Of GOD.

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

Of God there are foure things to be considered:

• 1 That there is a God.
• 2 What God is.
• 3 That there is but one God.
• 4 That there be 3. distinct persons.

That there is a God, is proved, besides the testimo­ny of Scripture, as by the workes of creation, especi­ally mans soule, Zach. 12.1. by workes of providence, especially judgements on the wicked,Esay 52.5. Psal. 9.16. and 58.10, 11. by deliverance of the Saints, Exod. 14.15. and by the terrours of conscience, Esay 32.14. God cannot be knowne by face of us in this life,Joh. 1.28. that is to say, perfectly knowne in this barbarous nature, Exod. 23.20.

Not onely our bodily eyes, but also the eyes of our mind,Joh. 36.26. or understanding and reason, are uncapa­ble in this life of God,Prov. 30 4. and cannot comprehend him, Job. 11.7. Neither can any name or names expresse unto us, the infinite, and incomprehensible being of God.

But God of his goodnesse doth make himselfe knowne unto us in this life, in part darkly, and im­perfectly, as in 1 Cor. 13.12. and Exod. 33.23.

A Spirit.God is a Spirit, Job. 4.23. the first and the last, in­finite, filling heaven and earth, Jer. 23.24. most sim­ple, without commixture or composition, eternall, [Page 9] without beginning or end, 1 Tim. 1.17. Infinite with­out comprehension of place, or strength, 1 King. 8.27. Constant without shadow of change. Jam. 1.17. ab­solute in power, holinesse, and glory, Gen. 17.1. Goodnesse, even goodnesse it selfe.

In that God is a spirit,Act. 17.29. Esay 46.5. wee ought not to thinke the God-head is like to gold or silver, or stone graven by art, or any invention of man.

In that hee is the first, hee dependeth upon no other, neither may any thing be imagined before him, but whatsoever is, hath its being from him: Rom. 22.36. Act. 17.28.

In that God is infinite,2 Chron. 6.18: Job. 36.26. he is not to be thought as limitable, or bounded within any place, or restrained to any time, or comprehensible of any, or of all the Creatures.

We may learne to know God both by his Workes,God knowne Word, and Spirit, Rom. 1.20. Psal. 119.104. 1 Cor. 2.10, 11, 12. Esay 59.21.By his Works.

God is knowne three manner of wayes by his workes: 1 By the excellencie of the creatures,Job 41.1. which must needs be much more in the Creator, Psal. 94.9, 10. 2 By imperfections and want in the creatures,Esay 15.29. 1 Tim. 6.16. which are not in God at all, Psal. 102.25, 26, 27. 3 By cau­sing and working, what is good in all things, Esay 44.24. Jam. 1.17. Phil. 2.13.

The Word of God, and Holy Scripture teach­eth us to know God.

• 1 By names, and titles given unto him.
• 2 By his Es­sence.
• 3 By his Pro­perties.
• 4 By his ef­fects.

Object. Gods Will,By his Word. and his Essence be one, then God willeth all things that he doth, so God is all things that he doth.

Answ. When wee say, God willeth many things, or knoweth all things, we speake not of Gods Essence sim­ply, or absolutely, but all things are subject to Gods knowledge, which [Page 10] knowledge hee is: and some things are subject to Gods will, that is, God is hee to whose knowledge (which is his being) all things are subject.

Gods Titles.The names and titles given unto God, do concerne some his essence, and eternall being, as Jehovah Jah, Ehieh, I am hee that is, was, and is to come; which shew that God hath his essence, being, and existence of himselfe, and not of, from, by, or thorow any o­ther,Psal. 135.14. Exod. 3.14. that hee giveth essence, or existence to all creatures, Act. 17.28. Amos 5.8. that hee giveth beeing to his promises, and fulfilleth them, Exod. 6.3, 4. and 26.2. Esay 42.8. Rom. 4.14. that hee is eter­nall, without beginning and end.

Some titles set forth Gods Power, and Almighti­nesse, as all-strong, or Almighty, Aloah, most mighty, Gelbor, puissant, Mouzzim, almighty, Shaddaie, suffici­ent, Adonai, Lord, Stay, or Sustainer.

Some names containe the mystery of the Trinity, as Alohim Adonai, which are in the forme plurall, yet joyned with other words singular.

Gods Essence.The essence of God is taught us in the Scripture, either absolutely, or diversly in respect of the three persons.1 Cor. 8.6. Gods Essence is absolutely to be considered (thus set forth) that the Godhead or Essence of God is one, undivided, Deut. 6.4.

That the Godhead, or most Divine Essence, is most perfect, absolute, and sufficient in it selfe, Esay 40.28. Rom. 11.34, 35. Gen. 17.1.

That the Godhead is a meare act substantially, and therefore cannot suffer any thing, nor be resisted by any; neither hath, or ever had, or ever possibly can have, to be otherwise than hee is, Psalm. 102.27. Jam. 1.17.

Trinity.The Godhead considered diversly, for the maner [Page 11] of being, is three Persons in one Essence, the Father,Joh. 5.26. the Sonne, and the Holy Ghost, 1 Joh. 5.7.

The Father is the first person of the Trinity, ha­ving foundation in none, of personall substance.

The Sonne is the second person in the Trinity, ha­ving foundation of personall substance, of whom hee is eternally begotten, Joh. 5.26.

The Holy Ghost is the third person in the Trinity, having foundation from the Father and the Sonne, from both which, hee especially proceedeth, Joh. 14.26, &c.

In the order and manner of the creatures, the originall of the actions is ascri­bed to the Fa­ther, Joh. 5.17.19. The nature and manner of working to the Sonne, Joh. 1.3. Heb. 12. The efficacie and po­wer to the Holy Ghost, 1 Cor. 11, 12.

God hath the most excellent un­derstanding, that is, the Essence of God▪ for all in God is Essentiall, therefore this is infinite, and eter­nall, as the Godhead is; therefore the things which it understandeth must also be eternall. Therefore it must be most perfect, as the under­standing is most perfect. But no­thing is more perfect than God, therefore nothing but God can be the eternall act of Gods understan­ding. Therefore Gods understan­ding hath reflection eternally to it selfe, as when a mans mind think­eth upon it selfe.

The understanding hath in it an image of the thing understood; therefore God eternally under­standing himselfe, conceived a most perfect image of himselfe.

This most perfect bringing forth of the Image in the Godhead, is rightly called a conception, or gene­ration, for it is the bringing forth of a thing most like to God, and the conception or bringing forth [Page 12] of a thing most like it selfe, is generation; the more perfect the nature of the begetter is, the more neare, and conjoyned is the thing begotten; and Gods life being most perfect, and it being all an understanding, needs must this conception of his be most perfect; And so a most perfect generation, which is a second manner of beeing,Heb. 1.3. called the Image, (or person) cal­led the Image of the Sonne of God, the Image of his hypostasis. And seeing that which God understan­deth, and his Essence is one and the same, needs must the Essence, and excellencie of the Father, and the Sonne, be both one, and eternall. Thus God cannot be minded to be, but with his coeternall Sonne.

As there is an understanding in the Godhead, so needs must there be a will also, and the more under­standing, the more, and perfecter is the will, and in God there being a perfect understanding, there must be also needs a perfect will; and as the understan­ding is active essentially in the Godhead, so is the will; and as hee understandeth himselfe, as the most perfect thing, so also hee willeth himselfe as the most perfect good; and thus the will reflecteth as did the understanding. Gods infinite wil imbracing an in­finite willed thing, there must needs be infinite love, and highest pleasure proceede there-from: so whilst the eternall Father conceiveth his Sonne, and per­fectly willeth it, there must needs be full and perfect love from the Father to the Sonne, and from the Sonne to the Father, so from both proceedeth a third manner of beeing, called the third person, the Holy Spirit.

It is called a Spirit for three causes;The Holy Spirit. 1 Because love is the inforcing, or motive of the Will, to the thing loved, and as it were, a spiring and breathing to it; and because the Father breatheth in love to the Sonne, and the Sonne againe to the Father, therefore the [Page 13] Holy Spirit is right said to proceed from them both. 2 It is called a Spirit, because the proceeding of the motive betweene the Father and the Sonne, is by a hidden way. 3 Because Gods children perceive Gods gifts, the gifts of love, by secret inspiration.

It is called holy to discerne it from other spirits,Why called Holy. and because nothing can be more holy than this in God, and because it maketh holy, and sanctifieth the Church.

And seeing Gods Will and Essence is one in him, the Holy Ghost must needs be one with the Father, and the Sonne, coequall, and eternall. Thus by un­doubted principles from Gods essence, there are three manner of subsistings in God, and there can be neither more nor lesse, unlesse we will deny God.

The Holy Spirit is taken as spoken substantially, or accidentally; substantially it meaneth a thing most simple in essence, most active in efficacie. Againe, that it is taken, either essentially,Mat. 10 20 and so it comprehen­deth God the Father, God the Sonne, and God the Holy Ghost, as Joh. 4.24. or personally applyed to the third person of the Trinity. Accidentally, the word is used for a gift or motion of the Holy Spirit, Joh. 7.39. but in the 1 Cor. 12. the Spirit, and the gifts are plainly distinguished.Trinity.

The three persons have one and the same common Essence, and common workes of the Essence,Deut. 6.4. 1 Joh. 5.7. and of one divine Essence there are three persons.

The persons are distinguished from the essence,Inward dif­ference. as the maner of a thing is from the matter; and they are distinguished one from another, as the manner of the Essence, one from another. The difference of the persons, is inward and outward; the inward diffe­rence, is the personall propertie, which floweth from the manner of beeing.

The Father is of himselfe, not only in respect of Es­sence, [Page 14] but also in respect of being, the Father begetteth his Image, or Son: the Father sendeth the Holy Ghost.

The Sonne as touching the Essence is of himselfe, as touching the manner of being, hee is of the Father. The Sonne is begotten of the Father; the Sonne sen­deth the Holy Ghost.Joh. 15.26.

The Holy Ghost in respect of the Essence is of him­selfe, in respect of the maner of the Essence, he procee­deth from the Father and the Sonne.

Outward difference.The outward difference is when the persons are di­stinguished by the effects and operations towards the creatures.

As is the order of beeing, so is the order of doing in the persons; the Father doth of himselfe, the Son in the Father,3 Joh. 5.19. and the Holy Ghost in both.

The Father createth, conserveth, and governeth the world, the Sonne Redeemeth the world, the Holy Ghost sanctifieth it.

Gods proper­ties.Gods properties are either absolute, or they have relations to the creatures.

Properties of the Essence, generally considered, are 1 unchangeablenesse, as that the Essence of God, is without all corruption, alteration, or locall motion, Jam. 1.17.

2 Infinitenesse, as that God cannot be measured, or determined by any, hath no quantity, no determina­tion of his power, vertue, time, and place.

Properties of the Essence specially considered, are understanding, will, and holinesse.

1 Gods understanding is such, as hee perfectly knoweth all things in himself, without discoursing of things, or distance of time.

2 Gods will is such that hee approveth the good, and refuseth the evill, himselfe directly is all good, and indirectly other things are good, as they carry his image, and whatsoever hee will that hee can, [Page 15] but not whatsoever hee can, hee will.

3 Holinesse is that high perfection, and patterne of all vertue, in respect whereof the holinesse, and ver­tues of all men, and Angels are but shadowes; of this holinesse ariseth high blessednesse, and contentation in God.

Gods properties referred to the creatures, are ver­tues, or vertuous acts.

Gods vertues in respect of his nature, is power,1 Gods power. whereby he can effect what, when, and howsoever hee will, concerning any creature, Psalm. 145.6. Job. 41.2.3.

Gods power is onely active and not passive, depen­ding on any other, Eph. 1.19, 20.

Gods power is infinite in respect of his Essence, of the objects, of the effects and of the durance.

God can do all things, that absolutely, simply, and in nature are possible; Job 42.3.

Thus things are absolutely possible to be done, which are not contradictory to the nature of God, nor to the Essence of other things without God; he cannot deny himselfe, 2 Tim. 2.13.

Quest. Whether can God do a thing against Na­ture?

Answ. If against be meant contradictory to Na­ture, so as it repugneth the Essence, essentiall proper­ties, and definition of things, then God cannot doe such; as God cannot make a body should be infinite, a reasonable creature without reason; for the nature of things are subordinate to the nature of God, as se­cond causes to the first, and things subordinate over­throw not their nature: if (against) be meant above the power of secondary causes,Josh. 10.12. Dan. 3.23, 24, 25. Joh. 2.9. as of water to make wine, to make water out of stones: or if it be meant the hinderance of their naturall actions, of things flowing from their particular properties, as to let the [Page 16] fire from burning, the sunne from moving, such things God hath done, and can doe daily.

2 Fore-know­ledge.Gods vertue in respect of understanding, is his fore-knowledge; whatsoever is, or commeth to passe in time, be it good or evill, with all the effects and e­vents of actions, God foreknew before all eternity, for all things are of God, and his ordering; and hee being infinite,1 Pet. 1.2. his understanding admitteth no di­stinction of time:Psal. 139.27. he hath all objects alwayes present: Gods knowledge is certaine, and infallible, so as it is not possible things should fall out otherwise, than he knew;Act. 2.23. for hee hath his knowledge from himselfe, not from the creatures. Gods fore-knowledge imposeth no necessity upon the events.

3 Bounty.Gods vertues in respect of his will are bounty, and justice: Bounty is that, by which out of love, God procureth to every creature the good thereof, and it is common, and particular: common bounty is to­wards all creatures, even such as offend him, directing them to their naturall good, and sustaining them therein, so long as justice suffereth, Luk. 6.36. God cannot hate his creatures,Ezek. 33.11. as his workes, for so they carry a similitude of God, the first cause: and none can hate himselfe, or his similitude, for a similitude is something of himselfe. Gods bounty to his creatures presupposeth not any debt or duty, which implyeth imperfection; and if God were bound to his creatures, he should depend on them, and be imperfect.

Gods bounty which is infinite, giveth creatures good things, of nature, of soule, and body, and of outward things.

Such is Gods bounty, as the creatures suffer no e­vill, unlesse Gods justice require it, or a greater good confirme it; of this vertue God is called patient, and long suffering.

Particular, or speciall bounty, is that whereby God [Page 17] loved some men (in Christ) fallen into sinne,Eph. 2.4, 5. and fur­thereth them to eternall salvation. Gods speciall bounty, is the first beginning, both of salvation, and of the meanes thereto. This bounty is no inherent quality in us, but wee are the object of it, it is a grace making us gratefull, not finding us so.4 Gods ju­stice.

Gods Justice is a vertue by which he executeth his love to reasonable creatures, giving rewards to the o­bedient, and punishment to the obstinate, Gen 18.24.

Gods Justice is essentiall and unchangeable, as hee cannot of his bounty forgive the creatures punish­ment, unlesse his justice be satisfied.

Gods vertue in respect of his understanding,5 Truth. and will together, is truth, or veracity, whereby he so ma­nifesteth himselfe to the reasonable creature, both by words, signes, and workes, as indeed hee is, Revel. 15.3.

