A modell of divinitie, catechistically composed Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.

A MODELL OF DIVINITIE, CATECHISTIcally Compoſed.

CHAPTER 1. Of Religion.

Queſtion.

IS there any thing that is called Religion?

Anſwere.

Rom. 2.14. The Gentiles which haue not the Law, doe by nature the things contained in the Law: they hauing not the Law are a law vnto themſelues, which ſhew the effect of it written in their hearts, their Conſcience alſo bearing witneſſe, and their thoughts accuſing one another, or excuſing. Let Pilate heare of a God and he will feare, Ioh. 19.18. Felix. of judgement, and hee will tremble, Act. 24.26. So powerfull is conſcience, to put backe the ſwellings of the proudeſt Iorden. Ioſh. 3.19. And dare boldly tell euery man, as that ſtout and reſolute Tragedian told proud Pompey; the time ſhall come wherein thou ſhalt fetch many a deepe and deadly ſigh, and ſorrow deſperately, becauſe thou ſorrowedſt no ſooner. It is the demand of Nature it ſelfe, What ſhall we doe to haue eternall life? and becauſe Natures meanes are not able to reſiſt the force and feare of death; no people ſo ſauage, which hath not thought vpon ſome ſupernaturall helpe, though ignorance haue caſt them vpon ſuperſtition, &c. Oh, that the miſerable eſtate of others which wander in darkeneſſe, and wote not whither they goe, could giue vs vnderſtanding hearts, worthily to eſteeme the riches of the mercy of God toward vs, before whoſe eyes the doores of the kingdome of heauen are ſet wide open. Should we offer violence vnto it? it offereth violence vnto vs, and we gather ſtrength to withſtand it. It is the fault of corrupt nature, and not the leaſt, that as ſhe hath dimme eyes, ſo they are for the moſt part, euen in the beſt things, exceedingly miſplaced. She lookes ſtill, either forward to the obiect ſhe deſireth, or downeward to the meanes ſhe vſeth; neuer turning her eyes either backward, to ſee what ſhe is, or hath beene; or vpward, to view the true cauſe of her good. Alas! What a little ſparke, and poore peece of Adams old ingenuitie is left aliue in vs, like one of Iobs meſſengers, to beare witnes of our great loſſe, and what diuine light is extinguiſhed in vs? It can bring vs to the obiect of our confuſion, vnable to ſhew vs the leaſt glimpſe of the obiect of our conſolation. O fooliſh reaſon, how ſharpe art thou to ſee thy miſchiefe? and yet how blunt, how blind art thou to foreſee it? O poore remnant of pictie, onely ſo much goodneſſe left, as to make vs languiſh in our owne euill. How are we weakened, how are we weakened by theſe relicks of right reaſon? not to ſee our miſery, that wee may implore Gods mercy, but deſpairing in both, as if wee were baniſhed from our right wits, caſt our ſelues more violently into the iawes of the Prince of hell. O curſt & accurſed wits, that for eaſe, teach the poore ſinner, either to drinke downe his damnation with a greedie ſwallow, or elſe through horror to chocke himſelfe with his owne morſels. Conſcience is not alwaies lowd and clamorous, neither are the deadlieſt enemies euer vp in armes againſt vs: yet with ſtill murmurings and ſecret twitches it bewryes his miſ-likes, and for want of true peace euermore workes priuie and hidden vnquietnes in the heart. There is a lamentable and odious diſeaſe, called Ileos, or miſercre mei Deus. Nature in expelling ſuperfluities, contracts and gathers it ſelfe from aboue downeward, but being often and againe hindred by inflamation, opilation, and exulceration, the fibres doe from below gather themſelues vpwardes againſt nature, and by a periſtaltick motion ſends backe with violence the excrements by the mouth. So diligent and circumſpect is nature to vnburden it ſelfe: ſo conſcience that from aboue would worke vpon the will & affections, being hindred; gathers it ſelfe from below, euen from hell it ſelfe, and finding the ſinner ſecure, makes him miſerable, and leaues him deſperate. Goe too yee Miſcreants of matchleſſe miſchiefe, monſters of men, and all ye brethren of the ſword, earue to your ſelues the largeſt morſels of ſinnefull pleaſures, and with your moſt able gorges of Chiucrell conſciences ſwallow and digeſt them; yea, with the ſame hands, embrued in blood, receiue the body of your Sauiour, and make him bleed againe with your ſinnes: yet I beleeue all will be bitterneſſe in the end, and howſoeuer you cheere vp your ſelues, and ſatiate your mindes with theſe huskes of pleaſure, yea, cry out, we haue liued the onely royall and ioviall life in the world; yet you ſhall neuer perſwade me that your hearts do laugh with your faces. Such vanities may ſhake the ſplene, the conſcience they cannot comfort, be aſſured, the kindeſt curteſies of ſinne, like a bemired dogge, doe but defile you with fawning, and leaue you worſe for intermedling. You ſay you are merry & ſecure, I heare you well. But euery fowle that hath a ſeemely feather, hath not the ſweeteſt fleſh; nor euery tree that beareth a goodly leafe, bringeth forth good fruit: glaſſe giueth a cleerer ſound then ſiluer; many things gliſter beſides gold: a gorgeous cheſt is not alwayes the ſigne of a rich treaſure; nor a faire die, of a fine threed; nor a coſtly ſeabbard, of a ſure blade: nor a merry countenance of a minde, either pleaſantly diſpoſed, or ſet at quiet. Wee may be aſſured many a mans heart bleedeth when his face counterfeits a ſmile. Wee ſee how ſome will laugh at the beating of their heads againſt ſtone-walles. Yea, but then they are mad, you will ſay; true, but not ſo dangerouſly mad, as they who will ſmoothly ſmile at the ſatisfiing of their ſinnefull deſires. Glow-wormes in the night may make a fiery and lightſome ſhew, and yet preſſed are nothing but a lumpe of crude & cold moy ſture; ſo the lampe of the wicked in the night of his ignorance may gliſter, but it is ſoone put out by the preſſing convulſions of a diſtempered conſcience. Doe your worſt (you deſperate ſinners) peck out your eyes, or ſuffer the Deuill to ſeize on them and you, as Rauens doe on ſicke ſheepe, that hauing plucked out their eyes, deuoure their fleſh: yet your conſciences ſhall not be ſhifted off. You may runne from your ſelues, and the ſoule may flie from your bodies: but your conſciences will not part from your ſoule, not ſinne from your conſciences. The mute, dumbe, and deafe Deuill charged by Chriſt, found a tongue, Mark. 9. 26. ſo ſhalt thou before thou be diſcharged of thy ſinne. Quench, and quell the heart of thy heart, roule vpon it the irremoueable ſtone of hardneſſe of heart, ſeale it vp in the graue of obliuion, till with Lazarus, (Iob. 11.39.) it be growne vnfauory, and would ſtink with ſtirring: Yet ſhalt thou not want a witneſſe from the dead, to tell thee of a iuſt God, a holy Religion, and a fear efull damnation, euen in that thou knoweſt not wherefore thou wert borne, 2. Theſſ. 1.8. Oh then that it would pleaſe God, to giue vs that true wiſedome that hath both cleere eyes, and right ſet, that wee might ſee further then the dimme eyes of nature are able to reach, that we might vnderſtand wherefore we are borne, and know that inuiſible hand, that by moſt happle rules directs all things to their ends. Iuſt is it with thee (O Lord) to with hold what thou wouldeſt giue, and curſe that which thou beſtoweſt, becauſe we abuſe the very light of nature. Rom. 1.24. yea, trample vpon it with daily ſins, as men doe the engrauings of Monuments with durtie ſhoes, till nothing be left legible. We muſt not therefore preſume much vpon an appeale to a blinded conſcience, onely it may force and faſten this vpon vs, by way of concluſion: firſt, that man is made, ſecondly, made for an end, thirdly, an end better then himſelfe, fourthly, which end in God, fiftly, which God he is to ſerue, ſixtly, ſerue by a rule: laſtly, which rule is Religion.

Q. But doth God require it?

A. Mal. 1.6. A ſome honoureth his father, and a ſeruant his maſter, if I therefore be a father, where is my honour, and if I be a maſter, where is my feare? Mic. 6.8. Hee hath ſhewed thee (O man) what is good, and what the Lord requireth of thee, &c. Whatſoeuer then may be our leuell, God muſt be our ſcope, at whom in all our affaires we muſt chiefely ayme. O then let not the thought of this laſt end, bee the leaſt end of our thoughts: we muſt neuer thinke our ſelues in good caſe, ſo long as we are vnwilling to thinke of our God, who is infinitely good, not onely comprehending, but exceeding the perfections of all things, and therewith alſo the laſt end of humane deſires, and perfect reſt of the reaſonable ſoule. All the ſprings and brookes of our beſt affections muſt runne into this maine, neither muſt we ſuffer the leaſt riveret to be drayned another way, onely this muſt be our care; that neglecting the counſels of fleſh & bloud, we learne to depend vpon the commiſſion of our Maker, not daring to attempt any action before we haue his warrant, leaſt it be ſaid vnto vs, who required theſe things at your hands? Iſa. 1.12. No action is good without Faith, and no faith is good without a word. The Centurion, when he would deſcribe his good ſeruant in the Goſpel, ſayes no more of him but this, I bid him doe this and he doth it. And the choſen veſſell giues an euerlaſting rule: His ſeruants we are to whom wee obey. Rom. 6.16. So that our ſeruice wee owe to our end, is briefely nothing elſe, but a readineſſe to doe as we are bidden. All arts ſerue but two ends immediately, God and man, and from them both, take their denominations of Diuinitie and humanitie. Say now to thy ſelfe, how haue I liued, or rather not liued, conſuming precious dayes in time eating vanities? Thou art an exquiſite humaniſt; but ſuch wiſe dome and knowledge will increaſe ſorrow and griefe. Eccl. 1.18. till thou come to the concluſion. Eccl. 12.13. And if grace ſcorne not to learne of nature, as Moſer refuſed not the good counſell of a Midianite, then as humane knowledg brings all things to thee; ſo let diuine, bring thee vnto God. If God preſerue all for thee, for whom then doeſt thou reſerue thy ſelfe? What for gold, or ſome Herodias? Canſt thou offer God or thy ſelfe a greater indignitie? Are all Arts (Philoſophy bearing witneſſe) diuine or humane, and the one ſubſervient to the other? How then can we make the creature our ſtanding marke, and not ſo much as roue at the Creator? Shall humanitie teach thee what is good for thy ſelfe, and not diuinitie how thou art good for God, or elſe for nothing? For ſhame reckon that the greateſt part of thy life, is the leaſt part wherein thou haſt liued; for all is ſpent in vaine, that helpes not to obtaine thy laſt end. From hence forward recouer, and recollect thy ſelfe, before thou goe hence, and be no more. And if the excellencie of humane Arts exclude all meane and mediocritie, thinke no extaſie high enough for the obtaining of Diuinitie. We muſt not like ſullen lades lie vnder our burdens, but reviue our ſpirits, and with a maine and manly courage encounter all doubts and difficulties.

Q. But how ſhall we know it?

A. Pſal. 34.11. Come children hearken vntome, and I will teach you the feare of the Lord. Knowledge is eaſie to him that hath a deſire to vnderſtand, plaine and right, if wee ſeeke after it as worldlings doe gold, Pro. 14.6. and 8.9. and 2.4.5. The Mine and Mint of true happineſſe is plainely and plentifully chalked out vnto vs in the holy Scriptures. Nothing remaineth but that I call vpon you, as Chryſoſtome did of old, Heare O ye worldlings, get you Bibles. Hom. 9. in Epiſt. ad Colof: Here lie thoſe glorious heapes, which may eternally enrich vs: ſo that if wee goe away with our hands and skirts emptie, how worthy ſhall we be of a miſerable want? And who ſhall pitty them, that will not pitty themſelues? Gods whip is the beſt alones for ſo lazie and wilfull a need. Oh that in theſe our dayes, wee might ſee thoſe times ſpoken of in auncient Story, wherein the ſecrets of the Scriptures were knowne familiarly to Taylors, Smiths, weavers, Seamſters, Delvers, Near-heards, &c. Theod. de corrig: Gracorum affect. lib. 5. What a ſhame is it for vs in England, to ſee daily ſo many heauenly ſhowers fall beſide vs, whiles we ſtill like a Gedeons fleece want moyſture? Where are our worthy Matrones, that may be compared with S. Hieromes women,Hieron. in Pſal. 133. who contended in good earneſt, who ſhould learne moſt Scripture without booke? Alas, alas, moſt of our ſchollers, like boyes, ſlubber out their Bookes before they learne their leſſon. Old Origen, in num: Hom: 27. ſayd, that of all torments, to read the Scriptures, was the greateſt to the damned ſpirits, againſt that blaſphemous Papiſt, that ſaid it was the invention of the Deuill. Mart. Pareſ: de trad. l. 44. But alas that which they cannot reade without ſoruple, we read too often with neglect and contempt. With whom doth the Apoſtles exhortation take place, Coloſſ: 3.16. Let the word of God dwell plenteouſly in you? Let vs then to auoyd further ſhame, like diligent Schollers (which repeat their parts to each other, to be made more perfect) mutually recall ouer the rules of our well-liuing. Giue me but one (ſayth Auguſtine) that loueth, and he ſhall feele what I ſay, but if I ſpeake to a cold Chriſtian, he vnderſtandeth me not. O then to prepare you for this art, doe but as you vſe to doe in the morning when the Sunne riſeth in his ſtrength, open the dores and windowes of your hearts, to partake of this comfortable brightneſſe. Let the beames of the glorious truth of Gods word ſhine cleerely: open your eyes and endeuour to be illuſtrated by it. It is not credible, how much good Art and precepts may auaile vs. Wee cannot but ſpeed well, if wee begin well, and proceed orderly. A falſe methode is the bane of all hopefull indeuours. We ſhall finde it in ſpirituall matters, as in our eſtates: ſmall helpes with good thrift enrich vs, when great patrimonies looſe themſelues in the neglect. It is wonderfull to ſee what ſome can doe with the helpe of a little engine, in lifting vp that weight alone, which many helping hands by their cleare ſtrength might endeuour in vaine. I know grace is not tyed either to number or meanes: yet vſually worketh by a common courſe of Art and precepts. Onely this muſt be our care, that wee mint not Gods worſhip in our owne deceitfull braines.

Q. What is Religion?

A. Religion is an Art (or rather a doctrine) to liue well. Art is in the frame of the creature, and may be learned by obſervation. And ſo was Diuinitie by creation the very impreſe of God; but now by corruption both the Art and the frame are ſpoyled, and as he that comes from a bright candle into a darke roome, is ſo much more blinded, as his light was greater; and as the pureſt yvory turneth with the fire into the deepeſt black: ſo, man being fallen from God is ſo much the worſe, by how much hee was made more worthy in himſelfe. Teknee from Teknaomai, becauſe Art is euer to be ſeene in his owne fabricke, facture, or faſhioning. Man therefore hauing blurred, blemiſhed, and blotted out his Art and excellencie, is left to the teaching of Gods ſpirit, to learne that by diuine inſtruction, which he cannot by humane obſervation.1 Tim. 6.3. Paul calls the leſſon a doctrine; and Dauid prayes often in his Pſalmes, that the Lord would open his eyes, teach him his ſtatutes, and bring him into the way he knowes not by nature. Pſal. 119.18.33. The manifolde wiſedome of God diſtinguiſhed by proper ſubiects, and broken (as it were) vpon them, by creation, gouernment, and obedience, from hence by irradiation, or ſhining, is acted and diſperſed vpon the glaſſe of the vnderſtanding, as light vpon the eye, and there receiued and vnderſtood, is againe from the mind reflected vpon others by word, and then it is doctrine or diſcipline, or writing, and then we call it a booke or Bible, and from hence may be obſerued our teaching by Scripture, doctrine, diſcipline, Art, ſcience, and inſpiration, Hoſ. 8.12. Heb. 1.1. Prov. 8.10. 2. Tim. 3.16. &c. God hath written & ſpoken, and inſpired men to doe both, and yet in all this a meere ſtranger to the iudgements, thoughts, affections, ſpeeches, and actions of the moſt. So that beſide all this, God muſt inlighten and inliuen our hearts, or elſe there will neither be Art, nor heart, nor part to thinke vpon him. It is ſafe no where to complaine of nature, but where grace is, and where that is once had and affected, It will readily aſcribe both inward and outward teaching to God. Our rule may be called Scripture as it is written, doctrine as it is taught, diſcipline as it is learned, Art, as it is framed in vs againe, ſcience as it is knowne of vs; and becauſe none of theſe are now to be had by the irradiation of nature, it pleaſeth God of his infinite loue, that wee ſhould haue them by the inſpiration of grace. There are three things (ſaith Bernard) which God properly challengeth vnto himſelfe, from all co-workers, men and Angels: viz. pradeſtination, creation, and inſpiration. The husbandman may plant, prune, digge and dreſſe his Vine, but raine vpon it he cannot: if hee would water it, yet muſt it be with Gods water. Hee may draw from the fountaine, but God muſt drowne it; he may ducere rivum, but it is God that muſt implore fontem. Yea, when he hath planted and watered, he cannot giue cluſters to the branches, forme to the fruits, qualitie to the ſeeds, temper to the ſeaſons: God therefore that can doe all is the beſt husbandman. Man therefore that hath expired his firſt life, muſt haue God to inſpire him againe, or elſe hee cannot liue. And this will appeare in the very name wee giue our rule. Religion is to tie againe. Our loue to God, like the new cords of Sampſon, was quickly ſnapt aſunder, God, therfore, that he might bind vs to himſelfe by a ſtronger cord, hath choſen the grace of faith to revnite vs againe to himſelfe. And ſo Religion hath his notation from the firſt part of our rule, which is faith in God. Or elſe may it take his denomination from the ſecond part, which is obedience towards God. The law that was to be read by creation, was obliterated, and in a manner ſcraped our by corruption, but now againe by religion is written in our hearts. Ier. 31.33. and ſo is to be read againe. Life conſiſts in vnion and action, now by faith wee haue the one, and by the law we performe the other. The rule of life is called Diuinitie, in regard of God the end of it, Theologie in regard of the ſubiect matter, 1. Pet. 4.11. logia Theou, words of God: but of all names this comes neereſt the forme of our Art, which ſignifies either our tying againe to God, or reading againe the things of God. This bond is the ſureſt, Iſa. 54.10. Ier. 32.40. And this booke is the plaineſt, Deut. 30.14. Rom. 10.8. For as faith binds vs to God, ſo it giues and gaines ſuch power from him, as wee may walke acceptably before him. Luke 1.74. And here we ſee how pittifull and plentiful a God we haue, in raiſing of vs from corruption to greater perfection, then ever we enioyed by creation. This ſecond bond is invincible, for ſo it becomes the Almightie to proceed in his workes. He that hath ſhewed man what he can doe for himſelfe, ſhall now ſee what God can doe for him. And God were not faithfull, if there were either finall or fatall Apoſtaſie from a iuſtifying faith. It is folly to imagine, that God ſhould goe from one imperfection to another. Loue was for try-all, faith is for truſt. God hath tried the weakneſſe and wickedneſſe of our loue; It is now for vs to truſt him vpon the faith of our ſaluation. Water cannot ſuddenly be cleared, but with leiſure, and by degrees, and ſome time muſt neceſſarily be required to beare and beate backe thoſe abuſes wherunto we haue a long time beene envred. Time and induſtry will eate euen thorow Marbles. Giue God credence, and he will in his due time giue thee riddance of all the rubbiſh of thy ſinnes. But to this our owne ſafety, our owne ſedulitie is required; for as it is in vaine, Pſal. 127.1. for men to watch, except God keepe the citie: ſo will it be in vaine for God to keepe, except wee watch. The husbandman muſt not burne his Plough, or the Marchant neglect his Trade, becauſe God hath ſaid, I will not forſake thee. Father keepe them in thy name. Ioh. 17.11. doth not intimate that wee ſhould be careleſſe to keepe our ſelues. Indeed till the Lord inſpire, wee but lamely and blindly re-aſpire to any good. We liue groaping, as the Sodomites, after lifes doore, and hauing wearied our ſelues, goe away wanting the thing, we both wiſhed and waited for. Take away the Sunne from the world, and the ſoule from the body, and earth becomes earth as it was at the firſt. Gen. 1.2. So ſever God from the ſoule, and what is man but a dead carrion? All the elements and elementaries lighten and darken, coole and warme, die and reviue, as the Sunne preſents or abſents it ſelfe from them; ſo wee liue or die, feele or faint, as the Sunne of righteouſneſſe, parts or revnites himſelfe vnto vs. Whereby we are taught, that primarily and principally we liue by God, as the ſoule of our ſoules; and ſecondarily, by faith, as the Spirits. The bond of ſoule and body here is that heat, or heauenly breath, that knitts God and man together in an indiviſible and inſoluble knott. If the Lyons, Dan. 6.16. ravenous beaſts by nature, and made keene with hunger, adore the fleſh of a faithfull man, ſhall any worldly thing change his heart, alter his affection, or Gods to him? Rom. 8. the earth ſhall ſooner ſhake, the pillars of the world tremble, the countenance of heauen apale, the Sunne looſe his light, the Moone her beautie, the Starres their glory, &c. then a man knit to God by Religion, be once ſeperated from him againe. The fire hath proclaimed it ſelfe vnable ſo much as to ſinge an haire of the head of the godly. Dan. 3.27. Thus then you ſee how Religion may put vs in minde of the wonderfull mercy of God: Now heare how it remembers vs of our wofull miſery; we are found of God as rotten roots without any life or vertue, as barren ground. bringing forth no fruit but ſinne, ſhame and damnation. As a dead body, or decaying bough cut off from the tree periſhing and withering to nothing: yea, wee are ſo much more miſerable, by how much wee were once more excellent and eminent. The more vnnaturall any qualitie is, the more extreame will it be; a cold win de from the South, is intollerable; and the pureſt wine becomes the ſharpeſt vineger. The few ſparkes of good that lie couered vnder heapes of cold aſhes, are no wayes able t kindle the fire of a godly life, no, not ſo much as to giue a glimmering light to lead to heauen. The wiſeſt Philoſophers, never ſo much as gheſſed at this Art, the doctrine of it never came within the fadome of their reaſon. If they few any thing, it was a farre off, even as heauen it ſelfe, vpon which they looked with deſire and admiration, knowing not the right way thither. Natures skill is ſomething in the end, nothing in the meanes. It hath taught without controlement, that there is a bleſſedneſſe for man to ſeeke after, but what or where, was remoued from their Academie, aſſuring vs that not Athens, but Ieruſalem muſt reach vs this leſſon. The wiſeſt Ethnick doth but) as S. Peter ſpeaketh) Mnoopazein, ſee glimmeringly, and vncertainly in this Theame. 2. Pet. 1.9. And like Zebul in holy Story, either take men for mountaines, or mountaines for men. Iudg. 9.36. and for inconſtancy, like Abſolon, and the Elders of Iſrael, come off and on in their opinions, and alwayes beleeues the worſt. Sometimes the counſell of Achitophell is approued, and then preſently the aduice of Huſhai the Archite is a great deale better. 2. Sam. 17.4.14. The Barbarians almoſt with one breath curſe and bleſſe the Apoſtle. Act. 28.6. Shall we therefore praiſe nature, or truſt it in this? No, wee prayſe it not. With what preſumption hath it vndertaken to write bookes of the ſoules tranquilitie? but that muſt needs be performed with much imperfection, which is practiſed without a rule. Sundry capricious fancies and fables are handſomly framed & glued together by morall Philoſophie, to keepe the minde in an equall poyſe: but as Balances ill matched, in their vnſteddy motions come to an equalitie, but ſtay not at it: ſo the ſcoales of an vnregenerate minde, if at any time they ſeme to be even, are eaſily ſwayed by contrary paſſions, ſometimes vp to the beame, through lightneſſe and overweening opinion of proſperitie, and ſuddenly downe againe to the loweſt pitch, being depreſſed with any load of ſorrow. There is no heart makes ſo rough weather, as never to admit of a calme. When the winde ſtirreth not, the waters and waues of the Sea ſeeme to be ſilent; ſo the man that is moſt diſordered, may haue ſome reſpits of quietneſſe. It is not enough to avoyde the imputation of madneſſe, to be ſober many Moones; for hee that rageth in one, is no better than franticke: ſo, how quiet ſo euer theſe maſters haue made themſelues, yet their rules haue never countervailed all their troubles. The wiſeſt and moſt reſolute Moraliſt that ever was lookt pale when he was to taſte his poyſonfull Hemlock. Courage and conſtancie againſt all croſſes and curſes, and then to bee leaſt ſhaken, when moſtaſſayled, comes from the rules of an higher art, then naturall wiſedome was ever able to teach. Haſtie hounds amd ſwift on foote often ſpend their mouths and courſes in vaine, for want of ſent: ſo how eaſie is it for nature to over runne Religion, that ſo ſeldome is lead by right reaſon? Wandering Empiricks may ſay much in tables and pictures, to perſwade credulous Patients: but their oſtentation is farre from approbation of skill, when they come to effect their cures. How many ſhips haue ſuffered miſerable ſhip-wracke, for all the glorious titles of the Triumph, the ſafe-gard, the geod-ſpeed, &c. So, how many ſoules haue beene ſwallowed vp with the faire hopes of their fained religions? This taske of faving ſoules is left whole for grace to buſie her ſelfe about it. Alas, nothing is left in vs but the ruines and relicks of our ſinnes, and the iudgements of our God. Nay, the ſoule diepred with her owne bloud, ſhrinkes not at the face of death following it. That goes beſt downe with the ſinner, that is freeſt from grace. And as hunger maketh riffe raffe & odious viands toothſome; or as the vicious ſtomacke can feed hungerly on coales and aſhes: ſo the greedie ſinner can with delight devour the murthering morſels of his owne miſery. In darkneſſe, Starres of the greateſt magnitude are not to be ſeene, nor the millions of moats that lie in blindnes: ſo, who knowes the magnitude or multitude of his ſins. O Lord if thou ſhine not vpon vs, wee ſleepe in darknes. If thou ſaue vs not in thy ſonne, we periſh in our ſelues. O that we could be netled with the newes of our miſerie. Can we ſee our Sauiour mourne for it; whiles we haue no grace to mourne for it our ſelues? Should not this ſtrike vs in the very ſtriking, and fetch teares from our eyes? If he that was without ſinne would not be without ſtripes for vs, ſhall we thinke to be cockered, like Adoniah, of our heauenly Father? Lord ſtrike our hearts with the rod of thy word, as Moſes ſmote the hard rocke, that our ſtonie hearts may guſh forth plentifull rivers of teares, becauſe we haue not kept thy Law. Let vs no longer like fooles laugh when we are laſhed of our ſinnes. Tranſplant vs into thy Sonne, for as we are, both the ſtocke and the griffe are euill; It was onely for our Sauiour as a ſweet Impe to grow out of a Crabſtocke. But if thy mercy feoffe vs not in the bleſſings and vertues of thy Sonne, as our ſinnes doe feoffe vs in the curſes of our parents, we periſh. They are groſſe faltterers of nature, that tell her ſhee is cleane, yea, aliue. O the vnſpeakeable mercy of our God, that whiles wee provided him the ſinne, he provides vs the remedie. Behold an expiation as early as our ſinnes; the pure and innocent Lambe of God ſlaine from the beginning of the world. Thus, thus, whiles the clamour and feare of our fall, to our affrighted conſciences runnes on like fire in a traine, to the very vtmoſt rankes of our bodies and ſoules, euery part and power fearing their fellowes, no leſſe, then themſelues are affraid: even then to the true beleeuer behold the bloud of him, who purgeth our conſciences from dead workes, Heb. 9.14. Nay, ſo admirable a lenatiue, that it leaues no more conſcience of ſinne. Heb. 10.12. But from the name and notation, let vs come to the definition; and fiſt, that which is generall, a doctrine. Our once loſt law of life is left to the teaching of the word, and Spirit. Sinfull man being dull and deafe of hearing, had need to haue his heart prepared & made ready by all meanes to receiue the truth. The Scriptures are not penned like an Art in order and methode; and the reaſon is, becauſe the truth could not be offered to man directly, who lookes aſquint, but on all ſides, that he may be hit with them on ſome ſide. The firſt thunder-bolt that did ſtrike through the ſoule of man, was Adam, thou haſt ſinned, and art the childe of death. By creation in wonderfull ſilence was the law written in the fleſhy Tables of our hearts, and as things, which are written in barkes of trees, did daily grow out by corruption; therefore he thought it high time to write in in tables of ſtone, as more faithfull monuments then our hearts. And when he comes to driue it into the iron hearts of men, hee takes ſtate vpon him, as one that will be trembled at, in his word and judgements. There was nothing in the deliuery of the Law that might not worke aſtoniſhment. The eyes dazled and dimmed with lightnings, the eares torne with thunders roaring in them. The voyce of the Almightie wrapped in ſmoake and fire, and out-ſpeaking both, the clamor of the trumpet, and clappes of thunder, and that in ſuch a manner, as he did rather ſeeme to threaten then teach, forbid then command, deterre then define what he would haue done. More negatiues in oppoſition to what men would doe, then affirmatiues in direction to what men ſhould doe. By which wee are to vnderſtand that he that was ſo terrible a Law-giuer, would one day appeare as ſevere a judge. If he were ſo dreadfull in the proclamation, he would be as fearefull in the execution. Oh! how will this fiery Law flaſh terrour in the face of euery hard and impenitent ſinner, when at the day of iudgment his conſcience like another Sinai, ſhall tremble and quake before the Iudge? then ſhall he ſee the Law that was giuen in fire, in fire to bee required. By this promulgation I plainely ſee how difficult a thing it is to teach a ſinner. If God ſhould not change our hearts. Ezech. 11.19.20. his Meſſengers might as well (with our venerable Country-man, Mr Beda) preach to heapes of ſtones, as to the ſtony hearts of carnall men. There is none but God, that is able to giue the firſt charge, neither any to heare it but ſuch as are taught of him. There muſt be a putting in of the rule, before there will be any putting forth of man to obey it, Ier. 31.33. and 32.40. the noyſe of the word. Epheſ. 5.4. ſhaking of afflictions. Ob 33.16. or day light of the Goſpell. Rom. 13.11.12. are but ſecundary helping cauſes, and doe nothing without the principall. He that is aſleepe awakes not till his naturall heat returne, hauing digeſted all thoſe foggie miſts and vapours that did bind vp the ſenſes: no more is there any awaking of the ſinner, till there be a returne of that ſupernaturall heat of grace, whereby the vapours of fleſhly luſtes may bee diſſolved within vs, which darken the cogitation, and oppreſſe the heart. 1. Pet. 2.11. Epheſ. 4.18. Luk. 21.24. onely here is the difference, that this is a dead ſleepe, whereby the hear of creation is vtterly extinguiſhed; ſo that a new ſpirit muſt be put within vs, or elſe wee never crucifie the fleſh with the luſts and affections thereof, which would keepe vs in a perpetuall ſleepe, far ſurpaſſing the ſeuen ſleepers in the time of Decius the Emperour, or Epimenides the Cretian, which ſlept foureſcore yeeres in a Caue: ſo ſayes the Author of fables, and take his word alone, I am not his ſuretie: but this is no forgery that many a man out-ſleepes his naturall life. It is reported of Dionyſius the Herocleote, that he felt not when men thruſt needles into his fat belly: ſo ſinners, whoſe hearts are as fat as greaſe. Pſal. 119.70 feele not their miſery. Nay, like the Fencer that laughed to ſee his wounds lanched by the Surgeon. The beares ſpoken of in Plinie, that could not be ſtirred with the ſharpeſt prickles, come ſhort of a thicke skinned ſinner. Alas, how many ſhutt all their ſenſes, that they may not be troubled with the terrible threats of the Almightie. Euen as the old Italians, in the time of thunder, ſhot off their greateſt Ordinance, and did ring their deepeſt bells, to drowne the noyſe of the heauens: ſo wretched offenders know how to out-cry and out-roare the higheſt. But they that thus harden and hearten themſelues againſt Gods word, ſhall one day be taught to cry to the hills and mountaines to cover them from the preſence of him whom ſo often they haue deſpiſed. The Lord teach vs to liſten to him here, leaſt neglecting the light of his word, wee feele the heat of his wrath in hell, and be made to finde that to our coſt, which neuer had our care, and to ſinart with paine, for what we neuer heard with patience. But if I ſhould inſiſt vpon euery head as I might well, and with profit, I ſhould write a Salmeron-like Commentary vpon Petrarches remedies, & yet doubt whether ſo this worke would be perfect: ſure I am a life would bee too little to write it, and but enough to read it. I will hereafter goe on with the heads as ſhortly as I may, and giue as much good counſell in a narrow roome as I ſhal be able. Brevitie where it is neither obſcure nor defectiue is very pleaſing, even to the daintieſt iudgements. I will as neere as I may in ſo large an Art imitate thoſe that draw great perſonages in little tablets, and deſcribe worlds of Countries in the compaſſe of ſmall Maps: I hope if wee haue ſpeciall care of matter and methode, wee ſhall make this Doctrine more portable for memory, and readier for vſe. If our precepts as nailes driue out one another, you may iuſtly impute it to want of Art. I ſhall follow him that is now with God, and which I confeſſe hath broken the Ice before me. The forme of the Art is to liue well. There is a naturall life which we liue by the vnion of body and ſoule; and there is a ſpirituall life, which we haue by the knot ſpoken of, to wit, our vnion with God by Religion. Now all men, in that they will haue ſome Religion, may be ſaid to liue ſpiritually, but they cannot liue well, becauſe they want a true rule of life. The follies of the Heathen are baits for babes, no bookes for Chriſtians: which onely depend vpon God and his word, to teach them truely how to liue, but let vs cleare our definition by Scripture. 1. Tim. 6.3. A doctrine according to godlineſſe. Tit. 1.1. The acknowledgement of the truth which is after godlineſſe. Firſt, this Art is in God. Secondly, wee receiue it from him as the paterne and patent of his will. Thirdly, our examples are to accord with it. Hence godlineſſe in the example, muſt anſwere godlineſſe in the rule, and godlineſſe in the rule muſt bee according to that which is in God. God plots the rule, then he publiſheth it, as his will and command; and laſtly, lookes for obedience at our hands. A king firſt plots his government in himſelfe, then by Proclamation makes it knowne vnto his ſubiects; and laſtly, vnder penaltie enioynes the keeping of it. A Scrivener firſt makes letters in his head, then pens them downe with his hand, and guides the Scholler accordingly: So, God is the Author of Religion, then he publiſheth it, and wee are to liue after it. To liue well in practiſe, is to liue well by precept; and precept that brings vs to the Prince of our happineſſe. Pro. 2.5. it is called the feare and knowledge of God. Iam. 3.15. It is ſayd to be wiſedome from aboue. 2. Pet. 1.3. through this knowledge wee receiue of God all things that pertaine vnto life and godlineſſe. To conclude, giue thy ſelfe wholy to learne this Art, and deferre it not to thy laſt: wilt thou charge this greateſt burden vpon the weakeſt beaſt? If thou canſt not paſſe over the foord when the waters are low, how wilt thou doe when they are riſen? Twigges at the firſt will bend to euery hand, which afterwards will not be bowed with all thy might. Sparkes are ſooner quenched then flames, and greene wounds ſooner cured then feſtred ſores: he that driueth a naile, firſt ſtriketh eaſily, and afterwards redoubleth in ſtrength, in ſo much as the more blowes he ſtriketh, the more it is faſtened, and the harder it will be to draw it forth againe: ſo betimes breake the bands, ſhake off the ſhakles of ſinnes, and be daily labouring to ſaue thy poore ſoule.

CHAPTER II. Of Faith in God.

Queſtion.

VVHat are the parts?

Anſwere.

Faith in God, and obedience towards God. In the old Teſtement is devided into feare and ſeruice, Deut. 6.13. Ioſh. 24.14.1. Sam. 12.24. Ob 28.28. Pſal. 2.11. Eccl. 12.13. Feare is the head or beginning of this wiſedome, Pſal. 111.20. Pro. 9.10. and therefore to ſerue God without it, is a head-leſſe Religion. Yet on the other ſide, what comfort can we haue in ſuch an head, or Maſculine diſpoſition, if with the Iſraelites brood it ſhould be ſmoothered in the birth; or recoile like Zarah in Thamars wombe. So perfect is this Art, that wee muſt haue cleane fingers as well as cleane hearts. It is the plea of Ignorants in doing euill, to ſy they haue good hearts; which vndoubtedly are the worſt; for theſe two parts will euer goe together. Divine Philoſophie will teach vs to referre all our ſpeculations to action, yea, our very affections. Feare in Scripture is ever accompanied with ſeruice, & ſeeing God hath ſo wedded them together, let no man preſume vpon any condition to devorce them; as Papiſts doe with a dead faith: but their diſpenſation therein is the diſſipation of the truth, which will haue ſeruice and obedience the true probats of faith and feare. And as Dalilah ſaid to Sampſon, How canſt thou ſay thou loueſt mee when thy heart is not with mee? So how can they profeſſe they loue God, whoſe hearts obey him not? In the new Teſtament, Religion is diſtributed into faith and lone. 2. Tim. 1.13. Keepe the paterne of wholeſome words, which thou haſt receiued of me in faith and loue. Loue ſprings from faith. 1. Tim. 1.5. And faith workes by loue. Gal. 5.6. and loue fulfils the law. Rom. 13.10. not by action, but intention; for it is the end of the law. 1. Tim. 1.5. God accepting ſincere loue for perfect dutie. By faith wee are ſpiritually glued and cimented to God, that we may bee one ſpirituall body with him; in which ſenſe it is ſaid, He that is glued to the Lord is one ſpirit. 1. Cor. 6.17. Cords will bind, ſo will the cords of loue. Hoſ. 11.4. Zach. 11.7. But cords may be vnknitt: Nailes will faſten, and wee haue the words of the wiſe as nailes faſtned by the maſters of the aſſemblies. Eccl. 12.11. but yet nailes may ſlip, or leaue a chinke: onely the glew of faith. ioynes all cloſe together, or rather both theſe parts will cauſe vs, with full purpoſe of heart to cleaue vnto the Lord, Act. 11.23. The heat of faith and loue will digeſt this whole Art, that it may be diſtributed into the veines of euery good word and worke. Theſe two will make vp a perfect paire of compaſſes, that can truely take the latitude of this Art. And firſt muſt wee haue faith as the one foote pitcht vpon the Center, which is God, whiles obedience as the other walkes about in a perfect circle of all good duties. The fire of faith, and light of life, will evince againſt the gates of hell, the vndoubted truth of Religion. So that by theſe ſweete and cordiall flames may the ſoule of euery Chriſtian warme it ſelfe, againſt all thoſe cold deſpaires whereunto Satan tempteth.

Q. What is Faith?

A. The firſt part of Religion, whereby from knowledge I beleeue in God; the firſt act of faith is paſſiue in receiuing what God giueth. And ſo layes hold of happineſſe, workes it not: Faith makes iuſt, as the hand makes rich, that is filled with the wealth of another; or, as the Iewellers boxe, baſe in it ſelfe, is made precious for the pearles it containeth: Here may wee iuſtly ſay, it is a poorer and meaner act to beleeue, then loue; nay, rather paſſion then action; for, we are firſt apprehended of God before we apprehend him againe Phil 3.12. This grace is moſt freely graced, that it might the more frankely reflect all vpon God a gaine. And becauſe it is the roote of all the reſt will teach humilitie, & exclude boaſting: like the ful eare of corn that hanges downe the head towards the originall, or if any be ſo graciouſly exalted, and freely favoured aboue his fellowes, that his ſtalke is ſo ſtiffe, that it beares him vp aboue the reſt of his ridge, then faith will make him looke vp to heauen aboue, not in the thoughts of pride, but in the humble vowes of thankefulneſſe, and ſay with Mary, the Lord hath regarded the low eſtate of his ſervant. Thus will faith (rightly vnderſtood) teach vs to knead nature in the durt and duſt, and ſpoyle our free will of all her proud ragges, loading her with reproches, and giue all glory to him, that ſayes he will not giue it vnto another. Papiſts being of late more aſhamed then before, doe confeſſe all is giuen: but (ſay they) is it not all one to pay a ſumme, and haue ſo much giuen mee as may pay it? No doubt, Faith receiues a full diſcharge, makes it not. We rather by Faith receiue an acquitance ſealed in the blood of Chriſt, then the blood of Chriſt to make our owne workes meritorious, which we may offer to God in payment for our ſelues. Eternall life. Rom. 6.23. is both merit and mercie, we take it as a gift, Chriſt earnes it as wages, Ephe. 2.8. Saluation through faith, yet not of our ſelues. Here lies the errour of the Papiſts, euen in faith it ſelfe, and euery other good grace of the ſpirit, that our free will hath his intervention and operation, betwixt Gods giuing and our taking: ſo that if God will but beare halfe the charges by his co-operation, man ſhall vnder-take to merit his owne glory, and fulfill the royall law ſo abundantly, that he ſhall haue ſomething over and aboue, to be very beneficiall and helpefull to his needie neighbours. But the way of the law is longer then our purſey hearts, and ſhort legges can reach to the end and perfection of it. As Conſtantine ſayd to Aceſius the Novatian, Set vp ladders and climbe to heauen: ſo I to Papiſts, ſcale heauen by your workes; as for vs we haue found another way, and that is to aſcend vpon Iacobs ladder. Wee leaue tuggling and ſtrugling that way to preuaile, and fall with Iacob to wreſtle with Chriſt for a bleſſing. And though we goe lymping by our ſinnes, yet by our conquering Faith wee ſhall be Princes with God. By this therefore the vaunt of Papiſts, muſt needs avaunt: yet further, faith in another act will cut the very winde-pipe of our free-will, and merit. It is wittily ſayd of one, that faith in regard of his paſſiue act is rather a beggarly receiver, then a deſerving worker: all our converſion is paſſiue; but ſee faith in our actiue converſion, and you ſhall ſee workes a forme too low to come in any ſuch requeſt, as to iuſtifie. For what is faith, but as the hand of the ſoule? and what is the dutie of the hand, but eyther to hold or to worke? This hand then holds in the firſt part of Divinitie, and workes in the ſecond. Now without all queſtion, Iuſtification is to be taught in our firſt part, and therefore goes before obedience; and faith, which is as an inſtrument or hand, for to hold Chriſt to iuſtification, is mightie and operatiue both for ſanctification and new obedience. Workes therefore are the effects of ſanctification, and ſanctification is the effect of iuſtification; hence is it impoſſible to be iuſtified by workes as cauſes, as effects and fruits they may ſhew it. If then the ſecret apprehenſion of the cloſed hand of faith hide what it holdeth; ſee the hand of faith open to iuſtifie the cauſe by the evidence of the effects, & in this ſenſe workes may iuſtifie and perfect faith, as the ſecond part of any Art doth the firſt. Iam. 2.22.24. Papiſts againſt the whole order of Diuinitie would haue our workes to vſher in our Iuſtification, nay, as parents to beget it. Whereas they are in very deed the companions and pages, or honorable attendants of faith, and the righteouſneſſe it holdeth. Faith is both the mindes teſtimony in regard of the word, and the wills Amen, in regard of the ſpirit. Creed comes of credo, which ſignifies to ſee a thing certainely, and yeeld to it affiance. It is compounded of cernere, and dare. Pro certo videre, & pro certo dare. Hence Faiths motto, Caco nulli. By faith wee know whom wee haue beleeued. 2. Tim. 1.12. And our Creed puts vs in mind of knowledge and affiance in faith: ſo the word it ſelfe teacheth no leſſe; for Faith comes of Fides, and fides of fiat dictum, where we haue God to ſay the word, and we ſay Amen vnto it. The auncient Romanes at the very gate of their Pantheon, pictured faith with two hands cloſed together, intimating, that there was no comming to God but by the hand of faith. And Grace, which ſcorneth not to learne of Nature any good (though not Athens but Ieruſalem muſt teach this leſſon) can take this advice, as Moſes heard the good counſell of a Midianite, that he that commeth to God muſt beleeue that God, is, and that hee is a rewarder of all them that ſeeke him diligently. Heb. 11.6. That faith is the firſt part is cleare. Ier. 31.33.34. and 32.40. Firſt, God writes in vs this principle of life, and then we obey him. Ezek. 11.19.20. and 36.26. Firſt, he puts in his ſpirit, and then cauſeth vs to walke in his ſtatutes. Such is the ſervile, or rather bruitiſh nature of man, that he can neither be ſtirred, or ſtayed in any good courſe, except there go a new forming of his heart, before there be any reforming of his life. As dead bodies are rubbed without heat: ſo doe wee in vaine force vpon our ſelues, an heartleſſe Religion without faith; all our life here is but a vitall death without it; till wee liue that life wee doe but carry our carcaſſes vp and downe careleſly, and doe nothing pleaſing vnto God. Heb. 11.6. secondly, that faith is from knowledge, appeares Ioh. 6.69. and 16.30. and 17.3. Heb. 11.1. and that with affiance in God. Pſal. 40.4. Mark. 11.22. hence faith is a confidence in God, vpon a particular aſſurance from God, that he is my God. Mark. 9.24. Rom. 4.20.21.2. Tim. 1.12. Faith layes not hold of God, as we take hold of a tree, or ſome ſuch like ſenceleſſe thing, but as we vſe to doe in our ſalutations, when there is a mutuall imbracing and kiſſing of each other. [aſpaſamenoi] Heb. 12.13.

Q. Seeing faith ſolely reſts vpon God, what is God?

A. God in regard of himſelfe onely knows himſlefe, as dwelling in the light vnaprochable, whom neuer man ſaw, neither can ſee. 1. Tim. 6.16. Ioh. 1.18. 1. Ioh. 4.12. The Sunne and the fire ſay of themſelues, come not too neere, how much more the light which none can atraine vnto. Here the well is not onely deepe, but wee want a bucket to draw withall. God to Moſes, Exod. 33.20. giues both the rule and the reaſon; thou canſt not ſee my face and liue: for, there ſhall none ſee me and liue. I muſt contract my meditations, leaſt the Art grow too big with amplifications. It would be an excellent worke, to write a booke by it ſelfe of the knowledge of Iehovah Elohim: It ſhall now be ſufficient to lay downe the precepts, with ſhort expoſitions, and as pregnant proofes as we can.

Q. What followes from hence?

A. That God is both incomprehenſible by reaſon, and vnnameable by words, and conſequently aboue all Arts; for Grammar and Logicke are the moſt generall, and goe before all other ſciences, nothing being to be conceiued without them. Iob 11.7.8.9. God is not to be found out by reaſon, therefore he cannot be meaſured by quantitie. Iob 36.26. too great for the finite vnderſtanding. God being the firſt is moſt intelligible, for prioritie of nature, ever goes with perſpicuitie of apprehenſion: But this is in God himſelfe, who beſt knowes his owne being, yea, better then any thing beſide it: although man better knowes other things then himſelfe. Gen. 32.29. Iudg. 13.18. Gods name, as his nature, is ſecret, and not be ſought; and this doth wonderfully ſtrengthen faith; for, if God were not greater then our apprehenſion, he could not helpe vs infinitely. The holding of God by faith, is better then our beholding him by reaſon. Ephe. 3.20. God is able to doe exceeding abundantly, aboue all we can aske by words, or thinke by reaſon. 〈 in non-Latin alphabet 〉 .

Q. May wee then inquire nothing?

A. Duet. 29.29. Secret things belong to the Lord our God, but things revealed belong to vs, and our children for euer. Exod. 19.12. The people may not goe vp into the Mount, yet may they ſtand at the foote to heare God ſpeake vnto them. Exod. 33.20.23. We may ſee Gods back-parts, but not his face. Rom. 1.19. that which may be knowne of God. ſome-thing is not to be knowne, as being too ſubtile for the eye of any creature. The beames of the Sunne are made viſible by reflection: and letters being refracted and broken in a paire of ſpectacles are made liable to a dimme eye: ſo Almightie God by his word and workes ſhining in his creatures, as in a glaſſe, is ſeene of vs. Pſal. 19.1.7. & 104.24. and 119.105. Rom. 1.20. Iam. 1.23.25. but moſt of all by the eye of faith, looking in both. Heb. 11.3.27. Wee cannot looke vpon the body of the Sunne, neither can we ſee at all without the light of it: ſo, as wee cannot looke vpon the face and eſſence of God, ſo neither can we ſee any thing at all without him; hee therefore muſt name himſelfe, and ſo deſcribe himſelfe as wee may apprehend him by his owne Logicke and Grammar. It was well and modeſtly ſpoken by that Emperour to Ambroſe, Wee ſpeake of theſe things, not as wee ought, but as wee can: I haue euer thought with my ſelfe that here a fooliſh wiſedome is better then a wiſe ignorance, and that it is ſufficient to be one of Gods Court, though I may be none of his counſell. I will labour to know all that I need; and all that I may without prying into Gods Arke; aſſuring my ſelfe that he that is thus content to dwell with his poore ſervants in theſe ſmoky cottages of their mortality where we (through our vnquiet corruptions) will not ſuffer our ſelues to haue the full fruition of him, ſhall haue wonderfull happineſſe in our dwellings with him in thoſe eternall Tabernacles that are aboue. Alas, whiles the ſhadow of our ſinfull maſſe hides his beautie from our eyes, it is well if we can ſee any thing. This earthly Moone of the Church, hath her fulls and wainings; and muſt haue ſo long as ſhe wadeth in this planetary world: It is enough when ſhee is fixed aboue, to be in the full of her glory. Here wee haue but the dim ſhadowes of our future bleſſedneſſe. Onely at the right hand of our God are pleaſures for evermore; and ſuch pleaſures as if ever they could bee fully expreſſed or conceiued, were not worthy of our longings, nor able to ſatisfie vs. For as God is infinite, and never to be comprehended eſſentially: ſo our ioyes are bottomleſſe, and ever ſpringing vp with new occaſions of our bleſſedneſſe. Oh then that wee could ſo much the more long to enioy them, by how much leſſe wee are able to comprehend them.

CHAPTER III. Of Gods Backe-parts.

Queſtion.

VVHat may then be ſeene?

Anſwere.

His backe-parts, according or our meaſure and manner, that is, the meaſure of our apprehenſion, and manner of receiving. All veſſels are filled at the mouth, according to their holding: ſo, God, according vnto our neceſſities, knowes how to name himſelfe, and that ſo plainely as our capacities may vnderſtand him. Exod. 3.14. God names himſelfe. Exod. 6.3. He appeares by one name and not by another: that is, by his ſufficiencie to giue Canaan, not by his efficiencie in doing it as yet. Exod. 33.19.20. God will not ſhew Moſes his glory, but he will ſit his goodneſſe to paſſe before him: and ver. 22.23. hee covers and vncovers, as Moſes might beſt ſee him. We (like narrow mouth'd veſſels) muſt receiue this knowledge by drops, and that with the greater difficultie, becauſe wee are full alreadie; for, as in nature there is no vacuitie, but either aire or more ſolide ſubſtance fills all: ſo in the minde, as it is emptie of grace and goodneſſe, ſo is it filled with vaine conceitedneſſe, which is an exceeding hinderance to better knowledge; and therefore, as in a veſſell, ſo much liquor as goes in, ſo much aire goes out: ſo, the vnderſtanding, as it is filled with wiſedom:, ſo is it emptied of folly. Hence it comes to paſſe, that the beſt veſſell cannot be quite full in this life, becauſe of the remainders of corruption. We muſt therefore neither be impatient of Gods delay in revealing himſelfe, nor content with our ſmall meaſure; but ever be indevouring to haue one drop added to another, vntil it ſhall pleaſe God to fill our veſſell to the brim. There is nothing created, what hat his being and perfection together, euery thing growes from ſtrength to ſtrength, till it come to his compleate ſtature. Onely herein grace is contrary to nature, ever ſtrongeſt at laſt, and at beſt changeth not, like his fountaine, in whom is no ſhadow by turning. Surely, he that here maketh profeſſion of goodneſſe, if he find not himſelfe beſt at laſt, may well feare he was never good. The riſing of a river is exceeding narrow and ſhallow, yet hauing coaſted about, and drawing necre the ſea, begins to make a little ſea within his owne bankes: ſo here ſlender beginnings, will grow larger in the end, if they creepe neerer and neerer to God. I know when wee are at the furtheſt, wee can but ſee his backe parts, whoſe face we muſt ever adore in an holy ignorance. Our beſt knowledge of God is but as an Eccho to a large period, by which we heare the laſt found of that, which hath no beginning. Wee can but take vp a taſte in our hands, being no wayes able to lead our ſelues to the open fountaine. Wee muſt vſe ſpeciall labour to learne a little, or elſe wee ſhall get nothing: if the queſtion bee, whether God muſt deſcend to vs in teaching, or wee aſcend to him in learning? wife moderation (I thinke) hath determined it moſt equall, that each part remit ſomewhat, that both may meete in the middeſt: wee muſt not thinke it ſufficient (ſeeing God hath ſo far condeſcended vnto vs as to ſhew vs his back-parts) to eate the corne out of the eare, becauſe we will not abide the labour to grinde, and knead it: neither muſt wee be over-curious, leaſt with the brightneſſe of his glory we blind our ſelues. Thoſe things (ſayth AMBROSE) which GOD will haue hidden, ſearch not, thoſe things which hee hath manifeſted, deny not; leaſt in the one thou bee vnlawfully curious, in the other demnably vngratefull.

Q. Will then the knowledge of his backe-parts ſuffice for our happineſſe?

A. We may not ſee further and liue, neither need wee ſee further that we may liue. Exod. 33.20.23. thou canſt not ſee my face and liue, but my backe-parts thou ſhalt ſee, and therefore liue: further then our rule wee are to attempt nothing, neither haue we any facultie or power ſo to doe. Stretch any thing further then his compaſſe, and it breakes or rends in peeces. To reach further then our Art is to ouerreach our ſelues. Exod. 33.18.19. God both corrects and directs Moſes in the ſearch of his glory: be not over-curious to ſeeke me in the greatneſſe of my maieſtie, and thou ſhalt find mee in the goodneſſe of my mercy. O the bountie and fidelitie of the Lord, Moſes deſires a ſight of Gods glory, he ſhall haue more, the fruition of all his goodneſſe: let vs therefore breake all falſe glaſſes, that would preſent God in a face not his owne, & looke vpon thoſe beames of brightneſſe, which hee is willing to caſt about him, ſo ſhall we take his own height aright by the ſhadow of it. Wee may follow the current to the Sea by many bankes, but then muſt we ſtand on the ſhoare, and admire the Ocean: the little ſtreames of Creation emptie themſelues into the great rivers of Redemption, and they into a maine Sea of goodneſſe; and here wee muſt ſtand and wonder, keeping our ſelues within our rode and reach.

Q. What are theſe backe parts?

A. All that may be ſeene of God: we cannot looke on him for any thing that is before him, and therefore wee muſt caſt our eyes after him in his word and workes. Exod. 33.23. Deut. 4.12. Iob 4.16. The back-parts of God are ſome ſimilitude of his face and here it is fat all for our great doctors of Rome in their Theologie, to interferre as horſes doe, hewing hoofe againſt hoofe, and to croſſe-cut themſelues in their owne imaginations, deviſes, and groundleſſe conceits; for this ſimilitude conſiſts not in the works of mens hands, but in the words of Gods owne mouth, and the workes of his owne hands. Iſrael heard the voyoe of words, but ſaw no ſimilitude, ſaue a voyce. There is no vſe of the Starres, when the Sunne ſhines, no more is there of Popiſh Idoles, where the word is permitted to ſpeake. Moſes in the clift of the rocke ſaw clearely, ſome rayes of radiant beautie. Exod. 33.22. but the divine proclamation taught Moſes more fully, Exod. 34.6. the line of the creatures can in a liuely manner poynt out the Creatour: but the law is the life of this learning, Pſal. 19.1. with 7. rowle his word vnder thy tongue, chew on it in theſe meditations till thou feele ſome ſweetnes in the palate of thy ſoule. Studie, ſtriue, endevour to beleeue it, as thou doeſt in ſo difficult a poynt to conceiue it.

Q. How are the backe-parts of God devided.

A. Into his ſufficiencie in being, and efficiencie in working: the one in his nature, the other in his workes, Iudg. 2.10. They neither knew the Lord nor his workes. Pſal. 78.7. That they might ſet their hope in God, and not forget his workes. Exod. 6.3. God is firſt ſufficient to performe his promiſes, and then efficient of them. Rom. 3.20.22. Abraham beleeued God to be willing and able to doe what he promiſed. Heb. 11.6. God in himſelfe all-ſufficient, and for vs are warder. Seeing this is ſo, let vs never preſcribe his wiſedome, haſten his mercy. His grace for the preſent ſhall be enough for vs; his glory will bee more then enough. With men the rule is good, firſt try, and then truſt: but with God we muſt firſt truſt him, as ſufficient to helpe vs, and then try him in his workes: and wee may be aſſured, that it is as poſſible for him to deceiue vs, as not to be. Either now diſtruſt his being, or elſe confeſſe thy happineſſe, and with patience expect his promiſed conſolation. Thus may we well hearten and harden our ſelues for all attempts.

Q. What is Gods ſufficiencie?

A. Whereby be being all-ſufficient in himſelfe, bee is alſo all-ſufficient for vs. Gen. 17.1.2. Cor. 12.9. Hope of advantage is the Load-ſtone that drawes the iron hearts of men, why then ſhould not God that is rich in mercy haue more ſuters? Alas, ſhall a little abſence in performance breede a lingring conſumption of friendſhip? Can wee part with earthly things in preſent poſſeſſion, for hope of better in future reverſion, and giue the all-ſufficient no time for the reture of his promiſes? No age afforded more paraſites, fewer friends; we flatter with God, when we ſay, we loue him, and leaue him for delay. The moſt are friendly in ſight, ſerviceable in expectation, hollow in loue, truſtleſſe in experience; they will giue God a glad welcome whilſt he is a doing for them, and as willing afarewell when hee doth deſiſt, nay, a little withdraw for triall: but hee that truely knowes the ſufficiencie of his God, will wait vpon his efficiencie without grudging. Rats and Mice runne to the full Barne, leaue it when it is emptie: So, dung-hill creatures for their bellies ſerue God, and flintch from him in their want.

Q. What followes from hence?

A. The conſideration of the name Shadai, which is compounded of Sha, a Relatiue, contracted of Aſher, ſignifying which or what, and Dai, a Noune, ſignifying ſufficiencie. So that the name by this reckoning is thus much, he which is ſufficiency it ſelfe. Or as others would haue it from Shadh, a Pappe, all (as it were) ſucking their happineſſe from God. Others againe of Shadhadb, to penetrate or goe through euery thing, and ſo ſignifies Almightie. The Grecians tranſlate it by Antarkees, or Pantocrator: God being ſufficient to bleſſe his owne, and deſtroy their enemies. Gen. 28.3. El-Shadai, God which is ſufficiencie it ſelfe bleſſe thee. Ioel. 1.15. As a deſtruction, Mi Shadai, from the Almightie, who can cruſh the proudeſt and ſtouteſt of his enemies. Hence may we learne to humble our ſelues vnder his mightie band, and to caſt our care vpon him. 1. Pet. 5.6.7. Remembring that all our ſafetie and ſufficiencie hangs vpon him. Wo then when God our ſufficiencie is pleaſed to try vs with any woe or want, then (remembring our ſelues to be but wormes Het vs not turne againe when he treads vpon vs. If hee call for his owne, or cut ſhort ours deſires, it is not for vs to ſtorme or ſtartle, but quiet our ſelues with our truſt in him. I haue ſeene ill debters, that borrow with prayers, and keepe with thankes, repay with enmitie. Wee certainely miſ-take our tenure, if we thinke our ſelues owners, when we are but Tenants at will. Or take that for abſolute gift, which our God intends as loane. It is Gods great bountie wee may haue right to any thing, though not Lordſhip over it: of our very liues we are but keepers no commanders. Wee may all ſay as the poore man did of the Hatchet, alas maſter it is but borrowed. Out of Gods ſufficiencie comes all ours, and therefore it is not for vs to be proud of any thing, no more then for vaine whifflers of their borrowed chaines, or ſilly groomes of the Stable, of their maſters Horſes.

Q. Wherein conſiſts the all-ſufficiencie of God?

A. In eſſence, and ſubſiſtence, one God, three perſons. He that is ſufficient to make vs happei, muſt haue a being to giue being to our happineſſe, and ſubſiſting, that it may exiſt in vs. Iehovah may giue vs being, and yet better not to be, then be miſerable. And ſurely, hee that apprehends no more then the divine eſſence, knowes but himſelfe to bee wretched, and ſure to ſmart by the hand of divine iuſtice. Iohn 17.3. Eternall life is in knowing the Father the onely true God, and Ieſies Chriſt whom he hath ſent. 2. Cor. 13.13. The loue of the Father to begin, the grace of the Senne to diſpence, and the communion of the of ſpirit to finiſh, are all neceſſary to ſaluation. Math. 28.27. Baptize them in the name (not names) of the father, ſonne, and holy Ghoſt: one name, one nature, yet with this threefold relation, of Father, Sonne, and Spirit: and here our thoughts muſt walke warily, the path is narrow: the conceit of three ſubſtances, or one ſubſiſtence is damnable. The breaking of Relatiues is the ruine of Subſtantiues. herein (if ever) heavenly wiſedome muſt beſtirre it ſelfe, in directing vs, that wee may ſo ſever theſe apprehenſions, that none be neglected; and ſo conioynethem that they be not confounded. The Sonne is no other thing from the Father, and yet another perſon: and ſo the holy Ghoſt is no other thing from them both, and yet another perſon. And here the gagling geeſe (I meane the Rhemiſts) are worthy to haue their tongues pulled out of their heads, and (as Hierome ſayd of his Ʋigilantius) made into gobbets: who not contenting themſelues, like Shemeies to raile on Caluin, and rattle vp our Engliſh Students for reading him, blaſpheme in confuting his blaſphemies (as they call them.) That Chriſt is of God his Father is moſt true, as his eternall eſſence is taken perſonally: but as the ſimple nature is conſidered in it ſelfe, without relation of perſons, there the eſſence is the ſame in all three, and not placed all in the firſt perſon, and borrowed of him by the other. Neither ſhall they, nor any other hereticks once bee able to hiſſe at the reaſons, or ſtand before the face of them, as the ſpirit of God layes them downe. Exod. 3.14. I will bee, could not be predicated of Ghriſt, if he were not God of himſelfe, Ioh. 1.2. Chriſt in regard of his perſon is ſaid to be with God, and in regard of his eſſence to bee God, and therefore as his perſon is from or with another, ſo his eſſence is of himſelfe. Ioh. 17.20. All that is Chriſts is the Fathers, and all that is the Fathers is Chriſts. The Father therefore hauing the Godhead of himſelfe, it followeth that the Sonne hath it likewiſe of himſelfe. Againe, it is contradiction of ſay, God of himſelfe, and God of another. As likewiſe moſt abſurde to hold one and the ſelfe ſame nature begotten & vnbegotten; for, ſo there ſhould be a firſt, ſecond, and third nature, as there is a firſt, ſecond, and third perſon, and ſo three Gods as well as three perſons. But this will better appeare by the ſequele. Oh, the neceſſitie of this high knowledge, which who attaines not, may babble when he prayeth, and bee ſuperſtitious when he worſhippeth. Onely here is our greater helpe that we haue the manhood of Chriſt, as a Iacobs ladder to climbe vp to the God-head. Ioh. 1.18. No man hath ſeene God at any time: the onely begotten ſonne of the Father, as out of his boſome, hath revealed him vnto vs. So that in this intricate way to the throne of grace, it will not availe vs, as we now ſtand, except we take with vs the ſecond perſon as a Mediator, whoſe preſence and merits muſt giue paſſage, acceptance, and vigour to our prayers. Chriſtians muſt therefore learne to aſcend from earth to heauen, and from one heaven to another.

CHAPTER IIII. Of Gods Eſſence.

Queſtion.

VVHat is Gods Eſſence?

Anſwere.

It is that whereby be is the firſt and moſt abſolute being. Being is that whereby a thing is truely and really in eſſence, or exiſtence. And it is either the firſt being, or that which is from the firſt. Now God is the firſt. Iſa. 41.4. and 48.12. and therefore eſſentially one. Iſa. 46.9. Deut. 6.4. Eth. 4.6. Furthermore, God is abſolute, as being independent from any other. There was a firſt man, and a firſt in euery kinde of creature, but no abſolute firſt, ſaue God. Exed. 3.14. Ioh. 8.58. If any aske me why wee define the eſſence of God, ſeeing wee formerly ſayd it was not knowne of vs, our anſwere is, wee define it relatiuely, not ſimply, to wit, as it is a firſt, and that abſolute firſt being is knowne beſt in it ſelfe, and ſo is God; for, there is nothing more intelligible then he; yet of vs nothing is leſſe knowne, we come to him by ſeconds, and the begins of other things. Which proue neceſſarily a firſt, and that abſolutely; for, two will proue one to goe before, and dependent beings will proue an independent. The Sunne beames are more viſible to our eyes, when they are caſt obliquely vpon their obiects, then when they fall directly: ſo, wee muſt ſhew you God rather in the bleſſings we receiue from him, then thoſe excellencies which are in him. It is the beſt and the longeſt leſſon even thus to learne him, and of ſureſt vſe: which alone if wee take not out, it were better not to haue liued. Oh, that we would often exerciſe, to acquaint our nature, and draw it into ſome familiaricie with God, the very ſoule and being of it. And though at firſt wee make but our fire of greene wood, yet not to bee tyred with blowing, vntill our devotions be ſet on flame. If we endeuour, God will helpe, by enlightning our vnderſtandings, till we be wholly enflamed with a loue of him. And as Moſes, by often talking with God, had a glorious gliſtering ſet vpon his countenance: ſo, wee by our often frequenting conference with God, in prayers, and meditations, ſhall finde in our ſelues, though not ſuddenly, yet in time, a moſt heavenly change.

Q. What followes from hence?

A. The obſervation of the eſſentiall name of God; as, Lehovah, Iah, Eheie. The firſt word delivers vnto vs ſuch an eſſence as ever was, is, and ſhall be. Rev. 3.14. Ie, is a note of the Future tenſe; Ho, of the Preſent, and Vah of the Preterperfect tenſe: and ſo is well expounded. Rev. 1.8. But ill expounded by thoſe, which by them would vnderſtand, the Trinitie, giuing the preſent to the Father, paſt to the ſonne, and to come to the Spirit. Yet it is true the Father workes of himſelfe, and as the preſent begins time, ſo he the action: it is alſo true that the Sonne works from him, and therefore paſſeth on the action, as that which is paſt doth time. Neyther can this be denyed but that the Spirit worketh from them both, and ſo finiſheth te action, as the future doth the poynts and periods of time. But this word is eſſentiall, and not perſonall, and therefore is giuen of God to expreſſe the eſſence, not the perſons. Iah is contracted of Iehovah, not to ſignifie a diminute God, as if it were the diminutiue thereof: but ſtill for eſſence and preſent being. Neither is it applyed to Chriſt, humbled in the fleſh, as if that were the diminution of it, but it is the denomination of one and thee ſelfe ſame glorious eſſence in all the perſons. Eheie, is as much as, I will be, which no creature can peremptorily affirme. Time changeth all things, and there is none that hath the command of it, but he alone that gaue it beginning, and continuance, and to whom the account of our very houres are due, and beſt knowne. But I muſt not lead you from Elins into the wilderneſſe, and leauing the wells of water, trouble you with the barrenneſſe of mans braine. Take theſe Texts of Scripture for confirmation, and further illuſtration. Exod. 3.14. and 15.2.3. Pſal. 68.4. Iſa. 42.8. Happy are we that wee reſt vpon ſuch a being, and may enioy all things in him, and him in all things, nothing in it ſelfe, ſo ſhall our ioyes neyther change nor periſh: for, how ever the things themſelues may alter and fade, yet he in whom they are ours, is ever like himſelfe, conſtant, and everlaſting.

Q. What followes in the ſecond place?

A. That God is free and voyd of all power, either to be, or be otherwiſe then he is. And therefore faith reſts vpon a moſt ſubſtantiall and immutable being. Hee hath neither cauſes to over power him, or accidents to change him, and ſo he is aboue all ſubſtantiall and accidentall power. Cauſes prevaile in euery creature, but the Creator is voyde of them. And hereupon God is from himſelfe, of himſelfe, through himſelfe, and or himſelfe. He that is An •• tios, without cauſes, is Autoon, God of himſelfe: yea, in vertue and power more then all cauſes to himſelfe. Goe then yee wiſe Idolatrous Paraſites, and erect Shrines, and offer ſacrifices to your God, the world, and ſeeke to pleaſe him with your baſe & ſervile devotions: it ſhall be long enough ere ſuch religion ſhall make you happie: you ſhall at laſt for ſake thoſe Altars, emptie, and ſorrowfull; for, both you & your God are beholding to a better being then your ſelues. How ridiculous is it to plead for an Idollgod that hath all the cauſes put vpon him. What fooles will be perſwaded to reſigne vp their owne eye-ſight, and to looke thorow ſuch ſpectacles, as very ſottiſhneſſe doth temper for them. I will her preſume to preſſe in with an eaſie determination, although it ſeeme to me to be no other then a plaine quarrell, betweene ſtomacke, and diſcretion, a ſmall deale of wiſedome might decide it, eſpecially, conſidering that all things are from God, and God alone from himſelfe, Bluſh, ye Gentiles, that vſe a Smith, and Carpenter, ſo weake efficients, that they faint in drinking the ſtrongeſt liquor. That make choyce of iron, braſſe, gold, ſilver, wood. &c. as matter to matte the making of a God. But aboue all let them conſider, whom neither the fumes of ſiery paſſion do miſt, nor ſiniſter reſpects or preiudices ſway downe on either ſide, from the pitch of iuſt integritie: how ſilly and idle a thing it is to forme a God after the image of man, bird, or beſt, and that without the meaneſt life, farre from any Deitie or Divinitie, except it be by the late Maſters of the Mint, in the multitude of their moderne miracles: but the Lord knowes, that theſe coines and ſtampes are farre off the pureſt pathes of veritie. Alas, how doe they ray and robbe God of his excellencie, whiles they robe him in theſe raggs of rotten relickes? But this is the very hate of heauen, and in effect, the very gate or hie way to hell, to giue our ſelues vnto it as our Summum Bomum, or chiefe good. Whiles Dagon ſtands, the Philiſtimes fall downe: but when Dagon was fallen before the Arke, the Philiſtimes ſtood to lift him vp. It is iuſt with God, that thoſe which want grace, ſhould want wit too; it is the power of ſuperſtision to turne men into thoſe ſtockes and ſtones, which they worſhip. Methinkes their vnderſtandings, and wits ſhould haue waded further, if Dagon fall, how ſhall we ſtand by him? If he cannot helpe himſelfe, what ſhall he profit vs? Yet Idolatry and Superſtition are not eaſily put out of countenance; Dagon is vp againe, and the next morning (the fitteſt time for devotion) the Philiſtimes haſten their ſpeed, and flocke to their Temple, to ſee how Dagon had reſted that night vnder his owne Roofe; and now behold in kindneſſe their God is come to meeto them in the way; ſome peeces parted from the reſt ſalute them vpon the threſhold; his head and his hands are over-runne their fellowes, to tell them, that neither his wit nor his power could ſtand before the true God. And now whereas the threſhold ſhould haue beene hollowed to the Victor; it is conſecrated to their beaten God. As if it had beene made more holy by his ruine, then Gods revenge. Therefore God ſtrikes them in their bodies, which could not feele themſelues ſtricken in their Idoll. Paine muſt humble them, whom ſhame cannot. And now they begin to confeſſe, that Gods hand was ſore vpon them, and their God. Yet they make account of confeſſion as drunkards doe of vomiting: the Arke of the God of Iſrael ſhall not abide with them. Thus wicked men vpon all occaſions are glad to bee rid of God, but with no patience can part with their ſiunes. And thus the Prophet by running through all the cauſes, Iſa. 40.18. with 44.12. derides the Heathen by making their gods. And then, as if they were beſotted, askes them, Haue yee not knowne? Haue yee not heard? Hath it not beene told you from the beginning? Haue yee not vnderſtood it from the foundations of the earth? It is be that is God, which is able to ſit vpon he circle of the earth: ſtretch the heavens as a Curtains, and ſpread them as a Tert to dwell in.

