A MODEL OF DIVINITY, CATECHISTICALLY COMPOSED. WHEREIN IS DELIVERED THE MATTER AND Method of RELIGION, according to the Creed, ten Commandments, LORDS Prayer, and the SACRAMENTS. BY JOHN YATES, Bachelor in Divinity, and Minister of God's Word in St Andrew's in NORWICH.  PSAL. 40.10. 
I have not concealed thy loving kindness, and truth from the great Congregation.  Gregory in Ezek. Hom. 3. 
Let the Preacher like beaten burning iron, not only heat his next neighbours, but cast sparks a fare off to others.  
LONDON Printed by john Dawson for Fulke Clifton, and are to be sold on New-fish street hill, under St Margret's Church. 1622.   

TO OUR DEAR MOTHER THE CHURCH OF ENGLAND.  
THy Children [dear Mother] are grown more nice than wise, and fallen into those humours that are fit for controlment then observation. I desire to be no challenger of my Brethren; yet is it my duty to be a lover, yea, and (as I am able) a Champion of thy truth. I am deceived, if this be not one of the main grounds of that universal decay of knowledge, wherewith our people are commonly checked, to wit, that they are not either catechised at all, or else in as many forms as they have change of teachers: one teacher (as it were) making work for another, and so pleasing the fantasy of their Scholars, that like some woman with child, that longs for that piece which she sees upon another's trencher, and swoons if she miss it, or some dainty Dames, that  upon every beauty, they are every day lovesick a new, 
2 Tim. 3.6.7.  and like S. Paul's silly women, are ever learning, and never able to come to the knowledge of the truth. My care shall be to bring them home again to their Mother's diet, and let them see both the meat and milk she hath plentifully provided for them But before I enter upon her store, I must acquaint them that all their travel abroad to fill their brains with new learning, hath but been to go Northward for heat, and in vain to seek that candle which they did carry in their own hands. What plenty of water can there be, where the lead of the cistern is put all into the Pipes? We have made so many conveyances of the Art of Religion into the brains and breasts of our hearers, that if a man would yield to run after his eye or appetite, he shall never know where to rest, and after many idle excursions, shall lie down weary, but unsatisfied. Art like Sampsons' hair is fair and strong. 
Art quasi Arx, quia s●ma & pulchra.  Strong in precepts, beautiful in method. And if both these be to be found in any Catechism, ours shall carry away the honour of it. Others that swerve from ours, are but like a continual pumping, without mending the leak. Where confusion for want of method, runneth in faster, than precepts like nails can fasten themselves. Some teach the Commandments before the Creed, as if they would teach a man to go before he live; others cut the Seals in the midst of the writing, as if that which seals all should not hang at the bottom of the bill, bond, or bargain, etc. But our rule of Religion is to begin with faith, by which we live, then to come to the law of life by which we walk: after all this to lead us to Prayer, lest we should faint in faith, or wax weary of works, and lastly, finding faith but weak, obedience imperfect, and prayers not as they should be, brings us to God's seals as the safety and security of all our estate; 
Eph. 1.13.14.  for being sealed with the holy spirit of promise, after our faith in God, we have the earnest of our inheritance, until the redemption of the purchased possession. But I desire not to be like a tedious Musician, ever tuning, never playing; I come therefore first to let you see the milk of our Catechism, in a brief and short view of it, and then having brought you from the spoon to the knife, to let you behold your more  meat out of it. You shall find it sufficient both for babes in Christ, and grown men And if you be expert in the first, then may you remove a form higher; for I would not have a Christian like a dying man, or one sick of a Palsy, that having his senses, memory, and speech, should want faculty loco-motive, or power to stir his hands, or his feet: that being neither deaf nor dumb to hear or answer, should yet have withered hands, or lame legs to live as a Christian. All that I wish is that we first labour for the happiness of knowledge, and then join with it the happiness of practice. Some Artisans might live as well as landed men by their earnings, if they had not a worse boon with so excellent a faculty, of idleness, and ill husbandry. It should be a shame for us to have the Philosopher's stone of the truest riches, and yet to live like beggars. Behold (O Christian) the transcendent objects of thy aspiring thoughts, and ever keep thy soul upon the wing in meditations of the kingdom of heaven, and the righteousness thereof: loathing those muckwormes of the world, which like the Gentles breed of putrefaction, or Beetles feeding in the dung, can relish nothing but earthly things, or think of no other godliness but gain. 
2 Tim. 2.7.  Consider (I pray thee) what is said, and the Lord give thee understanding in all things.   

Celeberrimae apud Cantabrigenses Academiae, bonarum omnium literarum & Christianae pietatis Nutrici, & alteri Anglicanae Ecclesiae Seminario gratiam & pacem in Christo sempiternam.  
NObis Musarum aemulis (Illustrissima Mater Academia) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clausum & reconditum plusquam Herculano labore retexisti, & iudicij acrimonia velut clave quadam aperuisti, repagula obstantia sustulisti, fores velut divina virgula tactas effregisti, luceque linguarum & artium illata, reipsa probasti quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicere solemus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nos igitur sic literarum mellinijs sub tuo auspicio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operae pretiumfacturi videmur, si hanc ex alvearijs tuis concinnatam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tibi exhibeamus. Si rem spectabis ipsam, sacrosanctae Dei veritati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est: si nostras lucubrationes aestimabis, perexiguum & levidense id quidem est, & scriptum crassiuscule. Caetorum operosum, mea quidem sententia, foret totius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utilitates vel percensere, nedum fando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicare: cum de ea statim dicturo occurrat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; praecipuas tamen, velut exerto digito monstrabo, ut artium studioso, si fieri queat, calcar animumque addam, ad earum diligentem multamque lectionem.  
Ens primum est omnium bonorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & ens a primo corundem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: illud est Artium author, hoc subiectum; illudagit, hoc patitur: & quia omne agens agit ad modum recipientis; hinc Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoad nos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrat: egregie tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rerum creatione, gubernatione & obsequio depingitur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; quia efficax primi entis sapientia, ut est ab ipso profecta primùm, sic ad ipsum reversa demum est. Eruditio in circulo idem habet principium & finem; hinc a deo in deum quasia puncto in punctum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 digitum ad remintendit. Et quia, sicut punctum tenuissimum, aciem fugit, nobiscum per circulum agit. Est enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium entium et artium a Deo pro subordinatione finium ad ultimum finem accurata comprehensio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia finem non attigerunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, principium ad finem non applicantes.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, respectu sui motus ad finem est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: respectu terminorum a quo in quem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; & respectu subiecti recipientis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Atque in hoc subiecto est & refracta & distincta. Refracta ab ente primo per totam suam creationem et providentiam. Nam sicut literae refractae specillis ocularijs & maiores factae ab hebetioribus oculis percipiuntur: sic ens subtilissimum & spiritualissimum in ente a primo sui-ipsius vestigia impressa relinquit, ne rationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offendat. Excellens enim sensibile corrumpit sensum. etc. Hince e creaturis circularis ista sapientia irradiatione acta in speculum intellectus, ab eodem primo recipitur per rationum intelligentiam, & axiomatum scientiam. Secundo, vel intus exagitatur per sapientiae discursum, & prudentiae methodum, vel externe reflectitur ad rem faciendam per artem, hominem instruendum sive verbo per doctrinam & disciplinam, sive scripto per libros. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incomparabilis beneficium, Deo (ut habet proverbium) hominibusque plaudentibus, tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e caelo prolapsa est.  
Deinde haec ars entis a Deo proprijs subiectis distinguitur. Rebus enim certis a Deo concinnatur. Ratio, oratio, Quantitas, natura & bonum quasi entis a primo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generalia cum eo concreta & conflata sunt. Ex Ratione oritur dialectica; ex oratione purâ, Grammatica, ex ornata, Rhetorica. Atque tres istae artes generales appellantur: Non ratione subiecti, quod per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprium est, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agit ubique. Ex quantitate oriuntur Arithmetica & Geometria, illa ex discreta, haec verò ex continuâ. Ex natura proficiscitur Physica, cuius propagines sunt fere infinitae. Ex totius mundi fabricâ Cosmographia, Partium, elementorum Geographia, Hydrographia cum arte nautica etc. Elementarium, primò ex inanimatis, lapidibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & hinc ex preciosis ars Gemmaria, etc. Nec non ex vilioribus Lapidaria, Carbonaria, etc. Ex metallis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum reliquis quae occupantur curca argentum, aes, plumbum, stannum, etc. Ex viventibus, plantis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex Stellis respectu motus Astronomia, praedictionum Astrologia. Ex animalibus (hominibus, scil: & Brutis) innumerae artes recensentur. Enascuntur etiam artes ex rerum naturalium qualitatibus ut ex sonis, Musica, visu, optica, coloribus, artes pingendi, tingendi, etc. Atque ista quasi per transennam praetereuntes strictim aspeximus.  
Ex bono, sive ultimo rerum fine Theologia emanat, ex cuius fonte & radice propagatur Ethica; ex decalogo enim enascitur, estque vel unius hominis, qua ergaseipsum sebene gerit, Velplurium, quae oeconomicae & politicae nominibus insignitur, Atque ex quinto praecepto originem ducit. Sed audax sum ego, quod hoc inclytum artium Athenaeum illustri hominum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exornatum his recensendis suspensum detineam. Ne igitur matrem diutius demorer, exponam quorsum haec dictasunt, scil: ut Deum artium omnium authorem admiremur, & creatur as non hominum phantasmata pro artium subiectis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scrutemur, ex quarum latifundijs literae reconditae eruuntur, & Deo gratias agamus, quod observatione diuturna notandis rebus nos fecit artifices, idque artem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lectissima Mater, iste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quamvis longè infra gravitatem tuam subsidat, tamen, nisi mihi ipse sim Suffenus, magis ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tua veniam, quam soveriorem ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 censuram expectat. Caeterum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & prurientes ingenij homunciones tantum morcr, quantum, aut numerum lupus aut torrentia flumina ripas. Consultius enim esse iudico, me ut verberent homines audaciae calumnia, quam ut tu desideres nostrum aliquod officium & observantiae testimonium. Affero igitur tibi quas potui mandragoras in agro Theologiae repertas: limatulis & politulis illis, quibus verba quam veritas pluris est, nullae sunt herbae in nostro calatho, nisi forsan nimiarum elegantiarum gravedine laborantes hinc petant (si placer) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quo veluti Sabaei veternum discutiant, sensuque hebescentes expergefaciant. De verbis minus fui sollicitus, fretus te sermonis infantiam, nec spectare nec curare; una veritas & tibi & mihi proposita est. In cuius vestigatione Alexandrum Richardsonum, olim puerum lactentem, & in gremio tuo sedentem, mammamque appetentem leviter presso vestigio persecuti sumus. Deus in perpetuum tam pulchra faciat te prole parentem. Hactenus invictos pugiles in promptu habuisti, qui percellant & delumbent Antichristum, & aevo sempiterno confidimus te fruituram. In votis hoc unum habeo, ut munus hoc nostrum tenuiculum pro voluntate emetiri velis, & in bonam partem accipere digneris. Valeto. Anno ultimae patientiae sanctorum. 1621.  
Tibi in Christo addictissimus Io: Yatesius.   

TO THE RIGHT WORSHIPFUL Mr GEORGE BYRCH, Maior of that famous and renowned CITY of NORWICH. AND TO THE RIGHT Worshipful Sr THOMAS HIERON, one of the Governors of the same City, and for this year high SHERIFF of NORFOLK.  
TOGETHER WITH THE WHOLE Senate and Society of the worthy and worshipful justices of Peace, Sheriffs, Aldermen, Common Council, Commoners and Citizens, I. Y. wisheth the prosperity of all true peace and piety.  
I Should not (Right worshipful and worthy Society) have presumed to offer this place to so famous a City, but that the parts do ever, or at least should, follow the nature and process of the whole. Our common Mother, in and by whom we are all born 〈◊〉 brought 〈◊〉 Christians, challengeth our first service. And because some of you as well as myself have enjoyed so excellent a Nurse and Foster mother, cherishing and feeding us with the purest and most pleasant liquor, till we came to some full and perfect age, we should do amiss, if we should forget her in the chiefest and noblest of our thoughts. To you therefore I come, as being sent from the breasts of my Mother, to give you a taste of her milk. Only remember who it is that must give the increase both to her in labouring, and you in profiting. Rebecca may Cook the Venison: but Isaac must give the blessing. We can but speak to the ear, God must speak to the Conscience. I wish we could condescend to the infancy of our Nurcelings, and become all unto all, rather studying to make our people Scholars, then to show ourselves Scholars unto them. When the jews heard Paul, Act. 22.2. to speak in their mother tongue, they both kept the more silence, and gave the better audidence. Accept therefore the following Treatise, as a due acknowledgement of my love and thankfulness, wishing not only with Philosopher's prosperity, Physician's health, the common people joy, Romans safety, S. Paul, welfare, but also with our blessed Saviour, Mar. 9.50. Peace powdered with piety: otherwise these congratulations of our joy, shall but equalise a drunken Nabals' Sheep shearing, or the fatting of some Epicurean hogs, or the celebration of the festival revels of the dissolute crew, whose diet and dainties are the Devil's food. Cleanse therefore the Augean stables of our drunken Taverns and Tippling houses, with all the blind vaults of professed filthiness. The City of Alexandria in Egypt, nourished the great Bird Ibis, to devour the garbage and offal of it, and to cleanse the streets; but he left of his own filth and beastliness more noisome behind him. They are the Devils deputies not Gods, who being set in their places, like the Kites feed themselves with the offals of the people; I mean, bribe's to pervert the course of justice. They who in reformation seem to amend the exorbitances of their places, and do it not hearty, imitate the Physician, who in an hectical body, laboureth to kill the itch, etc. Rouse up your spirits, awaken your Christian courage, and set yourselves hearty against the crying sins of these times. But I must take heed lest I run into the inconvenience objected by that Spartan to the Athenians, That wise men did consult, and the ignorant give sentence. We may easily judge our superiors (consulting of remedies) to be guilty of the increasing of the maladies and mischiefs of the State. Drunkenness and the nurseries of it, usurping Sobrieties kingdom, as Adoniah did salomon's, have gotten so strong an head, that they can hardly be resisted. Only let the Magistrate take to himself a firm forehead, courageous heart, busy hands, and not partial, execute laws with strictness and resolution, and God shall bless the same with happy success: If otherwise, God will suffer wickedness to punish itself, and that no power can turn the stream, because God will have it carry the offenders headlong to their perpetual ruin, and his own revenge: yet must the good Magistrate, even swim against the tide, knowing that without conquest, it is glorious to have resisted: in this alone he were an enemy if he should do nothing, because he sees so little good come of all his traveile. Let but (worthy Magistrates) the endeavour be yours, and you may with comfort leave the success to God; and so I cease, never ceasing to pray for you.  
Yours in all Christian duty and service, JOHN YATES.   

❧ An advertisement to the READER.  
THe truth and trial of this treatise (careful Reader) may I hope the better be accepted without distrust or distaste, because it hath passed thorough the fire, fan and furnace of two judicious and learned Divines, whom for honour's sake, I am bound to mention unto thee. The one is the Reverend and worshipful Mr Tho: Goad, Dr of Divinity, by whose labour this work is carefully corrected, and judiciously supplied, where it might offend through want or weakness, in any part or power of it: his stars or his spits (that I may use Origens' notes) have been welcome to this my Tractate. I expected his unpartial sentence, and he hath done justly to shut his friend out of doors, while this work was discussed. Know therefore with me (good Reader) by whom thou hast profited, and be thankful. The other is Mr Alexander Richardson, now deceased, to whom I have done the office of a Christian brother, in raising up seed to the dead, to continue his name, that his memory and worth might not be put out of Israel. This skilful Artist hath cast and coined the heads, and I would to God he had handled them before his death. Some few specialties are upon necessary cause altered, but they are of so small moment, that they make no great breach in the body, neither in thy knowledge in viewing of the order and method of Religion. I know if the discourse as well as the heads had proceeded from the same hand, they would have been more accurate and perfect. A shaft shot by the hand of a Giant, and a child differ much; yet will I not in a fond admiration, and apish imitation of any person make all his deeds and doctrines like the reflection of a looking glass, to frame all thoughts and things by his shadow. This were but to catch Doterels, and show feats of activity, to deceive the simple. Again, if some little thing be censured in the first inventor, I hope they that love him, will not think, as good friends as they deal with him, like Gnatts, which after they have made a sweet kind of Music, evermore sting before they depart. I fear not thy profit in it, if thou will submit both it and thyself to the true touchstone, I mean the sacred Scriptures; otherwise with Perillus thou mayest perish in thy own inventions, and thine own cunning at the last will fail thee, and leave thee as Absalon's Mule left his rebellious Master between heaven and earth. Consider therefore what is said, and the Lord give thee understanding in all things, that thou mayest be no less wise, then good. Amen.   

¶ The Table of Religion, containing the Creed, the ten Commandments, the Lords Prayer, and the Sacraments.  
Religion, whose parts are  

Faith itself 

In God 

Which is every man's own, I believe.  
who is 

one in essence.  
In three persons 

Father 

Almighty.  
Maker of 

heaven  
earth.      
Son 

who is 

by name 

jesus.  
Christ.    
that 

only begotten  
our Lord.      
who 

humbled himself in 

Life by being 

both 

Conceived by the holy Ghost.  
Born of the Virgin Mary.    
and by 

Suffering under Pontius Pilate.  
being Crucified.      
Death 

Dying  
and 

being buried.  
descended into hell        
Exalted 

First by rising again 

from the dead  
the third day.    
then 

by his ascending into heaven.  
and 

sitting at the right hand of God.  
his coming to Judge 

quick.  
dead.              
holy Ghost.        
of the Church 

which is 

holy.  
Catholic.    
whose benefits are 

in this life 

Communion of Saints.  
forivenesse of sins.    
in the life to come 

Resurrection of the body.  
Life everlasting        
The works of faith 

The Law the rule of 

holiness, which is the worship of God. Table 1. 

who is to be worshipped 

alone. Commandment 1.  
with his own worship. 2.    
which must be 

handled with all reverence. 3.  
leanred with all diligence. 4.      
justice, which is our duty to man. Table 2. 

In 

special, our Parents. Commandment 5.  
general, when we must preserve 

life. Commandment 6.  
than his 

chastity. 7.  
and 

goods. 8.  
good name 9          
with the whole man. 10.      
and 

prayer 

where there is a reverend place.  
whose parts are 

either 

petition 

where we crave graces 

Spiritiall. 

The Hallowing of his name. 1.  
or 

the enlargement of his kingdom 2.  
doing of his will, as in heaven, so in earth. 3.      
Temporal, the giving of us our daily bread this day. 4.    
deprecation 

Forgiveness of sins, as we orgive others. 5.  
Not to be delivered into temptation, but delivered from evil. 6      
thankesgiuving, wherein we acknowledge that to God belongeth for ever. 

The government of all things, for thine is the kingdom.  
as also 

power.  
glory.        
the shutting up thereof Amen.      
Sacraments 

Baptism.  
The Lord's Supper.            

❧ The Catechism defined, and distributed.  