God hath in himself the patterne of all true things, so that whatsoever in the creature is true, is so be­cause of the first truth in the mind of God.

Truth in God is essentiall, and so unchangeable;Rom 3.4. but truth in man is contingent, and so changeable.

Seeing Gods truth is essentiall, his testimony must needs be authenticke. Hither of Gods vertue, now follow their acts, that is, the exercise & the applicati­ons of these vertues, to the manifestation of his glory.Gods Decree.

Gods actions are either the decreeing of things, or the execution of the decree.

Gods decree, purpose, or counsell, is his purpose of exercising operations about the creatures, and of de­creeing them unto their end: God worketh all things after the counsell of his owne will, Act. 4.28.

Whatsoever God doth in time, that hee did decree to doe from all eternity even as hee doth it.Act. 15, 18. Esay 46.10.

The execution of the decree is an act, whereby Gods counsell and purpose is shewed forth, and applyed to [Page 18] the creatures, by an effectuall operation, Eph. 1.11. This is either first, or arising of the first.

Creation.Gods first operation, or execution of the decree, is the creation of the world, Gen. 1.1. Creation is the first perfect making of all things pure, and good: so the originall word importeth, [...] Gen. 1.1.

Creation is of two sorts,

• Immediate.
• Mediate.

Immediate creation, is the making things of meere nothing, Heb. 11.3.

Mediate creation, is the making of things of some former matter, but that matter so rude as that it is no better than nothing, so God created man of the dust of the earth, Gen. 2.7.

Creation proceedeth from an infinite power, and therefore excludeth all necessary matters,Job 42.2, 3. for though God made man of the dust of the earth, yet did he this not of necessity,Psal. 33.6 [...] but could have made him also of no­thing. If God needed any matter to worke upon, his power were not infinite, but should depend on ano­ther thing, and not be absolute.

6 Dayes.The creation of the world was distinguished by the space of sixe dayes, in respect of the effects, and whole world created; and for our better capacity. And for as much as God is above all time, and of infinite po­wer, it is to be thought hee created every thing parti­cular in a moment, saying, Let there be light, and there was light, Gen. 1.3.

In the first day were created the heavens,1 Day. and the earth, and matter mixt together, and light, Gen. 1.1, 2. Angels, Job. 38.7. minerals, and pretious stones.

2 Day.In the second day was the out-spread firmament, or heaven, the division of waters above from the wa­ters beneath, Gen. 1.6, 7, 8.

The heavens are threefold, 1 The Aire, wherein are the clouds and the fowles fly, called thereupon the [Page 19] clouds of Heaven; Dan. 7.13. and, The fowles of Heaven, Psal. 88. 2 The higher place, wherein are set, the Sunne, Moone, and Starres, Gen. 1.17. 3 The highest heavens, where Gods glory is most manifest, and the Angels attend upon his Majesty, Mat. 6.9. hereupon Paul mentioneth the third heaven, 2 Cor. 11.2. This seemeth to be made the first day, and the Angels, the inhabitants therein, Gen. 1.1. Job 38.6, 7. The divi­sion of the waters was such, that some remained be­low with the earth, some as the watery vapors, were lift up above the heavens; that is, above the lower re­gion of the aire, wherein they congeale, and after dissolve into raine, snow, and dew.

In the third day was a twofold worke: first,3 Day. ga­thering of the nether waters into one place or sea, that the dry land might appeare. Secondly, the bringing forth of herbes, and trees, Gen. 1.9, 10, 11, 12, 13.

In the fourth day was made the Sunne, Moone,4 Day. and Starres, to give light on the earth, and to be for signes, and seasons, Gen. 1.14.

In the fifth day was a twofold worke; first, fishes:5 Day. secondly, fowles, Gen. 1.22, 23.

In the sixt day was a twofold worke; first,6 Day. beasts of all sorts: secondly men, Gen. 1.24, 25, 26.

Man, as touching his body, was made of the dust of the earth, to admonish him to humiliation; his soule was imbreathed of God. The woman, as touching her body, was made of Adams ribbe, to admonish man and wife of their conjunction, her soule being also imbreathed.

Man, besides naturall gifts, had also superiority,Man. and carrieth Gods Image, whereof more hereafter.

This whole creation God hath so compact together, as that it is one world, environed about with the heavens; neither have wee ground in Gods [Page 20] Word, nor in reason to thinke, there are more Worlds than this one.

The world is knit together by the severall parts:World. the heavens to the fire, the fire to the aire, aire to the Water, water to the earth, so that it is not possible to find any empty place.

The figure of the world is round.

The perfection of the world consisteth in the parts, and degrees; perfection of parts is such, as God suffici­ently furnisheth the world with variety of creatures for his glory: perfection of degrees is such, as that all creatures have such force and vertue, as may serve to Gods glory, conservation of the world, and use of man.

The beauty of the world is the wonderfull proper­tie, shape and colour, which appeareth in all things, the perpetuall succession of things by generation, that plants, and living things dying, are yet con­tinued.

The causes of creating the world were; first, his love towards us: Secondly, the shewing forth of his glory: Thirdly, the fulfilling of his decree.

The end, that God may be knowne, and honou­red of his creatures.

The use, for men, generally all, specially the elect.

The seaventh day God made a Sabbath of rest,7 Day. and of it are to be noted three things, 1 Gods resting from creating: 2 His blessing it above other dayes: 3 His sanctifying it for the use of the Church.

Chiefest creatures which God created, were An­gels, and men, in whom hee imprinted his owne di­vine Image.

Angels were created of God, Psal. 148.1, 5. Col. 1.16. Although it be uncertaine what day they were created, yet it may be probably supposed on the first day.

[Page 21]Angels are spirits finite and compleat;Heb. 1.7. they are finite, as all other creatures are, and so differ from God the infinite, and uncreated spirit; and they are compleat and full, and so subsisting of themselves, and therein differ from the soules of men, which are incompleat, and Essentiall parts of man.

Angels are in nattre more excellent than men,Dan. 10.5, 6. Job 1.6. and therefore the most excellent creatures; they are called the sonnes of God, therefore were created in holi­nesse and truth, the Image of God.

The bodies wherein Angels sometimes appeared, were not essentially united with them, as mens bo­dies be, but were assumed for a time, though it be un­certaine whereof they were made.

The end why they were created, was first, to praise, and celebrate Gods glory, Psal. 148.2, 3. Job 38.6, 7. Secondly, to execute his Commandements, Psal. 103.20. Thirdly, to observe and conserve the creatures, Psal. 91.11. Therefore Angels are mighty, Psal. 103.20. they are swift and nimble,Esay 6.6. and so fly in their administration: they execute Gods will with all rea­dinesse and cheerfulnesse.

They are wise, & of great understanding, 2 Sam. 14.20. they are by nature mutable, & can change from good to evill, as they that sinned are an example, Jud. 6.

Man the excellentest of all earthly creatures, was made both male and female in the image of God, Gen. 5.1, 2, 3.

Gods Image in man,Gods Image in man. was the understanding and mind of man, so as he had the full, right, cleare and orderly knowledge of all things created of God, and of God himselfe, so farre as concerned mans happi­nesse:Gen. 2. this is manifest by Adams naming of all crea­tures, and by the restoring of Gods Image in us by Christ, which is in all wisedome, and spirituall un­derstanding, Col. 1.9.

[Page 22]Gods Image was in the will, the perfection where­of was such, as it had a right inclination, and appe­tite to that which was good, and a free execution of the appetite, or a free will, without impediment in­ward or outward, Eph. 4.24.

God Image was in the affections, as the sensitive desires of nature, eating, drinking, generation, in love, hatred, that these are mere conformable to truth, rea­son, and holinesse, Eph. 4.24.

Gods Image was in the body of man, in that it was perfectly framed, and disposed in the parts, not subject to death, or disease, his stature upright, his proportion most exact,Gen. 1.25. his colour amiable, have nothing whereof to be ashamed; these admirable parts and members, also shadowing Gods vertues, as the eye, Gods all-seeing; the tongue, Gods Word; the hand, his Almighty power.

Gods Image in the Soule.The soule carrieth an image of the unity of the Godhead, and trinity of persons, in that there is one soule with three faculties; of understanding, will, and memory: the whole man carrieth Gods Image, in that he had the rule, and soveraignty over all the earth, Gen. 1.28. Psal. 8.

The end of the Image of God in man, was the glo­ry of the Creator, and the unseparable joy and delight of man, in his owne similitude and union with God, Psal. 17.51. Gen. 2.25.—19.20.

Paradise.The place where man was set (with this image of God upon him) was the Garden of Eden, or of plea­sure, commonly called Paradise, Gen. 2.8. This Gar­den seemeth by the description thereof, and the ri­vers therein, to have beene about Mesopotamia, or Ba­bylon, Gen. 2.

In this Garden, watered with a goodly river, God caused to grow every tree, pleasant to the eye, and good for meat, Gen. 2.9.

[Page 23]The tree of knowledge of good and evill, was for­bidden man to eate, upon the paine of assured death, by eating whereof man should know the difference betweene evill and Good, and how heavie a thing it was to disobey the Commandements of God.

The tree of life was a Sacramentall tree, confir­ming, and assuring man of Gods grace, favour, and conservation in life for ever, Gen. 2.9. Rev. 2.7.

In all likelihood, this Garden of Paradise, which is now no where to be found, was defaced by Noahs flood, untill which time it was kept, and warded by Cherubins, that men may seeke the paradise which is in the highest heavens, Gen. 3.24. 2 Cor. 12.4. Luk. 23.43.

In the Paradise man was imployed, first to serve God his Creator, & procure his owne eternall blisse,Gen. 2.16, 17. where­unto hee was fitted with freedome of will for perfect obedience, according to the tenor of the covenant of workes. Secondly, to dresse, and till the garden.

This covenant of workes graven in mans heart, as may be gathered by Gen. 3.8. & 4.6. Rev. 2.14.16. was sealed with two Sacramentall trees; the first the tree of life, assuring life and glory if hee obeyed: the second of knowledge, assuring death if hee transgres­sed: hitherto of the creation of the world, now fol­loweth the conservation, and government of the same.

Unto the conservation of the world,Worlds con­servation. pertaineth first the knowledge of God, which is such as he exact­ly, and fully discerneth all things, what they are, of what sort, what they can doe, and what shall become of them in the end, for from the beginning of the world he knoweth all his workes.

Gods knowledge is not onely in generall,Gods know­ledge. but of every particular, and of their severall actions, words, and thoughts, Psal. 139.2, 3, 4. It reacheth to smal­lest and vilest creatures, Mat. 10.30.

[Page 24] Gods will.As God knoweth, so he willeth, and appointeth all things concerning the creatures, Jer. 25.5, 6, 7.

Gods Will and appointment extendeth also to beasts, and the vilest creatures, Mat. 10.29.

God manifesteth not all his will concerning his creatures and his dealing with them, Mat. 24.36. so then Gods revealed will, and his secret will are not opposite, but onely members and degrees of will. Gods will is 1 Absolute. 2 Conditionall.

Absolute, are things absolutely promised, or spoken without condition, on our part: Conditionall, when God willeth any thing of us,1 Tim. 2.4. but with condi­tion; as hee willeth that all men should be saved, namely if they will beleeve in Christ, Mat. 28.20.

As God hath a determining will, concerning his creatures, so hee hath an appointing will unto them, Heb. 10.5, 6, 7.

Whatsoever God willeth absolutely, and of it selfe, is good, Jam. 1.13. Psal. 119.12.

God willeth sinnes,Gen. 45.5. & 50.20. not simply, but by accident, as hee knoweth and meaneth to bring good out of them.Rom. 1.19, 20. 2 Tim. 3.16, 17

Gods appointing will is wholly manifested in the law of nature, and in the written law.

Gods appointing will pertaines to all men, God would have all to beleeve, as beleefe is a point of o­bedience, and honour to him; but as beleefe is a grace, and a gift of God, hee willeth not all men to beleeve, but his elect.

God doth not onely know all things,Gods provi­dence. and pre­scribe his will, but also his providence, and determi­nate counsell, reacheth unto all his creatures, Jer. 10.23. Lam. 3.37. Gods providence extendeth even to the very least things, Mat. 20.29. Prov. 16.9.

Gods providence consisteth in conserving and go­verning his creatures; which creatures are of foure [Page 25] sorts: 1 some that have beeing, as heaven and earth: 2 some that have beeing and life, as plants, and herbes: 3 some that have beeing, life, and sense as beasts, birds, and fishes: 4 some that having beeing, life, sense, and reason, as men.

God conserveth in his creatures, their existence, or beeing, and their vertues.

Gods conservation of their existence, is the conti­nuing of the substance of the creatures;Act. 17.28. In him wee live, move, and have our beeing: moving being not only locall, bul the moving of the heart, spirit, reason, will, &c.

Gods government is the ordering, and ruling, and disposing of his creatures, to his owne pleasure and glory, Psal. 104. Esay 45.7. Job 12.10.

Gods government in speciall is towards Angels and Men, for in them first hee determineth and ordereth their actions: secondly, hee giveth them lawes: third­ly, hee executeth justice.

God determineth, and ordereth the actions, and inclinations of men, moving them, and directing them to their end.

Mans actions and inclinations hee moveth and ru­leth effectually.

God ordereth them to the good of this life, and of the life to come, which is the chiefest good.

God ordereth sinne two wayes; first, by limitation, and binding it, that it shall goe no further than hee please. Secondly, by turning it against the nature, and will of the sinner into good.

Gods providence is double, mediate, and immedi­ate; mediate is when he conserveth, and governeth one creature by another, as by instruments: immediate is when he useth no meanes, or worketh against means.

God useth not meanes of necessity, but of pleasure; these meanes are not to be excluded from Gods provi­dence, [Page 26] but included: God can use evill instruments for good, against their power and will. The chiefe meanes to governe the world are Angels.

The end of all is Gods glory, Deus vult gloriam su­am necessitate naturae suae, non libere. The foundation of true glory is vertue, or goodnesse.

Gods glory is spoken of two wayes:

• 1 As an essentiall property of his.
• 2 As the glorifying of himselfe, so Gods glory consisteth in the knowledge of himselfe.

God when he had created the world, saw all that he had made, and lo it was very good: but after, God looked upon the earth,Gen. 1.31. and loe it was corrupt, for all flesh had corrupted his way upon the earth.Gen. 6.12. It is then now to be minded, how corruption, and evill came into the world.Corruption, or Sinne.

The corruption of the world is set forth by divers names, in respect of truth, it is called lying, or fals­hood: in respect of good, it is called evill: in respect of righteousnesse, it is called iniquity or unrighteous­nesse: in respect of Gods law, it is called unlaw su­nesse, or transgression of the law:Vide generally it is called sinne,Rom. 5.12, 13, 14, 17, 18, 19. Josh. 22.22, &c that is, aberration or missing of the scope or marke: in respect of duty, it is called disobedience, re­bellion, defection, or apostasie, disloyalty, perfidious­nesse: in respect of our first estate, it is called a fault or ruine.