Q. What followes from hence, that God is without all cauſes?

A. Firſt, He is without an efficient, or beginning. Rev. 1.8. and 3.14. And from hence he is not ſubiect or obnoxious to the creation, or annihilation of any other, as are ll creatures; yea, the very Angels; and therefore God is abſolutely independent, and ſupreame. And here nature and good nature may bring vs to God. Reaſon hath no where either bound or banke to reſtraine it, but at this cauſe, hither will it bring vs, and here will it leaue vs. I am the beginning of the creatures, ſayth Chriſt; therefore God: goe by the creatures as workes, and they will lead vs to their firſt efficient and beginning. Secondly, God is without all matter; and therefore moſt ſpirituall: the leſſe matter, and the more forme the creatures inioy, the more ſpirituall it makes them. By God therefore, ſo pure a ſpirit, are all things nouriſhed with the onely dew of divine benediction: but this high way is ſo plaine, that a guide were needleſſe. Furthermore, God being moſt ſpirituall, is likewiſe moſt inviſible, and impalpable. Too ſubtile for ſinew or ſight to ſeaſe vpon him. Luk. 24.39.1. Tim. 1.17. It would preſent him for a furious and raving Bedlam, that ſhould once formalize God to his owne fancies. Againe, where matter is wanting, there common nature is wanting; for, things communicate, as they riſe from ſome common ſtocke, and ſtemme. And becauſe all ſpecialls are contained vnder generalls, God wants that too; and therefore is properly, neither eſſence, or being: but an Huperouſios, or ſuper ſubſtantiall being by himſelfe, one onely in number, neither dividing, nor devided; multiplying, or multiplyed. The wife is the husband devided, and the childe is the father multiplied. But God is neither ſo devided into three, neither are three ſo multiplied from one. He is (if I may ſo ſpeake with reverence) without all ſtocke or kine. Therefore when we ſay, eſſence is common, and perſon proper, it muſt be receiued with a graine of ſalt. For the common nature is not diſtributed into parts, as into perſons; but as common to all, ſo it is one individuall and ſingular eſſence in them all, and that receiued of each perſon without parts or paſſions; for, matter is the ground of both, and where that is wanting, they are not to bee found. I ſtay the longer vpon theſe Negatiues, becauſe we re not looſely & lightly to ſlide over the things of God, as if they were vulgar, and triviall, like our owne. Thus farre you haue ſeene God, out of the rode and reach of the efficient, and matter: ſee him now voyd of forme and end; for in them likewiſe conſiſts power to be. The forme in going and comming is the cauſe of all generation and corruption; God therefore being without it, is incorruptible, and therefore a God immortall and everlaſting. Pſal. 102.26.27. Iam. 1.17.1. Tim. 1.17. A choice and refined peece of high Quinteſſence of wit is that of Papiſts in their breaden god, which yet never Church could diſtill out of her braines, or aſpire vnto, beſides their owne. What generation and corruption doe they make of the everlaſting bread of heauen? Here perhaps might wee finde ſtuffe enough (I will not ſay to lade an Argoſie) but to over lade any mans wit in the world to reply vnto. It ſhall ſuffice vs to thinke of God as God, and man as man. Chriſt in heaven, and Chriſt in the Sacrament. Now if wee adde further, without both matter and forme together, then is God neither the whole, nor the member of any thing, or any wayes to be diſtributed or defined; I meane with perfect definition; becauſe he hath no eſſence diverſe from himſelfe, and therefore the definition, and that which it defines, are all one: ſo, that in God Thees and Theiotees, God and the God-head are all one. Laſtly, hauing neither matter, nor forme, he wants all terms and limitations of eſſence, and therefore as moſt ſimple, ſo moſt infinite in being. For end, God is endleſſe, being neither for any other, or hauing any other better then himſelfe, and therefore the chiefe good, and by communication our good, and ſo to be deſired aboue all. Math. 19.17. Pſal. 63.7.11 and 73.25. and 18.1.2. How eaſie is it now for Chriſtians to inſult over worldlings, that thinke themſelues worthy of enuie? and to turne off their darling with a ſcornefull repulſe? What if it make vs the Devils proffer, All theſe will I giue you: Can wee not returne S. Peters anſwere, Thy ſiluer and gold periſh with thee? He alone that is cauſſeſſe, ſhall cauſe mee the happineſſe I expect, looke, and long for.

Q. What followes from hence, that God is without accidents?

A. That he is both Apoſes, without quantitie, and Apoios without qualitie. In regard of the firſt, hee is neither augmented nor diminiſhed; of the ſecond, neither altered nor changed. Euen to your old age I am he, and euen to heare haires will I carry you. Iſa. 46.4. I am the Lord, I change not: therefore yee ſonnes of Iacob are not conſumed. Mal. 3.6. By this I ſee that all things here below are as farre from ſinceritie, as continuance, if they were ſweete, as the ioyes aboue, yet how ſhould their fickleneſſe coole our delights, and make vs eſteeme theſe drams of honey loſt in pounds of gall, and guile? We laugh at their choice that are in loue with the deformed; and what a face is this we now dove vpon? See if our ſinnes, cares, and croſſes haue not like a filthy morphew over-ſpread it; and made it loathſome (in compariſon of the beautie of the Creator) to all iudicious eyes. I marvaile then that we ſhould thus loue, what woe cannot hold, and for a ſhadow of a ſmoake, and a dreame of a ſhadow leaue him, whoſe light is neither variable, nor ſhadowed with turning. Iam. 1.17. Here then, if wee will be wiſe Marchants, thriſtie and happie vſurers, let vs part with that which wee can nor keepe, that we may gaine him whom wee cannot looſe. Theſe cottages of ours haue beene ruinous a long time, and the worſe for their accidents, and yet like fooles wee haue not thought of their fall. Lord giue mee grace to leane vpon thee, then ſhall my fall be eaſie, and my reſt endleſſe. Oh, thou which art out of the power of others, over power mee to the obedience of thy ſelfe.

Q. What will follow from Gods eſſence in the laſt place?

A. That God is one moſt pure and meere act; that is, his being and action are all one thing. For as his eſſence is abſolute, ſo is his working. There is never a creature but hee worketh by qualities, and ſo his act is firſt in the power of them. The fire warmes not without heat, neither doth man vnderſtand without reaſon: a Bird might as eaſily flee without wings, and fire aſcend without lightneſſe, as the creature produce his actions without facultie and power thereunto. And hereupon it followeth, that paſſion and reſiſtence are incident to all his workes. The very Deuils ſuffer, and are reſiſted of God, and how ſoever their motion is too ſwift to be ſtricken, or ſlayed by corporall inſtruments, yet God is quicke enough for them, to make them both feele and feare the dint of his ſword. God therefore being ſo abſolute an act, muſt needs haue his being and doing all one. Iob. 5.17. My father worketh hitherto, and I worke, which ſhewes, that Gods act is eternall; and ſo creation as an act is from God, hath no beginning, as a paſſion in the creature, is meaſured by time. In regard of the firſt wee call him a pure and meere act. In regard of the ſecond, omnipotent, being able to make nothing as well as ſome thing, feele his worke which before could not be perceiued. And therefore omnipotencie, or Almightie power is not giuen to God in regard of himſelfe, but his creatures, which may feele that hand which before was vnfelt. Againe, Gods being and act being all one thing, hee muſt needs doe all things by his eſſence, which is purely one. Hence God is the Archetype, or firſt draught of euery eminent act. In which reſpect it muſt needs be of ſoueraigne vſe for the diſcouering and reforming of whatſoeuer error time hath ſoyled his actions withall. How are defaced copies, and diſſigured pictures better amended, then by reducing them to their originall? If the pipe fayle, goe wee not to the head? O that his acts were ſet as a frontlet betweene the eyes, & as a ſeale vpon the hearts of all his followers. Ought not all our actions to be as branches of this root? Surely, this is the cleare head-ſpring of all other enſuing brookes; and as little ſtreames empty themſelues into great rivers; and they againe into the Sea; ſo muſt all runne to this maine. Venerable it is for the very antiquitie of it. Conſidering therefore what price men doe ſet vpon old copies, coynes, and ſtatues;Ignat: ad Marian: Caſſob. and that none will paſſe by a chryſtall fountaine, bearing ſome auncient name or date, but will taſte thereof, though no thirſt provokes him; I could not well paſſe over this leafe without ſome leſſon for mine owne learning. If any haue paſſed a longer way, with more happy fruit of obſervation, I deſire hee would not ſpare in ſome part to report the excellency of this travell. But to keepe me within the ſphere of my profeſſion. He that is ſo pure an act, muſt needs bee without all paſſion, and reſiſtence. A pure act cannot ſuffer,Iob 9.4 Rom. 9.19. becauſe it wants that power which ſhould ſubmit it to another; neither can it be reſiſted, for that which is over-powered, ſuffers in reſiſting, which to a meere act is impoſſible. And whereas God ſayes, Amos. 2.13. I am preſſed vnder you, as a Cart is preſſed that s full of ſbeaues: His meaning is, that their ſinne was ſo intollerable and waightie, that it was time to eaſe himſelfe of it by due puniſhment,Amos. 2.14.15.16. not ſuffering the ſwift to eſcape by flight, or the ſtrong by force, as the next verſes ſhew. O then the miſery of all thoſe that will needs be rich with iniury, and grow great by being conſcious of ſecret evils. Wealth and honour without God, when they are at the beſt, are ſcarce our friends: but at the worſt, our tormentors. Alas, alas, how ill agrees a gay coat, and a feſtred heart? What availes an high title with an hell in the ſoule? Theſe are they that muſt ſuffer. Sinne owes them a ſpite, and will pay them home when they leaſt thinke of it, yea, when they are leaſt able to beare it. I will therefore preferre all the afflictions of Gods Iſreal, Heb. 11.25. before theſe pleaſures of AEgypt; and chooſe rather to eat the lambe Chriſt, with theſe ſowre herbes, then all theſe fleſh-pots of ſinne. Let me be miſerable, ſo I be not guilty, and rather abound with ſorrow then ſinne: ſo ſhall the conſuming fire that no water can quench, or violence oppoſe, haue mercy vpon me.Heb. 12.29: He is liberall, that I liue; but he ſhall bee munificent, in bringing a poore wretch from all miſeries to taſte of the full cup of his glory. Hitherto we haue but heard of God by way of Negation, denying of him all the imperfections of the creatures: Now, wee are to ſpeake of him by way of Affirmation, giuing him the moſt eminent and excellent perfections of his owne workes. The Schooles haue layd vs downe a three-fold way of knowing God. As the negation of imperfections, the affirmation of perfections, and the cauſation of great workes. The two firſt we follow in Gods ſufficiency, the laſt wee leaue as proper to the efficiency.

CHAPTER V. Of the Attributes of the Eſſence.

Queſtion.

BVt how ſhall God be apprehended of vs, ſeeing he is ſimply one?

Anſwere.

In that he hath made himſelfe many attributes. It is fit that the obiect and the vnderſtanding be proportionable to it ſelfe, an infinite vnderſtanding is capable of an infinite obiect, and ſo God onely vnderſtands himſelfe. Now becauſe man cannot apprehend God by one act of vnderſtanding, the ſimplicitie of his face and eſſence is layd open by the multiplicitie of his backe-parts, and attributes. So God reuealed himſelfe to Moſes, when he proclaimed his glorious Name: The Lord, the Lord, ſtrong, gracious, and mercifull, Exod. 34.6. &c. And ſo Moſes himſelfe publiſhed Gods name: Aſcribe yee greatneſſe to our God, he is arocke, is worke is perfect: Deut. 32.3.4. all his wayes are iudgement: a God of truth, and without iniquitie, iuſt and right is he. Preiudice is a great enemy to truth, and makes the mind vncapable of it. Hence it comes to paſſe, that moſt men deſpaire of any knowledge of God, and ſo fall into Atheiſme, or elſe they will faſhion God to ſome forme of their owne, whether of an humane body, or of admirable light; or if their mindes haue any other more likely, and pleaſing image; and ſo become Idolaters with their owne conceits. In matters therefore of ſo great conſequence, I will firſt lay a ſure ground, and then beleeue, though I can argue no further; and will hold the concluſion, in ſpight of all premiſſes. He that teacheth God vpon the warrant of his owne braine, layes the brands together without tongues, and is ſure (at leaſt) to burne his owne fingers. I will therefore beware how I ſayle vpon this Sea without Compaſſe.

Q. What are Gods Attributes?

A. That one moſt pure God, diverſely apprchended. Hoare O Iſrael, Deut. 6.4. And 10.17. the Lord thy God is one, great, mightie, terrible, &c. Faith, which is the divine Logick of Gods ſpirit, reſts vpon teſtimony aboue all Arguments, and ſo takes God barely on his word, without any further diſcourſe: yet by the way of vnderſtanding, which apprehends the knowledge of things by Arguments, diſtinct from the things, and amongſt themſelues, Faith is ſo farre content that Reaſon ſhew the way, in making the Attributes diverſe from the eſſence, and amongſt themſelues; but checks reaſon when it would make them oppoſite, or really to be diſtinguiſhed. It is aboue the Art of reaſon to teach the ſubiect and all his attributes to be one in nature; and yet thus farre it may agree with reaſon, to make them diverſe. So that by faith and the way of ſanctified reaſon, wee come to apprehend him that is ſimply one. Mans reaſon in matter of faith, as fire in the firſt degree of her aſcent may be a flame, next ſmoake, and then nothing. The light may be good, if like fooles-fire wee truſt it not too long. Faith ſtands like an auncient Pyramid; which the leſſe it growes to a mans eye, the neerer it reaches to heauen. Whereas reaſon for the moſt part, like Aſtronomie begins in Nature, ends in Magicke. If it may haue the whole handling of divinitie, it will make it ridiculous before it leaue it. Logicke, the Heraldry of all Arts, and the beſt array of indgement, is in the moſt exact knowledge of God, either a skilful ignorance, or a wild knowledge. Almoſt as good diſcourſe to brute beaſts, of the depth of Phyloſophy, as to meere carnall men of the myſteries of Divinitie. He that will beleeue no more, then he conceiues by reaſon, can never be a Chriſtian; or he a Logician, that will aſſent without reaſon. And ſeeing God hath made the ſoule as the lampe of the body, and reaſon as the lampe of the ſoule; Religion of Reaſon, and Faith of Religion: Let vs vſe all theſe lights without confuſion, and let not one trip vp the heeles of the other, according to the dexteritie of humane policy. In divine things what we may, wee muſt conceiue, the reſt beleeue and wonder. Not the curious head, but the credulous and plaine heart, is accepted with God. Wee will bolt out by reaſon, what may helpe faith, not confound it. In briefe, to open a little creviſe of further light, and giue a little more glimpſe to the poynt, let the inſuing conſectaries be well marked and obſerved.

Q. What followes from hence?

A. That the attributes differ not really from his eſſence, or betweene themſelues, but onely in reſpect of our vnderſtanding: Hence they are his eſſence. I am that I am, Exod. 3.14. teacheth an Ocean of Divinitie: where the attribute is, I am, as well as the ſubiect, and ſo nothing is giuen to God that is leſſe then himſelfe. God is mercifull, and his mercy is himſelfe. Loe, with this word, I am, wee may happily wade out of thoſe deepes, whereof our conceits can finde no bottome. A little further, here ſhall wee not like Pagans worſhipping the Sunne, hold our hands to the Glo-worme in ſtead of a coale for heat.

Q. What then obſerue you in the ſecond place?

A. That all his attributes are giuen vnto him, both in the abſtract, and concret; as God is mercifull, or God is mercy it ſelfe; To haue life, and be life: to be in the light, Ioh. 5.26. With 14.6. 1. Ioh. 1.5.7. 1. Ioh. 4.7.8. and the light: loue to come from God, and be God are all one. Thinke of him, as one, whoſe wiſedome is his iuſtice, whoſe iuſtice is his power, whoſe power is his mercy; and whoſe wiſedome, iuſtice; power, and mercy, are himſelfe. Good without qualitie, great without quantitie, everlaſting without time, preſent every where without place, containing all things without extent. Theſe things are not to bee weighed at the common beame of cuſtome and opinion, but at the golden ſtandard of Gods Sanctuary.Iob. 28.1.2. Siluer hath his veine, and Gold his mine where it is found, iron is taken out of the earth, and braſſe moulten out of the ſtones, but the place of this wiſedome is not to be found in the land of the liuing. Faint not in this knowledge, neither be weary of well-doing: for though in rowing this veſſell vpon ſo maine an ocean, the windes blow, and croſſe Seas rage, yet God our moſt skilfull Pilote, can ſtraight ſend an Halcyon to let vs on ſhoare.

Q. What learne we in the third place?

A. That his Attributes are not in him by participation, imperfectly, but at the firſt hand, and by themſelues moſt perfectly. God needs to borrow from none that which hee meanes to beſtow vpon vs, but being rich in grace, giues vs of his owne.Gen. 17.1. Pſal. 36.9. Rom. 11.3. Epheſ. 1.7. As one Diamond faſhions another; ſo is this ſequele wrought out of the former; for, hee that is goodneſſe it ſelfe, receiues none from others. That mans face is hatcht all over with impudence, that dare arrogate the leaſt good to himſelfe. It is vertue that will alwayes cleere her way as ſhee goes; but vice will be ever behind hand with it ſelfe. I know that God requires of our debts, a reckoning, not payment. And I beleeue heauen to be the eaſieſt purchaſe, for wee are the richer for the diſburſing.

Q. What followes in the fourth place?

A. That all his attributes are in him in the higheſt degree, and can no wayes be intended, or remitted, though in regard of the obiect about which they are exerciſed, they may leſſe or more appeare. Pſal. 125.4.5. Rom. 9.13. For as fire burneth not in dry wood and greene wood alike; ſo, Gods grace is not to euery perſon in the ſame meaſure. His abundance is infinite; and therefore cannot admit decreaſe. Take a drop out of the Sea, and the water will be ſo much the leſſe: but here the very flouds of Gods bountie, running all abroad, doe nothing leſſen his ſtore. If wee receiue ſparingly, it is not for want either of plentie in him, or liberalitie to vs, but for very want of capacitie in our ſelues: even as they that come to the riuer, to draw water, receiue ſo much as their veſſell will hold.Pſal. 81.19. Open thy mouth wide (ſayth God) and I will fill it. And here the Rule in nature holds, That all cauſes doe worke according to the diſpoſition of the ſubiect: Saue with this caution, that God can diſpoſe of the ſubiect as he pleaſeth, for the holding of his mercy. Happineſſe and miſery, are Antipodes, and God can bring them into another world, that walke in the kingdome of darkneſſe. O pitty not inferior to plenty, & loue towards diſtreſſed ſinners, no leſſe then infinite. A degree doth either extend the quantitie, as great, greater, the greateſt; or intend the qualitie, as good, better, the beſt: and God is a degree aboue the Superlatiue, as, greatneſſe, or goodneſſe it ſelfe. God is Great. Pſal. 77.13. Greater. Iob 33.12. Greateſt. Pſal. 95.3. Greatneſſe it ſelfe. Pſal. 145.3. Good. Pſal. 106.1. Better. Pſal. 108.9. Beſt. Phil. 1.23. Goodneſſe it ſelfe. Math. 19.17.Gen. 15.1. To Abraham God is a reward, a great reward, yea, an exceeding great reward. I ſee it is difficult to avoyd varietie, I will not bee curious in traverſing opinions. I ſtudie for ſimple truth, as one that will not lead you out of the rode way, to ſhew you the turnings.

Q. May there any thing yet follow in the fift place?

A. Yes, That all the Attributes of God are equall betweene themſelues, though they appeare not ſo to euery man. Exod. 34.5.6. Pſal. 103.8. Ezek. 18.25.29. Slow to anger much in mercy. Is not my way equall. Yours vnequall? Mans ſtrength is but the viciſſitude of riſing and falling. His titles of honour are as rattles to ſtill ambition, his greatneſſe is fames Butt, and feares Quiver: It is onely God that truely enioyes himſelfe, and is beſt to be enioyed of men, who ſhall ever be found moſt equall, and like himſelfe. If I were dumbe, theſe ſweete meditations would make me finde a tongue. If it be low water, the mill may ſtand ſtill, but ſuch abundance of heartie thoughts will ſet the wheeles on going. I would be aſhamed, that the earneſt Diſcourſes of vnlearned Mariners of their voyages; or, Huntſmen of their game, ſhould exceed our divine Meditations on this Theame.

Q. Is there yet any thing that may further be learned from the definition of Gods Attributes?

A. This yet remaineth, that all the attributes are in him together, though they appeare not together in his creatures. Rom. 1.20. Act. 17.17. Luk. 10.21. Some appeare in creation, ſome in corruption, ſome in redemption. Iuſtice and mercy are as abſolute in God, as wiſedome and power, though they appeare not to vs, before the application of Chriſt to the Church, where predeſtination may moſt ſafely be handled.Ier. 31.3. I haue loued thee with an euerlaſting loue. Therefore with louing kindneſſe haue I drawne thee. It alwayes appeares not what loue God beares his Saints and Sonnes. This life I count as a throng in a narrow paſſage: he that is firſt out, finds eaſe, he in the middle worſt hemmed in with troubles, the hindmoſt that driues both out before him, though not ſuffering wrong, hath his part in doing it. Alas, where ſhall a man mew vp himſelfe, that he may not be a witneſſe of what hee would not? What can he heare, or ſee, and not be either ſad or guilty? Oathes ſtriue for number with words; ſcoffes with oaths, vaine ſpeeches with both. Alas, is not God ſerued with mouthes full of curſes and bitterneſſe, with heads full of wine, with eyes full of luſt, hands full of blond, backes full of pride, panches full of gluttony, ſoules and liues full of horrible ſinnes? Stewes and Tauernes are better ſerued with cuſtomers, then Gods houſe with beleeuers. Well, that is in God already, that ſhall one day make theſe monſters of men ſmart for it. If with much preſſure I can get through the ſtrait paſſage, and leaue but my ſuperfluous ragges as torne from mee in the crowd, I am happy. I beleeue the deſtiny of all my ſorrowes is written in heauen by a wiſe and eternall decree, and that no evils either come by chance, or are let looſe to light where they liſt, and therefore it ſhall content mee, that the faithfull God that hath ordained, moderates them. How euer they appeare for the preſent, their beginning and their ending are both together in God. I care not what become of this frayle Barke of my fleſh, ſo I may ſaue the Paſſenger. And here Icaſt Anchor.

Q. How many kind of attributes be there?

A. Two,Exod. 3.13. which ſhew either what he is, or who he is. Moſes deſires to know what is his name; and Pharaoh will know who he is,Exod. 5.2. before he will let Iſrael goe. To the firſt queſtion God gaue a ſhort anſwere, I am. To the ſecond he made a large reply, till Pharaoh was compelled to anſwere himſelfe, the Lord is righteous. Exod. 9.22. When we deſire to be acquainted with ſome great Perſonage, wee vſually inquire, who, or what is ſuch a Perſon, euen thirſting till wee heare his name, or titles: So, Faith cannot be ſatiſfied without ſome knowledge of the nature, or properties of God.2. Tim. 1.12. And muſt be inquiring whom or what ſhe hath beleeued. And here I know it will be farre more eaſie to fill the belly of faith, then the eye of reaſon. That faith may therefore be as the elbow for a heauy Soule to leane on, wee will vnder prop it with both theſe pillars. I know that as the Sea receiueth all ſtreames, and yet hath proper water in farre greater abundance: ſo, in God there is a confluence of the perfections of all creatures, and yet his owne perfection doth infinitely exceed them. Wee are to meddle with the firſt, with the preſence whereof, all the powers of the minde ſhall be filled; all the ſenſes of the body ſhall be ſatiated: in ſo much as they ſhall, neither in deſire ſeeke, nor in hope aſpire, nor in imagination faine any greater pleaſure.

Q. What is God?

A. God is a ſpirit, hauing life in himſelfe, or of himſelfe. He is (as wee haue heard) both being and Act;Ioh. 4.24. With 5.26. 2. Cor. 3.17. now wee ſee both in our definition, not that hee is compounded of them, but expreſſed by them. In euery creature there is a compoſition of matter and forme, out of which it hath his eſſence and action: ſo in God, ſpirit is as the matter, life as the forme; I ſay expreſſing, not compounding his nature. And the reaſon is liuely, for God muſt be the moſt excellent nature, and the moſt eminent act. Spirit is the pureſt nature, and life the quickeſt act. Obſerue but in nature, and you ſhall find, that much matter and little forme make things groſſe and corporall: much forme and little matter fine and ſpirituall. Earth is more groſſe then water; water then ayre; ayre then fire; bodies then ſoules; men then Angels; Angels then God. There is no creature free from matter, for then ſhould it be as ſpirituall as God. He onely is without matter, and therefore moſt ſpirituall; and conſequently moſt actiue, as if he were all forme. Hence he is ſtiled the liuing God. Ier. 10.10. 1. Tim. 4.10. Deut. 32.40. Iudg. 8.19. Ruth. 3.13. Ezek. 33.11. Dan. 4.37. by whoſe life wee are to ſweare as hauing moſt intelligence of the truth, and greateſt power to puniſh the liar. Being a ſpirit hee muſt needs be ſtrong and ſubtile to enter where he will; being life it ſelfe he muſt needs quicken and quiet all deſires and appetites.Act. 17.28. Ioh. 1.4. And 5.21.26. Alas, then how miſerable are all thoſe that want this God, or haue prouoked him by their ſinnes? As one that floateth, halfe choaked and wearied in the middeſt of the Sea, ceaſeth not to wreſtle with the waues, to caſt forth his hands euery way, although he graſpeth nothing, but thinne and weake water, which continually deceiueth his paines; ſo, they that both ſwim and ſinke in this depth of death, ſhall alwayes ſtriue and ſtruggle therewith, although they neither finde nor hope for any helpe. O deadly life: O immortall death; if the paine were no greater then the ſtinging of Ants, or of Fleas, eternitie were enough to make it intolerable.Ioh. 5.21.24. 2 Cor. 4.11. Gal. 2.19.20. Lord quicken me from this death, and make me by faith to paſſe from it vnto life purpoſed and promiſed in thine owne beloued. Happie are all they that beleeue, and in beleeuing ſerue this ſpirit of life in ſpirit and truth, Ioh. 4.24. Luk. 1.75. all the dayes of their life.

Q. What are the attributes that ſhew vs who he is?

A. His eſſentiall properties. And here the field is large for the deſcribing of God Simonides being asked of Hiero the King, what God was, demanded a dayes reſpite, then two dayes, afterwards three: and being asked the reaſon, anſwered, that the longer he thought what God ſhould bee, the leſſe he vnderſtood of him. And another heathen ſaid, It is hard to find a God; Plato. but to vnderſtand him impoſſible. No wonder, theſe men had but the light of Nature, yet thus farre they aymed right,Quò enim prius eo notius naturâ. and ſhot neere, that God the moſt intelligible was leaſt vnderſtood of vs; and that the infinite vnderſtanding was not within the compaſſe and fadome of the finite; but in helping that default by their owne imaginations, went themſelues exceeding wide, and came not neere the marke: which I aſcribe not to any defect of eye ſight in thoſe ſharpe ſighted Eagles of Nature, but onely to the want of fixed contemplations in the book of the world, and more eſpecially their vtter ignorance of the word of God. Wee therefore that enioy the ſacred Scriptures may ſee farre further into this myſtery. Remembring alwayes, that Divinitie as the Miſtreſſe taketh vpon her to direct her hand-mayd, and that the Bible is the beſt man of counſell, for the greateſt Clarke in the world, containing more then all the Divines of the Heathen ever ſaw the ſhadow of. All which will beſt appeare by the opening of this rich Cabinet of Gods Attributes, and viewing the ſeverall Iewels in it, by this torch-light, or rather Sunne of the little world. And it ſhould be a ſhame for Chriſtians, if it were not better knowne of them then Lipſius his Bee-hiue, or Machiavels Spider-web; about which many wits, like a Dor, end their flights in a Dung-hill.Rom. 3.4. Exod. 23.19. Pſal. 46.1. With 70.5. Exod. 34.6. And here I might enter an ample harveſt of properties affirmatiue & negatiue, proper and figuratiue, abſolute and Relatiue. But here ſuch properties are to be handled as appeare by themſelues as no wayes flowing from the eſſence of the creatures, as all negatiue, figuratiue, and relatiue properties doe. Onely one thing I cannot but mention in admiration of Gods goodneſſe vnto vs, which is, that God is content to take properties moſt improper, as a body in reſpect of all the members of it, head, face, eyes, eye-lids, apple of the eye, mouth, eares, necke, hand, arme, right hand, fingers, feete, heart, bowels, &c. Dan. 7.9. Exod. 33.20.23. 2. Chron. 16.9. Pſal. 11.4. Deut. 32.10. Ioſh. 9.14. Pſal. 31.2. 2. Sam. 22.9. Ier. 18.17. Act. 4.28. Exod. 6.6. and 15.6. and 31.18. Pſal. 110.1. 1. Sam. 2.35. Ier. 31.20. So likewiſe a ſoule coupled with the body and members. Iſa. 1.14. ſo the ſenſes that riſe from the vnion, both inward and outward; as, memory, forgetfulneſſe; hearing, ſeeing, ſmelling, &c. Pſal. 136.23. Iſa. 49.14. Pſal. 14.2. and 5.1.2. Gen. 8.21. In briefe, he aſſumeth the very affections and paſſions of the ſoule, as ioy, ſorrow, anger, zeale, Ielouſie, &c. Iudg. 9.13. Gen. 6.6. Rom. 1.18. Nay, yet hee goes lower, and by the wings of birds, hornes of beaſts, the Sunne, the light, their very ſhadow, the fire, rockes, and ſtones he ſpeakes vnto vs. Pſal. 91.4.2. Sam. 22.3. Pſal. 84.11.1. Ioh. 1.5. Pſal. 91.1. Deut. 4.24. Pſal. 71.3. yea, and to goe to the loweſt, by the works of mans hands, as ſhields, and bucklers, &c. Pſal. 2.3. and 144.2. yet we are to vnderſtand, that all theſe are attributed vnto God improperly, and by way of his gracious condiſcending vnto, and ſympathizing with mans nature, becauſe being literally taken, they are derogatory vnto his eternall glory, whereunto ſimplicitie, and vniformitie are of abſolute neceſſitie. O Lord, doeſt thou ſpeake ſo familiarly vnto vs, and haue wee ſo little knowledge of thee? I cannot but bluſh to heare very Countrey-people ſpeake ſtatutes and husbandry well enough, to make their neighbours thinke them wiſe men: yea, to be ſo well skilled in Arithmeticke and rates, as they haue eloquence enough to faue their twopence. And yet (O Lord) what a world of blindneſſe is there in conceiuing, and vnderſtanding of thee? O muckwormes of the world, which like the Gentiles breed of putrefaction, and Beetles fed in the dung, reliſhing nothing elſe but earthly things: thinking there is no other godlineſſe but gaine; no happineſſe but to ſcrape and gather, to haue and to hold. Let them know that the treaſures of wickedneſſe and wrath will goe together: and that they that make caſting Nets for all fiſh that come, will in the end get the Devill and all: like Seruing-men, by the ſuperſcription of their livery, they tell vs, without asking, who ownes them,Rom. 6.16. and though they be not drunke, yet they are not their owne men; for, his ſeruants they are to whom they obey. God make vs more pliant to his will, ſeeing ſo graciouſly he applies himſelfe vnto vs.

Q. How many ſort of properties are there that ſhew God more abſolutely and properly?

A. Two, either ſhewing how great, or what manner of God he is. Pſal. 145.3.8. Deut. 10.17. Great is the Lord, and gracious, and mercifull, &c. Our God is the God of Gods, and Lord of Lords, a great God, mightie and terrible. Infinitely great without quantitie, infinitely good without qualitie. Who being both the originall, and the end of all things, cannot rightly be ſayd to be any thing, for he muſt needs be aboue all, and better then all: in regard therefore of his incomprehenſible nature, wee muſt acknowledge, that darkeneſſe is his ſecret place, Pſal. 18.11. clouds and thicke miſts are round about him: yet ſo he hath declared himſelfe vnto vs, that we may know him to be moſt wiſe in vnderſtanding, moſt mighty in ability, and moſt louing in will to ſuccour and ſaue vs. As are hiding places from the winde, and refuges from tempeſts, ryvers of waters to dry places, and as raine to the new mowne graſſe, &c. ſo ſhall we finde him our ſtay, if wee ſeeke him as we may.

CHAPTER VI. Of the Greatneſſe of God.

Queſtion.

VVHat Attributes ſhew his Greatneſſe?

Anſwere.

His vnitie, in regard of quantitie diſcret, Infiniteneſſe and eternitie, in regard of quantitie continued: ſuch is his Greatneſſe, that he is that one moſt infinite and eternall. See now, that I, euen I am he, and there is no God with me; Deut. 32.39. I lift vp my hand to heauen, and ſay, I liue for ever. In matter of life and death there is none comparable to the Almighty; all are but cyphers, that ſtand for a number with him, whoſe value and account is to be reckoned for nought. Let all proud Herods take heed, how they admit but the voyce of a God.Act 12.22.23. As no wrong can eſcape him; ſo leaſt of all thoſe which are offred to his Maieſty: he that made the eare, needs no intelligence of the tongue. All haue to doe with a God, that is light of hearing; men cannot whiſper any evill ſo ſecretly, that he ſhould not cry out of noyſe: and what needs any other evidence, when the Iudge is the witneſſe? And though ſome ſinnes doe not ever looke the ſame way they moue; yet this ſingle eyed God can eaſily diſtinguiſh betwixt the viſor of actions, and the face: he therefore cannot want honour and patronage, that ſeekes the honour of this God.

Q. What is Gods Vnitie?

A. Whereby he being one in eſſence, is alſo one in number. Vnto thee it was ſhewed, Deut. 4.35. Mar. 12.32. 1. Cor. 8.4.5.6. that thou mighteſt know, that the Lord he is God; there is none elſe beſide him. Thou haſt ſaid the truth: for there is one God, and there is no other but he. Though many are called Gods, yet to vs there is but one God. Hence it followeth that we need not be diſtracted in the worſhip of this our God. Let him carry vs which way hee will, make the paſſages never ſo troubleſome and perillous, yet the ſame hand that makes them hard will make them ſure, and if we be faithfull to him, he will maſter all difficulties for vs. O God as wee haue truſted thee with the beginning, ſo will wee truſt thee with the finiſhing of our glory. And though never ſo many or maine hinderances of our ſaluation offer themſelues, and after all our hopes, threaten to defeat vs, yet faithfull art thou that haſt promiſed, which wilt alſo doe it. For how ſhouldſt thou that art one in number and eſſence, be otherwiſe then thy ſelfe. All things doe turne vpon this poynt, and haſten to this center: if it were not for vnitie, multiplicitie would deſtroy it ſelfe. Nature will runne out of it ſelfe to doe homage to this vniforme creator. What ayled thee O Sea, that thou fleddeſt, and thou Iordan, that thou waſt driuen backe? yee mountaines that yee leaped like Rammes, and yee little hills like Lombes? Surely, the earth trembled at thy preſence O Lord; at the preſence of the God of Iacob. It is naturall for the preſervation of vnitie, for waight it ſelfe to aſcend: how obſervant therefore ought all creatures be to him that made them? Alas, how could the rebellious Canaanites ſtand out againſt him, or his people, who the Seas and rivers gaue way vnto? With what ioy might Gods people trample vpon the dry channel of Iordan, ſeeing behind them, Aegypt, the Sea, and wilderneſſe overcome, and before them the promiſed land ſo ready to entertaine them, that the very waters being glad of their comming, ranne backe to welcome them into Canaan? O Lord, if thus thou be one, that all muſt yeeld, how great is this vnitie, making and comprehending all others? What a rowe of creatures follow thee, and what an Army doeſt thou lead? In ſpite of all Atheiſts, vnitie will Marſhall all vnder thy colours; and let them die by Marſhall law that dare once breake this ranke, and rebelliouſly ſet themſelues againſt thee. There were no numbers if thou wert not firſt, and if there be many, thou art a God: No A theiſt in the world ſhall be able to phillip off this authoritie with diſdaine. God is the firſt, becauſe in nature one is before two, and muſt begin in the order of computation. Account the times, and tell mee who hath multiplied them? Thinke on the creatures, and ſhew me their beginning. I deeme, all dayes and deeds in their ſucceſſion, will either proue nature a God, or a God of nature. And if euery grape muſt haue his buſh, and each ſuſpition his prevention, let the Atheiſt take this anſwere. Nature is res nata, a thing bred and borne of, or by another. Who is then this grand Parent of Nature? Your owne Poets haue told you, wee are his off-ſpring. Act. 17.28. The head of nature is God, who of his owne will, of nothing begate all things: I ſay of his will, not of himſelfe; for, ſo ſhould he and all his creatures be ſimply one. And ſo wee ſhould need no other reckoning, the number would be ſoone told. But he muſt be ſedulous that will learne this ſecret, and by telling a multitude, or an heape of vnities, finde out one ſimply firſt. But why ſay I ſo, ſeeing two will proue one? let him then finde any number in being, and it will proue a God.

Q. What is Gods infiniteneſſe?

A. Whereby he is without all limits of eſſence. As Gods eternitie riſeth from this, that hee hath neither beginning nor ending: ſo his infiniteneſſe from this, that he hath neither matter nor forme, which are the proper limites of eſſence; as being moſt eſſentiall to euery finite being. Indeed the limitation of any cauſe, makes the effect finite. Gen. 1.2. the earth is ſaid to be voyd and without forme. It was of nothing for matter, and it was all things for forme: yet wanting both theſe it was finite, as hauing his beginning and ending from God, who alone ſits vpon the circle of it. Iſa. 40.22. and aboue it ſtretcheth the heavens, incloſing both, being incloſed by neither. Pſal. 147.5. The Lord is of great power, his vnderſtanding is infinite. And here may we ever be ſtriuing to perfection; and as the kine of the Philiſtimes, which drew the Arke of God, though they were milch, and had calues at home; the one to weaken them, the other to withdraw them: yet without turning to the right hand, or the left, they kept on their way, till they came to Bethſhemeſh: ſo, hauing once ioyned our ſelues to the yoake of Chriſt, and drawing forward towards this infinite eſſence, and the fruition of our bliſſe in him, let vs chearefully beare the Arke of his Law vpon our ſhoulders, in the way of holineſſe, and in ſpite of all hinderances, keepe on in our tract, till wee bee gotten where our everlaſting houſe and manſion is provided for vs, and that by the hands of this vnlimited God.

Q. What followes from hence?

A. Firſt, The Immenſitie of God, whereby he is without all dimenſions, that is, of length, breadth, or thickneſſe. Hee is higher then heaven, deeper then hell, longer then the earth, broader then the Sea, &c. Iob 11.8.9. Iſa. 40.12. Ier. 23.23. A God at hand and a God a farre off. He that is freed from dimenſions, may pierce and penetrate, enter and paſſe whither he pleaſeth without probabilitie, or poſſibilitie of reſiſtence. A ſonne feeling the loue of his father, creepes neerer vnder his wings, or elbow: how eaſie is it for God to enter our ſtony and ſteely hearts, and draw them after him? They that reſiſt the holy Ghoſt, doe it by gain-ſaying his word, not by fruſtrating his worke; for hee ſhall conuince the world. Io. 16.8. either to converſion, or confuſion. The altitude of pride, longitude of power, and profunditie of policie are trampled vpon by God. Proud Belſhazzar (Dan. 5.27.) was weighed and found too light; Gods wand ſoone found him wanting; and alas, how eaſily did God penetrate the hard walls of his heart, to the horrour of his whole ſoule, and haſtning of his death? Now as a Ship in the midſt of a ſtorme, toſſed with tempeſts, and beaten on every ſide, with windes and waues, and dangerouſly driuen, not by direction of the Maſter, but by the fury of vnbridled violence; ſo, in this extraordinary agitation, Reaſon, which is the Pilote, could beare no Rule; but affection and affliction, as a ſtorme, toſſe and driue him to vtter deſpaire. Thus all the wicked, whoſe hearts the Lord doth not pearſe and boare by his word, he enters by force to ſtirre vp that raging Sea, whoſe waters foame nothing but mire and gravell. Iſa. 57.20.

Q. What in the ſecond place may be obſerued?

A. His incomprehenſibleneſſe, whereby hee is without all limits of place, and from this flowes his omnipreſence, or vbiquitie, whereby he is wholly without and within all and euery place, no where included, no where excluded; and that without all locall motion, or mutation of place. Hee fils al places without compreſſion, or ſtraitning of another, or the contraction, extenſion, condenſation, or rarefaction of himſelfe. A Candle may bee contracted for his light within the hand, or hatte, & extended to a whole roome. A ſpunge may be thruſt into a narrow compaſſe, and yet by ſwelling fill a larger ſpace. But God neither moues to come into any place as doe the Angels, or ſtanding ſtill, fills it by thruſting out another, as liquor into a veſſell; or elſe in larging and contracting himſelfe like light; or by any thickning or thinning of pores, and parts, as Ice and water, &c. but purely, and ſimply, by his eſſence and preſence is euery where. 1. Ksng. 8.27. Pſal. 139.7. Iſa. 66.1. Ier. 23.23.24. Act. 17.27. By this it appeares, that no place can hinder God from doing vs good. Diſtance, or difficultie may be impediments to all the creatures to ſtay their helpe, but God at a bluſh fills all places, to comfort or confound, as it pleaſeth him. He moueth, or changeth all things, without eyther motion, or change in himſelfe; who is in euery place preſent, in euery place intire; within all things, and contained in nothing; without all things, and ſuſtained by nothing; but containeth, ſuſtaineth, and maintaineth all things. O infinite goodneſſe, paſſing all humane both ſearch and ſight; thou both filleſt and includeſt all things; thou art in euery place preſent, without either ſeat, or motion. Giue me therefore grace, that in all places I may both feare, and feele thy power.

Q. What is Gods eternitie?

A. That whereby he is before and after all, not beings: that is, not onely the world, but the very nothing of it. Reaſon will teach me that nothing was before the world, and that nothing may be after it: but it cannot teach mee any ſuch apprehenſion before or after God. For I cannot ſo much as conceiue a nothing, before an abſolute being: the reaſon is becauſe nothing is apprehended by way of contrarietie to ſomething. Pſal. 90.2. Before the mountaines were made, &c. God is not onely before the creature, but the making of it, and that from an everlaſting before it, to an everlaſting after it. Pſal. 139.16. God ſees the creature in his non entitie, or nothing. Iſa. 57.15. He inhabiteth eternitie. 1. Tim. 1.17. The King of ages. Heb. 1.2. The maker of times. The Hebrew word comes of a roote, to he hid, becauſe there is no knowledge where to beginne or end. Alas, how doe wee affect a thouſand things that cannot be effected; miſerably afflicting the ſoule becauſe they are wanting. And of all things wee doe obtaine, the pleaſure doth forth with eyther vaniſh, or cloy; they doe no more ſatisfie the appetite, then ſalt water quencheth thirſt. Onely this eternall God giues it all contentment. Eternitie is eyther an admirable bleſſing, or a miſerable curſe. If all the puniſhments of hell were no greater then the ſtinging of Gnatts, perpetuity is enough to make them intolerable. Oh, how grievous ſhall it bee to the damned, to thinke, that after millions of ages, the ſhall bee ſo farre eyther from end, or from eaſe, as they were the firſt day of their beginning. In life there is ſome eaſe, and in death an end: but here the wicked ſhall neither haue end, nor eaſe. So long as God ſhall liue, ſo long ſhall the damned die; and when he ſhall ceaſe to be happy, then ſhall they alſo ceaſe to bee miſerable.

Q. What followes from hence?

A. That God is without all limites of time paſt, preſent, Rev. 1.8. 2. Pot. 3.8. or to come. And yet he is at all times, but without reſpect of time. And therefore cannot be ſubiect to any mutation, or alteration of time, as to be young, or old; but is an everlaſting and immortall God before, and after all times, and in all times, for ever and ever. Iob 36.26. Pſal. 92.7.8. and 102.26.27 Iſa. 41.4. and 43.10.11. Ier. 10.10.1. Tim. 1.17. Some things haue no beginning, and yet an end, as Gods decrees. Some-things a beginning, and no ending, as Angels; ſome things both beginning and ending, as all ſublunary creatures: God alone hath neither beginning nor ending. All creatures haue a laſting: Angels an out-laſting; God an ever-laſting. O that true loue like a ſtrong ſtreame, which the further it is from this head of eternitie, would runne vnto it with greater violence. Alas, that ever ſo many cold windes of temptation, ſhould blow betwixt God and our hearts, to make our affections cooler vnto him. What dull mettall is this wee are made of? Wee haue the fountaine of felicitie and eternitie, and yet complaine of want and wearineſſe. Doe wee freeze in the fire, and ſtarue at a feaſt? Haue wee God to enioy, and yet pine and hang downe the head? Let me die if ever I envie their happines that ioy in red and whie Croſſes, a vaine title, daintie diſhes. Gold is that which the baſeſt elements yeelds, the moſt ſavage Indians get; ſervile Apprentiſes worke, Midianitiſh Camels carry, miſerable worldlings admire, covetous Iewes ſwallow, vnthriftie Ruffians ſpend. Let me haue my God, and let me never want him, till I envie them. So ſhall my ioyes be laſting, when this tranſitory traſh ſhall leaue them. Goe then thou miſcreant, that can take more pleaſure in a kite, a dogge, a boune and baſe companion, then in the liuing God. An Hauke becomes thy fiſt better then a Bible, and euery dung hill trifle, then this during Deitie. O the vnſavory foode of fooles, to the taſte of any wiſe man: I can but wonder how any ſhould be ſo idle, hauing ſo fayre meanes to purchaſe better things: but I muſt conclude them amongſt Salomons fooles, who hauing a price in their hands, haue no hearts to get wiſedome.

CHAPTER VII. Of the diuine Qualities.

Queſtion.

VVHat Attributes ſhew vs what manner of God he is?

Anſwere.

A. His moſt divine and excellent qualities, whereby hee acteth, or worketh. Properly God hath none; yet becauſe we cannot ſee his working by his eſſence, he giues qualities to himſelfe, by which wee may vnderſtand his marveilous workes. Pſal. 86.8. Among the gods there is none like thee (O God) and there is none that can doe like thy workes. Pſal. 71.19. Thou haſt done great things (O God) who is like thee. Exod. 34.6. O what an heauen may a Chriſtian here ſeele in himſelfe! when (after many traverſes of holy meditations) he may finde in his heart a feeling poſſeſſion of his God. When he may walke and converſe with him, and that not without an openneſſe of heart, and familiaritie: ſo that when his ſoule hath caught faſt and ſenſible holde of him in his gracious qualities, he may either pull him downe to himſelfe, or rather lift vp himſelfe to him, and can and dare ſecretly avouch, I know whom I haue beleeued. O then how ſhould we deteſt our blockiſhneſſe and dulneſſe which would ſuffer a leaden and earthy ſpirit, to thruſt it ſelfe betwixt vs and our actiue God; and by his darke and indigeſted parts, eclipſe that light which ſhineth to our ſoules? Let me (deare God) with feare to offend, and faith to obtaine, alwayes be humble before thee, and never bee high minded, but onely in minding theſe things aboue.

Q. What obſerue you from hence?

A. That all the former properties of greatneſſe may be attributed to theſe: as his eternitie and infiniteneſſe may bee giuen to all, or any of his qualities, but not the contrary ſo properly, as Gods eternall wiſedome, infinite iuſtice, &c. and not his wiſe eternitie, or iuſt infiniteneſſe. Pſal. 145.7.8. Great goodneſſe, great mercy, and not good greatneſſe, or mercifull greatneſſe. For quantitie is the meaſure of the qualitie that acteth, and hereby we ſee an Ocean of mercy and goodneſſe in God. Here then may we keepe what we haue, and get what we want, & a good ſoule will not more loath all other covetouſneſſe, then affect this. Here alone muſt we never profeſſe to haue enough, and our care muſt be, if we may increaſe, eyther by labouring, or begging, or vſury, to leaue no meanes vnattempted. Let others pleaſe themſelues in the large extent of their rich mannors, or in the homage of thoſe whom baſcheſſe of minde hath made ſlaues to their greatnes, or in the price and faſhions of their full wardrope, or in the wanton varieties of their delicate Gardens, or in their full coffers of red and white earth; or if yet there be any other earthly thing more alluring, more precious, let them enioy it, poſſeſſe it, and let it poſſeſſe them: let mee onely haue this God, and let me never want him, till I envie them. An idiot, or a childe lookes on the faireſt Gally-pot in the Apothecaries ſhop, which ſhall be ſure to haue his firſt hand, though never ſo full of poyfonous drugs: where the iudicious chooſe rather the wholſomeſt, led not onely by ſenſe, but skill: ſo ſilly ſotts and ſottiſh worldlings, are more tempted with wealth and honour (which when they come vpon beſt termes, are but vaine) then with the beames of that infinite beauty, which deſerues the beſt, yea, all, and a thouſand times more then all. O that any thing in the world ſhould be reſpected before him, equalled with him, or loued out of him, of whom, for whom, and through whom are all things. It grieues mee to thinke, that ſo ſubſtantiall and ſuper excellent a good ſhould haue ſuch hollow ſervices: fie on all Rimmonites, that plead an vpright ſoule in a proſtrate body; or that pretend a Nathaniel in the skin of a Nicodemus. Dare wee not ſpeake out, and without all ſecret halting, or halving ſay, God is God, and wee will follow him, for his excellency? O that ever Chriſtian ground ſhould beare any maples, hollow and fruitleſſe; or that we ſhould lie ſo neere the bankes of the dead ſea, hauing faire apples, which vnder a red ſide containe nothing but duſt. For his ſake that is ſuper-eſſentiall, become more ſubſtantiall. Remember what great account you are to paſſe at the laſt Audite before him, when all favorites, and fancie feeding-flatterers ſhall ſhrinke from vs, and nothing but our owne deeds and deſerts accompany vs.

Q. What ſecondly may we learne?

A. That the acts of theſe qualities differ nothing from the qualities themſelues, nor they from the eſſence, or among themſelues, but onely in reſpect of our vnderſtanding, which doth diverſely apprehend them. Exod. 3.14. I am, muſt ever be obſerved as a rule to keepe vs from groſſe conceits of God. Ioh. 5.17. My father worketh hitherto, and I worke. Euery creature hath his being before his action, but in God eſſence, facultie, vertue, and action are altogether, and the ſame. So that it is good reſting vpon him, in whom is ſo great perfection as to be ſimply one, and vertually all things. I can wonder at nothing more, then how a man can be idle; but of all other a Chriſtian; in ſo many improuements of reaſon, in ſuch ſweetneſſe of knowledge, in ſuch varietie of contemplations, and moſt happie opportunities of thoughts. Other Artizans and Schollers doe but practiſe, we ſtill learne; others runne ſtill in the ſame gyre, to wearineſſe, to ſatietie, our choice is infinite: how many buſie tongues chaſe away good houres in pleaſant chat, and complaine of the haſt of night? And ſhall an ingenuous minde, or religious heart bee ſooner weary of talking with God, the ſweeteſt of companions? Who would not wiſh himſelfe an Anachoret, ſecluded from the world, and pent vp in the voluntary priſon-walles of his daily thoughts of God? Let vs therefore in our meditations on his back-parts, and theſe his moſt excellent qualities, take heed how we begin our heauenly thoughts, and proſecute them not. Hee that kindles a fire vnder greene wood, and leaues it, ſo ſoone as it begins but to flame, muſt needs finde it cleane out, when hee would warme himſelfe by it: ſo, if we begin to thinke theſe thoughts, and giue over, wee cannot but looſe by them, becauſe they are not ſeconded by ſutable proceedings. Fire in embers vnſtirred, glowes not, heats not the houſe. Sugar in the cup vnſtirred, ſweetens not the wine. It is not a Trade, but a Trade well followed that fills the purſe. It is not the hauing of land, but land well-looked too, that maintaines the man. A locke without a key, is of no vſe: ſo, there is no profit in ſetting our ſelues to meditate on God, more then of a ſleeping habite, if wee giue over before wee come to ſome iſſue.

Q. How many ſorts of his qualities be there?

A. Two, faculties and vertues: the one makes able, and the other prompt to euery good worke. God by way of eminencie explaines himſelfe by both Num. 11.23. Iſa. 50.2. and 59.1. God is moſt able to helpe and deliuer. Iſa. 55.7. He is ready to forgiue. Epheſ. 2.4. Rich in mercy. 1. Ioh. 1.9. Iuſt and faithfull to forgiue. God is not onely able to forgiue, but ready and willing to performe his act. O wick and wretched man, call to thy conſideration (vnhappie creature) from whence thou runneſt, where thou art, and whereto thou haſteneſt; the favour which thou forſakeſt; the horrour wherein thou abideſt, and the terror whereto thou tendeſt: ſhake of this ſloth, this ſleepe, this death of ſinne, wherein thou walloweſt, and wherein thou wandereſt: Raiſe vp, rowſe vp thy ſelfe from this dangerous 〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉 dulneſſe, and looke vp to this God, who is able by his power, and willing for his mildneſſe and mercy, to relieue and releaſe thee of thy miſery. Liue not ſtill like the flie ſucking at the botches of carnall pleaſures, when thou mayſt bath thy ſelfe in this Ocean of ſweetneſſe.

Q. What are Gods faculties?

A. Whereby he being moſt excellent life is able to worke whatſoever he pleaſeth moſt eminently: the beſt facultie muſt be giuen to God; and therefore the moſt perfect life, not ariſing from the vnion of two things, but the ſimple perfection of his owne nature, whereby hee liuing in himſelfe, doth inliuen and quicken other things. And hereby it muſt follow, that God is moſt actiue, wanting no abilitie for the effecting of any thing. Deut. 32.40. God in power lifts vp his hand to heaven, and ſayes, I liue for euer. Ioſh. 3.10. The liuing God is knowne to be among the Iſraelites, by his powerfull driuing out of the Canaanites. Ier. 10.10.14. Becauſe of his life and everlaſting neſſe, the earth ſhall tremble, &c. Dan. 4.34. and 6.26. Ioh. 1.4. Act. 17.28. I. Pet. 1.23. Rev. 15.7. If fortie dayes raine, driuen with the tempeſt of Gods wrath, was ſufficient to deſtroy the whole world; what ſhall we eſteeme of the full ſtorme & ſtreame of his rage, wherein the fiery darts of his fury, ſhall never ceaſe to beate vpon his enemies? He ſurely, that caſts off this God, caſts away himſelfe; and being the abiect of God, muſt needs be the ſubiect of the Devill. But for his elect, and their ſalvation, hee ſhall ſtriue with no greater ſtraine in effecting their good, then we doe in the motion of our eyes.

Q. What are the kinds?

A. Vnderſtanding and will: the beſt faculties in which life doth moſt eminently ſhew it ſelfe, are giuen to GOD. 1. Chron. 28.9. God vnderſtands the very inwards, and his will is to caſt them off, that care not for him. Oh, thou which art the beſt vnderſtanding, and the pureſt will, poliſh thou the two tables of my ſoule, my vnderſtanding and my will; this of affections, the other of cogitations, that I may both thinke and will as thou wouldeſt haue mee. This may aſſure mee, that not onely my actions, or words, but my ſecret cogitations ſhall be rigorouſly examined; even in that manner whereof the Prophet hath ſpoken. Seph. 1.12. the Lord ſhall ſearch Ieruſalem with lights, and viſite the men that are frozen in their dregs, and ſay in their hearts, the Lord will neither doe good nor euill. Then ſhall all hypocrites cry out, Ah, who can dwell in the burning fire? who can abide the everlaſting flames?

Q. What is Gods vnderſtanding?

A. That whereby he vnderſtandeth all things at once and together. And therefore his knowledge is moſt certaine, and infallible, even in things moſt contingent; neither needs he to bring any propoſition to the tribunall of a Syllogiſme, and there try the truth of it by diſcourſe. Manifeſt things need no other iudgement, then the very ſight and ſound of them. Now to this intelligent God all things are layd open and naked. Heb. 4.13. Hee is no wayes to be deceiued by compoſition or diviſion, or any manner of Sophiſticall diſcourſe. He ſees all things at a bluſh by the infiniteneſſe of his eſſence. 1. King. 8.39. Pſal. 139.1.2.16. Iob 14.16.17. O thou that haſt pure eyes looke vpon vs in thy Sonne, and ſo wee ſhall neither bee dazeled, nor damned. Eye ſeruice is a fault with men: but if wee could but ſerue God while he ſees vs, it were enough. Hee ſees them that will be Saints in the Church, and Ruffians in the Taverne, Tyrants in their houſes, and Cheators in their ſhops. He ſees thoſe daintie Dames that vnder a cloke of modeſty and devotion, can hide their pride and fiendiſhneſſe. It will not be long, ere thou wilt iudge all our ſecrecies with ſeveritie. The ſunne of my ſinnefull life hath paſſed the meridian, and I am now in the after-noone of my age. The night of nature will come faſt vpon mee: when death (as Gods ſergeant) will arreſt my body vpon debt due vnto nature, my ſoule vpon treſpaſſe committed againſt my all-ſeeing Creator. The one muſt be bound hand and foote, and committed cloſe pryſoner to the ground; the other arraigned in the high Court of heauen, where he that hath ſeene me ſinne, ſhall be both party and judge; to anſwere to all obiections, as well of ignorance, as of contempt. Onely this is my ſtay and ſtaffe, that hee will both forgiue and forget, yea, put himſelfe out of office, if I betimes judge my ſelfe, and repent of my evill.

Q. What as his Will?

A. That whereby he wills moſt freely what is good. Exod. 33.19. Pſal. 5.4. and 115.3. and 135.6. And here might ſomething be ſayd of diverſe affections attributed to God. But they will appeare better vpon the occaſions they manifeſt themſelues, and for which they are giuen to God. And here muſt wee learne our counſell, and comfort. Counſell to ſubmit to whatſoeuer he commandeth; and comfort to admit whatſoever he promiſeth. Oh, vaine ſtudies of men, how to walke thorow ſtreets all day in the ſhade, how to ſquare circles, how to ſalue the celeſtiall motions, how to correct miſhapen copies, to fetch vp old words from forgetfulneſſe, and a thouſand other points of idle skill; whiles the maine care of knowing Gods will is neglected. This makes the beſt of all theſe inferiour creatures, to liue in more ſorrow and diſcontentment then the worſt of them; yea, that very reaſon wherein he excells them, & by which he might advantage his life, is abuſed to ſuſpicious diſtruſt of God and his will. How many haue wee found of the fowles of the ayre lying dead in our way for want of proviſion? they can eate, reſt, ſing, &c. onely man toyleth, careth, loatheth, and lamenteth his preſent; O the coldnes of care in caſting it vpon God, as if he wanted will to prouide beſt for them, for whom he hath prouided all things. I will ſo depend on my makers will, that my truſt therein may not exclude my labour, and ſo labour, vpon my confidence thereon, as that my endevour may be voyd of vexation. Math. 10.

Q. What are Gods Vertues?

A. The qualities whereby he is abſolutely good Math. 19.17. Why calleſt thou me good, there is none goad but God. Deut. 32.4. He is a rocke, his worke is perfect, for all his workes are iudgement, a God of truth, and without iniquitie, iuſt and right is he. 2. Sam. 22.31. God muſt needs haue all vertues, becauſe he wants no perfection. As the Ocean receiueth all ſtreames, and yet hath proper waters in farre greater abundance: ſo, in God there is a confluence of the perfections of all creatures, and yet his owne perfections doe infinitely exceed them. What are the pleaſures of this life, to our drinking of his pleaſures, as out of a ryver. Pſal. 36.8. At the beſt they are but as beames of that ſunne, ſparkles of that fire, which moſt purely and perfectly are contained in him. Yet as we haue made them, they are as a ſmoakie fire in cold weather, whereof the ſmoake is more noyſome, then the heat is comfortable. O giue me of that abundance which both in cauſe and continuance, plentie and place, ſo farre excells the other.

Q. What are the ſorts of theſe Vertues?

A. Two, either his intellectuall, or morall vertues. God muſt haue the beſt vnderſtanding, and the beſt will; and therefore muſt needs enioy the vertues of both. Rom. 3.4. Let God be true and euery man a liar. Pſal. 51.4. God is iuſt when he ſpeaketh, and pure when he iudgeth; his will and vnderſtanding are purely good. By this our hearts (being raviſhed with the loue & admiration of this light, which ſo brightly ſhineth vnto vs, as men with the Sunne, who are newly drawne from dungeon, and bottome of baſeneſſe) ſhould readily follow him, who carrieth ſo faire a lampe before vs. Shall the marchant refuſe no adventure for hope of gaine? the hunter ſhrinke at no weather, for loue of game? the Souldier decline no danger, for deſire either of glory, or ſpoyle? And ſhall we frame to our ſelues either an eaſe in not vnderſtanding, or an idleneſſe in not vſing the meanes, whereby we attaine both immeaſurable and immortall glory, pleaſure, and gaine? I know (as the proverbe is) a dead woman will haue foure to carry her forth; ſo we cannot eaſily be beaten out of our homes, to haſten to this inheritance laid vp for the Saints in light.

Q. What are his intellectuall Vertues?

A. Whereby he is moſt prompt in vnderſtanding all his purpoſes moſt exactly, and diſtinctly. Pſal. 139.4. There is not a word in my tongue but thou knoweſt it wholly. Rom. 11.33. and 16.27. Onely wiſe, and a depth of wiſedome and knowledge is to be found in God. Iob 21.1. Act. 15.8. 1 Ioh. 3.20. His deepe iudgement hath waded and weighed all conſiderations, and the way he taketh is ever beſt. The minde of man is weighed, as euery wind of paſſion dooth puffe. Luſt and pride deſire to ſpend; avarice to ſpare; envie to detract; feare, or favour to extoll; ambition to adventure; ſuſpition to hold backe; wrath ſweetneth revenge with delight; deceit cloaketh it with diſſimulation. Onely God is exact and diſtinct in all his enterpriſes?

Q. What are his morall vertues?

A. Whereby moſt holily, readily, and purely he performes the act of his will. Gen. 18.15. Shall not the Iudge of all the world doe iuſtly? Deut. 32.4. A God of truth and without iniquitie, iuſt and right is he in all his wayes. According to theſe two heads of vertues were all things created. The whole world manifeſteth the wiſedome of God, and all his intellectuall vertues. Men and Angels, his iuſtice and mercy, the top of all his morall vertues. But the particular handling of theſe vertues, we leaue to the places, where they doe moſt manifeſt themſelues. O my Soule thou art pent within the clay-walles of my body, and mayeſt often looke through the grates in thy buſie thoughts, when this holy God will ſend for thee. Surely to be diſſolved is beſt of all; onely he that gaue our ſoules their mittimus into our bodies, muſt giue them a re-delivery, with returne yee ſonnes of Adam. If in the interim he croſſe vs in our bodies, yet haue we no cauſe to complaine, as long as wee haue him in feeling, in faith, in earneſt and pledges; yea, in poſſeſſion. O the madde inſolence of nature, that dares controll, where it were more fit to wonder. Should preſumptuous clay be bold to check the potter? Me thinkes this ſhould ingender a very curious & advantagious warineſſe in all our proceedings, hauing learned by experience, the wiſedome and holineſſe of our God. It is for them to murmure and mutter, that either know not God, or know him diſpleaſed with them. Alas, fooliſh wormes, what doe wee turning againe, when hee • eads vpon vs? If we be his, why pine we at that which is good for vs, yea, beſt? for that muſt ever bee beſt to vs, which he ſeeth beſt; and that he ſees beſt which he ſendeth. His will is the rule of his actions, and his goodneſſe of his will. It is therefore our dutie to ſubmit vnto him in all things. If he ſtrike, the rod muſt be kiſſed in ſilence, and glory giuen to the hand that rules it. It is no ſmall part of his rare vertues, to worke our good by affliction; and therefore wee may be incouraged to reſt vpon him in all eſtates.

Q. What followes from hence?

A. Gods moſt abſolute happineſſe both in action and contemplation. Whereby he is freed from all evill, abounding with all good, ſufficiently contenting himſelfe with himſelfe, and no wayes ſtanding in need of any other. 1. Tim. 1.11. and 6.15.1. Ioh. 1.5. Pſal. 16.2. vnd 50.7. to 14. Hag. 2.8. Behold now yee ambitious ſpirits, how ye may truely riſe to more then ever the ſonnes of Zebedee deſired to aſpire vnto. Waiting is the way to raigning, ſerue him which is thus happy, though without apparent wages: he will pay ſure, if ſlow. Liue well, and thou mayeſt liue in expectation, as thoſe which after ſome terme of their cottage expired, are aſſured they ſhall haue a marble palace built for them. O let vs thinke that the dayes and moneths paſſe ſlowly away, till then, ever looking vp to him that is the finiſher of our faith, and remembring that for the new heavens, our hearts muſt be made new before hand. Let worldlings, like a company of idle boyes, ſcramble for the figges of this life; it is for wiſe men to take them if they fall in their boſomes: whoſe maine care is to be found acceptable in the day of the Lord. Worldly vanities (which are alwayes ther owne cut-throats, by their owne croſſing and contrarietie) are to be abandoned of Chriſtians, who caſting away all weake diffidences, know how to truſt God with his owne. Waite thou on the Lord, and keepe his way, and he ſhall exalt thee. Pſal. 37.34. It is he that will fulfill all the good pleaſure of his goodneſſe, and the worke of faith with power. 2. Theſſ. 1.11. O that hee would purge out of our minds and memories that ambition and vanitie, which ſo bewitches them with the loue of pompes and glories of this periſhing and ending world, which in the breathing of a breath, wee may loath, looſe, leaue and deſpiſe as nothing: and would graffe in them a pure and ſingle eye, to behold the eternall bliſſe, which ſeene, breedeth loue, and loued conducts vs to heaven. Here to as high a tide as wee ſhall riſe in our deſires of wealth, and well-fare, to as low an ebbe ſhall we fall in our hopes thereof. Seeing then we looke for better things in the heavens, let vs be diligent that we may be found of him in peace, without ſpot and blameleſſe. 2. Pet. 3.14. Doe wee beleeue that all things ſhall be made new, and our hearts onely remaine olde? As if our bleſſed God, intended nothing but our ſoules to be out of faſhion. Be aſſured, that as no man puts new wine into olde veſſels, no more will God put the new wine of his glory, into the olde veſlels of our corruption. Looke wee therefore to him, that hath ſayd he will giue vs new hearts. Ezek. 11.19. And remember that all our glory begins in grace, and that God will haue none to dwell with him in happineſſe, that will not vouchſafe him to dwell with them in holineſſe. Roote out (deare God) all gall and acerbitie amongſt brethren, and bend their hearts to charitie, that being re-vnited in the pilgrimage of this life, this country of our terreſtriall, bodies, wee may after our ſervice and courſe therein accompliſhed, aſcend vnder the conduct of our Sauiour, before aſcended to our everlaſting reſt, in the countrey of our celeſtiall Soules, there in ſocietie and vnitie of Saints and Angels, to enioy the happy viſion of the all-glorious Deitie, and to ſing his prayſe for ever.

CHAPTER VIII. Of the Subſiſtences, or three Perſons.

Queſtion.

HItherto of the eſſence, what are the Subſiſtences?

Anſwere.

That one moſt pure eſſence, with the relatiue properties. Relation addes nothing to the divine eſſence, but reſpect, or mutuall affection. God with the relation of begetting is the Father, of begotten the Sonne, of proceeding the Spirit. One and the ſame eſſence hath all theſe reſpects: but peradventure wee haue miſ-taken our Cue; for there is not ſo much in the divine eſſence as any inherent qualitie. I anſwere, I marvaile ſo learned a diſputer ſhould moote no better. Qualitie and relation are diſtinct predicaments. Wiſedome and father-hood in the ſame man, are not two qualities; for the one, becauſe a qualitie, is ſome thing in it ſelfe; but the other, becauſe a relatiue, is nothing without another. A father is nothing without a ſonne, neither is the ſonne in being without a father. They are mutuall beings. And yet one being may be mutually many of them; as one and the ſelfe ſame man, may be a father, a maſter, and a ſubiect: ſo, one pure God may be a father, ſonne, and holy Ghoſt. 1. Ioh. 5.7. Wee call them Subſiſtences, becauſe by their ſingular, individuall, and perſonall properties, they ſubſiſt in one and the ſame eſſence. Could we now but through a crevis, or lettice, ſee thoſe things which the eye of faith ſeeth here with open face, how would wee loath all Epicuriſme and Atheiſme, in compariſon of our Baptiſme in the name of theſe three worthies? Had we but taſted with the tip of our tongues theſe dainties, we would pray with Dauid even againſt the worlds delicates, Pſal. 141.4. Here ſhall wee not haue our liues compoſed of ieiune and emptie contemplations, but ſo full of contentment, that wee ſhall need to wiſh no other meaſure of pleaſure, then to be wholly taken vp with this divine taske. Here is the exaltation of Iſaacs delight in walking forth into the pleaſant fields of ſacred meditations, on the bleſſed Trinitie. O let our Soules haue two or three walkes a day vpon this mount Taber, and with holy Moſes conuerſe with one God in three perſons, on the Horeb of both Teſtaments, till wee haue found out vnto our ſelues the pure law of life. As theſe three exhibite it vnto vs. And if the one breſt let not downe this nouriſhing liquor ſo freely, ſo eaſily, as our ſtrength will beare it, then may we refreſh our ſelues with the other, and by ſuch a ſmall varietie wee ſhall finde them yeelde milke equally wholeſome, equally pleaſant to vs weake Infants and nurſelings. If mount Sinai, covered with darkeneſſe, tremble, the father being offended: the Goſpell calmes and lightens it preſently, the ſonne hauing ſatisfied.Ioh. 17.3. This is eternall life, to know the father reconciled in his ſonne. Retire thy ſelfe daily into ſome ſecret place of meditation, and prayer, ſuch as Cornelius his leaddes, Dauids cloſet, &c. and thou ſhalt finde with Iacob the ſweete viſion of Angels, climbing vp and downe this ſacred ladder, which ſtands betwixt heauen and earth, at the top of it is the father, the whole length of it is in the ſonne, and the ſpirit doth firmely faſten vs thereunto, that ſo we may be tranſported vnto bliſſe.

