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 [Page 2]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 [Page 3]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 [Page 4]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 [Page 5]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 [Page 6]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 [Page 7]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 [Page 8]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, [Page 9]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, [Page 10]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 [Page 11]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, [Page 12]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 [Page 13]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 [Page 14]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 [Page 15]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 [Page 16]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, M^r 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 [Page 17]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: [Page 18]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. [Page 20]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 [Page 21]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 [Page 22]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; [Page 23]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 [Page 24]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. [...].

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. [Page 25]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: [Page 26]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 [Page 27]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 [Page 29] 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 [Page 30]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 [Page 31]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 [Page 32]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 [Page 33]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 [Page 34]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 [Page 35]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, [Page 36]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 [Page 37]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. [Page 38]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 [Page 39]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 [Page 40]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 [Page 41]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 [Page 42]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 [Page 45]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, [Page 46]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, [Page 47]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 [Page 48]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, [Page 49] 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. [Page 50]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 [Page 51]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 [Page 52]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 [Page 53]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 [Page 54]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 [Page 55]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 [Page 56]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. [Page 57]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, [Page 58]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, [Page 59]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 [Page 60]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 [Page 61]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 [Page 62]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 [Page 63]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 [Page 60] [...] [Page 61] [...] [Page 62] [...] [Page 63] [...] [Page 64]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, [Page 65]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 [Page 66]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. [Page 67] 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 [Page 69]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 [Page 70]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 [Page 72]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 [Page 73]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, [Page 74]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 [Page 75]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 [Page 76]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 [Page 77]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 [Page 78]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 [Page 80]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 [Page 81]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: [Page 84]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 [Page 85]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 [Page 86]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 [Page 87]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 [Page 88]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 [Page 90]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 [Page 91]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 [Page 92]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 [Page 93]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 [Page 94]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, ( [...]) 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. [Page 95]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: [Page 96]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 [Page 98]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 [Page 99]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 [Page 100]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. [Page 101]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 [Page 102]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 [Page 104]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 [Page 105]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 [Page 106]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. [Page 107] 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 [Page 108]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, [Page 110]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, [Page 111]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 [Page 112]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 [Page 113]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. [Page 114]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 [Page 116]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 [Page 117]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 [Page 118]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 [Page 120]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 [Page 121]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, [Page 122]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 [Page 124]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 [Page 125]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. [Page 127]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 [Page 128]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 [Page 129]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. [Page 130]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 [Page 131]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, [Page 132]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 [Page 133]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, [Page 134]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 [Page 135]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 [Page 139]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 [Page 140]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 [Page 141]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 [Page 142]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, [Page 143]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 [Page 144]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 [Page 145]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 [Page 147]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 [Page 149]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 [Page 150]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 [Page 151]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 [Page 152]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 [Page 153]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 [Page 154]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 [Page 155]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 [Page 156]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. [Page 157]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, [Page 158]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 [Page 159]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 [Page 160]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 [Page 161]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 [Page 162]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 [Page 163]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 [Page 165]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 [Page 166]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 [Page 167]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. [Page 168] 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 [Page 169]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, [Page 170]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 [Page 172]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 [Page 174]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 [Page 175]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) [Page 176]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 [Page 177]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 [Page 178]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 [Page 179]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 [Page 181]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 [Page 182]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 [Page 183]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, [Page 184]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 [Page 185]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 [Page 186]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 [Page 188]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 [Page 189]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 [Page 190]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, [Page 191] 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. [Page 192] 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 [Page 193]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 [Page 194]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. [Page 195]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 [Page 196]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 [Page 197]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 [Page 198]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 [Page 199]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 [Page 200]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 [Page 201]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, [Page 202]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? [Page 204]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 [Page 205]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 [Page 206]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 [Page 207]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 [Page 208]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; [Page 209]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, [Page 210]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, [Page 211]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 [Page 212]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 [Page 213]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 [Page 214]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 [Page 215]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 [Page 216]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, [Page 217]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 [Page 218]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 [Page 219]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 [Page 221]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 [Page 222]fauour of God. God forbid that any Christian should haue such a thought of our Lord Christ, who euer since his con­ception was [...], 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 [...], 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 [Page 223]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 [Page 224]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 [Page 225]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 [Page 227]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 [Page 228]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 [Page 229]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. [Page 230]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 [Page 231]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. [Page 232]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, [Page 233]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 [Page 234]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, [Page 235]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 [Page 236]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 [Page 237]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 [Page 238]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 [Page 239]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 [Page 241]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. [Page 242]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 [Page 243]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. The number of all those that are applied to Christ by the [Page]

[...] [Page] [Page 247]or the admirable goodnesse of his will, consisting in ju­stice and mercy, is onely to be seene in the reasonable crea­tures, Exod. 33.19. and 34.6.7. Rom. 9.18.

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 [Page 249]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 [Page 250]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 [Page 251]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 [Page 252]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 [Page 254]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 [Page 255]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 [Page 256]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 [Page 257]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. [Page 258]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, [Page 259]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 [Page 260]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 [Page 261]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 [Page 264]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 [Page 265]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. [...] quae parit [...].

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, [Page 268]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, [Page 269]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 [Page 270]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, [Page 271]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 [Page 272]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, [Page 273]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 [Page 274]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 [Page 276]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 [Page 278]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 [Page 279]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, [Page 280]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 [Page 281]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 [Page 282]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 [Page 283]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 [Page 284]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 [Page 285]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 [Page 286]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 [Page 288]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 [Page 289]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 [Page 290]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 [Page 291]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 [Page 293]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 [Page 294]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 [Page 295]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 [Page 296]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. (*⁎*)