Evill hath no efficient cause,The causes of e­vill, is the changeablenesse of the creatures will. but a deficient; evill hath neither nature nor substance, for all such are of God, but so is not evill; all such are good, but so is not sinne.

Evill is an accident cleaving unto natures substance, actions, Rom. 7.21. The creatures were made of no­thing, and being of themselves not able to sustaine themselves, have an inclination to come to nothing, if God do not uphold them: so evill is caused of no­thing.

[Page 27]Evill began in Heaven amongst the Angels,2 Pet. 2.4. and so spread into other reasonable creatures, as men; is cal­led sinne, their fall,Rom. 5.161 and is the privation of Gods I­mage in them.

God himselfe cannot do evill,Jam. 1.13. or be tempted there­to, and he onely hath this priviledge, men and An­gels want it.

The Angels therefore being subject to temptation,Evill Angels. were tempted of their owne motions, and willingly gave place to their evill thoughts,Job 5.44. and being not su­stained of God did fall, Jud. 5, 6.

Though wee know not how many, yet there were many that fell from their heavenly estate;Mark. 5.9. Luk. 8.30. Eph. 6.12. of those many that fell, one seemeth to be the chiefe, and o­thers drawne by, or accompanying him, called there­fore his Angels, Mat. 25.4.

Being falne, they could not of themselves rise a­gaine, neither did God minister any grace or helpe un­to them, therefore they added sinne unto sinne, and so doe continue sinning still extremely untill the ap­pointed time of their damnation.Esay 18.10.— 1 King. 22.23. Zach. 13.2.—

The Angels that are falne have divers names to denote their evill condition, sometime they are cal­led evill Spirits, lying Spirits, uncleane Spirits, De­vill, that is, a calumniator, Mat. 25.41. Sathan, that is, adversary, or fiend, Job 1.6. demons, of their knowledge, Mat. 9.34. wasters, or destroyers, Deut. 32.17. rugged satyrs, of their horrible hew, Lev. 17.7. dragon, and serpent, of their craft and venemous na­ture, Rev. 12.9. the Tempter, Mat. 4.3. the Mali­tious one, 1 Joh. 3. the Enemie, Mat. 13.28. Roa­ring Lyon, 2 Pet. 5.8. the Strong-armed one, Mat. 12.29. Prince of the World, Job. 12.31. that ru­leth in the aire, Eph. 6.12. & 2.2. Beliall, the unruly, or without yoke.

[Page 28] Mans first sinne is fit­ly called disobedience, or fall, for the Law was significatively given to testifie man to be subject to Gods Law, and his o­bedience. And whereas before man walked with a steady foote in Gods or­dinance, by this fact hee stumbled, and fell from the seat of integrity. The efficient immediate cause was man himselfe, of his owne free will, without any necessity, inward or outward, transgressing the Law. The efficient cause remote, and medi­ate, was the Devill tem­pting man to sinne. The instrumentall cause was the serpent, whose tongue the Devill abused to frame arguments to be­guile with. The argu­ments, or causes to move inwardly were first di­rectly perswading for good, that they should be as Gods. Secondly, per­swading from feare of punishment. Adde to these the two qualities in the tree: first, that it was good to eate: secondly, to be desired in the eye; these two might perswade Adam to eate, if hee could do it carefully, but the other two of Satan was directly to perswade to sinne, as it is sinne.

The Angels that fell to be Devils, and malitious, sought leave of God to tempt mankind, and obtai­ned it, Gen. 3.1. with Job 1.6, 11, 12. and 2.3, 5, 6.

The Devill used the Ser­pent, the subtillest beast of the field, for his instru­ment, for it could more ea­sily creepe into the garden secretly, and carrieth with it a shew of smooth simplici­ty: hee first assault the wo­man, and beguiled her, then by the woman the man, Gen. 3. 1 Tim. 2.13. The woman was stirred to sin by outward meanes, and by inward mo­tions. The outward meanes was partly the alluring words of the serpent, partly the forbidden fruits beauty. The serpents words, after he had made a subtill entrance of communication with the woman, containe 4. horrible evils, 1 Fraud, & imposture, Ye shall not surely die, Gen 3.4. 2 Against Gods Word, and truth, in faying they should not die, if they did eate, but be like Gods, Gen. 3.4, 5. 3 Calumniation of God, as if for envie of mans good, he had forbidden the eating of [Page 29] the fruit. 4 Wresting of Gods Word, and of the name of the tree of know­ledge, as if it were so called, because it had vertue in it, to give men such knowledge of good and evill, as God himselfe hath, who is to continue in good, and avoid evill for ever. Thus the serpent sought to alienate the mind and will of A­dam from God, and from his Word.

The inward meanes to draw unto sinne,Gen. 3.6. was the fairenesse of the forbidden fruit, which the woman saw to be gracefull to the eyes.

The inward motions of the woman to sinne were generally three: first, the lust of the flesh, for the wo­man saw that the tree was good for meate. Secondly, the lust of the eyes, for shee saw it was pleasant to the eyes. Thirdly, the pride of life, for shee saw it was a tree to be desired to get knowledge; and of these three the Apostle speaketh:1 Joh. 2.16. more particularly her inward motions may be minded by their degrees; first, an im­pression of the Serpents suggestions: Secondly, a dar­ting of her thoughts concerning God, and the image of God within her: thirdly, forgetfulnesse of Gods workes, and words: Fourthly,Gen. 3.22. a doubtfulnesse of the truth of God: Fifthly, an affection of a better state, & more dignity. Sixthly, a beliefe of the Devils impo­sture. Seventhly, an inclination of the will and affe­ctions to the forbidden fruit.

The causes by accident were both mans affecti­ons, to be like God, which af­fections God had given him to be used orderly, for Gods actions made in man tended to the glorious I­mage. Secondly, also natu­rall affection to the savoury tree for conserving and re­freshing naturall life, the efficacie of all these causes man could and should have resisted, rejecting the outward, subjecting, and ordering the inward: had hee so done, hee had beene conserved. The matter of this sinne, is the eating of the forbidden fruit, the un­lawfulnesse of the act, be­ing forbidden by Gods Law. The end, or finall cause of evill is done: but the end of the act (as it had a shew of good) was that man might be as God, knowing good and evill.

When these lusts had conceived they brought forth sinne, for the woman tooke of the forbidden fruit, and did eate.

the woman having sinned, [Page 30] sought to propagate her sinne, and was the devils instrument to tempt her husband, and he also did eate: there is no mention of the womans perswasi­on to the man; nor how sinne seised upon him; but the same degrees may be minded in him also, as were in her; this one more especially, his immoderate love and affection to his wife, that made him yeeld so suddenly to her tempta­tion.

Adams sinne yeelding, and falling as it is set downe, Gen. 3.6. noteth the marvellous force and swiftnesse that is in the first motions of sinne, whose worke even in a moment, and suddenly, doth deprive of life and grace, even as a mans naturall life is taken away in a moment of an hower, which is many monthes ere it came to the per­fection of birth.

It added much to the greatnesse of Adams sinne, that the fruit which hee eate was of the Sacramentall tree, and so hee violate the divine mystery through ambi­tion to be like God himselfe.

It much increased their sinne also, that they had Gods Image, and perfection of grace, not for them alone,Rom. 5.12. but for all their posterity, if they had con­tinued in Gods feare; who lost the same not in them­selves onely, but deprived all their seed of these [Page 31] blessings: thus our first parents fall was not onely sinne, but the cause of sinne. Thus much of the first sinne, and entrance of it, now followeth a secondary sinne, which is propagation and fruit of the first, and this is of two sorts; first, native corruption; second­ly, actuall transgression.The first sin was not proper to the first parents, but common to all, who sinned in his loynes. Originall sin.

Native corruption, which wee commonly call ori­ginall, is that sinne, which man draweth with him from his first origine, or beginning, Psal. 51.5.

This native corruption is called flesh, Joh. 3.5. Gen. 6.3. Rom. 7.14. It is called also lust or concupi­scence, 1 Pet. 1.4. Jam. 1.14.

So then not the substance of our flesh, or nature of our flesh is sinne, but the vitious quality adherent, or cleaving thereto.

It is called also, the old man,Col. 3.9. Rom. 6.6. Eph. 4.22. by this al­so it appeareth that the naturall flesh, or substance is not sinne, for that it is not put off, nor crucified.

This native or originall is worse than actuall sinne,Rom. 5.14. because it is more largely spread, even unto infants al­so, which actuall sinne is not, because it is the foun­taine and cause of other sinnes, Rom. 7.20.23.

This native sinne is ours two wayes; 1 by imputa­tion; 2 by inhabitation.

By imputation, because Adam being the roote of mankind, as hee had Gods image for him and his posterity, so he lost it from himselfe and his posterity; so that which in Adam was personall,Rom. 5.12. unto us is na­turall.

By inhabitation, because there dwelleth in us an in­clination, and disposition of all the faculties unto e­vill, Rom. 7.20, 23. For by sinne wee are not barely be­rest of Gods image, as rest depriveth man of motion, but this privation, and bereaving, hath within it an inclination of the man to evill; as sicknesse doth both deprive a man of health, and ill affects the patient, [Page 32] for sinne is soule sicknesse, Psal. 103.3. Rom. 7.23, 24.

Originall sinne possesseth the whole man, body, and soule,Rom. 7.17. and spirit, as the image of God was not in the body onely, but in the whole man, so was this contra­ry privation, Rom. 7.24.

Native corruption is propagated from parents to children, by reason of the beginning thereof, not properly by it selfe, that is to say, that commeth from the parents to the children, whereof this sinne may arise, namely a disposition to such an evill tem­pter of the man, as was in originall sinne: There is an impression from the mother to the children, in her wombe, of which impression, this sinne buddeth; as tinder taketh fire, which is not fire it selfe; this im­pression children draw, as they do naturall diseases, as stone,Psal. 51.5. gout, not the actuall griefes, but impressions, which are the beginnings of them: Though the soule be not in the seed, yet is there in it a dispositive vertue of the body, for the receiving of the soule, which when it is put into the body,Soule of man. it conformed in his manners thereunto; hence it is that one angry man begetteth another, one harty man another: for though the feet, which is the subject of the gout, be not in the head, nor the soule, which is the subject of anger, be not in the seed, a formative vertue of the naturall members,Gen. 5.3. and a dispositive vertue unto the soule.

The soule is at one instant both created and united unto the body, and deprived of the grace of the spirit, which Adam had for all, and lost for all; as actuall sinne is done by the persons sinning, so originall sinne is the sinne of nature, done by the will of the begin­ning of humane nature: for as one man hath many members, so one mankind hath many persons; and as one actuall sinne done by the hand, and not the rea­son of the guilt, from the will of the hand, but from the whole heart, from which, as from a fountaine, [Page 33] the motions of sinne are derived unto the mem­bers, so from the will of Adam, which was the begin­ning of mankind, the whole inordination of nature hath the reason of guilt: and as actuall sinne, which is the sinne of the person, is drawne unto all the mem­bers by some personall act, so originall is drawne un­to all men, by naturall act, which is generation: and as humane nature is drawne by gnneration, so the defect of humane nature is drawne also,Rom. 5. Psal. 51. yet this rather of Gods ordination, than of mans generation, 1 Cor. 15.22.

Originall sinne remaineth in the baptized, and in the regenerate, and in their posterity, Rom. 7.22. and man begetteth children, not by the spirit, but by the flesh, and therefore hee draweth not the spirit, but the flesh, Joh. 1.13. Ps. 51.7. yet hath not Originall sinne so great degree and efficacie in the regenerate, as in the wicked.

The parts of this native sinne are foure; first,Parts of na­tive sinne. in re­spect of the mind, want of understanding, a ready in­clination to doubt of God and his will. Secondly, in respect of the will,1 Cor. 3.5. a ready inclination to take hold on, and to performe evill. Thirdly,Psal. 2.13. in respect of the affections, a prone inclination to too much, or to too little, as inordinate anger, love, and the like. Fourth­ly, in respect of the appetite,Rom. 7.23. a pronenesse to immo­deratenesse, as meat, drinke, venery, &c.Actuall sin.

Actuall sinne is that which floweth from the origi­nall, and that which is so properly called, is the dif­ference from Gods Lawes, unrighteousnesse or disor­der of the action from the Law and Will of God. The unrighteousnesse of actions must be discerned, from the actions, and motions themselves, as defects from effects: as a man goeth halting, his halting as it is a moving of the body, or naturall is good, as it is a lame, imperfect, or wrong moving, it is evill & against nature.

[Page 34] Actuall sinnes are all actions, inward and out­ward, contrary to Gods law, in the will, thoughts, purposes, demises, desires, and in the outward mem­bers, all our actions aber­ring from Gods law.

Sinne leaving a spot, or staine in the soule, as the Leopards spo [...] in the skin, Jer. 13.23.

Sinne distinguished by the causes, are either igno­rance, as Pauls persecu­ting the Church, or of in­firmity, as Peter through feare and trouble of mind, denyed Christ, and 3. of malice, as Judas betrayed Christ. 4. of negligence, when a man is not wary of Sathans subtilties. Against ignorance is opposed the revelation of Gods will to man: against infirmity, the strengthning of the spi­rit, to withstand the as­saults of the flesh, the world, and the Devill: against malice is the chan­ging of the stony heart into flesh: against negligence is true and holy feare in the hearts of the Saints.

Actions are twofold, 1 Inward: 2 Outward.

Inward, of the mind, and appetite: Actuall sinne of the minde, is an unrighte­ousnesse of mans thoughts, as doubtings of God, false opinions, evill imaginati­ons, Jer. 10.24. Psal. 14.2, 3. Actuall sinne of the ap­petite, is the inordinate­nesse of the motions of it, called concupiscence, Jam. 1.14. Concupiscence re­maineth in the regenerate, Rom. 7.1. The first motions of concupiscence or lust, are sinne, though there be not a full assent of the will.

Outward sinnes, are the unlawfulnesse of, and un­orderlinesse in outward a­ctions, as in false worship­ping of God, swearing, kil­ling, stealing, lying, who­ring, and the like.

Sinne is pardonable, or unpardonable; sinne unpar­donable is the sinne against the Holy Ghost: other sins are pardonable, not of their owne nature, properly, but of Gods mercy, against whom they are done.

The sin against the Holy Ghost, is the denying of [Page 35] the faith, and truth, which was once acknowledged, and this done of meere presumption, and contemned unto the end, without repentance, Mat. 12.24. Heb. 6. 1 Joh. 5.

This sinne is onely in the reprobates.

Againe, sinne either raigneth, or raigneth not: raigning sinne is that, which is against manifest con­science, that the sinner doth please himselfe with it, or at least doth not repent for it;1 Joh. 3. Ro. 6.12. He that commit­teth sinne is of the devill; that is, with will, and delight falleth into it, and continueth in it; Not raigning sinne, is for which the sinner is sorry, and repenteth.

Actuall sinne, imperfectly so called, is sinne of o­mission, not doing, in respect of our duty to God, men, our selves, Mat. 25. I was an hungry, &c.