CHAPTER I. Of Faith in God.  
Question.  
WHat inducements to Religion are prefixed before your Catechism?  
Answer.  
Four; first, the giving up of my name to God in Baptism, and that in the dreadful name of Father, Son, and holy Ghost. Secondly, that being not able to give it up myself, it was done by others, according to the ancient custom of the Church, ever conjoining Baptism and confession together, Math. 3.6. Aug. epist. 24. Papists would have it to contract spiritual kindred, but surely it maketh honest love amongst neighbours. Thirdly, they that gave it up for me, did promise in my name, that I should live according to Religion. Fourthly, I believe in conscience, that I am bound to perform what they have promised. Thus because I am Gods, and bound to him by sureties, vows, promises, and Conscience itself, It is my duty being now come to years of discretion, to learn to believe in him, and obey him.  
Q. What then is Religion?  
A. It is the acknowledgement of the truth, which is after godliness, Tit. 1.1.  
Q. What are the parts?  
A. Faith and works; the sum of the one is contained in the Creed: of the other, in the ten Commandments, Lords Prayer, and the Sacraments. Tit. 3.8.  
Q. What is Faith?  
A. A confidence in God, grounded upon knowledge, joh. 16.30. We know and by this believe.  
Q. How is faith grounded upon knowledge?  
A. In regard of God and his Church: the maker of the Covenant, and the people with whom it is made, jer. 31.33.  
Q. How in respect of God?  
A. As we believe in one God, and three persons for our happiness, joh. 14.1.  
Q. How in one God?  
A. In respect of nature, essence, and being. Deut. 4.35.  
Q. How in three persons?  
A. Three in regard of divine relation, or real respects in that one most pure essence, Math. 28.19.  
Q. What is the essence?  
A. That whereby God is of himself, the most absolute and first being. Isa. 41.4.  
Q. What is a person?  
A. That one pure God, with the relation of a Father, Son, and holy Ghost, 1 joh. 5.7.  
Q. Doth the relation add any thing to the essence?  
A. Nothing but respect or relation, as Abraham the Father of the faithful hath the same nature as he is a Father and as he is a man.  
Q. What is the Relation?  
A. It is either to send or be sent, and both these are done either by nature, or counsel. joh. 15.26. the spirit proceedeth from the Father and Son by nature, and is sent to us by counsel.  
Q. Is there no other Relation?  
A. Yes; either to beget, or be begotten, and the Father begets his only Son by nature, and the rest of his children by Counsel. Heb. 1.3. jam. 1.18. A man having the relation of a Father is said to beget Children by nature, or counsel, as adopted children are freely begotten, not of the body but the will. jam. 1.18. Of his own will beget he us, not so his only Son, who is as natural to his Father, as burning to the fire, and as Isaac to Abraham.  
Q. What then is the first person?  
A. God the Father, who by nature begets his Son, and by his counsel creates the world. Heb. 1.2.5.  
Q. What is the property of the Father?  
A. To beget, and not to be begotten. joh. 3.16.  
Q. What is his manner of subsisting?  
A. To be the first person; for, the begetter is before the begotten, and yet being Relatives they are together in nature, for no man is a Father before he have a son, though in order the Father be first.  
Q. What is the Father's work?  
A. Creation; for, I believe in him as maker of heaven and earth: and the reason is, because he is the first person, to whom the first work belongs.  
Q. What is Creation?  
A. A work of the Father, who of himself by his son and spirit, makes the world of nothing, exceeding Good, Gen. 1.31. Heb. 1.3.  
Q. What is given to the Father in respect of Creation?  
A. Almighty power; for, the Father in himself is pure act, which act is power as it may be felt of his creatures, which are in power to be.  
Q. What is omnipotency?  
A. It is that whereby the Father is able to do all that he doth, and more than he doth, if it contradict not his own nature, or the nature of things.  
Q. How is Creation divided?  
A. Into heaven and earth. Gen. 1.1.  
Q. What mean you by heaven?  
A. The third heaven, with the Angels, both which were made perfect in the very first beginning of time. Gen. 1.1.  
Q. What mean you by earth?  
A. All that matter which was closed and compassed about with the third heaven, and was made at the same instant with it to prohibit & keep out vacuity, or emptiness, and fill up the whole compass of it, otherwise the parts of themselves would have fallen together to have kept out that enemy of nature. Gen. 1.1.  
Q. Are we to understand no more by earth then that first matter?  
A. Yes, we are to understand the forming of it into the four elements, fire, air, water, and earth; as likewise the filling of it and them with inhabitants, both above and below: as also the providence of the Father in preserving and governing of them all to their ends and uses: for the Father carries the work according to his proper manner of working, until we come to Redemption, and there the Son takes it upon him in a peculiar manner.  
Q. What is the second person.  
A. The Son, who is begotten of the Father by nature, and by counsel redeems mankind.  
Q. What is the Relative property of the Son?  
A. To be begotten. Heb. 1.5.  
Q. What is his manner of subsisting?  
A. To be the second person in order, not in nature, for the begotten in relation is naturally as soon as the begetter.  
Q. What is his work?  
A. Redemption. Ephes. 1.7.  
Q. What is Redemption?  
A. It is a satisfaction made to the justice of God the Father for Man by a Redeemer.  
Q. Who is the Redeemer?  
A. jesus Christ, his only Son our Lord.  
Q. Why call you him jesus?  
A. Because he is a Saviour of his people from their sins. Math. 1.21.  
Q. Why Christ?  
A. In regard of his offices, as he is anointed our King, Priest, and Prophet. Psal. 45.7. Luk. 4.18. Act. 4.27. and 10.38.  
Q. Why his only Son?  
A. Because the Father can have no more sons by nature but one.  
Q. Why our Lord?  
A. By the right of Redemption. Rom. 14.9.  
Q. How is our Redemption wrought?  
A. By the humiliation and exaltation of the Son of God. Luke 24.26.  
Q. What be the several degrees of his humiliation?  
A. Seven; There be some others left out of the Creed; but these expressed are the principal.  
Q. What are they?  
A. 1. His conception; 2. his nativity; 3. his passion under Pilate; 4. his crucifying; 5. his dying; 6. his burial; 7. his descent into hell.  
Q. What are meant by all these?  
A. That Christ must not only satisfy in general, but that he must pass through the degrees of our sorrows, and bear our afflictions. Isa. 53.4.5.  
Q. What be the several degrees of his exaltation?  
A. Four; which are his Resurrection, Ascension, Sitting at God's right hand, and return to judgement. As in his humiliation he took our receipts, and tasted the bitter potion for us, so all Physic being ended of that kind, he gives us his receipts of Redemption, Ephes. 1.7. justification, Rom. 3.24. Reconciliation, Colos. 1.20. Sanctification, 1 Pet. 1.2. Entrance into glory, Heb. 10.19. These are Cordials for us, and for him after all his penal receipts.  
Q. What is the third person?  
A. The holy Spirit, who by nature proceedeth from the Father, and the Son, and by counsel applieth Christ to the Church, and every member thereof, the Father being the first person elects, the Son redeems, and the Spirit sanctifies. joh. 14.26. and 15.26. Rom. 8.16. 1 Cor. 2.12. joh. 3.5. 2 Cor. 1.21. Rom. 8.23.  
Q. What is his Relative property?  
A. To proceed. Understanding begets an Image of itself, and love's it, and so from the best understanding to the best object of it, proceeds a mutual love. The begetter love's the begotten, and the begotten love's the begetter, and their love is equal to themselves, and proceeds from them both, and to us. The will of the Father, by the wisdom of his Son, and power of his good Spirit is said to do all.  
Q What is his manner of subsisting?  
A. To be the third person in order, for proceeding from two, he must needs be the third, and yet in nature as soon as either of them; for the lovers and the loved, are Relalatives, and therefore together in nature.  
Q. What is his work?  
A. Application, or Sanctification, Ephes. 5.26.27. The Son having prepared the remedy, leaves it to be applied by the Spirit, joh. 16.7.   

CHAPTER II. Of the Faith of the Church.  
Hitherto of Faith in God.  
Question.  
WHat is the Faith of the Church?  
Answer.  
Whereby believing in God, we also believe, that we are of the Church, and made partakers of all good things promised unto it.  
Q. What is the Church?  
A. That number of all those that are applied to Christ by the spirit; Now as this union is made by faith, it is called the militant Church, as by vision, the triumphant.  
Q. Why is it called holy?  
A. Because it is an holy Society of Saints, in regard of the Spirits work. 1 Pet. 2.9. Reu. 11.2. and 21.19.  
Q. Why Catholic?  
A. Because it is universal, in respect of all times, persons, and places, a family both in heaven and earth. Math. 26.13. Ephes. 3.15. 1 joh. 2.1. Reu. 7.9.  
Q. What are the benefits God bestoweth upon it?  
A. Two in this life, as the communion of Saints, and remission of sins: and two in the life to come, as the resurrection of the body, and life everlasting, Lamen. 3.23. Psal. 68.19. Col. 1.5. and 3.3.4. 1 joh. 3.2.  
Q. What is the communion of Saints.  
A. It is our communicating with God, and the godly, both in grace and glory, or that fellowship that we have with Christ our head, and all his members. Psal. 16.5. & 73.26. Isa. 55.1. Act. 4.32. Gal. 6.10. Ephes. 4.3.4.5.6. Heb. 10.24. Phil. 2.1.2. 1 Cor. 10.16. Reve. 3.18. and 6.20.  
Q. What is the remission of Sin?  
A. It is a work of mercy, whereby the Father being offended, and reconciled by his Son, doth witness to our consciences by his holy Spirit, that all our sins are discharged, and that we are graciously received again into his favour. job 33.27.28. 1 King. 8.47. Hos. 14.2. Isa. 33.24. and 62.11. God in forgiving our sins doth both cover and cure them. 1 joh. 1.9.  
Q. What is the resurrection of the body?  
A. It is a standing up from the dead, by the power of Christ's resurrection, whereby our corruptible bodies are made incorruptible, and filled with all glory and excellency, job 19.25.26. joh. 5.28. Act. 3.19. 1 Cor. 15.42.43. 2 Cor. 5.1. Heb. 11.35.  
Q. What mean you by life Everlasting?  
A. That most blessed and happy estate in which all the Elect of God shall reign with Christ their head in the third heaven, after this life, and after the day of judgement, and that both in body and soul for ever and ever. Psal. 16.11. Isa. 64.4. joh. 17.20.21. 1 Cor. 2.9. and 13.12. and 15.28. 2 Cor. 12.4. Phil. 3.21. Reve. 21.22. and 22.2.   

CHAPTER III. Of good Works.  
Hitherto of Faith.  
Question.  
WHat are the works of Faith?  
Answer.  
That ready act of faith to do as we are bidden. Rom. 6.16. 1 Sam. 12.25. jam. 2.14.17. joh. 14.15. 1 Thes. 1.3. Tit. 3.1.8.  
Q. How are these works divided?  
A. They are either our walking with God, or conferring with him, or receiving from him. 2 Cor. 7.1. Phil. 1.6. 2 Thes. 1.11. Heb. 6.17.18. Faith bids the cleansed, go away and sin no more, but walk after the Spirit, it provokes to prayer, and gives us full confirmation of God's love.  
Q. What is our walking with God?  
A. It is our due observation of his laws in all our ways. Psal. 119.6.  
Q. What is the law of God?  
A. The rule that God hath prescribed us, for the holy performance of all our actions. Isa. 8.20. Rom. 2.15. & 7.7.  
Q. How is the Law distributed?  
A. It is either concerning the worship of God, or love of our neighbour. Mark. 12.29.30.31.  
Q. What is the first Commandment, concerning the worship of God?  
A. Thou shalt have no other Gods before myface. Gen. 39.9. job 31.23.24. Psal. 112.1. Pro. 3.5. Isa. 8.13. and 51.12. Hab. 1.16. Luke 12.45. Phil. 3.19. Colos. 3.5.  
Q. What is the sum of this precept?  
A. The having of the true God, and him alone, and that with the whole man, in the best of all his powers.  
Q. What is the second Commandment?  
A. Thou shalt not make to thyself any graved Image. Exod. 20.4.5.6. Psal. 44.21. and 106.35.39. Deut. 4.12. Isa. 42.2. Hos. 14.8. Hab. 2.18. Math. 15.9. 1 joh. 5.21.  
Q. What is the sum hereof?  
A. That we worship God with his own worship, and not our own devices.  
Q. What is the third Commandment?  
A. Thou shalt not take the name of the Lord thy God in vain. etc. Deut. 28.58. Psal. 5.16.17. Dan. 4.34. Math. 6.9. Rom. 11.33. 1 Tim. 6.1.  
Q. What is the sum thereof?  
A. Due reverence to be showed in the worship of God.  
Q. What is the fourth Commandment?  
A. Remember thou keep holy the Sabbath day, etc. Neh. 13.15. to 22. Exod. 20.8.9.10.11. Isa. 58.13. jer. 17.27. Reu. 1.10.  
Q. What is the sum of this law?  
A. All diligence in public Prayer to God, and in learning the will of God, especially upon his own day.   

CHAPTER FOUR Of Charity.  
Hitherto of holiness in the first Table.  
Question.  
WHat is that justice that we own to our neighbour?  
Answer.  
That we do to him, as we would he should do to us. Mark. 12.31.  
Q. What is the first Commandment of this Table?  
A. Honour thy father and mother, etc. Exod. 20.12.  
Q. What is the sum thereof?  
A. Due respect to our superiors, inferiors, and equals, to honour all according to their place and degree.  
Q. What is the second precept?  
A. Thou shalt not kill. Exod. 20.13.  
Q. What is the sum of it?  
A. Preservation of life, as fare as may stand with the good of the Church, and Common wealth.  
Q. What is the third Commandment?  
A. Thou shalt not commit adultery. Exod. 20.14.  
Q. What is the sum of it?  
A. Chastity, both inward and outward, in affection and action.  
Q. What is the fourth Commandment?  
A. Thou shalt not steal, Exod. 20.15.  
Q. What is the sum of it?  
A. justice and equity, a virtue that readily gives every man his own.  
Q. What is the fift Commandment?  
A. Thou shalt not bear false witness, etc. Exod. 20.16.  
Q. What is the sum thereof?  
A. Truth, and our testimony thereunto as often as it shall lawfully be required.  
Q. What is the sixth Commandment?  
A. Thou shalt not covet, Exod. 20.17.  
Q. What is the sum thereof?  
A. Contentment, and resistance against all concupiscence.   

CHAPTER V Of Prayer.  
Hitherto of the Law.  
Question.  
WHat is Prayer?  
Answer.  
It is a moving of God the Father, in the name of his Son, by the power of his Spirit, with things agreeable to his will. Rom. 8.27. joh. 16.23.  
Q. Where is the sum of this contained?  
A. In the Lord's Prayer.  
Q. How is that divided?  
A. Into a Preface, the Petitions, and the conclusion.  
Q. What is the Preface?  
A. It is the preparation of the heart in coming to God; for, as we are to come with boldness, so must we also come with reverence of his Majesty that filleth the heavens, Psal. 26.6. and 115.3. Eccl. 5.1. Isa. 66.1. Luk. 15.18.  
Q. What are the words?  
A. Our father which art in heaven.  
Q. How are the petitions divided?  
A. They either concern God, or ourselves.  
Q. How many concern God?  
A. Three  
Q. How are they divided?  
A. They either concern his Glory, or the means of it.  
Q. Which is the petition concerning his Glory?  
A. Hallowed be thy name. Where we desire, that God in his nature, attributes, word, and works, may be sanctified by us, Leu. 10.3. Ezek. 38.23. Act. 12.23.  
Q. What are the petitions concerning the means of his Glory?  
A. Two; The coming of his kingdom, and the doing of his will.  
Q. What is meant by thy Kingdom come?  
A. That the kingdom of our Lord jesus Christ, both by the inward working of his spirit, and also by the outward means, may be enlarged daily, until it be perfected at the coming of Christ to judgement. Psal. 122.6. Isa. 62.7. Rom. 14.17. 2 Thes. 3.1. 2 Tim. 4.8. Reu. 22.20.  
Q. What is meant by the doing of Gods will upon earth, as it is done in heaven.  
A. That all obedience be given to God in the most holy and heavenly manner, Psal. 86.11. and. 119.36. Mal. 1.6. Act. 24.16. Rom. 8.29. 1 Thes, 4.3. And for want of exact performance, daily prayer for pardon, with a complaining of our wants, Psal. 143.2. Rom. 7.18.   

CHAPTER VI Of requests for ourselves.  
Hitherto of blessings concerning our sanctification of God's name, coming of his kingdom, and performance of his will.  
Question.  
WHat blessings concern ourselves?  
Answer.  
Either such as concern this life, or a better; the body, or the soul.  
Q. What is the petition for this life?  
A. The giving of us our daily bread, that is, that God would provide for us all things convenient for this life, walking faithfully in our vocations, and in all things submitting to his heavenly will, and good pleasure. Psal. 37.5. Prou. 10.22. and 16.3. and 30.8. Hag. 1.6. 1 Tim. 6.8.  
Q. What are the petitions for a better life?  
A. I regard of the present, forgiveness of sin, and for future deliverance out of all temptations that may any ways draw us to sin.  
Q. What mean you by the first?  
A. That all our sins may be forgiven, and never laid to our charge, either to condemn us here, or to confound us hereafter, and that most freely in jesus Christ, and as we hearty forgive them that have offended us, wherewith goeth an humble confession of them to God. Psal. 40.12. Luke 11.4. 1 joh. 1.9. Confession and deprecation must go together.  
Q. What mean you by the second?  
A. The not leading or leaving of us in temptation, but his most gracious and merciful deliverance of us out of them all; and in this request, we either lament our estate to God, or complain of the wicked who molest us. Deut. 8.2. and 13.3. 2 Chron. 32.31. Psal. 13.2. and 55.2.3.  
Hitherto of Petition.  
Q. What is thanksgiving?  
A. A grateful acknowledgement of all the benefits of God, and ascribing unto him dominion, power, and glory, for ever and ever, Amen. And this is the sweet concluding of all our Prayers. 1 Chron. 29.11. Psal. 29.2.9. 2 Cor. 1.20. Phil. 4.6.   

CHAPTER VII. Of Sacraments.  
Question.  
NOw we come to the celebrating of a Sacrament; what then is it.  
Answer.  
It is a seal of righteousness by faith. Rom. 4.11.  
Q. What are the kinds?  
A. Two; Baptism, and the Lords Supper. Mat. 26.26. and 28.19. Gen. 17.11.12. Rom. 4.11.1 Cor. 10.1.2.3.4.  
Q. What is Baptism?  
A. A Sacrament of our entrance into Christianity, or of our engrafting into Christ. Act 8.12.38.  
Q. What is the outward sign?  
A. Water, with the sprinkling of it in the Name of the Father, Son and holy Ghost.  
Q. What is signified by it?  
A. The washing away of our sins, and presenting of us holy to God the Father.  
Q. What is the Lords Supper?  
A. A Sacrament of our continuance in Christianity, or our daily growing up with Christ, 1. Cor. 11.23.  
This memorable Banquet, proportioned in the outward Elements and inward Graces.  
Q. How do the outward Elements teach the outward man?  
A. Either in themselves, or their uses.  
Q. How in themselves?  
A. Both for substance and quality.  
Q. How for substance?  
A. As the bread is the staff of life, and as the wine glads the heart of man.  
Q. How in their qualities?  
A. As they are common and sensible, sensible, to the eye and cares, feeling, smelling, tasting.  
Q. How in their use?  
A. Either as they are handled by the minister, or by the receivers.  
Q. How by the Minister?  
A. First, in setting them apart. Secondly, in blessing of them. Thirdly, in breaking of the bread, & pouring forth of the wine. Fourthly, in delivering them to the Communicants.  
Q. How by the receivers?  
A. First, by taking the bread and drinking the wine. Secondly, by digesting of them: first, in the stomach, then in the liver; lastly, in every part, whereby they are made powerful to humane duties.  
Q. How doth all this teach the inward man in respect of grace?  
A. In proportioning them to Christ, both in himself, and in his use.  
Q. How in himself?  
A. Both in his nature and quality.  
Q. How in his nature?  
A. As his body is the bread of life, whereof whosoever tasteth shall never hunger, and his blood is drink indeed, that for ever makes glad the heart and soul.  
Q. How in the quality?  
A. As his body and blood were common with ours in all things (sin only excepted) and that he is made sensible, both to the ear bored by the Spirit, the eye anointed with eye-salue, and to the feeling of the sanctified affection, also to the smelling of joy, and tasting of the hungry soul.  
Q. How in the use?  
A. Either as he is appointed of the Father, or received of us.  
Q. How of God?  
A. First, as he is called to this work. Secondly, endued with grace. Thirdly, as his body is crucified for us, and his blood poured out for the washing of our wounds. Fourthly, as he is delivered and given to every believer.  
Q. How received of us?  
A. First, he is taken by the hand of faith, and his body is fed on by meditation, and his blood spiritually drunken to wash our souls, than he is digested, first, in the understanding, and then in the will and affections; and lastly, distributed to every faculty, both of body and soul, by which we are made able to every good word and work, which is the happy life of every Christian. (* ⁎ *)    

ERRATA.  
Some faults escaped in Printing, which I entreat thee courteous Reader to correct; the material ones are these following.  
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A MODEL OF DIVINITY, CATECHISTIcally Composed.  