Q. What is here to be obſerued?

A. The names in Scripture that expreſſe this myſtery, as Elohim, and Adonai. Gen. 1.1. Mal. 1.6. Both which words being plurall, are ioyned with words of the ſingular number: to ſhew the vnitie of the perſons, both in eſſence, and action. It is not for euery proflygate profeſſor that liues as he liſt, to be dealing with this divinitie. Theſe pearles are not for ſwine, who will laugh at ſuch congruitie, as makes one of three, and three of one: but hee that findes and feeles the conioyned working of the Trinitie, will adore it in vnitie, aſcribing to father, ſonne, and holy Ghoſt equall authoritie and power in all their workes. This (as well as the whole rule of well-liuing) belongs to the ſealed fountaine, the ſpouſe of Chriſt. A doctrine not fit to be preached in Gath & Aſkelon, to vncircumciſed and prophane hearts, that will turne euery good thing to their owne deſtruction. The Lord that hath the teaching of all hearts, make vs ready for this tranſcendent learning.

Q. What ſecondly is to be obſerued?

A. That the ſubſiſtences, or perſons, being the ſame eſſence, are God, and one God. Ioh. 1.1. 1. Ioh. 5.7. Cut but the hayre from the eye brow (ſaith Auguſtine) and how diſfigured will the face looke, there is but a ſmall thing taken from the body, but a greater matter from the beautie: ſo in theſe honourable wayes of wiſedome, wee may not derogate the leaſt iot of Deitie or dignitie from any perſon.

Q. What in the third place?

A. That whatſoeuer Attribute is giuen to the eſſence, may ſo farre forth be giuen to the ſubſiſtences: as euery perſon is infinite, eternall, incomprehenſible, &c. Exod. 23.20. with 1. Cor. 10.9 Chriſt hath the ſame name and authoritie with his Father. Ioh. 1.1.2. and 14.1. and 21.17. Phil. 2.6. Heb. 1.3.1. Ioh. 5.20. Rev. 1.11. In all theſe places, the eſſentiall Attributes of the divine nature are giuen to Chriſt. So likewiſe to the Spirit. Pſal. 139. Act. 5.3.4. 1. Cor. 3.16. Iob 33.4. 2 Cor. 13.13. Mat. 18.19. O that we had but in vs the internall principles of faith, to reſt vpon theſe three worthies, infinitely great and gracious. This I am ſure, as a ſpring, or oyle to the wheeles of our Soules, would make them goe ſmoothly, and currantly. Make all other yokes light and eaſie. Vndoubtedly, the Pipe of Faith would here draw in ſo much ſweete ayre from the precious promiſes of life, that thereby wee ſhould be able to renue our ſtrength, and with chearefull ſpirits lift vp the wing as the Eagle, runne and not be weary, walke and not faint. What, ſhall idle Guls with a Pipe of Tobacco, or Cup of Sacke, (ſilly ſmoakie helpes) giue life againe to their dull and deadly Spirits? And ſhall not the Saints and ſervants of three ſo infinite, exhilerate and cheare their hearts, with the feeling of their new life, ſo mercifully begun by the father, powerfully diſpenced by the ſonne, and perfectly finiſhed by the ſpirit? Where were all this grace, if it were not ſtronger then any Ellebore, to evacuate the minde of all feares and griefes? It is for nature to be ſubiect to extremities, that is, eyther too dull in want, or wanton in fruition; but grace like a good temper is not ſenſible of alteration. O then that euery eaſie occaſion of pleaſure, profit, or preferment, ſhould interrupt vs in theſe religious intentions, and draw vs to gaze, like children, which if a bird doe but flie in their way, caſt their eye from their Booke. Nay, what a ſhame is it to thinke, how hardly we are drawne to learne or liſten to this leſſon? As a beare to the ſtake, as a ſlaue to the mill, or a dullard to the Schoole, are wee brought to theſe ſtudies.

Q. What in the fourth place?

A. That all the three perſons are God of themſelues; for an abſolute firſt cannot, no not in order, be the ſecond, or third of any other: but a firſt in all. The Sonne becauſe he hath his perſon from the Father, is a ſecond perſon, but not a ſecond God. Deut. 6.4. 1. Tim. 2.5. 1 Ioh. 5.7. All thoſe places that proue God to be one, exclude all derivation of eſſence, for one cannot bee multiplied without number. Heb. 1.3. The ſonne is the image of the perſon, not the eſſence; it were an abſurditie to ſay, Chriſt is the image of himſelfe: but apt and proper the expreſſe image of his Father. For tho he be no other thing from his Father, yet another perſon. Hence wee learne how to expound that ſpeech, very God of very God, that is, the ſubſiſtence of the ſonne is verily and truly from the ſubſiſtence of the father. The perſon begetts, not the eſſence; for, to beget, and be begotten, are relatiues, yet the eſſence is abſolute. But Ioh 5.26. It is giuen to Chriſt to haue life in himſelfe. If life, then eſſence, &c. I anſwere, Chriſt ſpeakes of life in the text by way of diſpenſation, as he was the Meſſias, and ſo it is explained, ver. 27. He hath giuen him authoritie to execute Iudgement, becauſe he is the ſonne of man. The very text makes this common to both perſons, to haue life in themſelues, which is the property of the God-head: and yet Chriſt hauing life in himſelfe as God, hath the ſame giuen him, as Mediator, and ſonne of man: but you will ſay, ſo he had power to giue himſelfe life, and therefore the fathers giuing reſpects his perſon as well as his office. I anſwere, it is true, for as the ſonne of man receiues ſubſiſtence from the ſonne of God, ſo the ſonne of God receiues ſubſiſtence from his father: Now working is according to ſubſiſting, therefore the life of grace, ſpoken of verſe 25. is wrought by the humane nature of Chriſt, as it is ſuſtained by his perſon, and his perſon being from the father, worketh the ſame life from him: ſo then it is giuen to the ſonne in regard of his manner of ſubſiſting, to bee the diſpenſer and diſpoſer of the life of grace, whereof the father is the beginner, &c. But as God he quickeneth whom he will, v. 21. and that as he hath life in himſelfe. Life, will, and vnderſtanding are Attributes of the eſſence, and ſo ſimply one in them all. Here may the ſicke finde a Phyſitian, the broken a balme of Gilead, the fearefull a ſhelter, the flyer a refuge, and the breath-leſſe ſpirit a bleſſed reſt. The ſonne of God hath wedded to himſelfe our humanitie, without all poſſibilitie of devorce; the body hangs on the Croſſe, the ſoule is yeelded, the God-head is eviternally vnited to them both. And if Chriſt be God, and by his ſubſiſting & working, come ſo neare vs, what ſhould diſſolue the eternall bonds of our heauenly coniunction with him, or the daily influences of grace from him? Here are the apples and flagons of holy conſolation, and it is good for the Spouſe to be walking into the Gardens, and eating of theſe fruits. Wee cannot hope to be ſo neare to our God, as Chriſt was, vnited perſonally: yet need wee not feare that God ſhould ſeeme more abſent from vs, then hee did from his owne ſonne. Hee was ſtill one with both body and ſoule, when they were devided from themſelues; when he was abſent to ſenſe, he was preſent to faith; when abſent in viſion, yet in vnion one and the ſame: ſo will hee bee to our ſoules, when they are at worſt. He is ours, and we are his: if our hold ſeeme looſened, his is not: when temptations will not let vs ſee him, he ſees vs, and poſſeſſeth vs; onely beleeue him againſt ſenſe, aboue hope; and though he kill vs, yet let vs truſt in him. Shiloach refreſheth Ieruſalem, Iordan Naaman, better then Abanah, and Pharphar. Cherith dried vp while Eliah dranke of it. Iacobs well was ſtopped vp, but this well of liuing water no drought can diminiſh, nor Philiſtimes ſtop vp.

Q. What followes yet in the fift place?

A. That the three perſons are coeſſentiall, as hauing the ſame eſſence together, and that not devided or by parts: but as (if I may ſo ſpeake with reverence) three partners in a Ship, haue not each a peece of it, but wholly, and together. Father and ſonne are often two diſtinct men, & haue a common humanitie devided by parts betweene them: but here the perſons diſtinguiſhed by relation, are vndevided in eſſence. And the reaſon is, becauſe the father cannot beget one leſſe then himſelfe, and therefore he being infinite his ſonne muſt likewiſe be infinite. And that which is infinite admits of no diviſion, or diſtribution. Now the three perſons being co eſſentiall, are likewiſe co-equall, and co-eternall. Ioh. 5.18. Phil. 2.6. 1. Ioh. 5.7. He that walketh in the Sunne for pleaſure, may bee tainted with the heate thereof before he retire: ſo they that are drawne by delight into theſe cogitations, may thereby take the touch of a more deepe impreſſion. Papiſts (as I haue read) hauing little knowledge of our Ladies countenance & fauour, haue aſſembled the faireſt Curtezans to draw the moſt modeſt beautie of a Virgin out of the flagrancie of Harlots: ſo many whoſe skill is very ſlender in this myſtery, out of their owne devotion, haue broached many ſtrange conceits of the Trinitie, and left them as Oracles for their followers. But wee ſtudy to expreſſe theſe things as neere as wee can with truth of matter, and ſobriety of ſpeech; for truth findeth more eaſie entrance, when it commeth armed with his owne force, and adorned with the furniture of words that may beſt beſeeme it.

Q. What obſerue you in the laſt place from the definition?

A. That they are one in another, and with another, mutually delighting and glorifying each other. Pro. 8.22.30. Ioh. 1.1.2. and 5.20. and 10.38. and 13.31.32. and 14.10. and 17.5. The Sonne is a delight to the Father in the worke of our Redemption, Math. 12.18. and the Spirit a ioy to them both, in the worke of our ſanctification.Pro. 8.30.31 If the ſonne had not beene the fathers dayly delight, he had never reioyced in the habitable part of the earth, nor had his delights with the ſonnes of men. Behold, oh man, that ſtandeſt in the wayes, inquiring for life, here it is, labour thou to delight in them, that are delighted in thee, and reioyce together to worke out thy ſaluation. Alas, how ſhould it pitty our hearts, to ſee many ſilly Soules runne vp and downe in the common labyrinth of error, groaping for the ſtrait and narrow gate of life, like the blind Sodomites after Lots doore, each man telling his dreame to his neighbour, of an imagined happineſſe. And though they draw and drinke in iniquitie, yet will they ſtill dreame of drawing in the eaſie yoake of a Sauiour, when God wotes they were never driuen vnto it. Is this the paſtime of the bleſſed Trinitie, to ſport themſelues together in doing vs good, and ſhall wee be intreated (like madde men) to be good vnto our ſelues? O how many that never taſted of theſe delights, yet thinke themſelues in skie and higheſt ſphere of happineſſe? Alas, how many walking Ghoſts in the ſhapes of liuing men, applaud themſelues, like ſwine in earthly pleaſures? O the watery pleaſures of Epicurean hoggs, that ſatiate themſelues with the huskes of vanity, and cry out in their madneſſe, that they haue liued the onely ioviall and iocand life. Theſe (like Moles in the earth) are ever caſting vp, as reſtleſſe in themſelues. Surely, he goes lightly that wants theſe loads; as loath to lagge in the fouleſt weather. The Buſtard by reaſon of his great body, and bulke of bones, when he is purſued, can hardly get vpon his wings; whereas the little Larke mounts preſently aloft with eaſe. Oh how ſhould our right conceit of this delight of the Trinitie, carry our ſoules vpon the wing, and make them aſcend? Alas, ambitious mindes of ayery honour, are but ambitious of their owne deſtruction, who climbing the ſlippery hill of high preferment, meaſure more then their length in their dangerous downe-falls; whereas he that ſtands on oven-ground is as ſoone vp as downe. O then that the Chriſtian ſoule would ſay to it ſelfe in a word or two, how liueſt thou? know and conſider from whom thou draweſt thy breath, and remember that one day led with the bleſſed Trinitie, is better then an immortalitie of the worlds windie vanities.

CHAPTER IX. Of their Relation.

Queſtion.

VVHat meane you by the relatiue properties?

Anſwere.

Two things. Firſt, that howbeit the Subſiſtences are the ſame eſſence, yet not as eſſence: but as it is with the relatiue properties. A Scholler or a teacher is a man: but not a Scholler or a teacher as a man; for, as he inſtructeth he is a teacher, and as he learneth a Scholler. Which are relatiue properties. This myſtery cloudeth the cleareſt of our thoughts: yet from ſo many rayes, wee muſt ſtudy to light ſome little torch, to quicken our owne feeble ſights. It ſhall be well if we tame our vnbridled vnderſtandings, and learne with Nazianzene. Orat. 40. in S. Baptiſm: I know not how (ſayth he) to thinke of one, but that vpon the very inſtant, I ſhall ſee my ſelfe environed with the brightneſſe of three; neither can I diſcerne theſe three, except at the very moment I returne vnto one.

Q. But make you any diſtinction betweene them and the Eſſence?

A. Yes. As betweene a man, and a Scholler, who though he be a man, yet not as a Scholler; for then ſhould euery man be a Scholler, becauſe he is a man. But indeed he is a Scholler, becauſe he learneth, and a man as he is compoſed of a body and reaſonable ſoule: ſo, that he is a man in one reſpect, and a Scholler in another. Rom. 2.21. Thou that teacheſt another, teacheſt thou not thy ſelfe. Where you ſee the ſame man is to be both maſter and Scholler. I am aſtoniſhed at ſo many wonders as I behold enſtated and packeted vp in this rich Cabinet of the knowledge of GOD. They that goe downe into the deepes, they ſee the workes and wonders of the Lord. Pſal. 107.23. But they that goe downe into this deepe are not like to ſee any thing, except they plow with his heyfer, that can read vs the darkeſt riddles. Ioh. 14.9.10.11. Chriſt in this myſtery, applies two rules of relation, the one, concerning their mutuall knowledge, the other, their mutuall being. He that hath ſeene me, hath ſeene my Father: that is, Philip, know one and know both; if thou beleeue mee to be the ſonne, then muſt thou beleeue my father. For it is impoſſible to conceiue a ſonne without a father. Againe, I am in the father, and the father is in me: that is, our being is mutuall, if I were not his ſonne, he were not my father, and if he were not my father, I were not his ſonne. As I haue the being of a ſonne from my father, ſo hath he the being of a father from his ſonne. And hereupon by the neceſſitie of relation, I am in my father, and my father is in mee. Abraham as a father is in Iſaac, and Iſaac as a ſonne is in Abraham: but becauſe they are alſo two diſtinct men, Iſaac is alſo out of Abraham, and Abraham out of Iſaac. But the eternall father and the ſonne hauing the ſame ſingular eſſence, are perſonally the one with the other, and eſſentially the one the other. Ioh. 1.1.

Q. How are they then diſtinct?

A. As the man and the Scholler: And here to avoyd all doubts and dangers, and that a godly appetite may finde what to feed on, let reaſon ruled by Scriptures ſupply with the defectiue, what he either reads not, or in reading knowes not. Iob. 1.1. The word was with God, and the word was God. If God in both places be taken in the ſame ſenſe; then the ſecond perſon is ſo a concrete with the eſſence, as in reaſon the eſſence may be predicated of it; and therefore the difference is rationall, not reall: or if you will haue the argument, the eſſence and ſubſiſtence are diverſe not oppoſite. They turne ſides not backes. The eſſence diſſents from the ſubſiſtence by reaſons apprehenſion, not natures oppoſition; for if they were oppoſite, he that is with God could not be ſayd to be God. So that the holy Ghoſt reacheth vs by that phraſe, that the ſonne for manner of ſubſiſting is with the eſſence, as if it were to bee conceiued cloſe by the ſide of it, as the manner of a thing is to the being of it. And againe, leaſt wee ſhould there miſ-take, by putting too great a difference, as if the manner ſhould differ really from the thing, he addes, and the ſame was God. So then the difference is very little, a diverſitie, no reall repugnancie. They turne aſide our apprehenſion without croſſing, or contrarietie. If God in the firſt place be taken perſonally, and in the ſecond eſſentially, then with God, is with the father, and ſo they are not diverſe but contraries, not (if I may ſo ſpeake with reuerence) as backe to backe, but face to face. I am thy father, thou art therefore my ſonne: but when I ſay, I am thy father, therfore I am not thy ſonne, in this they are contrary, not in the other. And therefore wee ſay the properties are incommunicable. I am the begetter, therefore not the begotten. Yet if I be the begetter, thou art my begotten. Pſal. 2.7. So then the Subſiſtences are contraries with mutuall affection: but eſſence and ſubſiſtence are diverſe by Logicall apprehenſion. Ioh. 10.30. I and my father are one. 1. Ioh. 5.7. Theſe three are one: as relatiues or contraries they cannot be one; but as ſubſiſtences in the ſame eſſence they are all one. I ſhould be thankefull to my render, if he would not ſuffer idleneſſe to deuour the ſweete that others ſweat for, or would but ſo much as count theſe labours pleaſant as they are prepared to his hand. But I feare, as the Iaſſians in Strabo delighted with the muſique of an exquiſite Harper, ran all away as ſoone as they heard the Fiſh-market bell ring, ſaue a deafe olde man, &c. So they that ſeeme to be delighted with the knowledge of divine things, are eaſily called off by worldly imployments, and if any ſtay by it, they profit no more by this Doctrine, then the deafe man did by the Harpers ditties. The Miniſters haue ſome-thing to doe that breake vp the ſwarth, and ſowe it for vs. I ſhall deſire no more but godly attention, and patience, to weigh all points diligently, and with humilitie to yeeld vp their owne fancies to reaſon. The hot and headdie are not to be imployed in the contemplation and ſearch of theſe truthes; for, as being ſuddaine in their actions, they ſeize lightly on that which commeth firſt to hand: ſo being ſtiffe in their reſolution, they are tranſported with euery preiudicate conceit, from one errour to another. Giue me therefore a conſtant and ſtable ſtudent, and he ſhall gaine by this good.

Q. Doe theſe relatiue properties adde any thing to the eſſence?

A. Nothing but reſpect and manner of being: ſo that the eſſence remaineth ſtill pure, or meere eſſence. The relation of a father, maſter, ſervant, &c. are no addition of a new eſſence. Rom. 2.21. The learner and the teacher may bee the ſame man. He is a right Mauchen, or gazing ſtocke, that thinkes himſelfe a new man, becauſe he is a new maſter. As Saul was changed to another man preſently vpon his anointing, ſo are men vpon their advancement; and according to our ordinary Proverbe, Their good and their bloud riſes together: Now it may not bee taken as it hath beene. Other faſhions, fare, and furniture fit them whom favour graceth. But alas, what is relation to Greatneſſe, where there is no alteration in goodneſſe, the man is the ſame, though he haue the reſpect of a King.

Q. What is the ſecond thing meant by relatiue properties?

A. That the Subſiſtences, or perſons, are diſtinct by themſelues as Relatiues. From the eſſence (as we haue ſaid) they differ as diverſe, onely turning aſide a little: but amongſt themſelues they differ as contraries, hauing mutuall reſpect; for, though the ſonne be the ſonne of the father, and the father the father of the ſonne: yet the father is not the ſonne, neither is the ſonne the father. So likewiſe the holy Ghoſt, proceedeth from the father and the ſonne, yet is he neither the father, nor the ſonne. A father & a ſonne being relatiues, are contraries: yet both of them may be no more then diverſe to the ſame man that is both. Mat. 1.2. Abrahambegate Iſaac, and Iſaac begate Iacob, &c. Iſaac is both father and ſonne. Sonne in regard of Abraham, and father in regard of Iacob. Plato told the Muſitians of his time, that Phyloſophers could dine and ſup without them; how much more caſie ought it to bee for Chriſtians to weane themſelues from childiſh rattles, and may games of carnall delights, and be merry without a Fidler? It is for Saul to driue away his ill ſpirit, and dumps of melancholy with Dauids Harpe: and for Caine, to ſtill his crying conſcience with building of Cities: ſo, for them that cannot liſpe a word of a better life, to feede themſelues, not by ſooping an handfull with Gideons Souldiers, but by ſwilling their bellies full of worldly pleaſures, and other ſuch ſwill and ſwades, as they are wont to weary themſelues withall. Theſe cry, the way of God is hard, and not for their medling; eſpecially, theſe maine myſteries, and therefore they abhorre once to thinke of the ſtudie of them. Indeed, as in the moſt champion & plaine grounds of Religion, there are ſome hillockes higher then the reſt of their fellowes: ſo, in theſe the greateſt and ſteepeſt hills thereof, there is footing enough, whereby with labour and travaile, with much reading, and often prayer, wee may come to the height of them, wherein wee may ſee and diſcover ſo farre off the land of Canaan, and the kingdome of heaven, as may be ſufficient for ever to make vs happy.

Q. What followes from hence?

A. That the perſons cannot be one the other. The eſſence and ſubſiſtence may be one the other, as the father is God, and the ſonne is God, and the holy Ghoſt is God: but the father is not the ſonne; neither is the holy Ghoſt, either father or ſonne. A maſter and a man may bee the one the other: but a maſter and a ſervant cannot be ſo predicated, the reaſon is, becauſe they are contraries, or really oppoſite: the other onely diverſe, and therefore may be diſpoſed affirmatiuely. Epheſ. 1.3. Bleſſed be God, the father of our Lord Ieſus Chriſt. God and the father are one the other, the father is God, and God is the father: but as he is father of his ſonne, wee finde no ſuch diſpoſition in the Bible. Ioh. 10.30. They are ſayd to be one: that is, in eſſence, will, or action, not in perſon; for ſo they are two, really diſtinct. I know theſe vocall ſounds are but a complement; and as an outward caſe, wherein our thoughts are ſheathed. There is nothing wherein the want of words can wrong and grieue vs more, then in this point: here alone, as wee can adore, and not conceiue, ſo we can conceiue, and not vtter; yea, vtter our ſelues, and not be conceiued; yet, as wee may, thinke here of one ſubſtance in three ſubſiſtences; one eſſence in three relations; one Iehovab begetting, begotten, proceeding; Father, Sonne, Spirit: yet ſo as they differ but rationally from the eſſence, and really amongſt themſelues; and in regard thereof admit the predication of the eſſence of each perſon, and not of the perſons one of another.

Q. What may elſe be obſerued?

A. That they are together by nature, for ſo are all relatiues. They are mutuall cauſes and effects, a thing in reaſon onely peculiar to this head of argumēt: as the father is the cauſe of his ſonnes relation, and ſo is the ſonne of his fathers. And on the contrary, they are effects of each others relation; and by vertue of this, they muſt needs be together in nature. The cauſe is before his effect; and ſo the father begetting his ſonne, might ſeeme in nature to be before him: but this mutuall cauſation, though it pervert not order, yet makes it things to be together moſt naturally. The father is onely before the fonne, and ſpirit, in order of ſubſiſting, and not in nature, either of eſſence, or ſubſiſtence. Pro. 8.22.30. Chriſt was ever with the father. Ioh. 1.1. In the beginning, without beginning, was the word with God. Heb. 1.3. The very expreſſe image of his perſon; and therefore a ſonne by nature: for if he were a creature, he ſhould be a fonne by counſell, as the ſonnes of men are ſaid to be. Iam. 1.18. Of his owne will begate he vs. Hee that begets by nature begets no leſſe then himſelfe; as a man begets no leſſe then a man; & euery creature brings forth his ownekind. Gen. 1.24.25. But counſell and will beget ſuch images of themſelues, as beſt pleaſe them: ſo man was by counfell made in the image of God. Gen. 1.26. Ad here the error of the Arians can no more infect the truth of the Scriptures, in the point of Chriſts Diuinitie, then the truth of the Scriptures can iuſtifie them in their wretched allegation of them. A bad worke-man may vſe a good inſtrument: and often-times a cleane napkin wipeth a foule mouth. If there were no more Scripture againſt them, then that one text, Iohn. 1.18. nor no more words in the whole Bible, then that one (Monogenees) onely begotten, it were ſufficient to confute and confound all they haue ſayd, and to leaue their cauſe deſperate, and without all plea, though they were neuer ſo hear tie patrons of their owne affections. God the father hath many ſonnes, and an onely ſonne: now this difference is made by the manner of generation or begetting; and all the world can invent no other, but nature and counſell; nay, why ſay I invent, when the Scripture hath found it out to their hands, and left it them to obſerue. By counſell the father may beget many children, yea, and twiſe beget them, as his elect, by creation and regeneration. But by nature hee cannot beget more then one ſonne, and becauſe he is begotten by nature, hee is no leſſe then his father, and becauſe no leſſe then his father, therefore an onely ſonne. For if his whole image be in one, it cannot be in two. But I ſee if wee breake our teeth with theſe hard ſhells, wee ſhall finde ſmall pleaſure in the kernells; neither doe I thinke that Gods ſchoole is more of vnderſtanding then affection: both leſſons are very needfull, very profitable; but for this age wherein there is coldneſſe of care, eſpecially the latter. He that hath much skill, and no affection, may doe good to others by information of judgement; but ſhall neuer haue thanke, either of his owne heart, or of God, who vſeth not to caſt away his loue on thoſe, of whom hee is but knowne, not loued. O Lord (ſeeing therefore that men are but men by their vnderſtandings, and Chriſtians by their wills and affections) make me to affect my relation to thee as a father, and thy ſonne as a brother; and becauſe counſell in working, followes nature in being, let me find and feele how ſweet it is to be placed vnder thy ſonne, who from thee, as thou of thy ſelfe, makes mee both ſonne and brother, and fellow heire with himſelfe.

Q. What followes from hence, that they are together by nature?

A. That they are onely in order one before another, according to their manner of ſubſiſting. As the father before the ſonne, and both of them before the holy Ghoſt. Order requires, that the begetter ſubſiſt before the begotten, and the Spirants before the Spirit. Ioh. 15.26. I will ſend from the father the Comferter, even the ſpirit of truth. As there is an order in ſubſiſting, ſo in working. And here the well of life lies open before the godly, though their eyes often (like Agars) are not open to ſee it: whiles miſerable worldlings haue neither water, nor eyes. And becauſe to Chriſtians there can be no comfort in their ſecret felicities; ſeeing to be happy and not to know it, is little aboue miferable; let me here fell them ſome of that ſpirituall eyeſalue, which the Spirit commends to the Laodiceans; that they may clearely ſee how well they are in the true apprehenſion of this order. I know it to be vſuall with all men liuing, that they doe not much more want that which they haue not, then that which they doe not know they haue. Aſſuredly, there is nothing, but a few ſcales of ignorance and infidelitie betwixt vs and our happineſſe. It lies in a narrow compaſſe, but ſoundly truſſed together; for it is from the Father, in the Sonne, by the Spirit to Faith. 2. Cor. 13.14. Loue from the Father, as the beginner of our happineſſe. Grace from the Sonne, as the diſpenſer of it. And a bleſſed & happy communion from the holy Ghoſt, as the accompliſher, or finiſher of it. Loue, Grace, and Communion, are enough to paſſe the beleeuer from death to life. The father cannot manifeſt his loue, without the grace of his ſonne, neither can the ſpirit therein communicate with vs, but as he is ſent from both, after both to manifeſt the loue of the one in beginning, and the grace of the other, in diſpenſing all things needfull for our ſaluation. Thinke not much, that this glaſſe of the word eſpies that in vs, and for vs, what our ſelues ſee not: too much neereneſſe oft-times hindereth ſight: and if for the ſpots of our owne faces wee truſt others eyes and glaſſes, why not this truth for our perfections? wee are in heauen, and know it not. What greater happines then this, to be made partakers of the pureſt Loue, richeſt Grace, and choiceſt Communion? Eph. 1.13.15. Our election is begunne by the will, counſell, and decree of the Father; diſpenſed by the complete, and full redemption of the Sonne; finiſhed by the powerfull and effectuall application of the Spirit. It is not without due conſideration, why in the beginning of the Apoſtolicall Epiſtles, Grace and peace are wiſhed from the Father and the Sonne, without mention of the Spirit. I may, and will, reine the queſtion ſhorter, then they doe, that confound the perſons in their workes. The Spirit is ſent from the Father and the Sonne, to witneſſe that grace and peace that wee haue from, and with them both. He that is from them both by inſpiration, is to them both with vs as lidger in execution. When good things are wiſhed from ſome perſons, it is requiſite that there be ſome to carry newes of their will and pleaſure therein. The Church of God hath the glorious Goſpell of life and ſaluation, and therein is contained all grace and peace with God: but how ſhall euery ſoule be certified, that he is intereſſed in thoſe good things, except the Father and the Sonne, ſend the Spirit, as a witneſſe and ſeale thereof vnto him in particular? Therefore Paul in all his Epiſtles, wiſhing grace and peace from Father and Sonne, not mentioning the Spirit, obſerues the true order of perſonall ſubſiſting, and perſonall working. And therefore peace purchaſed by grace, whereby the Father is reconciled in his Sonne, is wiſhed to the Churches; the fruition whereof followeth by the worke of the bleſſed Spirit in all that are ordained to be partakers thereof.

Q. What kind of properties are theſe?

A. Individuall and incommunicable, and being giuen to the Father, Sonne, and holy Ghoſt, make three diſtinct perſons, and therefore the Church of God hath done well ſo to name them, though the word be not in all the Scripture, for it is a Latine word, and therefore cannot be found in the Originalls, which are Greeke and Hebrew. Thus far haue we freely dipped in this ſtreame, and not bin drowned; pulled many fragrant roſes, and not pricked our fingers; there is one thing more that may ſting vs, if godly diſcretion ſerue not to ſever the good from the ill; yet the former leſſons well remembred are ſufficient, to them that are capable of obſervation, and not careleſſe of repoſition, to keepe them from danger: but ſeeing remarkable conſideration put into vs by others, are as ſome loofe pearles, which for want of filing vpon a ſtring, ſhake out of our pockets; it ſhall be neceſſary both for the getting and keeping of the treaſure of our vnderſtanding, to expreſſe it.

Q. Are then theſe properties, qualities in the divine eſſence?

A. They are relatiue affections, no inherent qualities; for, they doe no wayes change, or alter the eſſence, but leaue it ſtill ſimply one. I know naturall reaſon would here ſend forth diſtemper into our whole judgement. The ſtreame muſt needs runne like the fountaine, and ſpeeds well, if at laſt, by many changes of ſoile, it can leaue an ill qualitie behind it: ſo, our judgement ſhall be well purged, if by all theſe paſſages we can ſo farre maſter reaſon, that the fardle of fooliſh fancies may here be vnloden, and God may purely be apprehended, as he is in himſelfe. But what can be expected from this age, fitter to looke after Butter-flies, or Birds neſts, or perhaps ſome gay coat of a Courtier, then this ſound and ſolide knowledge of Iehovah-Elohim? Or if any trauell this way, it is indeed like our yong travellers, whoſe wealth is found to be in their tongues, wherein they exceed and excell their parents parrats at home, both for that they can ſpeake more, and know that they ſpeake: ſo our Aethiopian Chriſtians, white onely in the teeth, euery where elſe cole blacke, can ſpeake well of God and godlineſſe, and that is all. But God is not ſo learned; for, as among the three parts of the body, there is one, called Impetuous, or impulſiue, as the ſpirits, which ſets all on worke; or as Phyſitians call the Arteries in the body, Venas audaces, or micantes, from their continuall beating and working; which running along with the other veines beate & knock at euery gate and entrance, for the members to take in proviſion: ſaying (as it were) to euery part and portion, here is meate and nouriſhment for you: ſo, true religion, hauing put into vs the royall and celeſtiall Spirit of Faith, calls vpon all powers and parts, not to know and ſpeake good things, but to liue and practiſe them. Papiſts teach, that a man may, and muſt both make and eate his God to his break-faſt: this hard meate wee leaue for their ſtronger mawes: yet even here may wee begin with the ſpoone, and offer nothing to our weaker ſtomackes, but diſcourſe of eaſie digeſtion. Know God, and liue by faith, and wee ſhall haue him for our ever-laſting food.

CHAPTER X. Of their Diſtinction.

Queſtion.

HOw are theſe Subſiſtences, or perſons to be diſtinguiſhed?

Anſwere.

They are Father, Sonne, and holy Ghoſt: or becauſe Relatiues are but two, into the relation of Father and Sonne, to the ſpirit, which is breathing, or ſending, or of the Father to the Sonne, which is begetting. (Spirantes ſpiritus, Gignens genitus) how eaſie were it to looſe our ſelues in this Diſcourſe? How hard not to be over-whelmed with matter of wonder; and to finde, either beginning or end? Loe, with theſe words of relation, we are happily waded out of thoſe deepes, whereof our conceits can finde no bottomes, and now may wee more ſafely, with Peter, gird our coat about vs, and caſt our ſelues a little into this ſea: onely, we muſt remember, that as thoſe which had wont to ſwim onely with bladders, ſinke when they come firſt to truſt to their owne armes: ſo, wee may ſoone plunge our ſelues, if we ſuffer our owne thoughts to carry vs along in this myſtery. If any wonder, whether this diſcourſe can tend, let him conſider that of Tertullian, Ratio divina in medulla eſt, non in ſuperficie, Divinitie is more in the marrow and roote, then the rind and ſurface of things. It cannot be doubted, but as God is the beſt being, ſo he is the beſt life, and that the beſt life is reaſonable; God therefore is the beſt vnderſtanding. Suffer your ſelues with Abrahams Ramme, to be perplexed a while in theſe bryers, that you may be prepared to preſent your ſelues for liuing ſacrifices, holy, and acceptable to this dreadfull Trinitie. Singula verba plena ſunt ſenſibus (as Hierome ſayd of the Booke of Iob.) As being by nature, ſo vnderſtanding by counſell, is able to conceiue and beget the image of it ſelfe, and from the one to the other to ſend a mutuall loue & liking: onely in the creatures both theſe are imperfect; for, nature doth generate to preſerue it ſelfe, and vnderſtanding conceiues to perfect it ſelfe. No vnderſtanding by nature conceiues it ſelfe, and no being by counſell begets it ſelfe. It is therefore the perfection of vnderſtanding naturally to conceiue it ſelfe: God doth both ſpeake, and worke in Parables, as a Father ſayth well: but here needs nothing be fayned to faſten this truth vpon vs. It ſhall bee evinced by plaine demonſtration. The beſt being, and beſt vnderſtanding, muſt needs conceiue the beſt image of it ſelfe; now in conceiuing it begets it, and being begotten by nature, is no leſſe then the begetter. Man by nature begets no leſſe then himſelfe: by counſell hee can conceiue that which is leſſe or greater then himſelfe: ſo the father by nature can beget no leſſe then himſelfe, though by counſell he conceiued and brought forth a whole world, nothing comparable to himſelfe in greatneſſe, or goodneſſe. Well, then in one ſimple eſſence there is neceſſarily a begetter and a begotten, and ſo we haue the ſubſiſtences of Father and Sonne. He is out of the danger of folly, whom a ſpeedie advertiſement leaveth wiſe. It is but an holy prevention, to be devout vnbidden, and to ſerue God vpon our owne conceits. Let vs then ſee how the ſecond myſtery will follow. The father in begetting his owne image, cannot but loue it naturally, and the ſonne in being begotten cannot but as naturally loue the begetter. And hence proceeds mutuall loue, and becauſe it is naturall, is no leſſe in being then the begetter and begotten from whom it proceeds; for the begetter and begotten loue themſelues naturally, and therefore the Spirit is God, and a third ſubſiſtence in the divine nature. If the perſons were eyther greater or leſſe one then another, then would this abſurditie inſue vpon it, that neither the father could directly conceiue himſelfe, or father & ſonne equally loue themſelues, & conſequently never inioy their owne happineſſe, which conſiſts in the full fruition of themſelues. Heb. 1.3. Chriſt is ſaid to be the expreſſe image of the fathers ſubſiſtence. Some tranſlate it, ſubſtance, or eſſence, which will all come to one paſſe, if ſubſtance be taken ſubiectiuely, not cauſely; for the divine eſſence hath eminently all the excellencies of creatures; and therefore vnderſtanding, which is able to conceiue, and in conceiuing to beget, which begetting is a relatiue propertie, and hence the Subſiſtence of the Father, whereof the Sonne is the expreſſe image. It were as we haue formerly ſaid, improper locution, to call him the image of the eſſence, for that begets not, yet in that is the begetter, &c. Rom. 15.30. Gal. 5.22. Where loue is giuen to the Spirit; not onely as hee worketh it in vs, but as he is the mutuall loue both of Father and Sonne, and ſo is ſent from both of them, to teſtifie of their loue to vs, Rom. 5.5. O that theſe things in their true worth could affect vs, but alas, as in a Taverne where many Tables are ſeene repleniſhed with gueſts, halfe ſoaked, and ſowſed in wine; all the houſe reſoundeth with laughters, cries, whoopings, and ſtrange noiſe, wherein the ſweeteſt muſicke in the world, is both neglected and mocked: ſo, our age, inchanted with rude and ridiculous paſtimes, gibeth at this holy and heauenly contemplation of the ſacred and bleſſed Trinitie. How many doth God ſuffer to liue and breath, which make the Taverne their Temple, Indian-ſmoake their incenſe, Sacke their ſacrifice, and blaſphemous oathes their daily prayers: for the loue of this dreadfull Trinitie, and the deare loue of your owne ſoules, remember S. Pauls adviſe. Rom. 6.22. Being made free from ſinne, haue your fruit in holineſſe, and the end thereof ſhall be ever-laſting life. But I muſt make my courſe more ſpeedie, and haſten in the long way I haue to goe. Hitherto we haue had many Reaches to fetch in our way, and beene conſtrained to winde in by bourds, but wee are gotten off the Maine; onely the ſhore is ſtill buttreſt with rockes on euery hand, the Currents ſwift, the Shallowes many, that wee cannot make ſo freſh a way as wee would. Haue but the patience a while, and we ſhall bring thee within the view of the end of our toyleſome voyage. The ſhip that hath beene long at Sea, diſcouered many ſtrange Continents, and ryvers, ſtrugled through many hiddeous tempeſts, eſcaped many rockes and quick-ſands, and at length made a rich returne, cannot but forget her irkeſome Travell, and thinke ſhee is well apaid, when ſhee commeth within the kenne of her owne Countrey, and ſees the Land lye faire before her: So, hee that coaſts along theſe ſeverall bankes and bounds of godlineſſe, and in the Ship of the Church, is brought into the mouth of the haven of heaven, cannot but with ioy remember all the troubles and afflictions he hath indured in this world. In a word, vnderſtand this but as a letter of advertiſement from the Coaſt, whereby thou mayeſt with the greater eaſe, reape the profit of them that haue travelled before thee.

Q. What is the relatiue propertie of the Father, and the Sonne?

A. To breath, or ſend forth the ſpirit. Ioh. 15.26. I will ſend from the father the Comforter, even the ſpirit of truth. The ſame is ſaid to proceed. Gal. 4.6. God hath ſent forth the ſpirit of his ſonne into your hearts. Ioh. 16.8. As the ſonne comes from the father to take our nature vpon him, ſo the ſpirit comes from them both, to apply Chriſt effectually vnto vs, and vs vnto Chriſt. But this comming, ſending, proceeding is a worke of counſell, not of nature; for the Spirit by an imminent act as he comes from father & ſon, ſo he hath his reſidence in them both, and no creature is capable of him: but as by a tranſient act hee paſſeth the worke of Redemption to vs by application, hee is ſayd to come to vs, and we receiue him in graces and operations. By nature he comes from the ſame perſons, and reſts in them: by counſell (not by command) he comes to vs, and is ſaid to dwell with vs, and that in ſpite of Satan & all his temptations. As fierce Maſtiues tyed in a chaine, which although they both barke, and haue perhaps a good will to bite, yet they can make no neerer approach then the chaine doth permit: ſo, that Cerberus of hell is chained vp of God, and though his malice be great to labour to enter, where he is expulſed, yet the ſpirit keepes him out by his preſence, and ſafegards our hearts in peace, againſt all his moleſtations.

Q. What is the Father?

A. The firſt perſon, who by nature begets his ſonne, who muſt needs be an onely ſonne, becauſe the Father cannot haue many images of himſelfe. Chriſt is the firſt begotten, Heb. 1.6. and the onely begotten. Ioh. 3.16.18. 1 Ioh. 4.9. Ioh. 1.14.18. And therefore the relation betwixt the Father and Chriſt, is a ſpeciall and peculiar reſpect. Heb. 1.5. I will be to him a father and he ſhall be to me a ſonne. Man was made in the image and likeneſſe of God, and of the three perſons, by a divine conſultation; but Chriſt is the image of his Father, or firſt perſon, by an eternall and everlaſting generation. Luk. 3.38. Adam is called the ſonne of God, which is a moſt free and voluntary act of the Creator, in producing man in his owne image. This I inſiſt vpon the more, that wee may be wary in our conceits, in apprehending Gods act vpon vs, and the fathers act vpon his ſonne. It is happineſſe enough for vs to come ſo neare God, that his onely ſonne may ſtand betwixt vs & him, and that wee may be called his brethren, by the Fathers choice of vs in him.

Q. What is the Fathers relatiue propertie?

A. To beget, and not to be begotten, and therefore he is the firſt perſon in order. Pſal. 2.7. Thou art my ſonne, this day haue I begotten thee. Heb. 1.5. The ſame words are repeated, to proue Chriſt aboue the Angels, who (Iob. 2.1.) are called the ſonnes of God, and therefore in another ſenſe, that is, in regard of Creation, and grace, both which they obtained by the will and counſell of their Creator, who made them, and ordained them to ſtand in that favour, from which the reprobate Angels fell: but Chriſt is a naturall, and an eternall ſonne. Prov. 8.25. And therefore to day, is (as ſome Fathers expound it) put for eternitie, ſeeing all times are preſent to God, to whom a thouſand yeares are as one preſent day. Or rather this day (being the day of Chriſts reſurrection, and exaltation, in which he was mightily declared to be the ſonne of God. Rom. 1.4.) is the manifeſtation of that eternall generation, by which hee is preferred before all creatures. His conception and natiuitie, as he was man belong to his humiliation, which (as S. Auguſtine ſpeakes of his paſſion) was the ſleepe of his divinitie, as his death was the ſleepe of his humanitie. Yet as the fathers of Chalcedon ſay truly, ( 〈 in non-Latin alphabet 〉 ) indiviſibly, inſeparably is the God-head of the ſecond perſon with the whole humane nature, and euery part of it, ſtill, and for ever, one and the ſame perſon. The ſoule in the agony, and vpon the Croſſe, feeles not the preſence of the God-head; the body in the graue feeles not the preſence of the ſoule: yet vpon the third day both bodie and ſoule did feele the power of his divine nature, death being too weake to diſſolue the eternall bonds of this heauenly coniunction. And therefore vpon the day of Chriſts reſurrection was there a manifeſt declaration of the eternall generation of the ſecond perſon.

Q. What is the Sonne?

A. The ſecond perſon, begotten of his father. Ioh. 1.14. We beheld his glory, the glory of the onely begotten of the Father. Verſ. 18. No man hath ſeene God at any time: the onely begotten ſonne, which is in the boſome of the father, he hath declared him.

Q. What is the relatiue propertie?

A. To be begotten, and not to beget; and becauſe he is from the father alone, therefore the ſecond perſon in order. 1. Ioh. 4.9. God ſent his onely begotten ſonne into the world. Heb. 1.5. I will be to him a father, and he ſhall be to me a ſonne, therefore by the force of relation, he muſt be begotten, no begetter: otherwiſe contrary things ſhould bee the ſame.

Q. What is the holy Ghoſt?

A. The third perſon, proceeding from the Father and the Sonne. Ioh. 14.26. The comforter, which is the holy Ghoſt, whom the father will ſend in my name. Ioh. 15.26. When the comforter is come, whom I will ſend vnto you from the father, &c. Ioh. 20.22. Chriſt breathed on them, and ſaith vnto them, receiue yee the holy Ghoſt: he that hath power to breath on his members the gifts of the holy Ghoſt, according to his owne will and counſell, hath by nature, together with his father an ineffable manner of breathing the ſpirit; for, as the three perſons worke by counſell, ſo they ſubſiſt in the divine eſſence by nature.

Q. What is the ſpirits relatiue propertie?

A. To proceed; and becauſe he is both from the Father and the Sonne, therefore, the third perſon in order of ſubſiſtence. Ioh. 15.26. even the ſpirit of truth, which proceedeth from the father, &c. Ioh. 16.7. It is expedient for you that I goe away: for if I goe not away, the comforter will not come vnto you: but if I depart, I will ſend him vnto you: till the ſecond perſon haue fully diſpenſed the worke of Redemption, the third perſon cannot ſo fully apply it: no marvaile then if the times before the death of Chriſt, had more weake meanes of application then now we haue, the ſpirit being more fully giuen. Ioh. 12.32. And I, if I be lifted vp from the earth, will draw all men vnto mee. Peter, Act. 2.41. conuerted more at one Sermon, then Chriſt did all his life; not becauſe he was the better, or more powerfull Preacher, but becauſe the ſpirit was then more fully ſent, both from the father and the ſonne, to accompliſh that which they had begun for the redemption, both of Iew and Gentile.

Q. What is the beleife of that which hath beene ſpoken?

A. I beleeue in God, who is one eſſence, moſt ſimple, pure, and abſolute, and being eſſentially indiviſible, is perſonally diſtinguiſhed into the Father, Sonne, and holy Ghoſt, and is therefore called, Vnitie in Trinitie, and Trinitie in Vnitie, or Vnitrinitie, and Trinunitie. How to conceiue of this in our prayers, and meditations, is both the deepeſt point of all Chriſtianitie, and the moſt neceſſary: ſo deepe, that if wee wade into it, wee may eaſily drowne, never finde the bottome: ſo neceſſary, that without it, our ſelues, our ſeruices are prophane, irreligious: wee are all borne Idolaters, naturally prone to faſhion God to ſome forme of our owne. Away then with all wicked thoughts, and groſſe devotions; and with Iacob bury all ſtrange gods vnder the oake of Shechem, ere we offer to ſet vp Gods Altar at Bethel: & without all mentall reſervations, conceiue of our God purely, ſimply, ſpiritually; as of an abſolute being, without forme, without matter, without compoſition; yea, an infinite, without all limits of thoughts. Thinke of him as not to be thought of; as one whoſe wiſedome is his iuſtice, whoſe iuſtice is his power, whoſe power is his mercy, and all himſelfe. Good without qualitie, great without quantitie, everlaſting without time, preſent euery where without place, containing all things without extent. If this ſhall giue our devotions any light, it is well: the leaſt glimpſe of this knowledge, is worth all the full gleames of humane and earthly skill. After this weake direction, let vs ſtill ſtudy to conceiue aright, that we may pray aright; and ſtill pray, that we may conceiue: and meditate more and more, that we may doe both. And the father, ſonne, and holy Ghoſt, direct vs, inable vs, that wee may doe all. Amen.

CHAPTER XI. Of the workes of Iehovah-Elohim in generall.

Queſtion.

HItherto we haue heard of Gods ſufficiencie, what is his efficiencie?

Anſwere.

That whereby he worketh all things, and all in all things. 1. Cor. 12.6. It is the ſame God that worketh all in all. Rom. 11.36. Of him, for him, and through him are all things. Deut. 34.4. Act. 14.17.

Q. What is here generally to be conſidered of vs?

A. Something concerning the eſſence, and ſomething the ſubſiſtence. Gen. Chap. 1. to the end: the word Elohim is vſed aboue 30. times, and no other word for God. Chap. 2. is vſed Elohim alone to verſe 4. and from thence to the end Iehovah Elohim conſtantly: a courſe, I take it, not to be paralleled, or exemplified in any other portion of Scripture; and the reaſon is good: for, as long as the workes were in creating, the perſons obſerued each their diſtinct manner of working, and ſo the holy Ghoſt vſeth a phraſe to expreſſe it: as likewiſe after the worke was done, and a ſeventh day ſanctified for reſt, all the three perſons reioyced in the workes of their hands. From the 4. verſe of Chap. 2. to the end, the whole worke being done, and repeated againe for the better obſervation of it, and moſt eſpecially of the true cauſe; Iehovah-Elohim are ever coupled together, that we might take notice, that creation did manifeſt one God, three perſons, one God moſt plainely, three perſons more obſcurely, yet not ſo darkely, but if Adam had ſtood, he might haue gathered the ſame by GODS workemanſhip, both in himſelfe, and the creatures: and that wee that are fallen, being not able to read any ſuch matter, in the great Booke of the world, might obſerue it by the little Booke of his word, which drawes the Vniverſe into two Chapters, as into a ſmall map giuing much good counſell in a narrow roome, & teaching that briefely which Phyloſophers haue ſcarce touched in great Volumes.

Q. What then concerning the eſſence?

A. Has omnipotencie, which in nature is before all efficiency, yet becauſe we ſee firſt by reſolution of Gods works, which is to goe from the effects to the cauſe, we ſee Gods omnipotencie by his efficiencie. And therefore in the Creed, wee beleeue in the Almightie, as the maker of heauen and earth. From efficiencie and omnipotencie appeares God decree, by that his counſell, and thence his will, or good-pleaſure. Now his Good-pleaſure is the firſt, counſell next, and from the one, as the cauſe, the other, as his manner of working, proceeds his decree, which is executed by his omnipotencie and efficiencie. Eph. 1.11. Will, by counſell purpoſeth, or decreeth by omnipotencie, to worke all things as he hath ſet them downe in himſelfe. Iob 9.4. and 12.13. Prov. 8.14. Where wee read, how Gods almightie power is ordered by wiſedome. Ier. 10.12. He hath made the earth by his power, he hath eſtabliſhed the world by his wiſedome, and hath ſtretched out the heauens by his diſcretion. Ier. 51.15.

Q. What is Gods omnipotencie?

A. Whereby he is able to effect all that he doth, yea, and whatſoeuer he doth not, which is abſolutely poſſible. Mat. 19.26. With God all things are poſſible. Math. 3.9. Of very ſtones to raiſe vp children to Abraham. Phil. 3.21. He is able to ſubdue all things vnto himſelfe. Pſal. 135.6. Whatſoeuer the Lord pleaſed, that did hee, both in heauen and in earth: in the Seas, and all deepe places. Mal. 2.15. Did not he make one? and yet had he the reſidue of the ſpirit, to wit, to haue created Adam more wiues. And here may well appeare the names, El, and Helion. Deut. 9.10.17. Pſal. 9.2. Dan. 4.17. Chriſt in the old Teſtament, and alſo in the new, is called, The Almightie, Iſa. 9.6. Rev. 1.8. And ſo the Spirit is called the power of the Higheſt. Luk. 1.35.

Q. Why ſay you abſolutely poſſible, is there any thing impoſſible to God?

A. Yes. All ſuch things as contradict either his owne eſſence, or the nature of things. As God cannot lie, becauſe he is truth it ſelfe, neither can hee make a body to be in two places at once, as the body of Chriſt, to be in heauen, and vpon a Popiſh Altar at once. For that implies a contradiction, and therefore a lie, whereof the Papiſts, and not God, are Authors. Rom. 3.4. Let God be true, and euery man a liar. Act. 3.21. Heauen is ſaid to receiue the body of Chriſt; now if it be wholly circumſcribed for length, breadth, and thickneſſe, in the third heauen, it cannot at the ſame time be circumſcribed within the limits of the earth: for that which is finite in one place, cannot be infinite in two. It is onely Gods propertie to be in two places at once, neither included nor excluded: and therefore if the body of Chriſt were in heauen and earth at the ſame inſtant of time, neither included nor excluded, it were no more a bodie, but a God: if they ſay the omnipotency of God may extend the dimenſions of Chriſts body, that it may at the ſame time fill heauen and earth: then is it not in two places at once, but in one by continuation, & if the dimenſions of Chriſts body anſwere the dimenſions of the place, it ſhall be the greateſt monſter that ever the world dreamed of; no, not Mahomet himſelfe did dreame hee ſaw God in a viſion ſo bigge as the Papiſts haue made Chriſt. Let them neuer flee to Gods omnipotencie, to maintaine their I doll vpon the Altar, for it contradicts the very nature of a created bodie to be in two, or many places at once, or extended further then the nature of the creature will beare; if Chriſt had in his body all the 4 elements wholly, it could not be extended to fill the third heauen, and the earth at once; for, they are all formally extended to their perfection by God, and can fill no greater a place then is vnder the higheſt heauen; Chriſt therefore hauing but a little part of all theſe in his body, it were beyond a miracle, to extend that little further then the whole. Againe, Chriſt hauing a glorified body, it muſt not looſe proportion: now the extenſion of any one member more then is fit, makes a deformitie. Thereſore the bodie of Chriſt looſing none of the perfections of nature, and receiuing greater perfections of glory, muſt be contained in the third heaven, in ſuch a length, breadth, and thickneſſe, as is fit for a body. So that it neither ſtands with the power, or the wiſedome of God, to worke ſuch a miracle, as the Papiſts obtrude vpon the world.

Q. But how can we attribute power to God, who is pure act?

A. It cannot be giuen to God in reſpect of himſelfe, but onely of the creatures, which may feele his worke, which they never felt before. The fire alwayes burneth in it ſelfe, yet in regard of this or that combuſtible matter, it is in power to burne, that is, the matter is in power to feele the act of the fire. So God ever acteth or worketh in himſelfe. Ioh. 5.17. But the creature doth not ever feele it. Pſal. 139.16. All things are ſaid to be done of God, long before the creature feeles his worke. Hence creation, as an action, is eternall, as a paſſion, in time. Gen. 1.1. In the beginning God created the heauen and the earth. In regard of heauen and earth, creation hath a beginning, but in regard of God it hath none. Time is the companion of creatures, not of the Creator.

Q. What further appeareth from his omnipotencie and efficiencie together?

A. His decree, which is a definitiue ſentence, concerning the effecting of all things by his mightie power, according to the counſell of his will. Whatſoeuer God doth in his efficiency, and can doe by his omnipotencie, that he decreeth. I doe not ſimply ſay what he can doe he decreeth; for, the decree is onely of things to be done, his omnipotencie of things to be done, or not to be done: but thus I reaſon, What he doth, that he can doe; and what he can doe and doth, that he decreeth to be done. Ephe. 1.11. According to the purpoſe of him, that worketh all things after the counſell of his will. Efficiencie and omnipotencie manifeſt the decree, but it is before them both, and a cauſe of them. So that there is nothing, either in creation, or providence, whereof the decree of God is not ſome wayes a cauſe; yet muſt we not ſo much ſtand poring vpon the decree of God, as runne preſently to that place in Gods providence which will cleare & manifeſt vnto vs, that Gods decree is without all fault. The decree of Adams fall went before that part of Gods providence, which did gouerne his fall, and as providence workes it, ſo God decreed to haue it wrought.

Q. What attributes appeare by the manifeſtation of his decree?

A. Conſtancie, truth, and fidelitie, for the decree muſt bee moſt conſtant, true, and faithfull. Iſa. 14.24. As I haue purpoſed, it ſhall come to paſſe, and what I haue conſulted ſhall ſtand. Verſ. 27. The Lord hath determined, who ſhall diſanull it? his hand is ſtretched out, and who ſhall turne it away. Rom. 9.19.

Q. What is his conſtancie in decreeing?

A. Whereby his decree remaineth conſtant and vnchangeable. Mal. 3.6. I am the Lord which change not, and yee ſonnes of Iacob are not conſumed. Iſa. 46.10. My counſell ſhall ſtand, and I will doe all my pleaſure. Rom. 11.29. Heb. 6.17.18.

Q. What is his truth?

A. Whereby he deliuereth nothing but that which he decreeth. Truth is properly to pronounce as the thing is, but the thing is ever as God pronounceth it to be. You ſtand before me therefore I ſee you, is a good conſequence with man, but the cleane contrary is true with God; God ſeeth you, therefore you ſtand there. For truth is in God, before it be in the things, and in the things before it can be in me. The truth therefore of Gods definitiue ſentence is before the exiſtence of any creature, or action. It is not true, that the preſcience of God, follows the thing done, or to be done, for then the truth of a thing ſhould be before God decreed it to be. As for example, God decreed this truth, that Adam ſhould fall, this thing followes the foreknowledge of God in decreeing it to be: ſo that it followes more directly thus, God foreſaw that Adam would fall, therefore hee fell, then on the contrary, Adam fell, therefore God foreſaw it. If truth ſhould not more immediately followe the will and counſell of God, then the nature of things, then ſhould decreed truths be mutable, and ſome-times falſe: but comming immediately from God, they are ever delivered, as he decreeth them. Num. 23.19. Ier. 10.10. Deut. 32.4. Pſal. 145.17. Dan. 4.34. Rom. 3.4. Tit. 1.2. All which places free God from all poſſibilitie of lying, and make him the Author of all truth.

Q. What is his fidelitie?

A. Whereby he effecteth moſt faithfully whatſoeuer hee hath decreed. 1. Ioh. 1.9. He is faithfull and iuſt to forgiue vs our ſinnes: Confeſſion is no cauſe of the remiſſion of ſinnes, as being after it in nature. Yet God hath ſo decreed to linke things together, that he will faithfully (as though iuſtice required it) performe remiſſion of ſinne to true confeſſion. 2. Tim. 2.13. He abideth faithfull, and cannot deny himſelfe.

Q. What appeareth by his decree beſide theſe three Attributes.

A. His counſell, for no decree is made without counſell, and when Divines ſay, that Gods decree is his eternall counſell, they ſpeake improperly, for it is a thing wrought by counſell, and as the effect ſhewes the cauſe, ſo doth the decree of God his counſell. For now we goe backward way to bring our ſelues to the higheſt cauſe of all things, in which we are to reſt, without any further inquiry. Epheſ. 1.11. Gods purpoſe for the effecting of any thing is framed according to the counſell of his will.

Q. What is his counſell?

A. It is his deliberation (as it were) for the beſt effecting of euery thing that ſeemeth good in his wiſedome and will. Act. 4.24. Chriſt died by the determinate counſell & foreknowledge of God; but that is the ſame with the decree; for counſell more properly determines then is determined, and therefore the new Tranſlation ſpeakes more aptly, to doe whatſoeuer thy hand and thy counſell determined before to be done, and that this was the beſt for the effecting of our ſaluation, appeares. Ephe. 1.9. A glorious myſtery admired of all that know it. Iob 12.13. Counſell and vnderſtanding are put together, God vnderſtands himſelfe in all his counſels. Prov. 8.14. Counſell is mine and ſound wiſedome, &c.

Q. God ſeeth at firſt what is beſt, what needs hee then to take counſell?

A. True it is, that God with one act of his vnderſtanding ſeeth all things at once and together: but while wee behold the things how they are brought to paſſe by a ſecond cauſe, we aſcribe counſell to him, and ſo attribute to his maieſtie counſell. Pſal. 139.16. Gods booke is one, yet the counſell therein contained is diverſely manifeſted, as if many things one after another ſhould come into it.

Q. What is the ſcope of Gods counſell?

A. His glory: euery wiſe man hath an end in his counfell, and therefore the wiſeſt cannot be without it. Rom. 11.36. Of him and for him are all things.

Q. What is Gods wiſedome?

A. That Idaea, or platforme of working all things moſt wiſely; A wiſe man doth firſt lay the plot in his head, and then frame the worke out of himſelfe; ſo, Almightie God hath firſt in himſelfe the Idaea, or platforme of all things, and then accordingly frames his workes out of himſelfe, and the whole plot is ſo laid, that his end & ſcope in all things may be obtained by it. Pſal. 104.24. How manifold are thy workes? in wiſedome haſt thou made them all. When the things are many, they are often a diſtraction vnto man, but GOD in regard of the excellency of his wiſedome knowes how to plot them all for the prayſe and glory of his owne maieſtie.

Q. How is the Idaea, or plot of all things in God to be conſidered of vs?

A. Two wayes; either in regard of himſelfe, or the creatures; in reſpect of himſelfe, it is moſt direct, as being in himſelfe and from himſelfe, no wayes reflected, or brought backe from the creatures to his minde: in reſpect of the creatures it is moſt indirect, as being but the images and ſimilitudes of that thing which is firſt in himſelfe. For this we are to hold as a truth, that God firſt ſees himſelfe, and then out of himſelfe all other things, either as they are the images and impreſſions of himſelfe, or as they diſſent and diſagree from it. Now this laſt knowledge is by way of oppoſition as one contrary giues light vnto another, evill is knowne by that which is good and falſhood by that which is true: ſo that God hath no direct knowledge, either of evill or falſhood, but that which is indirect, as they diſſent from his truth and goodneſſe. So that there is no plot of evill firſt in God then in the creature, but it is a thing onely plotted by creatures ſubiect to ſinne, and ſo is knowne of God as oppoſite to his owne goodneſſe. Hence it followes that God doth not decree ſinne to be as ſinne, but as in his wiſedome he ſeeth it to haue ſome reſpect of good, which is accidentall, and beſide the nature of it. Firſt then God ſees himſelfe; ſecondly, by himſelfe hee ſees all other things; thirdly, he ſees whatſoeuer may be oppoſite to himhimſelfe, or that goodneſſe hee hath left in his creatures; Man ſees in a cleane contrary faſhion, firſt the thing and by that himſelfe, as in a glaſſe I firſt ſee the image of my face, and then by that my naturall face: ſo the creatures and workes of God, being the glaſſe of my mind, I muſt firſt eye them, and then my ſelfe. Gen. 3.5.6. Adam and Eue would know good and evill, as God himſelfe doth: that is, they would firſt be wiſe out of themſelues, and make their owne wills the firſt rule of their actions; and not Gods law, and ſo they came firſt to know evill by the loſſe of good. Will in God is the firſt mouer, becauſe he makes the thing before he can ſee it, but in man vnderſtanding muſt goe before, becauſe hee muſt ſee the thing before he can will it. Mans firſt worke is reſolution of the action of another; but Gods firſt worke is compoſition of that which neuer exiſted before; hence man is made for imitation of God, but God hath nothing beſide himſelfe to follow. Gen. 1.4.10.12.18.21.25.31. God firſt made the creature, and then he ſaw it to be good. It is admirable, to ſee how God approues of the goodneſſe of his creatures, particularly and generally: particularly, he paſſeth by the earth made the firſt day; the firmament made the ſecond; and man the ſixt day, and giues them no commendation, nor approbation: becauſe theſe did not as yet anſwere the full intention of the Creatour: the earth was voyd and without forme, the firmament as yet divided not, becauſe there were no clouds aboue, and man, howſoeuer a perfect creature, had not as yet done any thing well-pleaſing vnto God: for in the particular, God commends no creature, till he ſee it mouing towards his end, and performe that for which he was created. But in the concluſion of all, he giues this generall approbation of all his workes, that they were very good, becauſe they fully anſwered to his direct Idaea, or platforme of them, ſo that though ſome creatures anſwered not their owne particular ends, yet God had his generall end in them all, and the plot was ſufficient for the glory of his creation.

Q. What is then the direct plot of Gods wiſedome?

A. Whereby he knowes how to glorifie himſelfe out of himſelfe: for God made not the world to adde any perfection to himſelfe: he is all-ſufficient for his owne happineſſe. Pſal. 16.2. O my ſoule, thou haſt ſaid vnto the Lord, thou art my Lord: my goodneſſe extendeth not to thee: he indeed is our happineſſe, we can no wayes be his: and therefore it muſt needs follow that God in creating a world intended ſo to glorifie himſelfe in all his creatures, as he was before glorified in himſelfe, now glory is the conſequent of vertue, and vertue is either intellectuall, or morall, and therefore God by creation intended the glory of both: all the world ſhewes forth his wiſedome, and intellectuall vertues: onely men and Angels his morall, the chiefe whereof are iuſtice and mercy.

Q. What is the indirect plot of Gods wiſedome?

A. Whereby he knowing himſelfe, knowes all other things as farre as they beare any image of himſelfe. The ſeale leaues his impreſſion vpon the waxe, and ſo doth the wiſedome of God plaine charracters vpon all the creatures. Rom. 1.24. His God-head and power are ſeene by the creation Pſal. 139.2. God ſees Dauids thought a farre off. ver. 4. A word in his tongue before it be ſpoken.

Q. What particulars are there?

A. As his wiſedome reſpects the creature it is manifold. Epheſ. 3.10. For there is nothing in the creature that his eye ſees not. Heb. 4.13. All invention, iudgement, and skill are to be found in him, or as we ſay in Schooles, all the intellectuall vertues.

Q. What is this manifold wiſedome of God in reſpect of the vertues of the vnderſtanding?

A. It is either the knowledge of all principles, or truthes to befetched out of them, or concluſions that may enſue vpon on theſe truthes, or of the methode and order of diſpoſing euery truth in his proper place, or the practiſe of them ſo diſpoſed according to the rules of any Art. Iob 9.4. Hee is wiſe in heart and mightie in ſtrength: who hath hardned himſelfe againſt him, and hath proſpered? There is no wiſe workking againſt God. Exod. 1.10. come and let vs deale wiſely with them: Pharaohs policies might have prevailed, if a wiſer then himſelfe had not taken their parts againſt him.

Q. What are theſe intellectuall vertues?

A. They are in number fiue, which are thus named; firſt, intelligence; ſecondly-ſcience; thirdly, ſapience; fourthly, prudence; fiftly, art, or skill. The firſt vertue knowes all inventions; the two next, all iudgements, true, or falſe, together with all direct concluſions, or deceitfull ſophiſtications: the fourth fits for the orderly practiſe of any thing; and the laſt makes vs skilfull in whatſoeuer we doe. The obſervation of theſe fiue vertues makes a man proceed fully vpon any theame. To preach by them is a moſt full and effectuall way: by intelligence wee open the text, and bare the ſeverall principles, or reaſons contained in it. By ſcience, we gather the doctrines that thoſe principles and reaſons will yeeld. By ſapience we deduct or conclude further matter, which was obſcure, till we did ſift it out by making one truth force another. By prudence, wee make vſe and application, as may be fit for time, place, and perſon, and ſo orderly vrge the truthes we haue found out by diſcourſe. Laſtly, by art we further the practiſe of all thoſe duties which wee haue formerly preſſed. Some explaine their Text well, yet neuer aptly lay downe doctrines: others doe both theſe, but miſſe in the concluſion: others hit the concluſion too, but wrong themſelues, or their auditors in application, eyther making none, or that which is amiſſe. And laſtly, others leaue at the vſe, hauing warmed the affections, and pegge it no further, by letting them ſee the way of practiſe, and ſo hammering not home the naile which ſhould be faſtened by the maſters of the aſſembly, let it ſlip againe, or leaue a chinke, Salomon the preacher. Eccl. 12.10.11. obſerved all theſe vertues. By intelligence of principles he ſought to finde out acceptable words, by ſcience he looked for an vpright writing, and by ſapience tried them to be the words of truth, and then by prudence made his words as goads to pricke forward vnto practiſe, and then by art, as a skilfull maſter of the aſſembly faſtned the naile to the head.

Q. What is Gods intelligence?

A. That vertue of vnderſtanding, whereby he worketh euery particular, concerning euery thing: there is no argument, or reaſon, but he can finde it out. Pſal. 139.16. All things in Gods booke. ver. 2.3.4.5.7.11.12. Euery thought, word, deed, with their circumſtances of time, place, perſon, &c. are all together knowne to God. God needs no intelligencers, for his eyes are over all his workes.

Q. What is his ſcience?

A. That vertue of vnderſtanding, whereby hee knoweth all truthes in the things, which as they are to come, is called preſcience, or foreknowledge, and in regard of paſt, preſent, and to come, omniſcience. Ioh. 21.17. Lord, thou knoweſt all things, and therefore canſt iudge whether I ſpeake truely or not: for foreknowledge there is none in God properly, for to him all things are preſent, yet ſpeaking of his indirect knowledge in reference to the creature, we terme that foreknowledge that goes before the exiſtence, and being of the creature.

Q. What is his ſapience?

A. That vertue of vnderſtanding, whereby he vnderſtandeth whatſoeuer may follow, or enſue of euery thing. Iob 12.13.16. Such wiſedome with God that he knowes how to handle both deceiuer and deceiued, their fallacies can no wayes prevaile with him.

Q. What is his prudence?

A. Whereby he knoweth the fitteſt opportunitie for the diſpatch of all things. Gen. 15.16. The wickedneſſe of the Amorites is not yet full. 2. Pet. 2.9. The Lord knowes how to deliuer the godly, and reſerue the wicked to puniſhment. 2. Theſ. 1.6.7. It is a righteous thing with God, and moſt ag reeable with his prudence, in applying of rewards to recompenſe tribuiation to them that trouble you, and to you which are troubled, reſt with vs, &c.

Q. What is his art, or skill?

A. Whereby he knoweth how to effect euery thing moſt skilfully. Pſal. 104.24. In excellent wiſedome haſt thou made all. Heb. 11.10. For he looked for a citie, which hath foundations, whoſe builder and maker is God: the originall word is Technitees, an Artificer God hath manifeſted great skill in the creation of theſe lower parts of the world: but in the third heauen, his art paſſeth all excellencie.

Q. Seeing his good-pleaſure appeares laſt, what is it?

A. The moſt free act of his will in euery thing as it pleaſeth him. Pſal. 115.3. Our God is in heauen, he doth whatſoeuer he pleaſeth. Mat. 11.26. Euen ſo father, for ſo it ſeemed good in thy ſight. Math. 20.15. Is it not lawfull for me to doe with mine owne as I liſt. Epheſ. 1.5.9.11.

Q. How doth it reſpect himſelfe?

A. As the chiefe good. Pſal. 36.9. For with thee is the fountaine of life: and in thy light ſhall we ſee light. Col. 3.11. Chriſt is all and in all. His good-pleaſure muſt needs firſt reſpect himſelfe, then his creatures, becauſe from him as the fountaine of goodneſſe, they haue all their goodneſſe deriued. 1. Cor. 15.28. God is ſaid to be all in all.

Q. How the creatures?

A. As they beare his image, in which regard they are onely good. Gen. 1.4.10. &c. God ſaw it was good, that is, he ſo approued of his creatures, as they anſwered his goodneſſe in making of them. Rom. 12.2. Be not conformed to this world: but be yee transformed by the renewing of your minde, that ye may proue what is that good, and acceptable and perfect will of God. Conformitie with the world pleaſeth not the Almightie, becauſe it agreeth not with his image, being mightily deformed with ſinne. Then doth hee acknowledge vs for his, when we are changed by the ſpirit of ſanctification into that image which we loſt by the fall of Adam.

Q. What learne you from thence?

A. That the good pleaſure of God, being moſt freely ſet vpon his creatures, is the firſt and moſt abſolute cauſe of all things: and therefore he muſt needs doe all that hee doth with the greateſt libertie of will, hauing no higher cauſe to checke him. Dan. 4.35. He doth according to his will in the army of heauen, and among the inhabitants of the earth: and none can ſtay his hand, or ſay vnto him, what doeſt thou? Ier. 18.6. Mat. 20.15. Rom. 9.18.21. 2. Sam. 16.10. Iſa. 45.9. In all which places as God workes moſt freely, ſo he is bound to render account to none of all his doings. Luk. 10.21. Chriſt Ieſus reioyced in the good pleaſure of his Father, as the onely cauſe of revealing, or hiding the myſteries of mans ſaluation. Phil. 2.12.13. Worke out your owne ſaluation with feare and trembling; now leaſt wee ſhould follow the Popiſh dreame of free-will, that man could merit life and happineſſe, if God would but beare halfe the charges, we are reduced to a more full cauſe, It is God which worketh in you both to will and to doe; we bring not ſo much as a will diſpoſed for our owne good: that is moſt ſlauiſh till grace free it, and it is freed by the moſt free cauſe, which is the good-pleaſure of our God.

