus Infantum, a xeceptacle for the souk of in&nts which die without baptism; and where, as they feign, they are deprived of God*s presence, and never partake of joy and hap* puiess. Secondly, many ignorant people amongst us: who fir want of better teaching, harbour in their minds such Popish c<mceits, especially that baptism doth confer grace upon all by the work done, for they commonly lode no higher; and they conceive a kind of inherent virtue, and Christendom, (as they ealL it) necessarily infused into children by having the water GSBt upon their faces. Henoe the minister is oft posted for to baptise in a private chamber, to the dishonour of that ordi* Banco; and, which is more intolerable, in case of the want of a minister, women will undertake to be baptiaers; which is a monstrous profanation of so high a service. These errors of opinion and practice proceed from gross ignorance, and therefore the means to cure them is to be informed in the right nature

50& BAPTISM NOT QP ABSOLUTE XiEOBSSimT VO SALVATION. and use of die Sacramctitfy and in the exteiftt and liinitBtioD of the necessity of them. And to this- end we must kaum tfait Sacraments properly do not give ^oa any* right tmito GkkI ant his Christy but only seal up and cnfirm 4bat right andrinteteit which already vre have in God*a coyenant and pnomiacv; . Gteb promised to Adam life ; and then he gave Mm tlie tree of liis to be a pledge of his promise. It was not the tree a£ life diat gave Adam life, but the promise. Adam might have lived bj the promise without the tree, but the tree could do him do good without the promise. Thus Grod promisetii Christ and his benefits to the faithful and to their seedy and then he gives w baptism to seal these promises ; it is not baptism that saves us, but the promises ; it is not water that purge th our sins, but the blood of the covenant. The Sacrament then was added £br ma weakness, to be a strengthening to our faith; not to give any strength or efficacy to the covenant made in the bk>od of Qiriit God's word is as sure as his bond, his promise is as sure as hkseaiy and shall as surely be accomplished ; tlie sacraments only give strength to our faith in apprehending it. Whence we infer that where God is pleased to dispense his seals and sacramentB, they are great comforts and pledges of his love ; and to despise or slight them were a horrible slighting even of the covenant itseil But where he denieth means and opportunity of enjoying the signs, the things signified are never the farther ofiT, or less efkttual. It is saidy (Gen. xvii. 14.) that the nncircutncised should be cut off from God's people, because he had broken the covenant : but it is meant only of voluntary and wilful refusing of circumcision. For the people of God in the wilderness were forty years without the outward sign of circumcision, yet th^ were not without the inward grace. David's child died ^ seventh day, a day before the time appointed for circumcision, and yet both his words and his carriage ex:press that he doubtecl not of the salvation of it ; so the thief upon the cross beheving in Christy was received with Christ into paradise, though he were never baptised : he had the inward grace of bapUsmy the washing of the blood of Christy though not the outward lifD* When God affordeth means, we must wait upon him for s blessing in them, and by them ; when he doth not aflford means, we must not tie the working of his grace to them. €od who

nance.

istifieth some im the womb, knows bow to sanctify all let infants^ and by his Spirit apply the merits of Christ to theiti without the outward water. Some have the outisd fiigHi and not the inward gra^e; some, have the inward lee and mot (the outward sign: we must^not commit idolrj^ by deifying the outward eleiaent. "It is not th ivoHt the sacramentSy but the contempt or wilful negleefpi them It is dangerous. Then further, as some through ignorance!]^V^.*Ti ^ d superstition have too high a conceit of the outward signs, accuuntedoC others through ignorance and profaneness have too mean d base an opinion of them. Some there are who esteem of ptism as of a mere ecclesiastical ceremony and Church com<^ ment; as if there were no serious virtue or efficacy in it, or dfit to be expected by it; or had no other use, but to give 9 child a name and there is an end, — ^they look no further. lat some have so slight an opinion of this ordinance, appeareth That many 10 by their answerable practices: such as these and the like, e^tl^*!^*** Often baptism is deferred, and that upon every trifling oc- this ordilion, as if it were a business of no great weight and moment, t might attend every ones leisure; and many times through lay, the cliild dieth without it; which though it dotli nothing ejudice the child's salvation, yet it will lie heavy upon the rents conscience, for neglecting Crod*s ordinance when he orded opportunity. S. Often the minister is sent for home perform that servioe with few in a private chamber, when no iminent necessity urgeth; to the dishonour of so sacred a tsincss, which ought to be a most solenm and public action the whole congregation. 3. Though the child be brought to urch, yet often some by-day is chosen, and not tlie Lord's bbath; and it is then done, as if it were only women s work be present at baptism, who have most leisure to spend time •out matters of smaller consequence. 4. If it be on the bbath, then the main care and preparation is about matters of itward pomp and state: everything is fitted and prepared for e purpose, but only that which should chiefly be, viz. the larts and minds of those that go about a business of that nare. 5. While the sacrament is in performing, the demeanour many shewoth that they have a slight opinion of that service: mc turning their backs upon it and going out of the church

SO soou as aennon is donei as if thip wcvd was worth the wiffit ingy but not the sacrament; othea praliiig and t^l|^^^ lAtk whiles as if there were nothing £>r them to learn bj k, aadv duty for them to perform in that acUon. 6L. Z^aatly, infamn are brought to the sacrament of baptism in their inftnc^, hd are nevez by their parents taught the doctrine of K^pr^CTp. idva they come to years of understanding: baptism ia uoL made^jw of as it ought, in the whole course of men's lives* Ilytt things shew, that men commonly have a mean conceit of Ai ordinance. What are The best way to reform these irreligious practices is, asccM I^^J^jj^ pondering and considering of the bigh dignity of this diw ^u^kt ordinance, which will cause a devout and reverent dnaesM in that holy business. And 1. Every one should ooasider tht it is no customary formality, but an honourable ordinam isstituted by the lawful authority of God himself; who aerer imposed any service upon his Church in vain* Xt was hcoflcral by our Saviour Christ himself who sanctified it unto us by nbmitting unto it in his own sacred person; -oonfinaed it by b practice, by his precept, &c* 8, Every one should coddc% that there are infinite mercies sealed up by it to the fiLithft^ and to their seed. It is a visible admittance of thy cbSdf H thou art a parent, into the congregation of Christ's flpcl^ signifying its interest in the heavenly Jerusalem, wludi ii above. Is this a business to be mumUed over inacoqitf} Christ came from Galilee to Jordan to be baptized: is than* ceiving of thy child into the bosom of the church -iu a full ooDr gr^ation, no comfort unto thee! is it not mercy to see tbs blood of Christ ministerially sealed up unto thy infioUptopoigc it from that pollution which it hath broiight into th^ worid with it: which also thou makeat confession of by presentiBig. it to this mysterial washing t Is it not joy to thy h^nr^ ta hM the whole congr^ation of God*s saints pray fo;r thy child: and that God hath honoured thee so much, as to count thy iFeiy child holy and within his covenant? Think on theise tbiig* 3. Every one that is present at baptism, should ooiisider, tbU Uiat being a public action of the congregation, every pardcaltf person ought reverently to join in it. Shall the whole Triaitj be present at baptism, (Matt. iii. 16, 17.) and we begone!

''"•'trtJTY OF* tHOSE PRESENT AT BAPTISM. 809 t(/iti ■ ought every one in prayer to God for the infant, join in [tttsists to G-od for his mercy, that we and our children are blbtight foi'th, and brought up within Are pale of his church jWiefeas the rest of the world are like a wilderness,) and thank ty^Sd for adding at the present a member to his church. Join fefr^ otie otrght in meditation of the pollution of nature, of the blessed means of redemption by Christ, of the benefits that Sod seals up unto us in our baptism, even before we knew \Stttm: of the vows and promises which we in our childhood made by those who were undertakers for us: and finding our Bulings, every time we are present at baptism, we should renew (mr own covenant with God, and labour to get new strength to dose with his promises, which in our baptism he made unto us. tkvLB if we were wise to make a right use of it, we might learn li much at a baptism, as at a sermon. 4. Ftoents should always bear in mind the promises which their children have made bof God by them, and they for their children; labouring to bi^ them up accordingly in the instruction and information of the Lord, teaching them, so soon as they understand, the meannig <^ that sacrament, unfdlding tmto them God*8 precious plMimises, and their strict engagements* The negligence of plupents herein, is a cause of monstrous profSaneness in many; ikey bring children to receive Christ's badge, • but bring them np to the service of the devil: and God hath not so much dis* honour by heathens and pagans, as by those who have taken upon diem the name of Christians. Lsistly, baptism should be of cMtinual use through a Christian's whole life: it is administered bat once, but it is always lasting in the virtue and efilcacy of it. Baptism loseth not its strength by time. In all thy fears ittd doubts look back to thy baptism, and the promises of God ieakd up unto thee there; lay hold on them by faith, and thou ftuii have the actual comfort of thy baptism, and feel the effect of it, though thou never saw it. In thy idlings, slips, and Rfvolts, to recover thyself have recourse to thy baptism: new bnptism shall not need; the covenant and seal of God stands iftn, he changeth not: only renew thy repentance, renew thy fiiith in those blessed promises of grace which were sealed up Unto thee in thy baptism.

CHAPTER XLIII.

OF THE lord's STTPEB. We now come to tlie Lord*s Supper, which is the second sacra- Of tbe ment of the New Testament, wherein God by the signs of ''•^'•J'P" bread and wine significth, sealeih, and exhibiteth to erfiy wktt it Lk faithful receiver, the body and blood of Christ, fi>r his spiritual nourishment and growth in Christ: and so sealing unto lun his continuance with increase in the bodv of Christ, which is his Church, confirmeth him in the covenant of grace. Or thus: it is a sacrament of the gospel, wherein by the outwTird elements of bread and wine, sanctified and exhibited bv the minister. and rightly received by the communicant, assurance is given to those that are ingrafted into Christ, of their continuance in him and receiving nourishment by him unto eternal Iife Not that there arc divers graces offered to us in Baptism and the Lord*s Supper; for the covenant solemnly ratified in Baptism is renewed in the Lord's Supper, between the Lord himself and the receiver, and the same graces offered again, but to divert ends; in baptism, to the investing and entering of us into Christianity (for of that entrance baptism is a seal;) in the Lord's Supper, to the nourishing and continuing of us in it; of which grow til and continuance in Christianity, it is a seal. And therefore as unto the sacrament of baptism, so unto this of the Lord's Supper, the Popish feigned sacrament of Confirmation is notably injurious. Tbediffei^ Baptism then doth differ from the Lord's Supper, L Inretween bap- gard of the thing signified. Baptism (as hath been said) is a thTLoiS'i seal of our enfrawc^ into the church of God, the Supper of (he Supper. Lord of our continuance in the same; the one of our new birth, the other of our spiritual food. The former is ordained to this end, that being out of Christ by nature, we might by the sacrament of our new birth be ingrafted into his body: (Titus

THE lord's supper. WHY SO CALLED. 511 iii. 5. John iii. 5.) the latter, that being in Christ by grace, we might continue and increase in him, (1 Cor. x. 16 : xi. 23. 1 Peter iii. 21.) 2. In regard of the outward sign, water in the one, bread and wine in the other. 3. In regard of the communicants. Unto baptism both infants, and those that are of years and discretion are to be admitted; but unto the supper of the Lord, only those of years of discretion. 4. In regard of the time. The supper of the Lord is to be received as often as the Lord shall give occasion; baptism but once. It is called the Lord's supper, (1 Cor. xi. 20.) not because he Why it appointed it a supper to us; but because our Lord Jesus Christ Lorf,* * sitting at his last supper, ordained it instead of the passover. Supper. For in the night that he was betrayed, (1 Cor. xi. 23.) immediately after he had eaten the passover with his disciples, he did both himself with them celebrate this holy sacrament, (Matt. xx^i. 2G, &c.) and withal give charge for continuance of the same in the church until his second coming, (1 Cor. xi. 2G.) And we may learn by this, — that both our Saviour Christ and liis apostles likewise administered this sacrament after supper, — that we must not come unto it for our appetites, but have our minds lifted up from these earthly elements to our Sa\nour Christ represented by them. For men after supper set not bread and wine, but banquetting dishes upon tlie table, which serveth to reprove, 1. Such profane persons as come for a draught of wine only. 2. Those that rest only in the outward elements. Further, the example of our Saviour Christ and his apostles doth not tie us to administer this sacrament in the night-time, because they had special cause so to do, which we have not. For our Saviour was to administer it after supper, 1. Because it was to come in lieu and stead of the passover; and therefore was presently after the eating of it. j8. That it might go immediately before his passion, the better to shew whcreunto it should have relation. Where also is another difference; our Saviour Christ's supper representing his death, which followed the supper and was to come; our sacrament representing the death of Christ already suffered and past. The apostles also administered this sacrament in the night, because it was not safe for the church to meet in the day for fear of persecution. Wherefore herein the laudable custom of the church of administering it in