CHAPTER 1. Of Religion.  
Question.  
IS there any thing that is called Religion?  
Answer.  
Rom. 2.14. The Gentiles which have not the Law, do by nature the things contained in the Law: they having not the Law are a law unto themselves, which show the effect of it written in their hearts, their Conscience also bearing witness, and their thoughts accusing one another, or excusing. Let Pilate hear of a God and he will fear, joh. 19.18. Felix. of judgement, and he will tremble, Act. 24.26. So powerful is conscience, to put back the swellings of the proudest Iorden. josh 3.19. And dare boldly tell every man, as that stout and resolute Tragedian told proud Pompey; the time shall come wherein thou shalt fetch many a deep and deadly sigh, and sorrow desperately, because thou sorrowedst no sooner. It is the demand of Nature itself, What shall we do to have eternal life? and because Nature's means are not able to resist the force and fear of death; no people so savage, which hath not thought upon some supernatural help, though ignorance have cast them upon superstition, etc. Oh, that the miserable estate of others which wander in darkness, and wot not whither they go, could give us understanding hearts, worthily to esteem the riches of the mercy of God toward us, before whose eyes the doors of the kingdom of heaven are set wide open. Should we offer violence unto it? it offereth violence unto us, and we gather strength to withstand it. It is the fault of corrupt nature, and not the least, that as she hath dim eyes, so they are for the most part, even in the best things, exceedingly misplaced. She looks still, either forward to the object she desireth, or downward to the means she useth; never turning her eyes either backward, to see what she is, or hath been; or upward, to view the true cause of her good. Alas! What a little spark, and poor piece of Adam's old ingenuity is left alive in us, like one of jobs messengers, to bear witness of our great loss, and what divine light is extinguished in us? It can bring us to the object of our confusion, unable to show us the least glimpse of the object of our consolation. O foolish reason, how sharp art thou to see thy mischief? and yet how blunt, how blind art thou to foresee it? O poor remnant of pictie, only so much goodness left, as to make us languish in our own evil. How are we weakened, how are we weakened by these relics of right reason? not to see our misery, that we may implore God's mercy, but despairing in both, as if we were banished from our right wits, cast ourselves more violently into the jaws of the Prince of hell. O cursed & accursed wits, that for ease, teach the poor sinner, either to drink down his damnation with a greedy swallow, or else through horror to chocke himself with his own morsels. Conscience is not always loud and clamorous, neither are the deadliest enemies ever up in arms against us: yet with still murmurings and secret twitches it bewrays his mislikes, and for want of true peace evermore works privy and hidden unquietness in the heart. There is a lamentable and odious disease, called Ileos', or misercre mei Deus. Nature in expelling superfluities, contracts and gathers itself from above downward, but being often and again hindered by inflammation, oppilation, and exulceration, the fibres do from below gather themselves upwardly against nature, and by a peristaltic motion sends back with violence the excrements by the mouth. So diligent and circumspect is nature to unburden itself: so conscience that from above would work upon the will & affections, being hindered; gathers itself from below, even from hell itself, and finding the sinner secure, makes him miserable, and leaves him desperate. Go too ye Miscreants of matchless mischief, monsters of men, and all ye brethren of the sword, earue to yourselves the largest morsels of sinful pleasures, and with your most able gorges of Chiucrell consciences swallow and digest them; yea, with the same hands, embrued in blood, receive the body of your Saviour, and make him bleed again with your sins: yet I believe all will be bitterness in the end, and howsoever you cheer up yourselves, and satiate your minds with these husks of pleasure, yea, cry out, we have lived the only royal and jovial life in the world; yet you shall never persuade me that your hearts do laugh with your faces. Such vanities may shake the spleen, the conscience they cannot comfort, be assured, the kindest courtesies of sin, like a bemired dog, do but defile you with fawning, and leave you worse for intermeddling. You say you are merry & secure, I hear you well. But every fowl that hath a seemly feather, hath not the sweetest flesh; nor every tree that beareth a goodly leaf, bringeth forth good fruit: glass giveth a clearer sound than silver; many things glister besides gold: a gorgeous chest is not always the sign of a rich treasure; nor a fair die, of a fine thread; nor a costly seabbard, of a sure blade: nor a merry countenance of a mind, either pleasantly disposed, or set at quiet. We may be assured many a man's heart bleedeth when his face counterfeits a smile. We see how some will laugh at the beating of their heads against stonewalles. Yea, but then they are mad, you will say; true, but not so dangerously mad, as they who will smoothly smile at the satisfying of their sinful desires. Glow-worms in the night may make a fiery and lightsome show, and yet pressed are nothing but a lump of crude & cold moy stir; so the lamp of the wicked in the night of his ignorance may glister, but it is soon put out by the pressing convulsions of a distempered conscience. Do your worst (you desperate sinners) peck out your eyes, or suffer the Devil to seize on them and you, as Ravens do on sick sheep, that having plucked out their eyes, devour their flesh: yet your consciences shall not be shifted off. You may run from yourselves, and the soul may fly from your bodies: but your consciences will not part from your soul, not sin from your consciences. The mute, dumb, and deaf Devil charged by Christ, found a tongue, Mark. 9 26. so shalt thou before thou be discharged of thy sin. Quench, and quell the heart of thy heart, roll upon it the irremoveable stone of hardness of heart, seal it up in the grave of oblivion, till with Lazarus, (job. 11.39.) it be grown unfavory, and would stink with stirring: Yet shalt thou not want a witness from the dead, to tell thee of a just God, a holy Religion, and a fear efull damnation, even in that thou knowest not wherefore thou wert borne, 2. Thess. 1.8. Oh than that it would please God, to give us that true wisdom that hath both clear eyes, and right set, that we might see further than the dim eyes of nature are able to reach, that we might understand wherefore we are borne, and know that invisible hand, that by most happle rules directs all things to their ends. Just is it with thee (O Lord) to with hold what thou wouldst give, and curse that which thou bestowest, because we abuse the very light of nature. Rom. 1.24. yea, trample upon it with daily sins, as men do the engraving of Monuments with dirty shoes, till nothing be left legible. We must not therefore presume much upon an appeal to a blinded conscience, only it may force and fasten this upon us, by way of conclusion: first, that man is made, secondly, made for an end, thirdly, an end better than himself, fourthly, which end in God, fifthly, which God he is to serve, sixthly, serve by a rule: lastly, which rule is Religion.  
Q. But doth God require it?  
A. Mal. 1.6. A some honoureth his father, and a servant his master, if I therefore be a father, where is my honour, and if I be a master, where is my fear? Mic. 6.8. He hath showed thee (O man) what is good, and what the Lord requireth of thee, etc. Whatsoever then may be our level, God must be our scope, at whom in all our affairs we must chiefly aim. O then let not the thought of this last end, be the least end of our thoughts: we must never think ourselves in good case, so long as we are unwilling to think of our God, who is infinitely good, not only comprehending, but exceeding the perfections of all things, and therewith also the last end of humane desires, and perfect rest of the reasonable soul. All the springs and brooks of our best affections must run into this main, neither must we suffer the least riveret to be drained another way, only this must be our care; that neglecting the counsels of flesh & blood, we learn to depend upon the commission of our Maker, not daring to attempt any action before we have his warrant, lest it be said unto us, who required these things at your hands? Isa. 1.12. No action is good without Faith, and no faith is good without a word. The Centurion, when he would describe his good servant in the Gospel, says no more of him but this, I bid him do this and he doth it. And the chosen vessel gives an everlasting rule: His servants we are to whom we obey. Rom. 6.16. So that our service we own to our end, is briefly nothing else, but a readiness to do as we are bidden. All arts serve but two ends immediately, God and man, and from them both, take their denominations of Divinity and humanity. Say now to thyself, how have I lived, or rather not lived, consuming precious days in time eating vanities? Thou art an exquisite humanist; but such wise doom and knowledge will increase sorrow and grief. Eccl. 1.18. till thou come to the conclusion. Eccl. 12.13. And if grace scorn not to learn of nature, as Moser refused not the good counsel of a Midianite, then as humane knowledge brings all things to thee; so let divine, bring thee unto God. If God preserve all for thee, for whom then dost thou reserve thyself? What for gold, or some Herodias? Canst thou offer God or thyself a greater indignity? Are all Arts (Philosophy bearing witness) divine or humane, and the one subservient to the other? How then can we make the creature our standing mark, and not so much as rove at the Creator? Shall humanity teach thee what is good for thyself, and not divinity how thou art good for God, or else for nothing? For shame reckon that the greatest part of thy life, is the least part wherein thou hast lived; for all is spent in vain, that helps not to obtain thy last end. From hence forward recover, and recollect thyself, before thou go hence, and be no more. And if the excellency of humane Arts exclude all mean and mediocrity, think no ecstasy high enough for the obtaining of Divinity. We must not like sullen lads lie under our burdens, but revive our spirits, and with a main and manly courage encounter all doubts and difficulties.  
Q. But how shall we know it?  
A. Psal. 34.11. Come children hearken untome, and I will teach you the fear of the Lord. Knowledge is easy to him that hath a desire to understand, plain and right, if we seek after it as worldlings do gold, Pro. 14.6. and 8.9. and 2.4.5. The Mine and Mint of true happiness is plainly and plentifully chalked out unto us in the holy Scriptures. Nothing remaineth but that I call upon you, as Chrysostome did of old, Hear O ye worldlings, get you Bibles. Hom. 9 in Epist. ad Colof: Here lie those glorious heaps, which may eternally enrich us: so that if we go away with our hands and skirts empty, how worthy shall we be of a miserable want? And who shall pity them, that will not pity themselves? God's whip is the best alones for so lazy and wilful a need. Oh that in these our days, we might see those times spoken of in ancient Story, wherein the secrets of the Scriptures were known familiarly to Tailors, Smiths, weavers, Seamsters, Delvers, Near-heards, etc. Theod. de corrig: Gracorum affect. lib. 5. What a shame is it for us in England, to see daily so many heavenly showers fall beside us, whiles we still like a Gedeons' fleece want moisture? Where are our worthy Matrons, that may be compared with S. Hieromes women, 
Hieron. in Psal. 133.  who contended in good earnest, who should learn most Scripture without book? Alas, alas, most of our scholars, like boys, slubber out their Books before they learn their lesson. Old Origen, in num: Hom: 27. said, that of all torments, to read the Scriptures, was the greatest to the damned spirits, against that blasphemous Papist, that said it was the invention of the Devil. Mart. Pares: de trad. l. 44. But alas that which they cannot read without soruple, we read too often with neglect and contempt. With whom doth the Apostles exhortation take place, Coloss: 3.16. Let the word of God dwell plenteously in you? Let us then to avoid further shame, like diligent Scholars (which repeat their parts to each other, to be made more perfect) mutually recall over the rules of our well-living. Give me but one (saith Augustine) that loveth, and he shall feel what I say, but if I speak to a cold Christian, he understandeth me not. O then to prepare you for this art, do but as you use to do in the morning when the Sun riseth in his strength, open the doors and windows of your hearts, to partake of this comfortable brightness. Let the beams of the glorious truth of God's word shine clearly: open your eyes and endeavour to be illustrated by it. It is not credible, how much good Art and precepts may avail us. We cannot but speed well, if we begin well, and proceed orderly. A false method is the bane of all hopeful endeavours. We shall find it in spiritual matters, as in our estates: small helps with good thrift enrich us, when great patrimonies lose themselves in the neglect. It is wonderful to see what some can do with the help of a little engine, in lifting up that weight alone, which many helping hands by their clear strength might endeavour in vain. I know grace is not tied either to number or means: yet usually worketh by a common course of Art and precepts. Only this must be our care, that we mint not Gods worship in our own deceitful brains.  
Q. What is Religion?  
A. Religion is an Art (or rather a doctrine) to live well. Art is in the frame of the creature, and may be learned by observation. And so was Divinity by creation the very imprese of God; but now by corruption both the Art and the frame are spoilt, and as he that comes from a bright candle into a dark room, is so much more blinded, as his light was greater; and as the purest ivory turneth with the fire into the deepest black: so, man being fallen from God is so much the worse, by how much he was made more worthy in himself. Teknee from Teknaomai, because Art is ever to be seen in his own fabric, facture, or fashioning. Man therefore having blurred, blemished, and blotted out his Art and excellency, is left to the teaching of God's spirit, to learn that by divine instruction, which he cannot by humane observation. 
1 Tim. 6.3.  Paul calls the lesson a doctrine; and David prays often in his Psalms, that the Lord would open his eyes, teach him his statutes, and bring him into the way he knows not by nature. Psal. 119.18.33. The manifold wisdom of God distinguished by proper subjects, and broken (as it were) upon them, by creation, government, and obedience, from hence by irradiation, or shining, is acted and dispersed upon the glass of the understanding, as light upon the eye, and there received and understood, is again from the mind reflected upon others by word, and then it is doctrine or discipline, or writing, and then we call it a book or Bible, and from hence may be observed our teaching by Scripture, doctrine, discipline, Art, science, and inspiration, Hos. 8.12. Heb. 1.1. Prov. 8.10. 2. Tim. 3.16. etc. God hath written & spoken, and inspired men to do both, and yet in all this a mere stranger to the judgements, thoughts, affections, speeches, and actions of the most. So that beside all this, God must enlighten and inliuen our hearts, or else there will neither be Art, nor heart, nor part to think upon him. It is safe no where to complain of nature, but where grace is, and where that is once had and affected, It will readily ascribe both inward and outward teaching to God. Our rule may be called Scripture as it is written, doctrine as it is taught, discipline as it is learned, Art, as it is framed in us again, science as it is known of us; and because none of these are now to be had by the irradiation of nature, it pleaseth God of his infinite love, that we should have them by the inspiration of grace. There are three things (saith Bernard) which God properly challengeth unto himself, from all co-workers, men and Angels: viz. pradestination, creation, and inspiration. The husbandman may plant, prune, dig and dress his Vine, but rain upon it he cannot: if he would water it, yet must it be with God's water. He may draw from the fountain, but God must drown it; he may ducere rivum, but it is God that must implore fontem. Yea, when he hath planted and watered, he cannot give clusters to the branches, form to the fruits, quality to the seeds, temper to the seasons: God therefore that can do all is the best husbandman. Man therefore that hath expired his first life, must have God to inspire him again, or else he cannot live. And this will appear in the very name we give our rule. Religion is to tie again. Our love to God, like the new cords of Samson, was quickly snapped asunder, God, therefore, that he might bind us to himself by a stronger cord, hath chosen the grace of faith to reunite us again to himself. And so Religion hath his notation from the first part of our rule, which is faith in God. Or else may it take his denomination from the second part, which is obedience towards God. The law that was to be read by creation, was obliterated, and in a manner scraped our by corruption, but now again by religion is written in our hearts. jer. 31.33. and so is to be read again. Life consists in union and action, now by faith we have the one, and by the law we perform the other. The rule of life is called Divinity, in regard of God the end of it, Theology in regard of the subject matter, 1. Pet. 4.11. logia Theou, words of God: but of all names this comes nearest the form of our Art, which signifies either our tying again to God, or reading again the things of God. This bond is the surest, Isa. 54.10. jer. 32.40. And this book is the plainest, Deut. 30.14. Rom. 10.8. For as faith binds us to God, so it gives and gains such power from him, as we may walk acceptably before him. Luke 1.74. And here we see how pitiful and plentiful a God we have, in raising of us from corruption to greater perfection, than ever we enjoyed by creation. This second bond is invincible, for so it becomes the Almighty to proceed in his works. He that hath showed man what he can do for himself, shall now see what God can do for him. And God were not faithful, if there were either final or fatal Apostasy from a justifying faith. It is folly to imagine, that God should go from one imperfection to another. Love was for trial, faith is for trust. God hath tried the weakness and wickedness of our love; It is now for us to trust him upon the faith of our salvation. Water cannot suddenly be cleared, but with leisure, and by degrees, and some time must necessarily be required to bear and beat back those abuses whereunto we have a long time been enured. Time and industry will eat even thorough Marbles. Give God credence, and he will in his due time give thee riddance of all the rubbish of thy sins. But to this our own safety, our own sedulity is required; for as it is in vain, 
Psal. 127.1.  for men to watch, except God keep the city: so will it be in vain for God to keep, except we watch. The husbandman must not burn his Plough, or the Merchant neglect his Trade, because God hath said, I will not forsake thee. Father keep them in thy name. joh. 17.11. doth not intimate that we should be careless to keep ourselves. Indeed till the Lord inspire, we but lamely and blindly re-aspire to any good. We live groping, as the Sodomites, after life's door, and having wearied ourselves, go away wanting the thing, we both wished and waited for. Take away the Sun from the world, and the soul from the body, and earth becomes earth as it was at the first. Gen. 1.2. So sever God from the soul, and what is man but a dead carrion? All the elements and elementaries lighten and darken, cool and warm, die and revive, as the Sun presents or absents itself from them; so we live or die, feel or faint, as the Sun of righteousness, parts or reunites himself unto us. Whereby we are taught, that primarily and principally we live by God, as the soul of our souls; and secondarily, by faith, as the Spirits. The bond of soul and body here is that heat, or heavenly breath, that knitts God and man together in an indivisible and insoluble knot. If the Lions, Dan. 6.16. ravenous beasts by nature, and made keen with hunger, adore the flesh of a faithful man, shall any worldly thing change his heart, altar his affection, or Gods to him? Rom. 8. the earth shall sooner shake, the pillars of the world tremble, the countenance of heaven apale, the Sun lose his light, the Moon her beauty, the Stars their glory, etc. then a man knit to God by Religion, be once separated from him again. The fire hath proclaimed itself unable so much as to sing an hair of the head of the godly. 
Dan. 3.27.  Thus than you see how Religion may put us in mind of the wonderful mercy of God: Now hear how it remembers us of our woeful misery; we are found of God as rotten roots without any life or virtue, as barren ground. bringing forth no fruit but sin, shame and damnation. As a dead body, or decaying bough cut off from the tree perishing and withering to nothing: yea, we are so much more miserable, by how much we were once more excellent and eminent. The more unnatural any quality is, the more extreme will it be; a cold wind from the South, is intolerable; and the purest wine becomes the sharpest vinegar. The few sparks of good that lie covered under heaps of cold ashes, are no ways able t kindle the fire of a godly life, no, not so much as to give a glimmering light to lead to heaven. The wisest Philosophers, never so much as guessed at this Art, the doctrine of it never came within the fathom of their reason. If they few any thing, it was a fare off, even as heaven itself, upon which they looked with desire and admiration, knowing not the right way thither. Nature's skill is something in the end, nothing in the means. It hath taught without controlment, that there is a blessedness for man to seek after, but what or where, was removed from their Academy, assuring us that not Athens, but jerusalem must reach us this lesson. The wisest Ethnic doth but) as S. Peter speaketh) Mnoopazein, see glimmeringly, and uncertainly in this Theme. 2. Pet. 1.9. And like Zebul in holy Story, either take men for mountains, or mountains for men. judg. 9.36. and for inconstancy, like Absalon, and the Elders of Israel, come off and on in their opinions, and always believes the worst. Sometimes the counsel of Achitophel is approved, and then presently the advice of Hushai the Archite is a great deal better. 2. Sam. 17.4.14. The Barbarians almost with one breath curse and bless the Apostle. Act. 28.6. Shall we therefore praise nature, or trust it in this? No, we praise it not. With what presumption hath it undertaken to write books of the soul's tranquillity? but that must needs be performed with much imperfection, which is practised without a rule. Sundry capricious fancies and fables are handsomely framed & glued together by moral Philosophy, to keep the mind in an equal poise: but as Balances ill matched, in their unsteady motions come to an equality, but stay not at it: so the scoales of an unregenerate mind, if at any time they seem to be even, are easily swayed by contrary passions, sometimes up to the beam, through lightness and overweening opinion of prosperity, and suddenly down again to the lowest pitch, being depressed with any load of sorrow. There is no heart makes so rough weather, as never to admit of a calm. When the wind stirreth not, the waters and waves of the Sea seem to be silent; so the man that is most disordered, may have some respites of quietness. It is not enough to avoid the imputation of madness, to be sober many Moons; for he that rageth in one, is no better than frantic: so, how quiet so ever these masters have made themselves, yet their rules have never countervailed all their troubles. The wisest and most resolute Moralist that ever was looked pale when he was to taste his poisonful Hemlock. Courage and constancy against all crosses and curses, and then to be least shaken, when mostassayled, comes from the rules of an higher art, then natural wisdom was ever able to teach. Hasty hounds and swift on foot often spend their mouths and courses in vain, for want of scent: so how easy is it for nature to over run Religion, that so seldom is lead by right reason? Wandering Empirics may say much in tables and pictures, to persuade credulous Patients: but their ostentation is fare from approbation of skill, when they come to effect their cures. How many ships have suffered miserable shipwreck, for all the glorious titles of the Triumph, the safeguard, the geod-speed, etc. So, how many souls have been swallowed up with the fair hopes of their feigned religions? This task of saving souls is left whole for grace to busy herself about it. Alas, nothing is left in us but the ruins and relics of our sins, and the judgements of our God. Nay, the soul diepred with her own blood, shrinks not at the face of death following it. That goes best down with the sinner, that is freest from grace. And as hunger maketh riff-raff & odious viands toothsome; or as the vicious stomach can feed hungerly on coals and ashes: so the greedy sinner can with delight devour the murdering morsels of his own misery. In darkness, Stars of the greatest magnitude are not to be seen, nor the millions of moats that lie in blindness: so, who knows the magnitude or multitude of his sins. O Lord if thou shine not upon us, we sleep in darkness. If thou save us not in thy son, we perish in ourselves. O that we could be nettled with the news of our misery. Can we see our Saviour mourn for it; whiles we have no grace to mourn for it ourselves? Should not this strike us in the very striking, and fetch tears from our eyes? If he that was without sin would not be without stripes for us, shall we think to be cockered, like Adoniah, of our heavenly Father? Lord strike our hearts with the rod of thy word, as Moses smote the hard rock, that our stony hearts may gush forth plentiful rivers of tears, because we have not kept thy Law. Let us no longer like fools laugh when we are lashed of our sins. Transplant us into thy Son, for as we are, both the stock and the griffe are evil; It was only for our Saviour as a sweet Imp to grow out of a Crabstocke. But if thy mercy feoff us not in the blessings and virtues of thy Son, as our sins do feoff us in the curses of our parents, we perish. They are gross faltterers of nature, that tell her she is clean, yea, alive. O the unspeakable mercy of our God, that whiles we provided him the sin, he provides us the remedy. Behold an expiation as early as our sins; the pure and innocent Lamb of God slain from the beginning of the world. Thus, thus, whiles the clamour and fear of our fall, to our affrighted consciences runs on like fire in a train, to the very utmost ranks of our bodies and souls, every part and power fearing their fellows, no less, than themselves are afraid: even then to the true believer behold the blood of him, who purgeth our consciences from dead works, Heb. 9.14. Nay, so admirable a lenative, that it leaves no more conscience of sin. Heb. 10.12. But from the name and notation, let us come to the definition; and fist, that which is general, a doctrine. Our once lost law of life is left to the teaching of the word, and Spirit. Sinful man being dull and deaf of hearing, had need to have his heart prepared & made ready by all means to receive the truth. The Scriptures are not penned like an Art in order and method; and the reason is, because the truth could not be offered to man directly, who looks asquint, but on all sides, that he may be hit with them on some side. The first thunderbolt that did strike through the soul of man, was Adam, thou hast sinned, and art the child of death. By creation in wonderful silence was the law written in the fleshy Tables of our hearts, and as things, which are written in barks of trees, did daily grow out by corruption; therefore he thought it high time to write in in tables of stone, as more faithful monuments than our hearts. And when he comes to drive it into the iron hearts of men, he takes state upon him, as one that will be trembled at, in his word and judgements. There was nothing in the delivery of the Law that might not work astonishment. The eyes dazzled and dimmed with lightnings, the ears torn with thunders roaring in them. The voice of the Almighty wrapped in smoke and fire, and out-speaking both, the clamour of the trumpet, and claps of thunder, and that in such a manner, as he did rather seem to threaten then teach, forbidden then command, deter then define what he would have done. More negatives in opposition to what men would do, than affirmatives in direction to what men should do. By which we are to understand that he that was so terrible a Lawgiver, would one day appear as severe a judge. If he were so dreadful in the proclamation, he would be as fearful in the execution. Oh! how will this fiery Law flash terror in the face of every hard and impenitent sinner, when at the day of judgement his conscience like another Sinai, shall tremble and quake before the judge? then shall he see the Law that was given in fire, in fire to be required. By this promulgation I plainly see how difficult a thing it is to teach a sinner. If God should not change our hearts. Ezech. 11.19.20. his Messengers might as well (with our venerable Countryman, Mr Beda) preach to heaps of stones, as to the stony hearts of carnal men. There is none but God, that is able to give the first charge, neither any to hear it but such as are taught of him. There must be a putting in of the rule, before there will be any putting forth of man to obey it, jer. 31.33. and 32.40. the noise of the word. Ephes. 5.4. shaking of afflictions. Ob 33.16. or day light of the Gospel. Rom. 13.11.12. are but secundary helping causes, and do nothing without the principal. He that is asleep awakes not till his natural heat return, having digested all those foggy mists and vapours that did bind up the senses: no more is there any awaking of the sinner, till there be a return of that supernatural heat of grace, whereby the vapours of fleshly lusts may be dissolved within us, which darken the cogitation, and oppress the heart. 1. Pet. 2.11. Ephes. 4.18. Luk. 21.24. only here is the difference, that this is a dead sleep, whereby the hear of creation is utterly extinguished; so that a new spirit must be put within us, or else we never crucify the flesh with the lusts and affections thereof, which would keep us in a perpetual sleep, far surpassing the seven sleepers in the time of Decius the Emperor, or Epimenides the Cretian, which slept fourscore years in a Cave: so says the Author of fables, and take his word alone, I am not his surety: but this is no forgery that many a man outsleeps his natural life. It is reported of Dionysius the Herocleote, that he felt not when men thrust needles into his fat belly: so sinners, whose hearts are as fat as grease. Psal. 119.70 feel not their misery. Nay, like the Fencer that laughed to see his wounds launched by the Surgeon. The bears spoken of in Pliny, that could not be stirred with the sharpest prickles, come short of a thick skinned sinner. Alas, how many shut all their senses, that they may not be troubled with the terrible threats of the Almighty. Even as the old Italians, in the time of thunder, shot off their greatest Ordinance, and did ring their deepest bells, to drown the noise of the heavens: so wretched offenders know how to outcry and outroar the highest. But they that thus harden and hearten themselves against God's word, shall one day be taught to cry to the hills and mountains to cover them from the presence of him whom so often they have despised. The Lord teach us to listen to him here, least neglecting the light of his word, we feel the heat of his wrath in hell, and be made to find that to our cost, which never had our care, and to sinart with pain, for what we never heard with patience. But if I should insist upon every head as I might well, and with profit, I should write a Salmeron-like Commentary upon Petrarches remedies, & yet doubt whether so this work would be perfect: sure I am a life would be too little to write it, and but enough to read it. I will hereafter go on with the heads as shortly as I may, and give as much good counsel in a narrow room as I shall be able. Brevity where it is neither obscure nor defective is very pleasing, even to the daintiest judgements. I will as near as I may in so large an Art imitate those that draw great personages in little tablets, and describe worlds of Countries in the compass of small Maps: I hope if we have special care of matter and method, we shall make this Doctrine more portable for memory, and readier for use. If our precepts as nails drive out one another, you may justly impute it to want of Art. I shall follow him that is now with God, and which I confess hath broken the Ice before me. The form of the Art is to live well. There is a natural life which we live by the union of body and soul; and there is a spiritual life, which we have by the knot spoken of, to wit, our union with God by Religion. Now all men, in that they will have some Religion, may be said to live spiritually, but they cannot live well, because they want a true rule of life. The follies of the Heathen are baits for babes, no books for Christians: which only depend upon God and his word, to teach them truly how to live, but let us clear our definition by Scripture. 1. Tim. 6.3. A doctrine according to godliness. Tit. 1.1. The acknowledgement of the truth which is after godliness. First, this Art is in God. Secondly, we receive it from him as the pattern and patent of his will. Thirdly, our examples are to accord with it. Hence godliness in the example, must answer godliness in the rule, and godliness in the rule must be according to that which is in God. God plots the rule, than he publisheth it, as his will and command; and lastly, looks for obedience at our hands. A king first plots his government in himself, then by Proclamation makes it known unto his subjects; and lastly, under penalty enioynes the keeping of it. A Scrivener first makes letters in his head, then pens them down with his hand, and guides the Scholar accordingly: So, God is the Author of Religion, than he publisheth it, and we are to live after it. To live well in practice, is to live well by precept; and precept that brings us to the Prince of our happiness. Pro. 2.5. it is called the fear and knowledge of God. jam. 3.15. It is said to be wisdom from above. 2. Pet. 1.3. through this knowledge we receive of God all things that pertain unto life and godliness. To conclude, give thyself wholly to learn this Art, and defer it not to thy last: wilt thou charge this greatest burden upon the weakest beast? If thou canst not pass over the ford when the waters are low, how wilt thou do when they are risen? Twigs at the first will bend to every hand, which afterwards will not be bowed with all thy might. Sparks are sooner quenched then flames, and green wounds sooner cured than festered sores: he that driveth a nail, first striketh easily, and afterwards redoubleth in strength, in so much as the more blows he striketh, the more it is fastened, and the harder it will be to draw it forth again: so betimes break the bands, shake off the shakles of sins, and be daily labouring to save thy poor soul.   