Sinne against negative Commandements, as not to preserve life, chastity, good name, when a man can; or against an affirmative precept, as when one curseth his parents, are sinnes of omission.

The punishment of sinne comes now to be handled:Sinnes pu­nishment. touching the Angels that sinned, whom God spared not, but cast them downe into hell, and delivered into chaines of darknesse, to be kept unto damnation,The devils. 2 Pet. 2.4. Jud. 6. for overthrowing of mankind: Gods wrath was heavy against Satan, and his kingdome was threatned to be destroyed, and his head crushed, Gen. 3.

Touching the serpent, Satans instrument,The serpent. there was a curse above all other beasts, creeping on his belly, eating of dust, and enmity betweene mankind and him.

Touching the punishment of Adam, and his wife,Adam and his wife. 1 there was a perceiving with shame, of their naked­nesse: 2 Sorrow and paine in diseases, and in labour. 3 Griefe of mind, and pricke of conscience, Gen. 3. Adams punishment in speciall, labour and sweat. The [Page 36] womans punishment in speciall, sorrow of child-bearing.

Their outward punishment, casting out of Paradise.

All mankind.The punishment layd on all mankind, was in re­spect of the mind, and of the body.

Punishments in respect of the mind are these: 1 Ig­norance, whereby wee cannot know the truth, nay not often with much labour. 2 Obscurity, and confusion in the understanding. 3 Hardnesse to con­ceive and retaine things in the memory.

Punishments in respect of the body are, 1 Com­mon weaknesse, and frailties of all men. 2 Speciall disposition to sicknesse, and diseases. 3 Paine and la­bour, especially in women, paine of child-bearing. 4 Deformity, and want of beauty, and comlinesse, tho­row evill proportion of the members, or evill colour. 5 Famine, withholding or taking away the fruits of our lands, chattels, &c. 6 Want, or losse of children. 7 Contentions, emulations, reproaches, infamies, warres among men. 8 Many things against health, good name, goods, and livelihood; yea there is the punishment of deaths temporall, the separation of soule and body, and deaths eternall, separation of soule and body from God, from all felicity and glo­ry, called the second death.

Second death.The second death is to be minded, first for the parts and degrees of it: secondly, for the circumstance of time and place.

The parts and degrees are these: 1 the damned have no communion with God, nor participation of grace, 2 Thes. 1.9. 2 They are united unto Satan,Mat. 25.41. and are partakers of his punishments. 3 They are ashamed and confounded, because their sinnes are manifested, Rev. 20.12. 4 They are ashamed, and fret, and envie the felicity of the Saints in Heaven; Psalm. 112.10. 5 They are horribly pained and tormented with [Page 37] feeling Gods wrath, and the worme of conscience.Mark. 9.49.

The circumstances of time and place, are these; first, of place, which is hell, the bottomlesse deepe, the ut­ter darknesse, Gen. 16. Luk. 13.21. 2 Pet. 2. Secondly, of time, and that will ever breake the heart of the damned, (which is eternity) that hee is past hope of ever going out, or having end of his paines, Mat. 25.46. All sinne of its owne nature requireth punish­ment, Rom. 6.23.

Punishment is evill in respect of the sufferer, good in respect of God that afflicteth it justly for sinne.

As sinne hath taken away the agreement with the nature of God, so punishment hath taken away the communion with the felicity of God.Tit. 2.11.

Mans misery is remediable through the mercy of God; though God spared not the Angels that sinned, yet the grace of God that bringeth salvation to all men hath appeared.

The remedy of our misery, consisteth of two things.Mans remedy for his misery. 1 A deliverance from sin. Secondly, our reformati­on to the Image of God, Psal. 32.1. 2 Cor. 3.18.

Our deliverance from sinne containeth foure things.1 Pet. 1.2.

• 1 Election to life eternall, by God the Father.
• 2 Redemption by God the Sonne. Psal. 130.8.
• 3 Justification, Rom. 5.1.
• 4 Sanctification, and reformation into the Image of God, by the Holy Ghost.

In our first estate wee had two things, Gods fa­vour, and Image. In our fall and misery wee have two things, Satans Image, and Gods displeasure. In our restauration are had two things, reconciliation to Gods favour, and restoring of his Image.

God from all eternity did predestinate,Predestinati­on. appoint and elect some Angels, and some men, to be for ever heires of the riches of his grace, and glory, 1 Tim. 5.2. 1 Pet. 2.8.

[Page 38]God keepeth the Angels that they cannot fall, con­serving and increasing their happinesse, Joh. 13. Jer. 22.40. Mat. 24.24.

Election is of God the Father,Election: Eph. 1.2, 3. and onely some few men are elected unto life, and they out of all sorts, Jewes and Gentiles, Matt. 20.16. Rom. 9.24. Rev. 7.9.

Election hath two acts and degrees concerning the end, which is eternall glory, the first of God, then of the creature. Secondly, the meanes to the end, Rom. 9.11.

The first act touching the end, is Gods purpose, to take some men, which were to be created to eternall grace and glory, leaving other some.

The second act is his purpose, whereby hee ordai­neth these men, being to fall in Adam, unto eternall glory through Christ, Joh. 3.16. & 6.47. The signes, testimonies, and benefits of our election in Christ, are an effectuall calling,Rom. 8.30. & 9.23, 24. the gifts of lively faith, Act. 13.4, 5. 2 Thess. 2.13, 14.

Justification, Rom. 8.30. and glorification, begun in this life by holinesse, being predestinated thereunto, Eph. 1.4.

That unto which God hath elected us,Rom. 8.29. Act. 13.48. is first, Adop­tion of sonnes. Secondly, Sanctification. Thirdly, Eternall life. The first, and onely moving cause of E­lection, is the good-pleasure, and love of God, Eph. 1.5. Rom. 9.18. Eph. 1.11. Christ being the ground-worke hereof.

This is further confirmed thus, God is the begin­ning of his actions, Rom. 11.35. The first beginning dependeth upon no other outward beginning; but God should depend upon an other outward begin­ning, if he could not elect whom he would, without having respect of their faith: faith is the effect of e­lection, Act. 13.48. therefore it cannot be the cause, [Page 39] or before election. The meanes whereby wee are pre­destinated, is Jesus Christ, Eph. 1.5. Christ is not the first moving cause, but the meane,Heb. 2.10, 11, 12. for hee is onely Gods Sonne, and we being predestinated to the adop­tion of Sonnes, have the Sonne-ship by communion with Christ.

Gods election is firme, and immutable, Esay 46.10. 2 Tim. 2.19.

The meanes whereby wee come to be assured that wee are elected, are these: First, the Gospell teaching, that all truly beleeving shall be saved, Tit. 1.2. and wee knowing wee beleeve, assure our selves by the effects of election found in our selves, as effe­ctuall calling, faith, justification, sanctification, and good workes. Secondly, by the testimony of Gods Spirit in us,2 Pet. 1.2, 3. Rom. 8.9.16, 17. 1 Cor. 2.10, 11, 12. 2 Cor. 1.21.23. We judge our selves elect by the judge­ment of faith, which is infallible, 1 Thes. 1.4.Adoption.

Adoption is the first and proper thing whereunto we are predestinated, and there is no exceeding bene­fit, whereof it should not be the effect: as in the Tri­nity the Father is first, then the Sonne, and the Holy Ghost. In the order of working our salvation: the first is the Father predestinating, the second is the Son redeeming, the third is the Holy Ghost sanctify­ing. That the Father is first in working, see Joh. 5.19.30. & 16.13, 14. Adoption being then the worke of the Father, it is before Redemption, and so before Justification, and Sanctification. The first worke of Grace in bringing us to Christ, is given by the Father, Joh. 6.65, & 44, 37, 39.

Opposite to Election is Reprobation,Reprobation. which is Gods decree, to leave some in their sinne and misery, and for sinne to damne them; or reprobation is Gods decree, to passe by some and not elect them, and to permit those to fall into sinne, and to punish them eternally for sin.

[Page 40]Herein are two acts, 1 Negative: 2 Positive.

Negative, to refuse, or not elect: positive, to punish for sinne: for that from which they are reprobate, is from grace and glory, and that whereto they are ap­pointed, is damnation: the cause of not electing, Gods just pleasure and will, Mat. 11. Rom. 9. without re­spect of good or evill in the creature; the cause of the second act, (damnation) is mans sinne.

God is hee that reprobateth some sinners, Rom. 9.18. 1 Thes. 5.9. This is also from eternity, Jud. 4. and many are passed by and reprobated, Mat. 20.16. The things whereof men are reprobate, are true faith, 2 Tim. 3.6. true sanctification, Tit. 1.16. eternall life, Act. 13.38. compared with 1 Thes. 5.9. & Jud. 4. The cause of punishing the wicked is their sinne, for justice must needs respect the innocency, or guilt of the creature. The end of reprobation is properly Gods glory, Prov. 16.14.

The perdition of the Reprobate is also the end,Esay 46.10. but by accident: unchangeable also is the decree of God. Thus much of Election and reprobation.

Wee are redeemed by Jesus Christ,Of Redempti­on. Gen. 3.15. Gen. 22.18. Gal. 3.16. & 3.13. Rom. 16.20.

In Christ two things are to be considered,By Christ. 1 his per­son, 2 his office.

In his person are to be considered two natures, di­vine, and humane, Rom. 9.5. with 1 Tim. 2.5. and Mat. 1.13.

His natures.Christs divine nature, is the same essence with the Father, and the Holy Ghost, from eternity, Rom. 9.5. 1 Joh. 5.20. Heb. 1.10. from Psal. 102.25.

Our Redeemer was to be God, because the great­nesse of the evill, wherewith men were possessed, could not be taken away but by God himselfe: for Gods wrath being infinite, could not by any creature which is finite, be overcome: He also that must be our Media­tor, [Page 41] must know us, and all our estate, wants, thoughts, desires, which no creature can doe.

Christs humane nature is of the same essence, and substance with the sonnes of Adam, 1 Tim. 2.5. Heb. 2.14. It could not stand with Gods justice to punish Christ for our sinnes, if he had not our nature; neither could it have beene satisfactory for us, if it had not beene done by a man.

The union of these two natures, the Godhead,Their union. and the manhood to make one person, and mediator Je­sus Christ, is the great mystery of godlinesse, God ma­nifested in the flesh, 1 Tim. 3.16.

The manner of union of these two natures, is ex­traordinary, and therefore hath a peculiar name of Person, or hypostaticall union, and it was by the Godhead, assuming the manhood, as is shewn, He. 2.16.

This humane nature was to be particularly, of the seed of Abraham, Gen. 22.18. of David, Ps. 132, 11. Act. 2.30. of the virgin Mary, Esay 7. Mat. 1.23. to fulfull the promises, and to have right to the king­dome of Israel, and to be free from originall sinne, which is in ordinary generation, the nature, seed, or blood of the woman was sanctified and formed by the Spirit of God, and thereof Christs flesh created: Christ had the same time, degrees, and progresse,Luk. 1.35. for his for­mation, as other children have, Luk. 1.26, 36, 39, 56. and 2.4, 5, 6. when the forming of humane nature was absolute, so as there was the matter, and forme of a man, then was the Godhead of Christ united thereto, by a mysticall and incomprehensible union, Luk. 1. Col. 2.9.

The union is most neere, and indissoluble, that Christ from thenceforth for ever continueth God and man in the unity of one person.

The union of natures is not a confounding of them, or of their properties, for the Godhead remai­neth [Page 42] infinite, invisible, incomprehensible, the body finite, visible, locall, Act. 3.21. 1 Cor. 15.26, 27, 28.

Luk. 24.36.By this union ariseth the dignity of Christs per­son above men and Angels, that hee is next to God, or the Godhead it selfe, such is the grace of eminencie by the joyning of these two natures, Act. 20.28.

Phil. 2.9.By this union Christs humane nature purchaseth habituall grace, as knowledge, wisedome, holinesse, such as a creature cannot have, Mark. 13.32. This gra­dation sheweth, Christ as man to have greater know­ledge, than men or Angels.

From this union is given unto Christ, the highest power of office, as to be head of the Church. In re­spect of this union,Mat. 20.18. the whole person of Christ is wor­shipped, though the direct object of worship is the Godhead onely, Heb. 1.6. Mat. 4.10.

From this union ariseth a communion both of the names, and titles, and operations, so as these two natures conjoyned, and distinguished, are called one Christ,Rom. 1.4. Lord, Head, Mediator, King, Priest, Justice, Wisedome. In every work the operations of the God­head, are Christs operations, as equall with the Fa­ther, which giveth an infinite worth, and most perfect force together with the operation of the manhood, unto the worke of mediation, Act. 20.28. Heb. 9.14.

From this union also ariseth, figurative and unpro­per speeches, as when things common to the whole person, are attributed to one of the natures: There is one mediator betweene God and man, the man Jesus Christ; [...] Tim. 2.5. whereas Christ is Mediator as God and man; As also when things proper to one nature, is given to another, as in Act. 20.28. The Church of God which hee hath purchased with his blood, yet blood is proper to man, and not God, Luk. 24.39. Hitherto of Christs person, now of his office, under which name the proper accidents and effects of Christs person be contained.

[Page 43]In generall,Of Christs office. it is to be Mediator between God and man, 1 Tim. 2.5. Without a Mediator man could not be reconciled unto God, nor saved from his wrath, because it was the good pleasure of God,Mediator. by him to reconcile all things to himselfe, and to set at peace through the blood of his Crosse, both the things in earth, and the things in heaven, Col. 1.19, 20.

And because the Majesty of God was offended by sinne, and could not passe it over without punish­ment, Rom. 3.5, 6.

Christs Mediatorship containeth all the office, and functions, and operations which hee performed for mans Redemption.

By prophesie; first, decerning the cause be­tweene the parties differing, as an arbitrator. Second­ly, relation of covenants and conditions, on both parties, as a messenger. By Priesthood; thirdly, the request or intercession for the offending party. Fourthly, payment or satisfaction to the party offen­ded. Fifthly, effectuall application of the satisfa­ction. By kingdome; sixthly, by defence, and con­servation of the parties satisfied for, from all their ene­mies, and so sanctification, and restauration of Gods Image.

The office of Mediator requireth both divine and humane nature in one person. God the Father or­dained Christ to be the Mediator before the founda­tion of the world, 1 Pet. 1.20. Heb. 5.4, 5. God con­tinually conserveth Christ in the office of Mediation, Esay 49.8. Christs Mediatorship is eternall, and ever­lasting, Heb. 7.21. Psal. 45.6.

In respect of this office our Mediator is called Christ Jesus, a Saviour that is anointed of God,Luk. 4.18. for the Father continually and perfectly filleth his hu­manity with plenty of grace, sufficient every moment to performe the worke, Psal. 48.8. This anointing [Page 44] comprehendeth collation of gifts unto the humane nature, and ordination to office in respect of both na­tures; it is the person of Christ, God and man, that is Mediator, Heb. 9. and not one nature onely, either Godhead or manhood.