£ttir^ CiT &r tiie aiainLitruuxi of tKs daT; for aItho*3^ oar Sariovr Guise cad th^r <iAT, Jbr tke reaioiu before deciaretL* vvi he £d aoc Mi a so to do. Bat the aposue's exai^le ml lef^ious pnctioe herein is ui be followed, which did celelKate dfte jupyci cf tk Lord on the Lord's daf. So much cf the time. As to the DAtsre of this ■ ■< i ■■■ iii, it maj be known, first, bj the matter; and secoodlTy bj the tarn ^^^S^ of it. The matter of the supper of tibe Lord is, partlr ootvirJi Ur4** as the elements of bread and wine: paithr iswaid, aa tke bodr and blood of Christ; those ootwazd eleBKDts ajgnifying CfanK and him crucified, with all the benefits of his death andpankn; eren whole Christ, with all the fruits of his mediuioii. (Mitt. xxvi. 26, 27. 1 Cor. xi. 34, 25.) And the Locd £d mile choice of bread and wine for the outward elements of this saor ment, because meaning to set forth our spiritual nomialuneBt bj them, they are of all the means of our corporal noinisliment tk chiefest. (Psalm civ. 15.) And he did not content himself with one of these only, but took both, that he m%;fat herebj shev how plentiful and assured redemption we hare in Christ, whoB these do represent. Wherefore it is no marrel that the Feasts in the prohibiting of the cup, do answerablj teach our aahadoa to be neither wholly in Christ, nor assuredly. And we obsene this argument — ^in the institution of the sacrament — against Ais robbery, that the foreseeing spirit of Qirist, knowing the saailege that Popery would bring in for the robbing of the peo^ of the use of the cup, hath prepared a presenratiye i^ainst it; speaking here more fully of the cup, (which he did not d the bread) Drink ye all of this. (Matt. xxri. S7.) Again, our Saviour Christ used ordinary bread, such as was used at the common table at that time; it was indeed unleavened bread, but it was so, because no other was then lawful at the feast of tiie passover. If it be asked, Are not the bread and wine changed into the body and blood of Christ in this sacrament? — ^we answer, no;

*bey are not changed in nature, but in use. (1 Cor- X. 16.) For J^^*^ *the Words of eating Mnd drinking do properly "belong to the out- wine are not *ii^ltfd elements'of bread and wiile, and by a borrowed iJpeech'do ^^Wy^*** Itoiproperly belong to the body fend blood of Christ, to note tmto "f p^fc^ US the communion we have with ' our Saviour Christ, of iVhom uTe are verily partakers by a lively faithv as of the bread imd wine, by eating and drinking them. And thus we say that these elements are changed in use ; because being separated from a common use, they are consecrated to sign and seal unto us our spiritual nourishment and growth by the body and blood of Christ Jesus. (Luke xxii. 19. 1 Cor. x. S, 4.) For as the sacrament of baptism doth seal to us a spiritual regeneration, so the Lord's Supper, a spiritual feeding; and even as the body and blood of Christ are in baptism given us for clothing, so they are given in the Lord's Supper for nourishment* Therefore the bread and wine are not the true body and blood of Christ, but the signs and tokens of them ; as in baptism, the water was only a sign of Christ's blood, not the blood itself. Besides, we have these further reasons to overthrow the carnal presence of Christ in the sacrament. 1. If the bread were turned into Christ, then there should be two Christs, one that giveth, another that is given ; for our Saviour Christ gave the bread, 8cc* 2. If the bread be the very body of Christ, there should then be no sign of the thing signified, and so no sacrament. (Rom. iv. 11.) Where their miserable shift, that the whiteness is the seal and sign, is not worthy the answer. S. The wicked receiver might then eat and drink Christs body and blood, as well as any true believer. (J<An xiii. 2, 30.) 4. The minister cannot give the inward grace, but the outward element in the administration of the sacrament, (Luke iii. 16.) The reason there was to move our Saviour Christ to use such a borrowed speech in this so great mystery, is, because it is ordinary and usual in the Scripture, to give the name of the thing signed and signified to the sign ; as it is called the tree of life, which was but a sign of Hfc. (Gen. ii. 9.) So in the sacraments of the Old Testament, circumcision is called the covenant, (Gen. xvii. 10.) that is, the token of the covenant; (ver. 11.) and the lamb or kid, the passovcr, whereof it waa a sign only. (Exod. xii.) The selfsame manner of speech ia also used in the New Testament, of baptism, called the new 2 L

514 REASONS A(;AINST rRANSlBSTAXllATIOX. birth and washing away of sins, whereof it is only a seal. So that unless the Lord would in this sacrament hare departed from the wisdom of the Spirit of God accustoniablj received, he must needs here also tread in the same steps of a borrowed and figurative speech. And he did after his last supper use as fi^^ rativc speeches as this, (John xiv. xv. xvi.) and that without all danger of darkness of speech, there being oftentimes more light in a borrowed, than in a proper speech ; and a trope of force must be yielded, when he saith, that the cup is the New Testament. Neither doth it make for the corporal presence, that our Saviour Christ saith in his supper, that his body was then broken, and not that it should be broken after; for that is also usual to the Scripture, for further certainty to speak of things to come, as of them that are present. And though there is nothing impossible unto God, yet, 1. The question is here, not of the power, but of the will of God, what he will have done. 2. God cannot do those things, in doing whereof he should contradict himself ; and therefore the Scripture feareth not, without dishonour to God, to say that he cannot lie, nor cannot deny himself. (Titus i. 2. 2 Tim. ii. 13.) The cup is called the cup of the New Testament) because it is a seal of the promise of God touching our salvation in Christ, which being in old time under the law shadowed by the shedding of the blood of beasts, is now after a new manner accomplished in the blood of Christ himself. Ofthefonn Thus much of the matter of this sacrament ; the form thereof Mcnunentof consisteth, partly in the outward actions both of the minister the Lord's and of the receiver, partly in the inward and spiritual things "PP<?r- signified thereby ; these outward actions being a second seal, set The Sacra- ^^ ^^*^ Lord's own hand unto his covenant. The sacramental mental ac- actions of the minister in the Lord's Supper, are four. First, minuter. to take the bread and wine into his hands, and to separate it from ordinary bread and wine ; whereby is signified, that God in his eternal decree hath separated Christ from all other men to be our mediator ; and that he was set apart to that office, and separated from sinners. (Exod. xii. 5. Heb. vii. 26,) The second is, to bless and consecrate the bread and wine, by the word and prayer ; which signifieth that God in his due time sent Christ into the world, and sanctified him, furnishing him with

OF THE CONSECRATION OF THK IJREAD AND WINE. 515 all gifts needful for a mediator. The bread and wine are to be ^^ ^^? <^"" blessed and consecrated, by doing that which at the first institu- the broad tiou Christ did, m that, 1. He declared the doctrine of the "* ^"^^' mystery of the sacrament unto his apostles, which received it, by teaching the truth of that which these outward signs did signify. 2, He thanked his heavenly Father, for that he had so loved the world, that he gave him, which was his only Son, to die for it, through the breaking of his most holy body, and shedding his most precious blood. Also he gave him thanks, for that he had ordained tliese outward elements, to seal our spiritual nourishment in Christ. 3. By a trope of the chief part of prayer, (which is thanksgiving) for the whole, the evangelist giveth us to understand that our Saviour Christ sued to God his heavenly father, that his death, in itself sufficient to save, might by the working of his Holy Spirit, be effectual to the elect; and that those outward signs of bread and wine might, through the operation of the same Spirit, be effectual to the purposes they were ordained unto. And though there is no mention of these tilings in the evangelists, yet it may be known that he gave thanks, and prayed, for these things; for, 1. The very matter itself that is handled, doth guide us to the knowledge of these things, as doth, 2. The like manner of speech in other places of Scripture; where there being no mention what words he used, yet it must needs be granted that he gave thanks and prayed, proportionably to the prayer and thanks here used. For taking the barley loaves and fishes, and giving thanks, what can be understood, but that he giving thanks to God, that had given those creatures for the bodily nourishment, prayed that he would bless them, and make them effectual to that purpose and end? (Matt. xiv. 19 : xv. 36. John vi. 11.) And as it is not lawful to eat and drink even common meat and drink, without such prayer and thanksgiving, so it is not lawful to communicate these elements without thanksgiving and prayer. So much for the second action (which the minister indeed performeth with the communicants, but yet as chief in the action.) The third is, to break the bread and pour out the wine; which doth signify the passion and sufferings of Christ, with all the torments which he endured for our sins, both in 2 L 2

5LG SACRAMENTAL ACTIONS OF THE RECEIVERS. body and soul : liis blessed body being bruised and crucified^ hb precious blood shed (Irickling and streaming down firom all parts of him to the ground) and his righteous soul poured out unto death ; (Isa. liii. 5, 10, 12. Heb. ix. U.) that Christ himself of his own accord oficrcd his body to be broken, and bis blood to be shed, upon the cross : and that as the bread nourishetb not, if it remain whole and unbroken, so there is no life for us in Christ, but inasmuch as he died. The fourth action of the min* ister, is to give and distribute the bread and wine to the receivers. And that doth signify that God giveth Christ, and Christ himself to us : that Christ Jesus with all his merits is offered to all sorts of receivers, and that God hath given bim unto the faithful receivers, to feed their souls imto eternal life. (John iii. li, 15 ; vi. 50, 51.) The ncn- The sacramental actions of the receivers are two : 1. To take SSIirf*Se ^^^ bread and wine offered by the minister ; which doth signify receirera. the receiving of Christ into our soul with all his benefits bj faith ; and that they, and only they, have benefit by Christ cmcificd, which thus apply Christ to themselves by a true and lively faith. (John i. 12.) The second is to eat the bread, and drink the wine ; receiving them into the body, and digesting them, (I Cor. xi. 26.) which doth signify our uniting unto Christ, and enjoying of him ; that we must with delight apply Christ and his merits to all the necessities of our soul, spiritually feediif upon him, and growing by him. For the eating of the bread to strengthen our nature, betokeneth the inward strengthening of our souls by grace, through the merits of the breaking of Christ's body for us ; and the drinking of the wine to cherish our bodies, betokens that the blood of Christ shed on the cross, and (as it were) drunk by faith, cherisheth our souls. And as God doth bless these outward elements to preserve and strengthen the body of the receiver, so Christ apprehended and received by faith, doth nourish him, and preserve both body and soul unto eternal life. (John vi. 50, 51. 1 Cor. x. 3, 11, 16, 17.) Howbeit Christ's body and blood, together with the outward elements, is not received of all communicants ; for howsoever they be otkred by God to all, (Matt. xxvi. 26.) yet are they received by such alone, as have the hand of faith to lay hold on Christ ; and these with the bread and wine do spiritually receive Christ with all bis

THE ENDS AND USES OF THE LORD's SUPPER. Sl7 saving graces. As for the wicked, and those that come without faith, they receive only the outward elements, and withal, judgment and condemnation to themselves. (1 Cor. xi. 27 — 29.) So much of the matter and form: we will now shew the spe- ^^^ ^^^^ cial ends and uses for which the Lord's Supper was ordained, uid qsm of which are, 1. To call to mind and renew the memory and virtue Sapper, of Christ's death. (1 Cor. xi. 24.) 2. To increase our faith begotten by the word preached, and to confirm unto us our nourishment therein by the means of Christ's death. 3. To increase our love. 4. To increase our joy in the Holy Ghost, our peace of conscience, our hope of eternal life, and all other graces of God in us. 5. To stir us up with greater boldness to profess Christ, than heretofore we had done. 6. To quicken our hearts to all holy duties. 7. To shew our thankfulness to God for his mercy bestowed upon us in Christ. 8. To make a difference betwixt ourselves and the enemies of Christ. 9. To knit us more near in good will one to another. 10. To preserve the public ministry of the word and prayer in Christian assemblies. Further, all baptised who are of years and sound judgment to -^^^^^^ if, discern the Lord's body, ought to repair to this sacrament. But ''^T^ ^® those only come worthily, who, professing the true faith, have Supper, duly examined and prepared themselves. (Isa. Ixvi. 23. 1 Cor. xi. 27, 28.) Whereby all not of age and sound judgment are shut from this sacrament, which are not always from the other of baptism. But besides such as have these thing^t in them which God requireth at their hands, those may be admitted by the church to the supper of the Lord, who having knowledge, do make profession of religion, and are found guilty of no great error or crime unrepented of. And if any thrust themselves to the Lord's table, who are ignorant, or guilty of such crimes, they are to be kept back by the discipline of the church. In regard of what is to be performed by every Christian, that tionto'Sr he may worthily partake of the Lord's supper, there must be a Lofd't table, careful preparation before the action, great heed in the whole action, and a joyful and thankful close and shutting up of it; all which must be performed as well by the minister as the people. For there is a great difierence betwixt our Saviour Christ, the first deliverer of this sacrament, and all other ministers. He having no battle of the spirit and flesh in him.