CHAPTER II. Of Faith in God.  
Question.  
WHat are the parts?  
Answer.  
Faith in God, and obedience towards God. In the old testament is divided into fear and service, Deut. 6.13. Iosh. 24.14.1. Sam. 12.24. Ob 28.28. Psal. 2.11. Eccl. 12.13. Fear is the head or beginning of this wisdom, Psal. 111.20. Pro. 9.10. and therefore to serve God without it, is a headless Religion. Yet on the other side, what comfort can we have in such an head, or Masculine disposition, if with the Israelites brood it should be smothered in the birth; or recoil like Zarah in Thamar's womb. So perfect is this Art, that we must have clean fingers as well as clean hearts. It is the plea of Ignorants in doing evil, to sy they have good hearts; which undoubtedly are the worst; for these two parts will ever go together. Divine Philosophy will teach us to refer all our speculations to action, yea, our very affections. Fear in Scripture is ever accompanied with service, & seeing God hath so wedded them together, let no man presume upon any condition to devorce them; as Papists do with a dead faith: but their dispensation therein is the dissipation of the truth, which will have service and obedience the true probates of faith and fear. And as Dalilah said to Samson, How canst thou say thou lovest me when thy heart is not with me? So how can they profess they love God, whose hearts obey him not? In the new Testament, Religion is distributed into faith and lone. 2. Tim. 1.13. Keep the pattern of wholesome words, which thou hast received of me in faith and love. Love's springs from faith. 1. Tim. 1.5. And faith works by love. Gal. 5.6. and love fulfils the law. Rom. 13.10. not by action, but intention; for it is the end of the law. 1. Tim. 1.5. God accepting sincere love for perfect duty. By faith we are spiritually glued and cemented to God, that we may be one spiritual body with him; in which sense it is said, He that is glued to the Lord is one spirit. 1. Cor. 6.17. Cords will bind, so will the cords of love. Hos. 11.4. Zach. 11.7. But cords may be unknitt: Nailes will fasten, and we have the words of the wise as nails fastened by the masters of the assemblies. Eccl. 12.11. but yet nails may slip, or leave a chink: only the glue of faith. joins all close together, or rather both these parts will cause us, with full purpose of heart to cleave unto the Lord, Act. 11.23. The heat of faith and love will digest this whole Art, that it may be distributed into the veins of every good word and work. These two will make up a perfect pair of compasses, that can truly take the latitude of this Art. And first must we have faith as the one foot pitched upon the Centre, which is God, whiles obedience as the other walks about in a perfect circle of all good duties. The fire of faith, and light of life, will evince against the gates of hell, the undoubted truth of Religion. So that by these sweet and cordial flames may the soul of every Christian warm itself, against all those cold despairs whereunto Satan tempteth.  
Q. What is Faith?  
A. The first part of Religion, whereby from knowledge I believe in God; the first act of faith is passive in receiving what God giveth. And so lays hold of happiness, works it not: Faith makes just, as the hand makes rich, that is filled with the wealth of another; or, as the jeweller's box, base in itself, is made precious for the pearls it containeth: Here may we justly say, it is a poorer and meaner act to believe, than love; nay, rather passion than action; for, we are first apprehended of God before we apprehend him again Phil 3.12. This grace is most freely graced, that it might the more frankly reflect all upon God a gain. And because it is the root of all the rest will teach humility, & exclude boasting: like the full ear of corn that hangs down the head towards the original, or if any be so graciously exalted, and freely favoured above his fellows, that his stalk is so stiff, that it bears him up above the rest of his ridge, than faith will make him look up to heaven above, not in the thoughts of pride, but in the humble vows of thankfulness, and say with Mary, the Lord hath regarded the low estate of his servant. Thus will faith (rightly understood) teach us to knead nature in the dirt and dust, and spoil our free will of all her proud rags, loading her with reproaches, and give all glory to him, that says he will not give it unto another. Papists being of late more ashamed than before, do confess all is given: but (say they) is it not all one to pay a sum, and have so much given me as may pay it? No doubt, Faith receives a full discharge, makes it not. We rather by Faith receive an acquittance sealed in the blood of Christ, than the blood of Christ to make our own works meritorious, which we may offer to God in payment for ourselves. Eternal life. Rom. 6.23. is both merit and mercy, we take it as a gift, Christ earns it as wages, Ephe. 2.8. Salvation through faith, yet not of ourselves. Here lies the error of the Papists, even in faith itself, and every other good grace of the spirit, that our free will hath his intervention and operation, betwixt Gods giving and our taking: so that if God will but bear half the charges by his co-operation, man shall under-take to merit his own glory, and fulfil the royal law so abundantly, that he shall have something over and above, to be very beneficial and helpful to his needy neighbours. But the way of the law is longer than our pursy hearts, and short legs can reach to the end and perfection of it. As Constantine said to Acesius the Novatian, Set up ladders and climb to heaven: so I to Papists, scale heaven by your works; as for us we have found another way, and that is to ascend upon jacobs' ladder. We leave tuggling and struggling that way to prevail, and fall with jacob to wrestle with Christ for a blessing. And though we go limping by our sins, yet by our conquering Faith we shall be Princes with God. By this therefore the vaunt of Papists, must needs avaunt: yet further, faith in another act will cut the very windpipe of our freewill, and merit. It is wittily said of one, that faith in regard of his passive act is rather a beggarly receiver, than a deserving worker: all our conversion is passive; but see faith in our active conversion, and you shall see works a form too low to come in any such request, as to justify. For what is faith, but as the hand of the soul? and what is the duty of the hand, but either to hold or to work? This hand than holds in the first part of Divinity, and works in the second. Now without all question, justification is to be taught in our first part, and therefore goes before obedience; and faith, which is as an instrument or hand, for to hold Christ to justification, is mighty and operative both for sanctification and new obedience. Works therefore are the effects of sanctification, and sanctification is the effect of justification; hence is it impossible to be justified by works as causes, as effects and fruits they may show it. If then the secret apprehension of the closed hand of faith hide what it holdeth; see the hand of faith open to justify the cause by the evidence of the effects, & in this sense works may justify and perfect faith, as the second part of any Art doth the first. jam. 2.22.24. Papists against the whole order of Divinity would have our works to usher in our justification, nay, as parents to beget it. Whereas they are in very deed the companions and pages, or honourable attendants of faith, and the righteousness it holdeth. Faith is both the minds testimony in regard of the word, and the wills Amen, in regard of the spirit. Creed comes of credo, which signifies to see a thing certainly, and yield to it affiance. It is compounded of cernere, and dare. Pro certo videre, & pro certo dare. Hence Faith's motto, Caco nulli. By faith we know whom we have believed. 2. Tim. 1.12. And our Creed puts us in mind of knowledge and affiance in faith: so the word itself teacheth no less; for Faith comes of Fides, and fides of fiat dictum, where we have God to say the word, and we say Amen unto it. The ancient Romans at the very gate of their Pantheon, pictured faith with two hands closed together, intimating, that there was no coming to God but by the hand of faith. And Grace, which scorneth not to learn of Nature any good (though not Athens but jerusalem must teach this lesson) can take this advice, as Moses heard the good counsel of a Midianite, that he that cometh to God must believe that God, is, and that he is a rewarder of all them that seek him diligently. Heb. 11.6. That faith is the first part is clear. jer. 31.33.34. and 32.40. First, God writes in us this principle of life, and then we obey him. Ezek. 11.19.20. and 36.26. First, he puts in his spirit, and then causeth us to walk in his statutes. Such is the servile, or rather brutish nature of man, that he can neither be stirred, or stayed in any good course, except there go a new forming of his heart, before there be any reforming of his life. As dead bodies are rubbed without heat: so do we in vain force upon ourselves, an heartless Religion without faith; all our life here is but a vital death without it; till we live that life we do but carry our carcases up and down carelessly, and do nothing pleasing unto God. Heb. 11.6. secondly, that faith is from knowledge, appears joh. 6.69. and 16.30. and 17.3. Heb. 11.1. and that with affiance in God. Psal. 40.4. Mark. 11.22. hence faith is a confidence in God, upon a particular assurance from God, that he is my God. Mark. 9.24. Rom. 4.20.21.2. Tim. 1.12. Faith lays not hold of God, as we take hold of a tree, or some such like senseless thing, but as we use to do in our salutations, when there is a mutual embracing and kissing of each other. [aspasamenoi] Heb. 12.13.  
Q. Seeing faith solely rests upon God, what is God?  
A. God in regard of himself only knows himslefe, as dwelling in the light unaprochable, whom never man saw, neither can see. 1. Tim. 6.16. joh. 1.18. 1. joh. 4.12. The Sun and the fire say of themselves, come not too near, how much more the light which none can atraine unto. Here the well is not only deep, but we want a bucket to draw withal. God to Moses, Exod. 33.20. gives both the rule and the reason; thou canst not see my face and live: for, there shall none see me and live. I must contract my meditations, lest the Art grow too big with amplifications. It would be an excellent work, to write a book by itself of the knowledge of jehovah Elohim: It shall now be sufficient to lay down the precepts, with short expositions, and as pregnant proofs as we can.  
Q. What follows from hence?  
A. That God is both incomprehensible by reason, and unnameable by words, and consequently above all Arts; for Grammar and Logic are the most general, and go before all other sciences, nothing being to be conceived without them. job 11.7.8.9. God is not to be found out by reason, therefore he cannot be measured by quantity. job 36.26. too great for the finite understanding. God being the first is most intelligible, for priority of nature, ever goes with perspicuity of apprehension: But this is in God himself, who best knows his own being, yea, better than any thing beside it: although man better knows other things than himself. Gen. 32.29. judg. 13.18. God's name, as his nature, is secret, and not be sought; and this doth wonderfully strengthen faith; for, if God were not greater than our apprehension, he could not help us infinitely. The holding of God by faith, is better than our beholding him by reason. Ephe. 3.20. God is able to do exceeding abundantly, above all we can ask by words, or think by reason. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Q. May we then inquire nothing?  
A. Duet. 29.29. Secret things belong to the Lord our God, but things revealed belong to us, and our children for ever. Exod. 19.12. The people may not go up into the Mount, yet may they stand at the foot to hear God speak unto them. Exod. 33.20.23. We may see God's backparts, but not his face. Rom. 1.19. that which may be known of God. something is not to be known, as being too subtle for the eye of any creature. The beams of the Sun are made visible by reflection: and letters being refracted and broken in a pair of spectacles are made liable to a dim eye: so Almighty God by his word and works shining in his creatures, as in a glass, is seen of us. Psal. 19.1.7. & 104.24. and 119.105. Rom. 1.20. jam. 1.23.25. but most of all by the eye of faith, looking in both. Heb. 11.3.27. We cannot look upon the body of the Sun, neither can we see at all without the light of it: so, as we cannot look upon the face and essence of God, so neither can we see any thing at all without him; he therefore must name himself, and so describe himself as we may apprehend him by his own Logic and Grammar. It was well and modestly spoken by that Emperor to Ambrose, We speak of these things, not as we ought, but as we can: I have ever thought with myself that here a foolish wisdom is better than a wise ignorance, and that it is sufficient to be one of God's Court, though I may be none of his counsel. I will labour to know all that I need; and all that I may without prying into God's Ark; assuring myself that he that is thus content to dwell with his poor servants in these smoky cottages of their mortality where we (through our unquiet corruptions) will not suffer ourselves to have the full fruition of him, shall have wonderful happiness in our dwellings with him in those eternal Tabernacles that are above. Alas, whiles the shadow of our sinful mass hides his beauty from our eyes, it is well if we can see any thing. This earthly Moon of the Church, hath her fulls and wanings; and must have so long as she wadeth in this planetary world: It is enough when she is fixed above, to be in the full of her glory. Here we have but the dim shadows of our future blessedness. Only at the right hand of our God are pleasures for evermore; and such pleasures as if ever they could be fully expressed or conceived, were not worthy of our long, nor able to satisfy us. For as God is infinite, and never to be comprehended essentially: so our joys are bottomless, and ever springing up with new occasions of our blessedness. Oh than that we could so much the more long to enjoy them, by how much less we are able to comprehend them.   