In the administration of this office, though Christs whole person do things, yet must wee distinguish of the worke, or the action or effecting of the worke; for every worke of our Mediator is one, as his person is one, but distinct actions concurre, one of the God­head, another of the manhood, as the body and the soule concurre in many workes: as for example, Christ offering himselfe for a sacrifice to God, was a worke, and a function of his office common to both natures, but to accomplish this worke, there concurres a diverse operation, one of the Godhead, another of the manhood; for the manhood suffered the punish­ment for our sinnes, and the Godhead offered it up a most worthy satisfaction to the Father, Heb. 9.14. The blood of Christ (that was the manhood) which through the eternall Spirit (that was the Godhead offered himselfe. Hitherto of Christs office in generall, now to the severall parts or branches: The parts or branches of Christs office are three, 1 Prophesie, 2 Priesthood, 3 Kingdome.

Christs Propheticall office,Christs Pro­pheticall of­fice. is a function of his per­son, whereby he teacheth and informeth his Church, Joh. 1.18. Act. 3.22. Deut. 18.18. Act. 7.37. and of this office he is called the Word, Joh. 1.1. In this worke of mediation is to be considered, 1 what hee doth in re­spect of God: 2 in respect of us. In respect of God, Christ the Mediator goeth up into Heaven, Joh. 3.18. to receive the lively oracles of life; and speak things as the Father taught him, Joh. 8.28. In respect of men he came downe from Heaven, Joh. 6.38. to teach the do­ctrine of the Father which sent him, Joh. 7.16. And to [Page 45] give unto his Disciples the word which the Father gave to him, Joh. 15.15. even all things that he heard of his Father.

This propheticall office hath two parts: first, the function of teaching: Secondly, the efficacie of things taught.

The function of teaching is, whereby Christ in­structeth his Church in things needfull to salvation, videlicet, by doctrine, exhortation, dehortation, con­viction, consolation, reproofe, 2 Tim. 3.15, 16.

This worke Christ fulfilled mediately, and imme­diately.

Immediately in his owne person,Christs prea­ching. when for three yeares and more, he preached publikely, and private­ly, with great power of the spirit, Mark. 1.14. Christs doctrine was also confirmed by signes and miracles, which partly belong to his Propheticall, partly to his Kingly office. The summe of Christs Doctrine was the two Covenants or Testaments, the Law and Gospell, Luk. 4.18. He preached the Law,Mat. 5, & 6, & 7. chap. by shewing the true meaning and fulfilling it, against the corrupt and false glosses of the Scribes and Pharisees. Againe, Christs preaching was more publike, or more private;Joh. 8.20. publike, when he taught in the Synagogues, and Tem­ple; private, when apart hee opened the mysteries of the Kingdome of God unto his Disciples.Mark. 4.35. Christ also foretold by the Spirit things to come, as the destru­ction of Jerusalem, the comming of false Prophets,Mar. 24. Antichrist, and the end of the world. Christs preach­ing was of things present, and of things to come; of things present he taught,Joh. 3. 1 the doctrines of faith to be delivered, good workes to be practised: of things to come, as before. Christ confirmed his doctrine by signes and miracles, by seales and Sacraments, which partly belonged to his Propheticall office, partly to his Kingdome, and Priesthood.

[Page 46]Mediately Christ preached by his servants, which were Angels and men, Rev. 22.16. 1 Pet. 3.18, 19, 20. By Angels, as at the giving of the Law; by Gabriel to Daniel, Zacharias, and John. And by men before his comming, as Patriarchs, Prophets, Priests, 2 Pet. 3.18, 19, 20.Eph. 4.11. After his comming in the flesh, by Apo­stles, Evangelists, Prophets, Pastors, and Teachers. When Christ sendeth any, hee that receiveth them, receiveth him; and he that refuseth them, refuseth him.

The meanes whereby hee furnisheth his Ministers,2 Tim 3.16. Joh. 16.13, 14. are two: 1 the word spoken and written: 2 the Spi­rit. Thus much of the function of teaching, the effi­cacie of the things taught, is a vertue whereby Christ worketh in all men by his Spirit, pricking their hearts, illuminating their understanding, changing their affections, working repentance, faith and com­fort; these effects he worketh by his Spirit, which hee sendeth into the hearts of his people, Job. 16.1.

Christs Priest­ly office.Christs Priestly office, is whereby hee is ordained to satisfie for the sinnes of the elect, and redeeme them to God, Heb. 9.11, 12.

The workes of his priesthood are foure; first, obe­dience: secondly, satisfaction: thirdly, intercession: and fourthly, blessing.

Touching obedience,Gal. 4.4. Rom. 8.3, 4. Joh. 17.19. Christ having taken upon him our flesh, perfectly fulfilled the Law, that his o­bedience might be imputed unto us, Rom. 5.19.

Touching satisfaction, Christ made satisfaction for sinne to Gods Justice,Esay 53.5, 6. that the elect might be deliver­ed from the guilt and punishment of sin; onely the expiation and satisfaction that Christ made, is the proper and perfect price, that serveth for the sinnes of the world; neither have the workes of sufferings of men or Angels any place herein, Heb. 9.12. The expi­ation of sinne was made by Christs suffering, 1 Pet. 3.18.

[Page 47]Christs sufferings are, 1 Privation of good,Christs suf­ferings. 2 In­fliction of evill.

Privation of good, is the want of joy, glory, and happinesse, which otherwise hee should have had,Joh. 17.5. Phil. 2.7. 2 Cor. 8.9. had he not willingly emptied himselfe for our sakes.

Infliction of evill, was all the miseries which hee suffered for our sakes: which we may consider in three ends; 1 the things he suffered in the whole course of his life: secondly, the speciall things hee suffered be­fore his death: thirdly, his death it selfe before his buriall. His sufferings in the whole course of his life, was outward, and inward: his outward sufferings were hunger, Mat. 4.2. Joh. 4.7. poverty, Mat. 8.20. cold, wearinesse, injuries, reproaches, perils, flight into Egypt, and from the Jewes, Mat. 2.14. & 11.19. Luk. 7.34. Joh. 15.20. 2 Cor. 8.9. Mar. 9.34. & 21, 22. Joh. 8.48, 59. & 11.57. His inward sufferings were, griefe, and sorrow for the hardnesse of mens hearts, ignorance and temptation of the devill, Mat. 4.

His speciall sufferings before his death were inward and outward: inward was his trouble, agony, dead­ly sorrow, wherein the Holy Ghost noteth the passi­ons, feare, amazednesse, agony, or conflict, grievous trouble, neere unto fainting, Mat. 26.37. Mark. 14.33. that his soule was very sorrowfull, even unto death, Joh. 12.28. Mat. 26.38.

Three things are to be considered in sinne, and sinners. First, the turning away from God and his Law. Se­condly, the turning unto Sathan, and the pleasures of sin. Third­ly, the continuance in that sinfull estate. Ac­cordingly in Gods ju­stice or punishment, which God must in­flict on sinners, are 3. things to be considered: 1 The losse, and depri­vation of Gods pre­sence, and joyes that are in the same; 2 Thes. 1.9. Psal. 16.11. 2 The torments and sensible paines answerable to the pleasures of sinne, Rev. 14.10.18.7. 3 The eternity of the torments, in such as never breake off, nor cease from sinne by re­pentance, and conver­sion unto God, Act. 25.18. Rom. 1.4. which is the state and case of all reprobates: and na­turally this was the case of all men; but su­pernaturally, by the grace of Christ, in the elect, their continuance in sinne is broken off by repentance, and conversion unto God, Act. 25.18. Ro. 6.1, 4. Where continuance of sinne is not, there Gods justice requireth not eternity of punishment, but onely the extremity of it for a time. Christ therefore, suffering but for the elect, whom hee converteth from their sinnes, was not to suf­fer eternall punishment; but temporary, such as for the extremity of it, and in respect of the dignity of his person, who was God and man, was equivalent to that which the elect should have suffered: bee suffered not for the damned, for why then should themselves also suffer, seeing Christs death is not in vaine? but he suffered for them which otherwise should be damned, his blood was shed for remission of sins, and where sins are remitted, punish­ment is not inflicted.

This intolerable sorrow in Christs soule arose from the feeling of the burthen of all the sinnes of the elect, and of Gods wrath for them, all which as in one view were set before him, 2 Cor. 5.21 Esay 35.6. Psal. 40.12. & 38.3. Psal. 22.14, 15. here was Christs con­science [Page 48] afflicting him for the sinnes of the elect now made his, the devils and all the po­wers of hell loading and char­ging him, Joh. 14.30. the hea­vie ire and wrath of God laid upon him, Psal. 38.3. The highest degree of Christs in­ward afflictions, was on the crosse, when he cryed, My God, my God, why hast thou forsaken mee, Mat. 27.46. The greatest sorrow, feare, trouble, and temptation that possibly could be in humane nature, without being overcome, was in Christ; the Lord would breake him, and make him subject to infir­mities, Esay 53. Act. 8.22. 1 Pet. 2.24.

The outward sufferings, was the ignominy, reproach, con­tempt of men, which he suffer­ed, Psal. 22.6. Psal. 69.20. Heb. 12.13. Mat. 27.

The effects of Christs sor­rowes in him were these: 1 prayer, that if it were possible the cup might passe from him, Mat. 26.39. 2 More fervencie in prayer, with strong crying and tears, Heb. 5.7. 3 A strong sweate in his agonie, and pray­er, like drops of blood falling to the ground, Luk. 22.44.

In this agony the blood in [Page 49] the veines, was so troubled, the vitall spirits so forcibly urged, that the blood came out of the veines, and skin, the like whereof is never seene nor heard of.

In this his agony an Angell appeared from heaven comfor­ting him, Luk. 22.48. Thus Christ was made inferiour to the Angels, Heb. 2.9.

Other outward afflictions besides the fore-mentioned, he had, which I thus particular.

1 The betraying of him into the hands of the Sergeants, and officers, by Judas, as a theefe, Mat. 26.

2 His leading about the city, as a malefactor, to the high Priests house, to Pilate, to He­rod, and backe againe to Pilate, Mat. 26.5. & 27.2. Luk. 23.2, 8, 9, 10, 11. where by the Ecclesi­asticall Judge, he was condem­ned of blasphemy; and worthy to die, Mat. 26.65, 66. hee was accused to the civill Judge, as an enemy to Cesar, but the Judge found him innocent, and so pronounced him; Mat. 27.78. Luk. 23.4. he was by Herod and his ser­vants mocked, set at nought, cloathed with a robe, and sent away with derision, Luk. 23.11. To appease the rage and tumult of the wicked Jewes, contrary to justice, and the manifestation of his conscience, he was condemned of Pilate, Mat. 27.24, 25, 26. hee was [Page 50] scourged, crowned with thorns, spit on, & buffeted by the Ministers and soldiers, a reed was put in his hand, they bowed the knee before him to deride him, they smote him on the head, that he might prophesie, Mat. 27.29, 30, 31. the Jews cryed out, Crucifie him, cru­cifie him; Thus they denyed the holy One, & the just, and desired a murtherer to be given them: then was Christ condemned to die, and being led out of the City to execution with two evill doers, hee carried his Crosse himselfe, but being weary and faint, by reason of his agony and scourging, Simon of Cyren was com­pelled to helpe him, Joh. 19.17. Mar. 15.21. He was hanged upon a crosse by nales that pierced him in his hands, and feet; his death was cursed in respect of God,Heb. 12.2. Gal. 3.13. in respect of man, shamefull; in re­spect of punishment, painfull; in respect of the exten­tion of the veines, and sinues, and the piercing of them in the hands and feet (where they all met, and were knit together) it was very horrible; hee was hanged betweene two theeves, for more shame, and so was accounted amongst the wicked, being nailed on the crosse; hee endured thirst, reproaches, and scof­fings of the wicked, they wagged their heads, and de­rided him of his faith and doctrine, Mat. 27.42, 43. here he wrestled with the devill,Mat. 47.46. and all his Angels, the powers of darknesse, Col. 2.15. Heb. 2.14. and by faith with his Father, who seemed to have forsaken him: at the horror, and indignity of this his passion, the sunne was ashamed, and turned blacke, the earth quaked, the rockes rent, and the vaile of the Temple clest, Mat. 27 45, 51. and at the last hee breathed out the ghost, commending his spirit into his Fathsrs hands, and so death seized on him, and separated his soule and body; being dead his side was pierced with a lance, out of which water and blood issued, but his legges were not broken.Joh. 19.33, 34.

[Page 51] The end of Christs suf­ferings were partly in re­spect of God, of himselfe, and of us: as that God the Father, for his wisedome, mercy and justice, might be glorified in the same, Joh. 13.31, 32. That Christ by suffering might enter into his glory, Luk. 20. that he might bring, and reconcile us unto God, 1 Pet. 3.18. that hee might know to pity and succour us, Heb. 2.18. that hee might lend us an example to suffer with him, that he might destroy the devill, that had the power of death, and death it selfe, Heb. 2. that hee might ra­tifie the two testaments, Heb. 9. that hee might a­lish sinne, Rom. 6. that wee might be married to Christ, Rom. 7.

Christ was to die by ef­fusion of blood, for to be a perfect sacrifice, and to confirme the testament by his death, Heb. 9.16, 22.

Christ was not a meere patient onely in his death, but an agent also, offering himselfe to God willingly, Heb. 9.14. Joh. 10.17, 18. Christ himselfe was the Priest, Heb. 9.1. the sacrifice was himselfe, Heb. 9.14. the Altar was the eternall Spirit. 9.1.14. the fire was the afflictions hee felt in himselfe, and the spirit.

Christs person being God and man, the sacrifice was of more worth, and esteeme, than if all men and Angels had dyed, Act. 20.28. Therefore was his death, not onely a punish­ment, but a satisfaction: Christs body was laid in grave untill the third day. Christs Kingdome is either essentiall by nature,Christs King­dome. which he hath common with the Father, and Holy Ghost, Prov. 8.22.30, or it is the second Persons by dispen­sation, as hee is God manifested in the flesh, and me­diator of the Church, Phil. 2.6, 1 Cor. 15.24. Of this lat­ter do we treat of in this place.

The workes and parts of Christs kingly office, are these; 1 Victory for himselfe and us. 2 Glory. 3 The taking of the Kingdome. 4 The administration of [Page 52] the Kingdome. 5 The resignation of the Kingdome to his Father.

Victory.Victory, is whereby Christ overcommeth the de­vill, and sinne, and death, and subdued them under him and his, Heb. 2.14. 1 Cor. 15.54, 57.

Glory.Glory, is the exaltation and glorification of Christ, and that of the whole person, but in divers respects, for his divine nature was exalted, not by increase of essence, or of glory, his humane nature was exalted, both by increase and manifestation. Glory is the Kingly dignity, consisting of three things, 1 Putting off infirmities. 2 Glorification of the humane nature. 3 Triumph over enemies.

Putting off infirmities, was when Christ was delive­red from all weaknesse of body and mind, which for our sakes hee tooke upon him, as death, paine, hun­ger, thirst, sorrow, Rom. 6.9. 1 Cor. 15.42, 43.