518 OP PREPARATION FOR THE LORD'S SUPPEBi* but being always prepared unto every good work, had no need of these things : but other ministers have as much need thereof as the people. And we are to prepare ourselves to this sacrament by due search and trial of our own souls, whether we can find in ourselves the things which God doth require in worthy communicants. This we may perform by fitting our minds, and framing our hearts thereunto, (1 Cor. x. 15, 16; xi. 28.) We may fit our minds by examining our wisdom and knowledge, both of God's will in general, and of the nature and use of this holy sacrament in particular ; whether we can give a reason of the representation of Christ in the bread and wine, and bring the resemblance and difierence of the proportion of the bread and wine, with the body and blood of Christ ; and of the eating and drinking of the elements, with the partaking of the spiritual things, (Rom. iv. 11. 1 Cor. x. 3,4,16,17.) Our hearts may be framed for the feeling of the virtue and power of this sacrament, 1 . By weighing with ourselves what need we have of it, and what benefit we may reap by it. 2. Bj examining of our faith, {2 Cor. xiii. 5. 1 Tim. i. 15.) and repentance, (Heb. X. 22. James iv. 8.) attended with true love of God, (Zech. xii. 10.) and of our brethren, (1 Cor. xvi. 4.) 3, By fervent invocation, praying for a blessing upon this ordinance of God, (Matt. xxvi. 26.) And we may find what need we have of this sacrament, partly by our vnretched estate by nature, and partly by our weak estate by grace. We may find by our estate by nature, that being prone to all evil, we have need of this sacrament to nourish and preserve the life of grace new begun, which otherwise by our own corruption might die or decay in us, (1 Cor. x. 16.) And we have need of this sacrament for relief of our weak estate by- grace, that being weak in understanding, and feeble in memory, we may by the signs of bread and wine, have our understanding bettered, and our memory confirmed in the death of Christ ; (I Cor. xi. 24, 26.) Also that being frail in faith and cold in love, we may by the same creatures, as by seals and pledges, have our faith furtlier strengthened, and our love more inflamed to God and God's children. We see already that the benefit that we may reap by the Lord's supper is great ; this sacrament being as a glass for the mind, a monument for the memory, a support of faith, d

OF PREPARATIOX FOR THE LORD's SUPPER. 519 provocation to love, a quickening to obedience, and a sign and seal of all the mercies of God in Christ Jesus. But the heart must be prepared to find the power of this sacrament for supply of these wants and obtaining of these benefits, by being purged by repentance, and purified by faith, (1 Cor. x. 14, 16, 21. Acts XV. 9.) It may be purified by faith, if I have not only knowledge what Christ hath done for his chosen, but a full assurance that whatsoever he hath done he hath done it for me as well as for any other, (I Cor. ii. 2. John xvii. 3. Gal.ii. 20.) Whence we gather that they only are to present themselves at the Lord's table, who after their baptism are able to make a profession of their true faith, and can find that they can truly believe in Christ; seeing ignorant and unbelieving persons do rather eat and drink their own judgment, than reap any benefit by this sacrament, (1 Cor. xi. 29—31.) And the heart may be purged by repentance, if from my heart I do repent of my particular sins past, and judge myself for them, bewailing and forsaking them; and frame the rest of my life according to God's \vill, (1 Cor. xi. 30, 31. Gal. vi. 16.) Whence we learn that it is dangerous for such as remain in their old sins, or after the sacrament return unto them, once to offer themselves to the Lord's table; forasmuch as by this means they procure the wrath of God against them, and those that belong untx) them; although not in condemnation in the world to come (which the faithful notwithstanding their unworthy receiving cannot come unto) yet to fearful plagues and judgments in this world. Again, it is meet that we be free from all malice in our hearts, when we come to the Lord's supper: for this sacrament is a seal both of our conjunction with Christ, and of our society one with another: (1 Cor. x. 17.) and we must know that true repentance purgeth out malice amongst other sins; and a sound faith worketh by love towards God and our brethren, (Matt. v. 22, ia. James i. 19—21. 1 Peterii. 1. Gal. v. 6.) So much for examination and preparation required before the action. The communicants are, 1. To use reverent attention, the better to apply the whole action: hearkening to the doctrine of the sacrament delivered by the minister, joining with him in his prayers, making use of all the sacramental actions, and so connnemorating the Lord's death for the comfort and refreshing

after tbe

5c5) OF THE DUTTES AFTER KECOTIXG. of their own sonb, (1 Cor. xi. 17, S6.) 2. According as it is commanded^ all most take the bread and wine into their handii contrary to the soperstition <^ dirers, wkich will either have it thrust into their months, or else take it with their gloves : as if the hand of a Christian, which God hath botk made and sanctified, were not as fit as the skin of a betsC, which the artificer hath tanned and wwed. 3. They mnst moreoYer, according to the commandment of Christ, eat and drink the bread and wine ; not laying or hanging it np, or w(vshipping it, as the papists doL 4. Lastly, thej must use thanbgiving : offering np themselyes, both souls and bodies as a sacrifice of thanks ; (Rom. xii. 1.) in which regard this sacrament is called the eucharist. maateict With regard to what is to be done after the action, 1. We must by and by use joyful thanksgiying, with prayer and meditation ; being so comforted in heart in the fayour of God towards us, that we be ready with a feeling joy to sing a Psalm unto the Lord, (Matt. xxyi. 30.) S. We mnst continual]? endeayour to find an increase of our faith in Christ, loye to God and all his saints, power to subdue sin and practise obedience, with all other sanctifying and saying graces: (1 Cor. x. 16, 17; xi. 21. Col. ii. 6, 7. 2 Peter iii. 18.) For a true receiver shall feel in himself, after the receiying of the sacrament, an increase of faith and sanctification, a further deadening of the old man, and so a greater measure of dying unto sin ; a further strength of the new man, and so a greater care to liye in newness of life, and to walk the more strongly and steadily in the ways of God all the days of his life. This being a sacrament, not of our incorporation, as baptism, but of our growth ; which albeit one cannot always discern immediately after the action, yet between that and the next communion it may be easily espied in our service towards God and men. But if a man aAer the recei^-ing of the sacrament never find any such thing in himself, he may well suspect himself, whether he did ever repent or not ; and therefore is to use means to come to sound faith and repentance. For the Lord is not usually wanting to his ordinances, if men prepare their hearts to meet him in them. If we receive no good nor refreshment at this spiritual feast, and God send us away empty, either it is because we have no right

OF THE DUTIES AFTER RECEIVING. 591 unto his mcrcicsy being not in Christy and so not accepted; or because some secret unmortified lust remaineth in us^ like Achan*s wedge of gold. So some beloved sin^ either not seen, or not sufficiently sorrowed for, and resolved against, lieth glowing in the heart, which causeth God to frown upon our services, and like a dead flj causeth the ointment to stink: and therefore in this case, a man should descend into himself, and make a more strict search into his conscience, that he may again come before the Lord with more humility and better preparedness, and God will reveal himself in due time to every one who unfeignedly seeks after him in his ordinances.

CHAPTER XLIV.

OF ECCLESIASTICAL CENSURES, WHICH ARE THE SEALS OF THE THREATEN1NG8 OF THE GOSPEL. Ofthecen- We now Come to the censures, which are the judgments of the chiSch. ** church, for ratification of the threats of the gospel^ against the abusers of the word and sacraments. And these censures do very much profit the church of God, for by them the godly, having strayed from the course of sincerity, are through obedience brought home again, but the wicked are hardened by them through disobedience; whereof it is, that the wicked are properly said to be punished, the godly only chastened and corrected. The magistrates by the laws of the commonwealth punish some by death, others by other torments, and some by mulct; which belongeth not to the minister, who hath to do only with the soul. But these spiritual censures are of as necessary use in the church (both to help the godiy^ and to restrain and root out the wicked out of the church) as those penal laws of the magistrate in the commonwealth. They, therefore, who upon this pretence that God forceth no man to come unto him, suppose the censures to be unprofitable; are like unto children that will have no rod in the house. The necessity of censures doth easily appear &om this, that since in the church of God there be of all sorts, as in a net cast into the sea, which catcheth good and bad, it is impossible, without correction, to keep good order in the church; especially to restrain the wicked hypocrites from offending, and thereby slandering their profession. And though even if there were no hypocrites, there were still use of censures, yet they serve most of all for them that make no conscience of their calling; for the best man that is, having some sparks of his natural corruption remaining unregcncrate, may fall and offend, and therefore must be chastened

op ECCLESIASTJCAL CENSURES. 523 by the churcli; but this is the difibreuce, — the godly falling by infirmity, by correction do amend; but the wicked offending purposely, by punisliment are hardened. Whence we gather that since censures are as needful in the church as the rod in the house, or the magistrates* sword in the commonwealth for offenders; (yea, and of so much more use, as these are for the body and this life, and the other for the soul and life to come) they that set themselves against them, care not what disorder there be in the church, but seek to exempt themselves from punishment, that they might do what they list, and make the gospel a covert for all their wickedness; who are like to them ill the second Psalm, that would not bear the yoke of go* vernment, (Psalm ii. 2, 3.) So much for the use and necessity of censures. The doctrine of them is especially delivered (Matt, xviii. 15 — ^20.) where both their institution and ratification is laid down. For first our Saviour declareth the degrees of the censure ordained for such as arc called brethren, (which are generally corrections according to the greatness of the offences) and then treateth of their power and authority. It is to be observed in the degrees of the cen- 2^®<,f *^ suies, that the censures be according to the offences: as if the censurci. offence be private, the censure thereof must be private. Wherein the censurer is to deal circumspectly, 1. That he know tho offence. 2. That he admonisheth the offender secretly. 3. That he do it in love, proving his offence so to be by the word of God. And a further duty is required of us in this case, 1. That we run not to others to slander the offender; which Moses forbiddeth, (Levit. xix. 16.) 2. Not to keep the injury in mind, of purpose afterwards to revenge it. 3. Not to deal roughly with any one, under pretence of seeking the glory of God. 4. Not to despise the offender, but by all means to seek his amendment. Again, those that sin openly, are to be admonished openly in the church; and if they will not amend by admonition, then they are by suspension to be barred for a time from some exercises of religion: and if by that they will not amend, then they arc by excommunication to be cut off from the church, and delivered unto Satan, as shall be declared. And that the censures arc ratified, and the authority of the church confirmed by our

524 OP THE KINDS OF CENSURES. Saviour Christy appeareth by his words unto the disciples, (Matt xviii. 18.) "Whatsoever ye bind on earth, (meaning according to the rule) shall be bound in heaven, and whatsoeFcr ye loose on earth, shall be loosed in heaven.** Which is as much as if a prince, giving authority to one of small reputation, should bid him execute justice, and he would bear him out. And this is further confirmed in the verse following, by a reason of comparison. If two or three shall agree upon any thing, and shall ask it in my name, it shall be granted. If Christ will ratify the deed of two or three done in his name ; how much more, then, that which the whole church shall do accordingly. And it is said, shall ask it in my name^ to declare that by prayer unto God in the name of our Saviour Christ all the censures of the church, but especially excommunication, should be undertaken : as the apostle saith, (1 Cor. v. 4.) " When you are gathered together in the name of the Lord Jesus Christ, (that is, calling upon the name) deliver such an one unto Satan.'* And there is need of this ratifying of the church's authority in exercising the censures ; because some men do contemn the censures of the church, as proceeding from men only, as if thereby they were no whit debarred from the favour of God : whereas neverUieless, whom the church separatetli from the outward seals, them also Christ deprivcth of inward graces; banishing them &om his kingdom, whom the church hath given over unto Satan; of which we gather that men should not slightly shake off, but with reverence esteem, the censures of the church, as the voice of God himself; and although they be never so high and stout, yet are they to subject themselves to the judgment of God in the church, unless they will set themselves against the Lord himself. Ofihekindi We have heard of the general doctrine of censures. The kinds of them are cither of sovereign medicine, (Matt, xviii. 15, 16. 1 Cor. V.) or of fearful revenge, (1 Cor. xvi. 22. 2 Tim. iv. 14.) the former properly are corrections, the latter punishments. The medicinal censures are such as serve to bring men to repentance, the principal end of them next to the glory of God, being the salvation of his soul that is censured. The things required of them that do execute these censures against any