CHAPTER III. Of God's Backeparts.  
Question.  
WHat may then be seen?  
Answer.  
His backeparts, according or our measure and manner, that is, the measure of our apprehension, and manner of receiving. All vessels are filled at the mouth, according to their holding: so, God, according unto our necessities, knows how to name himself, and that so plainly as our capacities may understand him. Exod. 3.14. God names himself. Exod. 6.3. He appears by one name and not by another: that is, by his sufficiency to give Canaan, not by his efficiency in doing it as yet. Exod. 33.19.20. God will not show Moses his glory, but he will sit his goodness to pass before him: and ver. 22.23. he covers and uncovers, as Moses might best see him. We (like narrow mouthed vessels) must receive this knowledge by drops, and that with the greater difficulty, because we are full already; for, as in nature there is no vacuity, but either air or more  substance fills all: so in the mind, as it is empty of grace and goodness, so is it filled with vain conceitedness, which is an exceeding hindrance to better knowledge; and therefore, as in a vessel, so much liquor as goes in, so much air goes out: so, the understanding, as it is filled with wisdom:, so is it emptied of folly. Hence it comes to pass, that the best vessel cannot be quite full in this life, because of the remainders of corruption. We must therefore neither be impatient of God's delay in revealing himself, nor content with our small measure; but ever be endeavouring to have one drop added to another, until it shall please God to fill our vessel to the brim. There is nothing created, what hat his being and perfection together, every thing grows from strength to strength, till it come to his complete stature. Only herein grace is contrary to nature, ever strongest at last, and at best changeth not, like his fountain, in whom is no shadow by turning. Surely, he that here maketh profession of goodness, if he find not himself best at last, may well fear he was never good. The rising of a river is exceeding narrow and shallow, yet having coasted about, and drawing necre the sea, gins to make a little sea within his own banks: so here slender beginnings, will grow larger in the end, if they creep nearer and nearer to God. I know when we are at the furthest, we can but see his back parts, whose face we must ever adore in an holy ignorance. Our best knowledge of God is but as an Echo to a large period, by which we hear the last found of that, which hath no beginning. We can but take up a taste in our hands, being no ways able to lead ourselves to the open fountain. We must use special labour to learn a little, or else we shall get nothing: if the question be, whether God must descend to us in teaching, or we ascend to him in learning? wife moderation (I think) hath determined it most equal, that each part remit somewhat, that both may meet in the midst: we must not think it sufficient (seeing God hath so far condescended unto us as to show us his backparts) to eat the corn out of the ear, because we will not abide the labour to grind, and knead it: neither must we be overcurious, least with the brightness of his glory we blind ourselves. Those things (saith AMBROSE) which GOD will have hidden, search not, those things which he hath manifested, deny not; least in the one thou be unlawfully curious, in the other demnably ungrateful.  
Q. Will then the knowledge of his backeparts suffice for our happiness?  
A. We may not see further and live, neither need we see further that we may live. Exod. 33.20.23. thou canst not see my face and live, but my backeparts thou shalt see, and therefore live: further than our rule we are to attempt nothing, neither have we any faculty or power so to do. Stretch any thing further than his compass, and it breaks or rends in pieces. To reach further than our Art is to overreach ourselves. Exod. 33.18.19. God both corrects and directs Moses in the search of his glory: be not overcurious to seek me in the greatness of my majesty, and thou shalt find me in the goodness of my mercy. O the bounty and fidelity of the Lord, Moses desires a sight of God's glory, he shall have more, the fruition of all his goodness: let us therefore break all false glasses, that would present God in a face not his own, & look upon those beams of brightness, which he is willing to cast about him, so shall we take his own height aright by the shadow of it. We may follow the current to the Sea by many banks, but then must we stand on the shore, and admire the Ocean: the little streams of Creation empty themselves into the great rivers of Redemption, and they into a main Sea of goodness; and here we must stand and wonder, keeping ourselves within our road and reach.  
Q. What are these back parts?  
A. All that may be seen of God: we cannot look on him for any thing that is before him, and therefore we must cast our eyes after him in his word and works. Exod. 33.23. Deut. 4.12. job 4.16. The backparts of God are some similitude of his face and here it is fat all for our great doctors of Rome in their Theology, to interferre as horses do, hewing hoof against hoof, and to crosse-cut themselves in their own imaginations, devises, and groundless conceits; for this similitude consists not in the works of men's hands, but in the words of Gods own mouth, and the works of his own hands. Israel heard the voyoe of words, but saw no similitude, save a voice. There is no use of the Stars, when the Sun shines, no more is there of Popish Idols, where the word is permitted to speak. Moses in the cleft of the rock saw clearly, some rays of radiant beauty. Exod. 33.22. but the divine proclamation taught Moses more fully, Exod. 34.6. the line of the creatures can in a lively manner point out the Creator: but the law is the life of this learning, Psal. 19.1. with 7. roll his word under thy tongue, chew on it in these meditations till thou feel some sweetness in the palate of thy soul. Study, strive, endeavour to believe it, as thou dost in so difficult a point to conceive it.  
Q. How are the backeparts of God divided.  
A. Into his sufficiency in being, and efficiency in working: the one in his nature, the other in his works, judg. 2.10. They neither knew the Lord nor his works. Psal. 78.7. That they might set their hope in God, and not forget his works. Exod. 6.3. God is first sufficient to perform his promises, and then efficient of them. Rom. 3.20.22. Abraham believed God to be willing and able to do what he promised. Heb. 11.6. God in himself all-sufficient, and for us are warder. Seeing this is so, let us never prescribe his wisdom, hasten his mercy. His grace for the present shall be enough for us; his glory will be more then enough. With men the rule is good, first try, and then trust: but with God we must first trust him, as sufficient to help us, and then try him in his works: and we may be assured, that it is as possible for him to deceive us, as not to be. Either now distrust his being, or else confess thy happiness, and with patience expect his promised consolation. Thus may we well hearten and harden ourselves for all attempts.  
Q. What is God's sufficiency?  
A. Whereby be being all-sufficient in himself, be is also all-sufficient for us. Gen. 17.1.2. Cor. 12.9. Hope of advantage is the Loadstone that draws the iron hearts of men, why then should not God that is rich in mercy have more suitors? Alas, shall a little absence in performance breed a lingering consumption of friendship? Can we part with earthly things in present possession, for hope of better in future reversion, and give the all-sufficient no time for the reture of his promises? No age afforded more parasites, fewer friends; we flatter with God, when we say, we love him, and leave him for delay. The most are friendly in sight, serviceable in expectation, hollow in love, trustless in experience; they will give God a glad welcome whilst he is a doing for them, and as willing afarewell when he doth desist, nay, a little withdraw for trial: but he that truly knows the sufficiency of his God, will wait upon his efficiency without grudging. Rats and Mice run to the full Barn, leave it when it is empty: So, dunghill creatures for their bellies serve God, and flintch from him in their want.  
Q. What follows from hence?  
A. The consideration of the name Shadai, which is compounded of Shakstone, a Relative, contracted of Asher, signifying which or what, and Dai, a Noun, signifying sufficiency. So that the name by this reckoning is thus much, he which is sufficiency itself. Or as others would have it from Shadh, a Pap, all (as it were) sucking their happiness from God. Others again of Shadhadb, to penetrate or go through every thing, and so signifies Almighty. The Grecians translate it by Antarkees, or Pantocrator: God being sufficient to bless his own, and destroy their enemies. Gen. 28.3. Elshadai, God which is sufficiency itself bless thee. joel. 1.15. As a destruction, There Shadai, from the Almighty, who can crush the proudest and stoutest of his enemies. Hence may we learn to humble ourselves under his mighty band, and to cast our care upon him. 1. Pet. 5.6.7. Remembering that all our safety and sufficiency hangs upon him. woe then when God our sufficiency is pleased to try us with any woe or want, than (remembering ourselves to be but worms Haet us not turn again when he treads upon us. If he call for his own, or cut short ours desires, it is not for us to storm or startle, but quiet ourselves with our trust in him. I have seen ill debtors, that borrow with prayers, and keep with thankes, repay with enmity. We certainly mistake our tenure, if we think ourselves owners, when we are but Tenants at will. Or take that for absolute gift, which our God intends as loan. It is Gods great bounty we may have right to any thing, though not Lordship over it: of our very lives we are but keepers no commanders. We may all say as the poor man did of the Hatchet, alas master it is but borrowed. Out of God's sufficiency comes all ours, and therefore it is not for us to be proud of any thing, no more then for vain whifflers of their borrowed chains, or silly grooms of the Stable, of their master's Horses.  
Q. Wherein consists the all-sufficiency of God?  
A. In essence, and subsistence, one God, three persons. He that is sufficient to make us happei, must have a being to give being to our happiness, and subsisting, that it may exist in us. jehovah may give us being, and yet better not to be, then be miserable. And surely, he that apprehends no more than the divine essence, knows but himself to be wretched, and sure to smart by the hand of divine justice. 
john 17.3.  Eternal life is in knowing the Father the only true God, and jesies Christ whom he hath sent. 2. Cor. 13.13. The love of the Father to begin, the grace of the Senne to dispense, and the communion of the of spirit to finish, are all necessary to salvation. Math. 28.27. Baptise them in the name (not names) of the father, son, and holy Ghost: one name, one nature, yet with this threefold relation, of Father, Son, and Spirit: and here our thoughts must walk warily, the path is narrow: the conceit of three substances, or one subsistence is damnable. The breaking of Relatives is the ruin of Substantives. herein (if ever) heavenly wisdom must bestir itself, in directing us, that we may so sever these apprehensions, that none be neglected; and so conjoinethem that they be not confounded. The Son is no other thing from the Father, and yet another person: and so the holy Ghost is no other thing from them both, and yet another person. And here the gagling geese (I mean the Rhemists) are worthy to have their tongues pulled out of their heads, and (as Hierome said of his Vigilantius) made into gobbets: who not contenting themselves, like Shemeies' to rail on Caluin, and rattle up our English Students for reading him, blaspheme in confuting his blasphemies (as they call them.) That Christ is of God his Father is most true, as his eternal essence is taken personally: but as the simple nature is considered in itself, without relation of persons, there the essence is the same in all three, and not placed all in the first person, and borrowed of him by the other. Neither shall they, nor any other heretics once be able to hisse at the reasons, or stand before the face of them, as the spirit of God lays them down. Exod. 3.14. I will be, could not be predicated of Ghrist, if he were not God of himself, joh. 1.2. Christ in regard of his person is said to be with God, and in regard of his essence to be God, and therefore as his person is from or with another, so his essence is of himself. joh. 17.20. All that is Christ's is the Fathers, and all that is the Fathers is Christ's. The Father therefore having the Godhead of himself, it followeth that the Son hath it likewise of himself. Again, it is contradiction of say, God of himself, and God of another. As likewise most absurd to hold one and the self same nature begotten & unbegotten; for, so there should be a first, second, and third nature, as there is a first, second, and third person, and so three Gods as well as three persons. But this will better appear by the sequel. Oh, the necessity of this high knowledge, which who attains not, may babble when he prayeth, and be superstitious when he worshippeth. Only here is our greater help that we have the manhood of Christ, as a jacobs' ladder to climb up to the Godhead. joh. 1.18. No man hath seen God at any time: the only begotten son of the Father, as out of his bosom, hath revealed him unto us. So that in this intricate way to the throne of grace, it will not avail us, as we now stand, except we take with us the second person as a Mediator, whose presence and merits must give passage, acceptance, and vigour to our prayers. Christian's must therefore learn to ascend from earth to heaven, and from one heaven to another.   

CHAPTER FOUR Of God's Essence.  
Question.  
WHat is God's Essence?  
Answer.  
It is that whereby be is the first and most absolute being. Being is that whereby a thing is truly and really in essence, or existence. And it is either the first being, or that which is from the first. Now God is the first. Isa. 41.4. and 48.12. and therefore essentially one. Isa. 46.9. Deut. 6.4. Eth. 4.6. Furthermore, God is absolute, as being independent from any other. There was a first man, and a first in every kind of creature, but no absolute first, save God. Exed. 3.14. joh. 8.58. If any ask me why we define the essence of God, seeing we formerly said it was not known of us, our answer is, we define it relatively, not simply, to wit, as it is a first, and that absolute first being is known best in itself, and so is God; for, there is nothing more intelligible than he; yet of us nothing is less known, we come to him by seconds, and the gins of other things. Which prove necessarily a first, and that absolutely; for, two will prove one to go before, and dependent beings will prove an independent. The Sun beams are more visible to our eyes, when they are cast obliquely upon their objects, then when they fall directly: so, we must show you God rather in the blessings we receive from him, than those excellencies which are in him. It is the best and the longest lesson even thus to learn him, and of surest use: which alone if we take not out, it were better not to have lived. Oh, that we would often exercise, to acquaint our nature, and draw it into some familiaricie with God, the very soul and being of it. And though at first we make but our fire of green wood, yet not to be tired with blowing, until our devotions be set on flame. If we endeavour, God will help, by enlightening our understandings, till we be wholly inflamed with a love of him. And as Moses, by often talking with God, had a glorious glistering set upon his countenance: so, we by our often frequenting conference with God, in prayers, and meditations, shall find in ourselves, though not suddenly, yet in time, a most heavenly change.  
Q. What follows from hence?  
A. The observation of the essential name of God; as, Lehovah, jah, Eheie. The first word delivers unto us such an essence as ever was, is, and shall be. Rev. 3.14. je, is a note of the Future tense; Ho, of the Present, and Vah of the Preterperfect tense: and so is well expounded. Rev. 1.8. But ill expounded by those, which by them would understand, the Trinity, giving the present to the Father, passed to the son, and to come to the Spirit. Yet it is true the Father works of himself, and as the present gins time, so he the action: it is also true that the Son works from him, and therefore passeth on the action, as that which is passed doth time. Neither can this be denied but that the Spirit worketh from them both, and so finisheth te action, as the future doth the points and periods of time. But this word is essential, and not personal, and therefore is given of God to express the essence, not the persons. jah is contracted of jehovah, not to signify a diminute God, as if it were the diminutive thereof: but still for essence and present being. Neither is it applied to Christ, humbled in the flesh, as if that were the diminution of it, but it is the denomination of one and thee self same glorious essence in all the persons. Eheie, is as much as, I will be, which no creature can peremptorily affirm. Time changeth all things, and there is none that hath the command of it, but he alone that gave it beginning, and continuance, and to whom the account of our very hours are due, and best known. But I must not lead you from Elins into the wilderness, and leaving the wells of water, trouble you with the barrenness of man's brain. Take these Texts of Scripture for confirmation, and further illustration. Exod. 3.14. and 15.2.3. Psal. 68.4. Isa. 42.8. Happy are we that we rest upon such a being, and may enjoy all things in him, and him in all things, nothing in itself, so shall our joys neither change nor perish: for, how ever the things themselves may alter and fade, yet he in whom they are ours, is ever like himself, constant, and everlasting.  
Q. What follows in the second place?  
A. That God is free and void of all power, either to be, or be otherwise then he is. And therefore faith rests upon a most substantial and immutable being. He hath neither causes to over power him, or accidents to change him, and so he is above all substantial and accidental power. Causes prevail in every creature, but the Creator is void of them. And hereupon God is from himself, of himself, through himself, and or himself. He that is An●●tios, without causes, is Autoon, God of himself: yea, in virtue and power more than all causes to himself. Go then ye wise Idolatrous Parasites, and erect Shrines, and offer sacrifices to your God, the world, and seek to please him with your base & servile devotions: it shall be long enough ere such religion shall make you happy: you shall at last for sake those Altars, empty, and sorrowful; for, both you & your God are beholding to a better being then yourselves. How ridiculous is it to plead for an Idollgod that hath all the causes put upon him. What fools will be persuaded to resign up their own eyesight, and to look thorough such spectacles, as very sottishness doth temper for them. I will her presume to press in with an easy determination, although it seem to me to be no other than a plain quarrel, between stomach, and discretion, a small deal of wisdom might decide it, especially, considering that all things are from God, and God alone from himself, Blush, ye Gentiles, that use a Smith, and Carpenter, so weak efficients, that they faint in drinking the strongest liquor. That make choice of iron, brass, gold, silver, wood. etc. as matter to mat the making of a God. But above all let them consider, whom neither the fumes of fiery passion do missed, nor sinister respects or preiudices sway down on either side, from the pitch of just integrity: how silly and idle a thing it is to form a God after the image of man, bird, or best, and that without the meanest life, fare from any Deity or Divinity, except it be by the late Masters of the Mint, in the multitude of their modern miracles: but the Lord knows, that these coins and stamps are fare off the purest paths of verity. Alas, how do they ray and rob God of his excellency, whiles they robe him in these rags of rotten relics? But this is the very hate of heaven, and in effect, the very gate or high way to hell, to give ourselves unto it as our Summum Bomum, or chief good. Whiles Dagon stands, the Philistimes fall down: but when Dagon was fallen before the Ark, the Philistimes stood to lift him up. It is just with God, that those which want grace, should want wit too; it is the power of superstision to turn men into those stocks and stones, which they worship. Methinks their understandings, and wits should have waded further, if Dagon fall, how shall we stand by him? If he cannot help himself, what shall he profit us? Yet Idolatry and Superstition are not easily put out of countenance; Dagon is up again, and the next morning (the fittest time for devotion) the Philistimes hasten their speed, and flock to their Temple, to see how Dagon had rested that night under his own Roof; and now behold in kindness their God is come to meeto them in the way; some pieces parted from the rest salute them upon the threshold; his head and his hands are over-runne their fellows, to tell them, that neither his wit nor his power could stand before the true God. And now whereas the threshold should have been hollowed to the Victor; it is consecrated to their beat God. As if it had been made more holy by his ruin, than God's revenge. Therefore God strikes them in their bodies, which could not feel themselves stricken in their Idol. Pain must humble them, whom shame cannot. And now they begin to confess, that God's hand was sore upon them, and their God. Yet they make account of confession as drunkards do of vomiting: the Ark of the God of Israel shall not abide with them. Thus wicked men upon all occasions are glad to be rid of God, but with no patience can part with their siunes. And thus the Prophet by running through all the causes, Isa. 40.18. with 44.12. derides the Heathen by making their gods. And then, as if they were besotted, asks them, Have ye not known? Have ye not heard? Hath it not been told you from the beginning? Have ye not understood it from the foundations of the earth? It is be that is God, which is able to sit upon he circled of the earth: stretch the heavens as a Curtains, and spread them as a Tert to dwell in.  
Q. What follows from hence, that God is without all causes?  
A. First, He is without an efficient, or beginning. Rev. 1.8. and 3.14. And from hence he is not subject or obnoxious to the creation, or annihilation of any other, as are ll creatures; yea, the very Angels; and therefore God is absolutely independent, and supreme. And here nature and good nature may bring us to God. Reason hath no where either bound or bank to restrain it, but at this cause, hither will it bring us, and here will it leave us. I am the beginning of the creatures, saith Christ; therefore God: go by the creatures as works, and they will lead us to their first efficient and beginning. Secondly, God is without all matter; and therefore most spiritual: the less matter, and the more form the creatures enjoy, the more spiritual it makes them. By God therefore, so pure a spirit, are all things nourished with the only dew of divine benediction: but this high way is so plain, that a guide were needless. Furthermore, God being most spiritual, is likewise most invisible, and impalpable. Too subtle for sinew or sight to seize upon him. Luk. 24.39.1. Tim. 1.17. It would present him for a furious and raving Bedlam, that should once formalize God to his own fancies. Again, where matter is wanting, there common nature is wanting; for, things communicate, as they rise from some common stock, and stem. And because all specials are contained under generals, God wants that too; and therefore is properly, neither essence, or being: but an Huperousios, or super substantial being by himself, one only in number, neither dividing, nor divided; multiplying, or multiplied. The wife is the husband divided, and the child is the father multiplied. But God is neither so divided into three, neither are three so multiplied from one. He is (if I may so speak with reverence) without all stock or kine. Therefore when we say, essence is common, and person proper, it must be received with a grain of salt. For the common nature is not distributed into parts, as into persons; but as common to all, so it is one individual and singular essence in them all, and that received of each person without parts or passions; for, matter is the ground of both, and where that is wanting, they are not to be found. I stay the longer upon these Negatives, because were not loosely & lightly to slide over the things of God, as if they were vulgar, and trivial, like our own. Thus fare you have seen God, out of the road and reach of the efficient, and matter: see him now void of form and end; for in them likewise consists power to be. The form in going and coming is the cause of all generation and corruption; God therefore being without it, is incorruptible, and therefore a God immortal and everlasting. Psal. 102.26.27. jam. 1.17.1. Tim. 1.17. A choice and refined piece of high Quintessence of wit is that of Papists in their breaden god, which yet never Church could distil out of her brains, or aspire unto, besides their own. What generation and corruption do they make of the everlasting bread of heaven? Here perhaps might we find stuff enough (I will not say to lad an Argosy) but to over lad any man's wit in the world to reply unto. It shall suffice us to think of God as God, and man as man. Christ in heaven, and Christ in the Sacrament. Now if we add further, without both matter and form together, then is God neither the whole, nor the member of any thing, or any ways to be distributed or defined; I mean with perfect definition; because he hath no essence divers from himself, and therefore the definition, and that which it defines, are all one: so, that in God These and Theiotees, God and the Godhead are all one. Lastly, having neither matter, nor form, he wants all terms and limitations of essence, and therefore as most simple, so most infinite in being. For end, God is endless, being neither for any other, or having any other better than himself, and therefore the chief good, and by communication our good, and so to be desired above all. Math. 19.17. Psal. 63.7.11 and 73.25. and 18.1.2. How easy is it now for Christians to insult over worldlings, that think themselves worthy of envy? and to turn off their darling with a scornful repulse? What if it make us the Devil's proffer, All these will I give you: Can we not return S. Peter's answer, Thy silver and gold perish with thee? He alone that is caussesse, shall cause me the happiness I expect, look, and long for.  
Q. What follows from hence, that God is without accidents?  
A. That he is both Aposes, without quantity, and Apoios without quality. In regard of the first, he is neither augmented nor diminished; of the second, neither altered nor changed. Even to your old age I am he, and even to hear hairs will I carry you. Isa. 46.4. I am the Lord, I change not: therefore ye sons of jacob are not consumed. Mal. 3.6. By this I see that all things here below are as fare from sincerity, as continuance, if they were sweet, as the joys above, yet how should their fickleness cool our delights, and make us esteem these drams of honey lost in pounds of gall, and guile? We laugh at their choice that are in love with the deformed; and what a face is this we now dove upon? See if our sins, cares, and crosses have not like a filthy morphew overspread it; and made it loathsome (in comparison of the beauty of the Creator) to all judicious eyes. I marvel then that we should thus love, what woe cannot hold, and for a shadow of a smoke, and a dream of a shadow leave him, whose light is neither variable, nor shadowed with turning. jam. 1.17. Here then, if we will be wise Merchants, thirsty and happy usurers, let us part with that which we can nor keep, that we may gain him whom we cannot lose. These cottages of ours have been ruinous a long time, and the worse for their accidents, and yet like fools we have not thought of their fall. Lord give me grace to lean upon thee, then shall my fall be easy, and my rest endless. Oh, thou which art out of the power of others, over power me to the obedience of thyself.  
Q. What will follow from God's essence in the last place?  
A. That God is one most pure and mere act; that is, his being and action are all one thing. For as his essence is absolute, so is his working. There is never a creature but he worketh by qualities, and so his act is first in the power of them. The fire warms not without heat, neither doth man understand without reason: a Bird might as easily flee without wings, and fire ascend without lightness, as the creature produce his actions without faculty and power thereunto. And hereupon it followeth, that passion and resistance are incident to all his works. The very Devils suffer, and are resisted of God, and how soever their motion is too swift to be stricken, or slayed by corporal instruments, yet God is quick enough for them, to make them both feel and fear the dint of his sword. God therefore being so absolute an act, must needs have his being and doing all one. 
job. 5.17.  My father worketh hitherto, and I work, which shows, that God's act is eternal; and so creation as an act is from God, hath no beginning, as a passion in the creature, is measured by time. In regard of the first we call him a pure and mere act. In regard of the second, omnipotent, being able to make nothing as well as some thing, feel his work which before could not be perceived. And therefore omnipotency, or Almighty power is not given to God in regard of himself, but his creatures, which may feel that hand which before was unfelt. Again, Gods being and act being all one thing, he must needs do all things by his essence, which is purely one. Hence God is the Archetype, or first draught of every eminent act. In which respect it must needs be of sovereign use for the discovering and reforming of whatsoever error time hath soiled his actions withal. How are defaced copies, and dissigured pictures better amended, then by reducing them to their original? If the pipe fail, go we not to the head? O that his acts were set as a frontlet between the eyes, & as a seal upon the hearts of all his followers. Ought not all our actions to be as branches of this root? Surely, this is the clear head-spring of all other ensuing brooks; and as little streams empty themselves into great rivers; and they again into the Sea; so must all run to this main. Venerable it is for the very antiquity of it. Considering therefore what price men do set upon old copies, coins, and statues; 
Ignat: ad Marian: Cassob.  and that none will pass by a crystal fountain, bearing some ancient name or date, but will taste thereof, though no thirst provokes him; I could not well pass over this leaf without some lesson for mine own learning. If any have passed a longer way, with more happy fruit of observation, I desire he would not spare in some part to report the excellency of this travel. But to keep me within the sphere of my profession. He that is so pure an act, must needs be without all passion, and resistance. A pure act cannot suffer, 
job 9.4 Rom. 9.19.  because it wants that power which should submit it to another; neither can it be resisted, for that which is overpowered, suffers in resisting, which to a mere act is impossible. And whereas God says, 
Amos. 2.13.  I am pressed under you, as a Cart is pressed that s full of sbeaves: His meaning is, that their sin was so intolerable and weighty, that it was time to ease himself of it by due punishment, 
Amos. 2.14.15.16.  not suffering the swift to escape by flight, or the strong by force, as the next verses show. O than the misery of all those that will needs be rich with injury, and grow great by being conscious of secret evils. Wealth and honour without God, when they are at the best, are scarce our friends: but at the worst, our tormentors. Alas, alas, how ill agrees a gay coat, and a festered heart? What avails an high title with an hell in the soul? These are they that must suffer. Sin owes them a spite, and will pay them home when they least think of it, yea, when they are least able to bear it. I will therefore prefer all the afflictions of Gods Isreal, 
Heb. 11.25.  before these pleasures of Egypt; and choose rather to eat the lamb Christ, with these sour herbs, than all these fleshpots of sin. Let me be miserable, so I be not guilty, and rather abound with sorrow than sin: so shall the consuming fire that no water can quench, or violence oppose, have mercy upon me. 
Heb. 12.29:  He is liberal, that I live; but he shall be munificent, in bringing a poor wretch from all miseries to taste of the full cup of his glory. Hitherto we have but heard of God by way of Negation, denying of him all the imperfections of the creatures: Now, we are to speak of him by way of Affirmation, giving him the most eminent and excellent perfections of his own works. The Schools have laid us down a threefold way of knowing God. As the negation of imperfections, the affirmation of perfections, and the causation of great works. The two first we follow in God's sufficiency, the last we leave as proper to the efficiency.   