Q. What doe you obſerue concerning Elohim, or the perſons?

A. Two things, their cooperation, and diſtinct manner of working, the one is neceſſary in regard of this, that they haue the ſame eſſence, and therefore cannot but co-worke in euery thing, the other is likewiſe as neceſſary, becauſe each perſon hath his diſtinct manner of ſubſiſting. All operation flowes from their eſſence, cooperation from their vnitie in it, and diſtinct manner, from the diſtinct manner of their ſubſiſting. One eſſence, one operation, and three being one, muſt needs worke inſeparably, and one being three, muſt needs worke in a diſtinct manner. Gen. 1.1. In the beginning Elohim made. Gen. 2.26. Let vs make. Mat. 12.31. Blaſphemie is aggrevated in regard of the three perſons, and againſt the laſt it is made vnpardonable, becauſe a ſinne againſt the Father is remitted by the action of the Sonne, who redeemes from wrath: and ſo is a ſinne againſt the Sonne by the worke of the Spirit, who applies the merites of Chriſt to euery guiltie ſoule: but if the ſin be againſt the holy Ghoſt, all hope is cut off; for there is no fourth perſon to helpe, and the worke cannot goe backward; for, the Spirit workes neither by the Father, nor the Sonne, and ſo no meanes of remiſſion is left for this ſinne.

Q. What is the divine co-operation?

A. Whereby the three perſons worke the ſame thing inſeparably. Ioh. 5.17.19.21. My father worketh hitherto, and I worke, whatſoeuer things he doth, the ſame doe I, he raiſeth and quickneth the dead, even ſo doe I quicken whom I will, &c. Ioh. 1.3. Nothing was made without the ſonne. And here wee are to vnderſtand the ſame of the bleſſed Spirit.

Q. What is hence to be learned?

A. That all the perſons worke of themſelues. 1. Ioh. 5.7. Three beare record, and yet they are all one in eſſence, in reſpect whereof they worke from themſelues. To be and to act is all one in God, therefore as each perſon is God of himſelfe, ſo doth he worke of himſelfe.

Q. What will further follow from this?

A. That there is no preheminence, or dignitie in this their co-working. For as they are equall in eſſence, ſo are they equall in their actions. Ioh. 14.1. Yee beleeue in God, beleeue alſo in mee. Ioh. 16.15. All things that the father hath are mine. Ioh. 5.18. It was no ſinne for Chriſt to make himſelfe equall with his father in euery worke. The ſame is as true of the Spirit.

Q. What is the diſtinct manner of working?

A. Whereby each perſon worketh according to the manner of his ſubſiſting. Hence it comes to paſſe, that the ſecond perſon being mentioned with the firſt, it is ſaid, Not of him, but by him were things made: for as the ſonne workes from the father, ſo the father workes by the ſonne. Ioh. 1.3. Col. 1.16.17. Heb. 1.2. The like is to be vnderſtood of the Spirit, who being from both, hath both to worke by him. Ioh. 16.13. and doth nothing of himſelfe, (I meane) as a perſon.

Q. What is the Fathers manner of working?

A. To worke all things by the Sonne, and the holy Ghoſt. 1. Cor. 8.6. One God, which is the Father, of whom are all things, and we in him, and one Lord Ieſus Chriſt, by whom are all things, and we by him. So that the firſt perſon workes from himſelfe, not onely as God, but as a perſon, and continues his worke by his ſonne. Math. 10.20. Ioh. 15.26. 1. Cor. 3.10. By the Spirit the Father revealeth, teacheth, and teſtifieth; and the reaſon is, becauſe they are both from him, who worketh of himſelfe.

Q. What from hence?

A. That the originall and beginning of all things is from the Father. For he that is firſt in ſubſiſting, muſt needs be firſt in working. Hence ſome manifeſt notable ignorance in this point, who place the worke of the Sonne and the holy Ghoſt, before the action of the Father, and that in the greateſt and weightieſt myſtery of our ſalvation, I meane our eternall predeſtination: who placing redemption and application before election, ſet the worke of the ſecond & third perſon before the firſt; for, according to their wandering Doctrine, they teach that man is redeemed, and by faith applied to Chriſt, before he bee elected of God the Father. This is cleane contrary to S. Paul. Eph. 1.3. to 15. Where election, being an originall worke, is giuen to the Father, who diſpenſeth the ſame by his ſonne, and applies it by his ſpirit. So that the Father doth elect vs, before the Sonne redeeme vs, or the Spirit ſanctifie vs. Read the Bible, and you ſhall finde creation and election more frequently attributed to the firſt perſon, then either the ſecond or the third. And our Creed teacheth vs to call the Father Creator, &c.

Q. What is the Sonnes manner of working?

A. He worketh from the Father, by the holy Ghoſt. Ioh. 5.19. The ſonne can doe nothing of himſelfe, ſaue that which hee ſeeth the Father doe, &c. Ioh. 16.15. The Spirit ſhall take of mine, and ſhew it vnto you. And the reaſon is, the Sonne is from the Father, but the holy Ghoſt is from them both.

Q. What learne wee hence?

A. That the diſpenſaetion of all things is giuen to the Sonne: as there is an entrance into euery worke, ſo muſt there bee a proceeding in it; and the Father in all things proceeds by his Sonne, as in the revelation & declaration of his will. Ioh. 1.18. and the execution of all things in himſelfe, which may prepare for the worke of the ſpirit in vs. Ioh. 16.17. For till the Father haue done, the Sonne can doe nothing, neither is it for the Spirit to worke, vntill he take it from them both.

Q. What is the holy Ghoſts manner of working?

A. To worke both from the Father and the Sonne. Ioh. 16.13. The Spirit ſhall not ſpeake, or doe any thing of himſelfe, but whatſoeuer he ſhall heare from the Father and the Sonne, as the two next verſes make it plaine. And the reaſon is that he ſubſiſting from them both, muſt needs worke accordingly.

Q. What followes from hence?

A. That the conſummation of all things is giuen to the holy Ghoſt, who ends the worke of the Father and the Sonne. Gen. 1.3. Let there be, is rather a word of conſummation, then commandement. The whole worke is carried by word and deed. God ſaid, the Father had none to ſpeake vnto but his Sonne: let there be, is that the word ſpoken might be done by the Spirit, who finiſheth what is ſpoken by both. And here we ſee by what kind of motion the world was made, by the leaſt ſtirring, for what is leſſe then to effect all by a word. And yet what greater, then to effect by ſuch a word and ſpirit? Iob 26.13. The Spirit is ſaid to garniſh the worke of creation. Ioh. 14.26. and 15.26. All that the word hath ſaid, or Father promiſed, ſhall bee taught, teſtified, and remembred vnto vs by Gods ſpirit. Rom. 8.10.11 13.14.15.16.26. &c. A Spirit of life quickens thoſe mortall bodies that are redeemed by Chriſt, by whom they liue againe, and are led in prayer as children of adoption, &c. 1. Cor. 12.11. All gifts and graces wee haue from the Spirit. Rom. 8.9. 1. Cor. 3.16. the Spirit is ſaid to dwell; for, as the Father makes choice of his houſe, and the ſonne purchaſeth it, ſo the holy Ghoſt takes poſſeſſion, in caſting out Satan and ſinne, and in keeping and holding the ſame in ſpite of all Satans aſſaults. Act. 5.3. A lie againſt the truth, is a ſpeciall ſinne againſt the holy Ghoſt, whoſe proper worke is to teſtifie of the veritie he hath receiued from the Father and the Sonne. And hence it comes to paſſe, that ſinning after the knowledge of the truth is moſt dangerous, becauſe it is oppoſite to the laſt act of God, further then which he will not goe in the addition of any new ſupply of grace and goodneſſe.

Q. What may wee learne for concluſion of all this?

A. That to him the worke is eſpecially giuen, in whom the manner of working doth moſt appeare, as Creation to the Father, Redemption to the Sonne, and Sanctification to the holy Ghoſt. This may a little be manifeſted vnto vs out of man, who is ſaid to doe all things by his wit, will, and power. The firſt mouer of man to action is will, then by wit and wiſedome he proceeds, and by his power concludes. The will workes by wit and power: wit workes from the will by power, and the power workes from them both. Will begins, wit diſpenſeth, and power doth finiſh the action. Onely here is the difference, that they are not alwayes able to worke inſeparably; for, ſometimes a man hath more wit then will; Agrippa, (Act. 26.28.) had more wit to be perſwaded to be a Chriſtian, then will to imbrace ſo dangerous a profeſſion. Sometimes he hath more will then wit, as Peter, Mat. 16.22. Maſter ſpare thy ſelfe; loue made him blind, in ſeeing what was fit for Chriſt to doe. Sometimes againe more will and wit then power, as the Devill, Mat. 4. in the temptation of our Sauiour, he ſhewed all his wit and will to trap our Sauiour, but he had not power thereunto: ſomtimes alſo there appeares more power then eyther wit or will, as in the Legion of vncleane Spirits, Math. 8. who carried the whole Herd of Swine head long into the Sea. By this wee may ſee the inſeparable co-operation of the three perſons, as through a crevis, or lettice, a little glimmering light of their diſtinct manner of working. The Father wills the thing to be done, hence in Scripture will is oftner giuen to the Father then any other perſon. Mat. 11.26. Epheſ. 1.11. Secondly, the Sonne being the wiſedome of the Father, diſpenſeth what the Father hath willed. And here wee vſually call the Sonne the wiſedome of the Father, and ſo indeed we finde him to be in our redemption. 1. Cor. 1.30. Thirdly, the holy Ghoſt as the power of both, doth finiſh and conſummate their works; and ſo the Scripture ſtiles him the power of the Higheſt. Luk. 1.35. For as the Father did will that his Sonne ſhould take vpon him our fleſh, and as it was proper to the ſecond perſon to aſſume: ſo the finiſhing of this worke in the laſt act of it was due to the Spirit: for as there is a naturall ſpirit, to vnite the body and ſoule together; ſo is there a divine ſpirit, equall to the worke, to vnite the divinitie, and the humanitie of Chriſt together. God wills that his ſonne aſſume, and his ſonne will not aſſume, but by the worke of the Spirit. To conclude, nothing is done, no, not in their moſt diſtinct manner of working, but they will all haue an hand in it: what more proper to the ſonne of God then to take our fleſh, and become our wiſedome, righteouſneſſe, ſanctification, and redemption? And yet he can doe none of this, but from the will of his Father, and by the power of his Spirit.

CHAPTER XII. Of the Creation of things, immediately made perfect.

Queſtion.

HItherto of Gods efficiencie in generall, what are the kinds?

Anſwere.

A. Two, Creation and providence. In the one we ſee the orderly production of the creatures; in the other, Gods carefull adminiſtration, and preſervation of them. See for this, Pſalme 104. Of creation to the tenth verſe, of government to the 27. verſe, of preſervation to the end. Nehe. 9.6. Thou haſt made the heauen, with all their hoſt, &c. Thou preſorueſt them all, and they worſhip thee in regard of their Government.

Q. What is Creation?

A. It is the firſt part of Gods externall efficiencie, whereby he made the world of nothing originally good. Gen. 1.1. In the beginning God made. Heb. 11.3. of things which did not appeare. Gen. 1.3. and they were very good. Pſal. 33.6.7.8.9. and 146.6. Ier. 10.11.12. Act. 17.24. All which places teſtifie of a Creator, and his power, wiſedome, and diſcretion in framing them ſo excellently, and that minimo motu by his word and breath.

Q. What is here generally to be obſerued?

A. That becauſe things here originally had their beginning, therefore the Fathers manner of working doth here pruicipally appeare, to whom the originall of all things is giuen. 1. Cor. 8.6. All are ſaid to be of the Father; ſo are they of the Sonne as God, but as a perſon he is not the originall, for in the ſame place it is ſaid, by the ſonne. And ſo in the Creed we giue all perſonally to the Father, vntill wee come to the worke of redemption; and here we are to learne, that the Apoſtaſie of Adam was eſpecially againſt the Father, and therefore could not he by way of ſatisfaction be our Redeemer, for the perſon properly offended, cannot ſatisfie himſelfe by himſelfe, but by ſome other that muſt come betwixt the Father and vs, and thus agrees it with the iuſtice of God, that we ſhould be reconciled by a ſecond perſon.

Q. Did God make the world all at one inſtant?

A. No, but in the ſpace of ſixe times 24. houres, that wee might more diſtinctly conſider all his workes. And Aquinas giues a good rule, Succeſſiverum non ſimul eſt eſſe & perfectio; God could haue created all at once, but in his wiſedome he tooke daies for it. Some glimps of reaſon hereof we may aime at thus; as ſome creatures were to begin with the firſt inſtant of time, ſo ſome others that they might not haue their principles together, were to haue ſomething goe before them, hence the conſtancie and inconſtancie of Gods creatures. The third heauen, and the Angels were of neceſſitie to be created in the firſt inſtant, that they might haue their perfection of matter and forme together, otherwiſe they ſhould be corruptible, for whatſoeuer is of a preexiſtent matter, is reſoluble and ſubiect to corruption. But that which is immediately of nothing, is perfectly compoſed, hath no other change, but by the ſame hand to returne into nothing againe. It was therefore impoſſible for the world to want a beginning, and improbable for the creatures to be all at once, and yet ſome to remaine incorruptible, and others corruptible. That the worke was of ſixe dayes continuance, is plaine by Gen. 2.1. Exod. 20.11.

Q. How is the worke diſtributed?

A. Either into the adiuncts of time, as a worke of ſixe dayes, or into the eſſentiall and integrall parts: as into nature conſtant, or inconſtant; or reſpecting the agent that gaue all, as well matter as forme, into Creation immediately perfect, or perfect by degrees. Gen. 1.1. In the beginning, or very firſt moment of time, God created heauen and earth. Now by the oppoſite member in the diſtribution, largely diſcribed in the whole Chapter, we ſhall be able to vnderſtand that which is in ſilence paſſed over. Earth vpon which wee now tread was made the third day, and therefore cannot be this which was made in the very beginning of the firſt day: neither can this heauen be that which was made the ſecond day, ver. 8. It then remaines by iuſt conſequent to be the higheſt heauen, which at the very firſt was made moſt abſolute and perfect. Secondly, the earth that was made at the very ſame inſtant, as a matter of all that was afterwards to be created, being all things in power, nothing in act, did from his owne center touch the third heauen in euery point and part of his outſide: & that of neceſſitie, leaſt any vacuitie, or emptineſſe ſhould haue interpoſed it ſelfe within the compaſſe of ſo great a continent; nature abhorring to yeeld nothing a place within the circle of ſome-thing. Therefore were theſe two as companions and friends, immediately made of God in the very beginning of the firſt day. Further, it is ſaid of the earth, ver. 2. that it was without forme and voyd; that is, as yet it had neither any eſſentiall, or accidentall perfection. The Lord afterwards did forme it into the light, the expanſe, (improperly called the firmament) the water and the earth. Theſe foure were mediately created of the earth, and yet for their formes immediately from God of nothing. Thus was the earth firſt formed, the higheſt part of it moſt apt to receiue light, the next ayre, the third, the forme of water, and the loweſt the forme of earth. After the earth had receiued this perfection, it was filled in euery part of it with inhabitants, as aboue with ſtarres, & foules, below with trees, beaſts, and fiſhes, &c. But of theſe anone. I inſiſt here to proue by reaſon that which is a truth, not as yet clearely deliuered, and by many contradicted; I leaue all to cenſure, according to the evidence I ſhall giue. My meaning is not to binde any man vnto my opinion, I onely preſent things, and lay them out, as it were, vpon a ſtall; neither is it meet I grow into choler with any man that giues me no credit, or diſ-likes my ware, that were to play the Pedant. Paſſion witneſſeth, that it is not reaſon ſo to doe, and he that doth any thing out of paſſion, cannot well doe it out of reaſon. Why ſhould any bee angry with mee, that I am not altogether of his opinion, ſeeing I am not angry with him, becauſe he is not of mine? I haue propounded for my example, S. Ierome and S. Auguſtine in their diſputations, to whom it was no matter, who gained the day, they would both winne by vnderſtanding their errors. But why doe I thus draw my ſelfe from my taske? Let truth vphold her ſelfe by mildneſſe, and be promoted by patience. You haue heard that heaven and earth were made in the very inſtant and beginning of the firſt day. That they are two oppoſite members in the worke of God; and therefore what is properly giuen to the one, muſt not bee giuen to the other. The earth (ſayth the Text) was without forme, and voyd; Heaven then had at the very firſt his forme, and inhabitant, and therefore had the glorious Angels at the ſame inſtant created with it; other places were in time before their in-dwellers: onely the third heaven, and the Angels were concreated; and the reaſon is, for that their perfections were equally of nothing. It could not ſtand with order, after the finiſhing of the third heauen, and entrance made to create of matter, afterward to fall off againe, and beginne to create ſubſtances of no matter. I meane, integrally, for their whole eſſence, otherwiſe, the foure formes of the elements, and ſoule of man were of nothing.

Q. What is the creation of things immediately made perfect?

A. Whereby he made them of nothing with their principles together, that is, their matter and forme were put together of Almightie God, not ſuffering the one to enter the compoſition before the other. Gen. 1.1. In the beginning he made, not giuing the one a beginning before the other. The ſame individuall time was the meaſure of both. Our bodies and ſoules may part aſunder, becauſe in creation time did ſeparate them, &c.

Q. What followes from hence?

A. That they are obnoxious and ſubiect to the motion of their owne nature onely by the power of God. No other force is able to worke vpon them, or deſtroy their beings. Luk. 12.31. Math. 6.19.20. 1. Tim. 6.19. The place and the life therein are both incorruptible, ſubiect to no alteration, change or mutation. Angels are too quicke and ready in their motion to ſuffer of any but God, he onely is nimble enough, to meet them, and maſter them.

Q. What elſe?

A. That they are onely ſubiect, in regard of their eſſence to creation and annihilation, that is, by the ſame hand they may be made nothing, as they were of nothing made ſomething. Iſa. 40.15. God can takeaway his creature as eaſily as the winde doth a little duſt.

Q. What yet further may be obſerued?

A. That they are in themſelues no wayes liable to generation, or corruption. They can neither receiue new formes, or looſe their old; for that matter cannot admit of diverſe formes, which it ſelfe was never depriued of his owne. So complete is the vnion, that the matter hath not ſo much as the leaſt inclination to any other perfection, then it receiues at the firſt inſtant, by the hand of the Creator, and excellencie of his forme. Math. 22.30. The idle queſtion of the Sadduces, concerning mariage in heauen, and procreation of children, is fully anſwered by our Sauiour, both in regard of the nature of the place, and his firſt inhabitants. In the reſurrection of the dead, they neither marry, nor are giuen in mariage, but are as the Angels of God in beauen.

Q. When were theſe things created?

A. In the firſt moment of time: for as they had no ſucceſſion of time, for the receiuing of their eſſentiall parts: ſo God tooke the very firſt beginning for their creation. The ſucceſſion of time being left to other creatures, of a cleane contrary nature. Angels are not ſimply eternall, becauſe they haue a beginning, & yet they are immortall, becauſe nature can never ſever their parts, or divide them aſunder. Gen. 1.1. In the beginning he made the heauen, &c. Perfect for forme, and that it might not be voyd, like the earth, filled it with moſt excellent inhabitants.

Q. What are the things ſo made?

A. The third heaven, and the Angels, Coloſ. 1.16. Heaven and all things therein, as thrones, dominions, principalities, powers, &c. were created of the Father by his Sonne. Angels no ſooner opened the eyes of their reaſon, then they ſaw themſelues in skie and higheſt ſphere of happineſſe.

Q. What is the creation of the third heaven?

A. Whereby it was made perfect immediately of nothing, to be a moſt excellent place, repleniſhed with all pleaſures that belong to eternall happineſſe, where his Maieſtie is ſeene face to face, and therefore aboue all other places, is called the Habitacle of holineſſe, 2 Chron. 30.27.1. King. 8.30. Deut. 26.15. Gods houſe full of excellent Manſions. Ioh. 14.2. Abrahams boſome. Luk. 16.22. The third and higheſt heaven. 2. Cor. 12.2. Pſal. 113.5. The habitation of Iehovah, where are fulneſſe of ioy, and pleaſures for euermore, Pſal. 16.11. and 33.14. This onely hath the immoueable foundation. Heb. 11.10. And is as folide as ſtone, but cleare as Criſtall. Rev. 21.11. Iob ſayes it is ſtrong and firme, as being ſtretched and ſpread out to the vtmoſt extenſion, and as tranſparent in brightneſſe, as a molten looking glaſſe. Iob 37.18. This onely is to be called Firmament, as not penetrable by any creature, whereas the other two heavens vnder it are to be paſſed through by the groſſeſt bodies. This heaven is without all pores, and cannot poſſibly extend, or contract it ſelfe into a larger or ſtraiter compaſſe: it opens to the very Angels. Gen. 28.12. Ioh. 1.51. who though they be able to penetrate all things vnder it, yet are they no more able to enter that body, then they are to paſſe into one anothers natures. Hence it comes to paſſe, that the third heaven giues way to Angels, the ſoules and bodies of men to enter by miracle: God making way by his power, where nature yeelds no paſſage. This heaven is more firme and ſolide then the earth, more bright and glorious then the Sunne in his ſtrength, &c.

Q. What is the Creation of the Angels?

A. Whereby he created them at once and together in the third heaven, immediately of nothing, with the greateſt perfections of nature, to the end they might praiſe him together, and become his miniſtring Spirits, and Meſſengers, as he ſhould haue occaſion to ſend them. Heb. 1.7. He made them for perfection of nature Spirits, and for office, his moſt immediate Miniſters, and for execution, more ready then any flame of fire, ver. 14. Yea, and ſo prompt to miniſter to the heires of ſaluation, that they are all ready to be commanded. Iob 38.7. They are called morning Starres, by reaſon of their admirable brightneſſe of nature, ſuch as the eye of fleſh cannot behold, Coloſ. 1.16.

Q. With what properties hath he enriched them?

A. With the greateſt perſpicuitie of reaſon, and acuteneſſe of wit, libertie of will, ſtrength and ſpeed of motion, that is poſſible, or incident to created nature. Mat. 18.10. They are ſayd alwayes to behold the face of God: ſo cleare vnderſtandings that they quickly perceiue what God would haue done: yet of ſome things are they ignorant. Mar: 13.32. And whatſoever they know is by reflection, either of Gods face vpon the glaſſe of their mindes, or the beames of it, as they ſhine in the creatures; the one is by immediate revelation, the other, by inquiſition and diſcourſe. Eph. 3.10. 1. Pet. 1.12. It is true, that Angels ſee both the face of God, and the face of things, and then the face of themſelues; and hence it is, that they know nothing in themſelues, but either God reveales it, or themſelues doe finde it in the creatures; and by meanes hereof they learne much in beholding God, and his workes; and hauing ſo neere a preſence with his Maieſty, muſt needs out-ſtrip others that are further off, I meane, in reſpect of divine Revelation. As for freedome of will, it was moſt excellent by nature, and is now growne better by grace, and hath confirmed them for ever in glory; as for ſtrength and a gilitie of motion, read theſe Texts, Gen. 32.2. 2 Sam. 24.16. 2 King. 19.35. Act. 1.10. and 5.19. and 12.7.8.9.10.

Q. What are their offices?

A. To celebrate the praiſes of God, and to execute his commands. Dan. 7.10. Thouſand thouſands miniſtred vnto him, and ten thouſand thouſands ſtood before him. Luk. 1.19. I am Gabriel that ſtand in the preſence of God, and am ſent to ſpeake vnto thee, &c. Pſal. 103.20. and 148. 2. Ready are the Angels, both in their attendance vpon God, and performance of his will, to his creatures. Pſal. 91.11. Iſa. 6.3. Rev. 7.11.12. They are as a gard to the Church.

Q. Where is their ſpeciall abode?

A. In the third heauen, Math. 18 10. Their Angels in heaven, Mar. 12.25. When wee ariſefrom the dead wee ſhall be as the Angels in heaven, Pſal. 68.17. The Chariots of the Lord are twentie thouſand thouſand Angels, and the Lord is among them as in the Sanctuary of Sinai. They are the proper inhabitants of heaven, and there is of them an innumerable company. Heb. 12.22. Yet their number is not infinite, though to vs it be indefinite.

Q. Are there any degrees of Angels?

A. Yes, but to determine what, and how many is without warrant from Gods word, for ought I can finde.

Q. Doth not Scripture favour their opinion that make nine ſeverall orders of Angels?

A. Col. 1.16. Ephe. • 21. and 3.10. S. Paul here giueth diſtinct titles to the inhabitants of heauenly places. But whether hereby are ſignified diſtinct orders, offices, or gifts, it doth not appeare. And whenas it is ſuppoſed that thoſe nine orders are ſet downe by a diſciple of S. Paul, it is well proued, that the alledged Dionyſius is of a far newer ſtamp, and baſer mettall. Nor can I ſee how it can agree with Scripture, that the Seraphim, Cherubim, and th • ones haue never any other employment then immediate attending vpon the preſence of God, whereas Heb. 1.14. the Angels are ſaid to be all miniſtring Spirits for the good of the elect. Iſa. 6.6.

CHAPTER XIII. Of the firſt matter, and foure Elements.

Queſtion.

HItherto of things immediately perfected, what is the creation of thoſe things that were perfected by degrees?

An. It is whereby he made them of a preexiſtent matter, or forgoing principles. They are not immediately compoſed, but firſt they haue a matter, and then a forme, and then their owne being, or exiſting. And as time diſ-ioynes theſe things, ſo they are ſubiect to change with time. Gen. 1.2. Out of the voyde and vnformed earth came all inconſtant and mutable creatures. 2. Pet. 3.5. The earth that now is, is ſayd to ſtand out of that Chaos, which Gen. 1.2. is called earth, water, &c. This by converſion is as well the ground of confuſion, as of compoſition. Out of a confuſion are they compounded, and may by converſion be confounded againe into it.

Q. What followeth hereupon?

A. That they are by nature returnable into their former principles, and ſo of a corruptible nature. 2 Pet. 3.6. The world that then was periſhed, being over-flowed with the waters, that is, all that breathed. Gen. 7.22. Euery thing vnder the Sunne paſſeth away. Eccl. 1.4. And at the laſt day, the elements, with all their inhabitants ſhall be deſtroyed. 2. Pet. 3.10. As it were, a reſolution being made into the firſt Chaos againe, as may ſeeme, what a hell were it for a man to be an inhabitant of that firſt earth? The holy Ghoſt teſtifieth, 2. Pet. 3.7. that the heavens and the earth, which are now, are kept in ſtore, and reſerved for fire and perdition of vngodly men at the laſt day. Good reaſon they ſhould be puniſhed where they ſinned, and with thoſe creatures they haue abuſed. A fearefull hell to haue all turned into the firſt Chaos, with an addition of the fire of Gods vengeance. As if that firſt matter were then to be formed and filled with nothing but the extremities of Gods curſes. At the firſt it was formed, and adorned as a Palace and Paradiſe for man, then ſhall it be left as a dungeon and noyſome priſon, for the torture and torment of all wretched and wicked perſons. Onely the third heauen, with the inhabitants thereof, ſhall then be in bliſſe and bleſſed felicitie.

Q. How manifold is this creation?

A. It is eyther of the elements, or the elementaries. Gen. 2.1. Heauen and earth were finiſhed with the hoſt of them. All that are placed aboue in the fire, and the ayre, or below in the waters and the earth, are elementaries, being compoſed out of thoſe foure elements, and are as the hoſt of this inferiour world.

Q. What is the creation of the elements?

A. Whereby he made them of a precedent matter, with their formes, immediately of nothing. That is, the matter, or earth without forme, receiued into euery part and portion of it a ſimple formation, without all mixture, yet ſo, that it was formed into foure bodies, eſſentially diſtinguiſhed, which are moſt ſimple, as hauing nothing in them but one common matter, with foure diſtinct formes, immediately created of nothing: hence they are in themſelues the greateſt oppoſits, as fire to water, and ayre to earth. The maine oppoſites are fire and water, which ſtickle and ſtriue together, and are moderated and compounded by the two other. When water would quench the fire, earth ſteps in and helpes to abate his moyſture. And when fire would dry vp his moyſture, ayre ſecondeth the water, and prepares a radicall moyſture to feed the fire a little longer. When the coldneſſe of water takes off the edge of heat, then ayre with his mild heat helpeth his fellow. And when fire over-maſters the coldneſſe of water, then earth checks him, and abates his fury, whence ariſeth all elementaries, receiuing the common matter, and formes of the elements, much abated and moderated, after their ſtriuing and ſtrugling together, and therefore are not ſo vehemently oppoſite and contrary in themſelues. Gen. 1.3. Let there bee light, which was the firſt ſimple forme that was put into the common matter, ver. 6. Let there be an expanſe, or ſpreading, which was next added to light, as his fitteſt neighbour, ver. 9. Let there be gatherings, or waters, which contained the third ſimple forme, & came as next fellow to the ayre; for ſo God had appointed, that by placing it betweene two great adverſaries, it might be a friend to both. ver. 9. Let the dry appeare, which comes loweſt in ranke, and gaue the matter the fourth ſimple forme. Thus heat and cold, moyſture and drineſſe, did runne through the firſt common matter, which intertaines them all, and giues them leaue to diffuſe themſelues one into another, for further mixture and compoſition.

Q. But may theſe things be handled in Divinitie?

A. Yes, becauſe, wee ſo farre ſpeake of them as they concerne creation, which is proper to this Art. And our rule is this, that where Creation endeth, nature beginneth; and generation ſucceeds it, as in imitation of Gods firſt compoſition. God by his omnipotent hand giues to euery thing his being, and then ſets it a worke, by his owne nature and vertue. Ariſtotle knew a firſt matter, but he confeſſeth, he had it from Plato, and he from the Aegyptians, and they from Moſes. Yet he erred in many things, for want of Divinitie, beginning onely with nature, where creation had ended his worke. Firſt, he was ignorant that the firſt matter was of nothing. Secondly, that it ſtood certaine houres without a forme. Thirdly, that all the formes it receiued were immediately of nothing. Fourthly, that all this was done in time, and that there was nothing in the world eternall, but the maker of it. Gen. 1.1.2. The earth was a ſubiect of contrary formes, and therefore preexiſtent.

Q. What is that firſt matter of all inconſtant things?

A. It was a thing which God made of nothing in the beginning of the firſt day, without forme and voyd, and ſo by his ſpirit miraculouſly ſuſtained it for a certaine ſpace. Gen. 1.1.2.

Q. What followes from hence?

A. That of it ſelfe it is permanent, for being immediately of nothing, it hath no power to worke vpon it, but the ſame that made it, therefore God alone can turne it into nothing, from whence he brought it, and this is the reaſon why the firſt matter, and foure firſt formes are not reſolved, though all things may be reſolved into them. For in generation and corruption, as they begin here to take new formes, ſo here they leaue them againe. And death, though a privation of life, yet it hath no power to annihilate his contrary, and therefore, as nature begins where creation ends, ſo creation at the laſt day will begin againe where nature hath ended. I meane, in our reſurrection, euery man receiuing againe thoſe very peeces of the elements whereof he was made. Iob. 19.27. 2. Cor. 15.35.36.37.38. &c. the very ſeed that is ſowne, dieth and riſeth againe, out of thoſe very elements into which nature reſolueth it, ſpringeth it againe.

Q. When was it made?

A. In the firſt beginning of time, or the evening of the firſt day, hence it is co-etaneall, and of the ſame time and age with the third heaven, and the Angels. Gen. 1.1. And the reaſon was, to hinder a vacuitie in the large ſpace and compaſſe of that higheſt heaven. The parts whereof would ſooner haue fallen together, then haue admitted nothing to ſtand within their circle. For nothing, and evill, are couſin germans, and equally oppoſed to the being of any thing, rather would perfection haue imperfection his next neighbour, if ſo be, it haue a being from God, then to permit nothing to lodge in his boſome. And therefore what a degenerate thing is man, to admit evill for his beſt companion?

Q. How long was this matter voyd, and without forme?

A. All the time that darkneſſe was vpon the face of it: Now the viciſſitude of light and darkneſſe makes the day and night, which as it is moſt probable, were then Equinoctiall, of an equall length and ſize; that is, twelue houres a peece. So then the earth, or firſt matter ſtood in that imperfection, a whole night, or twelue houres. Gen. 1.1.2.5. involved in nothing but palpable darkeneſſe.

Q. How was it preſerued all that time?

A. By the Spirit that moued vpon it, and which in ſtead of a forme, did cheriſh and foſter it all that time. Gen. 1.2.

Q. What kind of creature may we tearme it to be?

A. Some-thing potentially, nothing actually. It was all things, and nothing. A matter for all, yet nothing in forme. It is called earth, and water. Gen. 1.1.2. And ſo it was fire and ayre, &c.

Q. What be the kinds of elements?

A. The higher and hotter which make one globe, or the lower and colder which make another. So that all the world is folded vp in three ſeverall globes, one comprehending another. The divine globe of the third heaven, in which God is ſaid to ſit. Pſal. 2.4. as a place of bleſſed reſt. The ſecond is the etheriall, or skie globe, containing thoſe glorious lampes, and burning torches, by whoſe light and brightneſſe all this inferior world is comforted; and vpon this heaven the Lord is ſaid to ride. Pſal. 68.4. in regard of his ſwift motion and expedite manner of working. The third and inferior globe, which is but as a point to the reſt, is the earthie and watery ſphere, and the Lord is ſaid to ſit vpon the very circle of it. Iſa. 40.22. And to ſhake the wicked out of it, as it were, by a canvaſe, or as a man tumbles a thing out of his lap. Iob 38.13. Thus is God in all the globes of the world, no where included, no where excluded, he is in their circles, and vpon their circles, diſ-poſing all things as he pleaſeth.

Q. What are the higher and hotter elements?

A. Whereby they were made with formes, more actiue and ſtirring; and therefore hotter and higher then the reſt. Hence in regard of levitie and gravitie, heaven is ſaid to be aboue, and earth below. Exod. 20.4. Much matter and little forme makes creatures waightie; whereupon wee ſee in our ſelues, that man-hood conſiſts not in the bulke of the bones, but in the mettall, and ſpirits. So that wee may truely ſay, that the elements aboue, are formall, and they below materiall.

Q. What are the kinds of the more formall elements?

A. The fire, and the ayre, ſtiled by the holy Ghoſt, light and expanſe, or (as it is called) Firmament. Gen. 1.3.6. God naming them by that which is moſt ſenſible to vs, and in them moſt proper, as light is to fire, extenſion and expanſion to the ayre. For ayre by reaſon of his moyſture doth more dilate, and diffuſe it ſelfe, then fire, though that be the thinner, and more ſubtile ſubſtance.

Q. What is the Creation of the Fire?

A. Whereby God made it in the top and higheſt part of the firſt matter, with the moſt actiue and working forme, ſo that it is moſt hot and light; therefore in the higheſt roome, and becauſe of his ſhining, is called, Photiſticos. With ſuch violence is the fire deiected, that it ſtrikes into the bowels of the earth, and bottome of the Sea; as may well appeare by the generation of ſtones and fiſhes. Metalls, which are ingendered in the earth, ſhew that fire hath beene there, otherwiſe ſhould we never haue gold ſo purely purified, & concocted. Hence Phyloſophers attribute the engendring of gold to the Sunne; of ſilver, to Iupiter, lead, to the Moon, copper to Mars, &c. Likewiſe pretious ſtones could not be ſo reſplendent and glorious, if it were not for the worke of the light, or fire, that penetrates into their ſeverall places and veines. Gen. 1.3. Let there be light. Gen. 11.31. Abraham is called from Vr, of the Chaldees. The citie hath fires name, becauſe they worſhipped it. Hence wee read [Suidas in Canopo. Ruffin. hiſt. eccl. l. 2. c. 26.] that the Chaldaeans challenged all other gods of the god-leſſe Heathen, to fight with their God: an Aegyptian encountered, and overcame them thus: He cauſed his Canopus to be made full of holes, ſtopped with waxe, and filled with water being hollow in the middle. The Chaldaeans put vnder their God Vr, or fire, and the waxe melting, opened a full quiver of watery arrowes, that cooled and quenched their devouring God, &c. 2 Cor. 4.6. God is ſaid to make the light ſhine out of darkeneſſe; that is, after the firſt night hee made it of that matter which was couered with darkeneſſe.

Q. How did the light deſcend from aboue?

A. For three dayes, by the power of God alone, afterwards by the Sunne, Moone, and Starres, which were ſet of God in the element of fire. Gen. 1.4. God divided the light from the darkeneſſe, ver. 14. Let there be lights in the firmament of heaven, to devide the day from the night, &c.

Q. What is the day?

A. If we ſpeake truely and properly, it is the time of the Sunnes remaining aboue the Horizon, or viſible part of the world. Some, whom I haue cauſe much to reſpect and reuerence, haue held opinion, that light naturally aſcendeth, and violently deſcendeth by a kinde of repercuſſion made by the Sunnes body and motion, then accordingly haue defined the day to be the time wherein the light is turned downeward, or reflected vpon the lower parts of the world, and ſo by condenſation ſhineth. But others vpon more mature conſideration, iudge that a new deviſed way. For, firſt, Light in its owne nature cannot be ſaid to aſcend or deſcend onely, but transfuſeth it ſelfe equally & ſpherically in all dimenſions from its owne center. Secondly, if the ſhining of the Sunne be nothing elſe but the beating backward of the aſcending beames of the whole skie, or element of fire, ſurely the Moone would alwayes ſeeme full, as the Sunne doth, being that this aſcending light muſt needs in like maner meere with the thicke body of the Moone, and ſuffer repercuſſion from it. Thirdly, though light were made viſible in the maner imagined, yet the day cannot properly be defined the time, wherein the light is reflected by the Sunne vpon the lower parts of the world for this is done perpetually and ſo wee ſhould haue no night.

Q. Who gaue the name thereunto?

A. God himſelfe called it Iom, which ſignifieth Stirring, becauſe be made the day for man to trauaile in. Pſal. 104.23. When the Sunne riſeth man goeth forth to his worke. Gen. 1.5. He called the light day by a Trope, putting it for the time wherein it is the cauſe of the day.

Q. What is night?

A. If we giue way to evident reaſon, and experience, we muſt needs acknowledge the night to be nothing elſe, but the ſhadow of the earth, that is, the privation of light made by the earths thicke body, intercepting and cutting off the Sunnes beames. They that are of the foreſaid opinion, define night to be the time wherein the light returneth vpward, aſcending backe againe to the place where God firſt created it: which is as a paradoxe, ſo an vndefenſible Tenent both for the reaſons aboueſaid, as alſo for that in this deſcription, there is no efficient, or materiall cauſe implyed, which ſhould make the light returne vpward, & aſcend backe againe. Laſtly, there is no reſpectiue difference made of the diverſe parts of the Globe of the earth. Whereupon, it may be ſuppoſed, that he that made this definition, did not conſider the earth & heauens to be ſphericall, and ſo to make viciſſitude of day and night in the moiety of the earth.

How called God the Night?

A. He called it Lailah, which ſignifieth reſting, becauſe he made the night for man to reſt in.

Q. How did God order theſe things?

A. He appointed them to keepe their courſe, making a ſeparation betweene them, ſetting them, as it were, their limites, which they might not paſſe. Gen. 1.4.

Q. What is this ſeparation?

A. The ſeparation betweene the day and the night is the euening, betweene the night and the day, the morning. Gen. 1.5 Euening ſeparates by darkeneſſe, morning by light. So that the one diſ-ioynes the day from the night, and the other the night from the day. Onely the firſt euening ſeparated not, becauſe the light was then vncreated: yet was it of God appointed even then as apt to ſtand betwixt light and darkeneſſe. And thus from the euening and the morning was the firſt day finiſhed, conſiſting of 24. houres. In the firſt evening were heaven and earth created: and in the firſt morning, the light, or element of fire. The obſervation of time will keepe vs from that foule confuſion about heaven and earth: which are ſo frequently expounded of the workes that followed vpon other dayes.

Q. What is the Creation of the ayre.

A. Whereby God made it in the next part of the firſt matter, moſt moyſt, and of a diffuſiue, or diffluent nature, ſpreading abroad, both for impletion and ſeparation. Pſal. 104.2. He ſpreadeth the heavens like a curtaine: that is, the ayre, (for he had ſpoken of the light before) which is further called a ſuperior chamber, very ſpatious, and containes (as it were) a beame for the hanging of the clouds. For water is naturally cold, and therefore gathereth it ſelfe together in the middle region, and by helpe of the ayre is held vp, which maketh a partition betwixt thoſe waters that are congeled aboue, and that are fluide and floating below. Gen. 1.7. for the cloudes hang by vertue of cold, both in the place, and of that which is in vapours, being watery, and aſcending by the violence of the Sunne beames redoubled, which when they returne ſingle, leaue their vapours behind them, which are held by the place, till the fire & light returning diſſolue the bands, and ſend them downe againe in raine, or ſome ſuch like moyſt Meteor. Iob 38.31. Canſt thou bind the ſweete influences of Pleiades? or looſe the bands of Orion. This is nothing but the neat and cold that rules in the ayre, and earth, when theſe brumall, or aeſtivall ſtarres are moſt to be ſeene in our haemiſphere. Orion is ſeene all night in the moneth of December, and ſo on, till the Spring, leſſe, or more. The Pleiades begin with the Spring, and laſt till Autumne, when Acturus takes place. Iob. 9.9. So then as cold bindes vp all in Winter, becauſe of the Sunnes abſence: ſo heat looſeth againe, when the Sunne returneth in the Spring. And as below, ſo aboue, cold knits the clouds, and heat breakes their knots.

Q. How called he it being made?

A. By the name in Hebrew, Shamaijm, which ſignifies, there be waters, ſealing thereby the office in deviding betwixt the two waters. Gen. 1.7.8. Hence it comes to paſſe that raine water is farre more fruitful to the earth then any other, becauſe it is not diſſolved by the light, but it brings downe with it much ayery moyſture, which is fatter then leane water; and we ſee by experience, that one ſhower is better then much watering.

Q. When was it made?

A. In the ſecond 24. houres, God taking (as it were) a whole day for that which was equally capable of light and darkeneſſe. Gen. 1.8. So the euening and the morning were the ſecond day, by an equall ſucceſſion of light and darkeneſſe. 2. Cor. 4.6. God in the firſt day made light to ſhine out of darkeneſſe, when there was no capable ſubiect for the receiuing of it; now he ſtayes a whole day of 24. houres, for light and darkeneſſe to come and goe in a proper ſubiect. Oh then how ſhould we truſt this God to ſhine in our hearts, even when we are moſt vncapable?

Q. What is the creation of the colder elements?

A. Whereby he created them with formes leſſe actiue, and therefore colder; theſe elements are clogged with more matter then forme, and therefore the action of them is much hindred. Iſa. 1.2. Heare, O earth, the dulleſt of Gods creatures is brought to convince man of diſobedience, which ſhould be the moſt forward.

Q. What are they?

A. Water and earth. Gen. 1.9. Let the waters be gathered, and let the drie appeare.

Q. What is the Creation of the water?

A. Whereby it was made in the lower part of the firſt matter moſt cold, and moiſt. His cold appeares to be greateſt by his gathering, and his moyſture in this, that it is fluide, and of a ſpreading nature, yet much inferior to the ayre, as may appeare by putting our hands into oyle and water, as likewiſe by pictures, which hold their colours the longer, for that they are laid in oyle. Now becauſe water ſooner dries vp then oyle, it is plaine, that ayre which is predominant in oyle is moyſter then water. Gen. 1.9. Let the waters vnder the heaven be gathered together, this is done by the cold of them and therefore no wonder to ſee the Seas tumble together.

Q. How is this water devided?

A. Into the waters aboue, and the waters beneath. Gen. 1.6. And it is probable, that both theſe waters met together in Noahs flood. Gen. 7.20. with 11.

Q. What meane you by the waters aboue?

A. The clouds, and whatſoeuer water is aboue in the ayre. Gen. 1.6. Pſal. 104.3. and 148.4. For as cold gathers them below, ſo aboue, &c. and may very well be called Gods botels, as containing all thoſe gatherings. Iob 38.37.

Q. What meane you by the waters beneath?

A. The Sea, and all the waters here below. Pſal. 33.7. Hee gathereth the waters of the Sea together, as vpon an heape, and layeth vp the depths in his treaſure. Pſal. 104.6.7.8.9. Iob 26.12. and 38.8.9.10.

Q. What is the proper place of the water?

A. To be next vnder the ayre, and next aboue the earth: yet their proper place by Gods appointment is to keepe within the earth, as in a ceſterne, and that not by a miracle, but by a law of nature; for the word gather, comes of Kavah, and paſſiuely ſignfies a confluxe of waters. God therefore bidding the waters caue, did firſt make them a Ceſterne in the bowels of the earth, and that was by the aſcent of the mountaines, and deſcent of the valleyes. Pſal. 104.8.9. Hither at Gods rebuke they caue and gather themſelues, by their coldneſſe, which is of a congregating nature. Hence it comes to paſſe, that wee haue the pureſt fountaines at footes of hills; and that often out of their ſides great ſtore of waters haue broken forth, to the deſtruction of the inhabitants. Gen. 7.11. At Noahs flood all the fountaines of the great deepe were broken vp: which may very well be vnderſtood of the burſting of the mountaines, to let in the waters. Againe, from the Seas come all the ſweet Springs that run betweene the mountaines, and water the valleyes. Pſal. 104.10.11.12. which as it were, ſweating through the bodies of the huge mountaines, are purged of their ſaltneſſe, and leaue behind them what they had contracted by the continuall working of the Sunne beames, and their owne agitation in toſſing too and fro. Againe, for the fluxe and refluxe of the ſea, which is nothing but the riſing and falling of it, the one being violent, and the other naturall, is eaſily vnderſtood by the cauſe of both. The fluxe, or tyde is violent, cauſed by the Starres, more eſpecially the Moone, whoſe heat being weaker then the Sunne, hath her beames returned with greater oppoſition, yet prevailing, as being more actiue then water, gets vp her fumes and vapours, and with them lifts vp the water, and carrying them after her, makes the water follow her, and ſo they thruſt forward the water that is before them, vntill they be cleane gotten out of the Sea, and then the water fals againe of it owne accord, and the refluxe, or the ebbe is naturall, moyſture and coldnes making it runne downeward. Thus the Lord keepes the Seas in a perpetuall motion, leaſt by ſtanding they ſhould corrupt, to the deſtruction of the whole earth. It is not altogether to be neglected, which is ſaid of Starres, in affecting our bodies, which is not in regard of their owne influences, but their exhalations. For all the Starres worke by the heat they caſt downe, which being nothing elſe but the element of fire, cannot of themſelues otherwiſe hurt, or heale, but according to their temper and degree of heat. As for example, Saturne ſends downe a weake heat, and raiſeth fumes from pooles of water, and dunghills, and carries them vp into the cold region of the ayre, being able to bring them no higher; and ſo they affect the ayre firſt, and then our bodies by it with cold and drineſſe, two enemies to life, conſiſting in heat, and moyſture; Ergo, they ſay, it is fatall to be borne vnder his regiment; and to ſucke, as it were, our firſt breath from him. Hence fabulous Poets faine him eating a child, onely a better Starre, which they call Iupiter, by his heat and breath, as with a ſtone chokes him. This Starre is brighter then the other, and more ſolide to caſt downe his beames; hence from him comes a greater heat, and raiſeth vp more vapours from Meeres, which are more ſweet and pleaſant, &c. Ergo, to draw our firſt breath vnder ſuch a planet they count wholeſome, and a prognoſticke of good fortune. Mars, another planet, of a reddiſh and fiery nature, turneth downe more ſolide heat and fire, and inflames the fumes and vapours it raiſeth, and therefore they deeme ſuch as draw in the firſt ayre, vnder ſuch a conſtellation, ſhall afterward proue men of a word and a blow, &c. The Sunne being of the greateſt ſtrength, is able to fetch vp vapours from the bottome of the Sea, and loweſt bowels of the earth, and turne them into the nature of ayre, making them, according to their matter, pleaſant, or pernicious. As fumes of gold and precious ſtones may bee cordiall; of other Mineralls, like deadly damps that Metalliſts often meete withall. Venus like Iupiter raiſeth vp vapours, which falling in the night, cheriſh, and nouriſh plants, and ſo is ſayd to be fruitfull, and the mother of ofſpring. This I thought good to admoniſh all concerning the conceit of Starres, of I know not what influences; when the truth is, they are all but inſtruments of ſending downe light and fire, and according to their ſeverall compoſitions and placing in this element, ſend downe a greater, or leſſer quantitie of heat, the qualitie being all one. Chriſt ſayes his locks are full of the dew of the night, ſhewing that the Moone hath not the ſame regiment over the night in regard of heat, that the Sunne hath over the day. And Phyſitians teach, that it is dangerous to ſleepe with our heads in the Moone-ſhine, for feare of the moyſt diſtempers of the braine. And we ſee in the lunacie, that the franticke and madde moode followes the ſeaſons of the Moone. So that ſome-thing is to be giuen to the Starres, and yet no more then is to be wrought by the naturall qualitie of heat.

Q. What is the Creation of the earth?

A. Whereby he made it in the loweſt part of the firſt matter, moſt dry and cold. It is not the coldeſt element, though it be moſt remote from the fire; for, in the reflection of the Sunne-beames it is the ſtrongeſt of all other, and therefore it is never the colder for the place of it. The Sunne and Starres warme not naturally in deſcent, for heat properly aſcends: now in the reflexe of the heat, the earth is moſt capable, and to be made the hotteſt. It is therefore moſt dry, and leſſe cold then the water; as may appeare by the propertie of gathering. Gen. 1.9. Let the drie appeare.

Q. How called God the earth?

A. Erets; which ſignifieth, hardneſſe, or to be trampled vpon, ſealing thereby the office thereof, which was to ſuſtaine the creatures that ſhould goe thereon. Gen. 1.10. As to be a fit habitation for man, and other creatures. Pſal. 115 16. It is ſaid to haue the Sea for his foundation. Pſal. 24.2. and 136.6. Yea, to be made out of the water, and to conſiſt in it. 2. Pet. 3.5. God would haue Iob admire at the laying of this foundation. Iob 38.3.4.5.6. Elſe where it is ſayd to haue no foundation. Iob 26.7. Onely to hang in the midſt of the world by the power of God immoueably. Pſal. 93.1. and 104.5. Iſa. 40.12. and 42.5. and 44.19. and 48.13. The truth is, the earth is made of God to reſt in his proper place, and hangs not by any miracle, but poyſeth it ſelfe by his owne waight; yet the aſcending of the earth, to make way for the Sea, ſeemes to lie vpon the very waters, and to be vpholden by them, and ſo appeared by Gods commandement from vnder them, and now to ſtand in them.

Q. How called God the waters beneath?

A. Iammim, Seas. Gen. 1.10. becauſe there was the collection of many waters, all rivers running into it. Eccl. 1.7. We ſee many great rivers, which at the firſt riſing out of ſome hills-ſide, might be covered with a Buſhell; which, after many miles, fill a very broad channell, and drawing neere to the Sea, doe even make a little Sea in their owne bankes. Iam ſignifies the weſt, becauſe the Seas flow from that way, &c.

CHAPTER XIIII. Of the Elementaries.

Queſtion.

VVE haue heard of the elements, what are the elementaries?

Anſwere.

Whereby God made them of theſe foure elements, by a mixture. Gen. 1.11. Let the earth bring forth, &c. This was impoſſible without heat and moyſture, therefore other elements were in the compoſition, as may appeare by the reſolution of plants, out of which water and ſpirit is to be diſtilled, &c. The myſtery of this mixture may thus bee conceiued. Firſt, water being of a running nature, is ſtayed by earths drineſſe. Secondly, earth being dry in the higheſt degree would deſtroy waters moyſture, being not anſwerable to his quality in the ſame degree, therefore ayre comes in and takes part with water, to moderate his exceſſiue drineſſe. Thirdly, the coldneſſe of water and earth together would eaſily extinguiſh the heat of the ayre, except fire, the greateſt champion ſhould ſtep in and helpe the ayre againſt them both. And thoſe all foure being cloſed together, fight it out, vntill the quarrell be taken vp by euery one yeelding a little to another, and remitting their forces, vntill they all meete louingly together in the ſame elementary compoſition, which is as a compound of them all. But you will ſay, this is rather Generation then Creation, and therefore a foule confuſion to bring it amongſt divine precepts. I anſwere; The action of euery creature is but an imitable geneſis, or correſpondent work-manſhip to Gods: and therefore in euery thing, the firſt courſe is extraordinary, God ſhewing the creature his way of imitation. Therefore all the elementaries were made of God, though hee gaue commandement to the elements to bring them forth.

Q. How devide you theſe clementaries?

A. They are either animate, or inanimate, things with life, or without life: God ſhewing himſelfe by his worke, to be both life and being. Now becauſe God proceeds to perfection, let vs firſt ſee the more imperfect elementaries.

Q. What are the inanimate elementaries?

A. Whereby they were made out of the elements without parts, that is, a body and a ſoule. I confeſſe, ſome diſpute is about Mineralls, which containe in them excellent ſpirits, and are found very vivificall in cordialls: but yet this is no proper life, neither will it follow, that they haue a vegetatiue life, becauſe they ſeeme to grow; for, that is onely by addition of matter, and not a liuely extenſion of the ſame matter by a ſpringing life, increaſing to his full perfection, &c.

Q. How are they devided?

A. They are either Meteors, or Mineralls: for ſo it comes to paſſe, that theſe things which haue onely a body and no ſoule, are either of elements well ioyned together, or elſe of ſuch as hang very looſely together, and are caſily ſhaken aſunder: theſe things are paſſed over in ſilence by Moſes, and might well be left out of this Art, ſaue onely that God doth wonderfully ſet forth his glory, even by the weakeſt workes, and thoſe that are worſt tyed together in their compoſition. We will therefore ſtay a little in the handling of them; for their knowledge ſhall be both pleaſant and profitable.

Q. What are the Meteors?

A. All luch things as are mixed of the foure elements imperfectly. Gen. 1.6. Of this kinde are the waters aboue. Gen. 2.5. & the raine that deſcends from them. Pſal. 148. Clouds, fire, haile, ſnow, winde, and vapours are called vpon to prayſe the Lord, becauſe he created them. What marvells doe we meete withall in this head of creatures? the clouds, the bottles of raine, veſſels as thin as the liquor which is contained in them: there they hang and moue, though weightie with their burden. Theſe the Lord maketh one while as ſome ayery Seas to hold water: another while as ſome ayery Furnaces, whence he ſcattereth his ſudden fires vnto all the parts of the earth, aſtoniſhing the world with the fearefull noyies of the thunders eruption: out of the midſt of the waters aboue he fetcheth fire, and hard ſtones. Another while hee makes the clouds as ſteele-glaſſes, wherein the Sunne lookes and ſhewes his face in the varietie of colours which he hath not; there are the ſtreames of light, blazing and falling Starres, fires darted vp and downe in many formes, hollow openings, and (as it were) gulfes in the skie; bright circles about the Moone, and other Planets, Snowes, Haile, &c. Here might I diſcourſe of a world of wonders, to the aſtoniſhment of the readers: but I muſt remember my Art, which is to ſpeake of Creation, and not the generation of things; for as the one belongs to Divinitie, ſo the other to naturall Phyloſophy. And I take it that Meteors were rather generated of the foure elements, then created: though in all wee are to admire Gods hand, though we cannot ſearch out his action. But if God lend life, as I deſire firſt to acquaint men more fully with the knowledge of Iehovah-Elohim; ſo after with their workes. And Creation, according to Moſes deſcription, will yeeld the exacteſt and divineſt Phyloſophie.

Q. What is the perfect mixture?

A. Whereby the bodies of things are more cloſely vnited, and produced according to the predominant element, not hanging by violence out of their proper elements, but duely placed of God in their proper places, whereby the firſt matter is filled and adorned. God himſelfe ſupplying that voyd and vnformed maſſe, with foure formes, and infinite varieties of creatures out of their compoſition and mixture. They which lie the loweſt, and doe adorne the bowels of the earth, wee call Mineralls; and they are either Metalls, or Stones, the one hath water predominant in it, the other earth; and they are both precious, and baſe, purer, or impurer. And it is to be wondered at, that man treading vpon theſe Mineralls, ſhould not learne to contemne them. They lie furtheſt from heaven, and the beſt of them are in India, furtheſt from the Church. It is (as we haue ſaid) that which Midianitiſh Camels carry, that Indian ſlaues get, that ſervile Apprentiſes worke, that greedy Iewes ſwallow, worldlings admire, and Ruffians ſpend: and yet we cannot eſteem of it as the meaneſt of Gods creatures, far inferior to a ſpire of graſſe. Adam had them in the firſt Paradiſe. Gen. 2.11.12. In the ſecond we ſhall not need them. Iob 28.1.2.3.5.6. &c. There may you ſee how God hath placed them, and how we come by them. And ſo ſubiect to ſinne, as God made a law to haue them purified, before he would haue them vſed. Num. 31.22.23. &c. Hence it is abominable of theſe things to make Idoll gods. Ezek. 16.17. Ioel. 3.5.

Q. What are the elementaries with life?

A. Whereby they were created of a body and ſoule; for life is nothing but the act of the ſoule vpon the body: and the ſoule, ſaue onely the reaſonable, is compounded of the foure elements, and is nothing but the Spirits of them, or that which is moſt formall and actiue in them. Hence fire and ayre are moſt predominant in theſe ſpirits; for, as by extraction we haue the ſpirits of things taken from the maſſe and body, by reſolution of the compoſition: ſo, in the compoſition, thoſe ſpirits were as the ſoule of that liuing thing. Wine is preſſed from the grape, which is the fruit of a vegetable plant: and becauſe it carries away with it the more formall elements, and leaues the groſſer and more materiall behind, wee ſay it is generous and full of Spirits: yea, and out of this againe by Art are taken the Spirits of wine, which are very liuely, and of a quickning nature. In all plants, Ayre is moſt formall; and therefore the vegetatiue life conſiſts moſt in moyſture, and the ſpirit of it: but in the Senſatiue and Motiue life, fire, and the ſpirit thereof is moſt predominant. Theſe Spirits which are the ſoules of Plants, and Beaſts, are but the band, or tye of the reaſonable ſoule and body: hence death in man is nothing but the extinguiſhing, or conſuming of theſe Spirits: for as this claſpe vnlooſeth, or knot vntieth: ſo body and ſoule ſeparate aſunder. Agues they conſume and backe theſe Spirits within our bodies, and ſo conſequently kill vs: colds and watery diſtempers doe not ſo much waſt as weary and tyre them, and at laſt extinguiſh them as a brand in a puddle of water. Gen. 1.20.21.24.28. &c. we read of life; and Gen. 7.22. wee heare how God extinguiſhed the ſame againe.

Q. What are the kinds?

A. Either ſuch as liue a ſingle life, or a compound life. Some creatures haue their Spirits, or Soules from ſome one element formally, others from more. As for example, all Plants liue moſt by the Spirit and moyſture of the ayre: Starres of the fire, men and beaſts by both. They grow by the one, haue ſenſe and motion by the other.

Q. What is this ſingle life?

A. Whereby he made ſome creatures to line by the formall and act it • e Spirits of ſome one element.

Q. What are their kinds?

A. Plants and lights, the one with a growing and ſpringing life, the other with a ſtirring, or mouing life. Gen. 1.11. with 14. The firſt being more imperfect (as ayre is leſſe formall then fire) is firſt handled.

Q. What is the Creation of the Plants?

A. Whereby the earth brought them forth with aſpringing life onely. Gen. 1.11.12.13. They were compounded of the foure elements, but the earth doth predominate, or beare rule in the body; as ayre doth in the Soule: and euery thing is placed in that element which beares greateſt ſway in the body, or materiall ſubſtance of it.

Q. How were they created?

A. According to their kinds, yeelding ſeed; both the leſſer and greater: the leſſer, as graſſe, herbes flowers, & ſhrubbes: the greater, fruitfull trees, and the reſt without fruit. All which the earth brought forth by the commandement of God; and as it is the mother and breeder of them: ſo is it the Nurſe and foſter-mother of them ever after. Gen. 1.14. The act of the ſoule in plants, is vegitation: and they haue as it were, a mouth to draw nouriſhment, and prepare it for the ſtomacke, and a kind of liuer and heart for concoction. Now this facultie to nouriſh, hath foure companions to waite on it. Firſt, Attraction, the Spirits drawing a portion to euery part. Secondly, Retention, whereby the part keepes and holds what it hath gotten. Thirdly, Concoction, to digeſt and convert what it hath gotten into it ſelfe. Fourthly, Expulſion, whereby it reiecteth and electeth whatſoeuer is ſuperfluous. Now the ſeed is an excrement of the laſt concoction, and therefore is from the aſſimulation of the nouriſhment, which makes it like euery part. Hence from ſimular parts, it begets ſimular parts; and out of ſo little a part being full of Spirits, are begotten all other creatures. In ſeed and food conſiſts all vegitable life, and a hurt in either is dangerous, and often deadly. From nutrition proceed augmentation and generation; the one for extenſion of the ſame thing, the other, for preſervation of it in others. Extention is by heat, hence females are leſſe then males, becauſe their heat is leſſe, though often they haue more moyſture. Generation, is by ſeed, which receiues from plants, and all other things, the ſoule and ſubſtance of euery part. Hence is it able to giue the kind that yeelds it. And therefore the Lord ſayes euery Plant yeelding ſeed after his kind. Gen. 1.12. Teaching vs thereby, that the ſeed vertually, and potentially, anſweres the creature in euery part and member of it?

Q. When were theſe made?

A. The ſame day wherein the waters and earth were created. Gen. 1.13. And ſo by ſucceſſion of an evening and morning, was there a third day, or 24. houres. In creation of the elements, God began in the top of the matter: but in the elementaries he began in the bottome, firſt creating the Mineralls, and then the Plants. For God is a God of order and ſo paſſeth on in his worke from imperfection to perfection, I meane, where there is a ſucceſſion of parts, otherwiſe God begins with the beſt firſt. For the Lord did not in the vniverſe, as men doe in building, rake firſt in the earth to lay the foundation, and adde the roofe laſt: but he firſt laid on the roofe, and laſt of all came to the foundation. Firſt heaven, then fire, next ayre, and laſt of all water and earth. Yet being the God of Art, followed an exact methode in all; for being come to the earth, hee firſt makes things ſpring, then moue, after ſpring moue and walke by ſenſe. Laſtly, as an Epitome of all the reſt he comes to man, which growes, moues, walkes, and aboue all the reſt, liues by reaſon.

Q. What is the Creation of the lights?

A. Whereby he made them in the element of fire, with a motiue life to runne round, carrying the ſame ſide ſtill forward, that they may bring light vpon the earth, and ſeparate betweene day and night, and be for fignes and ſeaſons, dayes and yeeres. Gen. 1.14.15. Iob 38.31.32.33. Pſal. 8.2.4. Pſal. 19.2.3.4.5.6.7. and 136.7.8.9. Ier. 31.35. Amos. 5.8. &c. Falſe and fabulous Phyloſophie makes this doctrine a wonder, and they that bring Moſes to Ariſtotle, laugh at this leſſon. Starres to liue is againſt reaſon, for they are not nouriſhed, neither doe they increaſe or generate, &c. I may reply againe vpon Divines from Moſes, by a probable argument they were created after liuing things, therefore they haue life, &c. Ariſtotles obiection is eaſily anſwered. Life conſiſting in the moyſture of ayre is to be nouriſhed; not in the ſpirit of fire. Animall ſpirits if they were not generated of the vitall, and daily reſtored by them, they might liue by their fiery nature, as well as ſtarres. Let this then be granted, that all elementarie ſoules, are either the formall ſpirits of the ayre, or fire: and then ſtarres hauing the one and not the other, may liue without nouriſhment. The influences of the Starres are as vitall as the animall ſpirits in man, and both comfort and beget life, &c. Againe, their motion ſhewes they liue, for nothing is moued from place to place without it. If God and Moſes may be heard, Phyloſophers ſhall eaſily haue their mouthes ſtopped. Scripture euery where teſtifieth of the motion of the Starres. Which muſt either be by counſell, or nature, or violence, or fortune. Not by counſell, for their motion is regular, and alwayes the ſame, and this were ſufficient to proue the cauſe next vnder God to be naturall. But the opinion is, they are moued by the externall force of Angels, as a wheele by a dog, or a Crane by walking men. I reade indeed, that the Angels are miniſtring ſpirits for the good of the elect; but no where in Gods booke, that they turne the wheeles of heaven. And againe, the light being common to good and bad, the good Angels ſhould miniſter daily, as well for reprobates as Gods elect. But to ſtill all cackling in this cauſe, let the Text cleare it ſelfe. Gen. 1.14.15.16.17.18. That which God ſaw to be good, anſwers Gods intention in his motion to his end. Therefore the Starres had ſo much by their creation, that they were able to devide, giue light, rule dayes and nights, the which they were vnable to doe without motion; God therefore gaue them a power to moue, that they might obtaine theſe ends; which if they ſhould aſſume from any other then God, would argue the imperfection of his owne worke. It may well be thought they receiue this life in their centers, as other things doe in the circumference. For being round, heat and ſpirit will moſt vnite themſelues within, as in a ſilver ſpoone, turne the hollow ſide to the fire, and it will be very hot. But in plaine bodies heat is receiued in a cleane contrary faſhion, as in Andyrons, where they be round, are very cold, but where they be plaine, they be very hot, and will burne ſoone. Starres therefore are round like globes, that heat may the better center in them, and make them the more actiue and liuely in their motion. Why they ſhould neither aſcend, nor deſcend, is their equall temper with the place where they ſtay, Why they moue round, is the actiue ſpirit and ſoule that will not ſuffer them to reſt. It is ſaid of the Sunne. Pſal. 19.4.5.6. that God hath ſet him a tabernacle, or proper place, out of which he cannot goe, and yet he comes out of the chambers thereof, and in the ſtrength of his motiue ſpirit, reioyceth to runne his race; not tumble it as ſome dreame: for running a breſt in the fire, hee puſheth and ſhoueth it from him, that nothing can be hid from his heat & light. His circuit is from one end of heaven to another, and by his quicke diſpatch, euery day either drawes a little nearer, or goes a little farther off: not that at any time he comes nearer the earth: but by fleeting a little his chambers, he comes ſometime in the yeere to dwell more directly over our heads then other. He devids night and day euery 24. houres with vs, and by running from one point to another the whole yeere. And it is as naturall to the Sunne to runne a circuit euery day, as another in a whole yeere: not that he is pulled contrary wayes by two diverſe orbes: but that which he doth euery day in part, that hee doth wholly and completely in a yeare. Now the part and the whole may agree in the ſame motion; and euery dayes race is but a part of the whole yeeres courſe, which the Sunne may as truely keepe in the whole, as in the parts, and that without all contrary motions. But ſeeing euery man will fancie his owne fiction, I leaue this without all further proſecution.

Q. How many ſort of Starres haue we?

A. Two; The greater and the leſſer: not for quantitie of bodie, but qualitie of light: for the originall word Meoroth, is Makers of light, Luminaries, ſhiners. And ſo the Sunne and Moone are greateſt, as giuing to the earth the greateſt quantitie of light. How great the Starres are is a coniecture and gueſſe at the iuſt proportion of any one: yet they are very bigge, and it is evident that the Sunne is bigger then the earth, by the Eclipſes, and becauſe it enlightneth more then halfe the earth at once. Gen. 1.16.

Q. What are the greater?

A. The Sunne and the Moone. Theſe two caſt downe the greateſt light vpon the face of the earth. Geneſis 1.16. Pſal. 104.19.

Q. What is the Creation of the Sunne?

A. Whereby he made it to rule the day, &c. And it is called the greater light, becauſe it darkens all Starres by his ſhining: yea, and caſts light in the face of them all: hence the Moone which hath ſuch a changeable light, receiues her ſplendor from the Sunne, according to that face which is oppoſite to the body of the Sunne, for the one halfe of it is ever illuminated and illuſtrated by the ſame, and in receiuing and caſting downe that light ſeemes to haue ſpots in her face. Gen. 1.16. Pſal. 19.5.6.

Q What is the creation of the Moone?

A. Whereby it was made to rule the night. Gen. 1.16. Yet ſhee hath the aſſiſtence of the Starres; for her ſelfe is often abſent in the night.

Q. What are the leſſer lights?

A. The Starres. Gen. 1.16. Theſe carry downe a leſſer quantitie of light: yet if it were not for them, our nights would be palpable darkeneſſe, which is the greateſt enemy to the eye; for, it is a comfortable thing to ſee the light. Eccl. 11.7.

Q. When were all theſe made?

A. In the fourth day, euening and morning ſucceeding as before in the compaſſe of 24. houres. Gen. 1.19.

Q. What is the creation of things with a compound life?

A. Whereby they were made not onely with a growing and mouing life; but alſo with ſenſe, externall and internall, the one ſerving as glaſſe windowes for the other. The firſt ſenſe which is moſt neceſſary, is our feeling, and is diſperſed through the whole body, excepting the bones and ſinewes. Bones are the ſuſtentacles of our bodies, and therefore would be painfull to vs, if they were tender of feeling. The ſinewes they are the organs and inſtruments, and carry in them the ſenſitiue ſpirits; and man is moſt tickliſh where his skin is thinneſt. With the tips of the fingers, Phyſitians feele their patients, as being moſt ſenſible of the pulſes motion. The tangible obiects are heat, cold, drought and moyſture principally: ſecondarily, the qualities that hence ariſe. Taſt is next, which is a kind of feeling, for both muſt haue their obiects preſent. Now it is made by the paſſing down of the ſenſitiue ſpirit from the brain to the tongue, &c. Sight is made by conveiance of ſenſitiue ſpirits to the eyes, where they are met with the light without that firſt comes to the watery humor, which is as lead to a looking glaſſe, that ſtayes the light, then it comes to the glaſſie humor, and there is gathered together, then it comes to the cryſtaline, or cleareſt humor, and is carried vp vnto the braine, by the ſenſitiue ſpirit that meetes it. Hence Hippocrates ſaies, that theſe ſenſitiue Spirits are a drie brightneſſe, and that is, becauſe fire is here predominant, as wee may ſee by a blow vpon the eye, the Spirits redoubled, are made viſible as fire. Thoſe that haue the brighteſt eyes, as Catts, &c. ſee better in darkeneſſe then other creatures, and worſe in the light; becauſe the greater light darkens the leſſer. Hearing is a fourth ſenſe, and meets with the noyſe in the eares, there it centers: for noyſe is made by a circle in the ayre, not much vnlike vnto that which wee ſee in the water when wee caſt a ſtone into it. Hence it comes to paſſe as many as ſtand within the circle or circumference of the ſound made in the ayre, heare it; and the reaſon is, becauſe any point or center within the circle of the ſound, is potentially in euery part of it, & one point is enough to bring it to our eares: yet we cannot ſee ſo; for, when we but looke at a thing that is round, wee cannot ſee it all at once. But I muſt not play the Phyloſopher too much; it is my deſire, that God for his workes may haue the due glory. Smelling is the laſt ſenſe, and ſerues wonderfully to refreſh the braine. The inward ſenſes that looke through theſe outward, are fancie, cogitation, and memory: and they are a little reſemblance of reaſon, which comes in the laſt place. For fancie hath in it a kind of invention, cogitation of iudgement, and memory of methode. And this is the ſenſatiue life, wherein God ſhewes his owne act more eminently.

Q. How many ſorts of creatures liue by ſenſe?

A. Two; either ſuch as liue by it onely, or haue beſide all theſe a reaſonable life. This onely paſſeth Elements both formall and materiall, yet the fineſt Spirits ſerue to knit it with the reſt, and ſo wee handle that life amongſt Elementaries, otherwiſe it is angelicall, and purely of nothing by the power of the Creator.

Q. How many kinds haue we of the firſt life?

A. Either fiſhes and foules, or beaſts. All which were made according to their kinds, and were mightily to increaſe, through Gods bleſſing, and to fill their places with daily of-ſpring.