Glorification of the humane nature, is its perfecti­on, by assuming new habits, and powers, Joh. 7.39.

Christs body was glorified, in that it was made in­corruptible, 1 Cor. 15.33. firme, strong, nimble, spiri­tuall, splendent, 1 Cor. 15.43. Mat. 17.2, 3. His soule was glorified by the perfection of the understanding, such as in his base estate hee knew not, even all things in all places and times, so farre forth as a created mind is capable of, and by perfection of will, and all vertues that a created will is capable of.

Triumph over enemies, was his resurrection, and manifestation after, Psal. 68.1. This arising againe was the restoring of the humane nature unto life, and the glorious, and powerfull lifting of it out of the grave.

As by Christs sufferings and death hee wrought sa­tisfaction, and justice for his elect, so by his resurre­rection (as the principall cause) hee conferreth the effectuall application of justice and satisfaction.Rom. 4.25. The [Page 53] efficient cause of Christs resurrection was God the Father, Act. 2.24. the Sonne, Joh. 17.18. the Holy Ghost, Rom. 18.11. The end of his rising is the glory of God the Father, Rom. 6.4. of the Sonne, Act. 3.15. to fulfill prophesies and figures, 1 Cor. 15.4. to con­firme the legall covenants, Do this and live: to justi­fie us by applying benefits, Rom. 4.25.Rom. 1.4. Act 23.32, 33.

The benefits and fruits wee have by his resurrecti­on are these: 1 A full assurance and certainty of faith touching him. 2 Full satisfaction for us, as our sure­ty, and our applied justification, Rom. 4.25. and 8.34. 4 The gift of the Holy Ghost, to quicken us from sinne, Rom. 6.4. Eph. 2.5. 5 Assurance of our last re­surrection, 1 Cor. 15.12, 20, 22. 1 Thess. 4.14. 6 Cer­tainty of our perseverance in faith, Rom. 6.9. Gal. 2.20. 7 Confidence of our hope, and eternall life, Col. 1.18. Rom. 8.17. & 5.10. 1 Pet. 3.20, 21.

The forme and manner of Christs resurrection, was, first his soule returned to the body: secondly, the time was the third day: thirdly,Gen. 1.31. Mat. 28.1, 2. Gen. 1.1, 2, 3. the earth trembled for joy, as for horrour at his death. As hee died the sixth, wherein Adam was made and fell: so hee rose the first day, wherein the world began to be created. he rose in the dawning, Mat. 28.1, 2. so he was the Sun, and light of the world. As the Angels served him at his birth, Luk. 2. so did they at his resurrection;Mat. 28 3, 5, [...] Christ was the first that should rise from the dead, Act. 26.23. 1 Cor. 15.

Object. But some rose before him, raised by the Prophets.

Answ. Their resurrection was actuall, and imper­fect, for they died againe afterward, but Christs was perfect, never dying more, nor subject to mortality, Act. 13.34.

The manifestation of his resurrection, was his glo­rious appearing to his Disciples forty dayes, to con­firme [Page 54] their faith, and teaching them things pertai­ning to the Kingdome of God, Act. 2.3.

Testimonies of his resurrection were, 1 Angels, Mat. 28.3, 4. Luk. 24. 2 The watchmen, Mat. 28.4, 11. 3 His Disciples, to whom hee appeared oftentimes, as to Mary Magdalen at the grave, Mat. 28.9. To Simon Peter;Luk. 24.34. 1 Cor. 15.5. to two Disciples, in the way to Emaus, Luk. 24.13. To the company of Disciples, Joh. 20.19. To Tho­mas, Joh. 20.26. To his Disciples at the sea of Tiberias, Joh. 22.1. To James, 1 Cor. 15.7. To his Disciples on the mount at Galile, Mat. 28.16. To more than 500. brethren at once, 1 Cor. 15.6. To his Disciples on mount Olivet, when hee ascended into Heaven. Ano­ther testimony was the bodies of the Saints which arose:Act. 1.4.12. Luk. 24.50. and prophesies of the Scripture, Luk. 24.25, 26. Mat. 27 52, 53.

Christs taking of his Kingdome, was: 1 By ascen­ding into heaven. 2 By sitting at Gods right hand, Dan. 7.13, 14. Christ in his naturall body glorified, went up in a cloud through the aire,Act. 1.9, 10. or orbes into the imperiall heavens: by his ascension he also made way for us, and is an assurance that we also shall come thither,Joh. 18.7. Eph. 4.8. Heb. 10.19. Joh. 14.3. Also by his ascension, hee furnisheth his Church with gifts of the Holy Ghost, Joh. 7.39.

Christs sitting at his Fathers right hand meaneth a dignity next unto the power of God, and is the highest degree of exaltation: whereby hee fully occu­pieth his kingdome, gotten by his battell, by repres­sing his enemies, and conserving his Church, Psal. 101.1 Cor. 15.1. This sitting at Gods right hand, in re­spect of Christs Godhead,Joh. 17.5. was the restauration of the glory which hee had with the Father before the world was: in respect of the manhood, it is the glo­rification of him, with the glory he never had before, above all other creatures.

[Page 55]Christs Kingdome may be considered absolutely, or specially.

His absolute Kingdome, is the rule which he hath over-all creatures, whether they obey or not, and it may be called the Kingdome of power, 1 Pet. 3.22.Mat. 28.18.

His speciall Kingdome, is his rule over the Church,Psal. 2.6. Heb. 12.28. Esay 18.36. Luk. 17.21. which may be called the Kingdome of Grace. The nature of this Kingdome is spirituall, not of this World; the limits of this Kingdome are the ends of the earth, Psal. 2.

Administration of Christs Kingdome is, 1 His gi­ving lawes: 2 By executing them.

His giving of Lawes are, outward, or inward.

Outward, propounded by the Word, and Ministry.Luk. 24.45. Eph. 4.14.

Inward, by the Spirit, opening the conscience, and giving power to do them, Act. 1.3.

Executing Lawes is, by rewarding good deeds, and punishing evill. Rewards are, 1 Spirituall: 2 Tem­porall.

Spirituall, are, remission of sinnes, victories over temptations, justification, sanctification.

Temporall, are the things of this life with the con­dition of the Crosse; in the next life joyes of Heaven, Matt. 25.

Punishments are, inward, and outward: Inward are griefes, feares, and torments of conscience; Out­ward, are paines, sicknesses, diseases,Apoc. 6. and in the next life damnation. The course of administration in all ages, are the opening of the seales, sounding of the trumpets, shedding of the vials, discovery of Anti­christ. The great and last worke of his Kingdome, is the last Judgement; the day as hee knew not on earth, so neither wee: the manner will be glorious with in­numerable companies of Angels, and flaming fire. The resurrection of the just, and unjust,2 Thes. 1.7, 8. the change of the living, the separating the good, and evill by the [Page 54] [...] [Page 55] [...] [Page 56] Angels, the pronouncing of the sentence of mercy to the elect,Mat. 25. and of judgement to the wicked: in the end the delivering up of the Kingdome to his Father, that God may be all in all, 1 Cor. 15.24. Hitherto of Christs person and office, next followeth the object, the people upon whom Christ exerciseth his office, whom hee teacheth as a Prophet, redeemeth as a Priest, and ru­leth as a King.

The Church.This people are called his Church, or Congrega­tion, Eph. 5.25, 26, 27.

Object. But Christ is the propitiation for the sins of the whole world, for all men, 1 Cor. 5.15.

1 Joh. 2.2. Ans. By the World are meant the elect of all ages, & not the Jewes onely, or them that then lived, but the Gentiles also. So, all men, are meant, all the elect, 1 Pet. 1.2. & 2.5, 9, 24. Heb. 2.9. 1 Thes. 2.13. Mat. 24.24. compared with Jud. 4.

Object. In Rom. 5.18. it is said, The offence of one man came on all men to condemnation, so the justi­fying of one is toward all men to justification of life.

Answ. The Apostle maketh Adam a type of Christ, that as all that came of Adam have sin, & death by ge­neration, so all that came of Christ shall have righte­ousnesse, and life through him. Adam communicateth his sinne to none, but such as are borne of him: so Christ communicateth his justice to none, but such as are borne of him.

Object. In 2 Pet. 2.1. mention is made of some bringing in damnable heresies, even denying the Lord that bought them; and Rom. 14.15. the Apostle saith, Destroy not him with thy meate, for whom Christ died: so 1 Cor. 8.11. therefore Christ dyed for them that perish.

Answ. All professing faith in Christ, professe to be redeemed by him, and so are to be hoped for of us in charity, untill the contrary appeare; in this respect are [Page 57] they said to be bought, and not absolutely.

Object. Adam was redeemed, Gen. 3. and in him all mankind, therefore in his loynes all men are redee­med.

Answ. As Adams house was the visible Church, imbracing the promises, so were they and theirs vi­sibly redeemed in the judgement of men, till the con­trary appeared by their sin, as it did in Cain and his,Mar. 22.24. but as in the Church many are called, and few elected, so then in Adams posterity it soone appeared, Gen. 4. and afterward in Noahs seed, Gen. 9.10. but justice and sinne are not alike propagated by Adam, Psal. 51. for all borne of him are partakers of sinne by imputation, and have it inherent in them, but all borne of him are not partakers of his faith, and Christian sanctity, which is not propagated carnally, but by the Spirit of Christ, Joh. 1.

The truth hereof is laid downe thus:

Christ saved his people from their sins, Mat. 1.21. Joh. 10.15. Heb. 9.15. & 10.14. hee prayed for them and not for the world, Joh. 17.9. Now if Christ ready to die prayed not for the world, but for them which his Father had given him out of the world, then the world is not by him redeemed, that is, the reprobates of the world.

Christ is the Mediator of the New Testament, which is, that God would put his Law in their mindes,Heb. 9.25. and be their God, Heb. 9.10. But such is not the state of many wicked, 2 Thes. 5.2. All men have not faith,Tit. 1.1. but the Elect, and they beleeved that Word ordained to life, Act. 13.4.8. and others beleeve not, because they are none of Christs sheepe, Joh. 10.26.

Christ saith, My sheepe heare my voyce,Joh. 10.27, 28. and I know them, and they follow mee: but all heare not Christs voyce, nor follow him; Ergo, he is not a propitiation for the sinnes of all men in generall, but for the elect [Page 58] in all places and times, which the Apostle meaneth.

The word Church, Church. is used sometimes more largely, for such an Assembly as professe Christ the King, Priest; and Prophet; which comprehendeth in it hy­pocrites, and reprobates, as well as Gods elect: in which respect Paul saith of the Church of Israel; All our fathers were under the cloud, all passed through the sea, were all baptized unto Moses, did all drinke of the same spirituall rocke, but with some of them God was not pleased, 1 Cor. 10.1, 2, 3.

Hypocrites, or reprobates in the Church, are not properly of the Church, but by homonymie of speech, as in the 1 Joh. 2.19.

Strictly, and properly, the Church is the company of them whom the Father hath chosen to life, given to the Sonne to redeeme,Eph. 5.25. Joh. 17.2. sanctifying them by the Spi­rit, and uniting them together among themselves, by the bond of faith and love.

The Church is considered generally, and particu­larly: generally, as it comprehendeth all Gods family in heaven and earth, Eph. 3.15. and brotherhood of all Christians, 1 Pet. 5.9. commonly called the Ca­tholicke Church.

Particularly, when companies of Christians are u­nited, and compact together, in particular places, townes, or cities, as Rom. 1. 1 Cor. 1. Rev. 2. & 3. chap.

Hitherto I have spoken of two meanes of our salva­tion,Justification. and remedies of our miseries, namely of election and redemption. Now followeth the third, which is our Justification, being the absolution of sinfull man from punishment, because of the satisfaction of Christ the Redeemer, apprehended by faith.

This word Justification is used here for Absolution judiciall, when God the Judge absolveth the fault of the man, that is accused before him, and pronounceth him just and innocent; and it is opposed to condemna­tion, [Page 59] as Rom. 8.33, 34.Rom. 5.18. Wee may not with the Papists understand here Justification to be the infusion of justice.

This judiciall act is in this life exercised in a mans conscience, wherein God hath his tribunall, mens thoughts accusing or excusing, Rom. 2.15. After this life, it shall be exercised by the sentence of Christ, Rom. 2.16. As sinne is a difference from Gods Law,1 Joh. 3 4. so justice is a congruence with the Law, both of our nature and actions: and as there is a legall justice in­herent in men, by fulfilling the Law, and an Evange­licall justice,Phil. 3.9. by God imputed to him that beleeveth the Evangell, Rom. 4.5, 6. so is there also a legall justi­fication, and an Evangelicall: Legall justification, is from workes done, according to Gods Law, we stand in the tryall of the justice of God, Levit. 18.5. Gal. 3.12.

Evangelicall justification is when Gods Law being violated, we are absolved from the sinne and punish­ment by the grace of God, and mercy of his Sonne apprehended by faith: And by him all that beleeve are justified, in all things in which they could not be ju­stified by the Law of Moses, Act. 13.

Before the fall legall justice had place, and shall have againe in the life to come:Rom. 4.5. Gal. 3.10.10, 12. but since the fall in this life the Evangelicall justice is to be sought for. The reason hereof is, that justification by the Law must be upon the full, perfect, & continuall keeping of the same, Gal. 3.10. which is unpossible by mans weaknesse, Rom. 8.3.

The Law of God being violated by sinne, his justice must be satisfied first,Psal. 14. Rom. 3.24. & 5 chap. before any legall justice can be established in us, which being satisfied by Christ, and so wee absolved from our sinnes past, the legall justice beginneth in us againe in this life, but shall not be perfected till the next life.

Justification is an act undivided, and all at [Page 60] once, and so it differeth from Sanctification which is done by degrees and parts.

Justification of a sinner in this life is done essenti­ally but once,1 Joh. 3.9. though it be often repaired and renued, as faith once given to the elect, is never quite taken away, for the seede of God remaineth in him; Justifi­cation and Faith are most nearly united.

The causes of Ju­stification are either

• Principall:
• Instrumentall:
  • Outward,
  • Inward.

The principall outward cause, is the merit, and sa­tisfaction of Christ, Rom. 3.24, 25. which in respect of us is the meritorious cause, in respect of God it is the cause that is outwardly moving him to pronounce us just.Rom. 3.24.

Both these are true, that we are justified for the sa­tisfaction and merit of Christ, as the outward moving cause, and yet are justified freely of meere mercy, as the inward moving cause.

Object. How can it be said that God freely forgiveth us our sinnes, out of his owne grace, and mercy free­ly, seeing hee hath required satisfaction to the full of Christ our head, and surety, and without such sa­tisfaction forgiveth no sinne?

Answ. Though hee forgive it not freely in respect of his Sonne,Col. 2.13. who was wounded for our iniquities, yet in respect of us that were the sinners, it is free.

Object. But wee merited it in Christ our head, and therefore are not freely forgiven.