CHAPTER V Of the Attributes of the Essence.  
Question.  
But how shall God be apprehended of us, seeing he is simply one?  
Answer.  
In that he hath made himself many attributes. It is fit that the object and the understanding be proportionable to itself, an infinite understanding is capable of an infinite object, and so God only understands himself. Now because man cannot apprehend God by one act of understanding, the simplicity of his face and essence is laid open by the multiplicity of his backeparts, and attributes. So God revealed himself to Moses, when he proclaimed his glorious Name: The Lord, the Lord, strong, gracious, and merciful, 
Exod. 34.6.  etc. And so Moses himself published God's name: Ascribe ye greatness to our God, he is arocke, is work is perfect: 
Deut. 32.3.4.  all his ways are judgement: a God of truth, and without iniquity, just and right is he. Prejudice is a great enemy to truth, and makes the mind uncapable of it. Hence it comes to pass, that most men despair of any knowledge of God, and so fall into Atheism, or else they will fashion God to some form of their own, whether of an humane body, or of admirable light; or if their minds have any other more likely, and pleasing image; and so become Idolaters with their own conceits. In matters therefore of so great consequence, I will first lay a sure ground, and then believe, though I can argue no further; and will hold the conclusion, in spite of all premises. He that teacheth God upon the warrant of his own brain, lays the brands together without tongues, and is sure (at least) to burn his own fingers. I will therefore beware how I sail upon this Sea without Compass.  
Q. What are Gods Attributes?  
A. That one most pure God, diversely apprchended. Hoare O Israel, 
Deut. 6.4. And 10.17.  the Lord thy God is one, great, mighty, terrible, etc. Faith, which is the divine Logic of God's spirit, rests upon testimony above all Arguments, and so takes God barely on his word, without any further discourse: yet by the way of understanding, which apprehends the knowledge of things by Arguments, distinct from the things, and amongst themselves, Faith is so fare content that Reason show the way, in making the Attributes divers from the essence, and amongst themselves; but checks reason when it would make them opposite, or really to be distinguished. It is above the Art of reason to teach the subject and all his attributes to be one in nature; and yet thus fare it may agree with reason, to make them divers. So that by faith and the way of sanctified reason, we come to apprehend him that is simply one. Man's reason in matter of faith, as fire in the first degree of her ascent may be a flame, next smoke, and then nothing. The light may be good, if like fooles-fire we trust it not too long. Faith stands like an ancient Pyramid; which the less it grows to a man's eye, the nearer it reaches to heaven. Whereas reason for the most part, like Astronomy gins in Nature, ends in Magic. If it may have the whole handling of divinity, it will make it ridiculous before it leave it. Logic, the Heraldry of all Arts, and the best array of judgement, is in the most exact knowledge of God, either a skilful ignorance, or a wild knowledge. Almost as good discourse to brute beasts, of the depth of Philosophy, as to mere carnal men of the mysteries of Divinity. He that will believe no more, than he conceives by reason, can never be a Christian; or he a Logician, that will assent without reason. And seeing God hath made the soul as the lamp of the body, and reason as the lamp of the soul; Religion of Reason, and Faith of Religion: Let us use all these lights without confusion, and let not one trip up the heels of the other, according to the dexterity of humane policy. In divine things what we may, we must conceive, the rest believe and wonder. Not the curious head, but the credulous and plain heart, is accepted with God. We will bolt out by reason, what may help faith, not confound it. In brief, to open a little crevise of further light, and give a little more glimpse to the point, let the ensuing consectaries be well marked and observed.  
Q. What follows from hence?  
A. That the attributes differ not really from his essence, or between themselves, but only in respect of our understanding: Hence they are his essence. I am that I am, 
Exod. 3.14.  teacheth an Ocean of Divinity: where the attribute is, I am, as well as the subject, and so nothing is given to God that is less than himself. God is merciful, and his mercy is himself. Lo, with this word, I am, we may happily wade out of those deeps, whereof our conceits can find no bottom. A little further, here shall we not like Pagans worshipping the Sun, hold our hands to the Glow-worm in stead of a coal for heat.  
Q. What then observe you in the second place?  
A. That all his attributes are given unto him, both in the abstract, and concrete; as God is merciful, or God is mercy itself; To have life, and be life: to be in the light, 
joh. 5.26. With 14.6. 1. joh. 1.5.7. 1. joh. 4.7.8.  and the light: love to come from God, and be God are all one. Think of him, as one, whose wisdom is his justice, whose justice is his power, whose power is his mercy; and whose wisdom, justice; power, and mercy, are himself. Good without quality, great without quantity, everlasting without time, present every where without place, containing all things without extent. These things are not to be weighed at the common beam of custom and opinion, but at the golden standard of God's Sanctuary. 
job. 28.1.2.  Silver hath his vein, and Gold his mine where it is found, iron is taken out of the earth, and brass molten out of the stones, but the place of this wisdom is not to be found in the land of the living. Faint not in this knowledge, neither be weary of well-doing: for though in rowing this vessel upon so main an ocean, the winds blow, and cross Seas rage, yet God our most skilful Pilot, can strait send an Halcyon to let us on shore.  
Q. What learn we in the third place?  
A. That his Attributes are not in him by participation, imperfectly, but at the first hand, and by themselves most perfectly. God needs to borrow from none that which he means to bestow upon us, but being rich in grace, gives us of his own. 
Gen. 17.1. Psal. 36.9. Rom. 11.3. Ephes. 1.7.  As one Diamond fashions another; so is this sequel wrought out of the former; for, he that is goodness itself, receives none from others. That man's face is hatched all over with impudence, that dare arrogate the least good to himself. It is virtue that will always clear her way as she goes; but vice will be ever behind hand with itself. I know that God requires of our debts, a reckoning, not payment. And I believe heaven to be the easiest purchase, for we are the richer for the disbursing.  
Q. What follows in the fourth place?  
A. That all his attributes are in him in the highest degree, and can no ways be intended, or remitted, though in regard of the object about which they are exercised, they may less or more appear. 
Psal. 125.4.5. Rom. 9.13.  For as fire burneth not in dry wood and green wood alike; so, God's grace is not to every person in the same measure. His abundance is infinite; and therefore cannot admit decrease. Take a drop out of the Sea, and the water will be so much the less: but here the very floods of God's bounty, running all abroad, do nothing lessen his store. If we receive sparingly, it is not for want either of plenty in him, or liberality to us, but for very want of capacity in ourselves: even as they that come to the river, to draw water, receive so much as their vessel will hold. 
Psal. 81.19.  Open thy mouth wide (saith God) and I will fill it. And here the Rule in nature holds, That all causes do work according to the disposition of the subject: Save with this caution, that God can dispose of the subject as he pleaseth, for the holding of his mercy. Happiness and misery, are Antipodes, and God can bring them into another world, that walk in the kingdom of darkness. O pity not inferior to plenty, & love towards distressed sinners, no less than infinite. A degree doth either extend the quantity, as great, greater, the greatest; or intent the quality, as good, better, the best: and God is a degree above the Superlative, as, greatness, or goodness itself. God is Great. Psal. 77.13. Greater. job 33.12. Greatest. Psal. 95.3. Greatness itself. Psal. 145.3. Good. Psal. 106.1. Better. Psal. 108.9. Best. Phil. 1.23. Goodness itself. Math. 19.17. 
Gen. 15.1.  To Abraham God is a reward, a great reward, yea, an exceeding great reward. I see it is difficult to avoid variety, I will not be curious in traversing opinions. I study for simple truth, as one that will not lead you out of the road way, to show you the turnings.  
Q. May there any thing yet follow in the fift place?  
A. Yes, That all the Attributes of God are equal between themselves, though they appear not so to every man. 
Exod. 34.5.6. Psal. 103.8. Ezek. 18.25.29.  Slow to anger much in mercy. Is not my way equal. Yours unequal? Man's strength is but the vicissitude of rising and falling. His titles of honour are as rattles to still ambition, his greatness is fame's Butt, and fears Quiver: It is only God that truly enjoys himself, and is best to be enjoyed of men, who shall ever be found most equal, and like himself. If I were dumb, these sweet meditations would make me find a tongue. If it be low water, the mill may stand still, but such abundance of hearty thoughts will set the wheels on going. I would be ashamed, that the earnest Discourses of unlearned Mariners of their voyages; or, Huntsmen of their game, should exceed our divine Meditations on this Theme.  
Q. Is there yet any thing that may further be learned from the definition of God's Attributes?  
A. This yet remaineth, that all the attributes are in him together, though they appear not together in his creatures. 
Rom. 1.20. Act. 17.17. Luk. 10.21.  Some appear in creation, some in corruption, some in redemption. justice and mercy are as absolute in God, as wisdom and power, though they appear not to us, before the application of Christ to the Church, where predestination may most safely be handled. 
jer. 31.3.  I have loved thee with an everlasting love. Therefore with loving kindness have I drawn thee. It always appears not what love God bears his Saints and Sons. This life I count as a throng in a narrow passage: he that is first out, finds ease, he in the middle worst hemmed in with troubles, the hindmost that drives both out before him, though not suffering wrong, hath his part in doing it. Alas, where shall a man mew up himself, that he may not be a witness of what he would not? What can he hear, or see, and not be either sad or guilty? Oaths strive for number with words; scoffs with oaths, vain speeches with both. Alas, is not God served with mouths full of curses and bitterness, with heads full of wine, with eyes full of lust, hands full of blond, backs full of pride, paunches full of gluttony, souls and lives full of horrible sins? Stews and Taverns are better served with customers, than God's house with believers. Well, that is in God already, that shall one day make these monsters of men smart for it. If with much pressure I can get through the straight passage, and leave but my superfluous rags as torn from me in the crowd, I am happy. I believe the destiny of all my sorrows is written in heaven by a wise and eternal decree, and that no evils either come by chance, or are let lose to light where they list, and therefore it shall content me, that the faithful God that hath ordained, moderates them. How ever they appear for the present, their beginning and their ending are both together in God. I care not what become of this frail Bark of my flesh, so I may save the Passenger. And here Icast Anchor.  
Q. How many kind of attributes be there?  
A. Two, 
Exod. 3.13.  which show either what he is, or who he is. Moses desires to know what is his name; and Pharaoh will know who he is, 
Exod. 5.2.  before he will let Israel go. To the first question God gave a short answer, I am. To the second he made a large reply, till Pharaoh was compelled to answer himself, the Lord is righteous. 
Exod. 9.22.  When we desire to be acquainted with some great Personage, we usually inquire, who, or what is such a Person, even thirsting till we hear his name, or titles: So, Faith cannot be satisfied without some knowledge of the nature, or properties of God. 
2. Tim. 1.12.  And must be enquiring whom or what she hath believed. And here I know it will be fare more easy to fill the belly of faith, than the eye of reason. That faith may therefore be as the elbow for a heavy Soul to lean on, we will under prop it with both these pillars. I know that as the Sea receiveth all streams, and yet hath proper water in fare greater abundance: so, in God there is a confluence of the perfections of all creatures, and yet his own perfection doth infinitely exceed them. We are to meddle with the first, with the presence whereof, all the powers of the mind shall be filled; all the senses of the body shall be satiated: in so much as they shall, neither in desire seek, nor in hope aspire, nor in imagination fain any greater pleasure.  
Q. What is God?  
A. God is a spirit, having life in himself, or of himself. He is (as we have heard) both being and Act; 
joh. 4.24. With 5.26. 2. Cor. 3.17.  now we see both in our definition, not that he is compounded of them, but expressed by them. In every creature there is a composition of matter and form, out of which it hath his essence and action: so in God, spirit is as the matter, life as the form; I say expressing, not compounding his nature. And the reason is lively, for God must be the most excellent nature, and the most eminent act. Spirit is the purest nature, and life the quickest act. Observe but in nature, and you shall find, that much matter and little form make things gross and corporal: much form and little matter fine and spiritual. Earth is more gross than water; water then air; air then fire; bodies than souls; men than Angels; Angels then God. There is no creature free from matter, for than should it be as spiritual as God. He only is without matter, and therefore most spiritual; and consequently most active, as if he were all form. Hence he is styled the living God. 
jer. 10.10. 1. Tim. 4.10.  Deut. 32.40. judg. 8.19. Ruth. 3.13. Ezek. 33.11. Dan. 4.37. by whose life we are to swear as having most intelligence of the truth, and greatest power to punish the liar. Being a spirit he must needs be strong and subtle to enter where he will; being life itself he must needs quicken and quiet all desires and appetites. 
Act. 17.28. joh. 1.4. And 5.21.26.  Alas, then how miserable are all those that want this God, or have provoked him by their sins? As one that floateth, half choked and wearied in the midst of the Sea, ceaseth not to wrestle with the waves, to cast forth his hands every way, although he graspeth nothing, but thin and weak water, which continually deceiveth his pains; so, they that both swim and sink in this depth of death, shall always strive and struggle therewith, although they neither find nor hope for any help. O deadly life: O immortal death; if the pain were no greater than the stinging of Aunts, or of Fleas, eternity were enough to make it intolerable. 
joh. 5.21.24. 2 Cor. 4.11. Gal. 2.19.20.  Lord quicken me from this death, and make me by faith to pass from it unto life purposed and promised in thine own beloved. Happy are all they that believe, and in believing serve this spirit of life in spirit and truth, 
joh. 4.24. Luk. 1.75.  all the days of their life.  
Q. What are the attributes that show us who he is?  
A. His essential properties. And here the field is large for the describing of God Simonides being asked of Hiero the King, what God was, demanded a day's respite, than two days, afterwards three: and being asked the reason, answered, that the longer he thought what God should be, the less he understood of him. And another heathen said, It is hard to find a God; 
Plato.  but to understand him impossible. No wonder, these men had but the light of Nature, yet thus fare they aimed right, 
Quò enim prius eo notius naturâ.  and shot near, that God the most intelligible was lest understood of us; and that the infinite understanding was not within the compass and fathom of the finite; but in helping that default by their own imaginations, went themselves exceeding wide, and came not near the mark: which I ascribe not to any defect of eye sight in those sharp sighted Eagles of Nature, but only to the want of fixed contemplations in the book of the world, and more especially their utter ignorance of the word of God. We therefore that enjoy the sacred Scriptures may see fare further into this mystery. Remembering always, that Divinity as the Mistress taketh upon her to direct her handmaid, and that the Bible is the best man of counsel, for the greatest Clerk in the world, containing more than all the Divines of the Heathen ever saw the shadow of. All which will best appear by the opening of this rich Cabinet of God's Attributes, and viewing the several jewels in it, by this torchlight, or rather Sun of the little world. And it should be a shame for Christians, if it were not better known of them then Lipsius his Beehive, or Machiavels' Spiderweb; about which many wits, like a Dor, end their flights in a Dunghill. 
Rom. 3.4. Exod. 23.19. Psal. 46.1. With 70.5. Exod. 34.6.  And here I might enter an ample harvest of properties affirmative & negative, proper and figurative, absolute and Relative. But here such properties are to be handled as appear by themselves as no ways flowing from the essence of the creatures, as all negative, figurative, and relative properties do. Only one thing I cannot but mention in admiration of God's goodness unto us, which is, that God is content to take properties most improper, as a body in respect of all the members of it, head, face, eyes, eyelids, apple of the eye, mouth, ears, neck, hand, arm, right hand, fingers, feet, heart, bowels, etc. Dan. 7.9. Exod. 33.20.23. 2. Chron. 16.9. Psal. 11.4. Deut. 32.10. Iosh. 9.14. Psal. 31.2. 2. Sam. 22.9. jer. 18.17. Act. 4.28. Exod. 6.6. and 15.6. and 31.18. Psal. 110.1. 1. Sam. 2.35. jer. 31.20. So likewise a soul coupled with the body and members. Isa. 1.14. so the senses that rise from the union, both inward and outward; as, memory, forgetfulness; hearing, seeing, smelling, etc. Psal. 136.23. Isa. 49.14. Psal. 14.2. and 5.1.2. Gen. 8.21. In brief, he assumeth the very affections and passions of the soul, as joy, sorrow, anger, zeal, jealousy, etc. judg. 9.13. Gen. 6.6. Rom. 1.18. Nay, yet he goes lower, and by the wings of birds, horns of beasts, the Sun, the light, their very shadow, the fire, rocks, and stones he speaks unto us. Psal. 91.4.2. Sam. 22.3. Psal. 84.11.1. joh. 1.5. Psal. 91.1. Deut. 4.24. Psal. 71.3. yea, and to go to the lowest, by the works of man's hands, as shields, and bucklers, etc. Psal. 2.3. and 144.2. yet we are to understand, that all these are attributed unto God improperly, and by way of his gracious condiscending unto, and sympathising with man's nature, because being literally taken, they are derogatory unto his eternal glory, whereunto simplicity, and uniformity are of absolute necessity. O Lord, dost thou speak so familiarly unto us, and have we so little knowledge of thee? I cannot but blush to hear very Countrypeople speak statutes and husbandry well enough, to make their neighbours think them wise men: yea, to be so well skilled in Arithmetic and rates, as they have eloquence enough to saue their twopences. And yet (O Lord) what a world of blindness is there in conceiving, and understanding of thee? O muckwormes of the world, which like the Gentiles breed of putrefaction, and Beetles fed in the dung, relishing nothing else but earthly things: thinking there is no other godliness but gain; no happiness but to scrape and gather, to have and to hold. Let them know that the treasures of wickedness and wrath will go together: and that they that make casting Nets for all fish that come, will in the end get the Devil and all: like Servingmen, by the superscription of their livery, they tell us, without ask, who owns them, 
Rom. 6.16.  and though they be not drunk, yet they are not their own men; for, his servants they are to whom they obey. God make us more pliant to his will, seeing so graciously he applies himself unto us.  
Q. How many sort of properties are there that show God more absolutely and properly?  
A. Two, either showing how great, or what manner of God he is. 
Psal. 145.3.8. Deut. 10.17.  Great is the Lord, and gracious, and merciful, etc. Our God is the God of Gods, and Lord of Lords, a great God, mighty and terrible. Infinitely great without quantity, infinitely good without quality. Who being both the original, and the end of all things, cannot rightly be said to be any thing, for he must needs be above all, and better than all: in regard therefore of his incomprehensible nature, we must acknowledge, that darkness is his secret place, 
Psal. 18.11.  clouds and thick mists are round about him: yet so he hath declared himself unto us, that we may know him to be most wise in understanding, most mighty in ability, and most loving in will to secure and save us. As are hiding places from the wind, and refuges from tempests, rivers of waters to dry places, and as rain to the new mown grass, etc. so shall we find him our stay, if we seek him as we may.   