Q. What is the creation of the fiſhes?

A. Whereby the Lord cauſed the waters to bring them forth in abundance, wherein alſo they increaſe and multiplie, and repleniſh the waters. Gen. 1.20.21.22. Iob 40.20. & 41.1.

Q. What is the creation of the fowles?

A. Whereby he made them to flie in the ayre, and to multiplie vpon the earth. Gen. 1.20.

Q. When were the fiſh and fowle made?

A. In the ſift day, or 24. houres. Gen, 1.23. Theſe were more imperfect then the beaſts of the field, and therefore conclude a dayes worke by themſelues, God willing vs to take notice, how exact he was in aſcending vp to mans perfection.

Q. What is the creation of the beaſts?

A. Whereby he cauſed the earth to bring them forth after their kinds; and they are either walkers, or creepers: walkers, cattell and beaſts, that is, wild and tame creatures. Gen. 1.24.25. Thus God formed and filled that firſt matter, and prepared it as an habitation for man: who though hee came naked out of the wombe of the earth, was even then ſo rich, that all things were his, heaven was his roofe, earth his floare, the Sea his pond, the Sunne & Moone his torches, all creatures his vaſſalls. They that looke into ſome great Pond, may ſee the bankes full, though they ſee not the ſeverall ſprings whence the water riſeth: ſo wee may eye the world, but can never come to ſee the excellencie of it, much more of the maker himſelfe. Kings erect not cottages, but ſet forth their magnificence in ſumptuous buildings: ſo God hath made a world, to ſhew his admirable glory. And if the loweſt pauement of that third heaven be ſo glorious, what ſhall wee finde within? Who would thinke, that all theſe ſhould be made for one, and that one, well-neere the leaſt of all? Sure I am, the laſt: with him therefore, let vs conclude this worke of Creation.

CHAPTER XV. Of Mans Creation.

Question.

VVHat is the creation of things with a reaſonable life?

Anſwere.

Whereby he made them of a body and ſoule immortall. Gen. 1.26. Other creatures were made by a ſimple command; Man not without a divine conſultation: Others at once; Man he did firſt forme, then inſpire: others in ſeverall ſhapes, like to none but themſelues; Man after his owne image: others with qualities fit for ſeruice; Man for dominion. His bodie and ſoule are both immortall; for, death is an enemie. 1. Cor. 15.26. And therefore no conſequent of nature, but a companion of ſinne: yet this is true, that euery elementary is corruptible, and reſoluble; and ſo is the body of man, being taken out of the duſt: but as it was made a companion of an immortall ſoule, immediately made of nothing, ſo is it fit, that it ſhould be aboue its own nature elevated, to be one, though not per vim contactus, yet per vnionem perſonae, immortall and eternall. Almighty God after he had drawne the large, and reall map of the world, abridged it into this little table of Man, as Dioptron Microcoſmicum, which alone conſiſts of heaven and earth, ſoule and body. In his ſoule is the nature of Angels, though not ſo extenſiue and actiue, as wee may ſee in a little and great man, &c. In his bodie are the foure elements, the Meteors and Mineralls, as may appeare both by vapours and fumes, and ſpirits. He liues the life of a Plant, he hath the ſenſes of beaſts; and aboue all, the addition of reaſon. His body is more exquiſitely made then any other, as may appeare by the nakedneſſe of it. For others that are clothed with feathers, and haires, &c. ſhew that they are fuller of excrements. The Lord brought him vpon the ſtage fully prepared, that he might be both an actor and a ſpectator. He had a body, with hands for action, and an head for contemplation.

Q. How did God create him?

A. In his owne likeneſſe and image. Gen. 1.26. Coloſ. 3.10. And it is ſo called, becauſe man was furniſhed in euery point, to reſemble the wiſedome, holineſſe, and righteouſneſſe of God, not onely in this frame and perfection of body and ſoule, but alſo by his actions, and government of the creatures: and this was naturall vnto man. The Papiſts thinke, that this image was ſupernaturall; but vntruely, ſeeing it was of his created perfection, hauing the greateſt excellencies of all things here below. For an image is a ſpeciall kinde of ſimilitude, and ſo man after a more ſpeciall ſort, then all other creatures, reſembles the maieſtie of his Creator, even (as it were) a ſtature, or image of him: yet muſt we take heed of the error of the Authropomorphoi and Papiſts, who metamorphize God into the ſhape of a Man, old and auncient. For the likeneſſe ſtands not in hauing a body and ſoule, but in the hability of both to worke anſwerably to the righteouſneſſe and holineſſe of God. And image, beſide ſimilitude, which is the generall, containes two things more, expreſſion, and repreſentation. Firſt it muſt either be expreſſed by another thing, or elſe exemplarily formed to ſuch a patterne and pattent, and as it were, the very copie and countenance of it. Hence one egge though it be the ſimilitude of another, yet is it not the image: and ſo one man is like another in ſhape, but not his image: yet is the ſonne the image of his father; and my face in a glaſſe, the image of my naturall face: ſo is the ſtamp in braſſe, waxe, &c. the image of the ſeale, and the picture of Caeſar, the image of Caeſar. Secondly, It muſt repreſent ſpecifically, either the ſubſtance, or accidents of the thing whereof it is an image. Hence the ſonne is the image of his father eſſentially, and a picture mans image accidentally: and by this it appeares, that an egge is not the image of an Hen, though it be expreſſed by her, or a worme of a man, though it be engendered in, or out of his body. The image of God, by naturall expreſſion and repreſentation, is the onely ſonne of God. Heb. 1.3. He alone is of the father by nature, and eſſentially, as it were, his very forme and figure, &c. But man is an image by counſell. Iam. 1.18. And more ſpecially from God then other creatures. Gen. 1.26. Let vs make, It was enough for other creatures to be, but man is not without ſpeciall counſell, and in ſpeciall manner, is made a fit ſubiect for the three perſons to declare their workes in him. No doubt, the Father, Sonne, and holy Ghoſt did even now conſult, according to their eternall act, to produce man, as he might bee fitteſt to declare ſeverally the righteouſneſſe and holineſſe of each perſon. Epheſ. 4.24. Col. 3.10. The new man is Chriſts the putting on of him is the Spirits, and the creation of him the Fathers. Surely, he that did loue his owne image without an obiect, did alſo loue it when he had created it, and was ſo carefull of it, that when man had deſtroyed it, he would haue it repaired againe by his Sonne; and his elect inveſted into it by his ſpirit. He that can loue without an obiect, can hate without an obiect, and yet hate nothing but the oppoſite of his owne image. His loue begins at himſelfe, as an affection of vnion, and ſo doth his hatred, as an affection of ſeparation. And God doth never ſeparate where he once loues. Hee condemnes euery ſinner: but the hatred of condemnation is not alwayes the hatred of ſeparation. It pleaſeth God to loue himſelfe, and his owne image, and to loue it conſtantly in his owne Sonne: and who ſhall complaine, that he is ſeparated from this loue? Sinne makes a ſeparation in all, in regard of condemnation. Farre be it from the iuſt Iudge, to favour either ſinne or ſinner: yet notwithſtanding the vnion of loue remaines ſtill; for either he loues his owne image in the elect, or the elect in the image of his ſonne.

Q. Wherein conſiſts this image?

A. Either in conformation, or domination: firſt he is to expreſſe Gods image in his conformitie with the holineſſe and righteouſneſſe of his Creator. Secondly, in his dominion and rule over the creatures. As God is holy in his nature, righteous in his actions, and Lord in his commands: ſo man was made moſt pure, and holy, filled with originall righteouſneſſe, for all righteous actions, and made a pettie Lord, or Lord deputy over all the creatures. Epheſ. 4.24. Gen. 1.26.

Q. Wherein conſiſts his conformitie with God?

A. Both in his body and ſoule; for that which executes is to be holy, as well as that which acts. 1. Theſ. 5.23. Rom. 6.12.13. and 12.1. Theſe places ſhew plainely, that the body and members, being inſtruments of the ſoule are to be ſo tuned and touched, that there may be an excellent harmony betwixt the will of God, and the whole man. For wee are made of God both in body and ſoule, to glorifie God, in vſing all faculties and members, parts and powers, as inſtruments of righteouſneſſe, and true holineſſe. 1. Corinthians 6.20.

Q. Whereof, and how was the body made?

A. Of the finer duſt of the earth, with the reſt of the elements; hence it was poſſible for man to die: yet that it might enioy health, and never ſicken the Lord made it of a moſt excellent temper, and by the vſe of wholeſome food, and his bleſſing therein to continue, and hold out; and thereupon it was poſſible for man not to die. Beſides, the Lord furniſhed it with moſt excellent inſtruments, abſolutely compoſed both for beautie and dutie in all the workes of holineſſe and righteouſneſſe. Gen. 2.7.25. Pſal. 8.5. & 139.14. Rom. 6.13. The matter of mans body, though baſeſt, as earth, yet fineſt and pureſt, as the duſt. For as Moates in the Sunne are neareſt pure ayre; ſo is duſt neereſt their nature, being (as it were) the ſifting of the earth, and being layed by water was red earth. Mans body then had the pureſt portion of earth. For the forme it was erect and ſtraight, and this was done, becauſe he was to ſpeake to others, as likewiſe to God, and therefore was not to looke vpon the ground, as if that ſhould haue beene his obiect, &c. The body all over is vncovered, that it might be a fitter habitation for the reaſonable ſoule, which is much hindered by abundance of excrements. In euery part, beautie, ſtrength, convenience meete together. His head is round, and fuller of braines then any other creature, that it might be the throne and ſeat of reaſon: and becauſe his attendants are there, I meane the ſenſes, it can turne any wayes for reaſon to over-looke them. Within the braine are many cells, or cellars, for the Spirits to goe in, and as meſſengers to be diſpatched vp and downe for reaſons vſe, which are not in other creatures. As he hath a head for contemplation, ſo hands for execution, differing from beaſts. Againe, all the internall parts are of more excellent matter and forme, then thoſe in beaſts. Hence mans braine makes finer ſpirits then theirs; his liner and heart finer bloud, and better concocted, and all for the exerciſe of the reaſonable ſoule. His head is neereſt heaven for place, figure, and gheſts, there dwell the maieſticall powers of reaſon, which make him a man and not a beaſt. The ſenſes here take their originall, & moſt their inſtruments. There are the liuing glaſſes placed in the midſt of his viſage, which bring obiects a farre off to the minde, and becauſe they are too tender opticke peeces, ſlie of the moſt ſoft and lawny touches, they are mightily defended and fenced with hollow bones, and with prominent browes, and lips. And leaſt they ſhould be too much bent on what they ought not, they haue peculiar nerues to pull them vpward to God, as alſo to the ſeat of their reſt. What a tongue hath God giuen him, the inſtrument, not of taſte onely, but of ſpeech alſo? How ſweet and excellent voyces are formed by that looſe filme of fleſh? What an incredible ſtrength is giuen to the weake bones of the iawes? What a wonder of ſo few letters, to make infinite words, and giue them ſeverall ſounds, with a diſtinct articulation, and ready ſignification to the hearers? The cauſes whereof in nature are theſe. The lungs or lights breath to coole the heart, and like a paire of bellows, thruſt out that ayre which they haue receiued, and it goes and comes by the wind-pipe, which is made rough, as it were, with ringes to ſtay the breath it goe not out altogether, at the top thereof is a peece of fleſh to cover the mouth of it. Now in the pipe this noyſe comes vp, and lies in the almands, and makes a reſound, and is turned vpon the tongue, which ſtrikes it againſt the pallet and teeth, and makes an articulate ſound, cutting in peeces the whole ſound, either into a letter, or clapping diverſe together, makes ſyllables, and ſo words, and then ſentences. This articulation is naturall, but the appellation of things by names is artificiall, and belonging to the Art of Grammar. In Babels bablers to ſtop their proud attempt, God meddles neither with hands, nor feete, but their tongues, not pulling them out, or looſing their ſtrings, or making them ſpeechleſſe, but by teaching them to ſay too much. A ſound of letters befooles the workmen, and ſpoiles the worke. I beleeue this confuſion was made in turning of letters; when they intended to put ſuch letters together, God taught them to diſpoſe them contrary, as ab, ba, &c. And now poore creatures, how long doe wee ſtay vpon the ſhell of tongues, before wee come to chew the ſweet kernell of knowledge? Diviſion of tongues hinders any worke, and is often a cauſe why our Sion riſeth no faſter: and though it over-threw old Babel, yet doth it build the new. Onely I except the clouen and fiery tongues of the Apoſtles. Act. 2.3. The Spirit teaching the Art of Grammar without meanes, &c. Againe, that goodly proportion God ſet in the face, how is it altered with paſſion, as with ioy and ſorrow. Laughter ariſeth from the extenſion of the heart, which ſends ſpirits apace from it ſelfe, and becauſe they are hot, fly vpwards, and ſo come to the face that is very full of muſcles, cold by nature and ſo contracted, yet by the heat comming thither, are extended, which is the laughter in the face. Onely this muſt further be added, that the heat of the head and braine doth ſympathize with other parts of the body. And therefore the apprehenſion of a ridiculous obiect ſends downe to the heart from the head, & then back againe to the face. Teares ariſe cleane contrary, for the head being ſtricken with the apprehenſion of ſome ſorrowfull obiect, the heart is ſmitten too, and contracts it ſelfe, and ſo ſends vp thoſe chryſtaline humors that are to coole it, and are ſqueſed out by contraction of parts, and ſo runne out at the eyes. The head ſtands vpon a comely, and tower-like necke, moſt ſinewie, becauſe ſmalleſt. I might carry you downe to his feete, but my purpoſe is not to play the Anatomiſt any further, then to giue a little taſte of a wonderfull worke. All the inward veſſels for all offices of life, nouriſhment, egeſtion, generation, &c. no veine, ſinew, artery, &c. are idle. Yet this body compared to the ſoule, what is it, but as a clay-wall that encompaſſeth a treaſure; as the wooden box of a Ieweller; or, as a courſe caſe to a rich inſtrument; or, as a maske to a beautifull face? let vs therefore come to his Soule.

Q. How was the ſoule created?

A. Immediately of nothing: hence it dies not. Man was made laſt, becauſe he was worthieſt. And the ſoule was laſt inſpired, becauſe more noble then all the reſt. And the inſpiration of it, is by creating to infuſe, and by infuſing to create. Gen. 2.7. Zech. 12.1. The breath of life was formed within, and not without man. And though it be little, yet is it of great value. A little peece of gold containes many peeces of ſilver; one Diamond is of more worth then many Quarries of Stone; and one Load-ſtone hath more vertue then mountaines of earth.

Q. How then was the ſoule indued?

A. With moſt excellent faculties, which either worke vpon the body by Spirits, or themſelues by reaſon. As the ſoule works vpon the body by elementary ſpirits, it is poſſible for man to die, but as theſe by the bleſſing of God, are cheriſhed by wholeſome food, man againe might not die. Theſe ſpirits are either naturall, as hauing ayre predominant in them, and they ſerue for generation, and augmentation, and nutrition, or animall, hauing fire predominant in them, and they ſerue for ſenſe, or motion; now the motiue faculties are either for locall motion, whereby the bodie is carried vp and downe; or epithumeticall and internall motion, whereby the ſoule is moued with deſires, or affections, eſpecially loue and hatred, which are the primatiues of all others, whether they be in the concupiſcible, or iraſcible facultie: as ioy and ſorrow, in reſpect of preſent obiects, hope and feare, in regard of abſent, &c. Beſide theſe ſeparable faculties, and not practiſed without the bodie, the ſoule hath more eminent and excellent powers and abilities, which it is able to vſe being ſeparated from the body, and they are reaſonable, whereby he might be the free beginner of his owne action, that is a cauſe by counſell. Gen. 2.10. and theſe faculties are vnderſtanding, and will. And thus you ſee how God hath giuen vs a Soule to informe our bodies, ſenſes to informe our ſoule, faculties to furniſh that ſoule, vnderſtanding, the great ſurveyer of the ſecrets of nature, and grace; by this man ſeeth what God hath done, by this he can admire his works, and adore him in what he ſeeth. Here is fancie and invention, the maſter of great workes; Memory, the great keeper, or maſter of the Rolles of the Soule, a power that can make amends for the ſpeed of time, and make him leaue his Monuments and Chronicles behind him. There is will, the Lord-paramount, keeping ſtate in the Soule, commander of all actions; and the elector of all our reſolutions. Iudgement ſits by as the great counſellour of the will: affections follow as good ſervants of both. And for the good thereof, hath God giuen a body fit to execute his charge, ſo wonderfully diſpoſed, as that euery part hath beſt opportunitie to his owne functions; ſo qualified with health, ariſing from proportiō of humors that like a watch kept in good tune it goes right, & is ſet to ſerue the ſoule, and maintaine it ſelfe. But alas, they are not now like the firſt copie from which they were drawne, more like the ingrauings of Tombes, walked on with foule ſhooes, the very Characters of nature blotted out with originall ſin, and troden out with daily ſinnes. The Bookes of our conſciences are claſped and ſealed vp, and the woefull contents are not read by the law, they remaine as letters written with the iuyce of Orenges, which are onely to be made legible by the fire of Gods wrath, when the ſecrets of all hearts ſhall be diſcloſed. Behold, we were not more like God in our knowledge, holineſſe, and righteouſneſſe, then we are now vnlike our ſelues in their loſſe. O God how may we prayſe our ſelues to our ſhame, for the better we were, we are the worſe. What is it for the ſonnes of prodigall and tainted Aunceſtors, to tell of the Lands, and Lordſhips which were once theirs, & their fathers? Lord whet our deſires, that we may redeeme our loſſe in thy Sonne. The fault ſhall be ours, if this our very damage proue not beneficiall.

Q. How did God further deale with man?

A. He gaue him dominion over all his creatures. Pſal. 8.6. Thou haſt made him to haue dominion in the workes of thy hands; thou haſt put all things vnder his feete. Gen. 1.26.28. A ſhame for him that was to ſubdue all things, to ſuffer himſelfe to be ſubdued by them, & become a very lacquey to his vile affections, in doing homage to the three great Idols of the world, Profit, preferment, and pleaſure. Nay, ſhould labour to ſubdue the Lord of his life to become his vaſſall. The Glutton makes God his Cator, his belly his God, and himſelfe the Gueſt. The laſcivious wanton, makes God his Pandar, and himſelfe the lover. The covetous worldling, would haue God his broker, and himſelfe the vſurer. The angry ſinner would haue God his hangman, or executioner, and himſelfe the Iudge. The Ambitious inquiſitor can ſome-times make God and Religion his ſtale, but honour ſhall be his God. If times ſerue, the credit of the Goſpell ſhall be ſubordinate vnto his credit: and Chriſt ſhall be a ſtirrop to climbe to promotion, the word as a trumpet to blazon our owne commendation, and the Pulpit a ſtage, or ſhop to ſet to view and ſale, our owne good parts. Fie on ſuch ſervice, or Lordſhip as ſhall make God to ſerue with ſinne. Iſa. 43.24. Amos. 2.13. And the meaneſt ſervants thus ride on Horſe-backe. Its fitter for the Savages of Calecut, to place Satan in the throne, and God on the foot-ſtoole, then for a Chriſtian to abaſe himſelfe to the creatures, and the Creator to himſelfe. Oh that the Sunne of peace, ſhould looke vpon theſe vncleane heapes, or giue light to this brood of darkeneſſe. They are rare hands & hearts, that are free either from aſperſions of bloud, or ſpots of filthineſſe. What baſe rule keepes man here below? Oh the want on exceſſe, exceſſiue pride, cloſe Atheiſme, impudent prophaneneſſe, vnmercifull oppreſſion, over mercifull connivence to ſinne, greedie covetouſneſſe, looſe prodigalitie, ſymoniacall ſacriledge, vnbridled luxurie, beaſtly drunkenneſſe, bloody trechery, cunning fraud, ſlanderous detraction, envious vnderminings, ſecret Idolatries, hypocriticall faſhionableneſſe, &c. All drencht in prophaneneſſe, and profuſeneſſe, and the very earth diepred with our villanies. But I forget my felfe, ſeeing my taske is to lay downe a rule, and not inveigh againſt the breach of it.

Q. Wherein conſiſts mans dominion over the creatures?

A. In a moſt free vſe of all things for the glory of God, his owne neceſſitie, and lawfull pleaſure: and that without all let, or hinderance of any of his actions; and therefore if hee offended in them, it was his owne fault. Gen. 1.29. with Chap. 3.11. Man could not content himſelfe in knowing God and all his creatures, his curioſitie is to know more then ever God made, evill of ſinne, and evill of death. How deare this leſſon coſt vs, we know well enough, & ſmart with knowing. We the ſonnes of Eue inherite her ſaucie appetite, and miſcarry daily with the preſumptuous affectation of forbidden knowledge. Oh Lord teach me a ſober knowledge, and a contented ignorance: thou haſt revealed more then I can know, enough to make me happie, Giue me againe the tenure of grace, that I may hold what I haue as well in the conſiſtory of conſcience, as at the commonpleas, leaſt whiles I be a civill owner, I proue but a ſpirituall vſurper: make me once againe a ſpirituall owner, and then I ſhall not care if I die a civill begger.

Q. What followes from hence?

A. Firſt, Gods commandement for the procuration of meate from the Plants to himſelfe, and the beaſts, as likewiſe the dreſſing of them. Gen. 1.29.30. and 2.15. That which was mans ſtore-houſe, was alſo his work houſe; his pleaſure was his taske. Earth ſerued not onely to feed his ſenſes, but to exerciſe his hands: happineſſe never conſiſted in doing nothing. Idleneſſe neither gets, nor ſaues; for, wee doe ill whiles wee doe nothing, and looſe whiles wee gaine not. Houres haue ever had wings, to flie vp to heaven, to the author of time, to carry newes of our vſage. Eue could not long keepe chat with the Serpent, but God had notice of it, and for ſuch idleneſſe turnes her out of Paradiſe. God eſteemes much of our times (what ever our price be) and plagues the loſſe of a ſhort time, with revenge beyond all times. God giue me grace, to take it by the fore-top, that I may make that which is wild and fugitiue, tame and pliable to my purpoſes for heaven.

Q. What ſecondly may be gathered?

A. The bringing of all creatures, which could conveniently be brought vnto him, as their Lord, to ſee how hee would name them. Gen. 2.19. All Arts were engraven vpon the creatures; yet none but man could ſee them; for he receiued them both actiuely and paſſiuely; and therfore by Logicke vnderſtood their natures, and by Grammar gaue them names. And ſo even in this ſhewed his dominion over them, in that he knew how to governe and order them all.

Q. What in the third place may be obſerved?

A. That he was like a Lord placed in the Garden of Eden, as in a ſtately Palace, planted of God Eaſtward, with excellent trees, and other plants, as well for pleaſure as for profit; and watered with a pleaſant river, devided into foure heades, which was to waſh the Garden, not like Nilus that makes Aegypt fertile with invndation. For that is the raine water that falls a good way off, and comes tumbling from the hills, and carries with it the ſoyles of other grounds, by the fatneſſe and mud whereof that land is made fruitfull: but this was to waſh away filthineſſe, and ſuperfluous fatneſſe in ſo excellent a ſoyle, leaſt all ſhould turne blade, and nothing corne. This Garden was knowne in Moſes dayes, and by the deſcription may be knowne in ours. Plinie ſpeakes of a citie, called Cteſiphon, which lies betweene the river Tigris and Euphrates, mentioned by Moſes. Gen. 2.14. which is wonderfull fruitfull, and it lies as an Iland environed by both. Alſo it is well knowne, that in Babylon, neere Tigris is a moſt fertile place for feeding of Cattell, and the people are faine to keepe them vp in the night for feare of ſuffocation. Their corne they mow thriſe, and then receiue a twofold increaſe. The Garden of Adonis was in this countrey. And Scripture mentioneth. 2. King. 19.12. The children of Eden, which were in Thel-aſare. That is, the Gariſon Souldiers that were in a tower againſt the King of Aſſyria, for the defence of this fruitfull countrey. The Topographie ſhewes plainely, that here-abouts the Garden ſtood. Perath, or Euphrates is a knowne river, that devideth Syria from Chaldea, and Meſopotamia, &c. And may be taken for the whole river, though it haue but the name of the fourth river, which is, as it were, the midle ſtreame of Euphrates, running betwixt the ſecond & third river, of which nothing is ſayd more then the name, becauſe it was beſt knowne to the Iewes, when Moſes did write. Piſon the firſt river may very well be that which Plinie calls Paſi-tigris, or Piſo-tigris. And in Plinie, Diglath, or Diglito, another arme, is the ſame with Hiddekel, both ſignifying the ſame thing, viz. an arrow for the ſwiftneſſe of the water; and this is the ſame with Tigris, now called Tegil. So that by all this, it is moſt probable, that the Garden did lie betwixt Euphrates and Tigris. Furthermore, Plinie writes, that (as it were) a fiſh-pond, or Marſh, in compaſſe about an Acre of ground, burnes continually, which may not without probability be thought to beſome remembrance of that flaming ſword, which turned euery way to keepe man from the tree of life. Gen. 3.24. God in iuſt judgement, turning the place into aſhes, & a burning poole, as he afterwards did Sodome, another Eden of the world. By this appeares the folly of Papiſts, that thought this Garden was not drowned in the flood, and that Enoch and Elias liue in it, &c. Oh happy man, if hee had but knowne his owne happineſſe, when he firſt opened his eyes, he ſaw haven aboue him, and a flouriſhing earth vnder him, and himſelfe placed in the very Paradiſe and Palace of the world. But this is cleane waſhed away, and over turned in the iuſt judgement of God. Yet read the excellent deſcription of it and let the loſſe of it provoke vs to ſeeke after a better. Gen. 2.8.9.10.11.12.13.14.

Q. Why did God thus place man in a Garden?

A. That man being appointed of God, as Lord deputie vnder him, might there ſerue him more freely, keepe his Court, haue neceſſary imployment, both in dreſſing and keeping the Garden. Gen. 2.15. It was one of Adams faults, to ſuffer the ſerpent to come into it. Another, to forget his dutie to God; for, the very trees did not onely affoord him worke for his hands, but inſtruction for his heart. There he ſaw two Sacraments in the very midſt of the reſt of the trees, grow before him as moſt eminent teachers of him. Gen. 2.9. The greater ſhame to offend God, who had ſo hedged him in on all ſides, that by a word of his mouth he might haue rebuked the Serpent, and by the leaſt caſt of his eye beene confirmed in dutie and diligence. But bleſſed be God that we haue a better tree of life before our eyes; not a tree for triall, but for confirmation of being happie, in deſpight of Satan, of which we may eate and liue.

Q. Of what kinds was man created?

A. Male, and female. Gen. 1.27. The Male immediately for his body of the foure Elements. Gen. 2.7. The female for her body of one of his ribs, man being caſt into a deepe ſleepe. Gen. 2.21. Man had better looſe a peece of himſelfe, then miſſe a good wife. Yet the Lord would not paine him in ſending him a meete helper; as for their Soules they were equally inſpired, that they might both be partakers of the ſame happineſſe. Gen. 1.27. For the image they were both equall.

Q. Why did God make her?

A. God ſaw that it was not good for man to be alone, and among the reſt of the creatures, there was none fit to be his companion. Gen. 2.18.20. That there might therefore be wanting to him no comfortable thing, God thought it needfull, that he ſhould haue ſuch an helper as might ſatisfie his deſires, and giue him by his divine benediction, a fruitfull ofſpring. Gen. 1.28. Mal. 2.15. All that man ſaw immediately after his creation, were fit to be his ſervants, none his companions; and the ſame God that found the want ſupplies it. Rather then man ſhall want a comfort, God will begin a new creation, not out of the earth, mans firſt matter, or out of other creatures, his ſervants: but out of himſelfe for dearneſſe, for equalitie, and that neither of the head nor foote, but the ſide, ſhewing her place, which is to ſtand next to her husband, neither as his drudge in being baſely governed, nor as his wanton in crowing over him. Furthermore, God conſults not with man to make him happie. As he was ignorant while himſelfe was made, ſo ſhall he not know while a ſecond ſelfe is made out of him. Both that the comfort might be greater then was expected, as alſo, that he might not vpbraid his wife with any great dependance, or obligation, he neither willing the worke, nor ſuffering any paine to haue it done. The rib can challenge no more of her, then the earth can of him. They are both made equall debters to God, who alone tooke care, that they might both be happie in him, and by him.

Q. What did God with her being made?

A. He brought her to man, and ioyned her in marriage with him, who acknowledgeth her to be fleſh of his fleſh, and bone of his bone; This ſheweth how exquiſite knowledge he had from God. If God had giuen him her name, or the names of other creatures, it had not beene ſo great a prayſe of Adams memory to recall them, as it was now of his judgement (at firſt ſight) to impoſe them. Gen. 2.23. Shee ſhall be called Woman, becauſe ſhe was taken out of Man. So piercing was the eye of his reaſon, that he ſaw the inſide of all the creatures at firſt bluſh, and by his perfect knowledge, he fitted their names to their diſpoſitions; whereas we ſilly ſolves, his ignorant poſteritie, ſee but their skins ever ſince, and forget their very names, when we are told them. Furthermore, he receiued her thankefully to be his wife, and eſtabliſhed that law of matrimony concerning co-habitation, Therefore ſhall man leaue his father and mother, and cleane to his wife, and they ſhall be one fleſh. Gen. 2.22.23.24.

Q. How were man and woman perfect, whiles they were both naked?

A. They then needed no clothing, for yet there was nothing whereof they needed to be aſhamed, nor any externall thing wherby they might be anoyed, which are the proper ends of apparell. viz. to hide our ſhame, and defend vs from externall danger of weather, and weakneſſe. Gen. 2.25.

Q. When were they created?

A. Together with the beaſts on the ſixt day. Gen. 1.31. Thus God leaues them to their conſcionable obedience, the only way to entaile a comfortable proſperitie vpon themſelues, and their ſeed after them, if their ſinnes ſtrip them not of all their hopes.

CHAPTER XVI. Of Gods Providence.

Queſtion.

HItherto of the Creation; What is Gods Providence?

Anſwere.

It is that part of Gods efficiencie, whereby he provideth for all his creatures, even to the leaſt circumſtance, that haue his being. Pſal. 104.24. with 27. As he hath made them in excellent wiſedome, ſo in the ſame wiſedome he provides for them. Providence is not to over-ſee, or ouer-looke his workes, but to worke, and haue an efficiencie in all things. Permiſſion, to the creature, is not a ceſſation to the Creator: but the Lord workes his owne will by euery permiſſion. Providence is to minde the creature, God never forgetting the workes of his owne hands. Hence God may be ſaid to be the ſoule of the world, not informing it eſſentially as a peece of any creature, but by his efficiencie in euery thing. Math. 10.29.30. Luke. 12.6.7. That which Mathew ſpeakes of the falling of a Sparrow, Luke interprets by not forgetting. In regard of Providence all things are done by reaſon, not of the creatures, for thereof they are ignorant, therefore by God. The falling of a Sparrow is a propoſition, and that is made of arguments, which are cauſe and effect, all which is reaſon, not of the Sparrow, nor of men & Angels, for they onely analyſe it, by ſeeing it done; therefore of God alone who makes that reaſon to hang together, in the very fall of a Sparrow, or hayre of our heads. And here come many errors to be touched. Firſt, the error of neceſſitie, which is, that all things fall out by a fatall deſtinie. There is a certaintie in all things; for, the counſell of God is infallible, but no neceſſary cauſe; ſeeing theſe two in reaſon are oppoſed. Secondly, ſome goe as wide on the other ſide, that would haue all things governed by fortune and chance: as if ignorance in vs, were to bee preferred before knowledge and counſell in God A flocke of ſheepe ſtands not in more need of a Shep-herd, then the worke doth of God. Thirdly, others hold a Providence in the great and waightie affayres of the world, but none in the leſſer, and baſer workes. As if it were not as honorable for God to rule the leaſt, as to make them. A ſpire of graſſe was his creature, and it growes not but by his Providence. Fourthly, the Providence in Lots is not rightly vnderſtood, It is as caſuall for a lot to fall, as an haire from the head: and yet the Providence is not equall; for, beſide the reaſon it hath from God in the cauſe and effect, ſo diſpoſed by him, It hath another in the concluſion, that by ſuch a fall, ſuch a thing ſhall be determined, which is ſometimes miraculous, ſometimes ordinary, but alwayes the concluſion of God. Seeing then both the reaſon in the propoſition and event is Gods, and not mans, it is ſoberly to be vſed, and not vpon euery ſleight occaſion. Chance may bevſed in recreation, for caſualty is to vs in all things inevitable: but not determining chance, for that is at our libertie, and may follow our conſultation. A lot and fortune, differ as the generall, and ſpeciall; the generall is incident to all our actions, and paſſing our reaſon, is ordered by God: the ſpeciall is incident to thoſe things which are warranted vs of God, when we take a caſuall thing and applie it by Gods providence to determine ſome event. The firſt is naturall, and ordered by that providence, which guides nature to his end, and ſometimes in wiſedome lets it miſſe his end, which is chance, falling beſide the ſcope of the ſecond mouer, though it hit with the firſt. The other is divine, as being a teſtimony giuen by God, in the reſolution of lome doubt. And here it may well be demanded, whether the Lot being a divine teſtimony, would like a divine Oracle, ever conclude the ſame truth? I anſwere, the Lot is ever infallible in the concluſion, becauſe the reaſon is Gods, and ought not to be iterated, for that makes God a lier; calling into queſtion, whether the Lot conclude by the Providence of God or no. Yet I ſay, in ſinnefull iterations, where the Lot is ordinary, and not extraordinary, that in the next fall of the Lot, fortune may change, and differ from the firſt, & yet the concluſion in both be Gods, and that as his divine teſtimony. But you will ſay then Gods Oracle is vncertaine, and he may contradict himſelfe. I anſwere. No. For they are both truthes, ſo determined by the Providence of God, and the latter may bee a puniſhment of mans infidelitie, for diſtruſting God in the former. A lot is a cauſe by fortune, and therefore muſt be referred to ſome cauſe by counſell; not to men, for then might they make by the Lot what concluſions they pleaſed; therefore to God, who by his owne counſell makes ſuch a concluſion in ſo caſuall an accident. Furthermore, it followes not becauſe the matter of Lots is indifferent, that therefore it may indifferently be vſed in recreation; for, it is the forme & the matter that giues the eſpeciall eſſence. Things that are ſimply good, or ſimply evill, are not to be determined by Lots, for ſo may wee imbrace good for evill, and evill for good. It muſt be of a midle nature to both. Hence it is vnlawfull to chooſe two Magiſtrates by Lot, if both be not equally capable of the place; for ſo ſhall the Common-wealth be wronged by inſufficiencie. Fiftly, this reproues them that exclude actiue providence from the workes of darkneſſe; I know no providence which acts not, the Sunne can worke in a ſtinking puddle, or filthy dung-hill, and yet ſtill be pure. True it is, God permits things, when he doth not withſtand their actions: but to ſay he permits, not hauing any hand in the worke, is to deny his providence, &c. And here is excellent comfort to all Gods children, that their afflictions are not let looſe at randum; but come from an Almightie power, guided by a moſt wiſe providence, and tempered with a fatherly loue. This cannot but blunt the edge of all evils, to conſider that a divine hand is in them all. Savage creatures will be ſmitten by their keepers, when they are ready to teare ſtrangers in peeces: & ſhall I ſtruggle with him that made and moderates the world, when he ſtrikes me? Either muſt I blame the firſt mouer, or diſcharge the meanes, though the men may be iuſtly blamed. I know the agent, whatſoever may be the fault of the inſtrument. The dying theefe pardons the executioner, and exclaimes on his vniuſt judge, or malicious accuſers. But I will neither be a foole, nor a rebell, either ignorant whence my croſſes come, or impatient, knowing them to be from my God. He hath ſtinted all my miſeries, and weighed out euery dram of my ſorrowes, and the very powers of hell ſhall not be able to caſt in one ſcruple more then he hath allotted for me.

Q. How is Providence confidered in regard of the Agent?

A. It is ordinary, or extraordinary. God provides for his creatures, either by meanes, or by miracles. Wee plow, we ſow, reape, threſh, grind, bake, &c. God can skip over all theſe meanes, and multiply a few loaues to feed many thouſands. Math. 14.17. and make Corne grow without tillage. Iſa. 37.30. God hath leaue to leape the meanes, and whereas one buſhell of Corne by ſowing may multiply ten, ten, twentie; twentie, an hundred, and an hundred, a thouſand, God can ſend all this at once, and multiply one loafe to as great a quantitie of bread, as may be made of a thouſand buſhels. Sheepe, Wool, Wool-men, Spinners, Weavers, &c. for the making of cloth, and cloth for garments. God can doe all this at a leape, and giue cloth and ſhooes, & make them laſt fortie yeares without all change. Deut. 29.5. And giue them bread that did never come from the earth. ver. 6. He can make Sunne and Moone ſtand ſtill, cleare the eyes with clay, ſaue and helpe with many, few, or none. Ioſh. 10.12.13. Ioh. 9.6. 1. Sam. 14.6. 2. Chron. 14.11. Hence wee learne that our extremities, are Gods beſt opportunities.

Q. What is Gods ordinary Providence?

A. Whereby he provideth by ordinary meanes. Pſal. 147.8.9. He covereth the heaven with clouds, and prepareth raine for the earth, and maketh the graſſe to grow vpon the mountaines: which giueth to beaſts their food, and to the young Ravens that cry. Pſal. 104. verſ. 10. to the end. Math. 6.26. Gen. 45.7. Act. 14.17. Lev. 26.26. Math. 4.4. And here comes to be detected the Devils ſophiſtrie, caſt thy ſelfe headlong vpon God, and vſe no meanes. And the Divinitie of the vulgar ſort, is to be learned in the beginning, and end of their ſalvation, negligent of the middle. Gods decree, and their finall eſtate, muſt hang together without meanes; men would be ſaued by ſitting ſtill, and thinke it is enough, that they are either elected, or reiected. What is this but to eate the Corne out of the eare, nay, to famiſh, becauſe we will not abide the labour to grind, or to knead it; Sure I am, God is come to vs in a moſt wonderfull manner; his Sonne is become as low as our ſelues, and though now returned whence he came, yet his word and ſpirit are ever preſent, and there is nothing wanting, but a will to learne. Yet this ſhall be my concluſion, that if meanes were wanting, I might looke for miracles. And faith can reſt vpon God, as all ſufficient in both.

Q. What is Gods extraordinary Providence?

A. Whereby he provideth extraordinarily, and by miracles: and that either againſt nature, or beſide nature, or aboue nature. As to cauſe the light deſcend without Starres. Gen. 1.4. To devide the red Sea. Exod. 14.21. To ſaue the three men in the hot fiery furnace. Dan. 3. To devide Iordan. Ioſh. 3.15. To inſpire the Apoſtles. Act. 2.11. Yea, the very making of lice, was Gods extraordinary finger. Exod. 8.19. What elſe ſhould haue guided that vntamed and vntaught teame, 1. Sam. 6.12. in as right a path toward Iſrael, as their teachers could haue gone, ſaue an hand aboue nature? What elſe ſhould over-rule brute creatures, to preferre a forced carriage vnto a naturall burden at home, ſaue a divine conduct? Little can wee, by the beginning of any action, gueſſe a Gods intention in the concluſion: yet by this may wee be premoniſhed to depend vpon him in all our affayres, and that with hope of good ſucceſſes. Set faith a worke in any difficultie to make the motion, and wee ſhall be ſure to ſpeed, eyther the one way or the other.

Q. What is a Miracle?

A. It is a worke aboue nature, and all ordinary meanes; as the raiſing of Lazarus. Ioh. 11.43.44. It is for the moſt part a viſible ſigne, to manifeſt the power of God. Mat. 11.4.5. and 15.31. Ioh. 20.30. And this is proper to God. Ioh. 9.16. If this man were not of God, he could not doe ſuch Miracles.

Q. Wherein is the Providence of God ſeene?

A. In the conſervation, and gubernation of all things. God made nothing preſently to deſtroy it, but reſerues euery thing for further vſe of his glory and ſervice. Mat. 10.25. Two ſparrows, ſcarce worth a farthing, are preſerved, and governed according to Gods will; yea, the very hayres of our heads are ordered by his providence. This mind, or forminding of the creatures, is, that their beings be preſerved, and their actions governed. We ſtand not vpon our owne feete, for when God permits vs to goe alone, like children, wee get many knocks, and fall fowlly, becauſe we truſt too much to the broken reede of our owne freewill.

Q. What is the conſervation of the Creatures?

A. Whereby he keepeth and continueth the creatures in their being and kinds. Iob 12.14. Pſal. 36.8.9. and 44.3. Pſal. 104. and 105. and 106. and 147.10.11. If God deſtroy, none can deliver, and if he preſerue, none can kill. It differs from government thus; that is, to guide to the end, this to keepe it for that end. Rom. 9.17. with Exod. 9.16. God kept Pharaoh for his end.

Q. Wherein ſtands it?

A. In the preſervation of their eſſence, and forces, or faculties: and that both vniverſall and ſingular. Pſal. 65.2. Pſal. 104.27.28.29. and 136.25. and 147.9. Math. 6.26.30. It is God that keepes that cauſes and qualities in good temper, or changeth them from a bad condition to a good, and from a good to a better; or preſerues them by ſucceſſion, one generation ſucceeding another; or keepes them in ſtate, as all the Starres which this day ſtand firme, as vpon the day of their Creation. Pſal. 65.6. Iſa. 49.5. Ier. 1.5. Eccl. 1.4.5.6.7. Preſervation is as the perpetuation of Gods creation, and as the continuation of it by ſucceſſion, or a permanent ſtation. Iob 10.8.9.10.11. and 31.15. The change and alteration of the creatures condition, is from God, whether it be good, or evill. Pſal. 76. verſ. 5.6.7.9.12. and 104.29.30. and 107.34.35. and 113.7.8.9. Alſo their permanent ſtanding in their auncient eſtate, as Starres, Mountaines, Waters, and Earth, Pſal. 65.6.7. Eccl. 1.4. And all this extends it ſelfe, even to the leaſt of Gods creatures, ſparrowes, hayres, teares, and euery ſickneſſe. Math. 6.30. and 10.29.30. Pſal. 56.8. and 68.20. and 113.6. and 146.8. Exod. 23.25. Iſa. 19.22. Now God preſerues vniverſalls by generation and propagation, ſingulars by food and nouriſhment, &c. As alſo by keeping them from violence.

What is government?

A. Whereby he governeth all things to their end. Pſal. 104.19. Pro. 16.4. Rom. 11.36. God made all things for an end, he preſerues them to it, and by government guides them in the way. All things are compoſed, betwixt a beginning and an ending, and God is both. Rev. 1.8. As they are of him, ſo likewiſe without him would they returne againe to nothing, he therefore preſerues them, and becauſe they are for him, he guides and governes them all to the ends he hath appointed them. And yet this is done by ſeverall rules he giues them all. A man makes a Pen, and then writes with it, it may well be ſaid, that the Pen writes, and the maker writes: ſo, God made all, and framed them by his wiſedome, and the very Art of God ſtill remaining in his creatures, teacheth them all obedience to the hand that goes with them.

Q. What are the kinds?

A. Two common, and ſpeciall: the one is as the Common-law in a kingdome, the other, as the municipall, or priviledged lawes of Corporations. The one is the law of Nature, whereby all creatures are governed, the other, of Divinitie, whereby men and Angels are ordered to an eternall eſtate. Pſal. 8.1.3.4.5.6. &c. Excellent in all, but paſſing excellencie in men and Angels. Pſal. 19.1.2.3. &c. The line and language of the heauens, teacheth Gods government, but verſ. 7. the law of life exceeds all other perfection. Pſal. 139.14. Marveilous are Gods workes, but aboue all, fearefull and wonderfull is man, both in his making and moderating.

Q. What is the common government?

A. Whereby he governeth all things by a common courſe, or vniverſall law. Pſal. 10.1.19. The Sunne knoweth his going downe. And here come in thoſe excellent inſtincts of nature, wherein creatures ſhew the reaſon of their government, to be more in God then themſelues. The Ant, or Piſmire prepares her meat in the Summer. Prov. 30.25. And yet ſhee knowes nothing but the preſent: furthermore, ſhe bites the little grains ſhe gathereth at both ends, leaſt it ſhould grow in her ſtore-houſe. What reaſon in the world of this, and many more in the brute creatures can be given, but that the great law-giuer is the agent of theſe things? &c.

Q. What it Gods ſpeciall government?

A. Whereby he governeth ſome ſpeciall creatures vnto an eternall eſtate, as Angels and men. Prov. 16.4. Almightie God hath two ſorts of vertues, to manifeſt in his creation and providence. Firſt, intellectuall; Secondly, morall. No creatures but men and Angels are capable of the latter. The manifold works of God ſhew his excellent wiſedome, or the vertues of vnderſtanding. Pſal. 104.24. Onely men & Angels can ſhew forth his Iuſtice & Mercy, the vertues of his will. For this end he created them, and by a ſpeciall law governes them thereunto, and that which is done by law will iuſtifie it ſelfe againſt all exceptions. Prov. 15.3.

Q. How manifold was that eternall eſtate?

A. Two-fold; either of happineſſe, or miſery. Rom. 9.18. He hath mercy on whom he will, and whom he will he hardneth. Be aſſured, the Lord will be as vnblameable in the one, as in the other.

Q. Whence doth this felicitie, or infelicitie acrew to the reaſonable creatures?

A. By the good pleaſure, or diſpleaſure of Almightie God. It was poſſible for men and Angels to pleaſe God, and be happy; and alſo poſſible to diſpleaſe him, and be miſerable. And both theſe were to be acted by the law; for, it is the law that makes vs bleſſed, or curſed; and man might ſo handle the matter, that he might act whether part he pleaſed, and yet his deſtruction come from himſelfe, though in life the law ſhould haue beene a principall agent. A cheſt is made for linnen, or other clothes, and it is combuſtible: but the burning of it comes not from the Carpenters Art, &c. So man is mutable, and ſubiect to fall; yet his falling no wayes ariſeth from his Creator. Gen. 2.17. and 3.7.

Q. What is here to be conſidered?

A. Mans fearefull apoſtaſie, and happie Anaſtaſie: his fall, and returne to God. Providence firſt governes man in his averſion from God, and this is of all; ſecondly, in his converſion againe, and this is of ſome. Gal. 3.22. The Scripture concludes all vnder ſinne, that the promiſe of Chriſt might be to beleeuers. Rom. 11.32. Luk. 1.78.79.

CHAPTER XVII. Of Mans Apoſtaſie.

Queſtion.

VVHat is the Apoſtaſie?

Anſwere.

That fall of the Creature from the government of God, or his obedience therevnto, in ſo much that as now he ſtandeth, he cannot pleaſe God, but diſpleaſe him continually. Gen. 3.6. and 6.5. Iſa. 59.2. Gal. 3.10. Marke where man fell, not in his conſervation, for his being and action are continued: but government, his action ſwarving from the line of Gods law, and it was nothing, but (as it were) the turning of the wheele the contrary way, ſo that now the whole man is exorbitant in his courſes, and altogether oppoſite to his government: like Iobs wild Aſſe in the deſert, or as Amos his Horſe that will runne vpon the rockes. Amos 6.12.

Q. Of whom was this Apoſtaſie?

A. Of ſome Angels, and of all men in the firſt man. Iud: ver. 6. Gen. 3.6. Rom. 3.10. Ioh. 8.44. angels and men were governed in their firſt fall, God ſending the one to try the other. Man was to try the Angels, whether they would at Gods command miniſter for his good; and they againe man, whether he would liſten more to Gods law, or their rebellion.

Q. What are the things to be obſerved in this Apoſtaſie?

A. The transgreſſion and the propagation of it. Rom. 5.12. By one man ſinne entred into the world. Here is the head or ſpring, one man, the ſtreame or flood, ſinne, the channell, entred, the ſea or Ocean into which it fell, the world. Rom. 5.18.19.

Q. What is the tranſgreſſion?

A. The eating of the forbidden fruit of the tree of knowledge, of good and evill. Gen. 2.17. which was a great offence, both in regard of God, his law, and Sacrament. He was bound to loue God aboue all; who gaue him the vſe of all trees, onely he forbids him this, even as he loued him not to eate thereof. Againe, the rule of good and evill was the whole law of mans life. And therefore here was not a partiall, but an vniverſall breach of all the branches of obedience. And laſtly, he in contempt of God, and his goodneſſe, plucked off the ſeale of the covenant, for God placed that tree with the other in the very midſt of the Garden, as a viſible ſigne and Sacrament of his obedience. Man was changeably good, and therefore as he was to haue a Sacrament, to ſeale his conſtant eſtate in goodneſſe, if he perſiſted and continued in the loue of God, which was the tree of life: ſo, on the contrary, if he ſhould leaue off to ſerue God, then ſhould he haue ſealed vnto him the aſſurance of his change from good to evill; and this was by the tree of the knowledge of good and evill. Thus it pleaſed God to deale with man, either in regard of obedience, or diſobedience. Bleſſed be God, wee haue a better tree of life, to ſeale our perfect obedience in another: and two Sacraments to put vs out of all danger of death: God ſealing our ſalvation for his owne names ſake.

Q. What things are to be obſerved therein?

A. Two; The cauſes thereof, and the effects. Gen. 2.17. Ezek. 18.2. Rom. 6.23. Sinne and death are as in ſeparable in the cauſe, as fire and burning; death is a neceſſary conſequent of ſuch a cauſe.

Q. How many ſorts of cauſes be there?

A. Two, the one, blameable and guiltie, the other, blameleſſe and guiltleſſe. The law and ſinne, as well s the law and obedience worke together, though in a diſtinct manner; for, of obedience the law is the principall cauſe, but of ſinne an accidentall, as working beſide his owne ſcope and maine drift, which is to ſavour nothing but life, and alſo as a contrary to ſinne; hence a ſinner ſtands in violent oppoſition to the law, and they ſtriue the more, becauſe the one is readie to hinder the others act; as bankes, or flood-gates ſtaying the ſtreame, make it either burſt them downe, or elſe ſwell over them: and doe we not ſee how all ſuch as are bent vpon any villany, are more exaſperated by diſſwaſion, then if they were let alone? Pharaoh is better to Iſrael, whiles they willingly obey, then when Moſes and Aaron come to preach their deliuerance; then as a beaſt he turnes madde with baiting. And ſo all the Martyrs ſhould haue had the Heathen Emperours better tutors then tyrants, if they had not provoked them by oppoſition of their wickedneſſe. Nay, doe we not ſee how the beſt mindes, when they are troubled, yeeld inconſiderate motions; as water that is violently ſtirred, ſends vp bubbles? Rom. 7.11.11.13.

Q. How many be the cauſes blameable?

A. Two; The principall, and miniſteriall: the Devill a chiefe agent in mans apoſtaſie, abuſed the Serpent, and the woman, as his inſtruments, to ſeduce man. Gen. 3.2. Cor. 11.3. Satans policie was to take the ſubtill Serpent, and ſimple Woman, to defeat man of his happineſſe, as now he doth the Ieſuites, and females, to draw men to Antichriſt.

Q. What are the principall cauſes?

A. The Devill, and Man: though Eue was firſt in the motion, yet was Adam principall in the action; for he is firſt called to the barre, to anſwere the tranſgreſſion. Gen. 3.9. 1. Tim. 2.13.14. Firſt, he was the head of his wife, and therefore it was his ſinne, that he gaue her no better inſtruction. Secondly, the Covenant of life was made principally with him, and therefore it is ſaid, that when he had eaten, both their eyes were open. Gen. 3.7. She did eate before her husband, and ſinned perſonally: but when he did eate with her, then they both ſaw, that they, and all their poſteritie were accurſed. Thirdly, It is probable, that Adam ſtood by all the time of the diſputation, and therefore his ſinne was the greater, that he rebuked not the Serpent, and reſcued his wife from all ſuch ſuggeſtions: or if he was abſent, (whereof the Text makes no mention) then ſhould he ſhew himſelfe a weaker veſſell then his wife, who had all the bad Angels (in one craftie beaſt) to ſet vpon her: whereas he had onely one weake woman in his pureſt integritie to overthrow him. Neither could his affection then to his wife be ſo prepoſterous, as are now of corrupt naturaliſts, who are blinded in loue. His loue to his wife was created pure, and therefore except his iudgement had beene firſt perverted, as it was in his wife, he could not ſo eaſily haue conſented, of meere affection to his wife. I cannot beleeue, but that the Devils in the Serpent, did as well tempt Adam as Eue, though firſt they began with her, as a further meanes of inticing him. The text ſayes not, that Eue went to ſeeke her husband; but that ſhee tooke, and gaue to her husband with her, &c. Geneſis 3.6.

Q. How were the Devils the cauſe of it?

A. They were by creation good, and appointed of God to be mans keepers, yet of their owne accord, and free will they diſdained and contemned their ſtanding with God. Iud. ver. 6. and became proud, rebellious, and abominable lyers, and blaſphemers of God, and of malice and hatred of man, became ſeducers and murtherers of him. Ioh. 4.44. It may well be diſputed, whether the Angels were Apoſtataes in heaven, or Paradiſe. If I may ſhew my iudgement, and leaue it as a probable opinion, it is this. The third heaven is a place of puritie, and abſolute felicitie, and therfore cannot for a moment, or inſtant of time, be the ſubiect of any pollution, or miſery. If ſinne had ever beene in heaven, the place ſhould haue beene polluted by it. The very earth was ſtained with the ſinne of his proper inhabitant: and ſo ſhould heaven, if the proper and peculiar inhabitants had there ſinned: but ſuch was the wiſe providence of Almightie God, that at once he would giue a iuſt occaſion of triall, of the Angels in their obedience, and ſaue heaven from all polution, which he then, and now, and ever preſerues moſt pure for his elect, both Angels and men. The occaſion was giuen in their miniſtration to man, not the celebration of Gods glory in heauen, that they might ſee more fitting their place then the other: but ſhall wee the moſt excellent of Gods creatures, ſtoop ſo low as to become mans ſervants, and ſubiect our ſelues to ourinferiours, &c? Let vs thinke of a courſe to ſubvert his eſtate, and bring him out of grace and favour with his creator; ſo ſhall we according to our excellencie, Lord it over him. So that here might very well be a conioyned Apoſtaſie in the ruine of them both. O bleſſed God, how farre is thy decree from all ſtaine of ſin, and yet how full of Mercy and Iuſtice? Thou wouldſt not try all thy Angels, ſome thou keptſt at home, whiles others fell in miniſtring abroad. And all this, that thy ſonne might be exalted, neither Angel or man ever prevailing without him. Rev. 12.6.7. They that fight vnder this head; are all ſaued; if they warre vnder their owne power they cannot but periſh. The good angels were but lookers on till a Meſſias was promiſed, and then are they all miniſtering ſpirits for the good of their fellow heires of ſalvation. Heb. 1.14. Who can ſay blacke is the eye of Gods providence, intending to glorifie his Iuſtice in the condemnation of ſome Angels, and ſome men, when he might haue executed all? Let vs all ſing with the ſweet Singer of Iſrael. Pſal. 119.137. Righteous art thou, O Lord, and vpright are thy iudgement.

Q. How was man a cauſe thereof?

A. By the abuſe of Gods law, and his owne free will, being ſeduced by Satan, and induced into ſinne by the ſtrength of his temptation, ſubtiltie of his ſuggeſtion, and is owne free reception of both, voluntarily harkning thereunto, contrary to Gods commandement, when being aſſiſted thereby, he might eaſily haue reſiſted the ſame. Gen. 3.6. Man was made a moſt free beginner of his owne action, neither did God withdraw, or with-hold any neceſſary grace from him; he gaue him ſufficient not to ſinne, neither was he bound to giue him ſo much as he might prevent, and prevaile over euery violent temptation god might haue kept Satan from him, or in the combat haue giuen him the conqueſt: but it was Gods meaning to try him with the grace of his Creation: that now he may ſee the greater loue of his Creator, in putting him vnder a ſecond Adam, who prevailed againſt Satan, and in whom all the elect ſhall be ſure of victory. Hence learne, that ſince the fall, in the hardning of Reprobates, as in Pharaoh, God neither withdrawes grace, for he had none; nor with-holds it, for he is not bound to giue it: Chriſt is onely a head and fountaine of ſauing grace, for his elect Angels and men.

Q. What were the inſtrumentall cauſes?

A. The Serpent, and the Woman. Gen. 3.1. The Devill to further his temptation, vſed viſible inſtruments, and plotted by the ſubtiltie of the one, and ſimplicitie of the other, the woefull down fall of Adam, and all his poſteritie. All the Legions of the reprobate Devils entred into one beaſt, to conferre with the woman, and by the Poitho and Suada of that viperous tongue, crept into the boſome of Eue, as it were, by all the topicke places in Logicke, figures of Rethoricke, and other engines of guile & deceit, till they had brought her into a fooles Paradiſe, with the loſſe of the earthly, and hazzard of the heauenly.

Q. What is the vnblameable cauſe?

A. The commandement of God, for had there beene no law there had beene no tranſgreſſion. Rom. 7.7. Gal. 3.22. And here comes in the act of Gods providence in the apoſtaſie of Angels and men. A law is giuen, by which God will haue them both ruled, but of this they make no account; for it is the very firſt thing they begin to conteſt withall, and at length by plaine deniall oppoſeit. The law was giuen to moue man to his dutie, even as that Spirit in Ezekiel moued the wheeles. Ezek. 1.21. The law was ſpirituall. Rom. 7.14. And placed in the very heart of man, and was of a divine nature, to haue drawne man to good; but the ſpirit of Satan enters to graple with the law, and turne the wheele of the minde in a cleane contrary courſe to Gods will: the law reſiſts, but man forſakes his mouer, and is turned of Satan the bie way; and ſo the good law of God becomes the ſavour of death vnto death. 2. Cor. 2.16. And that by an oppoſite motion to his owne nature. The tree was a ſeale, both of good and e ••• , and the fruit taſted could leaue a tang of death behind it. The law was as able to guide to death, as life; to life by his free motion, to death by his oppoſition. He that runnes againſt a wall, or a tree, is throwne backe againe by violence, and bruiſed in peeces by his ownefall and folly: or by this compariſon may you ſee the worke of the law, by caſting Angels and men into hell. An earthen pitcher is daſhed by a fooliſh and furious hand againſt an hard ſtone wall: that the wall breaketh it, is not the fault of the wall, but rather a commendation; all the evill is in the haſtie hand that raſhly hurles it againſt ſo apparent a death and danger: ſo wilfull and witleſſe man by the ſuggeſtion of Satan in the ſerpent and woman, takes himſelfe, and of his owne free accord flings, or rather flies in the very face of the law, and by it is miſerably ſtricken in peeces Doe we not now ſee how the law makes him ſhiver and ſhake, even as a vanquiſhed enemie vnder the hands of his Conquerour, and how he ſeeks to eaſe himſelfe of ſuch a governour? He might as well haue knocked his head againſt the ſtone-walles, as his wits to fruſtrate the power of the law within him. A ſilly ſhift to ſtop a little torrent with ſodds and turfs, will it not breake over with roaring? A fooliſh fancy to ſtanch bleeding, by ſtopping our noſthrils, will it not breake out at the mouth, or runne downe the throat into the ſtomacke? A man may with many piles of greene wood ſmoother and ſuffocate the fire for a ſeaſon, but when the moyſture is maſtered, the fury of the burning will be more fearefull, and the flames and flaſhes, more dreadfull to behold. Alas, alas, how doth euery ſinner pile vp the fagots of his future fire, and warme the worme in his owne boſome, that ſhall gnaw for ever? Conſcience ſhall reade him a lecture euery day, becauſe he would not heare the lecture of the law for his eternall good. Rom. 7.10.11.12.

Q. What followes from hence?

A. That as the law was the cauſe of ſinne by accident, ſo was God, and no otherwiſe. Here was no omnipotencie to conſtraine man to fulfill the will of his creator; here was a law to reſtraine him from ſinne, and diſtreſſe him in committing it, yea, and thruſt him head-long into all out-rage, being once oppoſed by man. Let men rot in their ſinnes, and they will die quietly: but ſtirre them by the liuely word, and ſinne will reviue. Rom. 7.9. and either kill worſe by impenitencie, or be more happily killed by repentance. Mud in a glaſſe, when it is ſhaken, runnes all over that which before ſeemed pure and cryſtall. The poyſon of the ſnake, whiles he is benummed with cold beareth no danger, but warme him, and he will hiſſe and ſting. The Sea in calme weather is as ſtill and quiet as any river; but let the windes once blow and bluſter, and you ſhall ſee nothing but raging, ſtorming, and foaming out mire and dirt. Hoſ. 2.1. When I would haue healed Iſrael; namely by admonitions and rebukes of the word, then the iniquitie of Ephraim was diſcovered, &c. The law had an intent to ſaue man; but man would not hearken thereunto, ſo that his perdition was of himſelfe.

Q. What ſecondly may be learned?

A. That God was no bare permitting, or forſaking cauſe, but a working cauſe, even in the fall of man. Gen. 3.1. It is Satans firſt on-ſet, hath God ſaid ye ſhall not eate, &c. Like an earewig did he wrigle in by ſophiſticating the holy law of God; for he knew well enough he could not get in except he did driue that out, which was not done, but by a mightie wreſtling, and wreathing on both ſides. And Gods worke was firſt to hold out Satan, then in contempt to thruſt man vpon his adverſary, when he left him to cleaue vnto a lyer. 1. Sam. 2.30. They that deſpiſe me ſhall be lightly eſteemed. God in an holy indignation might well reiect them that had ſo ſhamefully reiected him; and (as it were) even puſh man vpon the pikes of his owne puniſhment. It was no ioy to God, to ſee his beloued creature, ſo vilely to caſt away himſelfe; and yet God intended, & wrought it without all blame, not as an author, or fautour of mans finne, but as a judge, caſting him in his owne act, and taking revenge vpon him for his ſinne.

Q. What will follow in the third place?

A. How God wrought in mans fall, yea, and from all eternitie, for Gods act began before mans. And this is ſafely to be done by our anatomie, or reſolution of Gods compoſition in this worke. Firſt, God did it by his law, and ſpeciall government of man. Secondly, as he did it, ſo had he power to doe it, and ſuch a power, as neither Devils nor men are able to reſiſt. Man might reſiſt the law. Math. 23.37. but not the power, by which the law worketh; for man, not the law, ſhall ſuffer for the irruption, and breach of it. The law will be ſure, one way, or another, to make his part good, with the moſt maſterleſſe monſters. Thirdly, as God did it, and could doe it, ſo he decreed it to be done, and omnipotencie and efficiencie, are but two executours, no compoſors of Gods decree, and therefore it ſhall ſtand infallible in the greateſt contingencie. It was poſſible for man to fall, or not to fall, and his act was contingent, ſo true that it might haue beene falſe, yet the decree was as certaine before as after the event, ſeeing all things are preſent to God, when they are abſent to vs. Fourthly, as he decreed it, ſo it was done by counſell. Ephe. 1.11. both in the ſcope, and plot. God had an end in mans fall, neitheir was it otherwiſe executed then himſelfe had plotted it. The Devils, and our firſt parents, together with the Serpent, time, and place, could never haue ſo met together, except God had ſet it downe, ſo will I haue it acted, even to euery circumſtance. Fiftly, It ſeemed good to his wiſedome ſo to haue it done, and no otherwiſe. Pharaoh deales wiſely by ſinning. Exod. 1.10. but God is wiſe in decreeing how Pharaoh ſhall ſinne. Sixtly, that which is done by the wiſedome of God, is good and iuſt. Hence ſinne, oppoſite to all good, and the enemie of iuſtice, was both good & iuſt, not in it ſelfe, but as God decreed it to be a meanes of his glory, which it is not by his owne nature, for God is cliſhonoured by it: but by accident, as God can bring light out of darkeneſſe, good out of evill, and life out of death. Therefore as God did it, it was no ſinne, euery cauſe is to be examined by his manner of working. Man ſinnes by counſell, and God by counſell orders it ſo to be done, and in doing workes as much as he willed. Laſtly, as it was good and iuſt, ſo God willed it, but as ſimply evill, he willed it not, but did hate the being of it. Pſal. 5.4. Will is the higheſt ſtep we muſt ſtand vpon, and thus may we goe downeward, by the ſame ſtaires we came vp. God did will nothing but that which was good and iuſt, and ſo it ſeemed good to his wiſedome, by counſell to decree it, and by his power to effect it.

CHAPTER XVIII. The effects of the firſt Sinne.

Queſtion.

VVHat are the effects of Adams tranſgreſſion?

Anſwere.

Blame, and then guilt and puniſhment. Man was blameworthy, for eating againſt the expreſſe commandement of his God, then was he made guiltie of all the debt and danger that the law contained, and by puniſhment to ſuffer, or ſatisfie whatſoeuer the law could challenge at our hands. Rom. 5.12. One man ſinnes, there is the blame, by it entrance is giuen to death, there is our guilt, that we haue ſo intangled our ſelues in the ſnares of ſinne and death, and it runnes over all, there is the puniſhment.

Q. What is blame?

A. Gods iuſt cenſure of finne. Gen. 1.14. Becauſe thou haſt done this, thou and all thine are accurſed. The blame is laid vpon our ſelues, and it was a peece of Adams wretchedneſſe to caſt it vpon his good God. Gen. 3.12. Wee haue brought vpon our ſelues the ſcorne and ſcourge of all our ſinnes.

Q. What is the guilt?

A. Whereby they are tyed to vnder goe the puniſhment. Gen. 2.17. In the day thou eateſt thereof, thou ſhalt die the death. Blame reſpecteth vice, as prayſe vertue; and guilt iuſtice, as libertie mercie. By the firſt, ſinne is evill, and naught, by the ſecond, a debt. Wee properly owe nothing to God but loue and dutie: yet by forfaiture for non payment of the principall, we runne into further arrerages with God; and ſo are bound to a double diſcharge: firſt, of the principall, ſecondly, of the forfaiture. It is a ſtrange opinion to thinke, if wee ſatisfie for the forfaiture, wee are freed from the principall. The law is ſtill in force, and except Chriſt pay both for vs, we ſhall never come by a full diſcharge. He ſuffered to ſatisfie the forfaiture, and obeyed to pay for the principall. Our debts are now growne infinite, and onely he that is infinite can diſcharge them. We might of our ſelues haue payed the principal: but now like Bank-rupts, we haue for ever diſ inabled our ſelues, and are not able to pay a penie in the pound, for our releaſe. God hath a bill, a bond, or a booke, wherein all our debts ſtand to be ſeene, and muſt remaine vncancelled, and vncroſt, till all be payed. O good God, draw the red lines of thy Chriſts-Croſſe, yea, and the white lines too of his moſt holy life, over the blacke lines, yea, the beſt lines of thine owne debt booke. Thou ſeeſt better then our owne conſciences, euery peccant act of ours, in thought, word, or deed, oh let all our billes, and Items in thy booke be cleared, croſſed, and cancelled, by the precious bloud of thine owne ſonne, and our Saviour and ſuretie. He alone is able to expunge, cover, nullifie, aboliſh, & wholly to take away the guilt of our defilement, and the gall of our puniſhment. In him wee know that thou our Creator wilt pardon all our ſinnes, & debts, bearing action againſt vs, or obliging vs to any penaltie. Yet not euery hypocrite, or profligate profeſſor that liues as he liſt, muſt looke for this loue. Faith is no Pandar to ſinne, it will make vs both ſee the vlcer, and the waſhing of it. Neither will it leaue vpon vs the ſlander of Solifidians, but will tell the cleanſed, that he is to goe away and ſinne no more. It will never bid him drinke, and take Tobacco; ſinne, and beleeue; get a pardon of the old, and a licence for the new. It will teach him to turne over a new leafe, and learne a better leſſon. Firſt, to ſee his owne miſery; ſecondly, the mercy of God; thirdly, how both will reſtraine him from all licentious libertie.

Q. What then is the puniſhment?

A. The iuſt anger of God vpon all that ſinne. Rom. 2.5.8.9. Heb. 10.31. with Chap. 11.29. Iſa. 33.14.

Q. What Attributes doe here put forth themſelues?

A. His holineſſe, and that both in his Iuſtice and Mercie. Rom. 2.4.5. It ſhall well appeare, that God will not winke at ſinne, or giue vnto it the leaſt allowance. 1. King. 20.42. Ahabs life is to goe for Benadabs; this is but a ſhadow of Gods holineſſe. If men muſt waſh away bloud with bloud; then aſſuredly, God will waſh his hands in innocencie, and by puniſhing of ſinne, free himſelfe from the ſlaine of it.

Q. What is Gods holineſſe?

A. Whereby being pure from ſinne in himſelfe, he cannot away with it in his creatures. Pſal. 5.4. Iſa. 6.3.

Q. What is his Iuſtice?

A. Whereby being moſt iuſt in himſelfe, he cannot but execute iuſtice, as in well doing to them that doe well: ſo in afflicting puniſhment on them that doe evill. As prayſe and price to the one, ſo all woe and want to the other. Rom. 2.6.7.8.9.10. Exod. 20.5.6. The iuſtice of God, as it ſeemes to burne more remiſſely againſt ſinne is called anger, as more ſharply, wrath; furthermore, as it ſentenceth, iudgement, and as it executeth the ſame, revenge. This holineſſe and juſtice were in God from all eternitie, yet till now no matter of manifeſting them. They inquire after iniquitie, and take hold of ſinne, and burne againſt it: yet with wonderfull moderation; firſt, God ſeemes but to be angry, and (as it were) chids with the ſinner: then he growes into iuſt rage and ſtrikes the ſinner. Rev. 3.19. After rebuke, followes correction, and whom words will not reclaime, wounds muſt weary, and if gentler chaſtiſements will not worke then by ſeveritie and extremitie, he breakes in peeces the ſinner. He can chaſtiſe them with Scorpions, that will not be moued with whips. 1. Kin. 12.11.

Q. What is his mercie?

A. Whereby he vſeth compaſſion alſo towards his creatures offending. Gen. 6.3. and 8.21. Pſal. 78.38.39. Mercie is more common then grace, for he pitties all, though he but receiue ſome againe into favour. He feeds the filthy as well as the faithfull with his hid treaſures; and makes his ſunne to ſhine, and his raine to fall vpon the iuſt and vniuſt. He vouchſafeth them (ill deſerving) common mercies, that they might ſeeke to him for more ſpeciall graces. Thus mercie is offered before the ſentence be executed, & then iuſtice, which was all this time burning, flames out vpon ſinners that would not come at his call.

Q. How manifold is this mercie?

A. His clemencie and bountie: God is both gentle and kind to all ſinners, mild in mercie, and bountifull in his benefits. Rom. 2.9.2 Chron. 36.15. Iſa. 55.7.8.9.

Q. What is his gentleneſſe, or clemencie?

A. Whereby in iuſtice he remembreth mercie, kindly inviting ſinners to repentance. Ezek. 18.23. and 33.11. Pſal. 103.8.9. The Lord will heare the cry of the poore, becauſe he is gracious, or kind. Exod. 22.27.

Q. Wherein doth it appeare?

A. In his patience, and long ſufferance. He beares the reproches of ſinners, and a while ſtayes and waites for their repentance. Erech appajim in Hebrew is one that hath a long noſe; and it is frequently giuen to God, for his patience and longanimitie. The noſe is the ſeat of anger, and a long one is not eaſily contracted. God is ſlow in frowning vpon ſinners, and he is hardly provoked. Num. 14.18. Pſal. 86.13. and 103.8. and 145.8. • oel 2.13. Nah. 1.3. Ion. 4.2. Rom. 2.4. and 3.25. and 9.22. 1 Pet. 3.20. 2 Pet. 3.15. Theſe places ſay not that God is without anger, or wrath, but that he is not eaſily, quickly, or raſhly mooued thereunto.