OF PRIVATE ADMONITION. 526 man are six. 1. Wisdom. 2 Freedom from the sin reproved. 8. Love. 4. Sorrow. 5. Patience. 6. Prayer for the party. The medicinal censures are either in word or in deed, those in word being the chidings or rebukes of the church for sin; which we call admonition. Of this there are two sorts; the first is private pfjvate betwixt brother and brother; (Lev. xix. 17. Matt, xviii. 15, admonition. 16.) the other public, by the minister assisted by the congregation, when the private will not prevail. (Matt, xviii. 17. 1 Tim. V. 20.) We are to observe in the private admonitions, that we should watch one another diligently, witnessing thereby our mutual love, which God requireth of us. As if any man seeing another (whose journey he knoweth) wander out of the way, if he should not admonish him, he might justly be accounted unnatural: much more we, knowing all men think to journey towards heaven, if we see any go the wrong ways, (as by robberies, adulteries, usury, swearing, or drunkenness,) and do not admonish them, are even guilty of their wandering; especially since the other belongeth to the body, but this both to body and soul. And if it be thought sufficient for men to watch themselves, seeing every man standeth or falleth to God, such, we note, was the wicked answer of Cain, and they that use it are like unto him. But if God commanded in the law, to help our enemy's ox or ass, having need of help; we are more bound by the law of charity to help himself. And unless we reprove him, we are partakers of his sin, as hath been said: which we ought not to be, because we have enough of our own. The degrees of private admonition are two; the former is The decreet most private, done by one; the other is private also, but more ad^niiion. public than the first; and it is done by two or three at the most, whereof he that first admonisheth must be one. (Matt, xviii. 15, 16.) Our Saviour Christ hath limited us with these degrees, that by all means we might win the offender, if it be possible: if not, that his condemnation may appear to be most just, after so many warnings. The first degree of private admonition is thus expressed; " If thy brother offend against thee, or, in thy knowledge only, tell him between thee and him.'* (Matt, xviii. 15.) Not that we are bound to reprove all men of what profession soever, but him that is of the same profession of Christianity that we be of, whom the Scripture termeth a brother; (thereby shutting

526 OF PUIVATE ADMONITION. out Jews, Turks, Heretics, and Atheists,) except we have somo particular bond, as of a master to his servant, or father to his child, or magistrate to his subject, &c. Whereby we learn, 1. That we observe this in our admonitions, that he be a brother whom we admonish, and not such a one as is a scorner. 2. That wc are not to make light of or contemn the admonitions of others, but to accept of them and account of them as a precious How wc balm. Further, in reproving our brother's fault we must be inuBt gyj.^ it is a fault we reprove him for : and then we must be able reprove. ^ ^ to convince him thereof out of the word of God, so that he shall not be able to gainsay us, unless he do it contemptuously ; it being better for us not to reprove him, than not to be able to convince him by the word of that we have reproved him in. Lastly, we ought to do it with all love and mildness, regarding the circumstances of persons, time, and place : not inconsiderately, nor of hatred, or to reproach him, or as one that is glad of somewhat to hurt his good name. By the words Tell him between thee and him, (Matt, xviii. 15.) it is meant that the good name and report of another man should be so regarded by us, that if his fault be private, we are not to spread it abroad, as some that think they be burthened, unless they tell it to others ; which is not the rule of charity. Audit is added. If he hear thee, thou hast gained ihy brother i as a notable means to encourage us in this duty. For if the bestowing of a cup of cold water shall not be unrewarded, how much more the gaining of a soul from Satan. And if our brother hear us not, and so we do not gain him, notwithstanding we lose not our labour, but our reward is laid up with God. (Isa. xlix. 4.) For that which is done for God's cause, though it be never so evil taken or used, shall certainly be remembered of God; who will recompence it plentifully, and lay it among our good deeds. Also this shall serve against him that is reproved, in judgment, for refusing such a profitable means. The second degree of private admonitions is more public than the former. If thy brother hear thee not, take yet with thee one or two, (Matt, xviii, 16.) For although he hear not the first admonition, yet love will not give him over ; but as the case requireth, and the nature and condition of the offender may be discerned to be easy or hard to repent ; the admonisher is to take with him one, or if need be, two at the most, to assist him. The first admo*

OF PUBLIC ADMONITION. 587 nition not availing, wc may not take whom we will to the second, but that choice is to be made which is likeliest to take effect. And therefore we may not take his enemy, or one tliat is not able to convince; but we must choose one or two such, whom either he reverenceth, or at least favoureth, or otherwise may do most good with him, either by graciousness of speech, or ability of personage, or some other gift; in a word, such as be fittest both for gifts and authority to recover him; of whom the pastor may be one, as he also may be the first. Neither may the first admonisher substitute another in his place the second time, for our Saviour Christ dotli not leave it free so to do; but will have him that did first admonish to be one; both for the better conferring of the former dealing with the latter, as also for keeping the fault of the ofiender in as much silence and secrecy as may be. Whereby is gathered that great love and care of our Saviour Christ towards him, as also what diligence we must use, and what care for our brother. Further, one alone may not deal with him the second time, because that by the testimony of two or three he might be brought to reverence now, that which he would not at the first admonition: and further, that way may be made to the public judgment of the church, yea, to the other's way before the church, which under two testimonies at least cannot proceed further against him; for, in the mouth of two or three witnesses every word may be estabUshed. (Matt, xviii. 16.) Thus far of the private admonitions: the public is that Public which is done by the whole church, or the minister assisted by •dmonition*. the congregation. (1 Tim. v. 20.) For if the second warning serve not, our Saviour would have the offender presented to the church, as to the highest court, (Matt, xviii. 17.) not of greatest personages, but of the most learned, and beautified with inward graces, whose presence he cannot choose but reverence. As in the book of Numbers, a wife suspected of adultery, was brought unto the priest in the house of God; that the reverence of the place and person might strike a fear in her heart, to cause her to confess the truth. (Num. v. 15, 16.) Wherein appcareth a further step and degree of God*s singular love and affection. For it may not be said that the bringing of him to open shame seemeth rather hurtful than profitable to the godly, to whom it is prepared as a sovereign medicine for his disease. For as a wealthy

6a8 OF SUSPENSION AND EXCOMMUNICATIOX. maiif being sick^assembleth a whole collie of physicians to consult of his disease and the best remedy thereof: so the whole church in like case, having Urim and Thummira, that is^ treasures of knowledge, should consult upon the recovery of the offender; who, therefore, hearing their admonition^ is to be received^ notwithstanding liis former obstinacy. But the hearts of the wicked by the warning are the more hardened to their everlasting perdition. Hitherto of the corrections which are in word : those in deed sioiT*'**^ are Suspension, (Num. xii. 14. Exod. xxxiii. 6, 7.) and Excommunication, (Matt, xviii. 17. 1 Cor. v. 13.) the former of which is a certain separation of him that will not amend by admonitions, from some holy things in the church : as 1. The use of the sacrament ; 2. Some offices in the church. Excommunication Of excom- jg the casting of the stubborn sinner out of the church, and delivering him unto Satan. Who being thus disfranchised of all the liberties, and deprived of all the benefits and common society of the churchy is separated, as it were, from that protection and mercy which may be looked for at the hands of God. The end of this casting out is twofold: first, in regard of God*s glory; and, secondly, in regard of men. In regard of God, because that his holy name and religion should not be evil spoken of by suffering wicked and unclean persons, (as blasphemers, adulterers, &c.) in the church; which should not be like unto a st}',but clean from all shew of filthiness. For if in houses of good report, a proud person, detractor or liar, (much less a drunkard or filthy person,) is not suffered : much less ought such an one to be in the church, which is the house of the living God, lest the Gospel come to reproach through such ; in that godless persons would thereby take occasion to open their mouths against the truth. The end of casting out is likewise twofold, in regard of men ; either respecting the good of the person excommunicated, or the rest of the church. Respecting the church, that they be not infected with his naughtiness, and that they may keep themselves from the like offence ; for that if he remain in the church, and be not banished, 1 • Other men would be provoked to commit the like sins. For the apostle comparing a sinful man to leaven, (1 Cor. v. 6.) teacheth, that as a Uttle leaven leaveneth the whole lump, so one wicked man will infect

OF EXCOMMUNICATION. 529 the whole church. 2. The weak would lake occasion thereby of falling away from the truth; and others yet without, would be holden from coming unto it. The regard that concerneth him that is cast out is, that he being ashamed, may be brought to repent and turn unto the Lord; as the apostle saith of the incestuous person; who should be cut off for the destruction of the flesh, that is, the natural corruption, and for saving of the spirit, that is, the man regenerated. (1 Cor. v. 5. 1 Tim. i. 20.) Howbeit they that are thus censured, are only delivered to Satan conditionally, if they repent not; so it is a means either to bring them to Christ, or send them to the devil: as a hand almost cut off, and hanging but by the skin, is in danger to be lost, imless some skilful surgeon bind it up. If he repent, he is to be received of the church; whom as they loose on earth, our Saviour Christ looseth in heaven. ' Yet he is not by and by to be admitted to all privileges of the church, but to be suspended for a time, till the fruits of repentance may better appear. For if some in the law, for a certain pollution in a lawful duty of burying the dead, were suspended from the passover, (Num. ix. 6.) much more in the Gospel for such obstinacy. There are then two sorts of suspensions; one going before excommunication ^ and the other following the same, towards them that are penitent. Both which were shadowed in the Levitical Law, in the case of leprosy; for, 1 . We find (Lev. xiii. 4.) that upon sui picion of leprosy a man was shut up for a time, not only from the worship of God, but also from all society of men: how much more then may it be lawful under the Gospel, to execute the censure of suspension afler two admonitions upon a known offence. S. It is set down (Lev. xiv. 8.) that a man cleansed from his leprosy was brought home unto the camp and placed in his tent, where he stayed for certain days; it being not lawful for him to come into the tabernacle. So much of the medicinal censures. The last censure of ^V***^*"?* fearful revenge is, the curse unto death, called by St. Paul, Anathema Maranatha, (1 Cor. xvi. 22.) that is. Accursed until the Lord come, or everlastingly; which is thought to have been executed upon Hymeneus and Alexander by Paul, (1 Tim. i. 20.) and afterwards upon Julian by the church then. This everlasting curse, which is the most fearful thunder-clap of God's 2 M

530 ANATHEMA MARANATHA. judgment^ is to be pronounced only against such as are desperately wicked, that have nothing profited by the former censures, and shewed their incorrigibleness by their obstinate and malicious resisting all means graciously used to reclaim them : giving tokens even of that unpardonable sin against the Holj Ghost. Which fearful sin, by how much the more difficult it is to be discerned and known, by so much the more carefully is this heavy doom to be used by the church. Yet, doubtless God doth sometimes give clear tokens thereof in blasphemous apostates, such as Julian and others, who maUciously oppose^ deride, and persecute that truth of God which they have been enh'ghtencd in. And where God doth set such marks upon them, the church of God may pronounce them to be such, and carry itself towards them accordingly.