CHAPTER VI Of the Greatness of God.  
Question.  
WHat Attributes show his Greatness?  
Answer.  
His unity, in regard of quantity discreet, Infiniteness and eternity, in regard of quantity continued: such is his Greatness, that he is that one most infinite and eternal. See now, that I, even I am he, and there is no God with me; 
Deut. 32.39.  I lift up my hand to heaven, and say, I live for ever. In matter of life and death there is none comparable to the Almighty; all are but cyphers, that stand for a number with him, whose value and account is to be reckoned for nought. Let all proud Herod's take heed, how they admit but the voice of a God. 
Act 12.22.23.  As no wrong can escape him; so lest of all those which are offered to his Majesty: he that made the ear, needs no intelligence of the tongue. All have to do with a God, that is light of hearing; men cannot whisper any evil so secretly, that he should not cry out of noise: and what needs any other evidence, when the judge is the witness? And though some sins do not ever look the same way they move; yet this single eyed God can easily distinguish betwixt the visor of actions, and the face: he therefore cannot want honour and patronage, that seeks the honour of this God.  
Q. What is God's Unity?  
A. Whereby he being one in essence, is also one in number. Unto thee it was showed, 
Deut. 4.35. Mar. 12.32. 1. Cor. 8.4.5.6.  that thou mightest know, that the Lord he is God; there is none else beside him. Thou hast said the truth: for there is one God, and there is no other but he. Though many are called Gods, yet to us there is but one God. Hence it followeth that we need not be distracted in the worship of this our God. Let him carry us which way he will, make the passages never so troublesome and perilous, yet the same hand that makes them hard will make them sure, and if we be faithful to him, he will master all difficulties for us. O God as we have trusted thee with the beginning, so will we trust thee with the finishing of our glory. And though never so many or main hindrances of our salvation offer themselves, and after all our hopes, threaten to defeat us, yet faithful art thou that hast promised, which wilt also do it. For how shouldst thou that art one in number and essence, be otherwise then thyself. All things do turn upon this point, and hasten to this centre: if it were not for unity, multiplicity would destroy itself. Nature will run out of itself to do homage to this uniform creator. What ailed thee O Sea, that thou fleddest, and thou jordan, that thou wast driven back? ye mountains that ye leapt like Rams, and ye little hills like Lombes? Surely, the earth trembled at thy presence O Lord; at the presence of the God of jacob. It is natural for the preservation of unity, for weight itself to ascend: how observant therefore ought all creatures be to him that made them? Alas, how could the rebellious Canaanites stand out against him, or his people, who the Seas and rivers gave way unto? With what joy might Gods people trample upon the dry channel of jordan, seeing behind them, Egypt, the Sea, and wilderness overcome, and before them the promised land so ready to entertain them, that the very waters being glad of their coming, ran back to welcome them into Canaan? O Lord, if thus thou be one, that all must yield, how great is this unity, making and comprehending all others? What a row of creatures follow thee, and what an Army dost thou lead? In spite of all Atheists, unity will Marshal all under thy colours; and let them die by Marshal law that dare once break this rank, and rebelliously set themselves against thee. There were no numbers if thou wert not first, and if there be many, thou art a God: No A theist in the world shall be able to philip off this authority with disdain. God is the first, because in nature one is before two, and must begin in the order of computation. Account the times, and tell me who hath multiplied them? Think on the creatures, and show me their beginning. I deem, all days and deeds in their succession, will either prove nature a God, or a God of nature. And if every grape must have his bush, and each suspicion his prevention, let the Atheist take this answer. Nature is res nata, a thing bred and borne of, or by another. Who is then this grand Parent of Nature? Your own Poets have told you, we are his offspring. 
Act. 17.28.  The head of nature is God, who of his own will, of nothing begat all things: I say of his will, not of himself; for, so should he and all his creatures be simply one. And so we should need no other reckoning, the number would be soon told. But he must be sedulous that will learn this secret, and by telling a multitude, or an heap of unities, find out one simply first. But why say I so, seeing two will prove one? let him then find any number in being, and it will prove a God.  
Q. What is God's infiniteness?  
A. Whereby he is without all limits of essence. As God's eternity riseth from this, that he hath neither beginning nor ending: so his infiniteness from this, that he hath neither matter nor form, which are the proper limits of essence; as being most essential to every finite being. Indeed the limitation of any cause, makes the effect finite. Gen. 1.2. the earth is said to be void and without form. It was of nothing for matter, and it was all things for form: yet wanting both these it was finite, as having his beginning and ending from God, who alone sits upon the circle of it. Isa. 40.22. and above it stretcheth the heavens, enclosing both, being enclosed by neither. Psal. 147.5. The Lord is of great power, his understanding is infinite. And here may we ever be striving to perfection; and as the kine of the Philistimes, which drew the Ark of God, though they were milch, and had calves at home; the one to weaken them, the other to withdraw them: yet without turning to the right hand, or the left, they kept on their way, till they came to Bethshemesh: so, having once joined ourselves to the yoke of Christ, and drawing forward towards this infinite essence, and the fruition of our bliss in him, let us cheerfully bear the Ark of his Law upon our shoulders, in the way of holiness, and in spite of all hindrances, keep on in our tract, till we be gotten where our everlasting house and mansion is provided for us, and that by the hands of this unlimited God.  
Q. What follows from hence?  
A. First, The Immensity of God, whereby he is without all dimensions, that is, of length, breadth, or thickness. He is higher than heaven, deeper than hell, longer than the earth, broader than the Sea, etc. job 11.8.9. Isa. 40.12. jer. 23.23. A God at hand and a God a fare off. He that is freed from dimensions, may pierce and penetrate, enter and pass whither he pleaseth without probability, or possibility of resistance. A son feeling the love of his father, creeps nearer under his wings, or elbow: how easy is it for God to enter our stony and steely hearts, and draw them after him? They that resist the holy Ghost, do it by gainsaying his word, not by frustrating his work; for he shall convince the world. Io. 16.8. either to conversion, or confusion. The altitude of pride, longitude of power, and profundity of policy are trampled upon by God. Proud Belshazzar (Dan. 5.27.) was weighed and found too light; God's wand soon found him wanting; and alas, how easily did God penetrate the hard walls of his heart, to the horror of his whole soul, and hastening of his death? Now as a Ship in the midst of a storm, tossed with tempests, and beaten on every side, with winds and waves, and dangerously driven, not by direction of the Master, but by the fury of unbridled violence; so, in this extraordinary agitation, Reason, which is the Pilot, could bear no Rule; but affection and affliction, as a storm, toss and drive him to utter despair. Thus all the wicked, whose hearts the Lord doth not pierce and boar by his word, he enters by force to stir up that raging Sea, whose waters foam nothing but mire and gravel. Isa. 57.20.  
Q. What in the second place may be observed?  
A. His incomprehensibleness, whereby he is without all limits of place, and from this flows his omnipresence, or ubiquity, whereby he is wholly without and within all and every place, no where included, no where excluded; and that without all local motion, or mutation of place. He fills all places without compression, or straitning of another, or the contraction, extension, condensation, or rarefaction of himself. A Candle may be contracted for his light within the hand, or hat, & extended to a whole room. A sponge may be thrust into a narrow compass, and yet by swelling fill a larger space. But God neither moves to come into any place as do the Angels, or standing still, fills it by thrusting out another, as liquor into a vessel; or else in larging and contracting himself like light; or by any thickening or thinning of pores, and parts, as Ice and water, etc. but purely, and simply, by his essence and presence is every where. 1. Ksng. 8.27. Psal. 139.7. Isa. 66.1. jer. 23.23.24. Act. 17.27. By this it appears, that no place can hinder God from doing us good. Distance, or difficulty may be impediments to all the creatures to stay their help, but God at a blush fills all places, to comfort or confound, as it pleaseth him. He moveth, or changeth all things, without either motion, or change in himself; who is in every place present, in every place entire; within all things, and contained in nothing; without all things, and sustained by nothing; but containeth, sustaineth, and maintaineth all things. O infinite goodness, passing all humane both search and sight; thou both fillest and includest all things; thou art in every place present, without either seat, or motion. Give me therefore grace, that in all places I may both fear, and feel thy power.  
Q. What is God's eternity?  
A. That whereby he is before and after all, not beings: that is, not only the world, but the very nothing of it. Reason will teach me that nothing was before the world, and that nothing may be after it: but it cannot teach me any such apprehension before or after God. For I cannot so much as conceive a nothing, before an absolute being: the reason is because nothing is apprehended by way of contrariety to something. Psal. 90.2. Before the mountains were made, etc. God is not only before the creature, but the making of it, and that from an everlasting before it, to an everlasting after it. Psal. 139.16. God sees the creature in his non entity, or nothing. Isa. 57.15. He inhabiteth eternity. 1. Tim. 1.17. The King of ages. Heb. 1.2. The maker of times. The Hebrew word comes of a root, to he hide, because there is no knowledge where to begin or end. Alas, how do we affect a thousand things that cannot be effected; miserably afflicting the soul because they are wanting. And of all things we do obtain, the pleasure doth forth with either vanish, or cloy; they do no more satisfy the appetite, than salt water quencheth thirst. Only this eternal God gives it all contentment. Eternity is either an admirable blessing, or a miserable curse. If all the punishments of hell were no greater than the stinging of Gnatts, perpetuity is enough to make them intolerable. Oh, how grievous shall it be to the damned, to think, that after millions of ages, the shall be so fare either from end, or from ease, as they were the first day of their beginning. In life there is some ease, and in death an end: but here the wicked shall neither have end, nor ease. So long as God shall live, so long shall the damned die; and when he shall cease to be happy, then shall they also cease to be miserable.  
Q. What follows from hence?  
A. That God is without all limits of time past, present, 
Rev. 1.8. 2. Pot. 3.8.  or to come. And yet he is at all times, but without respect of time. And therefore cannot be subject to any mutation, or alteration of time, as to be young, or old; but is an everlasting and immortal God before, and after all times, and in all times, for ever and ever. job 36.26. Psal. 92.7.8. and 102.26.27 Isa. 41.4. and 43.10.11. jer. 10.10.1. Tim. 1.17. Some things have no beginning, and yet an end, as God's decrees. Somethings a beginning, and no ending, as Angels; some things both beginning and ending, as all sublunary creatures: God alone hath neither beginning nor ending. All creatures have a lasting: Angels an outlasting; God an everlasting. O that true love like a strong stream, which the further it is from this head of eternity, would run unto it with greater violence. Alas, that ever so many cold winds of temptation, should blow betwixt God and our hearts, to make our affections cooler unto him. What dull mettle is this we are made of? We have the fountain of felicity and eternity, and yet complain of want and weariness. Do we frieze in the fire, and starve at a feast? Have we God to enjoy, and yet pine and hang down the head? Let me die if ever I envy their happiness that joy in red and why Crosses, a vain title, dainty dishes. Gold is that which the basest elements yields, the most savage Indians get; servile Apprentices work, Midianitish Camels carry, miserable worldlings admire, covetous jews swallow, unthrifty Ruffians spend. Let me have my God, and let me never want him, till I envy them. So shall my joys be lasting, when this transitory trash shall leave them. Go then thou miscreant, that can take more pleasure in a kite, a dog, a boon and base companion, then in the living God. An Hawk becomes thy fist better than a Bible, and every dung hill trifle, than this during Deity. O the unsavoury food of fools, to the taste of any wise man: I can but wonder how any should be so idle, having so fair means to purchase better things: but I must conclude them amongst salomon's fools, who having a price in their hands, have no hearts to get wisdom.   

CHAPTER VII. Of the divine Qualities.  
Question.  
WHat Attributes show us what manner of God he is?  
Answer.  
A. His most divine and excellent qualities, whereby he acteth, or worketh. Properly God hath none; yet because we cannot see his working by his essence, he gives qualities to himself, by which we may understand his marvellous works. Psal. 86.8. Among the gods there is none like thee (O God) and there is none that can do like thy works. Psal. 71.19. Thou hast done great things (O God) who is like thee. Exod. 34.6. O what an heaven may a Christian here seel in himself! when (after many traverses of holy meditations) he may find in his heart a feeling possession of his God. When he may walk and converse with him, and that not without an openness of heart, and familiarity: so that when his soul hath caught fast and sensible hold of him in his gracious qualities, he may either pull him down to himself, or rather lift up himself to him, and can and dare secretly avouch, I know whom I have believed. O then how should we detest our blockishness and dulness which would suffer a leaden and earthy spirit, to thrust it self betwixt us and our active God; and by his dark and indigested parts, eclipse that light which shineth to our souls? Let me (dear God) with fear to offend, and faith to obtain, always be humble before thee, and never be high minded, but only in minding these things above.  
Q. What observe you from hence?  
A. That all the former properties of greatness may be attributed to these: as his eternity and infiniteness may be given to all, or any of his qualities, but not the contrary so properly, as Gods eternal wisdom, infinite justice, etc. and not his wise eternity, or just infiniteness. Psal. 145.7.8. Great goodness, great mercy, and not good greatness, or merciful greatness. For quantity is the measure of the quality that acteth, and hereby we see an Ocean of mercy and goodness in God. Here then may we keep what we have, and get what we want, & a good soul will not more loath all other covetousness, then affect this. Here alone must we never profess to have enough, and our care must be, if we may increase, either by labouring, or begging, or usury, to leave no means unattempted. Let others please themselves in the large extent of their rich manors, or in the homage of those whom baschesse of mind hath made slaves to their greatness, or in the price and fashions of their full wardrobe, or in the wanton varieties of their delicate Gardens, or in their full coffers of red and white earth; or if yet there be any other earthly thing more alluring, more precious, let them enjoy it, possess it, and let it possess them: let me only have this God, and let me never want him, till I envy them. An idiot, or a child looks on the fairest Galley-pot in the Apothecary's shop, which shall be sure to have his first hand, though never so full of poyfonous drugs: where the judicious choose rather the wholsomest, led not only by sense, but skill: so silly sots and sottish worldlings, are more tempted with wealth and honour (which when they come upon best terms, are but vain) then with the beams of that infinite beauty, which deserves the best, yea, all, and a thousand times more than all. O that any thing in the world should be respected before him, equalled with him, or loved out of him, of whom, for whom, and through whom are all things. It grieves me to think, that so substantial and super excellent a good should have such hollow services: fie on all Rimmonites, that plead an upright soul in a prostrate body; or that pretend a Nathaniel in the skin of a Nicodemus. Dare we not speak out, and without all secret halting, or halving say, God is God, and we will follow him, for his excellency? O that ever Christian ground should bear any maples, hollow and fruitless; or that we should lie so near the banks of the dead sea, having fair apples, which under a red side contain nothing but dust. For his sake that is superessentiall, become more substantial. Remember what great account you are to pass at the last Audite before him, when all favourites, and fancy feeding-flatterers shall shrink from us, and nothing but our own deeds and deserts accompany us.  
Q. What secondly may we learn?  
A. That the acts of these qualities differ nothing from the qualities themselves, nor they from the essence, or among themselves, but only in respect of our understanding, which doth diversely apprehend them. Exod. 3.14. I am, must ever be observed as a rule to keep us from gross conceits of God. joh. 5.17. My father worketh hitherto, and I work. Every creature hath his being before his action, but in God essence, faculty, virtue, and action are altogether, and the same. So that it is good resting upon him, in whom is so great perfection as to be simply one, and virtually all things. I can wonder at nothing more, than how a man can be idle; but of all other a Christian; in so many improvements of reason, in such sweetness of knowledge, in such variety of contemplations, and most happy opportunities of thoughts. Other Artisans and Scholars do but practise, we still learn; others run still in the same gyre, to weariness, to satiety, our choice is infinite: how many busy tongues chase away good hours in pleasant chat, and complain of the haste of night? And shall an ingenuous mind, or religious heart be sooner weary of talking with God, the sweetest of companions? Who would not wish himself an Anachoret, secluded from the world, and penned up in the voluntary prison-walles of his daily thoughts of God? Let us therefore in our meditations on his backparts, and these his most excellent qualities, take heed how we begin our heavenly thoughts, and prosecute them not. He that kindles a fire under green wood, and leaves it, so soon as it gins but to flame, must needs find it clean out, when he would warm himself by it: so, if we begin to think these thoughts, and give over, we cannot but lose by them, because they are not seconded by suitable proceed. Fire in embers unstirred, glows not, heats not the house. Sugar in the cup unstirred, sweetens not the wine. It is not a Trade, but a Trade well followed that fills the purse. It is not the having of land, but land well-looked too, that maintains the man. A lock without a key, is of no use: so, there is no profit in setting ourselves to meditate on God, more than of a sleeping habit, if we give over before we come to some issue.  
Q. How many sorts of his qualities be there?  
A. Two, faculties and virtues: the one makes able, and the other prompt to every good work. God by way of eminency explains himself by both Num. 11.23. Isa. 50.2. and 59.1. God is most able to help and deliver. Isa. 55.7. He is ready to forgive. Ephes. 2.4. Rich in mercy. 1. joh. 1.9. Just and faithful to forgive. God is not only able to forgive, but ready and willing to perform his act. O wick and wretched man, call to thy consideration (unhappy creature) from whence thou runnest, where thou art, and whereto thou hastenest; the favour which thou forsakest; the horror wherein thou abidest, and the terror whereto thou tendest: shake of this sloth, this sleep, this death of sin, wherein thou wallowest, and wherein thou wanderest: Raise up, rouse up thyself from this dangerous dulness, and look up to this God, who is able by his power, and willing for his mildness and mercy, to relieve and release thee of thy misery. Live not still like the fly sucking at the botches of carnal pleasures, when thou mayst bathe thyself in this Ocean of sweetness.  
Q. What are Gods faculties?  
A. Whereby he being most excellent life is able to work whatsoever he pleaseth most eminently: the best faculty must be given to God; and therefore the most perfect life, not arising from the union of two things, but the simple perfection of his own nature, whereby he living in himself, doth inliuen and quicken other things. And hereby it must follow, that God is most active, wanting no ability for the effecting of any thing. Deut. 32.40. God in power lifts up his hand to heaven, and says, I live for ever. Iosh. 3.10. The living God is known to be among the Israelites, by his powerful driving out of the Canaanites. jer. 10.10.14. Because of his life and everlastingnesse, the earth shall tremble, etc. Dan. 4.34. and 6.26. joh. 1.4. Act. 17.28. I. Pet. 1.23. Rev. 15.7. If forty days rain, driven with the tempest of God's wrath, was sufficient to destroy the whole world; what shall we esteem of the full storm & stream of his rage, wherein the fiery darts of his fury, shall never cease to beat upon his enemies? He surely, that casts off this God, casts away himself; and being the abject of God, must needs be the subject of the Devil. But for his elect, and their salvation, he shall strive with no greater strain in effecting their good, than we do in the motion of our eyes.  
Q. What are the kinds?  
A. Understanding and will: the best faculties in which life doth most eminently show itself, are given to GOD. 1. Chron. 28.9. God understands the very inwards, and his will is to cast them off, that care not for him. Oh, thou which art the best understanding, and the purest will, polish thou the two tables of my soul, my understanding and my will; this of affections, the other of cogitations, that I may both think and will as thou wouldst have me. This may assure me, that not only my actions, or words, but my secret cogitations shall be rigorously examined; even in that manner whereof the Prophet hath spoken. Seph. 1.12. the Lord shall search jerusalem with lights, and visit the men that are frozen in their dregs, and say in their hearts, the Lord will neither do good nor evil. Then shall all hypocrites cry out, Ah, who can dwell in the burning fire? who can abide the everlasting flames?  
Q. What is God's understanding?  
A. That whereby he understandeth all things at once and together. And therefore his knowledge is most certain, and infallible, even in things most contingent; neither needs he to bring any proposition to the tribunal of a Syllogism, and there try the truth of it by discourse. Manifest things need no other judgement, than the very sight and sound of them. Now to this intelligent God all things are laid open and naked. Heb. 4.13. He is no ways to be deceived by composition or division, or any manner of Sophistical discourse. He sees all things at a blush by the infiniteness of his essence. 1. King. 8.39. Psal. 139.1.2.16. job 14.16.17. O thou that hast pure eyes look upon us in thy Son, and so we shall neither be dazzled, nor damned. Eye service is a fault with men: but if we could but serve God while he sees us, it were enough. He sees them that will be Saints in the Church, and Ruffians in the Tavern, Tyrants in their houses, and Cheators in their shops. He sees those dainty Dames that under a cloak of modesty and devotion, can hide their pride and fiendishnesse. It will not be long, ere thou wilt judge all our secrecies with severity. The sun of my sinful life hath passed the meridian, and I am now in the afternoon of my age. The night of nature will come fast upon me: when death (as God's sergeant) will arrest my body upon debt due unto nature, my soul upon trespass committed against my allseeing Creator. The one must be bound hand and foot, and committed close prisoner to the ground; the other arraigned in the high Court of heaven, where he that hath seen me sin, shall be both party and judge; to answer to all objections, as well of ignorance, as of contempt. Only this is my stay and staff, that he will both forgive and forget, yea, put himself out of office, if I betimes judge myself, and repent of my evil.  
Q. What as his Will?  
A. That whereby he wills most freely what is good. Exod. 33.19. Psal. 5.4. and 115.3. and 135.6. And here might something be said of divers affections attributed to God. But they will appear better upon the occasions they manifest themselves, and for which they are given to God. And here must we learn our counsel, and comfort. Counsel to submit to whatsoever he commandeth; and comfort to admit whatsoever he promiseth. Oh, vain studies of men, how to walk thorough streets all day in the shade, how to square circles, how to salve the celestial motions, how to correct misshapen copies, to fetch up old words from forgetfulness, and a thousand other points of idle skill; whiles the main care of knowing Gods will is neglected. This makes the best of all these inferior creatures, to live in more sorrow and discontentment than the worst of them; yea, that very reason wherein he excels them, & by which he might advantage his life, is abused to suspicious distrust of God and his will. How many have we found of the fowls of the air lying dead in our way for want of provision? they can eat, rest, sing, etc. only man toileth, careth, loatheth, and lamenteth his present; O the coldness of care in casting it upon God, as if he wanted will to provide best for them, for whom he hath provided all things. I will so depend on my makers will, that my trust therein may not exclude my labour, and so labour, upon my confidence thereon, as that my endeavour may be void of vexation. Math. 10.  
Q. What are Gods Virtues?  
A. The qualities whereby he is absolutely good Math. 19.17. Why callest thou me good, there is none goad but God. Deut. 32.4. He is a rock, his work is perfect, for all his works are judgement, a God of truth, and without iniquity, just and right is he. 2. Sam. 22.31. God must needs have all virtues, because he wants no perfection. As the Ocean receiveth all streams, and yet hath proper waters in fare greater abundance: so, in God there is a confluence of the perfections of all creatures, and yet his own perfections do infinitely exceed them. What are the pleasures of this life, to our drinking of his pleasures, as out of a ryver. Psal. 36.8. At the best they are but as beams of that sun, sparkles of that fire, which most purely and perfectly are contained in him. Yet as we have made them, they are as a smoky fire in cold weather, whereof the smoke is more noisome, than the heat is comfortable. O give me of that abundance which both in cause and continuance, plenty and place, so fare excels the other.  
Q. What are the sorts of these Virtues?  
A. Two, either his intellectual, or moral virtues. God must have the best understanding, and the best will; and therefore must needs enjoy the virtues of both. Rom. 3.4. Let God be true and every man a liar. Psal. 51.4. God is just when he speaketh, and pure when he judgeth; his will and understanding are purely good. By this our hearts (being ravished with the love & admiration of this light, which so brightly shineth unto us, as men with the Sun, who are newly drawn from dungeon, and bottom of baseness) should readily follow him, who carrieth so fair a lamp before us. Shall the merchant refuse no adventure for hope of gain? the hunter shrink at no weather, for love of game? the Soldier decline no danger, for desire either of glory, or spoil? And shall we frame to ourselves either an ease in not understanding, or an idleness in not using the means, whereby we attain both immeasurable and immortal glory, pleasure, and gain? I know (as the proverb is) a dead woman will have four to carry her forth; so we cannot easily be beaten out of our homes, to hasten to this inheritance laid up for the Saints in light.  
Q. What are his intellectual Virtues?  
A. Whereby he is most prompt in understanding all his purposes most exactly, and distinctly. Psal. 139.4. There is not a word in my tongue but thou knowest it wholly. Rom. 11.33. and 16.27. Only wise, and a depth of wisdom and knowledge is to be found in God. job 21.1. Act. 15.8. 1 joh. 3.20. His deep judgement hath waded and weighed all considerations, and the way he taketh is ever best. The mind of man is weighed, as every wind of passion doth puff. Lust and pride desire to spend; avarice to spare; envy to detract; fear, or favour to extol; ambition to adventure; suspicion to hold back; wrath sweeteneth revenge with delight; deceit cloaketh it with dissimulation. Only God is exact and distinct in all his enterprises?  
Q. What are his moral virtues?  
A. Whereby most holily, readily, and purely he performs the act of his will. Gen. 18.15. Shall not the judge of all the world do justly? Deut. 32.4. A God of truth and without iniquity, just and right is he in all his ways. According to these two heads of virtues were all things created. The whole world manifesteth the wisdom of God, and all his intellectual virtues. Men and Angels, his justice and mercy, the top of all his moral virtues. But the particular handling of these virtues, we leave to the places, where they do most manifest themselves. O my Soul thou art penned within the clay-walles of my body, and mayest often look through the grates in thy busy thoughts, when this holy God will send for thee. Surely to be dissolved is best of all; only he that gave our souls their mittimus into our bodies, must give them a re-delivery, with return ye sons of Adam. If in the interim he cross us in our bodies, yet have we no cause to complain, as long as we have him in feeling, in faith, in earnest and pledges; yea, in possession. O the mad insolence of nature, that dares control, where it were more fit to wonder. Should presumptuous clay be bold to check the potter? Me thinks this should engender a very curious & advantageous wariness in all our proceed, having learned by experience, the wisdom and holiness of our God. It is for them to murmur and mutter, that either know not God, or know him displeased with them. Alas, foolish worms, what do we turning again, when he ●eads upon us? If we be his, why pine we at that which is good for us, yea, best? for that must ever be best to us, which he seethe best; and that he sees best which he sendeth. His will is the rule of his actions, and his goodness of his will. It is therefore our duty to submit unto him in all things. If he strike, the rod must be kissed in silence, and glory given to the hand that rules it. It is no small part of his rare virtues, to work our good by affliction; and therefore we may be encouraged to rest upon him in all estates.  
Q. What follows from hence?  
A. Gods most absolute happiness both in action and contemplation. Whereby he is freed from all evil, abounding with all good, sufficiently contenting himself with himself, and no ways standing in need of any other. 1. Tim. 1.11. and 6.15.1. joh. 1.5. Psal. 16.2. vnd 50.7. to 14. Hag. 2.8. Behold now ye ambitious spirits, how ye may truly rise to more than ever the sons of Zebedee desired to aspire unto. Waiting is the way to reigning, serve him which is thus happy, though without apparent wages: he will pay sure, if slow. Live well, and thou mayest live in expectation, as those which after some term of their cottage expired, are assured they shall have a marble palace built for them. O let us think that the days and months pass slowly away, till then, ever looking up to him that is the finisher of our faith, and remembering that for the new heavens, our hearts must be made new before hand. Let worldlings, like a company of idle boys, scramble for the figs of this life; it is for wise men to take them if they fall in their bosoms: whose main care is to be found acceptable in the day of the Lord. Worldly vanities (which are always there own cutthroats, by their own crossing and contrariety) are to be abandoned of Christians, who casting away all weak diffidences, know how to trust God with his own. Wait thou on the Lord, and keep his way, and he shall exalt thee. Psal. 37.34. It is he that will fulfil all the good pleasure of his goodness, and the work of faith with power. 2. Thess. 1.11. O that he would purge out of our minds and memories that ambition and vanity, which so bewitches them with the love of pomps and glories of this perishing and ending world, which in the breathing of a breath, we may loathe, lose, leave and despise as nothing: and would graft in them a pure and single eye, to behold the eternal bliss, which seen, breedeth love, and loved conducts us to heaven. Here to as high a tide as we shall rise in our desires of wealth, and welfare, to as low an ebb shall we fall in our hopes thereof. Seeing then we look for better things in the heavens, let us be diligent that we may be found of him in peace, without spot and blameless. 2. Pet. 3.14. Do we believe that all things shall be made new, and our hearts only remain old? As if our blessed God, intended nothing but our souls to be out of fashion. Be assured, that as no man puts new wine into old vessels, no more will God put the new wine of his glory, into the old veslels of our corruption. Look we therefore to him, that hath said he will give us new hearts. Ezek. 11.19. And remember that all our glory gins in grace, and that God will have none to dwell with him in happiness, that will not vouchsafe him to dwell with them in holiness. Root out (dear God) all gall and acerbity amongst brethren, and bend their hearts to charity, that being reunited in the pilgrimage of this life, this country of our terrestrial, bodies, we may after our service and course therein accomplished, ascend under the conduct of our Saviour, before ascended to our everlasting rest, in the country of our celestial Souls, there in society and unity of Saints and Angels, to enjoy the happy vision of the all-glorious Deity, and to sing his praise for ever.   