Q. What is his patience?

A. Whereby he beares the reproches of ſinners, and deferres their puniſhments: he doth not preſently ſtep forth, as a mightie enemy to be revenged of ſuch as provoke him. Pſal. 50.21. God is ſilent when he is patient. Act. 17.30. and diſſembles the time, when hee forgets not the ſinne. Rom. 3.25. A forbearance, till the appearance of iuſtice. Rom. 9.22. Lenitie to prevent all extremitie of iuſt anger.

Q. What is his long ſufferance?

A. Whereby in bearing he expecteth a long time for repentance. Iſa. 55.7. & 65.2. Law. 3.22. Eccl. 8.11. Ioel 2.12.13. 1 Pet. 3.9.15. God doth waite, and put out the hand for to receiue ſinners: yet let vs beware, for he that doth alwayes giue pardon to repenters, will not ever giue repentance to the ſinner, at what time ſoeuer a ſinner repents, he ſhall find mercy; but if once the long ſufferance of God be over, wee cry too late. Ere vengeance begin, repentance is ſeaſonable; but if judgement be once gone out, there is no hope of pardon. While the Goſpell ſollicites vs, the doores of the Arke are open; if wee neglect the time of grace, in vaine ſhall we ſeeke it with teares; God holds it no mercy to pittie the obſtinate. He gaue an hundreth and twentie yeares reſpite of repenting before the deluge, and if the old world had not beene wilfull, it ſhould never haue beene ſo waſted with waues and waters. How loath is he to ſtrike, that threats ſo long? Surely, he that giues ſo long warnings, deſires to be prevented. Swine fore-ſeeing a ſtorme, runne home crying for ſhelter. Lyons, Tygres, and Beares, by an inſtinct from God, came to ſeeke the Arke: onely men refuſe to be ſaued; thus reaſon once debauched, is worſe then brutiſhneſſe, 1 Pet. 3.20.

Q. What is Gods bountifulneſſe?

A. Whereby he being rich in mercie powreth forth his good gifts vpon his ſinfull creatures, notwithſtanding they offend him. Math. 5.45. Adam after he was fallen, had diverſe houres to bethinke himſelfe of his miſery, for God came late vnto him. Gen. 3.8. God gaue him life, and time to repent, yet he ſought not for grace, till God came to call vpon him. It may probably be coniectured, that Eue was created in the after-noone of the ſixt day, all the fore-noone being employed, in the creation of the beaſts, and man himſelfe, the placing of him in Paradiſe, the bringing of the creatures vnto him as their Lord, the appellation of them, and the not finding of a companion for Adam amongſt them all. Adam therefore hauing beene thus buſied, as was Abraham. Gen. 15.10.11.12. even at the height of the Sunne, as he at the fall, fell into a dead and deepe ſleepe, and after his awaking had the woman brought vnto him, and ſhee was giuen vnto him for his wife. And it was the coole of the day when God came againe to them both, which the Hebrewes interpret of the even-tide, and the Greeke verſion followes it, and S. Ambroſe giues the reaſon, for that man came late to his repentance, God as before, ſo now trying him, whether he would come to a ſight of his ſinne, which he ſhould before haue prevented. It is alſo probable, that when God had ended his workes, and left man ſome preparation for the Sabboth, he ſent his Angels to be their companions, and to trie them both together in the ſanctification of his name, for all his workes and benefits now beſtowed vpon them. They being met together, are ſo farre from hollowing the name of God, that preſently they fall to the prophanation of it, and before the day of confirmation was come, had loſt all; yea, and were ſo deſtitute of all vnderſtanding, as they had not ſo much grace left them, as to call to God for mercie. O the bountie of our Creator, that would come himſelfe, after he had waited a time, and call them all to an account, and enter with man into a further covenant of grace and mercie, &c.

Q. Vpon whom was the puniſhment inflicted?

A. Vpon the Devils the authors, with their inſtruments, and Adam. Gen. 3.14.15.16.17. The examination begins where the ſinne ended, & the puniſhment is firſt inflicted where it began. God did analyſe and anatomiſe the ſinne backward wayes, anſt ſo finds out the principall agent, and beginnes with him. God could firſt haue begun with Satan: but he ſhewes vs the way of the invention of euery crime, and craft, yea, and of euery worke done: and that is to aſcend vpward from the loweſt and laſt agent, or his act. By man he found out the woman, and by the woman, the Serpent; and there he begins to curſe, and puniſh. And vnder the Serpent are the Devils puniſhed. The Serpent was curſed aboue all Cattell, and the Devill aboue all creatures. God put enmitie betweene the Serpent, and the Woman, and it is the greateſt; for, as a woman is more afraid of a Serpent then a man, ſo is a Serpent more afraid of a woman then a man: Phyſoſophers ſay, from the breath, or ſent of a woman, which is poyſonous to a Serpent: but Divines ſay, it ariſeth from this auncient enmitie, which is greater, then with any other creature. So the Devils, which were ſo familiar with a woman at the firſt, ſhall by a woman receiue the greateſt overthrow. And we ſee the woman is more afraid of a Devill then a man; and the Devill is more afraid of a devout and godly woman, then a man; who recompence their ſin, with louing moſt, and over-goe men in holy affections. And here I cannot but wonder, that women being nought, are moſt familiar with the Devill, as we ſee by Witches, yea, and often vnder the ſhape of a Serpent, or Worme: but this ſtayes me, that though the Antipathie be great, yet in ſinnes they come neareſt together, as in obſtinacie and wilfull pertinacy of opinion.

Q. What is the puniſhment inflicted vpon the Devils?

A. We are to learne it from their Inſtrument; Moſes elegantly contriuing them vnder one head. Firſt, then we haue the contuſion, or cruſhing of their heads, that is, the fruſtration of all their counſels and devices, they being able no more to plot any thing againſt God, or his Church. Hitherto they prevailed in ruinating man-kind: but they ſhall from hence-forth want braines to bring to paſſe ſuch another worke, againſt any of Gods darlings. The beating out of their braines, and bruiſing in peeces of all their policies, ſhall be by the ſeed of a woman, that is, by Chriſt, and that by the heele, to wit, the humiliation of him in our fleſh, and vpon the croſſe. In which he ſhall ſo eagerly purſue the Devils, and ſtrike ſo mightily at their heads, that in breaking of them he ſhall bruiſe himſelfe. He ſhall tread ſo hard vpon the enemy, as if his very heele ſhould ake with it. Shuph, the originall word, as it were, by an onomatopaeia, or fained found, ſignifies the ſhuffling of feete together, and it is giuen both to Chriſt, and the Devill, who ſhould (as it were) wreſtle together, and that Chriſt ſhould over-throw his enemy, and cruſh him in peeces, eſpecially his head, the ſeat of wit and will, which by a Metonymie of the cauſe for the effect, ſignifies Satans devices, &c. and his heele, a metaphor from the loweſt part in man, to ſignifie, the debaſement and humiliation of Chriſt, wherein he ſhould ſuffer, the Devill being a principall agent of all his ſorrowes: but Satan ſhould rue his intermedling, when he ſhould feele the knocke giuen by Chriſt, yea, and grieue that he had ever ſo much to doe with a woman, whoſe enmitie he ſhould now find as bitter, as ever he felt ſweetnes in her friendſhip. Eue thought ſhee was the woman, when ſhee brought forth Cain, as if ſhe had now poſſeſſed a man of Iehovah, to doe all this; but by the name of her next ſon Abel, ſhe ſaw the vanitie of her owne opinion; yet Adam after he had receiued the promiſe, rightly called her Eue, not onely becauſe wee ſhould be the mother of all the liuing, but that in her might remaine a memoriall, that a woman ſhould come to be an inſtrument of life, &c. Gen. 3.14.15. Furthermore, here is all our comfort, that Satan is ſtinted to the heele of the true Chriſtian ſeed, and therefore ſhall never breake their heads by Apoſtaſie, though he may bruiſe their heeles by manifold ſlips and ſlidings. Ioh. 16.33. Rom. 16.20. Other puniſhments, as conſequents of this, are to be gathered, though no more bee expreſſed. Obſerue then, in the ſecond place, the obduration, and hardning of them in their ſinnes, that they cannot repent, and finde mercie. And the reaſon is, becauſe they were beginners of this ſinne, neither compelled, nor ſeduced; for, firſt their vnderſtandings were cleare, they knew the truth, & that diſtinctly; ſecondly, their wills were good by creation, and they had power to haue obeyed GODS command: but againſt all this goodneſſe of God they oppoſe themſelues, and deviſe which way they may croſſe God, and ſo ſinne againſt the holy Ghoſt. The Phariſees knew Chriſt to be of God, and were convinced in conſcience of the truth he taught, yet ſought they by all meanes to diſgrace him, and ſo ſinned like the Devils. Conſcience in both, may ſome-times checke them; yet as an vnruly dogge, that ſeeth the cudgell, and would be gone, flyes in the face of his maſter, if he ſee no wayes to eſcape; ſo they may tremble. Iam. 2.19. and yet triumph in their wickedneſſe; for they cannot repent, they rather laugh at their ſinne, and dance in their wicked courſes, then are any wayes moued, to cry for mercy; and ſo ipſofacto are depriued of all hope of happineſſe. Againe, they are not able to ſatisfie, neither can Chriſt doe it for them, for they are not multiplied by generation, and ſo Chriſt cannot take vpon him their nature. As for the good Angels, Chriſt hath merited for them collaterally, that is, they in him by their owne free will, haue choſen the good part, that ſhall never bee taken from them. Thirdly, they are baniſhed from heaven, into the elements, and reſerved, or confined in them vnto the day of judgement, and hell fire, 2 Pet. 2.4. Iud: ver. 5. Wee may ſee the fiery Devils in Iob, at Gods permiſſion abuſing that element, Iob 1.16. Alſo an ayery ſpirit in raiſing the windes. Iob 1.19. Earthy Devils, poſſeſſing men, Math. 8.28. Watery Devils, carrying vncleane Swine with them into the Sea. ver. 32. And as good Angels carry the ſoules of holy men into heaven; ſo doe Devils carry the ſoules of vncleane and vngodly wretches into hell, which muſt be into ſome of thoſe places that they poſſeſſe; now they are called the Princes of the ayre, becauſe by the fire and ayre they doe the greateſt miſchiefe, and there may they torment the ſoules of men. Euery ſinfull creature is ſtubble, and ſo is not able to ſtand in the preſence of God, which is a conſuming fire: It is for Chriſt and Chriſtians, that Devils and wicked men feele not the full extent of Gods wrath. God will haue them to exerciſe the graces and vertues of his ſervants: and ſo by accident they are preſerved, and reſerved to the generall aſſize, and fire of hell; Chriſt ſhall come in fire and that fire ſhall be the melting of the elements, which ſhall be confounded as in one maſſe. The ayre is oyly, and the earth is full of combuſtible matter, as coales, and brimſtone. Many pits are full of ſlime; and as the Countrey where Sodome and Gomorrah ſtood, was very bituminous, clammie clay, and glewiſh ground, with ſtore of ſlime pits, and ſo very fit for the exhaling of that matter, which was afterwards rained downe vpon them: ſo the place that God is now a preparing for the damned, may very well be in the confuſion of all the elements together, where fire ſhall fearefully ſeize vpon all things, and God even prepare all as matter, or fuell for his rage. I heare not that the fire ſhall be quenched againe in which Chriſt ſhall come. And the fire of hell is vnquenchable; and may even in this become vtter darkneſſe, becauſe the Starres ſhall fall, and melt away, and the powers of heaven ſhall be ſhaken, and (as it were) driuen to the earth, and therefore the ſubiect of light being deſtroyed, vpon the earth, and within the earth may be this horrible darkneſſe, and woefull fire. Ier. 17.13. Some ſhall haue their names written in the earth, and be as the Parables of the duſt as others in heaven, oppoſite ſhall be the places of the elect and damned, and (as it were) a gulfe betwixt them. Luk. 16.26. The reprobate ſhall then be more narrowly confined, and more fearefully tormented. To conclude, learne further by this puniſhment of the Devils, that their firſt ſinne was in tempting of man: for we ſee that the puniſhment of them, is onely inflicted for this their rebellion, and their continuing in it: yea, marke further, how God hath puniſhed the rebells in their enuie, they enuied mans eſtate by creation, and ſcorned to ſerue him; they ſhall now ſee him advanced into their roomes, and themſelues impriſoned vpon that miſerable earth, which they converted from a Paradiſe into a priſon, from a delicate palace into a moſt damnable dungeon. Thus whiles enuie feeds on others evils, and hath no diſeaſe but his neighbours well fare, it hath all thoſe favours fall beſide it ſelfe, which it grudged to ſee in others. It is nothing but a pale & leane carcaſe, quickned with a Fiend; & it keepes the worſt diet, for it conſumes it ſelfe, and delights in pining. A thorne hedge covered with netles, that cannot be dealt withall either tenderly, or roughly. What peeviſh interpreters of good things were the Devils, that had rather ſtep into hell, then ſtoop a little to their Creator, in ſeruing of an inferior creature, which now they ſee more honoured then ever before.

Q. What puniſhment was inflicted on the Inſtruments, and firſt vpon the Serpent?

A. A curſe aboue all the beaſts of the field, enmitie betweene him and the woman, and a ſenſible feeling of paine in his going vpon his belly, and eating of duſt. Gen. 3.14.15. All things were for man and his comfort, therefore it was an odious thing to be his over-thrower, & God layes a reaſonable puniſhment, on the vnreaſonable Inſtrument. Theſe wormes were worthy creatures of God, but now moſt wretched, and aſhamed to appeare abroad, and therefore liue in the earth, and are ſeldome to be ſeene. Their skins paine them if they liue long, and alwayes it is painefull vnto them to crawle, or creepe, becauſe the belly is their ſofteſt part, and oppreſſed with the guts and body lying vpon it. In winter they ſtirre not, being almoſt dead with cold. Their meat is the earth, a grieuous diet, and the greateſt enemie to life, conſiſting of heat and moyſture. Wee may ſee by the wormes that feed on the earth, how in dry weather they are withered and pined to nothing, and what adoe they haue to thruſt out their earthy food in a raynie morning. Laſtly, this beaſt was curſed in this, that now woman ſhould take heed how ſhe came neere him, and he likewiſe ſtricken with a feare of her, &c.

Q. What was inflicted vpon the woman?

A. Beſides that which ſhe hath common with man, her inforred ſubiection to her husband, and her manifold griefe in conception, bearing and bringing forth. Gen. 3.16. She ſhould not now be ſo bold with her husband, her limites were to be ſhortned, and her yoke made more grievous. Shee was an inſtrument of his hurt, and is now to feele it, by her liuing with him, conceiuing by him, bearing and bringing forth of his of ſpring. The bleſſing of God before was great, and ſhould haue taken away all paine, which now is iuſtly inflicted for her diſſobedience. The paine of the belly is to both inſtruments a memorandum of medling with forbidden fruit.

Q. What is inflicted vpon Adam, and conſequently vpon all his poſteritie?

A. Sinne and death. One ſinne begets another; and the ſecond is an effect of the former, both properly and accidentally; properly as a branch of ſo bitter a root: accidentally, as inflicted by divine Iuſtice. One and the ſelfe ſame effect may haue diverſe cauſes: as for example, Iob 1.21. with 15. verſ. &c. Satan, Sabeans, Chaldeans, &c. as well as God afflict Iob. Act 2.23. wicked hands, as well as Gods crucified Chriſt. Exod. 7.13.14.22. and 8.15.32. and 9.7.12.14.34.35. and 10.20.27. &c. Pharaoh and God both harden, the one in puniſhing, the other in ſinning: & God wills to puniſh one ſinne with another: the ſinne he wills by accident, the puniſhment by counſell. It enters not into the minde of God to commit ſinne. Ier. 32.35. and yet it is his minde to puniſh the abomin ••• , with their owne abominations. They that are ambitious of their owne deſtructions, never want the plagues of God to ſeize vpon them. He that ſetteth and ſelleth himſelfe to ſinne, ſhall find God as readie to offend him with luſtice, as he can be to offend God with iniuſtic. As man ſowes, ſo ſhall he reape, and if there be a brewing of death, tunn'd vp in veſſels of ſinue, it is good reaſon that the ſinner ſhould drinke it.

CHAPTER XIX. Of originall and actuall Sinne.

Queſtion.

WHat ſinnes are inflicted?

Anſwere.

Both originall, and actuall. Adams tranſgreſſion turned the Chariot of the ſoule cleane out of the tract of good, ſo that now it is impoſſible he ſhould ever get into his way againe. Small ſinnes are like to ſlips, and ſlidings, whereby men fall and hurt themſelues, but great ſinnes are like downefalls, which wound, lame, diſ-ioynt, or breake ſome member, &c. Mans firſt ſinne was a miſerable downe-fall, for it did wound and waſt the whole man, and made him euery way vnable to ſtirre hand or foot, to pleaſe God. Gal. 6.1. Catartizein, is to let a ioynt, and man is reſtored againe when God of his goodneſſe doth bring euery facultie of ſoule, and member of the body into his due courſe. See how the firſt ſinne put all out of ioynt, and diſplaced the whole image of God. Firſt, man neglected his ordinary calling, when careleſly he ſuffered the Serpent to enter. Secondly, heabuſed his eare, ſtanding betwixt God and the Devill, when he left God and liſtned vnto his enemy. Ever ſince which time he hath beene dull of hearing Gods word. They are not made more deafe of hearing, that dwell by the fall of Nilus, then Adam, and all his poſteritie, of harkning what God ſayes. Thirdly, his eye wandered, when he ſaw that to be deſired, which was ſo plainely forbidden. Fourthly, his feeling was perverted, touching where it was ſure to be tainted. Fiftly, he taſted with delight, that which he ſhould haue ſpit out, as bitter, and poyſonfull. Sixtly, his ſmelling, which is ſet over the mouth to giue intelligence to it, whether our meat be ſweet or no, was here trecherous to the palate, in ſuffering it to ſwallow downe ſo ſtincking a morſell. Thus the fiue ſenſes were as Cinqueports for temptations, where ſinne began firſt to trafficke, and at length, Satan became Lieutenant of them all, and by them not long after gained cuſtome-tribute of Soules. From all theſe wheeles running wrong, Satan creepes neerer the Soule, and gots poſſeſſion of all the interior ſenſes. While the Crocodile ſleepes with open mouth, the Indian Ratt ſhoots himſelfe into his belly, and gnawes his gutts in ſunder; ſo entred miſchiefe at the open gates of this ſecuritie. A watchfull providence would haue prevented this eminent danger. Now the fancy begins plauſible inventions, here is a tree for wiſedome, the cogitation takes it for a truth, and the memory hath forgotten both the loue, and law of God. Vnderſtanding thus blinded with ſenſe, never calls this ſophiſtry to her tribunall, but taking one argument for another, teacheth the will to conclude amiſſe, and ſo the Devill is imbraced for God, and man being thus ſubverted, ſinned, being condemned of himſelfe. Tit. 3.11. And by this diſobedience are we all made ſinners, both actually and originally. Rom. 5.19.

Q. What is originall ſinne?

A. An exorbitation, or ſwarning of the whole man, both inwardly in himſelfe, and outwardly in the government of the creatures. Pſal. 51.5. Rom. 3.10. and 5.12.18.19. and 7.24. and 8.5. Eph. 4.17.18. 1 Cor. 2.14. Col. 3.9. Tit. 1.15. Heb. 12.1. Gen. 6.5. and 8.21. Iſa. 57.20. Firſt, originall ſinne is not the wheele, or man himſelfe, but the exorbitation or ſwaruing of it. Secondly, it is come in the place of originall righteouſneſſe, and ſo is a privation of that, and an evill habite in the Soule. Thirdly, It is not a ſleeping habite, but an inward act, ever ſtirring in man, as doth the firſt act of the ſoule, which is never quiet, Fourthly, in this inward motion, it hath alwayes an inclination to evill. Fiftly, It moſt eſpecially poſſeſſeth the will; and therefore by the auncients, is called concupiſcence, which is the wills motion, where now all ſinne beginnes, and by a kinde of imperious command, drawes all other wheeles about with it. By this ſinne, the whole man is in evill, and whole evill is in man, as the Chaos had the ſeeds of all creatures, onely wanted the ſpirits motion, to bring forth: ſo this wants nothing but Satans heat to hatch even Cockatrices, and ſuch like poyſoned monſters.

Q. What note we from hence?

A. That mans wit and will are exorbitant, and therefore he hath no freedome of will to any good, that is, that may be pleaſing vnto God, but wholly is carryed vnto evill. Ioh. 8.34.35. Rom. 3.11. 2 Pet. 3.5. Heb. 11.6. Gen. 6.5. Ier. 8.21. and 13.10.23. and 17.9. Pſal. 14.1.3. Math. 7.18. and 12.34. Iob. 3.3. and 6.44. and 12.39. Rom. 7.18. Without the principle of life, it is impoſſible to liue, therefore originall ſinne being in the place of originall righteouſneſſe, and now no new principle of faith as yet infuſed, man is euery wayes diſ-inabled to liue well; liue he may, and that freely; but it muſt be in ſinning. The Chariot of the ſoule is cleane carried out of the way of holineſſe, and man runnes quite beſide the line of the law. It is left to God to worke, both that which is firſt, to will; and that which is laſt, to worke. Phil. 2.13. To will and to runne is mine: but without God I can doe neither well. Without mee (ſayes Chriſt) you can doe nothing; no, not thinke any thing, ſayth Paul. Alas, what can they doe that are not lame, but dead in ſinnes? Eph. 2.1. The firſt bond is broken, and therefore God and man are parted, as really and truely, in regard of ſpirituall life, as when the naturall ſpirits are extinguiſht, body and ſoule flie aſunder. By the influence of Gods Spirit alone, muſt a new life be created in vs, that was not, and not ſome former life excited: yea, further, wee are not pre-diſpoſed, and prepared of our ſelues, for the receiuing of it. As there is no vacuitie in nature, no more is there ſpiritually. Euery veſſell is full; if not of liquor, yet of ayre: and ſo is the heart of man; though (by nature) it is empty of grace, yet it is full of hypocriſie, and iniquitie: neither can it be filled with grace, except it be emptied of theſe evill qualities: and as in a veſſell, ſo much water as goes in, ſo much ayre goes out: ſo in the narrow mouth'd veſſell of the heart, ſo much grace as comes in by drops, ſo much ſinne is expelled, and the firſt expulſion is violent, man not co-working at all; for he is imformed (as it were) with ſinne, and is contrary to the worke of grace, the very wiſedome of his fleſh is enmitie, not ſecret, but publicke, in reſiſtance: neither doth, nor can ſubiect it ſelfe. Rom. 8.7. One hupotaſſetai, ou dunatai, two words that cut the very throat of our free-will, It ſubiects not, there is reſiſtance, and where there is reſiſtance, there is contrarietie; and contraries ſuffer violence of one another. And the corrupt will is turned againe to God by violence; I ſay not the will, for that is a ſubiect of both, and paſſiue in converſion, ſuffering grace by violence to caſt out ſinne. As farre as it oppoſeth by corruption, ſo farre is it conſtrained to yeeld by grace; and in the firſt motion will not-ſubiect, nay, becauſe of ſinne cannot: but the wheele once turned againe by grace, is as ready to doe well, as ever it was to doe evill. Onely Lord, I know, that by reaſon of this oppoſition, my ſoule will take a long time to emptie and fill, and that the beſt veſſell cannot be quite full, while it is in the body; becauſe there will be ſtill theſe remainders of corruption. Though I muſt not be impatient of Gods delay, yet will I never reſt cōtent with any meaſure of grace in this world: but will euery day endevour to haue one drop or another added to my ſmall quantitie: ſo ſhall my laſt day fill vp my veſſell to the brim.

Q. What is actuall ſinne?

A. The continuall iarring of man vpon outward obiects, by reaſon of this naturall exorbitation. An inſtrument put out of tune, is diſſonant in all harmonies. Rom. 3.13.14.15.16.17.18. Throat, tongue, mouth, feete, actions, &c. are all without Gods feare. Rom. 1.29.30. Pſal. 50.16.17.18.19.20. Pſal. 10.4. and 14.1. Hainous crimes, neither ſparing God nor man. Pſal. 10.6.11.13. and 40.13. and 74.8. Iſa. 28.15. Math. 12.24. Luk. 12.19.45. and 18.11.12. 1 Cor. 2.14. Gal. 5.17. Theſe and many more declare plainely, how man in all his outward actions, ſwarues from the preſcript rule of righteouſneſſe. And here the Lord, beſide the order of conſequence, and contrarietie, in puniſhing one ſinne with another, and making both bitter, and ſtinging to the conſcience, hath a double act: Firſt, he limites the ſinne, what way, and how farre it ſhall goe. He hath a bit and bridle to curbe any ſinner. Pſal. 32.9. and when he is gone to the vtmoſt of his teather, he can pull him backe againe to his taske with ſhame. The very Devils can be no more malicious in their miſchiefe, then God will haue them. 1 King. 22.21.22. Iob 1.12. Secondly, God directeth ſinners evermore to his glory, they ſhall honour him when they thinke leaſt of it. They that never learned to liſpe a word of a better life, ſhall liue for God, when they die to damne themſelues. If good thoughts by reſtraining grace, looke into a wicked heart, they ſtay not there; as thoſe that like not their lodging, and therefore are ſoone gone. They ſcarce find an Inne to baite in, before they be baited out againe with miſ-rule: onely that light of Gods loue, and countenance, that ſhines into an holy heart is conſtant, like that of the Sunne, which keepes due times, and varies not his courſe, for any of theſe ſublunary occaſions: yet bleſſed be God, who reſtraines the plots and practiſes of the wicked for the good of his elect.

Q. What are the degrees of this ſinne?

A. It may be greater, or leſſer, in reſpect of whom, or against whom it is committed, likewiſe in reſpect of the matter, manner, or meaſure of working it, as whether it be done of knowledge, or ignorance, of infirmitie, or ſtubbornneſſe, or with an high hand. Iam. 1.14. A wicked obiect brings in ſuggeſtion, ſuggeſtion delight, delight conſent, conſent practiſe, practiſe cuſtome, cuſtome obſtinacy, obſtinacy hardneſſe of heart, and that a reprobate mind. 1 Tim 1.13. Rom. 2.5. & 1.28. Ier. 5.3. Luſt is leſſe then adultery, haſty anger is leſſe then Racha, and that then foole. Math. 5.22. The ſinne of a Iew, is greater then of a Pagan, of a teacher then a ſcholler, Rom. 2.18.20.21. He that knowes Gods will and doth it not, is to be beaten with more ſtripes then one that is meerely ignorant. Luk. 12.47. A profeſſors ſinne is greater then the ſinne of a prophane man. Againe, it is a leſſe ſinne to ſtrike a common man then a Conſtable, a Conſtable then a Iuſtice of peace, a Iuſtice of peace then a Iudge, a Iudge then a Prince, a Prince then to put out the hand againſt God. It is a greater vnkindneſſe for a ſonne to offend his father, then another man, &c. Habituall ſinnes are worſe then actuall, and a railing habite is worſe then a ſlip, or error of the tongue. Here may a queſtion be demanded, whether the ſinnes of the firſt Table, or the ſecond are greater? Anſwere; compare perſon with perſon, and then euery ſinne againſt God is more vile then againſt my neighbour: but other circumſtances may aggravate, and make a ſinne greater in the ſecond Table then the firſt. Idle taking of Gods name in vaine, As O Lord, O Ieſus, are not ſo ill as Murther and Adultery. Negligence on the Sabboth, and ſtealing a nap by chance at a Sermon, is not ſo vile and villanous as to robbe and kill by the high wayes ſide: but let circumſtance goe with circumſtance, as perſon with perſon, degree with degree, &c. and then euery ſinne againſt the firſt Table is worſe then againſt the ſecond.

Q. How many ſorts be there of actuall ſinnes?

A. Two; the ſinnes of commiſſion, and the ſinnes of omiſſion. Ier. 2.13. And man doth vſually omit good, before he commit any evill. The want of doing worthlly, makes a man wanton in doing wickedly.

Q. What is the ſinne of omiſſion?

A. The not doing of that good which ſhould be done. Mat. 25.43.44. 2 Theſſ. 1.8. Negatiues in goodneſſe are poſitiues in evill; at the laſt day ſhall men be judged for not doing good. It is not what harme, or hurt haue you done, but what health and helpe haue you beene to the needie? God made nothing to be idle, but euery thing to worke vnto his end, that the great worke-maſter of all, might be glorified in his handy worke. This ſinne is not properly an act, but not acting, and for want of a tearme we call it actuall. It ſprings from originall ſinne, which makes vs vnapt to good.

Q. What is the ſinne of commiſſion?

A. The doing of that evill wee ſhould not doe. Rom. 1.28. Theſe two branches, or ſtreames of originall ſinne, ſhew vs the nature of the fountaine it ſelfe, that as it is dry and barren of good, ſo it ſends forth an Ocean of evill. As it is a privation of good, ſo it makes vs omit all duty; as an inclination to evill, it makes vs commit all villanies. Ier. 4.22. Wiſe to doe evill, but to doe good no vnderſtanding. Prompt to vice, vnapt to vertue. Ex peccato originis ſumus ad omne bonum inepti, & ad omne malum procliues. To conclude this puniſhment of ſinne, and iuſtifie God in his act; Sinne runnes with the act, and is more in the agent then the action: yet it glewes them both together; and by meanes of this concretion, it ſelfe is both cauſe and effect. For as arts are concreted, and concreated with things, that is, God did (as it were) clap the art, and the thing together: ſo the Devil hath conglutinated and compacted the ſinne and the ſubſtance together. A Logician doth reaſon, It is not ſo much the man as his Logicke that performes the art: ſo it is not ſo much the man that makes a Garment, as the Taylor, &c. Hence we learne in the blacke Art of the Devill, that it is not ſo much the ſubſtance as the ſinne that doth evill; and that ſubiect onely ſinneth, which is glewed together with the ſinne, God therefore running along with the ſubſtance as well as the ſinne, and being in the action of the ſinner, as well as the ſinne, may doe that by his owne art, which neither the ſinne, nor the ſinner can be ſaid to doe, and ſo very well may puniſh the ſinner with his ſinne, and yet be no cauſe of it. Rom. 1.24. Gods contact will ever be free from ſinnes contagion, even as the Sunnebeames raiſe a ſtinke, and ill ſavour out of a dung-hill, without any infection at all. The fire can ſoulder two peeces of iron together, and yet goe in and come out againe, without being made irony, or hard at all: ſo God by ſtirring in the rotten vlcer of the heart, and by the heat of his word, hardning and ſtyling the crabbed nature of man, can get in, and goe out at pleaſure, without all ferrumination, or ſoldring with man, as ſinne and Satan doe.

CHAPTER XX. Of Death.

Queſtion.

VVHat is Death?

Anſwere.

A deprivation and loſſe of life, with a fearefull ſubiection to the miſery of this life, and the life to come. Gen. 2.17. Rom. 6.23. Man by ſinne is made vnable to pleaſe God, he muſt therefore be diſſolued and new made, or changed, that he may doe it. Death ſhould be farre more welcome vnto vs the ſinne: for that may prepare vs for heaven, when this will be ſure to caſt vs into hell. Alas, is it not pitty to ſee our feare miſplaced? All men feare to ſuffer evill, but few they are that feare to doe evill. Of two deaths we feare the leſſe, and neuer dread the laſt and worſt. There are but two ſtages of the firſt, the bed, and the graue. The former, if it haue paine, yet it is ſpeedie, and the latter as it is ſenſeleſſe, ſo it giues reſt. Againſt this there are many Antidotes, and comforts, and we know that an evill that is ever in motion, cannot be fearefull: that onely which both time and tempeſt, nay, eternitie it ſelfe finds ſtanding, is worthy of terror. And let them tremble at it that delight to liue in the former puniſhment. As for the firſt, there are no bypaths of a fairer, or neeerer way, all that travell to the holy land, muſt be content to offer this tribute at the Piſon Caſtle, or gates of death, crownes and ſcepters lie piled at this entrance, and ſeeing God cannot re-edifie without taking downe of this old houſe, I will welcome death. We receiue any homely meſſenger from great perſonages, with due reſpect to their maſters: and what matters it what death it be, ſo it bring me good newes? And what newes can be better then this, that God ſends for me, to make me more happie, then my craſie carcaſe will ſuffer me to be, till it be mended, and caſt in a better mould. Let them feare death, which know him to be as a purſuivant ſent from hell to fetch them: as for vs, we can paſſe chearefully through the blacke gates, or darke entry of a corporall death, vnto our glorious manſions aboue: but let vs proceede, to ſee both deaths, that by them wee may learne our miſery, and ſee Gods greater mercy.

Q. What things are to be confidered in death?

A. The inchoation and beginning, or the perfection and end. The beginning of any act is part of it, and when man ſets his hand to any thing, he is doing it. If there had beene any act of ſpirituall life, man had liued, and God had beene well pleaſed, and his life had beene immutable: ſo on the contrary, when man begins to die, he is a dying, and God ſayes in the very day that thou eateſt, or ſinneſt, thou ſhalt die. Gen. 2.17. Adam was left a dead man, as ſoone as hee had taſted of the tree, and every man is craſie from his cradle. The pace of death is ſoft and ſure, and euery man (liue he never ſo long) is a dying man till he be dead. Deut. 28.22.61.65.

Q. How many deaths be there?

A. Two; The firſt and the ſecond. The ſoule dyes the firſt death, by ſympathie with the bodie, and the bodie dies the ſecond death, by ſympathie with the ſoule. Math. 10.28. Rev. 2.11. Rev. 20.6.14. Yet in nature the ſecond death is the firſt; for, the ſoule dies firſt in ſinne, the puniſhment being inflicted according to the fault. Nevertheleſſe, that is called the ſecond death, becauſe the extremitie of it is to begin after the end and perfection of the firſt.

Q. What is the firſt death?

A. Subiection to the miſeries of this world. Iob 5.7. and 14.1. Earth was made mans Paradiſe, and Palace of pleaſures: but now it is his true Bochim, as the Iſraelites called their mourning place: We begin our life with teares, and therefore Lawyers define life by weeping; If a childe be heard cry, it is a lawfull proofe of his liuing, to poſſeſſe the miſeries of this world: elſe if he be dead, we ſay he is ſtillborne; and at our parting with this world, God is ſaid to wipe off our teares. Labour and paines goe now together, and one word [ponos] is ſufficient to expreſſe both: whence we ſay, he that labours, takes paines, and a woman is ſayd to be in labour, when ſhe is in the travell, and paine of child-births yet by creation God made both to labour without paine; onely with ſinne paine ſeized vpon the bones, and the minde was poſſeſſed with a wearineſſe, and irkſome loathing of what it muſt doe. Looke into our fields, and there ſhall we finde toyling and moyling, and tyring of our ſelues at plough and ſithe: looke into the waters, and there is tugging and tuing at the oares & cables. Looke into Cities, and there is plodding vp and downe, and ſweating in ſhops, till men complaine of wearineſſe. Looke into Schollers ſtudies, & there is toſſing of braines and bookes, ſcratching the head, even to paleneſſe, and infirmitie. Looke into the moſt pleaſurable place vpon earth, the Courts of Princes, and there how are men wearied with tedious attendance, emulatory officiouſneſſe, &c. Are not all things full of labour, and labour full of ſorrow? Nay, If wee turne our ſelues to idleneſſe, it is as weariſome as worke. Oh then, what wretches are wee to bee ſo much in loue with this life? What Gally-ſlaue likes and loues his chaine? Priſoner his Dungeon? Hee is a mad Mariner that ſalutes the Sea with ſongs, and the haven with teares. It is a fooliſh bird, that when the cage is open, had rather ſit ſinging within the grates, then be at libertie in the woods. Children cry to goe to bed, when the more diſcreet call it their reſt. Our God ſayes of the bleſſed, that die in his ſonne, they reſt from their labours. Who can loue bolts, and fetters, when he may haue them ſtricken off, and an Angel of God to ſhine in his layle, as he did once to Peter and open him, both the wooden and iron gate, and bid him be gone? What? a little more ſleepe & ſlumber in the hands of his keepers, rather then follow the Angel of God into libertie? Wee are wonderfully beſotted, if we doe not long after the better life, as often as we thinke of the miſeries of this.

Q. What is the beginning hereof?

A. The loſſe of the good things of the body, as the ſenſe of nakedneſſe, of maieſtie, (whence comes ſhame) of comelineſſe and beautie, as alſo of health, whence man is expoſed to wearineſſe, dangers, ſickneſſe, and a daily dying. Gen. 3.7.10. Deut. 28.21.22. Of all the creatures man was moſt comely without a covering. Beaſts would be naſtie without haire, and birds without feathers: God apparels them in their excrements, becauſe their temper was not ſo exquiſite as mans, whoſe beautie was to be bare: and I cannot but wonder, that pride ſhould be crept into clouts, which are the enſignes of ſhame. Our fineneſſe is our filthineſſe, and our neatneſſe our naſtineſſe, if we grow proud of what ſhould humble vs. Againe, ſuch a maieſty was in man, that the very bruit beaſts ſhould haue reverēced it, which now being covered, they contemne and diſpiſe. Onely ſome reliques of it remaine, to teſtifie what was once in man, the very Lyons will winke to looke man in the face, and the Crocodile with a kind of remorſe, will waſh the face of man with his teares, whom he hath apprehended. And now we cover not our faces and hands, becauſe they are as yet the greateſt ſeats of mans maieſtie. Furthermore, for comelineſſe, what deformities are in the faireſt? Abſolons ill qualities ſhewed his temper was not abſolute. In beautiful faces all hold not proportion, and it were no ſinfull mixture, if there were an abſolute ſymetrie of all parts. And for ſanitie, it is well ſeene by the infinite diſeaſes of the body, what a dyſcraſie is in the whole. A horſe hath not ſo many infirmities as a man. Ariſtotle thought it came from the worke of nature, being more curious in man, then any other creature. Hence an error more dangerous, and by conſent of parts inlarged: but Ariſtotle was a pegge too low, ſeeing the whole diſtemper came from ſinne, &c.

Q. What elſe?

A. Subiection to the miſeries which come by the loſſe of externall good things, as firſt of ſuch things, wherewith the life of man was honoured, as the loſſe of friendſhip, honour, rule over the creatures, eiection, or caſting out of paradiſe, with an interdiction, or forbidding of vs to enter by the Cherubius. Secondly, of things neceſſary for the maintenance of this life, as of food, which though he laboured vntill he ſweat againe, yet ſhould the earth bring forth briers, thorns & thiſtles. Alſo of raiment, and clothing, without which he ſhould ſuffer extreame cold & nakednes. And laſtly, in all his poſſeſſions and goods, continuall calamitie and loſſe. Gen. 3.17.18.19.23.24. Deut. 28.29.30. &c. Sorrow for loſſe of friends, diſgrace in the creatures, turning out of Paradiſe, like ſome baſe borne brood, vnworthy of ſuch a princely palace: if he might haue left it like a tenant, or ſold it like an owner, it had bin ſome credit vnto him: but to be caſt out for a wrangler, & haue the good Angels turne againſt him, which were created as his guard, muſt needs much perplex his mind, & could be no les then foerūners of his end. Add to this, his food with famine & faintnes, his corne with cockle, his ſweat to drineſſe of body, & drines of graine (the very earth being now become a mother of weedes, and ſtep mother of wheate) his cloathing eyther clogging nature, in keeping it too hot; or over-little, leauing it to the annoyance of the ayre, and to ſtarue as well with cleanlineſſe of apparell, as cleaneneſſe of teeth: and laſtly, euery calling ſubiect to calamitie, and goods leaſt good when moſt need; and we cannot but conclude, that all theſe together were great haſtners of his death: but aboue all, ſeeing now in ſtead of a bleſſing, Gods curſe was carried withall, and could be no leſſe then a devouring canker, or wartwort in all his actions and poſſeſſions. Sinne lockes vp a theefe in our counting-houſe, which will carry away all, and if we looke not vnto it the ſooner, our ſoules with it.

Q. What is the perfection and end thereof?

A. The going out of the Spirits, whereby the Soule departeth from the body, and the body afterwards is returned and reſolved into the earth, and other elements, whence it was taken. Gen. 3.19. Eccl. 12.7. Obſerue, that neither ſoule nor body die, but onely the Spirits that hold them together: they fall aſunder by the extinction, conſumption, or congelation of the Spirits that runne along in the bloud, &c. Here then is nothing but improvidence, that addes terror vnto this death. Let vs but thinke of it, and wee ſhall not feare it. Doe wee not ſee, that even Beares and Tigres ſeeme not terrible to thoſe that liue with them? how may wee ſee their keepers ſport with them, when the beholders dare ſcarce truſt their chaine? Let vs then be acquainted with this death, and we ſhall be the better able to looke vpon his grimme countenance. I am aſhamed of this weake reſolution, that we ſhould extoll death in his abſence, and be ſo fearefull in his preſence. Often in our ſpeculations haue wee freely diſcourſed of ſuch a friend, and now, that hee is come to our beds ſide, and hath drawne the Curtaines, and takes vs by the hand, and offers vs his ſervice, wee ſhrinke inward, and by the paleneſſe of our faces, and wildneſſe of our eyes, wee bewray an amazement at the preſence of ſuch a gueſt. Doe we not ſee that there is no helpe to heale vs, but by pulling all aſunder? Lord, teach me while I liue, to die vnto ſinne, and liue vnto righteouſneſſe, that ſo when I ſhall die vnto nature, I may liue vnto glory. Our ſinne hath made it bitter, and thy mercy hath made it better then life Good Phyſitians when they apply their Leeches, ſcoure them with ſalt and nettles, and when their corrupt bloud is voyded, imploy them to the health of their Patients. This Eſau in ſtead of frownes, ſhall meet vs with kiſſes, and although wee receiue a blow from his rough hand, yet the very ſtripe and ſtroke ſhall be healing. I will therefore never grieue to tread in the ſteps of my Sauiour to glory. I know, my laſt enemy, by his goodneſſe, ſhall be my firſt friend in my paſſage to another world.

Q. What is the ſecond death?

A. The ſubiection of man to the miſeries of the world to come. Rom. 2.5. An heaping of wrath againſt the day of wrath. The little ſparke of immortality, and beame of Gods eternity, through ſinne, of an inualuable bleſſing, becomes an intollerable curſe, ſubiecting of vs to the miſeries of another life: Oh, that we could feele this as well as the other, and vpon the firſt groanes ſeeke for eaſe. What mad man will purchaſe this crackling of thornes (ſuch is the worldlings ioy) with eternall ſhrieking, and torment? But it is no marvaile, ſeeing onely wiſe men ſeeke for remedies before their diſeaſe: ſenſible patients, when they begin to complaine: as for fooles they will doe it, too late. Oh that wee could weepe on earth, that wee might laugh in heauen. Who would not be content to deferre his ioy a little, that it may be perpetuall, and infinite? Better that wee ſhould weepe with men, and laugh with Angels, then fleering with worldlings, and iolly ones, to gnaſh and howle with Devils.

Q. What are the beginnings thereof?

A. In this life as forerunners, emptineſſe of good things, and fulneſſe of evill, as ignorance of minde, terror of conſcience, and hence a flying from God, and hiding of our ſelues, rebellion of will, inordinate affections, finding the reines looſe in their neckes, and like wild horſes, carrying vs over hilles and rockes, and never leauing vs, till we be diſmembred, and they breathleſſe; or on the contrary, if God reſtraine them by pulling them in with the ſudden violence of the ſtrait hand of his Iuſtice, they fall to plunging, and careering, and never leaue till the ſaddle be emptie, and even then dangerouſly ſtrike at their proſtrate rider: for after terror of conſcience, filthy luſts get the dominion, and bring men into a deepe ſecuritie and ſenſeleſneſſe of their miſery, and like blind Sodomites, they are groaping after evill, when God ſmites them. It is iuſt with God, that thoſe which want grace, ſhould want wit too: It is the power of ſinne, to turne men into ſtockes and ſtones. Eaſie warnings neglected, end ever in deſtruction. His a mercy of God to warne vs by our conſciences: yet as ſome children grow careleſſe with often whipping; ſo ſome ſinners grow more ſenſeleſſe, and ſtupid by the often & frequent laſhes of their conſciences. But alas, ſecuritie and preſumption attend, even at the threſhold of ruine, and bring a man to be without all ſenſe and feeling of his miſery: onely God who knowes by an vnwonted blow to fetch bloud out of the ſturdieſt heart, can ſo ſtrike, that conſcience after all this deadneſſe, ſhall looke wonderfully agaſht vpon the ſinner, and driue him to horrible deſpaire. Gods judgements are the racke of godleſſe men; if one ſtraine make them not confeſſe, let them be ſtretched one wrench hyer, and they cannot be ſilent; and therefore ſecuritie is euer accompanied with deſpaire in the end, and a fearefull expectation of judgement. Nay, whiles they liue here, God doth often bring vpon them ſome extraordinary judgement. Thus then you ſee the ſymptomes of the ſecond death, horror of conſcience, from whence flight and occultation ariſe; then ſecuritie breeding in men the ſenſeleſneſſe of ſinne, and deſpaire for it, and laſtly, ſome extraordinary judgement of God. Eph. 4.18. Deut. 28.28. Gen. 3.10. The things of this life when they come vpon the beſt tearmes, are but vaine; but when vpon ill conditions, burdenſome; when they are at beſt, they are ſcarce friends: but when at worſt, tormentors. Alas, poore worldlings. how ill agrees a gay coat, and a feſtred heart? What availes an high title, with an hell in the Soule? Lord heale theſe evill ſymptomes of the ſecond ſorrow, leaſt I ſleepe in the moſt miſerable death.

Q. What is the perfection of it?

A. An eiection, or eternall ſeparation from the face of God, and an iniection, or caſting of the Soule immediately after the firſt death into hell, where there is an increaſing of ſinne, but more truely of torment, their ſinnes being turned into ſorrows, and they then finding no pleaſure in evill; for ſinne being the greateſt miſery, and moſt oppoſite to good, cannot but be the principall part of their torment. Furthermore, a reſervation of the body in the graue, as in a dungeon, againſt the diſſolution of the world by fire, and day of judgement, when after the reſurrection, both body and ſoule, meeting together againe, ſhall be caſt into hell fire, where there is both an increaſe of ſinne, of the gnawing worme of conſcience, and torment, and from hence weeping, wayling, and gnaſhing of teeth. Weeping is the expreſſion of ſorrow, and ſorrow cooles the heart, and cold makes the teeth to chatter, ſo that their torment and miſery ſhall be intollerable. Sinne ſhall increaſe the worme of conſcience and conſcience ſhall make all to ſympathize with it in ſorrow, and ſorrow ſhall be angmented by fire and cold, ſuch paines ſhall the damned indure in hell, as never eye ſaw, nor eare heard, nor can poſſibly enter into the heart of man. Iſa. 30.33. Math. 13.40.42. & 25.41. 2 Theſ. 1.9. Rev. 20.14. The Papiſts neare adioyning to hell make three places more, as Limbus, of the Fathers before Chriſt, of Infants before Baptiſme, and of Purgatory for ſatisfaction. As a Caldron hath brimmes, and a bottome; ſo hell is the bottome of the Caldron, Purgatory is the middle, and the Fathers, and Infants were in the brimme. Wee ſay in all ſcalding and fiery inſtruments, the greateſt heat is in the top: but this ſeething Caldron, though it did hemme in the Fathers, like the gard of a gowne, yet was it full of pleaſure vnto them, onely infants being in the next border, had neither paine nor pleaſure. Here is a rale of Limbus, without either welt or gard yet ſo plaine and palpable an error, that it confutes & confounds it ſelfe. God, his law, mans life, his recompence, ſocietie, and Sauiour, doe all exclaime againſt ſuch dreames of Limbus, and Purgatory. Firſt, God deales with all mankind, either in iuſtice, or mercy. Secondly, his law is either broken, or kept; and of ſacrifices for all ſinnes and ſinners, there are none appointed for the dead. The law then whom it caſts in this world, it condemnes in the world to come without redemption; and God is iuſt in the higheſt degree, and therefore takes no expiation out of his ſonne, and if he once admit it in his ſonne, he is like wiſe mercifull in the higheſt degree, and therefore ſends none to Purgatory or Limbus, whom he ever meanes to recall backe againe. Thirdly, mans life either pleaſeth, or diſpleaſeth God, and all men walke but in two pathes; and ſo come accordingly to their ends. Fourthly, the recompence is either hell or heauen, the one prepared for the reprobate, the other, for the elect, and of a third place, Scripture makes no mention. A gaine, the bleſſed reſt from their labours, eſpecially, ſinne, and puniſhment: therefore the curſed liue in both: and as ſin is the moſt grieuous labour to the godly. Rom. 7.24. ſo ſhall it be the greateſt torment to the wicked. Either after the firſt death we reſt from this painfull labour, which is a peece, yea, the greateſt part of our heauen: or elſe we liue in it, which is no leſſe then hell it ſelfe. Fiftly, after the firſt death wee meet with no other ſocietie, but either of Angels, or Devils. Laſtly, our Sauiour was a Lambe ſlaine from the beginning of the world, and ſo from that time raiſed againe. Ioh. 11.24.25. Lazarus ſhall riſe againe, why? becauſe Chriſt is the reſurrection, and he was not then actually dead, or raiſed. In the progreſſe of a King, he himſelfe is the firſt mouer, though many goe before him, all are attendants vpon his perſon, whether they goe before, or follow after. There is then no need to ſhut heauen againſt the Fathers, becauſe Chriſt was not then actually riſen an a aſcended, for they all waite vpon Chriſt, though they goe before him vnto heauen. As for children they are either of faithful parents, or of infidels, and therefore are they not excluded from grace and mercie. But I muſt abbreviate, or elſe I ſhall grow infinite in laying downe of the precepts of this Art.

CHAPTER XXI. Of the propagation of Sinne.

Queſtion.

HItherto of the tranſgreſſion; What is the propagation of it?

Anſwere.

All that poſteritie that was to proceed from Adam by ordinary propagation, as it ſhould haue had happineſſe, if he had ſtood, ſo is it made obnoxious to all his miſeries, he falling. By a rule in nature he begets children, and by a rule in divinitie he begets them ſinfull, and yet both naturall. It was in mans nature to doe well for himſelfe, and others: and ſo by conſequent, to doe evill, and convey the ſame to all his heires; for as naturall ſpirits runne along in the bloud, and are apt for generation: ſo originall righteouſneſſe, as a more divine ſpirit, runnes along with the whole frame, to frame it in others: now that being loſt, a worſe ſpirit of evill hauing taken vp the roome of the firſt, formes men according to a ſinfull image. Gen. 5.3. Adam is ſaid to beget in his owne likeneſſe and image. Rom. 5.12.14.

Q. By what right is ſinne propagated?

A. By all kinds of right; firſt by the law of Nations; for Adam was a Prince of all his poſteritie, who covenanted with God for vs, and for himſelfe, for the performance of obedience, and therefore he breaking, wee brake. He was alſo as our Legate, & did lie as our Lidger, or deputie with God; and therefore wee may be ſaid to doe whatſoeuer he did. He went as a common ſuretie for vs all, and on him was all our credite repoſed, and he was betruſted of God with the eſtate of vs all. It is therefore a nationall equitie, that wee comming all into one bond and obligation, ſhould all fare alike. Secondly, we haue it by the law of inheritance, he was our father, and we were his ſonnes, hee the roote, and we the branches, and therefore were to participate with him in all his eſtate. Doe we not ſee how children are left in good, or bad caſe by their parents, and of meere relation they become their lawful heires and ſucceſſors? Thirdly, by the law of divine Iuſtice, the perfection whereof cannot pardon the leaſt ſinne without ſatisfaction to euery farthing, as alſo by the infiniteneſſe of it that extends it ſelfe to euery guiltie perſon, and by reaſon of the violation of the law, and diſhonour of the law-giuer, deales moſt ſtrictly and preciſely with euery ſinner. One man may kindle ſuch a fire, as all the world cannot quench. One plague ſore may infect a whole kingdome; and here we ſee, how the infection of Adams evill, is growne much worſe then a perſonall act. Satans ſubtiltie hath ever bin to begin withan head of evill, knowing that the multitude (as we ſay of Bees) will follow their maſter. Corah kindled a fire of rebellion, two hundreth and fiftie Captaines readily bring ſtickes to it, & all Iſrael are content to warme their hands by it: onely here the Incendiaries periſh: God diſtinguiſhing betwixt the heads of a faction, and the traine: but in this all are alike, though we were all a ſleepe in Adams loynes; becauſe the law was equally giuen for all our benefits, and our proſperitie ſtood in the firſt well husbanding of the happie eſtate God yeelded vs in Paradiſe. If any obiect. Ezek. 18.20. the ſonne ſhall not die for the fathers ſinne. The anſwere is, when he is not guiltie of it, either by propagation, or tranſgreſſion, he himſelfe according to his birth liuing and dying in it. Heb. 7.9.10. It is ſayd Leui payed tythes in Abrahams loynes: ſo we in Adam were bound by law to ſtand to his reconing.

Q. After what manner is ſinne propagated?

A. Neither from the body to the ſoule, as comming from our vncleane parents; As if the ſoule being purely created, ſhould fall into the body, as a man in pure white rayment doth fall into a puddle of dirt and mire; for the body is not the firſt ſubiect of ſinne, but the ſoule, and therefore cannot be the head and fountaine of propagation. Neither is it from the ſoule to the body, as begotten of our vncleane parents; for then ſhould it be as mortall as the body and ſpirits of it, as alſo croſſe God in his ſpeciall relation of the father of ſpirits. Heb. 12.9. He is a father of both. Pſal. 139.14. Iob 10.10.11.12. But of the one by the parents, of the other, immediately by himſelf. It therefore followes by iuſt conſequent, that it proceeds from the vnion of both into one man; for, though our parents, as bruit beaſts beget not ſoules, yet they beget a more perfect creature, in that they are the procreant cauſes of man, vnited of his eſſentiall cauſes. Gen. 4.1. I haue gotten a man from the Lord. Iehovah, Adam, and Eue were all about the compoſition of Cain, his Soule was inſpired pure and holy: yet as ſoone as the vitall ſpirits laid hold of it, It was in the compound a ſonne of Adam. The thing may well be explained by this ſimilitude. A skilfull Artificer makes a clocke, of all his eſſentiall parts moſt accurately; onely he leaues the putting of all parts together, to his vnskilfull Apprentiſe, who ſo iumbles together the ſeverall ioynts, that all fall a iarring, and can keepe no time at all, euery wheele running backward way: ſo God moſt artificially ſtill perfects both body and ſoule: but our accurſed parents put all out of frame, and ſet euery part in a contrary courſe to Gods will. Pſal. 51.5. Warmed in ſinne, is vnderſtood of the preparation of the body, as an inſtrument of evill, which is not ſo actually, till the ſoule come.

Q. What followes from hence?

A. A iuſt imputation of the firſt tranſgreſſion, as alſo of the fault, guilt, and puniſhment, and that both in ſinne and death. Rom. 5.12. 1 Cor. 15.21.

Q. How is originall ſinne propagated?

A. By our next parents, and ſo aſcending to Adam himſelfe. It is impoſſible to bring a cleane thing out of filthineſſe. Gen. 5.3. Iob 14.4.

Q. How is actuall ſinne conveyed?

A. In the maſſe and lumpe; other wiſe in kind euery mans actuall ſinne is his owne. Ezek 18.20.

Q. How death?

A. Seed and food are the principles of our life, in procreation and preſervation: the firſt we haue from our parents, which is deadly, as poyſoned with ſinne: the other comes from our ſelues, being ignorant of what ſhould bee good for our bodies; but beſide the firſt death, there is a conveyance of the ſecond, we being borne the children of wrath; for Gods diſpleaſure was kindled as well againſt Adams poſteritie, as Adam himſelfe. Eph. 2.3.

Q. How is Eue made partaker of Adams puniſhment?

A. Beſides her proper puniſhments, as an inſtrument of evill, ſhee participates with Adam in all we haue ſaid; for God made them both equally, for an happie eſtate, onely the wife was to inioy it by meanes of her husband; firſt, as ſhee was taken out of him. Secondly, as they were to hold together for better and worſe, in regard of their marriage. Thirdly, as ſhe was a companion with him in the ſame ſinne: they did both eate, ſinne, and ſee it at the ſame time. Geneſis 3.6.7.

Q. Was propagation then from them both?

A. Yes, immediately from them both, as their children were begotten by the mutuall knowledge of the one the other. Gen. 4.1. and 5.3. Hence Chriſt was not borne ſinnefull, becauſe of the holy Ghoſts ſeparation, not onely of the ſeed of Mary, but likewiſe of Mary from Ioſeph. Mary her ſelfe could not be without ſinne, becauſe propagated; this is onely the priviledge of her ſonne, who of vnholy ſeed by the ſecret operation of the Spirit, and ſeparation of a part from the whole, tooke that which was moſt pure and holy.

CHAPTER XXII. Of Redemption.

Queſtion.

HItherto of mans Apoſtaſie, what is mans Anaſtaſie, or returne to God againe?

Anſw. It is the ioyfull reduction, or bringing of man againe into favour with God. Rom. 5.8.9.10. 1 Theſſ. 5.9. Here we need not doubt vnder Chriſt, without feare of premunire, or offence to the crowne and dignitie of the iuſtice of God, to affirme of faith in the merites of our Saviour, that its Gods ſtrong arme and power, to the enliuing and ſauing of euery ſoule. So that now with a Non obſtante, we may looke vp to God in Chriſt, and without the law of workes, receiue a better eſtate by the Goſpell then ever we inioyed.

Q. What are the parts of our riſing againe?

A. Two; Redemption, and application. Ioh. 3.14. There is a lifting vp of Chriſt on his Croſſe, and a beleeuing in him for life. ver. 16. Gods loue in giuing his ſonne for vs, and then application of him by the Spirit.

Q. What is Redemption?

A. A ſatisfaction made vnto the inſtice of God for man by a Redeemer. Rom. 3.24.25.26. And here comes in the ſpeciall worke of the ſecond perſon: thus farre wee haue gone with the Fathers worke, both in Creation & Providence; and now in a ſpeciall manner the Sonne doth manifeſt himſelfe; for the Father can goe no further without him.

How is it wrought?

A. By a Mediator, who doth intercede betwixt God and man: the Father is offended, and cannot be reconciled without ſome mediation. All was made vnholy when the firſt Adam ſinned; It is the ſecond Adam that muſt rectifie all; Moſes the ſervant built the houſe with a partition wall in the midſt. Eph. 2.24. Chriſt the ſonne pulled downe that Screene, and caſt all into one, bringing both Iew and Gentile into favour with God. The worke therefore is more properly a mediation then a redemption; or, a redemption by mediation. 1 Tim. 2.5.

Q. Who is the Mediator?

A. Ieſus Chriſt, both God and man, who yeſterday, to day, and for ever, is the Saviour of mankinde. They that were yeſterday, yea, from the worlds beginning, were ſaued by him alone, ſo they that liue to day, or ſhall come afterwards into the world, doe all expect for ſalvation by him. Heb. 13.8. He redeemes, becauſe we are captiues; he mediates, becauſe there is a controverſie betwixt God and vs, and that continually, becauſe Gods wrath would ever be breaking forth, except our Mediator ſtood in the gap for vs.

Q. Why is Chriſt called Ieſus?

A. Becauſe the end of his mediation was to bring vs to ſaluation. Moſes brings the people into the wilderneſſe: but Ioſhna, a type of Chriſt, into Canaan. Moſes dies in the deſert, and ſees not the promiſed land: ſhewing plainely, that the law can lead vs into deſolation, but Chriſt, and the Goſpell muſt bring vs out of it. Zerubbabel, a Captaine of Gods people, and a type of the law, carries them out of captivitie: ſo the law, when it ſayth, Doe and liue, ſhewes plainely, how man may be ſaued: but Ioſhua a prieſt, or ſacrificer, muſt be ioyned with him, or elſe in Canaan it ſelfe, the people were to be caſt out againe. Theſe were liuely types of Chriſt, by whom alone wee are brought to heaven, and confirmed in the happineſſe of it. Math. 1.21. 1 Tim. 2.5.6.

Q. Why Chriſt?

A. As Ieſus is the proper name; ſo this is the name of his office, and it ſignifies, his anointing. Kings, Prieſts, and Prophets were all anointed, as types of Chriſt to come. Henee the name Meſſias; in whom the materiall anointing ceaſeth, he receiued the thing ſignified by it aboue all his fellowes. Pſal. 45.7. Luk. 4.18. Act. 4.27. and 10.38. Heb. 1.9. 1 King. 19.1. Lev. 8.12. 1 King. 19.16. Both the Teſtaments tell vs of Chriſt bequeathed, and teach vs, that hee was that Chriſt, that is deſcribed in both: hence in the old Teſtament, we haue Prieſtly, Princely, and Propheticall Bookes: ſo in the new, the Goſpels are regall, ſhewing that Chriſt was that King of the Iewes. The Epiſtles are more ſacerdoticall, beginning for the moſt part with prayers and ſupplications. And the Revelation of Saint Iohn, is meerely Propheticall. And all theſe are neceſſary in Chriſt, to make him a complete Saviour: we ſtand in need of them all, and of their daily exerciſe.

Q. Why ſhould Chriſt be a Prophet?

A. That he might reveale vnto man the will of his Father, and be the onely Doctor of the Church. Luk. 4.18. Chriſt was anointed to preach the Goſpell. Deut. 18.15.18. Math. 21.11. Luk. 7.16.

Q. Why a Prieſt?

A. That he might make a full ationement with the Father for man, and reconcile vs daily vnto him, both by his expiation and interceſſion. Math. 20.28. Luk. 4.18. 1 Ioh. 2.2. & 4.10. Pſal. 110.4. Zech. 6.13. Heb. 5.6. & 7.3.

Q. Why a King?

A. That he might rule and governe them, whom as a Prophet he had taught, and as a Prieſt he had reconciled to his Father, ſubduing his and their enemies, and procuring them peace and proſperitie continually. Pſal. 2.6. Math. 21.5. Rev. 17.14. & 19.16.

Q. Why God and man?

A. That he might redeeme vs by paying a price ſufficient: as likewiſe being Mediator, he might communicate with both natures, which were by him to be reconciled; that being inferior to his Father as touching his manhood, and ſuperior to man as touching his God-head, he might the better bring both together againe. Gal. 3.20. Phil. 2.6.7. 1 Tim. 2.5. Heb. 8.6. and 9.15. and 12.24. Hence in Hebrew, the name Immanuel, and in Greeke, Theanthroopos. Iſa. 7.14. God-man, or God with vs, and in our fleſh.

Q. What is here to be obſerved?

A. Two things; The diſtinction of theſe two natures, and their perſonall vnion. Io. 1.1. The word was God. v. 14 The word was made fleſh. Truely God, truely man, and yet but one Mediator.

Q. What is the diſtinction?

A. Whereby the two natures remaine diſtinct in him, both in themſelues, and their properties. Math. 28.20. Vbiquitie is proper to the divinitie of Chriſt, and not his humanitie. Ioh. 16.7. Abſence proper to the humane nature. 1 Tim. 3.16. God manifeſted in the fleſh, not confounded with it. 1 Pet. 1.18. Dying and quickning are proper to the diſtinct natures of Chriſt. Yet this we are to vnderſtand, that there is a tropicall communion of properties, in regard of the whole, wherein theſe parts are vnited, as God dies, that is, he that is both God and man. The people thought, Chriſt did contradict himſelfe, and the Scriptures. Ioh. 12.35. Meſſias abideth for ever, and thou ſayeſt, he dieth, &c. Both theſe are true, Meſſias liueth when he dieth, and dyeth when he liueth. There was never a ſeparation of his two natures, though body and ſoule parted for a while. Wee muſt therefore hold, that neither the God-head is at any time changed into the manhood, nor yet the manhood into the God-head. Luk. 24.39. 1 Pet. 4.1. Furthermore, we are to learne, that Chriſts humane nature is like vnto ours in all things, but in ſinne, and manner of ſubſiſting. Phil. 1.7.8. Heb. 2.17. and 4.15.

Q. What is the perſonall vnion of theſe two natures?

A. Whereby the nature aſſuming, and nature aſſumed make one Meſſias, or Mediator betwixt God and man: the nature aſſuming, is infinite, and his action is incomprehenſible; yet this we may ſafely affirme, that the ſecond perſon in Trinitie immediately aſſumes, and then the God-head: ſo that our fleſh is firſt taken by a perſon, and hence our nature aſſumed, is without all perſonall ſubſiſtence in it ſelfe, and is inſeparably conioyned with the divine nature, and doth wholly ſubſiſt, that is, the whole manhood ſubſiſts in the whole God-head; for whole God is in heauen, & whole God is on earth, becauſe the divine nature hath no parts, and ſo our fleſh is not in a part of the God-head, but wholly in the whole. And yet not euery where with the whole. For the aſſumption is not by way of extenſion, as a forme extends his matter: but of ineffable vnion, humane nature hauing no ſtanding of it ſelfe, but by the divine nature. It is locally circumſcribed, as hauing quantitie, and conſiſts as a finite thing within the limites of eſſence, being truely compounded of matter, and forme. And yet it hath neither parts, nor paſſions, eſſence, or accidents, which are not aſſumed vnto the divine nature: when body and ſoule were aſunder, and locally in diverſe places, then were both of them inſeparably knit vnto the God-head. Ioh. 1.14. Coloſ. 2.9. The Papiſts ſay, Chriſt was Mediator according to his humane nature, which is contrary to this perſonall vnion; for, as the perſon aſſuming, giues the nature aſſumed ſubſiſtence, ſo action, and it is not able to doe any thing without it. Therefore according to both natures, Chriſt redeemes, and the worke is not to be devided. Furthermore, we ſay the ſecond perſon aſſumes, not the firſt, for he is principally offended; not the third, for he is to teſtifie of the reconciliation: yet ſuch is the vnion that wee come by it, both to the Father, and the Spirit. For immediately the ſecond perſon aſſumes, then the Deitie, and hauing fellowſhip with that, wee haue it alſo with the Father and Spirit. Now if the divine nature ſhould firſt aſſume, then would the action be the Fathers; or if the Spirit, then ſhould the Father haue two Sonnes, &c.

CHAPTER XXIII. Of Chriſts humiliation.

Queſtion.

VVHat are the parts of Redemption?

Anſwere.

Two; His humiliation, and his exaltation. Pſal. 110.7. Iſa. 53.12. Rom. 8.34. Eph. 4.9.10. Phil. 2.8.9. And the reaſon is giuen by S. Luke, chap. 24.26. Chriſt muſt of neceſſitie, both ſuffer, and be glorified, &c.

Q. What is his humiliation?

A. Whereby he was made ſubiect to the iuſtice of God, to performe whatſoever the ſame might require for the redemption of man. Rom. 10.4. Gal. 4.4. Heb. 7.22. Chriſt became our Suretie, and ſo bound himſelfe to pay all our debts. Papiſts ſay, Chriſt is a Mediator betweene himſelfe, and vs; but they are ignorant, how a ſinne may more peculiarly be againſt one perſon, then another; as the manhood it ſelfe is more properly vnited to the ſecond perſon, then any other. Chriſt doth principally mediate betwixt the Father and man; and yet the juſtice of the whole Deitie, and conſequently of euery perſon is ſatisfied.

Q. What did the iuſtice of God require?

A. Two things; Satisfaction for the treſpaſſe, or payment of the forfaiture, and righteouſneſſe anſwerable to the law, for the payment of the principall. The one frees vs from death; the other, brings vs to life. By the firſt wee are made no ſinners, by the ſecond wee are made iuſt. The law ſtands ſtill in force for death, and life, ſinne and die, is by Chriſts death ſatisfied, doe and liue, is by his life fulfilled. Dan. 9.24. Chriſt reconciles to God by ſuffering, and of enemies makes vs friends: but wee neither deſerue, nor can iuſtly deſire any thing, vntill he bring his owne righteouſneſſe for vs. Rom. 4.25.

Q. Wherein conſiſts all this?

A. In the conformitie of himſelfe, both for himſelfe, and vs, to he image of God, and the law, its performing perfect obedience thereunto, as alſo in vnder going for his ſuch death and dolors as were requiſite. As Adam was made in the image of God, and bound to keepe the law for himſelfe, and vs: ſo Chriſt muſt be conformed in nature to Gods image, and in all his actions to his Pathers will. He is holy and iuſt, both for vs, and himſelfe; but his ſufferings are onely for vs, and not himſelfe. And here two queſtions ariſe; firſt, whether his originall righteouſneſſe, and actiue obedience, were onely for himſelfe, his paſſiue onely for vs, and ſufficient for our ſaluation; It may be obiected, by his bloud we are ſaued, &c. Anſ: Here a part is put for the whole; for, we are ſaued as well by his life, as by his death, and they are both of them, both actiue and paſſiue. Chriſt ſuffered in being concelued, and he was no looner made man, & made vnder the law, but he began to pay for vs; for, as Adam dyed as ſoone as he had ſinned ſo Chriſt ſuffered as ſoone as he became our ſuretie; therefore his whole life & death are for vs, and our payment. He that dies by the law is not acquitted, or iuſtified, but condemned. He that makes falſe Lature may be pardoned, or puniſhed, but not iuſtified. Euery law acquits, when men are found to haue done nothing againſt it: but it moreouer rewards, when ſubiects are found to performe the vtmoſt required by it. Chriſt therefore is to ſuffer and ſatisfie; but that will not iuſtifie vs, except further be found in him, that he hath done nothing againſt the law, nay, alſo that he hath to the height and ful meaſure fulfilled it. We haue need both of originall and actuall righteouſneſſe to bring vs to heauen, and out of him it is not to befound. The ſecond controuerſie is about the ſecond death, which is the puniſhment of the damned, and therefore not fit for Chriſt to ſuffer. Concerning this we acknowledge that Chriſt did not, neither could truely, and properly ſuffer the ſecond death, which is a caſting out and baniſhment from bleſſedneſſe, and the fauour of God. God forbid that any Chriſtian ſhould haue ſuch a thought of our Lord Chriſt, who euer ſince his conception was 〈 in non-Latin alphabet 〉 , and could not be other for any moment of time. He and his Father were neuer ſeparated in loue and affection; becauſe Chriſt, even in vnder going of this, obeyed his Father: yet were they for a time ſeparated in apprehenſion, and repreſentation, God puniſhing his Sonne iuſtly for vs, in as much as he ſtood in our ſtead. Whiles Chriſt ſuffered bodily dolors he neuer complained. Iſa. 53.7. No thornes, no nailes, fetcht bloud from him with ſo much paine, as his owne thoughts, My ſoule is heauie, &c. My God why haſt thou forſaken me? Oh, what man, or Angell can conceiue the taking of that heart, that without all outward violence, meerely, out of extremitie of his owne paſſion, bled, through the fleſh and skin, not ſome faint dew, but ſolide drops of bloud. If I bee asked, how the ſonne of God (very God) whoſe humane ſoule was euer hypoſtatically & inſeparably vnited to the Godhead, could be caſt vpon ſo fearefull an obiect, and bereft of the fruition of heauenly ioy? I anſwere, that the cauſe of this was 〈 in non-Latin alphabet 〉 , the reſting of the Deity from actuall and comfortable influence, into the humanitie, or the holding in for a time the beames of that glorious divine light, a kinde of veyle being drawne betweene them, not of reall ſeparation, for that is impoſſible, but of actuall interpoſition, or imputation of the curſed eſtate of thoſe, whom he was firſt to repreſent, and then to redeeme by ſuch performance for them. Hereto we muſt adde how his ſufferings were aggravated by his fulneſſe of knowledge, and want of comfort. He did not ſhut his eyes, when he drunke the bitter and dreggiſh cup of his Croſſe. We read of Theodorus, a Martyr, that when he had hanged tenne houres vpon theracke for Religion, his ioynts diſtended, and diſtorted, &c. felt no paine at all, becauſe be was comforted by an Angel, who in the forme of a yong man wiped off his ſweat with a cleane to well, and powred coole water upon his racked limbes, &c. But Chriſt when he ſuffered found none to comfort him, no, none to pittie him. Not an Angell dare be ſeene to looke out of the windowes of heaven to relieue him, whiles the Father will ſmite him. And ſurely, if Chriſt had not here wreſtled for vs, his other death vpon the Croſſe had never ſaved vs from the wrath of God torments of Devils, and fire of hell. His conformitie with God in holineſſe, is expreſſed. Luk. 1.35. in obedience. Ioh. 5.30. Rom. 5.19. and 10.4. In ſuffering. Phil. 2.8. Heb. 5.8. Math. 26.37. Mark. 14.34. Luk. 22.44. Math. 27.46. And that it was both actiue and paſſiue, is plaine, by the eating of the paſchall Lambe. Exod. 12. with ſweet bread, and ſowre hearbs.