CHAPTER XLV- OF THE ENEMIBS OP THE CHURCH, THE GENERAL APOSTASY, AND ANTICHRIST. Of the outward enemies, that oppose themselves against the Oftheenechurch of Christ, some do so under show of friendship, and some SJSxi!^ with profession of enmity. Her open enemies are Heathens, Jews, Turks, and all that make profession of profaneness, by ofthewnefitting down in the seat of scomers. The enemies tliat make xalapottasy* shew of friendship are all those, that bearing the name of Christians, do obstinately deny the faith, whereby we are joined unto Christ, which are called heretics ; or that break the bond of charity, whereby we are tied in communion one to another, which are termed schismatics ; or else add tyranny to schism and heresy, as that great Antichrist, the head of the general apostasy, which the Scriptures forewarned of by name, (1 Tim. iv. 1.; dThess. ii 3.) where the apostle foretelleth, that there shall be a general apostasy, or falling away from the truth of the Gospel, before the latter day. Wherein it is not meant that the whole church shall fall away from Christ, for it were impossible that a perfect bead should be without a body ; but it is called general, because the Gospel having been universally preached throughout the world ; &om it both whole nations did fUI* and the most part also even of those nations that kept the profession of it : howbeit still there remained a church, though there were no settled estate thereof. If it be demanded. Is it likely the Lord would bar so many nations that lived under Antichrist, and that so long, from the means of salvation ? We reply, why not ? and that most justly. For if the whole world of the Gentiles were rejected, when the church was only in Jewry, for some l<50O years ; and seeing even of the Jews ten tribes were rejected, and of the remainder, but a few were of the church ; with great reason might the Lord reject those nations and people for bo many ages ; seeing they rejected God*s grace 2 M 2

r)32 OF ANTICHRIST, AND WHO HE IS. in falling away from the Gospel, which the Lord most graciously revealed unto them, rather than unto their Fathers before thenL And this apostasy is necessarily laid upon the see of Rome, as by the description that foUoweth may evidently appear. The parts of it are, the head and the body; for as Christ is the head of the church, which is his body, so Antichrist is the head of the Romish church, which is his body. And this Antichrist is one who under a colour of being for Qirist, and under the title of his vicegerent, exalteth himself above, and against Christ, opposing himself unto him in all his offices, and ordinances^ both in church and common-wealth: bearing authority in the church of God; ruling over that city with seven hills, which did bear rule over nations, and put our Lord to death: a man of sin, a harlot, a mother of spiritual fornications to the kings and people of the nations, a child of perdition, and a destroyer; establishing himself by lying miracles, and false wonders. All which marb together do agree with none but the pope of Rome. ^A^ The apostle, (2 Thess. i. 3.) describeth this antichristian head who 1m it. unto us, first, by describing what he is towards others; and then what he is in himself. What he is towards others is declared by two special titles, the Man of sin, and Son of perdition: declaring hereby, not so much his own sin and perdition, which is exceeding great; as of those that receive his mark, whom he cause th to sin, and consequently to fall into perdition, as Jeroboam, who is often branded with the mark of causing Israel to sin. And he is so much more detestable than he, by how much both his idolatry is more execrable, and hath drawn more kingdoms after him, than Jeroboam did tribes. And he is called the man of sin, in that he causeth many to sin; and this the pope doth in high degree, justifying sin, not by oversight, but by laws advisedly made; not only commanding some sins, which we are by our corrupt nature prone to, as spiritual fornication; but also, (to the great profanation of the holy name and profession of Christ,) permitting and teaching for lawful, such as even our corrupt nature (not wholly subverted through enormous custom of sin,) abhorreth, as incestuous marriages, and breaking of faith and leagues, equivocating, and the like; which profane men (by the very light of nature) do detest. He is called too, the child of perdition, not as the unthrift mentioned

WHAT ANTICHRIST IS TOWARDS OTH£RS. 5SS in the Gospel, (Luke xv. 3^.) neither as Judas, who is pas* sively called the son of perdition, (John xvii. 12.) but actively, as it is otherwhere expounded, where he is called the destroyer, (Rev. ix. 11.) because he destroyeth many. And that the pope is such an one, some of his own secretaries make it good; confessing that many who were well-disposed persons before their entering into that see, became cursed and cruel beasts when once they were settled in the same, as if there were some pestilent poison in that seat, infecting those that sit therein. Of this we learn that the calling of the pope is unlawful. For every office or calling which the Lord doth not bless, or wherein none occupying the place groweth in piety, is to be esteemed for an unlawful calling; for in a lawful calling some (at the least) are found in all ages profitable to the church or commonwealth. The use of all this doctrine is, that whosoever are partakers of the sins of Rome, are also under the same curse: and therefore such of us as have lived in popery should examine ourselves if we have truly repented us of it; first, by the change of our understanding, as whether we have grown in the knowledge of the truth; and secondly, by the change of our afiections, as whether we hate popery, and love the truth unfeignedly; and so let every one judge himself, that he be not judged, and that with harder judgment, according as God hath been the longer patient towards us. (Rom. ii. 4.) Further, there can be no sound agreement betwixt popery and the profession of the gospel, no more than betwixt light and darkness, falsehood and truth, God and Belial; and therefore no reconciliation can be devised betwixt them. For if the members of antichrist shall be destroyed, we cannot in any sort communicate with them in their errors, unless we will bear them company in their destruction also. Not that every error doth destroy the soul; for as every wound killeth not a man, so every error depriveth not a man of salvation; but as the vital parts being wounded or infected, bring death, so those errors that destroy the fundamental points and heads of faith, bring everlasting destruction; in which kind is popery, which sundry ways overthroweth the principles and grounds of our holy faith, and therefore is termed an apostasy, or departing from the faith. Neither is it impossible for a pope to be saved, his sin being not necessarily against

6S4 WHAT ▲NTICHBIST IS IN HUlSEUr. the Holy Ghosty to which only repentance is denied. For some (in likelihood) have entered into and continaed in that see ignorantly, and therefore may possibly find fdace to repentance. But if any be saved, it is a secret hidden with Ood ; for coaceming anything that appears by the end of any pope since he was lift up into the emperor's chair, and discovered to be the man of sin, there is no grounded hope given to pemmde that anj one of them is saved. So much of Antichrist, what he is towards others* Wbat he is is himself is set down in two points. First, in that, contrary to rigbt, and by mere usurpation, he seateth himiwslf in the temple of God, as if he were Christ's vicar, being indeed bis enemj, both which the word Antichrist denoteth. Secondly, in that be is here expressly named an adversary, as one that is contniy to Christ. The pope is an adversary unto Christ every waj, in life and in office ; in life, in that Christ being most pare and holy, yea, holiness itself, the popes many of them are, afid have been, most filthy and abominable, in blaspheming, conjuring, murdering, covetousness, and the vilest sins; and yet will they in their ordinary titles be called holy, yea, holioeii itself; which is proper only to Christ* He is an adversary is office, 1. In his kingdom. Christ's kingdom is without all but* ward shew or pomp, but the pope's kingdom consisteth wholly in pomp and shows, as imitating his predecessors the emperors of Rome, in Iiis proud, stately, and lordly oflices, princeij train, and outrageous expences in every sort. 2. In his priesthood ; in raising up another sacrifice than Christ's, other priesthood than his, other Mediators than him. 3. In his prophetical office ; in that he teacheth clean contrary to him. Christ taught nothing but what he received of his Father : the pope setteth out his own canons and decrees of councils : and in them he teacheth such doctrine as overthroweth the main foundation of that which Christ taught. The second effect is, respecting Antichrist, that he is exceedingly lifted up against all that is called God ; and this doth agree to the pope, more fitly than to any other person. For Christ, being very God, abaseth himself unto the assuming of the nature of man : the pope, a vile man, advanceth himself to the throne of God. Christ, being cUnwe all secular power, paid tribute, and was

WHAT ANTICinilST IS IN UIMBELF. 585 taxed^ and suffered himself to be crovmed with a crown of thorns, and bear his own cross: but the pope, being under all secular power, exalteth himself above all secular powers, and exacteth tribute of kings, setteth his foot on the neck of emperors, carrieth a triple crown of goldj and is borne upon men*s shoulders. And though he calleth himself the servant of servants, yet, (by the confession of his own canonists,) he doth it but dissemblingly and in hypocrisy, which is double iniquity; for they say, that lie doth in humiUty only so; not that he is indeed so as he saith. The effects of this his pride, are two. First, he sitteth in the church as God; for he bindeth the consciences of men by his decrees, which no prince's law can do. For though men observe not such laws, yet if they break them not of con* tempt, they are discharged, if they did bear the penalty prescribed in them. And whereas it is said, that he sitteth in the temple of God, it is so said, first, because it beareth the name of the church, for the scripture giveth the name to a thing according to that it hath been; as when Christ saith, ** The abomination of desolation shall stand in the holy place," he meaneth not that the temple was then holy, which at that time, (being no figure nor shadow of Christ and his church,) was profaned, but that it had been holy: so we confess that there had been a true church in Rome; which is now no church of Christ, but the synagogue of Satan. Secondly, he is said to sit in the temple of God, because he exerciseth his tyrannical rule in the christian world, and is most busy in those parts where Christ hath his church, and the gospel is professed; labouring in all places, either by himself or his wicked instruments, to overthrow or corrupt, poison or hinder the free course of the gospel: so that in this regard he may be said to sit in the temple of God, that is, to reign and tyrannize in the Church of God; though the city where he is be Sodom, And the church whereof he is the head, the synagogue of Satan. The other effect of his pride is, that he boasteth himself that he is God: as the pope's flatterers in the canon law call him. Our Lord God the pope. Neither doth his pride stay there, but also he challengeth to himself things proper to God: as the title of Holiness, also power to forgive sins, and to carry infinite souls to hell without check or controlmcnt, and to make of nothing something; yea,

jJ6 OF THE CRADr.VL REVELATION OF ANTICHRIST. to mskj the icripture no scriptures and no scripture to be scripture, at bis pleasure, yea, to make of the creature the Creator. It might seem indeed to be an impossible tluDg, that men should be carried awaj from the faith of the gospel, by one so monstrous and directly opposite to Christ, if at once and of a sudden he had shewed himself in such foul colours; and therefore by certain degrees of iniquity he raised himself to this height of wickedness, and did not at the first shew himself in such a monstrous shape and likeness. And this appeareth by the Apostle, who (2 Thess. ii. 2 — 13.) sbeweth of two courses the devil held to bring this to pass, one secret and covert, before this man of sin was reTealed; the other, when he was reyealed and set up in his seat. The ways of Antichrist's coming before he was revealed, were those several errors which were spread, partly in the Apostle's time, and partly after their time, thereby to make a way for his coming. And in this respect this mystery of iniquity was begun to be wrought (as it were) underground and secretly in the Apostle*s time. It was then wrought by many ambitious spirits (as it were) petty antichrists, which were desirous to be lords over the church; and wicked heretics which then sowed many errors and heresies, as justification by works, worshipping of angels, and which put religion in meats, and condemned marriage, &c. which were beginnings and grounds of popery and antichristianism. {2 John 9. Acts V. 1. Gai. i. 6, 7 ; ii. 16. Col. ii. 18, 21. 1 Tim. iv. 3."^ Wlience we gather, that those whom God hath freed from the bondage of Popery, should strive to free themselves from all tlie remnaiits thereof; lest if they cleave still to any of them, God in judgment bring the whole upon them again. Further, Antichrist's kingdom is to be continued and advanced after he is revealed, by the power of Satan, in lying miracles, and tihc wonders. And the difierence betwixt Christ*s miracles and their's, is very great every way; for Christ s miracles were The dtflvf^ true, whereas these are false and lying, and by legerdemain. fy_^' Christ's miracles were from God, but theirs, where there is any Clintt*t strange thing, and above the common reach of men, from the tlitpopeV devil. Christ's miracles were for the most part profitable to the health of man: but their's altogether unprofitable,

OF THE MIRACLES OF ANTICHRIST. 6S7 and for a vain shew. Christ's miracles were to confirm the truth: but their*s to confirm falsehood. Whence we gather, that seeing the pope's kingdom glorieth so much in wonders, it is most like that he is Antichrist: seeing the false Christs and the false prophets shall do great wonders to deceive, (if it were possible,) the very elect, and that some of the false prophet's prophecies shall come to pass: (Matt* xxiv. 24. Deut. xiii. 1 — 3.) we should not therefore believe the doctrine of popery for their wonder's sake, seeing thereby the Lord trieth our faith; who hath given to Satan great knowledge and power to work strange things, to bring those to damnation, who are appointed unto it. Moreover, whatsoever miracles are not profitable to some good, neither tend to confirm a truth, they are false and lying. So that^as the Lord left an evident difierence between his miracles, and the enchantments of the Egyptians; (Exod. \ai. 12.) so hath he left an evident difference between the miracles of Christ and his apostles, and those of the Romish synagogue. Besides, miracles are not as necessary now, as they were in the times of the Apostles; for the doctrine of the gospel being then new unto the world, had need to have been confirmed with miracles from heaven, but it being once confirmed, there is no more need of miracles; and therefore we, keeping the same doctrine of Christ and his apostles, must content ourselves with the confirmation which hath already been given. It hence appeareth that the doctrine of popery is a new doctrine which hath need to be confirmed with new miracles; and so it is not the doctrine of Christ, neither is established by his miracles. And the miracles of antichrist are to have marvellous great force to bring many men to damnation; God, in just revenge of the contempt of the truth, sending a strong delusion among them. Hitherto we have heard Antichrist described by his effects and properties: the place of his special residence is the city of Rome, as appeareth, 1. Because he that letted at the time when The teat of Paul wrote was the emperor of Rome, who did tlien sit there, •^*"**- and must be disseated, (as the learned papists themselves grant) ere Antichrist could enter upon it. 2. John called the city where he must sit, the great city, which reigneth over the, . kings of the earth, (Rev. xvii. 18.) which at that time agreed