Answ. His merit was not ours by originall possessi­on,1 Cor. 2.9. or cleaving in us (as sinne is from Adam) but on­ly by relation and application, and this meere grace, that wee never thinking on any such thing, God found this way for our redemption, Rom. 5.8, 10. and that he applyeth his Sonnes redemption unto us, that were by no gift or merit disposed to such a thing, Eph. 1.6, 9. & 2.8.

[Page 61]As Christs satisfaction is most sufficient and full, so as it is sufficiently, and fully to justifie us, without any merit of ours, or any other creatures,1 Joh. 1.7. Rom. 3.25, 26. Our workes being imperfect have no proportion to the justice of God, neither are they ours, but Gods, due unto him, and proceeding from him: now that which is not ours originally, or by possession, but is wholly owing unto another, by it we can merit no­thing to our selves.

The principall inward cause of our justification is both, 1 an effectuall calling, 2 the imputation of Christs merits.

The effectuall calling is the more remote cause of our justification, when God by his Spirit effectually moveth the heart, the understanding, will, and affe­ctions, to the acknowledgement of our owne miseries, to seeke deliverance, and to beleeve the promise, or grace.

This inward calling of the elect, differeth from outward calling, by the word, whereby God offereth his grace to all in generall. to this inward calling a man is meerly passive, in respect of the beginning,Eph. 2.1. that is, hee cannot any more prepare, or dispose himselfe by strength of nature unto this calling, or justificati­on. Herein therefore the Papists erre, who ascribe to man a preparation to justification, called the funda­tion of justification, as faith, that is, a certaine gene­rall knowledge, and certainty of the truth of Gods Word: Secondly, an acknowledgement of our sinnes. Thirdly, feare of hell: Fourthly, love of God:2 Cor. 3.5. Phil. 2.13. Fifth­ly, repentance. Sixthly, hope of salvation; which suffi­ciently prepare a man (they say) to receive justifica­tion, but the Apostle saith the contrary, that our suf­ficiencie is of God.

The imputation of Christs merit, & satisfaction, is the neere and next cause of justification,Rom. 8.10. and constitu­teth [Page 62] the essence and definition of it, which is, when God for union with Christ,2 Cor. 5.14.21. Rom. 4.5, 8. doth so apply and make proper Christs merit to us, as if wee our selves had died, and satisfied for our sinnes: As from Adam wee draw, 1 guilt, 2 native evill: so from Christ we draw, 1 absolution from guilt, 2 reparation of Gods Image, called Regeneration.

Faith.The instrumentall cause of justification is Faith, which is taken sometime largely, sometime strictly: largely, faith is taken for an assent to those things written in the Word, called historicall faith: strict­ly,Jam. 2. faith is justifying, or miraculous; justifying faith, is a trustfull assurance, which the Spirit of God stir­reth up in the elect,Rom. 10.6, 10. Gal. 2.20. firmly to apply the promises of Gods grace.Rom. 10.20. This faith presupposeth knowledge, Rom. 10.14. but formally it is assertion towards Gods promise.

Faith justifieth not, as it is a quality, passion, or acti­on in us, but as it is a relation, and uniteth us to Christ, whose satisfaction is imputed for righteous­nesse to us, Gal. 2.20.

Faith applyeth the promise to the particular per­son,Jam. 2.20. and not the generall onely: Gal. 2.20. 1 Job. 4.16.

Faith necessarily bringeth forth good workes, yet it justifieth not in that respect, Rom. 4.5.

The proper object of faith, is the evangelicall pro­mise of grace in Christ, Rom. 1.16.

Faith hath degrees, increasing, and diminishing, yet the essence and force of justifying remaineth in the least degree, Rom. 12.3. Mark. 9.24.

Faith once wrought in the elect, can never be ut­terly extinguished, for faith is of the elect onely, 2 Thess. 3.2. as the elect cannot perish,Tit. 1.1. neither can their faith, Rom. 8.38, 39.

The immediate effect of justification knowne, is [Page 63] Adoption,Gal. 3.16▪ by which the elect do now actually please God, as his children and co-heires with Christ.

Another effect of justification, is peace of Consci­ence, when we perceive our selves absolved from the guilt of sinne, before Gods judgement, and the judge­ment of our owne conscience, Rom. 5.1.

Peace of conscience, hath degrees sometimes more,Peace of con­science. Rom. 8.15. sometimes lesse, Psal. 30.7. and 51.12, and 38.3. From peace of conscience ariseth confidence, that our pray­ers are heard: Also assurance that our good workes please God; also patient suffering of the crosse, ariseth from the feeling of justification, Rom. 5.3.

Thus much of our deliverance from sinne, and the misery thereof, also the punishment of sinne, which was Christs worke in himselfe.Sanctificati­on.

Now followeth our Sanctification or, reformation into the image of God, which is Christs worke in us; it is the change of our nature into better, that is, into the similitude of the perfection of God, called also our Glorification, 2 Cor. 3.18.

Justification, and Sanctification differ thus: Justifi­cation, is the imputing of anothers justice;Rom. 8.30. (to wit Christs) Sanctification is the impression of justice; that it may be in us: in Justification there is the satisfa­ction of Christ; in Sanctification there is the obedi­ence of a Christian: Justice is perfect and absolute, an undivided act at once; Sanctification is a work begun, not equall in all: Justification is first,Joh. 3.5. Sanctification is after; Sanctification: is a separation from filthinesse of sin, from common prophane use,Rom. 6.29. and a preparati­on, and application to holy use, by the Spirit of God, 2 Cor. 7.1.Absolution.

Absolution from sinne is not sufficient to salvation, unlesse there be also a restoring, or putting on of good, called Sanctificat [...]on, Heb. 12.14. As Election is the peculiar worke of the Father, Eph. 1.3, 4. Redemption [Page 64] of the Sonne, 1 Joh. 2.1, 2. so Sanctification is the pro­per worke of the Holy Ghost,Rom. 15.16. 1 Cor. 6.11.

Christ by his obedience, and death hath merited for us the gift of sanctification of the Spirit, 1 Cor. 1.30. This he hath merited with God, who for his Sonnes sake giveth us the Spirit, Gal. 4.6.

Our Sanctification hath two parts, 1 the putting off the old,Eph. 4.22. which is corrupt, through the deceiveable lust: 2 the putting on the new man, which is after God,Eph. 4.24. created in righteousnesse, and true holinesse.

The putting off the old man, is the subduing, brea­king, and abolishing of the sinfull disposition, and inclination that is in our nature, 1 Pet. 4.5. and of it there be two parts, 1 Death: 2 Buriall of the old man.

Death or mortification, is an actuall effect of the application of Christs death, by the holy Ghost (to our nature) whereby our corruption,Rom. 6.6. or body of sin, receiveth a deadly wound, is feebled, and dyeth daily.

Buriall, is the going forward of death, and is an ef­fect of the application of Christs buriall by the Spi­rit, whereby the old man, our body of sinne, is more and more corrupted, and as it were rotted in the grave, Rom. 6.4.

Putting on the new man, is when wee take againe Godf habits, and disposition to vertue, and it is cal­led the rising or the quickning of the new man, which is an effect of the application by the Spirit of Christs resurrection, whereby inherent holinesse is begunne, and by degrees continually increased, Rom. 6.4. Thus Christs death, buriall, and resurrection, is to us, 1 A gift of justification,1 Thes. 1.6. Rom. 5.15.18. 2 A power to mor­tifie, and quicken us, Eph. 1.19, 20. and 2.1, 5, 6. And an example or type to follow in [...]r course of life, 1 Pet. 2.21.

[Page 65]The [...].Rom. 8.30.

The justified [...] under­standing [...] will. 3 The [...].1 Thes. 5.23.

The [...] is [...] By teaching and [...] necessary knowledge.Zach. 12.10. [...] Gods fa­vour to the [...] 4.17. Rom 5.5. 3 By con­firming us in the [...] of persevera [...]ce, and eternall life, 2 Cor. 1.22.

The will is [...] by making [...] and ready: Right, when the will is inclined and carried in a straight course to that which is good, rightly knowne. [...] when there [...] and faculty to follow, and to the good, [...]rehended, and hee [...].

[...], when our desires of meats, drinks and other things, that wee lust after, are moderated, according to Gods Law, and reason, Rom. 13.1 [...]. And, when our affections of joy, sorrow, love, hatred [...] to Gods Law▪ [...], and too [...], and keepe the holy mea [...]e, Psal. [...]0, Psal. 119.Eph. 4.26.

This sanctification is, 1 begun: 2 perfected [...] in this life.1 Cor. 6.11.

Alwaies in this life there is a mixture of the old [...] with the new, an [...] to good by [...] Gal. 6.17. are contrary [...]

The [...] Eph. 6.13, 14.

[Page 66]The conflict is the resisting of sinfull temptations, arising in us, or suggested any way to us; and the victory is, when wee so resist, as sinne ruleth not in us, Rom. 6.14.

The infirmities, and defects of our sanctification,1 Joh. 2.1. are forgiven us in Christ.

Sanctification hath many degrees, sometime more, sometime lesse, Rev. 2, & 3. The children of God have some speciall sinne, or sinnes whereunto they are most prone,Psal. 18.23. which they must have most speciall care to mortifie.

Any one sinne reigning in a man,Jam. 2.10. argueth him to be wicked, and unsanctified, Ezek. 18.10, 11.

The effect of regeneration or sanctification, is good workes, namely, acts and operations, proceeding from a regenerate will, understanding and affecti­ons.

In good workes are to be considered, 1 The rule. 2 The partition of them.

The rule of good workes is Gods Law,Exod. 19.20. compre­hended in the ten Commandements, which God gave by voyce,Commande­ments. 1 Table. and by writing on 2. Tables of stone at mount Sinay.

The 1 Table containeth foure Commandements, informing us of our duties, and good workes to­wards God.

The first commandement chargeth us not to be Atheists, without God, Psal. 14.1. Secondly, not to have false gods with the true, Exod. 20.23. 1 Cor. 10.20. Thirdly, not to have false gods without the true, 2 King. 17.25. Fourthly, not to have the true God neare in thy mouth, Exod. 5.2. and farre from thy heart, Esay 29.13. [...] 1.16▪ but requireth us to have Jehovah the true God, and him onely and sincerely to be our God, Deut. 4.35.

The second Commandement forbideth us to [Page 67] make (in Gods worship) any shape, image, represen­tation or ordinance, whereby to worship God, or to bow downe, or to submit to any such, made by any other, Act. 17.29. Mat. 15.9. Col. 2.23. and com­mandeth us to worship the true God truly,Deut. 12.32. according to his owne prescription.

The third Commandement forbiddeth all profana­tion, and abuse of Gods Name, Word, & Ordinances, and requireth a reverent and holy use,Eccles. 4.17. & 5.1. Mat. 6. and estimati­on of those meanes, and instruments, whereby God hath made knowne himselfe unto us, and requireth to be worshipped of us, Deut. 19.12. & 23.21. and 18.20. Lev. 19.12. & 24.11.

The fourth Commandement requireth the obser­vation of the due time of Gods publique worship,Lev. 23.3. Luk. 4.16. Esay 56.2. & 58.13. and of all holy means, whereby we may grow in grace, knowledge, and sanctification, Act. 15.21. & 16.13. & 17.2, 3.2 Table.

The second Table containeth sixe Commande­ments, all teaching love and duty to our neighbour.

The first requireth speciall duties to our parents, governours, and all superiours, that we honour them.

The second concerneth our neighbours life, and good: Thou shalt not kill.

The third concerneth his chastity, as our owne: Thou shalt not commit adultery.

The fourth concerneth our neighbours goods: that wee steale not.

The fifth concerneth his good name, that we beare not false witnesse, but speake the truth.

The sixth forbiddeth all lust, or desire to anything that is our neighbours, and requireth us to be con­tented with our owne: Thou shalt not covet.

The summe of these Commandements is, to call men from all naturall corruption, or vice, unto the true God, having him in an unfained love [Page 68] above all,Rules touch­ing Gods Law. and our neighbour as ourselves.

Touching the Law of God, these rules are to be considered.

As the Law was given by God, who is most per­fect, so in the keeping of it is required absolute per­fection, Psal. 19. Jam. 2.10. Gen. 6.4, 5. This perfe­ction is inward, and outward.

Inward, in the Image of God, expressed in the un­derstanding, will, and appetite of man.

1 Tim. 1.5.Outward, in the intire effect of this image shewed in operation, Rom. 7.14. Esay 2.10.

Unregenerate men are utterly unable to keepe the Law, the regenerate are able to keepe it in part, but but not fully in this life, Gen. 8.22. Psal. 14. Eph. 2.1. Rom. 7.22, 23. 1 Joh. 1.8, 10.

Seeing the Law cannot be by us perfectly fulfilled,Psal. 143.3. wee may not seeke for justification by the workes of the same, Gal. 2.16. & 3.10, 13. Psal. 3 9.

The common use which all men have of the Law, is to bind them to perfect obedience unto God, though they cannot performe it, and to rule their outward actions, and inward motions, that confusion be not amongst men, Lev. 18.5.

The speciall use which the regenerate hath of the Law, is, 1 That they may know sin, Ro. 3.20. 2 That it might move them to repentance,Rom. 7.7. Ro. 7.23, 24. 3 That it might move them to desire mercy in Christ, Gal. 3.24. 4 That it may direct their motions, words, & works, which by the sanctification of the spirit they walk in.Jam. 2.12.

The speciall use which the unregenerate hath of the Law,1 Joh. 5.3. Psal. 37.30, 31. is, 1 To torment their conscience. 2 To re­straine them from outragious sinnes.

The partition of good workes, whereof the Law is a rule, is that some are referred unto God, some to our selves, some to our neighbours.

Of Prayer.There appertaineth to the worship and service of [Page 69] God for his perfection, wisedome, powers and good­nesse, the invocation, and celebration of his name.

Invocation or Prayer, is the lifting up of our minds unto God, as to a most bountifull and good doer, Psal. 25.1. It is also a powring out of the hearts me­ditation before God, Psal. 62.8.

In prayer note five essentiall things.

1 Who is to pray. 2 To whom wee must pray, 3 What things are to be asked. 4 For whom we must pray. 5 How wee must pray.

1 The Commandement to pray, is given to Christs Disciples: hypocrites and infidels sometime so pray,Mat. 6. Luk. 11. as that God heareth them, 2 King. 13.2, 4. 1 King. 21.27, 28. yet Gods people only effectually receive the Commandement, and pray in faith, that is farre from the wicked, but he heareth the prayer of the righteous.Prov. 15.8, 29.

2 Prayer is to be made to God onely; Mat. 6. Say, Our Father. Psal. 65.2. Psal. 50.15.

Prayer is to be made holily,1 Joh. 5.14. according to Gods will, and the directions by him given.

Prayer must be made with preparation, and medi­tation, Psal. 10.17. Eccles. 5.1. The preface in the form of prayer teacheth thus much, Mat. 6.

There must be a feeling of our wants, and a fervent desire of the thing wee would have, Jam. 1.5. The name of prayer, supplication, or desire teacheth this.Psal. 51.17. Joh. 16.23.