Q. How many parts are there of his humiliation?

A. Two; His life and death: there is nothing in the whole hiſtory of Chriſts life and death, but it makes for vs, all our liuing and dying, ſeruing for no better vſe, but to make vs miſerable. Phil. 2.7.8. Ioh. 10.11. and 18.37. He did liue to beare witneſſe to the truth of ſalvation, and died to ſeale it with his bloud. Heb. 9.16.17.18.

Q. What was his life?

A. His willing vnder-going of the miſeries of this life for vs, and the full ſanctification of ours in all points; from the ſeparation of the ſeed, to the ſeparation of his Soule, he liued for vs, and our good. He begins to liue where we begin to die, that is, in the mothers wombe, and to ſanctifie vs, where we begin to be vncleane. Heb. 2.14.15.16.17.18.

Q. What are the parts of his life?

A. His being in the mothers wombe, and his being out of it. Our originall is polluted by propagation, and our whole life by an evill converſation, he muſt therefore beginne to cleanſe and cleare the fountaine, and make all the ſtreames ſweet by his paſſage thorow them. Luk. 2.6.7.

Q. What are the parts of his life, being yet in his mothers wombe?

A. His conception, and nativitie. Wee are polluted in both, our very warming is a diſpoſing of vs to a ſinfull conception and birth. Pſal. 51.1. Chriſt therefore muſt be both conceiued and borne for vs. Iſa. 7.14. Luk. 1.31.32.33. Math. 1.18.

Q. What is his conception?

A. Whereby he was made of the ſeed of the Virgin, taken out of the reſt of the maſſe, and ſanctified by the holy Ghoſt, after that ſhe was betrothed vnto Ieſeph, and before they came together. The conception is without generation, that there might be no conveyance of originall ſinne vnto Chriſt, and by ſeparation in the Virgin, that Chriſt might be borne of holy ſeed. Ier. 31.22. Luk. 27.34.35.

Q. How was his ſoule created and adorned?

A. Immediately of nothing, and infuſed with great perfection, but not ſo abſolute, as that it receiued no after increaſe of knowledge, and wiſedome. Luk. 2.40.52. He increaſed as well with God as man; and therefore he receiued not all at once, to manifeſt afterwards, as need required. He by his actions did merite vnto himſelfe a further augmentation of gifts.

Q. What is his nativitie, or birth?

A. Whereby he was borne of the Virgin Mary, who was of the houſe of Dauid. Hence Chriſt is the Sonne of the ten Fathers of all the world, more eſpecially, of Abraham and Dauid, being peculiar types of Chriſt. Abraham had the promiſe renued vnto him, by calling him out of Chaldea into Canaan, a type of heaven, where Circumciſion, a badge of ſeparation was inſtituted, & the Church brought more particularly into one Nation, that the line & lineage of the Meſſias might the better be knowne; afterwards it comes to Dauid, whoſe kingdome was made a more peculiar type of Chriſt. Furthermore, Mary was heire of the kingdome of the Iewes, hence Chriſt was borne King of the lewes. Mat. 2.2. the Wiſe men aske for a borne King, not for Herod the vſurper. Againe, ſhee was to marry with one of the kindred, to preſerue the ſeed of Dauid, and therefore ſhee was betrothed to Ioſeph by name, and one of the ſame familie, but not as yet married vnto him: ſo that Chriſt was both by nature, and law, lawfull heire of the kingdome, though he never came the ordinary way. Math. 1. ver. 1. to the end. The Genealogie is devided into three ſeverall foureteene generations; becauſe of a threefold change of government. Firſt, in the Patriarkes. Secondly, in the Kings. Thirdly, in the Dukes. The Regall began with Dauid, and ended in Ieconias. Ier. 22.30. And ſo from Salomons poſteritie was tranſlated to the poſteritie of Nathan. Ezek. 21.26. And the Crowne changed into a Diademe, which had a threefold over-turne before it came to the right heire. Ezek. 21.27. Firſt, in the Maccabees. Secondly, in the Prieſts. Thirdly, in Herod. In all this time Dauids poſteritie liued in private, and Chriſt found the Scepter cleane gone. Whiles the fooliſh lewes gloried in their Temple, the Lord deſtroyed it, to ſhew them, that it was not an earthly but a ſpirituall Temple, that he regarded; and remoued the government from Dauid, and from Iudah to Leui, and then to a very ſtranger, an Edomite, checking them very often, before his birth, for their vaine conceit, both of Church and Common-wealth. And yet it ſeemes Chriſt had ſome conſanguinitie, both with the Princely and Prieſtly progenie. Luk. 1.36. he came to ſaue of all ſorts of men, and therefore ſpread farre in his race. That law Num. 36.7. did not limit the Tribe of Levi. Exod. 6.23. 1 Chron. 22.11.

Q. What is the hiſtory of his life, being out of his mothers wombe?

A. It is either his priuate, or publicke life. This was ſhadowed out in the Leuites, who might not miniſter at the Altar, till they were thirtie yeares old. Num. 4.3. At twentie yeares, the Iſraelites might goe to warre: but greater maturitie is required in Gods miniſters, who ſerue publickly at his Altar. And our bleſſed Sauiour, who would fulfil euery type, miniſtred not till he was thirtie yeere old. Luk. 3.23. yet all the time of his private life, he liued for vs, even to ſanctifie vnto vs, as well our dayes ſpent in private as publicke.

Q. What are the parts of his private life?

A. His infancie, and time of ſubiection to his parents, both needfull for vs, ſeeing wee offend God being Children, as well as in the yeares of diſcretion. Infants are no innocents before God, but even then provokers of GODS wrath, though they haue not wit to ſinne with ſo high an hand againſt God as others. Luk. 2.7.51.

Q. What is revealed concerning his infancie?

A. His Circumciſion, oblation, and flight into Aegypt. As a Iew he was to vnder-goe the Ceremonies that belonged vnto them, yea, and to put an end vnto them. He was circumciſed in his private life, liuing then as a Iew; baptized at his entrance into his publicke, becauſe he did then put forth himſelfe more openly to be the Meſſias of the whole world. Luk. 2.21.22.23.24.

Q. What is meant by his Circumciſion?

A. He was circumciſed, not becauſe he needed that himſelfe, as if corruption had beene in him, which muſt be cut off by mortification: but for that he was to fulfill the righteouſneſſe thereof, and put an end to all ceremonies, and to ſhew that the force of that Sacrament, which did ſcale vnto the Fathers their reconciliation with God depended on him, and that in him was found, that which ought to be in euery circumciſed perſon, a pure and an vndefiled heart. Luk. 2.21. It was not onely a ſeale, or ſigne of righteouſneſſe, but alſo a bond, or obligation of fulfilling the law. Rom. 4.11. with Rom. 2.25. Gal. 5.3. Chriſt therefore being circumciſed, bound himſelfe to keepe the law, both for vs and himſelfe. This importable yoke was layd vpon his necke. Act. 15.10. 2 Cor. 5.21. Hence, at his circumciſion he had his name Ieſus, for by binding himſelfe to the law, he ſaued vs. Act. 4.12. There were two that had this name in the old Teſtament, the one, a Magiſtrate, the other, a miniſter. And the firſt had his name changed when he was ſent as a ſpie into Canaan. Num. 15.16 from Oſhea to Iehoſhua. From let God ſaue, to God ſhall ſaue. Vnder the law (which brings vs, as it were, into a wilderneſſe) we may deſire, wiſh, and pray, that there were a Saviour; but vnder the Goſpell, wee are ſure of ſalvation, and that our Iehoſhua hath bound himſelfe to fulfill all righteouſneſſe for vs.

Q. What is meant by his offering?

A. It was to ſhew, that he indeed was the firſt borne that was to be dedicated to the Lord, whereof all others were but types. Luk. 2.22.23.24. Lev. 21.1.2.3.4.5. &c. is ſet downe both the ſeparation and purification of women. The one, in regard of originall ſinne, the other, in regard of actuall. The Maſſe ſeparates from God, and yet when the forgiueneſſe of that is ſealed by circumciſion, yet ſtill remaines a daily purification. After the Leper was waſhed, he was to ſhaue off his hayre, ſhewing how the ſuperfluities of ſinne were daily to be purged away. Furthermore, becauſe the female was more moyſt then the male, there was a longer time preſcribed for the one, then the other. The ſeparation for a male was ſeven dayes, for a female foureteene. The purification for a man child, thirtie three dayes for the woman, ſixtie ſixe. Now Mary needed neither of theſe, for Chriſt was borne free from all ſinne, both originall and actuall, he was the holy of holies. Dan. 9.24. yet becauſe he was our Suretie, his mother was ſeparated ſeven dayes, and he was circumciſed the eighth, and when ſhe had accompliſhed thirtie-three dayes of purification, he was preſented vnto God, all this was to ſhew that her ſeed tooke vpon him all our debt, and was content that his Father ſhould impute vnto him, both our originall and actuall ſinne, and that by him wee ſhould be purified from both. Rom. 7.18. That which dwells in vs is laid vpon him: his offering was a paire of turtles, to ſhew that innocency that was in him, and ought to be in his Church. He offered not the Lambe, becauſe the ſubſtance being there, the ſhadow was to vaniſh; as alſo that he became poore for our ſakes. Againe, he was preſented, as the firſt borne, to ſanctifie all others, and preſerue them aliue. Exod. 12.29. Aegypts firſt borne was ſmitten, becauſe they wanted the blood of the Lambe. And as types of Chriſt ever after, the firſt borne were either conſecrated, or redeemed. Exod. 13.15. Num. 3.12. Of beaſts, onely the vncleane were redeemed, the reſt ſacrificed. Num. 18.15. And of men, God would haue all redeemed. Chriſt therefore in all conſecrations was typified, as the price of euery mans redemption, being before God vncleane; yea, the very ſtrength of man. Gen 49 3. could not ſtand out with the wrath of God; but for this that Chriſt hath ranſomed it. Math. 20.28. Ioh. 17.19. Furthermore, the firſt borne had a right aboue all the reſt. Deut. 21.17. And they were to depend vpon their elder brother. Gen. 25.31. and 27.36. and 49.3. Hence Chriſt Math. 1.15. Luk. 2.7. is called that firſt borne, and Rom. 8.29. amongſt many brethren. Yea, ſets him aboue Kings, Pſal. 89.27. Nay, the very Angels. Heb. 1.6. Pſal. 97.7. And he alone by right may aske for the ends of the earth to poſſeſſe them. Pſal. 2.8. he is heire of all. Heb. 1.2. and hath power to make vs ſonnes. Ioh. 1.12. and fellow-heires with himſelfe. Rom. 8.17.

Q. What is meant by his flight into Aegypt?

A. That he might therein alſo fulfill the type and prophecie of God, in calling his ſonne out of Aegypt; and that therein wee might learne, how he was to deſcend into ſpirituall Aegypt, to beare our labours and ſtripes, and bring vs out of thraldome and bondage into ſpirituall Canaan. Math. 2.13.14. Iſrael was borne in Canaan, went downe into Aegypt, and came backe againe triumphantly. They went downe voluntarily and freely, but returned by force of Armes: ſo we that were the ſonnes of God by Creation, and placed in Paradiſe, left our ſtanding with God freely, and went downe into the kingdome of darkeneſſe, and are brought backe againe by the infinite power of God in Chriſt. Exod. 4.22. Iſrael was not Gods ſonne by nature but grace; therefore muſt the naturall ſonne of God enter into the Aegypt of this world, to reduce poore Captiues to their auncient liberties. Iſrael was in Aegypt in the time of her infancie; Adam went downe too vpon the day of his Creation, or not long after, and therefore Chriſt to anſwere both, went downe being an Infant. Againe, Chriſt after many admirable teſtimonies of his royall birth, will fall backe againe into wonderfull obſcuritie, to ſhew plainely, how our pride was to be expiated. And here Moſes is a liuely type of Chriſt. Moſes by flight eſcaped Pharaohs rage, and returned againe when they were dead that ſought his life, and became a deliuerer: So, Chriſt eſcaped the butchery of Herod, came backe againe when his enemies were dead, and became Iſraels happy deliuerer. His infancy was moſt ſpent in Aegypt, as being our moſt vnprofitable time; but his education muſt be in Canaan: but not as a King in Ieruſalem, Pſal. 110.2. or Bethlehem, Dauids citie. Mic. 5.2. but in greater obſcuritie, befitting his humiliation, in Nazaret, a place both baſe and wicked. Ioh. 7.52. with 1.46. Hence he was called a Nazarite, by which name the Devils diſgraced him. Mar. 1.24. Scribes and Phariſees reiected him. Ioh. 7.52. Act. 6.14. and the Iewes ſcorned him. Math. 26.71. Ioh. 18.5.7. and 19.19. And yet holy Angels, that better knew the myſtery, did adore him in it. Mar. 16.6. And vnder it was he preached. Act. 2.22. and 4.10. And the godly beleeued in him. Mar. 10.47. Neyther is our Saviour aſhamed of it in his glory. Act. 22.8. The reaſon of the name is abundantly teſtified of by the Prophets. Nazer, or Nezer, is an ornament giuen to the Nazarites, hie Prieſt, & Princes, whereby they are diſtinguiſhed from the vulgar. Nazarites that gaue themſelues to God by vow, had the buſh of their hayre called Nezer, Num. 6.7.8. The high Prieſt had Nezer vpon his head. Exod. 29.6. And as the former were holy to the Lord as long as they kept on their lock, ſo was holineſſe written vpon this, Exod. 39.30. And the very oyle that did conſeerate it, is called Nezer, Lev. 21.12. So the Crowne vpon the Kings head is called by the ſame name. 2 Sam. 1.10. 2 King. 11.12. Pſal. 89.39. Chriſt therefore being called a Nazarite, is ſeparate from all others, as moſt holy, and is our true Prince and Prieſt, Pſal. 2.2.6. and 110.4. Furthermore, he is called a Nazarite, as was Ioſeph, Gen. 49.26. Deut. 33.16. that is, one ſeparate to be a preſerver of his brethren. Ioſeph was a long time obſcured, before hee was brought forth to feed the famiſhed: ſo, Chriſt did lie hid a long time in this citie, before he ſteps forth to his publicke function. On Chriſt ſhall Nezer flouriſh. Pſal. 132.18. Sampſon, whoſe haire was faire and ſtrong, Iudg. 13.25. and who liuing, and dying, devoured his enemies, is a royall type of Chriſt. Luk. 11.22. But Nezer thus taken, is with Zam; it is alſo written with Zade, which ſignifies a branch, and ſo indeed Chriſt is called, Iſa. 11.1. Alſo Zemach, which ſignifies the ſame, Ier. 23.5. and 33.14. Zech. 6.12. and 3.8. Iſa. 4.2. In the tribe of Nephtali, was there a Citie called Hazar, or Enhazar, Ioſh. 19.37. And by contraction Nazar, from whence Nazareth might be deriued, a Citie of ſprigs and branches: that place in Ioſhua called Cinereth, afterwards was called Genezar, or Ge-nezareth, the valley of branches: ſo Chriſt being the true branch of Dauid, would grow in this Citie, and afterwards put forth himſelfe as our Meſſias. By all this we ſee, that eyther place, or perſons giues vs an apt reaſon of this derivation, as ſufficeth to fulfill the Prophecie.

Q. What is written of the time of his life, wherein he liued ſubiect to his Parents?

A. Two things; firſt, his diſpute with the Doctors at Ieruſalem, when he was twelue yeeres old: ſecondly, his labouring with his hands. Luk. 2.42.49.51.

Q. What is meant by his diſpute with the Doctors?

A. It was (as it were) the giuing notice before hand of his publicke calling, and that he was the true Rabbi, or Doctor that come from God. Luk. 2.46.47. The children of the Iewes had a double education, firſt, at home, Exod. 12.26. Deut. 4.10. and 6.7. ſecond, in the Schooles, 1 Sam. 10.5.10. 2 King. 2.3. and 4.38. Act. 22.3. 2 Tim. 3.15. Chriſt at home did both teach, and was taught. Luk. 2.49. to ſanctifie our private education, and inſtruction; but for the more exact teaching, Chriſt had none. Ioh. 7.15. Mar. 6.2. to ſhew, that he needed not to learne of man, and yet hee entred into the Schoole at twelue yeeres, both to ſanctifie that profeſſion, as likewiſe to ſhew himſelfe to be the great Doctor that was ſhortly to come into the world; and had no need to learne of any other. Iohn 1 18, and 7.16.

Q. What meant his labouring with his hands?

A. That he might alſo beare our curſe, who were with the ſweat of our browes to eate our bread. Gen. 3.19. The word, ſubiect to his parents, Luk. 2.51. ſignifies, to be ordered, and governed by another in outward Arts, and Sciences. Math. 13.55. with Mar. 6.3. He was not onely the Carpenters ſonne, but the Carpenter, and therefore verſe 2. they were offended at him. He was neither brought vp in the Temple, as was Samuel; nor among the Phariſees, as was Paul at the feet of Gamaliel; neither in the wilderneſſe amongſt the Eſſees, &c. All which might haue gained him ſome authoritie amongſt his owne; but with Ioſeph a Carpenter, in a moſt obſcure village. All this might well ſhew his humilitie for our good, as likewiſe ſhew vs that the builder of the world, Heb. 1.2. and 11.10. was now come to repaire the decayes of it, and even to ſanctifie vnto vs the meaneſt trade and calling in the world. Furthermore, beſide bodily labour for the ſpace of eight-teene yeares, Chriſt did wonderfully increaſe, Luk. 2.52. with 40. Ioh. 1.14. and by reaſon of the Hypoſtaticall vnion, had all fulneſſe dwelling in him. Cel. 2.9. yet this hid it ſelfe for a time, 2 Cor. 8.9. Phil. 2.7.8. So that queſtion is iuſtly moued, whether there was a reall increaſe of wiſedome, ſtature, and grace, or onely an apparent and viſible declaration of that which was in Chriſt from his very firſt ſubſiſting, and being in our fleſh? The auncient Diuines leaſt they ſhould derogate from the hypoſtaticall vnion, thought the increaſe to be in outward effects, no inward habites. Yet body and ſoule, being finite receiued according to meaſure, and manner: and as the one increaſed in quantitie, ſo the other in qualitie; the wiſedome of the Soule, as the ſtature of the body, receiuing a daily augmentation. He is ſayd to grow inwardly as well as outwardly, and to learne by his owne actions, Heb. 5.8. And we know that frequent actions require habites, or at leaſt, a further perfection of infuſed gifts and graces; and queſtionleſſe, all this time of eight-teene yeares labour, he according to the increaſe of grace, became gracious in his calling; for the Text ſaith, both with God and men he manifeſted a wonderfull thriuing in goodneſſe.

Q. What is his publicke life?

A. Wherein he more publickly declared himſelfe to be that Meſſias, which was ſo long before expected and looked for. He had hither to beene hid in the chips; but now being poliſhed and perfitted, he comes forth and provokes the adverſarie to ſet vpon him. Mar. 1.9. Math. 3.13. Luk. 3.21.30.

Q. What the parts thereof?

A. His initiation, courſe, and concluſion; his ingreſſe, progreſſe, and egreſſe. Chriſt doth not abruptly ſet vpon the courſe of his calling, but makes an excellent preparation vnto it. Act. 1.22.

Q. What is to be conſidered in his very entrance?

A. His Baptiſme, with his temptation and faſting. Math. 3.13. and 4.1. Mar. 1.12. Luk. 4.1.

What is meant by his Baptiſme?

A. He was baptized as he was circumciſed, not for any need he had thereof in himſelfe, who needed no waſhing, but to ſanctifie our Baptiſme, and to ſhew both by his circumciſion and baptiſme, that he was the band and knot of both Couenants, the end of the old and beginning of the new. Luk. 3.21. When all the people were baptized, Chriſt alſo was baptized, ſo hee had many witneſſes; he was baptized in Iorden, for there the people paſſed over into Canaan. Ioſh. 3.17. And now was he come that gaue paſſage into heauen, &c.

Q. What is meant by his faſting?

A. His holy preparation to his after temptation; wee by eating ſurfeited of ſinne, and he will beginne to cure vs with abſtinence; our ſuper fluitie, by his fortie dayes emptines, according to the old rule; Hunger cures the diſeaſes of gluttonie. His courſe of cure was wonderfull, not by giuing vs receits, but by taking our receits for vs, &c. Math. 4.2.

Q What is the meaning of his temptation?

That whereas the firſt Adam encountring with the Devill was overcome: ſo the ſecond oppoſing himſelfe to the conflict, might overcome him for vs, and wee through him in our fights, Mat. 4.1. to 13. All the while Chriſt lay ſtill in his Fathers ſhop, and medled onely with the Carpenters chips, the Devill troubled him not; but now that he is declared the Sonne of God, & ſolemnly inveſted into the office of Mediatorſhip, and goes about to diſ-throne him, and to caſt him out of his kingdome, now he bends all his forces againſt him. The two Purgatories of a Chriſtian, are Repentance and Temptation, and wee are no ſooner come out of the one, but we muſt looke to enter into the other. If we haue paſſed the waters of Repentance, wee muſt looke to be caſt into the fire of Temptation. No ſooner is Iſrael out of Aegypt, then Pharaoh purſues them, and if he be drowned, yet will the Amalekites vexe them: yet here is our comfort, that Chriſt hath borne the heat of the day, and that wee in him ſhall be able to hold out the reſt of the conflict.

Q. What is meant by his publicke courſe?

A. A diligent teaching by his forerunner Iohn Baptiſt, himſelfe, and his Diſciples, as alſo a continuall working of miracles, that he might bring the Iewes to an acknowledgement of God, and himſelfe, being ſent from God. Ioh. 1.6.7. Luk. 4.15. Ioh. 2.23. Math. 10.7.8. Luk. 10.9. Act. 2.22.

What is the finiſhing thereof?

A. His paſſion, and crucifying, ſo the Creed concludes his life by a generall & particular; Paſſion is generall to both, yet as the caſe ſtood, Paſſion is limited to Pilate, Crucifying is left indifferent, as well to expreſſe Gods hand vpon him, and power of darkneſſe, as of his other perſecutors: but the truth is, paſſion and action runne along from the one end to the other of his humiliation. Paſſion is, as the caſe ſtands betwixt God and Chriſt, and Chriſt and his perſecutors: action, as betweene God and vs, and vs and Chriſt. Chriſt is a patient as he ſuffers for vs at the hands of his Father, devils, and men; and an agent as he becomes our Suretie, and reconciles vs to God. Pſal. 69.4. He reſtored that which he tooke not away. Act. 2.23. & 4.27.

Q. Keeping then the generall and particular tearme, what is his paſſion?

A. His ſuffering vnder Pontius Pilate, with the reſt of his perſecuters, who brought him vpon the ſtage, that God might puniſh him for our ſakes. Act. 4.27.28.

Q. What is hereto be conſidered?

A. His preparation vnto death, and expoſing of him into the hands of the wicked. Math. 26.2.17.36.47.

Q. What is the preparation?

A. Whereby Chriſt being to giue his laſt farewell vnto nature, prepares and makes ready himſelfe for death. Luk. 22.15.

Wherein conſiſts it?

A. In the eating of the Paſſeover, and his agonie in the Garden, he begins his Paſſion with the Paſſeover; for the Paſchall Lambe was a more particular type of his ſuffering, and from that time the Devill began to worke in Iudas, and the Iewes, and it was the fitteſt, becauſe at ſuch publicke times, malefactors were executed, that all might the better know the ſinne and be inſtructed, &c. This the high Prieſt and his followers, thought to be a very convenient time to let the people know Chriſts blaſphemie, as alſo to ſuppreſſe his Doctrine, ſo much by them deteſted. Math. 26.20.36.

Q. What is meant by Chriſts keeping of the Paſſeover?

A. That he was the Lambe ſignified in the Paſſeover, and that now was the time wherein he was alſo to put an end to the ſame by himſelfe, and therefore in place thereof he inſtituted the Sacrament of his laſt Supper. Luk. 22.14.15.16.17.18.19.20.

Q. What is meant by his Agonie?

A. His grieuous conflict with himſelfe about the vnder-going of his Paſſion, when in the Garden he ſweating drops of bloud, cryed vnto his Father once and againe, that if it were poſſible, the cup might paſſe from him, and in the end he was heard and comforted, Math. 26.36. Luk. 24.42.43.44. Heb. 5.7.

Q. What is his expoſing vnto iudgement?

A. The laſt act of his humiliation, wherein he was to vndergoe the greateſt penaltie for our ſinne, at the hands of ſinners themſelues; and therefore is put in Scripture for the whole worke of our Redemption. The Iewes chooſe a time wherein they might put our bleſſed Saviour to the greateſt ſhame; a time of the greateſt frequence, and concourſe of all Iewes and Proſelytes: an holy time, when they ſhould receiue the figure, they reiect the ſubſtance: when they ſhould kill and eate the Sacramentall Lambe, in faith, in thankfulneſſe, they hill the Lambe of God, our true Paſſeover, in crueltie and contempt, &c. Iſa. 53.3.

Q. What are the degrees of this his expoſing vnto iudgement?

A. The firſt is his apprehenſion in the Garden, by Iudas, and a company of armed men, ſent from the chiefe Prieſts and Elders of the people, Math. 26.47. Luk. 22.47. Ioh. 18.3. Adam began our miſery in a Garden, and there will Chriſt begin to ſuffer for vs. It is probable, that it was one of Salomons Gardens, the pleaſures whereof he ſanctified by paines, and fulfilled the type of comming to his Garden. Can. 5.1.

Q. Why was Chriſt thus apprehended?

A. That he being in our ſtead, might vnder goe the greater contumelie and reproach, deſerved by vs; for they came with billes and ſtaues to take him, as if he had beene the greateſt Malefactor that ever was. Math. 26.55.

Q. What is the ſecond degree?

A. His arraignment before the Eccleſiaſticall and politicke Magiſtrate, as if he had broken all lawes, and deſerued puniſhment at euery judgement ſeat. And all this was done to ſhew vs what wretches wee were in Gods ſight, and how he ſhould haue proceeded againſt vs, who by meanes of his Sonne are pardoned, that wee might never ſee our iuſt condemnation, otherwiſe then wee ſee it acted in our Suretie, he was poſted from Caiaphas to Pilate, from Pilate to Herod, and backe againe from Herod to Pilate, by whom he was both iuſtified and condemned. God running along with the whole Tragedie, and ſhewing plainely by Iudge Pilate, that Chriſt was not to die for himſelfe, but for vs, the iuſt ſuffering for the vniuſt, Mat. 26.57. and 27. 2. Luk. 23.7.8. Math. 27.4.19.24.

Q. What was the third degree?

A. The moſt miſerable deriſion and whipping of him that ever was heard tell off; he was to encounter both paine and ſcorne for vs. An ingenuous and noble nature, can worſe brooke this then the other; any thing rather then diſdainfulneſſe, & imperious in ſultation: eſpecially, from ſo baſe enemies. The Iewes, the Souldiers, yea, the very theeues flouted and taunted him, and triumph over his miſery; his blood cannot ſatisfie them, without his reproch. Math. 26.67.68. and 27.28.29.30.31. Oh, that wee could imitate the Iewes in their cuſtome concerning evill doers; they had ever ſome malefactor brought forth to them in their great Feaſt, which they diſmiſſed with diſgrace; ſo it ſhould bee the happieſt peece of our triumph and ſolemnitie, if wee could bring forth that wicked prophaneneſſe, wherewith wee haue diſhonoured God, and blemiſht his Goſpell, to be ſcourged, and ſent away with all holy indignitie. See thy Sauiour ſcourged and beaten for thee, and ſee if thou canſt finde in thy heart to fauour, or cheeriſh the leaſt ſinne.

Q. What is his crucifying?

A. After all theſe abuſes he is put to the moſt accurſed death of the Croſſe, a kind of puniſhment ioyntly with the other, inflicted vpon none but ſuch as were offenders in the higheſt degree, and euery one was held moſt accurſed that ſo died, to ſhew, that he ſuffered for offenders of the greateſt ſtaine and ſtraine, and ſo to beare our curſe vpon him. Phil. 2.8. Gal. 3.12.13. Deut. 21.23.

Q. Did he ſuffer onely theſe outward afflictions?

A. He ſuffered theſe as iudgements for ſinne; therefore were they ſo much the more bitter; and whiles he was on the croſſe thoſe three houres of darkeneſſe, he was aſſayled with all the powers of darkeneſſe, ſo that he felt in his ſoule and body vnvtterable anguiſhes, even the effects or apprehenſion of the moſt feareful wrath of God, ſo that it made him cry out, My God, my God, &c. and when that was over, as hauing felt therein the moſt bitter paines of all his ſufferings, he ſaid it was finiſhed. Math. 27.45.46. Ioh. 19.30.

Q. What might this meane?

A. That he was for the time reputed as one ſeparated from God, which is the ſecond death; for as the firſt death is the reparation of the ſoule from the body, the beginning of our naturall life: ſo the ſecond death is the ſeparation of both body and ſoule from God, the beginning of that ſpirituall life. Iſa. 53.4.5.6.10. Chriſt was never a ſtranger to the life of God. Eph. 4.18. and yet his Father did for a ſpace ſeeme to eſtrange himſelfe to his Sonne. Oh, beloued Saints of God, let vs, with that Diſciple, follow him a far off; and paſſing over all his contemptuous vſage in the way, ſee him thus brought to his Croſſe, and ſtill the further wee looke, the more wonders ſhall wee behold. Euery thing addes to his ignominy of ſuffering, and triumph of over-comming. It was not done in a corner, as Paul ſaith to Feſtus, but in Ieruſalem, the eye, the heart of the world; and that without the gates; in Calvary, among the ſtinking bones of execrable Malefactors. Before, the glory of the place bred ſhame; now, the vileneſſe of it. Not a circumſtance, but argues the wonderfull humiliation of our Sauiour, and ſtill his paine and ſcorne increaſed till all was finiſhed.

Q. Hitherto of his life; what is his death?

A. The expiration, and deliuering vp of his ſoule into the hands of his Father. Math. 27.50. Luk. 23.46. Ioh. 19.30. When he had finiſhed all, and indured moſt exquiſite torments, he himſelfe without all violence gaue vp the Ghoſt. For he both cryed with a lowd voyce, and bowed the head immediately before he yeelded his laſt breath; whereas in mans death the ſpirits firſt faint and tyre, and the head fals downe when they are expired: but Chriſt being full of ſpirit, able to hold vp his head, bends the ſame downe-ward of his owne accord, and then dies. Oh, yee ſinners, behold, Chriſts head thus humbly bowed downe in a gracious reſpect to you; his armes are ſtretched out louingly to embrace you; yea, his precious ſide is open to receiue you, there is no more accuſation, iudgement, death, hell for you: all theſe are no more to you, then if they were not, if yee can beleeue, who ſhall condemne? It is Chriſt which is dead. Rom. 8.34. I know euery man is ready to reach forth his hand to this dole of grace, and would be angry to be beaten from this doore of mercy; ſurely, there is no want in this Moſſias, looke that the want be not in thy ſelfe: hee hath finiſhed, but thou beleeueſt not, thou repenteſt not, all is in vaine to thee; for all theſe, thou maiſt be condemned. What ever Chriſt is, what art thou? Here is the doubt: Chriſt is a good ſhepherd, and giues his life for his ſheepe: But what is this to thee, that art ſecure, prophane, impenitent, thou art a wolfe, or a goat. Chriſts ſheepe heare his voyce, but thou art a rebell to his law, and therefore canſt not hearken to his Goſpell for mercie, &c.

Q. What is his death to vs?

A. Chriſt was willingly content to indure the ſeparation of his body and ſoule for a time, which is the firſt death, that hee might take away whatſoeuer is iudgement therein, and ſanctifie the ſame vnto vs. 1. Cor. 15.55.56.57. Wee were the authors of this death, and our Saviour did alter it, our diſobedience made it bitter, his mercy hath made it not to be evill vnto vs. Oh, my Saviour, how halt thou perfumed and ſoftened this bed of my graue by dying? How can it grieue mee to tread in thy ſteps to glory? The worſt peece of the horror of this death is the graue, and that part which is corrupted feeles it not; the other, which is free from corruption, feeles an abundant recompence, and forefees a ioyfull reparation. Wee carry heauen and earth wrapt vp in one compound; it is but reſtitution, when each part returnes homeward.

Q. What followed his death?

A. His buriall, and abiding in the graue, to the end, that hee might ſweeten the ſame for vs; and whereas it was by reaſon of ſinne, a dungeon, to reſerue the guiltie body againſt the day of judgement, it is through him become (as it were) a perfumed bed for the elect, againſt the day of Reſurrection. Math 27.59.60. Luk. 23.53. Iſa. 57.2. Buriall comes of burning, an auncient cuſtome of burning bodies, and then preſerving their aſhes in a pitcher in the earth. Hence it may be that the Auncients to prevent an abſurd conceit of this kind of Funerall concerning Chriſts body, whereof not a bone was to be broken, or waſted, added deſcending into hell, to ſhew, that Chriſt was not burned, but buried, by going downe into Sheol: but it is not for mee to determine the doubt, I leaue it to riper judgements. One thing more I adde, that buriall is ſometimes taken for preparation of a body for the graue. Math. 26.12. This ſhee did to bury me, &c. Chriſt died, was embalmed, and then interred.

CHAPTER XXIIII. Of Chriſts Exaltation.

Queſtion.

HItherto of his humiliation; What is his Exaltation?

Anſwere.

It is his victory and triumph over his and our enemies, the Devill, ſinne, and death, with the world, and whatſoever elſe might croſſe the felicitie of the Saints. Eph. 4.8.9.10. Phil. 2.9.10. It was the ſtrangeſt and ſtrongeſt receit of all the reſt, by dying to vanquiſh death. 1 Theſſ. 5.10. Wee need no more, wee can goe no further; there can bee no more Phyſicke of the former kinde: there are cordials after this purgation of death, of his reſurrection and aſcenſion; no more penall receits. By his bloud wee haue Redemption. Eph. 1.7. Iuſtification, Rom. 3.24. Reconciliation, Coloſ. 1.20. Sanctification, 1 Pet. 1.2. Entrance into glory, Heb. 10.19. Woe were to vs if Chriſt had left but one mite of ſatisfaction vpon our ſcore, to bee diſcharged by our ſelues: and woe be to them that derogate from him to arrogate to themſelues, and would faine botch vp his ſufferings, with their owne ſuperfluities: hee would not off the Croſſe till all was done, and then hauing finiſhed, he went on with a ſecond worke, to build vp a perfect way to heauen vpon this foundation, and from the graue to his throne in heauen, he chalked out for vs the everlaſting way.

Q. Wherein doth the glory of his victory and triumph conſiſt?

A. Firſt, in the depoſition and laying aſide of all infirmities. Secondly, in his aſſumption and taking vp of all perfections, both of body and ſoule. His body was now no more to die but to receiue celeſtiall perfection. His ſoule had nothing withheld from it, no truth from his vnderſtanding, no goodneſſe from his will: vpon earth hee was ignorant of ſomething, which now is perfectly revealed vnto him, he now knowes the day of judgement, and by his God-head hath euery thing revealed vnto his man-hood that is fit for the government of his Church, though he be abſent from vs both in body and ſoule, that which neither Saint nor Angell can heare, he heares, and puts vp all petitions to his Father. His minde is ignorant of nothing for the manner and meaſure of a moſt perfect created vnderſtanding, and his will is perfected with the greateſt perfections of vertues that are incident to any creature; ſo that hee is both in ſoule and body far more glorious then any other creature is, or can be, and made Lord of all. Heb. 12.4. The manhood of Chriſt is not the ſonne of God by adoption, or creation, but perſonall vnion, and ſo hath no other relation to the Father of ſonne-ſhip, but the ſame with the God-head; this exalts him highly in glory, and there is as much difference betwixt the ſonne of God and other creatures, as betweene a King and his meaneſt ſubiect, and as one Starre differeth from another in glory, 1 Cor. 15.41. and the Sunne farre exceeds all the reſt: ſo in heauen ſhall Chriſt appeare more glorious then any other Saint or Angel. Rev. 21.23. Iſa. 60.19. and ſhall be as eaſily knowne from the reſt, as the Sunne is from all other Starres, &c.

Q. Hitherto of his glory in generall; what are the particular degrees thereof?

A. The firſt is his reſurrection the third day, when as his ſoule and body, by the power of his God-head (never ſeparated from either) were brought together againe, and ſo roſe againe, and appeared to his Diſciples for the ſpace of fortie dayes. And this is the earneſt of our Reſurrection, ſo that wee ſhall alſo riſe by the power and vertue of his Reſurrection, not vnto judgement, but life everlaſting. This is firſt confirmed by the Angels to men, Math. 28.5.6.7. Mar. 16 6.7. Luk. 24.4.5.6. Secondly, by his owne apparitions vnto them. Math. 28.9.17. Mar. 16.9 12.14. Luk. 24.15.36, Ioh. 20.14.19.26. and 21.1. Act. 1.2.3. 1 Cor. 15.4.5.6.7.8.9. Thirdly, by the keepers of the Sepulcher, Math. 28.11. Fourthly, by his Apoſtles, Act. 2.24.32. Laſtly, by the inward teſtimony of the Spirit, in the hearts of the elect, Ioh. 15.26. The power by which he roſe is expreſſed, 2 Cor. 13.4. 1 Pet. 3.18. His immortalitie, Rom. 6.9.10. dominion. Rom. 14.9. Godhead, Rom. 1.4. The fruit of it to vs, firſt, in our iuſtification, Rom. 4.25. Secondly, our ſanctification, and glorification, Rom. 6.4.5.8.9.10.11.12.13. 2 Cor. 5.15. Eph. 2.4.5. Coloſ 2.12.13. and 3.1.2.3.4.5. 1 Pet. 1.3.4. 1 Theſſ. 4.14. &c.

Q. What is the ſecond degree thereof?

A. His aſcenſion into Heauen, by the vertue of his God-head from Mount Olivet, in the ſight of his Diſciples. Where he began his paſſion, there he beginnes his aſcenſion, to teach vs how from deiection, wee ſhall be brought to our exaltation; as alſo to teach vs, that becauſe hee is our head, and is already advanced into heauen, thither alſo muſt the body follow him. And therefore he is gone before to prepare a place for vs. Mar. 16.19. Luk. 24.50. Act. 1.9.12. Heb. 10.9.20 Ioh. 14.2.

Q. What is the third degree?

A. His ſitting at the right hand of God the Father, where we haue his advocation, and interceſſion for vs, and need to acknowledge no other Maſter of requeſts in heaven, but one, Ieſus Chriſt our Mediator. Here good prayers never come weeping home: In him I am ſure I ſhall receiue, eyther what I aske, or what I ſhould aske. I cannot be ſo happie, as not to need him, and I know I ſhall never be ſo miſerable, that he will contemne mee, if I come as a poore ſuter, with my petition vnto him. Rom. 8.34. Heb. 9.24. 1 Ioh. 2.1. 1 Pet. 3.22. Rev. 3.7. Furthermore, by Chriſts ſitting at his Fathers right hand, wee are to vnderſtand two things: firſt, the returne of the divine nature, as it were (the worke of humiliation being finiſhed) to his former glory. Chriſt for a time obſcured the excellencie of his Godhead, Phil. 2.6.7.8.9. vnder the vaile of our fleſh, but now the Curtaine is drawne againe, & the divine nature, which ſeemed to ſleepe in the humane, is awaked, to worke wonders openly, for the good of the elect, and even breakes forth as the Sunne doth from vnder a cloud, hauing expelied all the miſts of his humiliation, Secondly, as there is but a reverſion of the divine nature, ſo this is an exaltation of the humane, to poſſeſſe that glory and excellency which before it had not, Pſal. 2.6. and 110.1. Dan. 7.13.14. Act. 5.30.31. Heb. 2.9. and 8.1.2. and 9.24. Thus might Steuen ſee Chriſt in a moſt glorious manner, aboue all other in heaven. Act. 7.55.56.

Q. What benefit redoundeth thereby to vs?

A. Vnſpeakeable, for while our head is ſo highly magnified, and made Lord of all, wee know that he will rule all for the beſt, and that no good thing ſhall be wanting to them that are his, yea, that our ſinnes which wee cannot but commit, whiles the old man dwelleth in vs, ſhall not preiudice our happineſſe, ſeeing he ſitteth at the right hand of our Father, to be our interceſſour and governour.

Q. What is the fourth and laſt degree?

A. His glorious returne from heaven to iudgement, both of the quicke and dead, which is his ſecond comming into the world with great glory and maieſtie, to the confuſion of them that would not haue him rule over them, and the vnſpeakeable good of his owne; for it is he that iudgeth, and who ſhall condemne them? and hereupon is the full worke of Redemption giuen to the Sonne. Math. 24.30. Ioh. 14.3. Act. 1.11. 1 Theſſ. 4.16. and 2. Epiſt: chap. 1. ver. 7.8. Iud. ver. 14.15. Phil. 3.20.

CHAPTER XXV. Of the Spirits application to the Church.

Queſtion.

HItherto of Redemption; what is the application thereof?

Anſwere.

The making of that ours, which the Lord of life hath done for vs. The purchaſe of our peace was paid at once, yet muſt it be ſeverally reckoned to euery ſoule whom it ſhall benefit. If we haue not an hand to take what Chriſts hand doth either hold, or offer, what is ſufficient in him, cannot bee effectuall to vs. Wee haue no peace without reconciliation; no reconciliation, without remiſſion; no remiſſion, without ſatisfaction; no ſatisfaction without infinite merite; no infinite merit without Chriſt, no Chriſt without faith. By this wee are intereſſed in all that either God the Father hath promiſed, or Chriſt his ſonne hath performed. Conſcience muſt play the honeſt ſervant, and take his maſters part, not daring to be ſo kinde to the ſinner, as to be vnfaithfull to his maker. It muſt not looke ſtraight vpon him, till he by the eye of faith be able to looke ſtraight vpon God. Hence it will ſuffer no man to bee friends with himſelfe, till hee be a friend with God: now by faith in Chriſt Ieſus, of enemies wee become friends, yea, ſonnes, and as ſonnes may expect, and challenge, not onely in this life carefull proviſion, and ſafe protection; but in the life to come ſalvation, and fruition of an everlaſting patrimony, Mark. 16.16. Luk. 24.45.46. Ioh. 3.3.14.15.16.18.19. Epheſ. 3.17.

Q. To which of the three perſons is this worke moſt properly aſcribed?

A. To the holy Ghoſt: the Father moſt properly carries the worke to Redemption, and then the Sonne goes on with it ſo begun to Application, and then the Spirit finiſheth the worke ſo diſpenced by the ſecond perſon. Ioh. 14.17.18.26. and 15.26.27. and 16.7.8.9.10.11. Chriſt left not his Church comfortleſſe, but even increaſed her ioyes by the preſence of his Spirit. When he let fall the ſhowers of ſpirituall operation (after his departure) vpon the Iewes, Act. 2.41. there were at one Sermon three thouſand ſoules added to the Church; a great increaſe, none ſuch in Chriſts time. Why? Was Peter the better Preacher? Nay, never man ſpake as he ſpake, for God gaue him the Spirit not by meaſure. Ioh. 3.34. and 7.46. But now the ſpirit was giuen plentifully to the hearers, which before was either reſtrained, or ſparingly imparted. Eph. 1.13. The word, faith, and the Spirit, worke all together, for the applying of Chriſt vnto ſalvation.

Q. To whom is Chriſt applied?

A. To the Church, which is the proper ſubiect of Redemption. They that make Chriſt an vniverſall Mediator, and the Spirit a generall agent in applying to all, and yet the Father but a ſpeciall elector of ſome, ſhew themſelues ignorant of the manner of the co-operation of the ſacred Trinitie. For as the Father beginnes by election, ſo the Sonne goes on by Redemption, and the Spirit finiſheth the worke by application: ſo that application is as ſpeciall as election, Ioh. 17.9.10.11. As the Father redeemes his owne by Chriſt: ſo he keepes them by the Spirit. Eph. 5.25. He gaue himſelfe onely for his Church, verſ. 26.27. and the ſame he doth preſent holy to his Father, by the worke of his Spirit.

Q. What is the Church?

❧ A briefe Map of Gods Election.

Election From the Father The inchoation and beginning whereof is Who for the firſt manner of working hath by the counſell of his will decreed by his omnipote •• ie and efficie •• ie originally to effect all In the ſaluation of all the Elect. The diſpenſation, or progreſſe In the Sonne Who for the ſecond manner of working ha •• by the price of redemption obtained, and ſtill by • is interceſſion doth obtaine to repaire all The conſummation, or ending By the holy Ghoſt Who for the third manner of working hath & doth apply by teſtimony ſeale and gouernment the ••• athers electiō & •• s redemptiō to finiſh all And for concluſion, all 3 apply the ſame to faith. Which receiues all, as moſt freely graced of God. And by which we are both ingrafted into Chriſt, and made to grow vp with him vntill we haue our perfect fruition

Q. What are the kinds as they concerne man?

A. Election, which is Gods gracious decree in Chriſt, Epheſ. 1.4. to ſet free ſome men from the miſery of the generall lapſe, and to bring them infallibly to ſalvation, for the ſetting forth of his abundant mercy, Rom. 9.11.16.23. And Reprobation, which is his preterition, or paſſing by ſome men, and leauing them in the generall corruption of the fall, without effectuall meanes of recovery and ſalvation, for the manifeſtation of his vncontroulable juſtice. Rom. 9.18.21.22.

Queſtion.

VVHat meane you by this delineation and deſcription of Election.

Anſwere.

That wee ſhould not fixe our eyes vpon the odious and offenſiue name of Reprobation, but delight our ſelues the more with the ſweet and comfortable inſpection of our Election, wherein were ſhall finde the ſacred Trinitie to haue beene more deepely then in the other, and not to be ſo much pleaſed in plaguing men for finne as to ſaue them out of it. Reprobation, being an internall effect, and ever ſleeping in the boſome of him that never ſleepeth (I meane an imminent, no tranſient effect) muſt needs be from God and in God yet the execution of it is no wayes ſo large in God, as that decree of life and ſalvation. Shewing plainely, that God is farre more affected with the life and happineſſe of his creatures, then their death and miſery. Election is from the Father, in the Sonne, by the Spirit to faith, which workes not any life in vs, or for vs, but onely receiues it at the bountifull hands of Almightie God. Oh, let vs not ſo much wrangle and wraſtle concerning Reprobation, but with delectation, recreate our ſelues with this divine worke of our Election. This caſts it ſelfe into a large compaſſe, whereas in the other, God contracts his hand, and giues man leaue to miſchiefe himſelfe. And although our Reprobation be from God, yet our condemnation is from our ſelues. The ſtrait and ſtraight line to heauen lies in this compaſſe, that it is from the Father by the inchoation of decree, in the Sonne by the diſpenſation of meanes, by the holy Ghoſt for conſummation of thoſe meanes, and to faith for the inſtrument of application.

Q. How is the Church devided?

A. It is either militant vpon earth, or triumphant in heauen.

This diſtribution is of the Church, eyther in reſpect of the members, or of their condition. Members, as ſome are on earth, others in heauen. Condition, as our fighting overcomming. In this world our application is but inchoatiue, in the world to come it ſhall be plenary. Here with ſtrife againſt ſinne and Satan, hereafter ſhall bee our glory and triumph. We can ſee no more palmes then croſſes, if there were no reſiſtence, our Chriſtian vertue would not appeare. There is but one paſſage, and that a ſtrait one, and if with much preſſure wee can get through, and leaue our ſuperfluous ragges as torne from vs in the crowd, wee are happy. God would haue heauen narrow and hard in the entrance, that after our paine, our glory might be the ſweeter. One peece of iron cannot be ſouldred and faſtned to another, vnleſſe both bee made red hot, and beaten together: ſo, Chriſt and his Church, the whole body, and the members cannot ſo ſoundly be affected each to other, vnleſſe both haue experience of the like miſery, Rom. 8.17. this frayes many from being the Lords, who though they would be glad of the crowne, yet ſtand trembling at the Croſſe. It is Satans policie to driue vs from our military profeſſion, by the difficultie of our Chriſtian ware fare; like as ſome in hoſpitall Savages, make fearefull deluſions by Sorcery, vpon the ſhore, to fright Strangers from landing, &c. But wee are not to bee diſmayed, ſeeing God hath made the militant eſtate of the Church a degree vnto the triumphant. It is a graduall, no ſpecificall diſtinction, to ſay the church is militant or triumphant. Eph. 6.11.12.13. Heb. 12.22.23.

Q. What is the militant Church?

A. It is the number of all thoſe that are applied vnto Chriſt by faith. Here were muſt liue by faith, after wee ſhall come to the fruition of Chriſt by ſight. Epheſ. 6.16. Heb. 11.1. 2 Cor. 3.18. and 4.17.18. 1 Cor. 13.12.13. This Church conſiſts onely of men, not as yet freed from the burden of the fleſh; and that is the reaſon, why the worke of the Lord goes ſo ſlowly forward, and makes many ſit ſtill with their hands foulded in their boſomes, and wiſh they knew how to be rid of time, and ſo become miſerable looſers of good houres, and good parts, and the very hope of future reward, becauſe they will not ſtriue with themſelues. Happy are thoſe perſecutions that driue vs to this hold, and like an old beaten Hare, weary of long chaſing, returne vs to this home, to die in this borrough.

Q. Is the number of theſe alwayes alike?

A. No, but ſometimes greater, and ſometimes leſſer, and its inviſible in regard of faith, yet euery faithfull man may know himſelfe, and ſo may a man that hath the ſpirit of diſcerning, judge of another to his comfort; for faith in both is to be knowne by his fruits, &c. 1. Tim. 1.12. Heb. 6.9.

Q. How ſhall a man doe in this caſe?

A. By his care to walke according to the rule of godlineſſe, he ſhall procure a comfortable teſtimony to his owns Soule, and confirme others in the way of Religion. Act. 24.16. 2 Cor. 1.12. Heb. 13.18. Tit. 3.8.

Q. Is the Church militant by it ſelfe in the world?

A. No; it is mingled with tares and chaffe: and as God left the accurſed Cananites to be as prickes and thornes to his auncient people: ſo ſtill will he haue his deare ones to bee exerciſed with the wicked of this world, that their graces may more fully be knowne, and themſelues wained from the weariſome world. Hence it muſt needs be great folly to leaue viſible Congregations, becauſe they are peſtered with the prophane of the world; there is no man that will caſt away the gold, or corne, becauſe it is mingled with his offall: but will beſtow ſome labour on the fanne, fire, or furnace. God hath left meanes to purge his Church of prophane perſons, though he will haue ſome tares to try his Children, and keepe them in awe of his maieſtie, nay, make them labour the more to proue their election. If all were good, who would feare to goe to hell? But ſeeing we may be Chriſtians, and not elect, it will make vs more diligent to ſtudie for true holineſſe. And knowing that many ſhall be damned with the water of Baptiſme in their faces, and Church in their mouthes, It will teach Gods Saints in ſpite of all hypocriſie, to worke out their ſalvation with feare and trembling. Phil. 2.12. Our bleſſed Saviour out of the very feares of damnation, hath fetched the ſafeſt ſecuritie of ſalvation; oh that we could out of this ſecuritie, as eaſily fetch the feare of his maieſtie. Math. 13.24.25.47. 1 Cor. 5.10.11.12.13.

Q. What are theſe tares and chaffe?

A. Such in the Church as haue but the name of Chriſtians, and yet are together with the Church in this world; and ſo are called improperly by the name of the Church. Viſibilitie, Profeſſion, congregation, &c. doe as well belong to the tares as the wheate, the Reprobate as the elect, and therefore are but accidents of the Church, yea, ſuch adherents as are ſeparable from the Church: and therefore Papiſts and Separatiſts doe ill in teaching them to belong ſo eſſentially to it. Math. 13.49.50. Rom. 9.6.7. 1 Ioh. 2.19. Ioh. 6.70.71.

Q. How is the Church militant with the tares diſtributed?

A. Into Congregations, as great Armies into leſſer bands. It is impoſſible for all to heare one Paſtor, and therefore muſt the governed be ranked vnder diverſe teachers, that all may heare and learne. 1 Theſ. 2.14. Eph. 4.11.12.13.

Q. What is here to be conſidered?

A. The government of the Congregations, which is an order of ruling and obeying in the outward communion of the Saints. Our ſanctification is not wrought all at once, but by degrees, and the Churches muſt beget children vnto God; and therefore there muſt be an holy ordering of the people to bring this worke to paſſe. Againe, a law is neceſſary to keepe corruption vnder, and if there were no power to reſtraine evils, this field of God would runne all into thiſtles. This worke muſt be continuall, or elſe grace ſpeedeth not. Like as the body from a ſetled and habituall diſtemper, muſt be recovered by long dyets; and ſo much the rather, for that none can intermit this care without relapſes: ſo in regard of our old Apoſtaſie, to keepe the heart in vre with God, is the higheſt taske of a Chriſtian. Good motions are not frequent: but aboue all the conſtancy of a good diſpoſition is moſt rare and hard. God knowing this leaues his Church an order of policy to keepe vnder corruption, and advance grace. And it were an happy thing, if Gods Miniſters could be as happy as Tradeſmen; for a Carpenter in the morning ſhall finde his worke as he left it the evening before: but Gods Miniſters are often to begin againe, and like Wyer-drawers are faine to goe forward, by going backward. Hence they haue power to binde and looſe, looſe and binde; God by them aſſaying all meanes to ſaue ſome. Paul reioyced to ſee the good order of the Church, Coloſ. 2.5. And commended this point to Timothy, who was to ſucceed him in the government of Gods houſe, 1 Tim. 3.15.

Q. What are the parts and members of Congregations?

A. They are eyther the Governours, or Governed: In the militant Church, God hath ſet Captaines to teach, and Souldiers to learne, and both faithfully to wage warie againſt the enemy. Eph. 4.11.12. and 6.10.11.

Q. What are the Governours?

A. They are thoſe that are appointed of God for the looking to the Congregations, over which they are ſet, for the edification thereof. Act. 20.28. 1 Pet. 5.1.2.3.4. Theſe are called Gods right foote, Rev. 10.2. and are to lead the way. Hence it is the error of the Separation, in the conſtitution and reformation of Churches, to ſet the left legge before the right. God hath ever conſtituted and planted Churches by his Miniſters, and reformed them both by Magiſtrates and Miniſters. It is vſurpation in the people to adventure vpon either, they are to reforme themſelues; but Churches, and their government is referred of God to the Paſtour, and the Prince.

Q. Wherein ſtands the power of the Paſtours over the people?

A. In the power of the Keyes; whereby they are able to open, or ſhut heauen, bind, or looſe ſinners, Math. 16.19. and 18.17.18. 1 Cor. 5.4.5. Yet wee are to vnderſtand, that the principall authoritie is in Chriſt, the miniſtery in men, 2 Cor. 5.18.19.20. Rev. 3.7.

Q. What is binding?

A. That authoritie whereby they might correct a brother that ſhould walke inordinately, 1 Cor. 5.5.

Q. What degrees were to be vſed therein?

A. Firſt, Admonition, and that was done privately by a brother which ſhould finde him walking inordinately, whom if he did heare, it was to goe no further: but if hee would not heare him, then the party admoniſhing, was to take two or three more for witneſſes, and to admoniſh him before them, and if he would not hearken to all theſe, they were to tell the Governours, who alſo did admoniſh him. Math. 18.15.16.17.18.19.20.

Q. What was the ſecond degree?

A. If Admonition would not prevaile with the offender, then proceeded the Governours to ſuſpenſion, and ſo did bind the delinquent from comming to the holy Communion; and if this ſuſpenſion prevailed not, then followed the excommunication of him, and it was alſo either the greater, or the leſſer; the Church ſtill vſing moderation; firſt, therefore the leſſer was vſed, whiles there was any hope of reclaiming the party offending, then the greater, when his caſe was deſperate. 1 Cor. 5.4. 1 Tim. 1.20. Tit. 3.10. Gal. 1.8. Rom. 9.3. 1 Cor. 16.22.

Q. What is abſolution?

A. A receiuing againe of the offender into the Church vpon his true repentance, 2 Cor. 2.6.10. God would not haue them to periſh that repent of their former evils, but to be comforted of their brethren, leaſt over much ſorrow ſhould ſwallow them vp. 2 Cor. 2.7.11. In ſchooles it is neceſſary, not onely that precepts be taught, but that the practiſe of them be vrged, and the diligent incouraged: ſo in the Church it is needfull that men be not onely inſtructed, but preſſed and ſtrained to a holy life; for, not the hearers of the law, but the doors ſhall be ſaued.

Q. How many ſort of Governors are in the Church?

A. Two; The principall, and the miniſteriall. This government is ſpirituall, and concernes the Soule, and therefore there muſt be a teaching of the heart as well as the eare; here is need of inſpiration with inſtruction. 1 Cor. 3.6. Pſal. 63.1. and 143.10.11. Cant. 4.15.

Q. Who are the principall Governours?

A. The Father, the Sonne, and the holy Ghoſt. The father is the chiefe agent in the Church; for, no man commeth to the Sonne, except the Father draw him. Ioh. 6.44. And none can come vnto the Father, but by the Sonne Ioh. 14.16. Neither can any ſay that Ieſus is his Lord, but by the Spirit. 1 Cor. 12.3. or that he is Gods child by free adoption. Rom. 8.16. The Church is one with Chriſt, as he is one with his Father. Ioh. 17.21.22.23. not in nature, but in the worke of our Redemption.

Q. What are the Miniſters?

A. Such as are appointed of the principall to be labourers together with them in this worke, 1 Cor. 3.9. They are called vnder-rowers. Luk. 1.2. becauſe vnder Chriſt the Maſter Pilote, they helpe forward the ſhip of the Church, towards the haven of heaven. Men that are ſubiect to the ſame paſſions with vs, are fitteſt to deale for vs. Exod. 20.19. Iam. 5.17. Thus we ſee how God is alone in the principall worke, and principall in the miniſteriall. And though he parts labour with his ſervants, yet not poſſeſſion. It is enough for the labourer, if he haue his hire, his penny: men doe not vſe to devide their ground with the plow man, or their houſe with the Maſon. He that hath the Bride, is the Bridegroome. Ioh. 3.29. ſo is not he that prepareth, and preſenteth her. 2 Cor. 11.2. ſo is not he that ſtandeth by, and reioyceth to heare the Bridegroomes voyce. All the Apoſtles call themſelues ſervants, not Lords of Gods inheritance. Rom. 1.1. 1 Pet. 5.3. Moſes as a ſervant in his Lords houſe, Chriſt as the ſonne over his owne houſe, Heb. 3.5.6. Church-men are the Churches, and not the Church theirs, that the Church with them, may bee Chriſts, and hee Gods.

Q. How are the Miniſters devided?

A. They are either ordinary, or extraordinary. Such were the times wherein the Church had need of extraordinary teaching, that the truth of Religion might depend vpon God, and not the devices of men; and here the Lord had reſpect vnto his Maieſtie and excellencie; and therefore did immediately communicate himſelfe with a few, leaſt over-much familiaritie ſhould breed contempt, both of himſelfe, and his ordinances. No Prince will ſpeake to euery man, but keepe ſtate with his ſubiects, that they may reverence him the more. Eph. 4.11.

Q. What were the extraordinary?

A. Such as were immediately called of God. All arts are the wiſedome of God, and by creation might bee read in the creatures; but this art of Divinitie by ſin is blotted out, and therefore is to bee learned by immediate revelation. Hence God extraordinarily calleth ſome, and reveales his will to them, that they may reveale it to others. Exod. 4.15.16. And this God hath done many wayes, generally, either externally, or internally. Externally by voyce, without viſion. Act. 9.4. or by both together, Chriſt for a time aſſuming the ſhape of men and Angels. Gen. 18.9.13.17.33. and 19.2. Internally, either awaking by inſpiration, or ſleeping by inward dreames and viſions. Gen. 15.12.13. &c. Math. 2.12.13. Act. 2.4.17. Sleepe reacheth not to the reaſonable Soule, and God may conferre with man, when both his internall and externall ſenſes are locked vp. He is able to informe the Soule immediately, without all vſe of the body, and by a divine viſion let man ſee his will, though his reaſon was never informed thereof by his eare, or any outward word. So God can informe the inward ſenſes without the outward, and by a dreame let a man ſee that which was never within the ſuppoſition of any ſenſe. So God can ſhew vnto the outward ſenſes, obiects without naturall light, or colour. Rev. 1.10.12. He ſaw and heard in an extaſie. His eye and his eare were ſpiritually taken vp with revelations; not as the Prophets of the wicked Spirit, when they are ſaid to be Deo pleni, full of God, behauing themſelues like mad-men: but quiet and calme, vnderſtanding well what they did, God firſt certifying their vnderſtandings, after their wills, and ſo inclining them to ſpeake and liue accordingly; the other knew not what they ſaid, as being poſſeſſed by the Spirit of darkeneſſe. And this extraordinary revelation, ſhews the immortalitie of the ſoule, being able to conferre with God even without the body. 2 Cor. 12.2. Wee receiue all our knowledge by our outward ſenſes, Rom. 10.17. which conuey things to the inward, and they informe our reaſon: but God can invert the order, and beginne firſt with our reaſon, and by that informe our inward ſenſes in dreames, and then by them our outward, &c.

Q. What are the ordinary Governours?

A. Such as are called by the Church, where there is try all of their gifts, election of their perſons, and conſecration of them in office. The two firſt were ſupplied by the third in all thoſe whom the Apoſtles ordained; for they by impoſition of hands gaue gifts, and therefore ſuch were not tryed by the learned, ſeeing they had no gifts for ſuch callings, before hands were impoſed by the Apoſtles. Hence it followes, that the new Teſtament ſpeaking of no other conſecration of Miniſters, but by the Apoſtles, ſpeakes nothing of examinations, or elections. Men then had not ordinary gifts; for they receiued them together with other ornaments, by the hands of the Apoſtles: that place Act. 14.22. is abuſed, even againſt Grammaticall conſtruction, by thoſe that would draw it to election before ordination, and that by the ſuffragies of the people; for the Nominatiue caſe to the Verbe, muſt needs be Paul and Barnabas, they therefore and not the people were agents in that buſineſſe, and made Miniſters of ſuch as they found fit for gifts, whom God with an ordinary calling, extraordinarily gifted. Wee reade Act. 19.6.7. of 12. made Miniſters, which before had not heard, whether there was an holy Ghoſt, yea, or no: whoſe power immediately they felt, after Paul had impoſed his hands. So that wee may ſafely conclude, that ordination is more eſſentiall to miniſtry, then popular election: and yet in after-times the people were not reiected, for the liking, or diſliking of their Paſtours, vntill they became factious, and patrons of ſchiſmes, or at leaſt-wiſe abetters of the worſe, and ſo made themſelues vnworthy of their voyces. I would faine know of any ſtrict defender of the peoples choice, whether it were better in point of ſchiſme, or hereſie, to leaue them to their owne libertie, or to haue them reſtrained? If they be left in ſuch eaſes to themſelues, then ſhall the Church of God be deſtroyed. As for example, in the times of Arianiſme, whiles the people had libertie, they would chooſe no Paſtours but Arians. It ſhall ever be obſerved, that in ſiding and factious diviſions, the worſt are for the moſt part ſtrongeſt, &c. So that election is to be moderated by the diſcretion of the civill Magiſtrate, or faithfull Paſtours. But ordination and conſecration hath ſtill gone in his courſe, and Miniſters are to make Miniſters, and not the people. Gal. 1.1. Some are called immediately of God, and by God, as Apoſtles, ſome of God by man, as, Timothie, Titus, &c. Some of men, and by men, as the Prophets of Browniſts, and therefore none of Gods. This is the Tenent of truth, that the firſt courſe of Miniſtry hath ever bin extraordinary, the ſecond hath ever gone on in an order, as from one government to another, and never hath Miniſtry begun at the people. We deny not that we are Miniſters by Rome, but we affirme, wee are not the Miniſters of Rome. Wee are of God by them; and they may as truely be inſtruments of our Miniſtery, as of our Baptiſme. For as Ezek. 16.20. the Iewes did beget children vnto God, but conſecrate them to Molech: ſo Papiſts may beget both a people, and Paſtor for God; but till they ſeparate, they are both conſecrated vnto Antichriſt. And here let all take notice, how Separatiſts gnaw vpon this bone, and ſucke in nothing but the bloud of their owne iawes.

Q. What were the Governed?

A. All thoſe in the Congregations, which were ſubiected to their lawfull Paſters, Act. 20.28. 1 Theſſ. 5.12. Heb. 13.7.17. It is for Korah, and his confederates to riſe vp againſt Moſes and Aaron, becauſe they are lift vp aboue the Congregation. Num. 16.3.

Q. Of how many ought a Congregation to conſiſt?

A. Of ſo many as may conveniently meete together in one place, for the publicke exerciſes of Religion. The ſeverall portions are left to the diſcretion of our Governors, and ſo far forth a Pariſh is humane: yet the Congregation it ſelfe is Gods ordinance, who would haue it gouerned, according to his owne lawes. 1 Cor. 5.4. The flocke is Chriſts, the fold is leſſer or greater, as the Governours judge it fit and convenient.

Q. What if ſome members of more Congregations meete together, to conſult of ſome matters?

A. Then it is called a Councell; for ſingle Congregations are the weakeſt parts of the Church, and therefore haue need of neighbour helpe, Act. 15. The Separation teach, that euery Congregation is abſolute in it ſelfe, and that aſſembling of Councels is voluntary, &c. which if it be true, then the guiltie, or infected Congregation cannot be cited to appeare. Iudicium redditur in invitum, for pars rea, is in law pars fugiens, the party preſumed to come thither againſt his will. &c. If then councels be lawfull, there muſt needs be a ſubordination of Churches. In the time of Conſtantine, Paſtours were called a great way from their charge, & many dyed in their travell; and many in their abſence found much hurt done at their returne to their flocke, whereupon order was taken for a more convenient calling of councels. They had foure Patriarkes, then vnder euery Patriarke diverſe Provinces, which had an Archbiſhop ſet over ſeuerall Dioceſſes, euery of which had a Biſhop ouer it, and theſe vnder the Emperour might call councels. If the errour, or ſchiſme fell out within the Dioceſſe, then might the Dioceſſan call a councell, and if the error could be there ended and healed, it went no further; if not, then the Province was aſſembled by the Arch-biſhop: If yet the error had ſo ſpred it ſelfe that the Province was too weak to conclude, the greater number being infected, then did the Patriarch call diverſe Provinces; and if there it could not be ended, then came it to an vniverſall Councell, &c. And by theſe meanes was the Church wonderfully eaſed of hard & long travels. This was holy and good; But this excellent order was diſturbed by the Patriarke in the Weſt, whoſe invaſions and tyranny long haue, and ſtill doe tend to the deſtruction, both of the Church and State. Wee are free from this Weſterne Patriarke, not onely by reaſon of his intolerable tyranny, but alſo becauſe the diſſolution of the Empire, is the diſſolution of the Patriarkes. And euery Chriſtian Prince is abſolute in himſelfe to call by his owne Arch-biſhops, or Biſhops councels as he pleaſeth. And it is rebellion to the Prince, not to come when he ſummons the guiltie to appeare. A gaine, if this authoritie were diſſolued, then would the power reſide in the order of the ſpirituall Governours, as they were left by the Apoſtles. And ſo councels could not be called vniverſall, nationall, provinciall Dioceſſan; for, as tyrants prohibite the publicke exerciſes of Religion, ſo the publicke congregating of Councels. And here let me ſling this ſtone into the braſen foreheads of our adverſaries, which in their ſhameleſſe challenges, dare tell the world, wee are an Antichriſtian Church. What one iot of authoritie doe we borrow from the Pope? Is not all juriſdiction and power in the Prince, and for exerciſe in the Biſhops?

Q. What further diſtinction is there of the Church?

A. Beſides the viſibilitie, or inviſibilitie. Puritie, or impuritie of Congregations and Churches. It is diſtinguiſhed by the times thereof, as it was yet in a familie, or people. The Church was an Embryo in the hatching, till Abrahams time; In ſwathing bands till Moſes; In child-hood till Chriſt; a man in Chriſt, and ſhall be a man full growne in glory. It did long ſticke betweene the knees, and want power to come into the light; but at length by ſucceſſion of times, comes to perfection of parts and degrees. As man is an epitome of the world, ſo is euery Chriſtian an abridgement of the Church; beſt at his laſt. Like the feaſt of Cana, where the beſt wine was reſerved to the end. Wee muſt ever be growing from ſtrength to ſtrength, for it is a fearefull condition to goe backward, how can he be rich that growes euery day poorer? Can he ever reach the goale, that goes euery day a ſtep backe from it? Alas then, how ſhall he ever reach the goale of glory, that runnes euery day a ſtep backward in grace? He that is worſe euery day, can never be at his beſt. True grace is contrary to nature, for it will bee ſtrongeſt at laſt. Sure I am, in regard of time, that the Catholicke Church increaſeth in number and grace, yet viſible Congregations are ſoyled with age, and grow worſe by the tracts of time. Families, a nation, & now the world growes decrepit, in reſpect of their liuely beginnings. Primitiue times were not peſtered with thoſe diſeaſes that are now growne vpon the Church, and vnder which it groaneth. Like Ezekias Sunne wee are gone backe many degrees in the diall of perfection, and yet the Catholicke Church like the Sunne till noone, will ever be riſing. Fie on thoſe Apoſtates, whoſe beginnings, like Neroes firſt fiue yeares, are full of hope and peace, and then decline into villany. Hypocrites, like the firſt moneth of a new ſervant, out-goe all, but like Horſe-courſers Iades ſoone giue in and tyre. Whoſe age is like vnto the foure ages of the world; firſt gold, at laſt iron. Pictures of zeale, like Nebuchadnezzars image, from a precious head, they fall to baſe feete. Theſe be the true hot-ſpurs, that will ſoone runne themſelues out of breath. But we may well ſay ſuch were never right bred; for Gods Church gaines perfection with time. Therefore all ſuch as proue falling Starres, never were ought but Meteors. True Saints never looſe light, or motion: Spirituall motion may be violent in reſpect of nature, and perpetuall in reſpect of grace. Pſal. 110.3. Iſa. 60.8. Zech. 14.20.