5S8 OF THE SEAT OF ANTICHRIST. only to Rotncy being the mother city of the world. 3. It was tliat city which was seated upon seven hills, (Rev. xvii. 9.) which by all ancient irecords belongeth properly to Rome. As for the occasion of the pope*s placing there, it came by the means of translating of the seat of the empire, from Rome to Constantinople, from whence ensued also the parting of the empire into two parts : by which division it being weakened, and after also sundered in affection, as well as in place, was the easier to be entered upon, and obtained by the pope. And we do further gather of that the Apostle saith, that he that leiteik shall let, that the antichrist is not one particular man, as the papists do fancy ; for then by the like phrase he that letteth must be one particular man : where it cannot be that one man should live so many hundred years, as from PauFs time to the time of the translation of the empire &om Rome : much less until within two years and a half of the latter day, as they imagine the time of Antichrist. And therefore as by him that letteth is understood a succession of emperors, not one man alone : so by Antichrist, the man of sin, is understood a succession of men, and not one only man. So in Dan. vii. 3, 17, the four beasts, and the four kings, do not signify four particular men, but four governments ; in every one whereof there were sundry men that ruled. So that the arguments of the papists, who upon the words the Man of Sin, would prove that the antichrist the Apostle speaketh of, is one singular man, is but vain, and hath no consequence in it. And it is no objection to Antichrist's being already come, seeing the empire yet standeth, since the name of the empire only remaineth, the thing is gone. For he hath neither the chief city, nor the tribute, nor the command of the people ; and therefore he can be no let to the Antichrist's coming; especially the pope having got such an upper hand over him, as to cause him to wait at his gate b&refoot, and to hold his stirrup. The end of this Antichrist shall be, that God shall confound him with the breath of his mouth, that is, with the preaching of his word, which serveth for another argument to prove the pope to be Antichrist ; for whereas he had subdued kingdoms and empires under his feet, he hath been of late mightily suppressed by the word preached, and not by outward force, as other potentates use to be. We learn of this the

OF THE MEMBERS OF ANTICHRIST. fiS9 marvellous power of Grod's word to suppress whatsoever riseth against it: for if the mightiest cannot stand before it, much less the smallest. And therefore it is expressed by a mighty windy (Acts ii. S8.) which carrieth all before it; imd by fire^ which consumeth all^ and pierceth all. And it declareth a marvellous easy victory against the enemies^ when it is said^ that with the breath of his mouth he shall consume hisenemies The glorious appearance of the Son of God in the latter day^ shall also be the overthrow of Antichrist; whence we gather^ that before the last day he shall not be utterly consumed. Whereof notwithstanding it foUoweth not that the head shall remain till then: for the beast and the false prophet shall be taken and cast into the fire before the latter day; but some shall retain a liking of him and his errors and superstitions^ even till the last day. Hitherto of the head of this general apostacy. The members of it are first described by their end, even a number of people that shall perish; which accordeth with that name and property of the head, the destroyer or son of perdition; being truly verified in them, in regard of the fearful end he shall bring them to. The use of this is^ that as no poison can take away the life of an elect person; so small occasions carry away such as are appointed to destruction. These members of Antichrist arc otherwise described by this, that they never loved the truth, although they understood and professed it. For a man should love the truth, for the truth's sake; not for vain glory, fleshly delight or commodity. And it appears that men love the word of God, when they walk accordingly, and keep faith and a good conscience; which some losing by their wicked life, lost also their faith, that is, their religion. (1 Tim. i. 19.) Further, when it is said that God giveth men up to strong delusions, it is to be understood that God is a just judge, which by them either punisheth or correcteth former sins, and especially the contempt of the Gospel: in which regard even amongst us now, some are cast into the sink of popery, some into the family of love; some become Arians, some Anabaptists; all which are (as it were) divers gaols and dungeons, whereinto he throweth those that are cold and careless professors of the gospel. We learn by this that they which imagine God favourable imto them not-

540 OF THE MEMBERS OF ANTICHRIST. withstanding their sins, because their life, or goods^ or honours are spared, are foully deceived. For when the Lord ceaseth to reprove any, or to strive with them, then doth he give them up unto vanity of their own minds, to do their own wicked wills ; which is the greatest judgment, and very usual with God to do. (Rom. i. 24, 26.) Our duty in such cases is to pray to the Lord to keep us from all error : but if for our trial, or further hardening of others, it please him to send errors amongst us, that it would please him to preserve us in that danger, that we taste not of that bait, whereby Satan seeketh to catch us. Another cause of sending these errors is, that those may be damned, which believe not the truth ; for as God hath appointed them to damnation, so betwixt his counsel in rejecting them, and the final effect of it, there must be sin to bring the effect justly upon them. And this reason is aQnexed of their just damnation, because they rest in unrighteousness, having their ears itching after error, which they drink in, as the earth drlnketh up rain, or the fishes water ; so that albeit they be powerfully sent of God in his just judgment, yet are they also greedily desired and affected of them.

CHAPTER XLVL

OF DEATH AND THE LAST JUDGMENT.

Having spoken at large of the providence of God, disposing of of thelait men in this world, it foUoweth to speak of his providence con- j^^^**- ceming mankind in the world to come. God then doth so deal with men after this life, that he bringeth them all unto judgment; by which is here meant the pronouncing, and executing of the irrevocable sentence of absolution or condemnation. That is done partly, on every man in particular, at the hour of his death: (Heb. ix. 27.) but fully and generally upon all men, at the second coming of Christ, (Acts xvii. SI.) The death of every one severally goeth immediately before the particular judgment: the general resurrection of all goeth before the final judgment which shall be at the last day. All men both good and bad must die: (Psalm xlix. 10. Eccl. ii. 16.) save that unto some, namely such as shall be found alive at the coming of Christ, a change shall be instead of death. Death is indeed the punishment of sin. Why the (Rom. V. 12.) yet it nevertheless cometh to pass that the SS. righteous die, to whom all sins are forgiven; but then it is not in all things the same to the godly and to the wicked. For howsoever unto both, it be the enemy of nature, as the end of natural life, (1 Cor. xv. 26. Psalm xc. 3.) yet 1. Unto the godly it is a token of God's love: unto the wicked of his anger, (Psalm xxxvii. 37, 38. Job xviii. 13. 14.) 2. unto the godly it is a rest from labour and misery: (Rev. xiv. 13.) unto the wicked it is the height of all worldly evils, (Luke xii. 20.) 3. Unto the godly it is the utter abolishing of sin, and perfection of mortification: (Rom. vi. 7.) unto the wicked it is the conquest of sin, and accomplishment of their spiritual captivity. 4. Unto the godly it is so far from being a separation from Christ, that even the body severed from the soul, and rotting in

Of purticalar judgment mt the hour of death.

Thegenend judgment.

the grave, is yet united unto Christ, and the soul, freed from the body, is with him in paradise: (Luke xxiii. 43. Phil. i. 23.) unto the wicked it is an utter cutting off from the favourable presence and fruition of God. 5. Unto the godly it is the beginning of heavenly glory: unto the wicked it is the entrance into hellish and endless torments, (Luke xvi. 22, 23.) Men are judged at the hour of death in this wise. 1. God at that instant pronounceth, and the conscience apprehendeth, the sentence of blessing or cursing, (Heb. ix. 27.) 2. The soul of every man accordingly is (by the power of God, and the ministry of angels) immediately conveyed into that state of happiness or misery, wherein it shall remain till the resurrection, and from thenceforth both body and soul for ever, (Luke xvi. 22, 23, S6. EccL xi. 3.) We gather of this that the doctrine of purgatoiy, and prayer for the dead is vain: seeing it appearetk by tbe word of God, that the souls of those that die in God*s favour, are presently received into joy, (Isaiah Ivii. 2. John v. 24. Luke xxiii. 43. Rev. xiv. 13. 1 Thess. iv. 16.) and the souls of those that die in their sins, cast into endless torments; no means being left after death to procure remission of sins (Isaiah xxii. 14. John viii. 24: ix. 4. Rom. vi. 10.) The general and final judgment is the great day of assize for the whole world; wherein all men*s lives that ever have been, are, or shall be, being duly examined, every one shall receive according to his works, (Acts xvii. 31. Eccles. xii. 14. 2 Cor, v. 10.) In which judgment we are to consider; 1. The preparation to it. 2. The acting of it. 3. The execution of the sentence. The preparation to the last judgment doth consist in five things. I. In the foretokening of the time thereof: which though it be so sealed up in the treasury of God's counsel, tk&t neither man nor angels, nor yet our Saviour himself as man ia the days of his flesh had express notice thereof, that from the uncertainty and suddenness of it we might be taught to be always in readiness for it; yet it hath pleased God to acquaint us with some signs whereby we may discern Christ's approaching, as men in the spring-time may discern summer approaching by the shooting forth, of the fig-tree. (Matt, xxiv* 32, 33.) The signs foretokening the last Judgment are certain notable changes in the world and church; some fur-

OF THE PREPARATION FOR JUDGMENT. MS ther off, some nearer unto the coming of Christ; as, 1. Tlie publishing and receiving the Gospel throughout the world. (Matt. xxiv. 14.) 2. The apostasy of most part of professors not loving the truth. (1 Tim. iv. 1.) 3- The revealing of Antichrist, that man of sin and child of perdition. (2 Thess. ii. 3.) 4, Common corruptions in manners, joined with security; as in the days of Noah and Lot. 5. Wars and troubles in the world and church. 6. False Christs, attended with false prophets^ and armed with &lse miracles. 7. The calling of the Jews unto the faith of the Gospel. 8. And lastly, sigiis in heaven, earth, and all the elements, as the darkening of the sun and moon, &c. Yea, firing of the whole frame pf heaven and earth, with the sign of the Son of man; whereby bis coming then shall be clearly apprehended by all men. (2 Pet. iii. 7, Matt. xxiv. 30.) II. The second thing in the preparation is, the coming of The lecond Jesus Christ the judge of the world: who in his human visible pii^JSration* body (but yet with unspeakable glory) shall suddenly break forth like lightning through the heavens, riding on the clouds, environed with a flame of fire, attended with ^11 the host of the elect angels, and especially with the voice and shout of an archangel and the trumpet of God; and so shall sit down in the royal throne of judgment. III. The third thing is, the summoning and presenting of all, The third both dead and living men, together with devils, before the glorious throne of Christ the judge. For all men, both dead and living, shall be summoned by the voice of Christ, and the ministry of his angels, and namely by the shout and trumpet of the archangel; whereto the Lord joining his divine power (as unto the word preached for the work of the first resurrection) shall in a moment both raise the dead with their own bodies and every part thereof, though never so dispersed; and change the living, so that it shall be with them as if they had been a long time dead, and were now raised to life again. (John v. 38. Matt. xxiv. 31. 1 Cor. XV. 52.) Again, there will be a difference between the resurrection of the elect and reprobate; for howsoever they shall both rise by the same mighty voice and power of Christ in the same bodies wherein they lived upon earth, and those so altered in quality, as that they shall be able to abide for ever in that state whereunto they shall be judged: yet, 1. The elect

The fourth thing.

The fifth thing.