Prayer must be in faith, and confidence, as to a Fa­ther, that is willing, and in hearing able, Jam. 1.6. It must be in humility as beggers, Heb. 11.6. for God is in heaven, Eccles. 5.1. our kneeling and prostrating our selves sheweth this. It must be in the name of our Mediator. It must be in few words: Bable not much, Eccles. 5. Mat. 6. No certaine words are limited, 1 Tim. 2.8. 1 Thess. 5.17. In prayer wee must be care­full to purge our selves by faith, and repentance, that sinne be not in us before the Lord,1 Tim. 2.8. Psal. 68.16.

[Page 70]Wee are to pray for others, and not onely for our selves: Mat. 6. Say, Our Father.

The things to be prayed for are taught by Christ, in Mat. 6. & Luk. 11. whereof there are two parts, 1 Petitions. 2 Confession or blessing. 1 Petitions, there are 6, whereof the first concerneth the princi­pall end of our life and beeing, which is Gods glory, Hallowed be thy Name.

The second concerneth the secondary, and subor­dinate end of our life, which is our salvation; Thy Kingdome come.

The third concerneth the principall meanes to bring us to the foresaid ends, which is godlinesse wrought in us here on earth; Thy will be done.

The fourth concerneth the secondary meanes, to bring us to the aforesaid ends, which are the out­ward blessings of this life: Our daily bread.

The fifth concerneth the removall of such lets past, as may hinder us from attaining the foresaid ends, which are our sinnes committed: Forgive us our debts.

The sixth concerneth the removall of such lets to come, as may hinder us, which are our future sinnes and relapse; Lead us not into temptation, but deliver us from evill.

Confession, blessing, or thanksgiving, is for three things belonging unto God.

1 Kingdome: whereby we acknowledge his King­ly, or Fatherly right, dominion or authority, over us for ever.

2 Power: whereby wee celebrate his might, and a­bility to doe all that he will for ever.

3 Glory: whereby wee magnifie this most wise, just, and mercifull administration of all things, accor­ding to his soveraignty and might, for which hee is to be celebrated for ever.

[Page 71] Amen, teacheth us first, fervently to desire the things aforesaid: secondly, to beleeve they shall be accomplished.

Hitherto of Invocation, now followeth celebra­tion of Gods name, which is when wee confesse our Lord God his properties, and workes. This done two wayes, by Speech, by Song.Exod. 18.8.10.

By speech, when rehearsall is made to others, to strangers, and to our children, of Gods powerfull and gratious workes.

By songs, when to our selves, or others,Of Singing. wee cele­brate Gods workes, by Psalmes, and Hymnes, and spirituall songs, Exod. 15.1.

Songs are of two sorts;2 Chro. 29.30. suggested to the mind by the spirit and mouth of man, or prescribed by God in his word, 1 Cor. 14.26.

Songs of holy Scripture are to be sung in the Church; first, because God hath given his Word part­ly in prose to be read, partly in meter to be sung, Col. 3.16. 2 Sam. 23.1, 2.

Songs ministred by the spirit, are to be sung by one, 1 Cor. 14.26. Songs by the spirit, unlesse in extraor­dinary person, are subject to errour, 1 Cor. 14.29, 32. Songs of Scripture are authenticke as all other Scrip­tures are, Luk. 24.44. Secondly, because God hath gi­ven men, not onely the faculty of speaking, but also of singing, and all our faculties are to be used, in the praysing of God, Psal. 103.1, 2. 1 Cor. 6.20. Thirdly, because the Church of old used to sing such Psalmes, 2 Chron. 29.28, 29, 30. Fourthly, because all people are exhorted to sing Psalmes, not onely by David, but by the Apostles themselves, Eph. 5.19. Col. 3.16. Jam. 5.13.

The manner of singing, is to be holy, reverent, grave, orderly, with understanding, feeling, and comfort, to the edification of the Church, Psal. 93.5. and 5.7. & 44. & 7. & 33. 2 Cor. 14.15.19.44. Instru­ments [Page 72] of musicke were coannexed to the songs in the Temple; as incense to the prayers, 2 Chron. 29. Such shadowes are ceased, but the substance remaineth. The times of Psalmes were not prescribed,Eph. 5.19. Rev. 14.2, 3. but left to the discretion of the singers; each country therefore is to use the most decent order and manner of singing, ac­cording to forme given, 1 Cor. 14.40. Psal. 93.5.

The rules of singing Psalmes are, 1 The glory of God,Psal. 92.1. and celebrating his name, 2 Teaching, instru­cting and comforting our selves, and one another, Psal. 78. Col. 3. Eph. 5. 3 The allaying of our inor­dinate affections, of sorrow, griefe, care. 4 The stir­ring up of good affections in us,2 King. 3.14, 15. as zeale, fervencie, 2 Sam. 6.15, 16. Psal. 57.7, 8. 5 Faculty and ease to learne the Lawes of God with delight, Deut. 32.

The saving grace of God teacheth us to live sober­ly, in respect of our selves, righteously towards God, and godly in this present world, Tit. 4.1, 11, 12.

Of mans du­ty towards himselfe.Our duties towards our selves are:

1 Love of our selves, as is meet, taught all men by nature, Eph. 5.29. by Gods Law, Love thy neighbour as thy selfe; by the law of grace, 1 Cor. 3.16. & 6.19. but immoderate selfe-love is vice, 2 Tim. 3.2.

2 Sobriety, or moderation in getting worldly goods; this grace is, contentation with that a man hath, Heb. 13.5. 1 Tim. 6.6, 8. Against which is cove­tousnesse, which pierceth men with many sorrowes, 1 Tim. 6.10. Also contempt of Gods blessings is against this grace,Eccles. 2.16. Prov. 30.8. Eccles. 7.11.

3 Spending goods gotten,Eccles. 5.13, 17, 18, 19. neither sumptuously, wast­fully, or niggardly, Luk. 15.14. Prov. 32.15. but to use and expend them moderately, and thriftily.

4 Temperance, in eating and drinking, Eccles. 10.16, 17. Opposite hereunto is gluttony and drunken­nesse, which surfeteth the body, and corrupteth the mind;Rom. 13.13. and pining the body with two much fasting, or evill fare. 1 Tim. 5.23.

[Page 73]5 Constancie, or chastity, in the sober use of mar­riage, or in the holy use of single life; opposite where­unto is excesse of venery, whoredome, fornication, and burning lusts, which destroy body and soule, 1 Cor. 6.18. Prov. 5.8, 9, 11. & 13.3.1 Cor. 7.9.

6 Magnanimity or courage in enterprising hard, or laborious things, not being too bold, nor too fearfull, Prov. 28.1. Use of this in the warres, Esay 7.2, 3.

Patience to beare troubles, with an equall and un­broken mind: against which are rash thrusting our selves into danger, tempting God, and feare, anger, im­patience, also insensiblenesse of affliction, Prov. 23.35.

8 Modesty in the moderating our desire of honour, and glory, that wee desire it not more than is meet, nor for itselfe, but for our incouragement to good, nor from evill men, but from good, and that it be for vertues sake: against which are ambition and love of vaine glory, and too much contempt or neglect of our owne good name or honour, Prov. 22.1.Eccles. 7.1.

9 Diligent labour of the body and mind, in the sweat of our face, but without too much care of the mind: against which are excessive toyle, and sloth, Mat. 6.31, 34. Eccles. 4.8. & 5.17. Prov. 14.23. & 19.24. Eccl. 10.18.

10 To moderate our rest,Eccles. 2.23. and keepe a measure in sleeping and waking, Prov. 6.9, 10, 11.Of Gods Will.

Gods Will meaneth either 1 the faculty of wil­ling, or 2 the act of willing, or 3 the object, that is, the thing willed: In the first and second meaning, Gods Will differeth not really from his essence, or being; in the third, it really differeth, as hee willeth other things besides himselfe: In the first and second meaning there can be no cause properly assigned, for there is no cause superiour to God himselfe; in the third meaning, vid. the outward object or thing wil­led, it hath a cause of absolute necessity. God willeth [Page 74] himselfe onely, but of other things without himselfe, he willeth onely of conditionall necessity, or most freely: of conditionall necessity, because such things as hee actually willeth, hee cannot but will, seing his will is unchangeable, most free he willeth, because he was indifferent, by himselfe to will this, or that thing without himselfe.

In the third meaning, Gods will may change, as he would of old be worshipped by sacrifices of beasts, but now since Christs death, hee will not so be wor­shipped, Joh. 4. In the 1. and 2. meaning, Gods will is unchangeable, neither doth God begin to will that which before hee would not, nor ever ceaseth to will that which before hee would. So it is one thing for God to change his will, which can never be; another thing to will the change of the thing, which before he would, which is often.

Quest. Seing Gods will is the first, and universall cause of all things, and that cannot be changed, nor hindered, whether doth Gods will impose a necessity upon the things that hee would have done?

Answ. It doth on some things, but not on all, for seeing his will is most effectuall, therfore not only are these things done, which he wold have done, but they are done after that maner which he would: now God would have some things done necessarily, and some things contingently; and therefore he hath for some things fitted necessary causes, by force whereof they are necessarily done; and for some things contingent causes, whereby they are contingently done. And se­ing his will is unchangeable, and not letted, it fol­loweth, that not onely those things are done which hee would to have done, but also those things are done contingently, or necessarily, which hee would have so to be done: so things have such a necessity, as God would they should; to wit, either absolute neces­sity, or conditionall.

[Page 75]Touching evill things, neither is it Gods will they should be, neither is it his will they should not be, but it is his will to suffer them to be done; it is not his will that they should be, because they be not good of themselves, but by accident: it is his will to suffer them to be done, because of his wisedome, and good­nesse, he can bring forth good out of sinfull actions. Things must not be esteemed as they are by accident, but as they are of themselves.

God hath dominion over all things by creation,Of Gods do­minion, and soveraignty. exercised as a creator: it may be called Lordly power, which he useth, or may use without any intention of the good, or profit of the creature.

Secondly, as a King or Father, which power hee useth of his goodnesse, and sufficient grace, with the intendement of the creatures good also, and therupon maketh atonement with men, that they might serve him, not so much of duty and necessity, as of free, and voluntary obedience: wherefore his commandement hath stipulations or duties required of us, and promi­ses of further good, to be performed unto us: And the covenants of God with men are of two sorts;

1 Legall, when upon condition of present, and continued obedience to all his precepts, hee promi­seth life eternall.

2 Evangelicall, when upon condition of repen­tance, faith, and newnesse of life, hee promiseth for­givenesse of sinnes, and eternall life through Christ.

Thirdly, as Judge & avenger, which power he exerci­seth, when men forgetting or neglecting his covenant made out of his love, and grace, do sinne, and pro­voke his wrath, whereupon hee inflicteth punishment on the bodies and soules of sinners. There is not, nor can be imagined, a greater dominion, soveraignty, and power, than the Creator hath over his creatures; for it being absolute, hee may nullifie, and bring to [Page 76] nothing his creatures, as hee made them of nothing, if he so please, and so long as the creature hath beeing, he may command it wholly, and every part: and this power and dominion is so proper to God, as it cannot be to any other.

After the sinne of man, there was due to all mankind, Gods wrath, and our eternall punishment: but God pitying our misery, hath restored us by grace in Christ, whereupon ariseth another right, and soveraignty, which God hath over us, not onely as Creator, but as restorer; in which name hee hath power to command, and wee are in duty to obey.

Of Afflicti­ons.God afflicteth his children:

• 1 For his owne Glory.
• 2 For their good and salvation.
• 3 For the profit of others.

First, for his own glory, Israel was afflicted in Egypt, that his power and goodnesse might appeare in their deliverance.

Secondly, for our good, seven wayes.

• 1 Cor. 12.
  1 To humble us, and keepe us from sinning.
• 2 To worke repentance in us, Heb. 6. 1 Cor. 11.
• 3 To make us compassionate towards others.
  Heb. 4.15.
• 4 To stirre us up to prayer, Psal. 50.15.
• 5 To try our faith and patience,
  Rom. 8.
  Jam. 1.
• 6 To worke in us a loathing of this life, and love of a better.
• 7 To testifie his love unto us, as unto children, Heb. 12.

Thirdly, for the profit of others, three wayes.

• 1 That seeing our affliction they might take war­ning.
• 2 Seeing our faith and patience they might be com­forted.
• 3 Seeing our deliverance they may be confirmed.

Two-evils we must take heed of when God afflicteth [Page 77] us; first, that we despise them not,Prov. 3. or make no use of them, Esay 1. Secondly, that we faint not under the burthen of them.Heb. 12.1. Of the feare of God.

Feare is sometime by figure, put for the whole wor­ship and service of God: Esay 29.13. with Mat. 15.9. sometime particularly for an affection of the heart shunning evill.

Three sorts of feare were in Adam, and are yet in the world: 1 The feare which he had in his integrity, which is yet in the Angels. 2 The feare which he had being falne into sinne, which is yet in devils, and wic­ked men. 3 The feare which he had when hee was re­generated, by the promise and grace of Christ, which is yet in all Saints.

1 The feare which he had in his integrity, is where­by he eschewed sinne, and the punishment of sinne, but without sorrow, because hee was without sinne, and free from punishment.

2 His feare, when hee was falne from God, was whereby he was afraid of punishment, but without faith, or desire of leaving sinne, and so fleeing from God.

3 His feare when he was regenerate, was whereby he acknowledging his sinne, and Gods wrath for it, he was very sorrowfull for his sinne, committed to the offence of God, and feared to sinne any more, ha­ving a care, & desire to eschew all evill, because he knew & felt Gods mercy towards him in Christ, Prov. 14.17. God is loved in respect of his goodnesse, as a Father; he is feared in respect of his power, and justice,Mal. 1.6. as a Lord. The feare of the Lord is to hate iniquity, Prov. 8.13. and by his feare men depart from evill, Prov. 16.6. but the wicked runne into evill, and the feare that is in them is in respect of Gods wrath,Deut. 25.15. Gen. 20.11. and their torment, not hating their sinne, but God, who punisheth them. Godly feare ariseth from the feeling [Page 78] of Gods mercy. Psal. 130.4. Sinfull feare ariseth from the feeling of mans misery onely, Gen. 3.10.

Godly feare draweth us neare to him, Psal. 5.7. but sinfull feare draweth men from God, as Adam fled from his presence.

Godly feare is in the Saints continually,Prov. 18.14. 1 Pet. 1.17. Prov. 23.17. Sinfull feare is by fits, when God appeareth, or when his judgements are revealed, Esay 7.1, 2. but oft times the wicked are secure, Ezek. 8.12. Godly feare is joy­ned with faith,Psal. 94.1. hope, and love of God, Psal. 33.18. Prov. 24.26. Jer. 39.32.40. but sinfull is destitute of faith,1 Joh 5.4, 18. accompanied with torment, and despaire.

Godly feare is an holy affection, whereby we feare to offend God, not only because wee shall be punished, but chiefly because we account it most unworthy, and unjust to offend him, who is most great in power, and good in grace, who hath shewed such Fatherly love, and mercy towards us: To whom be all Glory for ever.