Q. How long was the Church in families?

A. Vntill the time of Moſes; ſo long God had the firſt borne for his Prieſts, and euery head of the familie was not onely Maſter, but Miniſter, &c. Num. 3.12. Dainty mothers ſend their daughters a froſting betimes in a cold morning, who ſeeking beautie, indanger health: but our heauenly Father kept his Church within doores, till he ſaw it was ſafe to ſuffer it to goe abroad.

Q. Who were the Governours?

A. The extraordinary were the Patriarches. Which were Prophets; for the rule of Religion was alwayes to bee the ſame in the Church, though God did diverſely adminiſter it. Wee denie not but that the word of God may be devided into Tradition, and Scriptures; but our difference is about the kind of the diſtinction and diſtribution; whether the word be ſo devided into his eſſentiall parts, or into two diſtinct manners of deliverance? Wee ſay the word is eſſentially the ſame, whether it be ſpoken or written, and that writing & ſpeaking are but two accidents of the ſame ſubſtance. Furthermore, wee ſay that the word delivered by tradition, was as well inſpired, as when afterward it pleaſed God to reveale his will by Scriptures. Tradition was fitter for a family, then a Bible; becauſe dead letters had beene of no validitie to a weake Church. Wee feed the childe with the ſpoone, and dare not truſt him with the knife. Spoone-meat was fit for families, though afterwards God would haue all his people vſe the knife, and learne to cut their owne meate; and therefore he gaue the nation of the Iewes ſome Scriptures to feed on. And here appeares the wrong, Papiſts offer to the Churches of the Goſpell, who reſtraine them from Bibles, as if they were ſtill in the infancie, &c. To conclude, God never taught by tradition, but the deliverers were extraordinarily inſpired; otherwiſe the reſt were no further to be truſted or beleeued, then they had receiued their doctrines from the Patriarkes, and extraordinary Prophets. And if the Pope could make vs beleeue, he had theſe inſpirations, wee ſhould no more doubt of his Oracles, then we doe of the Scriptures themſelues. The ordinary Governours were the heads, and eldest ſonnes of the families, &c. Gen. 4.26. and 18.19.

Q. What were the Governed?

A. The reſidue of the familie; And here wee may learne, what was the moſt auncient kind of teaching, to wit, Catechizing, or familie teaching; and it is a ſhame to the maſter, when he ſuffers his familie to liue in ignorance and blindneſſe. If ſuch weake Governours had charge of inſtruction, Maſters muſt not thinke that they are exempted by the tranſlation of the Miniſtery to others. We indeed haue the charge of the Soules of diverſe families, but euery Maſter hath ſtill the charge of his owne. Gen. 18.19. 2 Tim. 3.15. There is nationall, domeſticall, and perſonall mourning enioyned, Zach. 2.10.13.14. So teaching, &c.

Q. How was the Church in a People?

A. As it did conſiſt of many families, and had the bounds thereof exceedingly inlarged from the dayes of Moſes. Vntill his time God had but a familie or two to worſhip him. At the great Deluge, but eight perſons ſaued in the Arke. Gen. 7. The world was growne ſo foule with ſinne, that God ſaw it was time to waſh it with an vniverſall flood, and ſaw it meete to let it ſoke long vnder the waters, ſo cloſe did wickedneſſe cleaue to the authors of evill.

Q. What is here to be conſidered?

A. The writing of the rule of Religion, which was done by ſuch extraordinary Governours, as God had fitted and inſpired by his holy Spirit thereunto, for the edification of his Church. For even then God had both extraordinary and ordinary teachers: now wee haue the rule completely delivered in writing, and therefore need not any extraordinary Governours in the Church. 2 Tim. 3.16. 2 Pet. 1.20.21. And this is that that makes vs receiue a more ſure word of Prophecie, &c. 2 Pet. 1.19.

Q. How was it written?

A. According to the neceſſitie of the Church, diverſely, and at ſundry times, Heb. 1.1. God increaſed the dyet of his Church, as he ſaw it was fit to beare it.

Q. What are the Bookes called?

A. For the matter contained, The word of God; for the manner of Record, The Scriptures, by an excellencie of phraſe, as the moſt worthy writings that ever ſaw the light, and being compiled into one volume, are called Bibles, or many little Bookes, vnited in one body: ſo that both worke and writing, carry away the names of all other Scriptures, and Bookes, as moſt, admirable for vſe, Ioh. 1.8. 2 Tim. 3.15.16.17. Oh, the ſhame of Chriſtians, that theſe workes ſhould be counted as a ſtrange thing vnto them. Hoſ. 8.12. whiles other bookes, as baites for fooles ſhall be followed and applauded.

Q. How are theſe to be conſidered?

A. As they are either in the originall tongues, or in the Tranſlations; in the pureſt fountaines, or the derived ſtreames and conduits. In the Originalls, not onely the matter (which is the Divinitie, Dogmaticall, Hiſtoricall, &c.) but alſo the meanes of inferring, (which is the Logicke) the manner of expreſſing, and enforcing (which is the Grammar and Rhetorique) are all immediately inſpired. 2 Tim. 3.16. All ſcripture is inſpired from God. 2. Pet. 1.21. The holy mon of God ſpake as they were moued by the holy Ghoſt. In the tranſlations, the ſubiect matter, or ſubſtance of Theologie, is equally inſpired, though mediately. The Logicall coherence alſo and conſequence of argument, retaineth the ſame neceſſitie of illation, becauſe it dependeth not vpon diverſitie of Languages, but communitie of notions. But as for the proprietie of Grammar, and vigor of Rhetorique, there muſt needs be ſome abatement and embatement. Firſt, and principally, becauſe the skill and diligence herein vſed by Tranſlators, is not divine or inſpired, but meerely humane at the beſt, and in tryall prooueth to be lyable to much latitude, ſometime more, ſometime leſſe. Secondly, for that many emphaticall words, and rigorous figures, both of Grammar and Rhetorique, proper to the originall Tongues (ſuch as are eſpecially deriuatiues, agnominations, proverbes, &c.) cannot to the life be expreſſed in other Languages. Thirdly, and laſtly, becauſe in vulgar Languages, there is ſuch mutabilitie and change of faſhions (almoſt as much as in apparell) that after a few yeares, we ſcarce vnderſtand what our fore-fathers meant in ſome paſſages of the Scripture in our mother-tongue, much leſſe in the Latine, which in the Vulgar is ſo peſtered with Barbariſmes in ſtile (beſide defects in notion) that not onely S. Hierome would write invectiues, if he ſhould ſee ſuch a brat layd at his dore, but Priſcian himſelfe would call for the ferula. It was therefore a very pious and laudable intention in our learned and judicious Soueraigne, to appoint all our Engliſh Tranſlations of the Scripture to be receiued, and the beſt of them corrected by neereſt reduction to the originals, and to the proprieties of our Language.

Q. How in the originall Tongues?

A. As they are in the tongue, wherein the Spirit did indite them, and they are of themſelues to be receiued without all exception, as being Canonicall, and hauing their authority, primarily, from the ſpirit, and by themſelues, ſecundarily, from the Church. 1 Tim. 3.15. and 2 Ephiſt. 3. chap. ver. 16. The Church is the pillar, on which the truth muſt hang to be ſhewed to others, or the ground on which it reſteth it ſelfe, finding little ſtay elſe-where. Next to the teſtimony of the Spirit, and word it ſelfe, wee are to admit the Churches teſtimony.

Q. Doth the Scripture containe the whole body of Religion?

A. It doth moſt fully and plainely and therefore there is no need of vnwritten verities, or Popiſh Traditions. It is the rule of all faith, and controverſies of faith. It is the ſtandard, or the Kings beame, by which wee are to try all doctrine that is tendred to vs. Wee are not to goe by the common beame of cuſtome and opinion, but by theſe ballances of Gods ſanctuary, not ſuffering a drams waight to be iniected, that may incline theſe golden ſcoales as we pleaſe. Iſa. 8.20. When the law was written, Moſes recalls both himſelfe and the people to it for tryall, when he had written his fiue bookes, the Prophets that followed were content to haue their ſayings brought to Moſes law for tryall: Chriſt himſelfe never refuſed any tryall by the law and Prophets, yea, ever and anone is hee appealing vnto them for proofe of his owne doctrine; and ſo all the A poſtles did tread in their maſters ſteps, onely the man of ſinne will not indure any ſuch tribunall, he will iudge all, and be iudged by none.

Q. But they ſeeme not to be ſo plaine and perſpicuous?

A. Yes, in themſelues they are evident enough, concerning things neceſſary to ſalvation, and if at any time they ſeeme hard, it is by reaſon of the weakeneſſe of our vnderſtandings. Pro. 14.6. Pſal. 25.14. 2 Pet. 3.16. We muſt therefore in the obſcure paſſages, pray to God, and conferre one place with another, and conſider duely the cirumſtances of the places, and wee ſhall find the true meaning; if not, God will pardon our ignorance, and require no more of vs, then himſelfe giueth, wee vſing his meanes aright. Iam. 1.5.

Q. What ſenſe is to be giuen of Scriptures, and whence muſt it be taken?

A. The Scriptures haue euer one literall ſenſe and meaning, and that which muſt be fetched from themſelues. 2 Pet. 1.20. It is of no private interpretation, or as man will haue it, but it muſt be expounded as it was ſpoken. And the ſame mouth muſt be both the maker and interpreter, that is, the holy Ghoſt. No man knowes Grammar but by Grammar, neither can wee ſee the Sunne without the Sunne; ſo, no man can expound Scripture, but by Scripture. There is the ſame Art, both in the compoſition and reſolution; as there is the ſame way in going backward and forward. Scriptures rightly vnderſtood in our actions, are as the heart in the body, for conveying life to all the parts, or as a dram of Muske, perfuming the whole box of oyntment. This is that godlineſſe which breedeth an heedfulneſſe in all our wayes and actions. 〈 in non-Latin alphabet 〉 quae parit 〈 in non-Latin alphabet 〉 .

Q. How are they to be conſidered as tranſlated?

A. Howbeit the Scriptures as they be tranſlated be not ſo authenticall, and canonicall, as the originalls, yet ought they to be read publickely and privately of all, and to bee receiued as the word of God. Onely this muſt be the care of the learned, that as much as lies in them they labour, that the apographicall tranſlations, or tranſſcriptions anſwere the autographicall, and primary originals. And if there be any miſ-taking, they muſt ever be reformed by the fountaines themſelues. The Hebrewes and Greekes drinke both of the well-head, pure tranſlations of the Streames, the Latines in their authenticall, Ierome of the very puddles. Well may I ſay of Trent fathers, as that Chian ſervant, of his Maſter (which ſold his wine, and dranke the lees) whiles they had good, they ſought for that which was nought, &c.

Q. But how ſhall the ignorant in the originals doe in this caſe?

A. They muſt referre themſelues to their faithfull and learned Paſtours, whom God ſhall ſtirre vp for the faithfull teaching of his people. And the Spirit of God which dwelleth in thoſe that are his, will inable them to diſcerne even in tranſlations, betweene truth and falſhood: ſo that if any errour ſhould be; if they attend the meanes ordained of God, they ſhall not want information. Luk. 1.4. if they confider how things are written from point to point, they ſhall come to a certaintie of Scripture. Pſal. 102.18.

Q. Had the Church beſide theſe extraordinary teachers, no other?

A. Yes, there were alſo ordinary teachers, that euery congregation might be ſupplied with able men to inſtruct them, and theſe were to depend vpon the extraordinary, and ſo farre to be heard, as they agreed with their words, or writings. Exod. 4.15.16. Moſes receiues from God, and Aaron from Moſes, &c. In all points of Religion, we muſt depend vpon God, in prayers, if he powre not vpon vs, we cannot powre out vnto him. Zach. 12.10.

Q. How was the Church in a people?

A. Firſt, in the peculiar people of Iſrael; ſecondly, among all people. The Church did grow from a domeſticall ſocietie, to a nationall, and from a nation, to all nations. I haue ſeene great Ryvers, which at their firſt riſing out of ſome hilles ſide, might be covered with a Buſhell; which after many miles, fill a very broad channell, and drawing neere to the Sea, doe even make a little Sea in their own bankes: ſo the Church had but a ſmall beginning, which is now growne Catholicke over all the world. Grace is compared to the wind, Ioh. 3.8. which at the firſt riſing, is as a little vapour from the cranies of the earth, and paſſing forward about the earth, the further it goeth, the more bluſtering and violent it waxeth. So ought the Church, and euery member of it to be daily increaſing, and thriuing in grace. It was the Devils deviſe, to bring that ſlaunder vpon carely holineſſe; A yong Saint, an old Devill. I beleeue that ſometimes yong Devils may turne old Saints; never the contrary; for true Saints in youth, will proue Angels in age. Let vs therefore ſtriue to be ever good, and thinke with our ſelues, ſurely, if wee be not beſt at laſt, wee may iuſtly feare, wee were never good at all. Pſal. 1.3. Ezek. 47.3.4.5.

Q. What was this people of Iſrael?

A. A peculiar people, whom the Lord choſe to himſelfe, of whom Chriſt was to come, according to the fleſh: and becauſe he was yet to come, they had both the Moſſias promiſed them, and by many types and ceremonies ſhadowed out vnto them. Deut. 7.6.7.8. Rom. 3.1.2. and 9.4.5. O if God in theſe things ſet his loue vpon them, how loues hee vs, to whom the very graces themſelues haue appeared? Tit. 2.11.

Q. What were the Congregations called?

A. Synagogues. Although God would haue all his people ſacrifice in one place; yet would he haue praying and preaching in euery Towne & Citie; and mother townes had many Synagogues. Abel is called a mother Citie, 2 Sam. 20.19. And ſo the Church of the Gentiles had many mother churches, out of which did ſpring many daughters. Religion propagating from the greater Cities, to the leſſer townes and villages. Act. 13.15. And here might wee trace the Separatiſts to Iordan, by their babes and bottles, in running away from their mother.

Q. Who were the extraordinary Governours?

A. Prophets; of whom ſome did write the bookes of the old Teſtament in the Hebrew tongue, which are in number, thirtie nine, all which by our Sauiour Chriſt, are devided into the law and the Prophets, Math. 11.13. & 22.40. or may be devided into Prieſtly, Princely, and Propheticall bokes, in regard of Chriſt, which is the ſubiect of them all: or according to the moſt vſuall diſtribution; firſt, the bookes of the law, written by Moſes, and they are fiue, Geneſis, Exodus, Leviticus, Numbers, and Deuteronomie. Secondly, the foure firſt Prophets, as Ioſhua, Iudges, and Ruth, two bookes of Samuel and two bookes of the Kings; and the foure latter Prophets, to wit, the three great Prophets, Iſa: Ier: Ezek: and the twelue leſſer, which for brevitie, they comprehend all in one booke, Hoſ: Ioel, Amos, Obed: Ion: Mic: Nah: Hab: Zeph: Hag: Zech: Mal: Thirdly, the nine others, they call Cetubhim, or writings, by an excellencie, and they are, Iob, Pſalmes, Prov: Eccl: Can: Dan: Chron: 2. Ezra 2. Heſter. Our Sauiour Chriſt, Luk. 24.44. makes a tripartite diviſion of the old Teſtament into Law, Prophets, and Pſalmes, and makes himſelfe the ſubiect of them all. The law was Morall, Ceremoniall, and Iudiciall. And all were types of Chriſt. The Morall, which is for inſtruction, did prefigure Chriſt as our Prophet; the Ceremoniall, which was for expiation, did ſhadow him as our Prieſt; the Iudiciall, which was for Government, as King. The Prophets that foretold Chriſt, were ſome of them Kings & Governours, ſome Prieſts, and ſome purely Prophets. The Pſalmes are mixed of all three, full of prayers, prophecies, and ſcepters, &c. There is a latter diſtribution obſerued by Interpreters, and that is quadripartite, as into bookes Legall, Hiſtoricall, Poeticall, and Propheticall. The Legall, are the fiue bookes of Moſes. Hiſtoricall, the twelue following to Iob. Poeticall, the ſix following from the beginning of Iob to Eſay. Propheticall, the three great Prophets, with the twelue leſſer, and Daniel. The Apocrypha is ſhut out of the diſtribution, both by the Iewes, and our Saviour, and therefore is not of equall authoritie with the bookes we haue mentioned. God made the Iewes faithfull regiſters of the old Teſtament; and they were ſo curious, leaſt a letter ſhould be loſt, that they kept them by count: and therefore would never haue beene ſo negligent in the Apocrypha writing if ever they had beene committed of God vnto them, by their extraordinary governours. As in notorious Burglaries, a hat, gloue, or fword is often left behind, for diſcovery: ſo, in theſe (though more honeſt) ſome errors haue eſcaped, to diſcover the Authors.

Q. Who were their ordinary Governours?

A. The ſupreame was the high Prieſt, the inferior were the Prieſts, Levites, and Rulers of their Synogogues. Lev. 8. Num. 3. Act. 13.15. Order hath ever beene for the cuſtodie of divine things, and confuſion for their ruine.

Q. What is the Church among all people?

A. The Catholicke Church, gathered out of all people, where we haue the Meſſias exhibited in the fleſh, in whom the law and the Prophets are yea, and Amen. Moſes branded ſome creatures with vncleanneſſe; he that hath redeemed his children from morall impuritie, redeemes his creatures from legall: what ſhould S. Peters great ſheet, let downe by foure corners, teach vs, but that all creatures through the foure corners of the world, are cleane and holy? And that God is no reſpecter of perſons, but in euery nation, he that feareth him, and worketh righteouſneſſe, is accepted with him. Act. 10.34.35. Gal. 4.27.

Q. How are the Congregations thereof called?

A. They are called Churches; the name of the whole being put for the part; and Chriſt doth it to diſtinguiſh his Churches of the Goſpell, from the prophane and wicked Synagogues of the Iewes. Math. 18.17. He ſayes not, tell it the Synagogue, but the Church, &c. They therefore levell amiſſe, that lay the line of their government by this deceitfull ſquare.

Q. Who were the extraordinary Governours of this Church?

A. Iohn Baptiſt, the forerunner of Chriſt, Chriſt himſelfe, his Apoſtles, ſeventie Diſciples, Evangeliſts, and Prophets; whereof ſome did write the bookes of the new Teſtament in the Greeke tongue; which are either Hiſtoricall, as the Goſpells of Mathew, Marke, Luke, and Iohn; or diverſe excellent Epiſtles, as of Paul to the Romanes, Corinthians 2. Galathians, Epheſians, Philippians, Coloſſians, Theſſalonians 2. Timothy 2. Titus, Philomon, Hebrewes, Epiſtle of Iames, of Peter 2. Iohn 3. Iude; or laſtly, the Propheticall booke of the Revelation.

Q. Who were the ordinary Governours?

A. The Doctors and Paſtours. Eph. 4.11. which may be diſtributed into Biſhops, Elders, and Deacons. As for the firſt, if time and place be accidents of a calling, and the very eſſence lie in relation betwixt the caller and the called. Timothy and Titus were ordinary teachers; for to an extraordinary Governour, an extraordinary caller is required. It cannot be denied, but that both Timothy and Titus did a long time wait vpon the Apoſtles, and were ſent from place to place, though ſetled at the laſt. If going from place to place make an Euangeliſt, then they were both of them Evangeliſts: but I beleeue all the Paſtours and Doctours of the Church were at the Apoſtles command, and ſent too and fro as there was need. 2 Tim. 3.10.12.20. &c. wee heare of Creſcens, Titus, Tychicus, Trophimus, &c. ſent diverſe wayes by the Apoſtle Paul, &c. And therefore it is not enough from the place, to ſay, ſuch a one was an Evangeliſt, except it be further prooued, that he had an extraordinary calling. That Timothy is bidden to doe the worke of an Euangeliſt, it is a dubious terme, for an Evangeliſt, is either put for a writer of the Goſpels, and ſo ſome Apoſtles are Evangeliſts; or for an officer, and ſo ſuch as were extraordinarily called to plant Churches, Act. 8. but had no power to ordaine them Paſtours, are called Evangeliſts, Act. 21.8. And of this ſort might be many of the ſeventie Diſciples: or laſtly, for Preachers; for the Goſpell (with which the name is coniugated) is the obiect of all three. The firſt write it for the edification of the Church, the ſecond preach it, and worke miracles, to confirme it for the plantation of the Church; and the third preach it too, for the further watering of that ſeed which others haue ſowne before them, and in this ſenſe is Timothy bidden to doe the worke of an Evangeliſt, as the next words expound it, make thy miniſtery fully knowne. And it is out of doubt, that Timothy was called of God by man, which to me is an ordinary calling. And that Timothy and Titus (as Biſhops properly ſo called) had a ſuperintendencie, and coerciue power of juriſdiction over Elders, Miniſters, or Preachers it is evident to me out of theſe places, 1 Tim. 1.3.5.19. 2 Tim. 2.14. Tit. 1.5.11.13. The Elders are from the originall, called Preſbyteri, which turned into Engliſh, is called Prieſts, the moſt current and paſſable title, had not Maſſe-mongers made it infamous, in the eares of ſuch people, as are not acute enough to devide betweene a fit title, and a corrupting abuſe. Thus much for the name. As for the office of Elders (taken for Eccleſiaſticall Governours) I find none deſcribed, but by ſeeding of the flocke, which makes mee conclude, they were all Paſtours. As for that place. 1 Tim. 5.17. all the queſtion is about the compariſon, whether gifts, or offices be compared together. The originall hath it thus, Elders ruling well are worthy of double honour, eſpecially, labouring in the word and doctrine: now it is a rule in the Greeke tongue, that participles are to be turned into reaſons of the things they explaine; as ruling becauſe they rule, and labouring becauſe they labour, &c. The ſenſe then may be thus rendred, without all rending of the compariſon. Elders are to be reompenced with honour and maintenance; firſt, becauſe they rule; ſecondly, becauſe they preach. Firſt, they goe before their flocke in holy practiſe of diſcipline, vpon themſelues and others; ſecondly, they continually preſſe them by precepts in painfull preaching. Now that the people may eſpecially ſee wherein they are to be honoured, it is in this, that they are labourious diſpenſers and diſpoſers of heauenly doctrine. Therefore with the Scriptures, I ſay that the ordinary teachers, and Governours of the Chriſtian Churches, were Paſtours and Doctors, and that copulatiuely, and not ſegregatiuely, as in Apoſtles, Prophets, and Evangeliſts.

Q. What is the Church triumphant?

A. The number of all thoſe that are applied vnto Chriſt by ſight. After faith and ſight, followes freedome and fruition. This Church conſiſts of holy Spirits, both Angels and men, the ſoules of the Saints departed, are receiued vp into glory, and after the reſurrection, the militant Church both in body and ſoule ſhall be of the Triumphant, in the full fruition of all bliſſe and happineſſe. Gal. 4.26. Heb. 12.22.23.24. Iob. 14.2.3. Heb. 11.10.16.26. &c. As thoſe therefore that haue taſted of ſome delicate diſh, finde other plaine diſhes but vnpleaſant; ſo it fareth with all thoſe which haue once taſted of heauenly things, they cannot but contemne the beſt worldly pleaſures. As therefore ſome daintie gueſt, knowing there is ſome pleaſant fare to come, will reſerue his appetite for it: ſo muſt not we ſuffer our ſelues to be cloyed with the courſe dyet of the world, but keepe our deſires for the ioyes to come. And if worldlings find ſo much pleaſure on earth, as to thinke it worth the account of their heauen; becauſe they ſee ſuch a Sunne to enlighten it, ſuch an heauen to wall it about, ſuch ſweet fruits and flowers to adorne it, ſuch varietie of creatures, for the commodious vſe of it, and yet onely provided for mortalitie, and chiefely poſſeſſed by the makers enemies: what then muſt heaven needs be, that is provided for God himſelfe, and his beſt friends? If the out ſide be ſo glorious, what ſhall be within? How can it be leſſe in worth, ſeeing God is aboue his creatures, and Gods friends better then his enemies? I will therefore not onely be content, but deſirous to be diſſolved.

CHAPTER XXVI. Of the Spirits application by Faith.

Queſtion.

HItherto of the ſubiect of Application; what are the parts?

Anſwere.

Preparation, and the infuſion of faith. Such is the nature of man, that before he can receiue a true iuſtifying faith, hee muſt (as it were) be broken in peeces by the law. Ier. 23.9. The word of God is both the hammer to breake our hard hearts, and a fire to heat, melt, mollifie, and diſſolue them into the teares of godly ſorrow. A rocke may tremble, and an iron veſſell by violent ſtroakes may be broken in peeces, and yet ſtill retaine their hardneſſe, onely the ſweet and pleaſant fire of grace muſt ſoften them againe. It is the bloud of the Lambe that muſt melt the Adamant, and the Sunne-ſhine of Gods loue in Chriſt, that muſt thaw the ice of our hearts. Rom. 8.15. we are to be led from the feare of ſlaues, through the feare of penitents, to the feare of ſonnes: and indeed one of theſe makes way for another; and though perfect loue thruſt out feare, yet muſt feare bring in that perfect loue; as a Needle, or Briſtle drawes in the thred after it, or as the potion brings health. The compunction of feare (ſaith Gregory) fits the minde for the compunction of loue. Pſal. 2.11. We are bidden to reioyce in God with trembling. If Samuel had not made the people to quake at Gods thunder and raine, hee ſhould never haue brought them ſo to haue ioyed in the following Sunne-ſhine. 1 Sam. 12.18.19. &c. Hoſtile feare through the power of God, may be initiall to the filiall. And whereas that caſts both the eyes vpon the puniſhment, God can make it caſt the one eye off the iudgement, and fixe the other on the partie offended: ſo Samuel teacheth Iſrael. 1 Sam. 20.20. with 24. Feare not the thunder, but feare him that ſent it. If ever wee will ſtoope, the iudgements of God will bring vs on our knees.

Q. What is the preparation?

A. A fitting vs for our being in Chriſt; for wee being branches of the wild Oliue, muſt be made ready for our being in the true Oliue, before wee can be grafted into it. Rom. 11.17.24. Ioh. 15.5.6.7. The convexe, or outbowed ſide of a veſſell will hold nothing; it muſt be the hollow and depreſſed part, that is capable of any liquor. The broken & contrite ſpirit makes way for Gods grace. Pſal. 51.17. Sweetly Bernard, God poures not the oyle of his mercy, ſaue into a broken veſſell; for indeed whole veſſels, are full veſſels: and ſo this precious oyle would runne over, and be ſpilt on the ground. Oh, if wee were ſo humbled with the varieties of Gods iudgements as wee ought, how ſavory would his counſels be? How precious and welcome would his feare be to our trembling hearts? Whereas now our ſtubborne ſenſeleſneſſe fruſtrates all the threatnings and executions of God.

Q. When is this done?

A. In the acceptable time, and day of ſaluation, in the which the Lord pleaſeth to bring into act his purpoſe of ſalvation, in gathering his owne out of the world, and that ſooner, or later, as it pleaſeth him Wee may not mend the pace of God, or ſpurre on his decree; yet muſt we be diligent in the meanes, vntill God bleſſe them for this end. Every man hath power to goe to Church, heare the word, and be preſent at all outward ſeruices, and the neglect of this hinders many, in reſpect of better ſucceſſe, though not of Gods decree. Wee therefore are guiltie of our owne time ill husbanded, though God will not worke before his owne day. Luk. 19.42. Rom. 13.11. 2 Cor. 6.2.

Q. What are the parts of this preparation?

A. Firſt, the cutting of vs, as it were, from the wild Oliue tree. Secondly, a paring, and fitting of vs to be put into the true Oliue tree. Rom. 11.24. The Gentiles were cut out of the Oliue tree, which is wild by nature, and contrary to nature grafted into a good Oliue tree, &c. Wee that grow wild in wickedneſſe, want grace to ſeeke Chriſt, and being contrary to his vertues, are vnapt to ioyne with him, without a great preparation. Tell the prophane perſon in the midſt of all his iollitie and revels, of devotion, pietie, or iudgements, and he will turne you off with the Athenian queſtion, What doth this babler ſay? Tell the woman of Samaria Ioh. 4. of the water of life, and ſhee will mocke at it, till Chriſt ſit as iudge in her conſcience, and pinch her with that cloſe imputation of adultery: there is no ſowing, Ier. 4. till the hard and clottie fallow ground be ſubdued by the Plough: the vnhumbled ſinner is as vnfit for Gods inſtruction, as an vnbroken Colt for the ſaddle. Our Gallants cannot be ſtayed from their Gallop, till God touch their Soules with ſome terrour, caſt their bodies on their beds of ſicknes, turne their fooles feathers into kerchiefes, then when they ſee their faces grow pale, their eyes ſunke in their heads, their hands ſhaking, their breath ſhort, their fleſh conſumed, you ſhall haue them eaſie to be talkt withall, now, or elſe never will they learne with old Eli, to ſay, ſpeake Lord, for thy ſervants heare. Thus wee ſee it is good ſtriking when the iron is hot; there is no fiſhing ſo good, as in theſe troubled waters. Now it is good ſtriking, whom God hath ſtricken; for conſcience is a nice and ſullen thing, and if it be not taken at fit times and moodes, there will be no medling with it.

Q. What meane you by this cutting of vs from the wild Oliue?

A. Two things; firſt, a violent pulling of vs out of the corruption of nature, or a cutting (as it were) by the knife of the law of an vnregenerate man from his ſecurity, wherin he ſleepeth, he not ſo much as dreaming of any ſuch thing. Pſal. 119.70. Their heart is as fat as greaſe: but I delight in thy law. Shewing by the oppoſition, that it is onely the leane heart, pined and pinched with ſpirituall famine, that can feele any delight in God: nothing more vnſavory to a ſenſeleſſe, brawny heart, then Chriſts bloud; no more reliſh feeles, or findes he in it, then in a dry chip. Nay, he never complaines of his miſery; a man being dead neuer bemoanes the intollerable paines of the Stone, who if hee were aliue, would teſtifie his griefe by groanes, for the grating paine, and gripes he continually feeleth. Secondly, as there is a violent evulſion; ſo as violent attraction to Chriſt for eaſe, man at the firſt plainely refuſing it: the hunted beaſt flies to his den; the purſued malefactor to the hornes of the Altar, or Citie of Refuge. Pauls miſery Rom. 7.24. driues him to Gods mercy; The Iſraelites are driuen into their Chambers by the deſtroying Angell; Balaam is made to leane backe by the naked ſword; Agur to run to Ithiel and Vcal, that is, Chriſt. Pro. 30.1.2.3. When he is confounded with his owne bruitiſhneſſe. God muſt let looſe his law, ſinne, conſcience, and Satan to bait vs, and kindle hell fires in our Soules, before wee will be driuen to ſeeke to Chriſt. Paul and Silas came not out of priſon, without a greater earth-quake, then poore ſinners from Satans hold, with an heart-quake. How violently did Satan driue Saul to perſecute; and did not Chriſt as violently ſend him backe againe by a contrary winde, that blew him off his horſe, & ſmote him downe, as dead, to the ground? As Lot was driuen out of Sodome, with fire and brimſtone about his eares; or as the venturous child is terrified from fire & water, the carefull Father holding him by the heeles over both: ſo God by the ſowre ſauce of a guiltie conſcience, lets the ſinner ſee what it is to fall to the ſweet meat of ſinne, and eate thereof vnto ſurfeit. Davids broken bones, and bruiſed conſcience, will tell him of his pleaſure in murther and adultery, and what he gaines by his ſilence. Pſal. 32.3.

Q. How are wee pared and trimmed for our putting into Chriſt?

A. By our humiliation for ſinne; God takes advantage of our feares; for hauing ſtopped the way of ſinne with feare, he labours to tyre and weary the ſinner with ſorrow, and according to that golden ſentence of that Samian wiſe man, that bids vs lay weight vpon the loden, lades the offender with his burden, vntill he be weary of it, and could wiſh with all his heart, he were rid of it. Oh, how acceptable is the fountaine of liuing waters to the chaſed Hart, panting, and braying? So how welcome is redemption to the thirſtie Conſcience, ſcorched with the ſenſe of Gods wrath? The traytor laid on the blocke will be ſenſible enough of his Soueraignes mercy in pardoning, and farre more apprehenſiue of it, then when he was firſt attached. And yet for all this, ſinners doe but wilder themſelues in humiliation, except God ſtill draw them on vntill they be ingrafted into Chriſt. Humane helps here prevaile nothing; merriments haue no more power to quiet conſcience, then holy-water and charmes to coniure the Devill; Popiſh pardons, pilgrimages, ſhrifts, whips, are ſilly ſhifts to eaſe the bleeding wounds of ſorrowful ſoules. He that drinkes water, or leapes into a poole, to coole his fever, fiers himſelfe the more, though he feele ſome eaſe for the preſent: his torment will never ceaſe till he both find Chriſt, and be found of him. Heb. 9.14. Iam. 4.9.10.

Q. How is this wrought?

A. God giueth the ſinner to ſee by the law his ſinne, and the puniſhment of it, and that by the detection happily of ſome one ſinne and that many times none of the greateſt, leaſt he ſhould be preſently ſwallowed vp of deſpaire; yet by that one makes him ſuſpect the reſt. 1 Sam. 12.19. That one ſinne in asking of a King, brought them to confeſſe all. Furthermore, the detection of one ſinne, and ſuſpition of all the reſt, with their iuſt deſert, driues them to compunction, and a pricking of heart, which is greater or leſſer, and carries with it diverſe Symptomes, and ſenſible paſſions of griefe. All are not handled alike, ſome haue greater fits then others, and are but (as it were) ſprinkled in this Baptiſme, wherein others haue beene douſed over head and eares. Some ſip of this cup, others drinke the very dregges. Thoſe converts, Act. 2. had ſome grudgings and prickes of conſcience, but yet they had none of Iobs and Dauids fits. Mathew at his firſt converſion, ſeemes to entertaine Chriſt with a feaſt, and ſo did Lydia the Apoſtles. It is here as in a Womans travell; none travell without paine, yet ſome like thoſe Hebrew women, Exod. 1. prevent the Mid-wife, and are quicker in diſpatch then many others. Some ſores we ſee are let out with the pricke of a pin, others are ſearched to the bottome with the Surgeons launce. Viſcous and gluttonous humours muſt haue a ſtronger purge, then ſuch as flow of themſelues. A hard knot muſt haue a hard wedge, when the Axe alone is able to poliſh other peeces of timber. Neither is it alwayes ſinne that brings the greatneſſe of this agony vpon penitents; but ſometimes further imployment of ſuch perſons in more worthy ſervices. The higher the building, the deeper the foundation, which is not ſo requiſite in the ruder pyles, &c. This detection of ſinne, workes a ſequeſtration from their former courſes, and makes them loath themſelues; for God ſtops the way of ſinners by feares, tyres and wearies them by ſorrow, and turnes them by hatred; and when they begin to ſee how the controverſie is betwixt God and themſelues, they fall from the very ſenſe of their miſery, to deſpaire of helpe in themſelues, or any other worldly thing, and ſubmit themſelues to be diſpoſed of as God ſhall pleaſe. Thus by the law are they brought to ſee, they want Chriſt, but without faith they cannot looke vp to him, and therefore faith is infuſed, by which the ſoule may be comforted. The law is common in this worke, both to the elect and reprobate: yet this preparation is peculiar and proper to ſuch as God hath choſen. No birth without travell, and yet ſome children are killed with the paines of the labour: ſo God hath none borne his but they come forth at this ſtrait paſſage, onely the reprobate want ſtrength to bring forth, and therefore periſh in deſpaire. The law brings them both to this concluſion, and ends ever in deſpaire, onely the choſen of God finde mercy, Hoſ. 14.4. With thee the fatherleſſe ſhall finde mercie; God will haue vs brought into the ſtraits of poore deſolate ſhiftleſſe Orphanes, before he thinkes vs fit for his mercie. And the deeper wee goe in the ſenſe of our miſery, the ſweeter ſhall wee finde the ſenſe of Gods mercy. Iob 33.19. to 25. Math. 5.4. and 11.28. Chriſt (Ioh. 16.) promiſeth the Comforter, and the firſt ground that hee ſhall lay of our comfort, ſhall be to convince our conſciences; conviction of ſinne, goes before our conviction of righteouſneſſe, Hab. 3.16. The Prophet ſheweth, how his peace was wrought out of trouble. Pſal. 126.5. Wee muſt ſow in teares before wee can reape in ioy. And wee care not if wee may haue a dry harveſt, after a wet ſeed time. And thus farre haue wee ſhewed the preparation; now let vs ſee the compoſition of grace.

Q. What is the infuſion of faith?

A. It is a worke of the Spirit, who infuſeth faith into Infants, immediately by his ſole operation; into men of riper yeares, alſo by the externall miniſtery of the Word, by which it receiueth further increaſe, and augmentation; for the word 1 Pet. 1.23. and 2.2. is both ſeed and food, that as it ſerues to beget faith, ſo it nouriſheth the ſame. Luk. 1.44. The babe leaped in the wombe of Elizabeth for ioy. This motion was not naturall, but ſpirituall, and therefore Iohn was ſanctified in his mothers wombe, and did really reioyce at the preſence of Chriſt in the Virgin. Now ſanctification preſuppoſeth iuſtification, and iuſtification faith; yea, this ioy was a true effect of faith in the Meſſias. And therefore Infants are capable of faith, and may be ſaued though they die in their mothers wombe. As for the others faith, it is out of doubt. Rom. 10.17. Eph. 2.18.19. And here we are to take notice, where that faith, which is the firſt part of Divinitie, is wrought in vs, to wit, in the application of the Spirit after preparation. Faith in the rule is generall, particular to euery one in the application. Furthermore, faith wrought by the Word hath two degrees; the firſt is as a graine of muſtard ſeed, the ſecond, a Plerophorie, or full perſwaſion. Wee are at our firſt but as reeds, feeble plants, toſſed and bowed with euery wind, and with much agitation bruiſed, loe, yet we are in tender hands, that never brake any, whom their ſinnes bruiſed; never bruiſed any whom temptations haue bowed. Wee are but flax; and our beſt is not a flame, but an obſcure ſmoake of grace: loe, yet here is the Spirit as a ſoft winde, not as cold water; he will kindle, never quench our little faith: others are better growne, and ſtand like ſtrong Oakes, vnſhaken, vnremoued. Luk. 13.19. and 17.6. Rom. 4.18.19.20.21.

Q. What followes from hence?

A. Either the inſition, grafting, and ſciencing of the prepared into Chriſt, or elſe his vnion, and coalition with Chriſt. Firſt, the Spirit infuſeth faith, by that faith we are put into Chriſt, being put into Chriſt, we haue vnion and communion with him, and by receiuing vertue from his fulneſſe, wee grow vp with him. Ioh. 15.2.5. The branch abiding in Chriſt, bringeth forth fruit. Not ſuch as are tyed to Chriſt by an outward threed of profeſſion: but ſuch as haue this vitall ligament of faith, to couple them with Chriſt.

Q. What is this inſition?

A. When being cut off from the wild Oliue, the Spirit of God by faith graffeth and ſcienceth vs into the true Oliue, which is the Lord Chriſt. If wee were left as we are cut off by the law, wee ſhould wither away and periſh; and therefore we are ſet in Chriſt, that in him wee may grow. Rom. 6.5. Wee are ſaid to be planted into his life and death.

Q. How are wee put into Chriſt?

A. By our effectuall vocation: when the voyce of God ſoundeth in our eares, and in our hearts, come, and we anſwere againe as by a liuely Echo, Lord we come. Hence it is that all ſuch as are prepared by the law, are called by the Goſpell to come vnto Chriſt. Pſal. 40.7. Iſa. 55.1. Math. 11.28. Rom. 8.28. 2 Tim. 2.9.

Q. What are the degrees of our effectuall vocation?

A. Firſt, a meditation of the mercies of God in Chriſt, and from hence that our ſinnes are pardonable, and that we haue need of the ſame mercy, then of the meanes how wee may obtaine the ſame, as deepe ſighs to God for mercy, 2 Sam. 12.13. Pſal. 52.5. Rom. 8.26. Heb. 4.16. Often praying by our ſelues and others. Hoſ. 14.2.3. Luk. 15.21. Act. 8.22. As alſo diligent hearing of the word of God read and preached, and often frequenting of the Miniſters and others, for comfort. All theſe further the meditations of the mercies of God to ſinners. The ſecond degree is Gods gracious perforation, or boaring of our eares, that the comfortable invitation of comming to Chriſt, the onely Phyſitian of our Soules, may ſound and ring in our eares and hearts, Zech. 13.9. and wee reſound againe, we come Lord at thy call, and ſo comming, it pleaſeth the Father to beſtow his Sonne on vs, and vs againe vpon his Sonne. Pſal. 27.8. Iſa. 9.6. Ioh. 10.29. and 17.2.7. Rom. 8.37. And thus ſanctified trouble, at the laſt, eſtabliſheth our peace, and the ſhaking of the former windes makes the trees of Gods Eden take the deeper rooting. Surely, after the moſt toyleſome labour is the ſweeteſt ſleepe, and after the greateſt tempeſtes, the ſtilleſt calmes. It is the bleſſed Lambe of God that carries all our ſinnes into a wildernes of oblivion, quite out of the remembrance of his Father. And if Devils rend and rage in our Soules, he preſently by a word of his mouth, can caſt them out. Never did Ionas ſo whiſt the waues of the Sea, being caſt into it, as Chriſt cures the wounds of conſcience, being thereunto applied. Here all our throbbing ſores receiue their eaſe by breaking; and even Sinai it ſelfe covered with clouds of Gods diſpleaſure, preſently by his Goſpell of peace, is enlightened, and the trembling Soule that ſtands at the foote of it, comforted. Thus it pleaſeth the Father from Ebal the mount of curſes, to bring vs to Gerizzim, the mount of bleſſings, Deut. 27.12.13. And this wee ſhall finde moſt true, that as in the Sea the lower the ebbe, the higher the tide: ſo the deeper we deſcend in humiliation, the higher ſhall wee aſcend in conſolation, &c.

Q. What is our vnion with Chriſt?

A. It is that whereby wee being graffed into Chriſt, are made one with Chriſt our head, and the Church his body. There is no ſcience put into a ſtocke, but if it ſhall thriue, it muſt firſt be vnited, and become one with the ſtocke, and then grow with it: ſo it is with vs branches of the wilde Oliue, wee muſt become one with Chriſt, if wee deſire to thriue in him. Ioh. 17.21. with Ioh. 15.1.2. Eph. 2.20.22. and 5.30. Coloſ. 2.7. Iſa. 61.3. Loe, here is a growing temple, in which whoſoever is planted, ſhall flouriſh in the Courts of God. Pſal. 92.13. Gods houſe, and the furniture thereof, is built of greene growing timber. Our bed is greene: of liuing ſtones. Cant. 1.16. 1 Pet. 2.5. A ſpirituall houſe, not onely inhabited, but animated, that ſhee may be the houſe of the liuing God. 1 Tim. 3.15.

Q. What followes from hence?

A. Our iuſtification: Papiſts count it abſurd, for one man to be iuſt by another mans iuſtice, or wiſe by another mans wiſedome: wherein they ſhew their groſſe ignorance in this point of Divinitie; for Chriſt and man being one, haue all things in common, our ſinnes and puniſhments are his, his righteouſneſſe and ſufferings are ours; for vnion is ever the ground of communion. 1 Cor. 1.30. 2 Cor. 5.21.

Q. What are the degrees of our Iuſtification?

A. Two; Imputation and Reconciliation. 2 Cor. 5.18.19. God was in Chriſt, reconciling the world vnto himſelfe, not imputing their treſpaſſes vnto them.

Q. What is this imputation?

A. It is the charging of Chriſt with all our debts, and the diſcharging of vs by his righteouſneſſe. As God imputes our debt to his Sonne, ſo doth he impute his Sonnes juſtice to euery child he calleth. Iſa. 53.4.5. He is broken and bruiſed by our ſinnes, and wee are healed and helped by his ſtripes.

Q. What is the imputation of our debt?

A. The laying of our blame and default, together with the puniſhment vpon our Suretie. Firſt, God imputes all our ſinnes to his Sonne, as that firſt ſinne of Adam, then the conſequents of it, to wit, both originall and actuall ſinne, and hereupon followes a reall obligation of the Sonne of God to payment and puniſhment. Rom. 3.24. Gal. 2.16. Rom. 8.3. Gal. 3.13. Math. 27.46.

Q. What is the imputation of Chriſts Iuſtice vnto vs?

A. Firſt, in regard of Adams tranſgreſſion, his conflict with the Devill, and in ſpite of all his malice, his perſeverance in obedience; as likewiſe the aſcribing to vs of his iuſtice both originall and actuall, and the merit of his death both firſt and ſecond. And hereupon a reall remiſſion, both of puniſhment and ſinne, and the fruition of ſalvation and happineſſe. The debt and the diſcharge, anſwere in a parallell and equall diſtance of proportion, Adams tranſgreſſion in his conflict with Satan, is fully ſatisfied by Chriſts combate and conqueſt: his and our Apoſtaſie and continuance in it, by Chriſts obedience and perſeverance therein. His and our originall and actuall ſinne, is croſſed and cancelled by the perfect lines of Chriſts originall and actuall iuſtice, drawne over thoſe crooked lines. His vnder-going of our puniſhment in the firſt and ſecond death, takes away our curſe in both, and by ſo reall an obligation of himſelfe, and full diſcharge of it for vs, he brings vs an acquittance ſealed in his owne bloud, that all our ſinnes are pardoned, and giues vs a new ſtocke of grace, for the fruition of a better life; ſo that now the poore ſinner may ſay with comfort to Satans accuſations, thou art now put out of office, thou haſt nothing to doe with mee, here is my diſcharge from God, thou maiſt goe on and ſlander, but thou haſt no power to arreſt me, or carry me to thy priſon. He that is in good termes with his Prince, feares not the approch of Heraulds or Purſevants: he that is out of debt, feares not Baylifes or Sergeants, but imagines they come vpon ſome good meſſage: ſo the childe of God needs not feare death, but that it comes from God as a meſſenger of his bliſſe and happineſſe. He therefore that would die cheerfully, muſt thus know death to be his friend: what is it but the faithful officer of our maker, who ever ſmiles, or frownes with his maſter; It cannot nouriſh, or ſhew enmitie, where God favours: when he comes fiercely, and pulls a man by the throat, and ſummons him to hell, who can but tremble? then the meſſenger is terrible; but the meſſage worſe. Oh, you that proſper and flouriſh in your ſinnes, thinke of this, death deales with you, as Creditors doe with their debters, ſayes nothing whiles you trade luſtily for hell: but when once you begin to goe downe the winde, in ſickneſſes, croſſes, and povertie, then areſt vpon areſt, action vpon action, then come the fowles of the aire (I meane the Devils) and ſeaze vpon the ſicke ſoule, as the Ravens vpon a ſicke ſheepe, then doth conſcience begin to write bitter things againſt the ſinner, and makes him poſſeſſe the forgotten ſinnes of his youth. Hence ariſe miſerable deſpaires, furious ravings of raging conſciences, that finde no peace within, leſſe without. Oh, bleſſed Soule that makes a timely exchange with Chriſt, getting his righteouſneſſe for the ſinnes thereof. Rom. 3.24. and 8.33. Gal. 2.21. Tit. 3.5.7. 1 Ioh. 1.8.9.10.

Q. What is our reconciliation with God?

A. It is that whereby the controverſie betwixt God and man is fully taken vp, and they are at one againe. All being fully diſcharged, there is nothing betwixt God and man but peace and loue. Rom. 1.7. Grace and peace. The grace of imputation, brings vs to this peace of Reconciliation. Rom. 5.10.11. 2 Cor. 5.18.19. Col. 1.20.21.

Q. What followes from hence?

A. Both peace with God, and all the creatures. Pſal. 85.8. Rom. 5.1. Iob 5.23. Rom. 8.31. Here is the peace of conſcience with God, of charitie among our ſelues, of amitie, or an holy kind of league with all creatures, and of outward proſperitie, and good ſucceſſe in all our wayes, &c.

Q. What will follow in the ſecond place?

A. Our adoption: the branches being vnited once to the ſtocke, may fitly be called the Sonnes thereof. And being by nature of the wild Oliue, but now tranſlated into the true Oliue, and ſpringing forth of it, may aptly be called the ſonnes thereof. By nature wee ſpring from the firſt Adam, and are taken from thence, and put into the ſecond, and ſo vnited with him, are made the ſons of God by adoption. Iſa. 9.6. Chriſt is called the everlaſting Father, and ſo wee are his children: but becauſe he begets vs to his Father, and is to deliuer vs vnto him. Heb. 2.13. Our adoption is in regard of the firſt perſon, Chriſt onely the meanes thereof, and therefore the Scripture to avoid confuſion of names, vſeth to call vs brethren, in reſpect of Chriſt, and ſonnes in reſpect of the Father, Rom. 8.15.23. Gal. 4.5. Eph. 1.5. Rom. 8.29.

Q. What are the benefits of our adoption?

A. Hence wee receiue the ſpirit of adoption, whereby wee are made the ſonnes of the Father; and hereupon ſuch is the care of our heauenly father, that he makes all things worke together for our good. Rom. 8.28. both in proſperitie and adverſitie. 1 Cor. 11.32. 2 Cor. 12.7. Pſal. 32.4. Heb. 12.10. A gaine, by this, Chriſt is our brother, and wee are co-heires with him of eternall life, and haue reſtored againe vnto vs the ſanctified vſe of all the creatures, yea, and the very Angels are become our attendants, to keepe vs in all our wayes, Pſal. 91.11. Furthermore, Chriſt hath made vs to his heavenly Father, both Prophets, Prieſts, and Kinges, Rev. 1.6.

Q. How be wee heires of that which is purchaſed?

A. The purchaſe was made by the Father, who gaue his onely begotten ſonne a price for our redemption; So that wee haue title by our father who giues vs our right. Secondly, by ſonne-ſhip; for euery ſonne of God is an heire, and we haue giuen vs in this world the earneſt of our inheritance, Eph. 1.14. Oh, then may not all the ſonnes of God indure an hard wardſhip here on earth, ſeeing they know alreadie what they are borne to? Shall men part with good things in poſſeſſion, for hope of better in reverſion, and ſhall we ſticke at any worldly pelfe, for the gaining of heaven? Fie on ſuch children, as with Eſau, would ſell this birth-right for a meſſe of this worlds pottage. Lord make mee one of thy heires, and I will be content to waite thy leiſure, for my pleaſure in inioying.

Q. Hitherto of our being in Chriſt, what is our coalition, or growing vp with him?

A. It is our daily putting off of the old man, with his corruptions, and the putting on of the new man, with his daily renewing in righteouſneſſe, and true holineſſe. Epheſ. 4.22.23.24. 2 Cor. 5.17. Gal. 2.20. and 5.24. They that are in Chriſt cannot but be new creatures, and ſuch as are daily crucifiers of ſinne.

Q. What are the parts, or rather degrees of this our coalition?

A. Regeneration, and glorification. Being adopted of the Father, it is fit wee ſhould come forth as his children; therefore it pleaſeth the Father of his owne will to beget vs, with the word of truth. Iam. 1.18. 1 Pet. 1.23. Firſt, there is a divine conception of the adopted Sonnes of God, and ſecondly, a bringing forth of that worke. Chriſt was conceiued in the wombe of the Virgin, by the worke of the Spirit, & ſo muſt his brethren be conceiued in the wombe of the Church by the ſame Spirit. Pſal. 110.3. Chriſt told Nicodemus, that he was to be re-borne, or elſe hee ſhould never ſee glory. Ioh. 3.3. Regeneration is as the conception, Glorification, as the nativitie, or happy birth day. The paſſion dayes of the Martyrs, were called of old Natalitiaſalutis, the birth dayes of their ſalvation, and that as well for feſtivitie, as the nativitie it ſelfe. Thus from an obſcure conception, we come to a glorious birth. 1 Ioh. 3.2.

Q. What is Regeneration?

A. It is, as it were, a new conception of vs in the wombe of the Church, by the ſpirit of God, and that of the incorruptible ſeed of the Word, whereby our corrupt nature is begotten againe, or reſtored to the image of God. 1 Pet. 1.3. 2 Pet. 1.4. Tit. 3.5. Gal. 4.6. 2 Cor. 3.17. Coloſ. 5.9.10. Eph. 4.23. Which is of the whole man, and in this life is perfect in the parts, though imperfect in the degrees; as a child is a perfect man before he come to his full age. And this may be called our ſanctification, whereby of vnholy, wee are renewed by the holy Spirit to the image of our heauenly Father. And here we are to conſider two degrees of our ſanctification; the firſt is the inchoation, or beginning of it; the ſecond is the proceſſe, or paſſing forward to greater perfection: hence Rom. 8.30. our glorification followes our iuſtification, ſanctification being no other thing then a degree thereof, ſtill proceeding, profiting, and perfiting in true holineſſe, which is the greateſt reward of godlineſſe; for as to doe ill and continue therein, is the greateſt miſery: ſo to doe well, and perſevere therein, is the greateſt felicitie. Glory is the reward of vertue, and God cannot crowne his ſervants better, then with an increaſe of grace. Now this progreſſe is orderly, and begins in the Soule, even in the very marrow and ſpirit thereof, and ſo proceeds to the outward man, and the actions thereof. Ier. 4.14. Eph. 4.23.25.26.27.28. Firſt, converſion, then converſation. And here alas, how many ſet the Cart before the Horſe, and beginne to change their liues before their luſts, their hands before their hearts, to purge the channell when the fountaine is corrupt, and apply remedies to the head, when the paine is cauſed from the impuritie of the ſtomacke. What is this but to loppe off the boughes, and never lay the Axe to the roote of the tree, to prune the Vine that it may ſprout the more? Miſerable experience ſhewes, how ſuch diſordered beginnings, come to miſerable endings. Many ſeeme to abſtaine from ſinnes which they never abhorre, and leaue ſome evils which they loath not, and ſo like ſwine wallow in them againe, or like dogs follow their former vomit, ſhe wing plainly, they did never inwardly diſtaſt thoſe ſinnes, which for a time outwardly they neglected. Againe, as wee are to obſerue order, ſo wee are to labour for a thorow change. 1 Theſſ. 5.23. Holineſſe, as a dram of Muske, perfumes the whole boxe of oyntment, or is placed in the Soule, as the heart in the body, for the conveying of life to all the parts. Some turne from one ſinne to another; others, like Aethiopians are white onely in the teeth, that is, in verball profeſſion, elſe-where cole blacke in converſation, they ſpeake well and thats all. Others, thinke it is well if they turne their mindes from error, though they never change their wills from evill; as a reformed Papiſt; but an vnreformed Proteſtant; as wanton in truth, as ever he was wilde in error: others againe thinke they haue done God good ſervice if they giue halfe the turne, as proſtrating their bodies to Idoles, when God ſhall haue their hearts; or on the contrary, when God hath their bodies, they ſuffer the Devill to haue their Soules. When mens bodies are in Sacello, their hearts (as Auguſtine complaineth) are at home in ſaccellis ſuis. Many by their looke and language, out-face the congregation, whiles their hearts are running and roving after covetouſneſſe. If wee will beleeue, eyther Phyloſophy, or experience, wee ſhall finde our hearts where they loue, not where they liue. Laſtly, others reſolue to giue all to God, yet haue a leering eye, and a ſquint reſpect vnto ſome of their ſinnes, with Lots wife caſting a longing looke after their old Sodome. Know the rule of the Schoole to be moſt certaine, that as vertues, ſo vices are coupled together, and though in converſion to temporall good they looke diverſe wayes, yet in regard of averſion from eternall good, they beare all one face. Yet this muſt be added for the comfort of the weake, that vnperfect ſanctification, if it be vnpartiall, is accepted of God. Onely let vs, as the aire from darke to light in the dawning of the day, proceed by degrees to our noone in grace; or as the water from cold to luke-warme, and then to heat; ſo let vs haue our ſoules (benummed with ſinne) warmed with grace, and then further heated with true zeale and ferveneie.

Q. What are the affections, or properties of Regeneration?

A. They are either from the death of Chriſt, our mortification of ſinne, or his reſurrection, our vivification in righteouſneſſe, and from hence our ſpirituall warre, betweene corruption dying in vs, and righteouſneſſe riſing and growing in vs. Mortification is a daily dying to ſinne, by applying Chriſts death to our ſelues. 2 King. 13.21. The dead body no ſooner touched the bones of Eliſha, but it was revived againe: ſo wee no ſooner touch Chriſt, but he crucifies ſinne in vs, and reviues vs in the ſpirit. Rom. 6.2.11. and. 7.4. Coloſ. 3.3. Rom. 6.6. Vivification is a dally riſing to newneſſe of life, by the vertue of Chriſts reſurrection. Ioh. 5.11. Eph. 2.4.5. The ſpirituall battell is waged betweene the part corrupted, and the part renewed; where there is part taking; for corruption, the Devill, and the world are vp in armes: for newneſſe of life, the Father, Sonne, and the Spirit. Eph. 6.12. 1 Ioh. 4.4.

Q. What are the parts of Regeneration?

A. They are according to the conſtitution of the ſubiect, and that is of a Soule and a body. The renovation of the ſoule, is either intellectuall, or morall. Intellectuall, is the clearing of our vnderſtanding with ſpirituall knowledge, and godly wiſedome to vſe it. Reaſon without grace in the very excellency of it, is but the Devils anvile, whereon he forgeth and hammereth miſchiefe. What is carnall wiſedome, but ſerpentine ſubtiltie? What is skill in lawes but colouring and covering bad cauſes and perſons, and making truth a noſe of waxe to bad ends. Marke, and you ſhall ever finde the ring leaders of all lewdneſſe and laſciviouſneſſe, to be men of good wits: but alas, whats all this without a fanctified minde? What are ſacred oathes and holy obligations to prophane perſons, but as Sampſons cords, which they ſnap in ſunder, as faſt as they are giuen them? So well vnderſtand they themſelues that they doe and vndoe, and diſcerne God in his word, as they doe Chriſt in his Sacraments, which they regardleſſely take, and as raſhly breake. There is no band that they cannot make like a Monkies coller, out of which they will ſlip their neckes at pleaſure. But reaſon truely renewed, will be conſtant in Religion. Luk. 1.79. A Candle ſet vp in the minde, to diſcover darkeneſſe, and guide our feete in well doing And this is true illumination. Pſal. 16.11. Rom. 7.23. and 12.2. 2 Cor. 1.21. Coloſ. 3.10. Rev. 3.18. Morall ſanctification is of the will, and all the affections; of the will, hence freedome to goodneſſe; of the affections, hence repentance, which is the change of them all: hence our loue of God and goodneſſe, and hereupon in the abſence of good, hope and deſire of it, and in the preſence, ioy and gladneſſe; Alſo our hatred of evill, if it be abſent, feare and flight, if preſent, griefe and ſorrow. By meanes whereof Repentance is an averſion from evill, becauſe hatred is an affection of ſeparation; and a converſion to good, becauſe loue is an affection of vnion. And by meanes of the two cardinall and primitiue affections, all the derivatiue and ſubordinate are ſet on worke. Our deſires are made fervent, which before were ſaint in following after God, but now are made impatient of delay. Prov. 13.12. Hell mouth may be full of good wiſhes. Num. 23.10. And they that are troubled with their farmes and fat oxen, &c. count it a bleſſed thing to eate bread in Gods kingdome. Luk. 14.15.16.17. But theſe for want of penitent deſire may be ſaid to want will. It may be ſayd of them, they would be good, but they haue no will to it: there is none ſo prodigall, or ſlothfull, but would be rich; yet wee ſay not ſuch will be rich, ſet it downe, and determine it vltimata voluntate. There are none ſo wicked, but at ſometimes haue a faint deſire to be good, and leaue ſinne, but theſe cold diſpoſitions breed and beget imperfect eſſayes and proffers, and by their negligent propenſities and inconſtant bubles, ſhew they ſpring from corrupt fleſh, which can be prodigall in momentanie purpoſes and promiles. But ſanctified deſire is eager and earneſt; and with Dauid will vow and ſweare to obey, yea, and be more vile in ſpite of mocking Michots. Never was Ahab more ſicke for a Vineyard, Ruhel more ready to die for children, Siſera for thirſt, then the Saint of God is after holineſſe, Pſal. 42.1.2. and 81.10. and 119.20. and 143.7. Gant. 2.5. A gaine, this will make our deſire of good laborious, and will not ſuffer vs to be lazie: Chriſt Math. 5.4. compares it to hunger, which will breake through the ſtone wall, and it will make them hold out, and be conſtant without fickleneſſe. Pſal. 119.20. As for ioy in the fruition of good, oh, what an heauen brings it into the ſoule? This will make vs for ſinceritie to delight in the law with the inner man. Rom. 7.22. It will bring vs to a full ioy. Ioh. 15.24. Iſa. 9.3. Pſal. 4.8. Yea, and will ſo ſtrengthen vs in the good we haue, that we ſhall as well in paſſiue as actiue obedience indure, &c. As for feare of evill it will ſet it the right way, making vs to dread more the doing of it, then ſuffering in it; and for ſorrow it, will make vs ſee our ſinnes thoroughly, and bewaile them as heartily: and as wee ſee in nature, that there is the ſame inſtrument of ſeeing and weeping to ſhew vs that weeping depends vpon ſeeing: ſo repentance no ſooner takes notice of ſinne, but a godly heart begins to bleed for it: and ſo he that intellectually ſees well, morally weepes well. And by all this we ſee, how the mind, will, and affections are ſanctified, and the excellent worke of repentance, in regard of all our affections. Iſa. 55.7. Act. 11.18. Rom. 6.4.5.6. Epheſ. 4.22.23.24. 2 Tim. 2.25. Phil. 2.13. Ier. 4.4.

Q. What is the renewing of the body?

A. When the members of the body, which before were ſervants to ſinne, are now become the ſervants of righteouſnes, euery part executing his function in an holy manner. Rom. 12.1. Rom. 6.13.19. Col. 3.5.

Q. What is our glorification?

A. The perfection of our ſanctification, whereby wee are made compleat in holineſſe and righteouſneſſe. Famous acts ſhall haue glorious rewards. Glory is the praiſe and price of vertue; for as ſhame and repentance are bridles and curbes to ſinne: ſo praiſe, fame, glory, and honor are the ſpurres and ſpeeders of vertue. Praiſe followes the beginning of a good action fame runs with it as it ſpreads further abroad, and glory is for the perfection of it, when euery mouth rings of it, and euery heart honours it. I cannot but thinke, that the wicked one day ſhall honour the godly, and ſpeake of their glory, to their owne ſhame, and howſoever they ſpeake all manner of ill of them in this world, yet often doe their hearts checke them with their innocency, and to ſee their honour, maugre the malice of all gaine-ſayers. A field of ſinceritie charged with the deeds of pietie, cannot but be accompliſht with the creſts of glory: all the fame which men haue ſought by buildings, by acts of Chivalry, and by ſuch other courſes, which the light of nature offereth and effecteth, for the enobling of it ſelfe, time devoureth it, and within an age or two it is cleane put out: but that glory which ſpringeth from the rootes of godlineſſe, no tract of time can make to wither, no blaſt of venemous tongues can overcome. It ſhall breake out as the Sunne, in ſpite of all darkning clouds, it is watered with the dew of heauen, and it ſhall grow and increaſe, in ſpite of the Devill himſelfe. Envie will be the companion of vertue as well as honour, and by meanes thereof ſhall the godly be reviled of the wicked. Luk. 6.22. 2 Cor. 6.8. Ioh. 8.48. Math. 1 • .25. Let the Moone ſhine never ſo bright, yet ſonne Cur or other ſhall be found to barke againſt it: but it is princely to doe well and heare ill, the ſpirit of glory reſts vpon ſuch, 1 Pet. 4.14. Iob ſpeakes of a whole volume of reproches, which he will take vpon his ſhoulder, and bind as a crowne to his head. Iob 31.35.36. It is honour enough to be graced for well-doing: and Dauid may find comfort as well in the ſcoffes and ſcornes of his irreligious wife, as the ſongs and praiſes of the religions maydens. 2 Sam. 6.22. Doe worthily, and wee cannot miſſe of fame. Ruth. 4.11. Ioh. 12.26. Rom. 2.7. And if a good name be to be choſen aboue great riches. Prov. 22.1. who will not affect vertue for the glory of heauen?

Q. What are the degrees thereof?

A. The firſt is in aſſurance of our election, and the loue of God, never to be violated, or broken off againe, and that is by our effectuall vocation, iuſtification, and ſanctification; then for the time of this life, the vndoubted perſwaſion of faith, which makes thoſe things extant, or preſent, that are hoped for, and giues vs vndoubted evidence of thoſe things which are not ſeene. Heb. 11.1. And hereupon a certaine and infallible hope and expectation of the fruition of thoſe good things which are prepared for Gods elect, ſuch indeed as the eye hath not ſeene, nor ſo much as the eare heard, nor that which is moſt, entred into the heart and thought of man. Laſtly, the fruition it ſelfe, of glory, and life everlaſting. Firſt, in the ſoule, and that in the very inſtant of death, it being tranſlated from earth to heauen, by the miniſtery of Angels: Secondly, in the body, together with the ſoule, in the day of the reſurrection, and laſt iudgement: when the good ſhall be ſeparated from the wicked to the right hand of Chriſt, to heare come ye bleſſed, &c. and the wicked to the left, to heare, goe ye curſed &c. In this life the godly haue a taſt of the life to come, and ſhall haue it in a greater meaſure, ſo ſoone as the ſoule is ſeparated from the body, for then it is with the Saints departed, and is, for the modell and meaſure, as it ſhall be with the whole man inioying the preſence of Angels, holy Patriarkes, Prophets, Apoſtles, &c. Neyther muſt we thinke, that they that dyed before Chriſts comming in the fleſh, were depriued of this glory; for Chriſt is, hath beene, and ſhall be yeſterday, and to day and the ſame for ever. And then at the vniverſall reſurrection, body and ſoule being conioyned together againe, wee ſhall receiue a further augmentation of glory. Pſal. 16.11. and 17.15. and 21.6. Ioh. 5.25. and 6.47. and 13.3. and 17.3. Phil. 1.23. Rev. 21.4. Heb. 4.9. The body at that day ſhall be either gloriouſly raiſed againe, or in a moment changed into glory, then ſhall euery thing imperfect in it be made perfect, and it ſelfe immortall. 1 Cor. 15.54. Children ſhall be men, and men ſhall be the mirrours of glory, and then ſhall be taken vp to meete their Lord and judge, and with him ſhall iudge the world; then afterwards in the ſight of the damned, ſhall aſcend with their Sauiour into heauen, and there ſhall be preſented to his Father, and by him placed in thoſe manſions of glory, which are prepared for them, where they ſhall ſerue the Lord continually, without any let, enioying his preſence for evermore, at whoſe right hand they ſhall finde fulneſſe of ioy. 1 Ioh. 3.2. 2 Cor. 3.18. Rev. 7.14.15.16.17. and 21.3.4. In viſion, fruition, and perfection of holineſſe. Math. 22.30. How ſhould this make vs to conquer our impatience, and to ſwallow downe the miſeries of this life? O blinder then Beetles; the Marchant refuſeth no adventure, for hope of gaine; the hunter ſhrinketh at no weather, for loue of game; the Souldier declineth no danger, for deſire, either of glory, or ſpoyle; and ſhall we frame to our ſelues, either an eaſe in not vnderſtanding, or an idleneſſe in not vſing thoſe things, which will be a meanes to vs, not onely to avoyd intollerable and endleſſe paines, but to attaine both immeaſurable and immortall glory, pleaſure, and gaine? Let vs ſummon the ſobrietie of our ſenſes, before our owne judgement; and that which ſaying cannot, let feeling perſwade. Doe we not know what theſe tearmes doe import, death, iudgement, hell? or whom they doe concerne? or how neere they are vnto our neckes? Will wee like miſcreants, thinke, hell is not ſo hot, nor ſinne ſo heavy, nor the Devill ſo blacke, nor God ſo vnmercifull, as the Preachers ſay? Doe we take theſe things for the fables of Poets, and not for the oracles of Gods owne mouth? Remember that proſpect on thy death bed, which in this life, by reaſon of the interpoſition of pleaſures, or miſeries, could not ſo well be ſeene. If thou be good, thou mayeſt looke vpward, and ſee heauen open with Steven, and the glorious Angels attending, as ready to carry vp thy ſoule. If wicked, then muſt thou looke downeward, and ſee three terrible ſpectacles; death, iudgement, and hell, one beyond another; and all to be paſſed through by thy ſoule, and the very Devils attend to lay faſt hold of it, to carry it to torment. In this life thou waſt content with a condition common with beaſts, and therefore in the other, art thou onely fitted for Devils. Art thou not (O wretched man) euery, houre in danger; and wilt thou not be in doubt to ſtep into them? Remember, the wicked are ſayd to turne into hell, and their merry dance, to haue a miſerable downfall. What? muſt thou be intreated (like a mad-man) to be good to thy ſelfe? Hadſt thou rather feele then feare theſe torments? Rather endure them, then for a ſhort time thinke of them? Where then is thy iudgement become Where are thy right wits? or where, at leaſt, is thy ſelfe-loue? Canſt thou pry after profit for the world, and bee carefull to avoyd both loſſe and harme; and yet never thinke what may hurt thy foule, and looſe thee heaven? Oh, the coldneſſe of care, that will not provide how to prevent theſe miſeries. Wee thinke heauen ſtands by our bed ſides, and Lord haue mercy vpon vs will bring vs thither; when indeed hell ſtands neerer, & is readier for entrance. Heauen is compared to a hill, hell to a hole, hee that climbes vpward muſt ſweat and blow, he that will tumble downeward, ſhall at eaſe fall into the pit. Oh, then let vs neither refuſe the hardneſſe, nor the hazards of the way: but as Ionathan, and his Armour-bearer, paſſed betwixt two rockes; one Bozez, the other, Seneh; that is, foule and thorny: ſo wee muſt make ſhift here below, to climbe on our hands and knees; and when we are come vp, wee ſhall ſee our victory and triumph. Let vs with the holy and happy Apoſtles leaue all, both pleaſures and advantages, to follow Chriſt; and by a foreible entry, by a maine and manly breach, through all difficulties, to ſetle our ſoules in the cogitation of theſe laſt things. Remember, that the beſt ſuite of apparell is laid vp in the wardrobe or heauen; here we muſt be either in blacke, mourning; or in red, perſecuted; It matters not, what ragges or colours we weare with men; ſo wee may hereafter walke with our Sauiour in white, and raigne with him in glory. In the meane time, let vs often exerciſe, to acquaint our nature, & draw it into ſome familiariue with the ioyes of heauen; And (as one that maketh a fire of greene wood) not be tyred with blowing, vntill our devotion be ſet on flame; for the habite of vertues doth grow and increaſe with the exerciſe of their acts. Doe wee not ſee, that our glorification is nothing elſe but our multiplied ſanctification? And thoſe that endevour God will helpe, and by our perſiſtance, and his aſſiſtance, wee ſhall haue continuance and pleaſure in happy courſes; for as one that is either weary, or weake, recovereth ſtrength by taking his food, although he eateth many times, without either appetite, or taſte: ſo holy exerciſes, which giue both fewell and flame vnto devotion, doe increaſe in vs ſome ſpirituall ſtrength, even when to vs they yeeld little ſpirituall ſolace. Let vs grow in ſanctification, and wee ſhall be graced with glory, and glorified with grace, and comforted in both. (*⁎*)