The act of jadsment, mnahow performedshall be raised, as members of the body of Christ, by virtue derived from his resurrection: the reprobate, as malefactors, shall be brought forth of the prison of the grave, by virtue of the judiciary power of Christ, and of the curse of the law. 2. The elect shall come forth to everlasting life, which is called the resurrection of life: the reprobate to shame and perpetual contempt, called the resurrection of condemnation. 3. The bodies of the elect shall be spiritual, that is, glorious, powerful, nimble, impatible, (1 Cor. xv, 42 — 44. Phil. iii. 21.) but the bodies of the reprobate shall be full of uncomeliness and horror, agreeable to the guiltiness and terror of their consciences, and liable to extreme torment. And all men shall be presented before the throne of Christ in this wise, 1. The elect being gathered bv the angels, shall with great joy be caught up into the air to meet the Lord. (Luke xxi. 28. 1 Thess. iv. 17.) 2. The reprobate, together with the devil and his angels, shall with extreme horror and confusion be drawn into his presence. (Rev. vi. 15.) IV, The fourth thing is, the separation of the elect from the reprobate. For Christ, the great Shepherd, shall then place the elect, as his sheep that have heard his voice and followed him, on his right hand; and the reprobates with the devils, as straying goats, on the left hand. (Matt. xxv. 83.) V. The fifth and last thing is, the opening the book of record, by which the dead shall be judged, (Rev. xx. 12.) viz. 1. The several books of men's consciences: which then, by the glorious illumination of Christ the Sun of righteousness, shining in his full strength, shall be so enlightened, that men shall perfectly remember whatever good or evil they did in the time of their Ufe; the secrets of all hearts being then revealed. 2. The book of life, that is, the eternal decree of God to save his elect by Christ: which decree shall then at length be made known to all. Thus far of the preparation to judgment: we are to consider in the second place, the act of judgment: wherein the elect shall be first acquitted, that they may after as assistants join with Christ in the judgment of the reprobate men and angels. And the act of judgment shall be performed, 1. By examination. ^. By pronouncing sentence. The examination shall be, 1. According to the law of God, which hath been revealed unto men: whether it be the law of nature only, which is the remainder of

THE ACT OF JUDGMENT HOW PERFORMED. & the moral law written in the hearts of our first parents; and T^ *^^ ^ conveyed by the power of God unto all men, to leave them andhow without excuse; or that written word of God, vouchsafed unto P*™™** the church in the Scriptures, first of the Old, and afVer also of the New Testament, as the rule of faith and life. (Rom. ii. 12.) 2. By the evidence of every man*s conscience, bringing all his works, whether good or evil, to light; bearing witness with him or against him: together with the testimony of such, who either by doctrine, company, or example, have approved or condemned him. And there will be this difference in the examination of the elect and the reprobate, that, 1. The elect shall not have their sins, for which Christ satisfied, but only their good works, remembered. (Ezek. xviii. 22. Rev. xiv. 17.) 2. Being in Christ, they and their works shall not undergo the strict trial of the law simply in itself; but as the obedience thereof doth prove them to be true partakers of the grace of the Gospel. Not that there shall be any such reasoning at the last judgment, as seemeth, (Matt. vii. 22, 23. ; xxv. 34 — 46.) but the consciences of men being then enlightened by Christ, shall clear all those doubts, and reject those objections and excuses, which they seem now to apprehend. The sentence shall be pronounced by the judge himself, our Lord Jesus Christ, who, according to the evidence and verdict of conscience touching works, shall adjudge the elect unto the blessing of the kingdom of God his Father, and the reprobates, with the Devil and his angels, unto the curse of everlasting fire. We observe further, that, I, The wicked shall be condemned for the merit of their works, because being perfectly evil, they deserve the wages of damnation. (Rom. vi. S3.) 2, The godly shall be pronounced just, because their works, though imperfect, do prove their faith (whereby they lay hold on Christ and his meritorious righteousness,) to be a true faith, as working by love in all parts of obedience. (James ii. 18. Gal. v. 6.) Hitherto of the act of judgment; we are to consider in the The exec third and last place, the execution of this judgment, Christ, ^ ?^J^ by his Almighty power, and ministry of his angels, casting the ment devils and reprobate men into hell, and bringing God*s elect into the possession of his glorious kingdom. Wherein the reprobate shall first be dispatched, that the righteous may rejoice to see 2 N

54<) THE FINAL STATE OF MEN AFTER JUDCJMKXT. the vengeance ; and as it were, wash their feet in the blooci of T!^v**^ the wicked. (Matt. xxv. 46. Psalm Iviii. 10.) The estate of the of tlM Re- , , prolMite in reprobates in hell shall be, that they shall remain for ever in unspeakable torment of body, and anguish of mind ; being cast out from the favourable presence of God, and glorious fellowship of Christ and his saints, (whose happiness they shall see and envy) into that horrible dungeon, figured in Scripture by utter darkness, blackness of darkness, weeping and gnashing of teeth, the worm that never dieth, the fire that never goeth out, &c., while, as regards the elect in heaven, they shall be un- The ettato speakably and everlastingly blessed and glorious in body and inheLre^^ soul, being freed from all imperfections and infirmities, yea, from such graces as imply imperfection, as faith, hope, repentance, &c. endued with perfect wisdom and holiness, possessed with all the pleasures that are at the right hand of God, seated as princes on thrones of majesty, crowned with crowns of glory, possessing the new heaven and earth wherein dwelleth righteousness, beholding and being filled with the fruition of the glorious presence of God, and of the lamb, Jesus Christ, in the company of innumerable angels and holy saints, as the Scripture phrases are. (1 Cor. ii. 9. 1 Cor. xiii. 10, 12. Psalm xvi. 11. Rev. iii. 2\. 2 Tim. iv. 8. 2 Pet. iii. 13. Psalm xvii. 15. 1 Thess. iv. 17. Heb. xii. 22.) After which, Christ shall deliver up that dispensatory kingdom (which he received for the subduing of his enemies, and accomplishing the salvation of his church) unto God the Father, and God shall be all in all for all eternity. (1 Cor. XV. 24, 28.) The uie of The use we may make of this doctrine concerning this geneconcerninff * ^^^ ^"^ ^"^ ^"^^ judgment is, that, first, it serveth to confute the Ust not only heathen philosophers, who, as in other things, so in this ^^ ' concerning the world's continuance, became vain in their imaginations, and their foolish heart was full of darkness, (Rom. i. 21.) being destitute of the word of God to guide them ; but also to confute many profane atheists in the Church of God, who do not believe in their hearts those articles of the resurrection and of the general judgment. It is much indeed that there should be atheists in the Church of God, and none in hell ; that any should deny, or doubt of that of which the devils fear and tremble. But surely the apostle Peter's prophecy is fulfilled.

USE OF Ti!E DOCTRINE OF THE LAST JUDGMENT. 647 {2 Pet. iii. 8.) There shall come in the kut days scoffers, walking after their own lusts, and saying, where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation, and (as they would persuade themselves) so they shall for ever. And answerable their lives are to such conceits. (Ek^cles. xi. 9.) But if neither the light of reason, it being impossible that the truth, and good* ness, and justice of God should take effect, if there were not after this life a doom and recompence; (2 Thess. i. 6.) nor, secondly, the light of conscience, which doubtless with Felix, (Acts xxiv. 25.) makes them tremble in the midst of their obstinate gainsaying; nor, thirdly, the light of Scripture, can convince and persuade men of this truth; then we must leave them to be confuted and taught by woful experience, even by the feeling of those flames, which they will not believe to be any other than fancies; and by seeing the Lord Jesus coming in the clouds, when all nations shall weep before him; and, these atheists especially, lament their obstinate infidelity with ever-dropping tears, and ever-enduring misery. And this doctrine may be terror to all graceless and wicked livers, to consider that the wrath of God shall be revealed from heaven against all ungodliness and unrighteousness of men; (Rom. i. 18.) when all the sweetness of their sinful pleasures shall be turned into gall and bitterness for ever. (Wisd. of Sol. v. 6 — 8.) And the consideration of this doctrine, touching the end of the world, and the day of judgment, may thus be useful to the godly, in that, first, it should teach us not to seek for happiness in this world, or set our aflections on things below; for this world passeth away, and the things thereof. Secondly, here is a fountain of Christian comfort, and a ground of Christian patience in all troubles, that there shall be an end, and a saint*s hope shall not be cut oflT. If in this life only we have hope, we are of all men most miserable, (1 Cor. xv. 19.) But here is the comfort and patience of the saints; tliey wait for another world, and they know it is a just thing with God to give them rest after their labours, (2 Thess. i. 9.) and a crown after their combat, (2 Tim. iv. 8.) and after their long pilgrimage, an everlasting liabiUition. (2 Cor. v. 1.) Be patient, (saith the apostle) and settle your hearts; for the coming of the Lord draweth 2 N 2

5i8 USE OF THE DOCTRLNE OF THE LAST JUDGMENT. nighy (James v. 8.) when they that have sown in tears shall reap in joy. (Psalm cxxvi. 5.) Thirdly, from this doctrine, excellent arguments may be drawn to press Christians to a holy life. (2 Pet. iii. 11.) Seeing then all these things must be dissolved, what manner of persons ought we to be, in all holy conversation and godliness ? And verse 14, Wherefore, seeing ye look for such things, give diligence that you may be found of him in peace. We should always live in expectation of the Lord Jesus in the clouds, with oil in our lamps, prepared for his coming. Blessed is that servant, whom his master, when he cometh, shall find so doing ; he shall say unto him. Well done, good and faithful servant, enter into thy master's joy. (Luke xii. 43. Mark XXV. 21.)

THE END.

INDEX.

Acquisition, different kinds of, Adam, his fall and punishment, Admonition, private, — — — ^— public, . Adoption. Its benents Adultery. . Advocates, duties of Affability. Affections, corrupted. ■ evil. Afi'ection to be cherished Affiance in God. Aged, duties of. Alienation of estate. Alms, duties respecting Ambition Amen, what Anathema Maranatha Angels good evil.

Anger in God, what. ■ in man Antichrist Anxiety dissuasives from Apocrypha not canonical its errors Apostasy, general Apparel, how abused. Appetite, to be limited Armour, spiritual Arrogancy. Ascension of Christ. Attributes of God, what B Backbiting condemned

to whom effectual dipping not essential to. how distinguished from the Lord's Supper. of infants, lawful. not of absolute necessity

to salvation ■"- abuses respecting _. — means of reforming them 506 Beasts, why mentioned m the fourth Commandment. 902 Boasting 383 Body of man, how made. 124 corrupted by sin. 180 duties respecting. 327 ' abuse of. 338 Bondage of man * 189 Bread, daily, what. . 439 ■ why to be prayed for. 440 why used in the Lord's Supper 512 Buying, how to be periformed. 357

Calling worldly, lawful, with its opposites 351 spiritual effectual. 225 Cares distracting. 350 Carelessness.... 349 Catechising, what, necessity of it 2 Catholic Church.... 226 Censures of the Church, what. 522 Ceremonial Law. 250 Ceremonies 275 Chance-medley.... 333 Chastity commended. . 339

INDEX.

Christ, divine nature of human nature of alone without sin. why called the Word Mediatorial office of 194, 202 union of thetwonaturesin 200 benefit arising therefrom 201 priestly office of. . 205 comfort we have thereby 207 — satisfaction of. . 207 sufferings of. . . 208 burial of why necessary 211 descent into hell. 212 righteousness of.212 intercession of. .214 prophetical office of. 215 kingly office of. .217 Wonderful, Coun8ellor,&c.21 9 humiliation of. 221 exaltation of. . 222 resurrection of. . 222 ascension of. . . 223 sitting at God's right hand 22i head of the Church. 227 the substance of the pacraments 487 Church of Christ. 226 476 marks of a true. 477 whether fallible. . 478 whether we may leave. 478 enemies of. . . 479 governors of. . 479 militant.... 228 triumphant. . 228 outward and visible. 229 of Rome, not Catholic. 229 liberality to, enjoined. 366 Clothing, how abused. . 337 Commandments. Why propounded in the second person. . 254 Sreface to. 259 e first, expounded

Second Third Fourth Fifth Sixth Seventh Eighth Ninth Tenth

Communion of Saints Concupiscence, two sorts of it, " original and actual

Confession, auricular censiured 448 Conscience, corrupted bj sin. 179 Contentedness, motives to. 346 Continency, vows of, unlawful ^1 Contracts, divers sorts of. . 360 Corruption of sin, extensive. 1 77 Councils, decrees of. . .21 Country, to be preferred to kindred. . . . .311 Courtesy 372 Covenant between God and man 151 of works and the seals thereof.... 152, 191 ' of gnce. . 192 Covenants how distinguished. 19.1 wherein they agree. 194 Creation, the work of the Trinity 115 end of, is God's glory. 1 16 of visible things. .120 of man. . . 12.3 Creatures, sustained by God. 1 35 D Dancing condemned. . . 339 Death, first and second. .190 duties respecting our own 32S that of others..... 334 - the punishment of sin. 541 why it befalls the righteous 541 Debt. Sin why so called. . 445 Decalogue. See Commandments. Decree of God, what. .111 its execution. Ill Defendant, in law-suits. . 377 Devils, their names and actions 147 Drink, how abused. . . 33S Duels 333 E Earth, its creation. .119 Earthly thinjp, love of, pernicious 346 Elect, will of God respecting. 67 ' love of God towards. 81 just bv Grace. . .86 Election, only of Grace. .11.3 tokens and uses of it. 113 Equals, duties of. . .312 Eternity of God. . . .47 Evil, what it is. . .451 Evil speaking.... 380 Fxaltation of Clirist. . 222 Excommimication. . 528 Executors, duties of. . .361

Faith, difierent kinds of

INDEX.

FAOB Faith, historical... 240 temporary 240 miraculous. . . 240 justifying. 241,484 " implicit, confuted. . 242 the gift of God. . 242 Fall, of Angels. . . 146 of man. Its effects 165 our participation in. .173 False witness.... 367 Fame, good, to be preserved. 381 the way of getting it 381 Fasting, what it is. 274, 460

public private , parts of wherein it consists

Father, first Person in the Trinity of heaven, how to be prayed to... . Fear of God, what

Feasting, holy Flattery, what Flesh, what meant by -^^— fights against the Spirit Forgiveness of sin Form of prayer, whether lawful. 457 Fornication.... 340 Frugality, what. 364 G Gestures, in God's worship. 458 in our carriage to men 330 wanton, forbidden. 338 Getting, just, what required in 350 Gift of prayer, how obtained. 415 Giving, what reauired in. . 365 God, known by nis works. 3, 33 saving knowledge of in Scripture.... 5 being of, universally acknowledged — nature of

essence of. name of is a Spirit. felicity of. immutability of infinitencss of. eternity of. . . .47 knowledge and wisdom of 49 omnipotence of. . .56 simpfeness in, what. . 43 will of, secret, . .62 revealed. . .64 — absolute. .67 how manifold. . 66 whether he willeth evil 69

God, holiness of his will goodness of graciousness of. love of mercy of. justice of. unity of hatred in, what. the Father - the Son the Holy Ghost

kingdom of, what decree of. - not the Author of sin. how tempted by man providence of. . . 140 Ignorance of, sinful. . 264 fear of. .266 love to. . .265 not to be represented by any shape.... 280 mercy of, a reason against idolatry 286 name of how taken in vain 291 our Father in heaven. 423 Godly sorrow, si^s of. . 401 Good works, their properties. 402 no merit in. 405 wherein they fail. 404 — ^— — why they please God 405 the end of them. 405

Gospel, how distingfuished from the law, . . .228 Guardians, duties of. . . 362 Guilt of sin. . 185 H Hallowing God's name, what. 428 Happiness, desired by men I ■ — wherein consisting. 2 ■ of man in paradise 154 Hatred in God, what. .89 Heavens, what. .119 Heaven, why God is said to be there 424 Hirelings, their duty. . .361 Hiring, duties respecting. . 359 Holiness of God's will. 74 Holy Ghost. The second Person in the Trinity. .102 blessings communicatedby.... 106 ' sin against. 184 — our helperin prayer 410 Hope, what.... 265 Human nature of Christ.197 Humiliation of Christ. 221 Humiliation how effected • . 466 Humility 267

I.VDEX.

Htwband*. dmiei of. 316 I IdoUtry coDdemned. . 279, 2U ' reasons agminit. 284 Ignorance of God^ tinfbl. . 2S4 Image of God in man. 127 not wholly defaced 17C Images, what meant bj making 272 what forbidden concerning 279 ■ not to be placed in churches. . 280 — ^— not forbidden in civil matten 280 of God or Christ anlawftil • 281 what meant by worshipping 282 Immortality of the soul.126 ImpuritY and its branches. M6 Imputed righteousness. 237, 404 Intamy, the means of. 382 Infants, how capable of baptism 501 -^— lawfulness of their baptism 503 Inferiors, duties of. . . 313 Intercession of Christ. .214 ' for others.418 J Jealousy, in God, what. 284 Jesus our Mediator. 194, 202 wh^ so called. . 203 Joy, spintual.... 267 Judgment, rash. 376 ■ of the last day. 541 ' signs of. . . 542 ■ preparation for. 543 ■ now performed. 544 ■ execution of. 545 — ■^— use of the doctrine. 546 Justification.... 236 ■ how distinguished from sanctification. 246 K Kingdom of God, what. 109, 454 ■ how said to come. 481 ■ ' — enemies of. 482 — — — what we pray concerning 433 Kingly office of Christ,217 Knowledge of God, how to attain 270 L Law, of works.151 — moral. . 152, 250

judicial Its end and use of rules for understanding Lawful calling, and its opposites Lawrers, dnties of. . . Lending, dmies respecting Letting of things to hue Liberality commended — — to the church Life of God, what Life, long, what is the nroi Lord's day, see SabbaUi day Lord's prayer.... - sapper, ends and uses of S reparation to. 490, nties af^ receiving 491, Love of God, what Lust of the eyes forbidden Lying condemned dissuasives from -^— different kinds of M Magic condemned Magistrates, why called gods duty of. 322, Man, creation of. . . original excellence of threefold state of in the state of innocency. - in corruption fall of, and its causes all the Commandments broken by Manslaughter.... Marks oi a true church Marriage, duties respecting Masters, duties of. . . Meat, how abused Mediator of the covenant of grace 192 Memory corrupted by sin.178 Merchandize.355 Ministers, duties of. . 360 Ministration of angels. 144 Ministry, the old. . . 492 Miracles, not a mark of the church. . . .477 Miserliness condemned. 864 Money, love of censured.846 Moral law, . 152, 250 Murder, how extensive. 326 N Nakedness of our first parents. 166

INDEX.

PAOI Name of God, what 40, 414, 427 how taken in vain. . 291 good, to he preserved. 381 Neighbour, duties respecting. 329 — — — good name of, to be preserved.... 374

O Oaths, the right use of — how abused Obedience, what new, wherein cised Ostentation Oppression Oracles, what Omission, sins of Ordinances, how abused Ornaments, how abused Original sin

exer-

Parents, political;— natural, duties of Passion of Christ Patience Pawning, duties respecting Peace, Christ the Pnnce of how to be preserved People, duty of to ministers Person, in the Trinity Petition Plaintiff, duties of. . Pope, that he is Antichrist Poverty, affected. . . Power and authority, how distinguished. . . . Praise, due to God its properties of men

312 817 208 264 358 221 328 321 97 413 377 534 348 57 273 419 382 IVayer, the parts of . 274,413 in general . 408 special properties of . 409 to be made to God alone 410 through Christ . 410, 424 for whom to be used . 41 1 special ends and uses of 412 gift of, how obtained . 415 patterns of, in Scripture 412 why necessary . . 414 motives to, andhindrances 416 general subjects of .417 to be in a known tongue 421 for the dead, condemned 277 what required therein 416, 423, 456 forms of, lawful . 457 public .... 457

WAOU Prayer, private. 458 place and time of. 459 Predestination. .112 Pride 267 Priesthood of Christ. .205 popish overthrown. 206 Prodigality.... 365 Property, duties respecting. 350 right use and enjoyment of.... 364 Prophesying, what.481 Prophetical office of Christ.215 Providence of God.132 extended unto all things 134 continually exercised 135 uses of the doctrine 140 Punishment of sin. .188 R Rapine, what.... 352 Reconciliation. 245 Religion, some forms of universal 1 H^*f£. in. . . 267 ' indifference in, forbidden. . .267 requisites of. 269 Repentance, what. 396 signs of true. 401 Reprobation. . .113 sin not the cause of 1 13 not unjust in God 114 Reproof, how to be managed. 525 Restj on the Sabbath, what. 300 Restitution. .362 Resurrection of Christ. . 222 Reverence of God. 266 Righteousness of Christ.212 imputed. 237 Robbery.352

Sabbath-day, of perpetual obligation 295 change of it. . 296 when it beginneth 297 — preparation of 298, 305 — what works to be declared.... 299 — what works are proper 300 general duties of. 303 private duties. 304 public duties. 306 Sacraments, what. 485 how distinguished from a sacrifice. 487 • — what required therein 487

INDEX.

Sacraments, of the signs therein — — - endfand use of of the Old Testament

— ^— why two only ■ seals of the promiiet minister's duty in 490, 514 — — receiver's duty in 491 ,516 Sacrilege.... 353 Saints, communion of. . 230 not to be prayed to. 410 Sanctification, what. 230, 247 how different from justification. . 247 Satan, his temptation of £ve. 157 subtlety of. . . 161 evil thoughts injected by 389 ' how to be overcome. 899 Satisfaction of Christ. . 207 Scriptures, how delivered. 5 God the author of. 7 — their end is God's

glory

testimonies to the truth

authority of, independent of the church — properties of — — ^— suifaciency of -— — — perspicuity of to be read of all translations of to be expounded by themselves.... — — special uses of a rule for sanctificawhen

tion Selling, duties respectins Senses, use and abuse oi Separation in marriage, unlawful Serpent, sentence against Servants, duties of Silence, seasonable commended Sin, original actual imputed inherent degrees of outward inward against the Holy Ghost • guilt of. . . punishment of Sin, now to be confessed Sin, growth of

rAGK Son of God, the second person In the Trinity.... 99 Sorrow, godly.... 267 Soul, immortality of. .126 seat, and faculties of. 127 duties respecting. . 326 Speaking, evil. . .380 Speech, profitable. . 372 Spirit, the Holy Ghost, why so called. . .105 witness of in the heart 13 Stage plays, unlawful. . 339 Stealing, what. . .344 Subjects, duties of. . 323 Superiors, duties of. .312 ■ in a family. . 316 in the commonwealth 320 in the church. 321 Suspension, what. . 528

Tables of the law, the sum of. Temptation, of God by man of Satan in paradise how to be withstood 1 why to be prayed

agamst

three kinds of

Tenants, duties respecting Testament, Old, books of; New Testimony, public. . 375, of ourselves, what

Thanksgiving means of

properties and

motives to Theft, what. . . . Thoughts, evil — — — whence they arise Tongue, chaste Traditions, unnecessary 21, Transubstantiation confuted Tree of life, and of knowledge Trinity proved and illustrated 93, persons of. . . Trust in God Truth, what.... means of preserving

U Unchangeableness in God 44, 73 Understanding corrupted by sin 178 Union, of the two natures in Christ. . . . -200 with Christ, what. 232 Unity of the Godhead. . 91 in religion. .267

INDEX.

Unregenerate Usury

Veracity Visions Vocation

means of

Vows how abused of continency unlawful W Wanton speech condemned Warfare, spiritual Water in bantism Wedlock, wnat required therein Whispering. . . . Wives, duties of. Will, corrupted by sin

PAOB Will of God, two-fold. 485 what we pray concerning 435 Will-worship. .278 Wisdom of God.49 Witnesses, duties of. 878 Woman, her creation.130 subjection of to man. 131 temptation of by Satan 158 Word, Christ why so called. 100 of God, wnat meant by. 5 ministry of. 480 Works, none of man without sin 408 World, when created, and why 118 — — how our enemy. 400 Worship of God. . 273 preparation for. 274 Gestures in. 275 efects in. 277 helps toperformance of 278 due to Grod alone. 279

THE KND.

ERRATA.

Page 37, line 3, for * mind,' read * wicked.' 76, Heading, dele ' and the persoxs of the raisiiTY.' 104, line 8, for * many/ read ' name.' 107, — 23, — 'have' — ' will.' 134, — 8 from bottom, for ' produce,' read * put down. 151, — 0, for * without,' read " with.' 199, — 9 from bottom, for ' my,' read *our ' 23 1, — 8 from l)ottom, for * more,' read * mot.' 249, — 3 from bottom, before * or," insert *one.' 265 f — 7 from bottom, for ' taught,' read ' thought.' 268, — 8, for ' conversation,' read ' conserA'ation.' 457, — 21, after * make.' innert * not.' WO, — 21, for ' to open,* read ' of our.* 505, — 4, for ' Stephanufl,' read * Stephanas.'

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