CHAPTER VIII. Of the Subsistences, or three Persons.  
Question.  
HItherto of the essence, what are the Subsistences?  
Answer.  
That one most pure essence, with the relative properties. Relation adds nothing to the divine essence, but respect, or mutual affection. God with the relation of begetting is the Father, of begotten the Son, of proceeding the Spirit. One and the same essence hath all these respects: but peradventure we have mistaken our Cue; for there is not so much in the divine essence as any inherent quality. I answer, I marvel so learned a disputer should moot no better. Quality and relation are distinct predicaments. Wisdom and fatherhood in the same man, are not two qualities; for the one, because a quality, is some thing in itself; but the other, because a relative, is nothing without another. A father is nothing without a son, neither is the son in being without a father. They are mutual beings. And yet one being may be mutually many of them; as one and the self same man, may be a father, a master, and a subject: so, one pure God may be a father, son, and holy Ghost. 1. joh. 5.7. We call them Subsistences, because by their singular, individual, and personal properties, they subsist in one and the same essence. Can we now but through a crevice, or lettuce, see those things which the eye of faith seethe here with open face, how would we loathe all Epicurism and Atheism, in comparison of our Baptism in the name of these three worthies? Had we but tasted with the tip of our tongues these dainties, we would pray with David even against the world's delicates, Psal. 141.4. Here shall we not have our lives composed of ieiune and empty contemplations, but so full of contentment, that we shall need to wish no other measure of pleasure, then to be wholly taken up with this divine task. Here is the exaltation of Isaac's delight in walking forth into the pleasant fields of sacred meditations, on the blessed Trinity. O let our Souls have two or three walks a day upon this mount Taber, and with holy Moses converse with one God in three persons, on the Horeb of both Testaments, till we have found out unto ourselves the pure law of life. As these three exhibit it unto us. And if the one breast let not down this nourishing liquor so freely, so easily, as our strength will bear it, then may we refresh ourselves with the other, and by such a small variety we shall find them yield milk equally wholesome, equally pleasant to us weak Infants and nurselings. If mount Sinai, covered with darkness, tremble, the father being offended: the Gospel calms and lightens it presently, the son having satisfied. 
joh. 17.3.  This is eternal life, to know the father reconciled in his son. Retire thyself daily into some secret place of meditation, and prayer, such as Cornelius his leaddes, David's closet, etc. and thou shalt find with jacob the sweet vision of Angels, climbing up and down this sacred ladder, which stands betwixt heaven and earth, at the top of it is the father, the whole length of it is in the son, and the spirit doth firmly fasten us thereunto, that so we may be transported unto bliss.  
Q. What is here to be observed?  
A. The names in Scripture that express this mystery, as Elohim, and Adonai. Gen. 1.1. Mal. 1.6. Both which words being plural, are joined with words of the singular number: to show the unity of the persons, both in essence, and action. It is not for every proflygate professor that life's as he list, to be dealing with this divinity. These pearls are not for swine, who will laugh at such congruity, as makes one of three, and three of one: but he that finds and feels the conjoined working of the Trinity, will adore it in unity, ascribing to father, son, and holy Ghost equal authority and power in all their works. This (as well as the whole rule of well-living) belongs to the sealed fountain, the spouse of Christ. A doctrine not fit to be preached in Gath & Askelon, to uncircumcised and profane hearts, that will turn every good thing to their own destruction. The Lord that hath the teaching of all hearts, make us ready for this transcendent learning.  
Q. What secondly is to be observed?  
A. That the subsistences, or persons, being the same essence, are God, and one God. joh. 1.1. 1. joh. 5.7. Cut but the hair from the eye brow (saith Augustine) and how disfigured will the face look, there is but a small thing taken from the body, but a greater matter from the beauty: so in these honourable ways of wisdom, we may not derogate the least jot of Deity or dignity from any person.  
Q. What in the third place?  
A. That whatsoever Attribute is given to the essence, may so fare forth be given to the subsistences: as every person is infinite, eternal, incomprehensible, etc. Exod. 23.20. with 1. Cor. 10.9 Christ hath the same name and authority with his Father. joh. 1.1.2. and 14.1. and 21.17. Phil. 2.6. Heb. 1.3.1. joh. 5.20. Rev. 1.11. In all these places, the essential Attributes of the divine nature are given to Christ. So likewise to the Spirit. Psal. 139. Act. 5.3.4. 1. Cor. 3.16. job 33.4. 2 Cor. 13.13. Mat. 18.19. O that we had but in us the internal principles of faith, to rest upon these three worthies, infinitely great and gracious. This I am sure, as a spring, or oil to the wheels of our Souls, would make them go smoothly, and currently. Make all other yokes light and easy. Undoubtedly, the Pipe of Faith would here draw in so much sweet air from the precious promises of life, that thereby we should be able to renew our strength, and with cheerful spirits lift up the wing as the Eagle, run and not be weary, walk and not faint. What, shall idle Gulls with a Pipe of Tobacco, or Cup of Sack, (silly smoky helps) give life again to their dull and deadly Spirits? And shall not the Saints and servants of three so infinite, exhilerate and cheer their hearts, with the feeling of their new life, so mercifully begun by the father, powerfully dispensed by the son, and perfectly finished by the spirit? Where were all this grace, if it were not stronger than any Ellebore, to evacuate the mind of all fears and griefs? It is for nature to be subject to extremities, that is, either too dull in want, or wanton in fruition; but grace like a good temper is not sensible of alteration. O then that every easy occasion of pleasure, profit, or preferment, should interrupt us in these religious intentions, and draw us to gaze, like children, which if a bird do but fly in their way, cast their eye from their Book. Nay, what a shame is it to think, how hardly we are drawn to learn or listen to this lesson? As a bear to the stake, as a slave to the mill, or a dullard to the School, are we brought to these studies.  
Q. What in the fourth place?  
A. That all the three persons are God of themselves; for an absolute first cannot, no not in order, be the second, or third of any other: but a first in all. The Son because he hath his person from the Father, is a second person, but not a second God. Deut. 6.4. 1. Tim. 2.5. 1 joh. 5.7. All those places that prove God to be one, exclude all derivation of essence, for one cannot be multiplied without number. Heb. 1.3. The son is the image of the person, not the essence; it were an absurdity to say, Christ is the image of himself: but apt and proper the express image of his Father. For though he be no other thing from his Father, yet another person. Hence we learn how to expound that speech, very God of very God, that is, the subsistence of the son is verily and truly from the subsistence of the father. The person begets, not the essence; for, to beget, and be begotten, are relatives, yet the essence is absolute. But joh 5.26. It is given to Christ to have life in himself. If life, than essence, etc. I answer, Christ speaks of life in the text by way of dispensation, as he was the Messiah, and so it is explained, ver. 27. He hath given him authority to execute judgement, because he is the son of man. The very text makes this common to both persons, to have life in themselves, which is the property of the Godhead: and yet Christ having life in himself as God, hath the same given him, as Mediator, and son of man: but you will say, so he had power to give himself life, and therefore the father's giving respects his person as well as his office. I answer, it is true, for as the son of man receives subsistence from the son of God, so the son of God receives subsistence from his father: Now working is according to subsisting, therefore the life of grace, spoken of verse 25. is wrought by the humane nature of Christ, as it is sustained by his person, and his person being from the father, worketh the same life from him: so than it is given to the son in regard of his manner of subsisting, to be the dispenser and disposer of the life of grace, whereof the father is the beginner, etc. But as God he quickeneth whom he will, v. 21. and that as he hath life in himself. Life, will, and understanding are Attributes of the essence, and so simply one in them all. Here may the sick find a Physician, the broken a balm of Gilead, the fearful a shelter, the flyer a refuge, and the breathless spirit a blessed rest. The son of God hath wedded to himself our humanity, without all possibility of devorce; the body hangs on the Cross, the soul is yielded, the Godhead is eviternally united to them both. And if Christ be God, and by his subsisting & working, come so near us, what should dissolve the eternal bonds of our heavenly conjunction with him, or the daily influences of grace from him? Here are the apples and flagons of holy consolation, and it is good for the Spouse to be walking into the Gardens, and eating of these fruits. We cannot hope to be so near to our God, as Christ was, united personally: yet need we not fear that God should seem more absent from us, than he did from his own son. He was still one with both body and soul, when they were divided from themselves; when he was absent to sense, he was present to faith; when absent in vision, yet in union one and the same: so will he be to our souls, when they are at worst. He is ours, and we are his: if our hold seem loosened, his is not: when temptations will not let us see him, he sees us, and possesseth us; only believe him against sense, above hope; and though he kill us, yet let us trust in him. Shiloach refresheth jerusalem, jordan Naaman, better than Abanah, and Pharphar. Cherith dried up while Eliah drank of it. jacobs' well was stopped up, but this well of living water no drought can diminish, nor Philistimes stop up.  
Q. What follows yet in the fift place?  
A. That the three persons are coessential, as having the same essence together, and that not divided or by parts: but as (if I may so speak with reverence) three partners in a Ship, have not each a piece of it, but wholly, and together. Father and son are often two distinct men, & have a common humanity divided by parts between them: but here the persons distinguished by relation, are undevided in essence. And the reason is, because the father cannot beget one less than himself, and therefore he being infinite his son must likewise be infinite. And that which is infinite admits of no division, or distribution. Now the three persons being co essential, are likewise coequal, and coeternal. joh. 5.18. Phil. 2.6. 1. joh. 5.7. He that walketh in the Sun for pleasure, may be tainted with the heat thereof before he retire: so they that are drawn by delight into these cogitations, may thereby take the touch of a more deep impression. Papists (as I have read) having little knowledge of our Lady's countenance & favour, have assembled the fairest Courtesans to draw the most modest beauty of a Virgin out of the flagrancie of Harlots: so many whose skill is very slender in this mystery, out of their own devotion, have broached many strange conceits of the Trinity, and left them as Oracles for their followers. But we study to express these things as near as we can with truth of matter, and sobriety of speech; for truth findeth more easy entrance, when it cometh armed with his own force, and adorned with the furniture of words that may best beseem it.  
Q. What observe you in the last place from the definition?  
A. That they are one in another, and with another, mutually delighting and glorifying each other. Pro. 8.22.30. joh. 1.1.2. and 5.20. and 10.38. and 13.31.32. and 14.10. and 17.5. The Son is a delight to the Father in the work of our Redemption, Math. 12.18. and the Spirit a joy to them both, in the work of our sanctification. 
Pro. 8.30.31  If the son had not been the father's daily delight, he had never rejoiced in the habitable part of the earth, nor had his delights with the sons of men. Behold, oh man, that standest in the ways, enquiring for life, here it is, labour thou to delight in them, that are delighted in thee, and rejoice together to work out thy salvation. Alas, how should it pity our hearts, to see many silly Souls run up and down in the common labyrinth of error, groping for the straight and narrow gate of life, like the blind Sodomites after Lot's door, each man telling his dream to his neighbour, of an imagined happiness. And though they draw and drink in iniquity, yet will they still dream of drawing in the easy yoke of a Saviour, when God wots they were never driven unto it. Is this the pastime of the blessed Trinity, to sport themselves together in doing us good, and shall we be entreated (like mad men) to be good unto ourselves? O how many that never tasted of these delights, yet think themselves in sky and highest sphere of happiness? Alas, how many walking Ghosts in the shapes of living men, applaud themselves, like swine in earthly pleasures? O the watery pleasures of Epicurean hogs, that satiate themselves with the husks of vanity, and cry out in their madness, that they have lived the only jovial and jocund life. These (like Moles in the earth) are ever casting up, as restless in themselves. Surely, he goes lightly that wants these loads; as loath to lag in the foulest weather. The Bustard by reason of his great body, and bulk of bones, when he is pursued, can hardly get upon his wings; whereas the little Lark mounts presently aloft with ease. Oh how should our right conceit of this delight of the Trinity, carry our souls upon the wing, and make them ascend? Alas, ambitious minds of eyrie honour, are but ambitious of their own destruction, who climbing the slippery hill of high preferment, measure more than their length in their dangerous downfalls; whereas he that stands on oven-ground is as soon up as down. O then that the Christian soul would say to itself in a word or two, how livest thou? know and consider from whom thou drawest thy breath, and remember that one day led with the blessed Trinity, is better than an immortality of the world's windy vanities.   

CHAPTER IX. Of their Relation.  
Question.  
WHat mean you by the relative properties?  
Answer.  
Two things. First, that howbeit the Subsistences are the same essence, yet not as essence: but as it is with the relative properties. A Scholar or a teacher is a man: but not a Scholar or a teacher as a man; for, as he instructeth he is a teacher, and as he learneth a Scholar. Which are relative properties. This mystery cloudeth the clearest of our thoughts: yet from so many rays, we must study to light some little torch, to quicken our own feeble sights. It shall be well if we tame our unbridled understandings, and learn with Nazianzene. Orat. 40. in S. Baptism: I know not how (saith he) to think of one, but that upon the very instant, I shall see myself environed with the brightness of three; neither can I discern these three, except at the very moment I return unto one.  
Q. But make you any distinction between them and the Essence?  
A. Yes. As between a man, and a Scholar, who though he be a man, yet not as a Scholar; for than should every man be a Scholar, because he is a man. But indeed he is a Scholar, because he learneth, and a man as he is composed of a body and reasonable soul: so, that he is a man in one respect, and a Scholar in another. Rom. 2.21. Thou that teachest another, teachest thou not thyself. Where you see the same man is to be both master and Scholar. I am astonished at so many wonders as I behold enstated and packeted up in this rich Cabinet of the knowledge of GOD. They that go down into the deeps, they see the works and wonders of the Lord. 
Psal. 107.23.  But they that go down into this deep are not like to see any thing, except they blow with his heifer, that can read us the darkest riddles. joh. 14.9.10.11. Christ in this mystery, applies two rules of relation, the one, concerning their mutual knowledge, the other, their mutual being. He that hath seen me, hath seen my Father: that is, Philip, know one and know both; if thou believe me to be the son, then must thou believe my father. For it is impossible to conceive a son without a father. Again, I am in the father, and the father is in me: that is, our being is mutual, if I were not his son, he were not my father, and if he were not my father, I were not his son. As I have the being of a son from my father, so hath he the being of a father from his son. And hereupon by the necessity of relation, I am in my father, and my father is in me. Abraham as a father is in Isaac, and Isaac as a son is in Abraham: but because they are also two distinct men, Isaac is also out of Abraham, and Abraham out of Isaac. But the eternal father and the son having the same singular essence, are personally the one with the other, and essentially the one the other. joh. 1.1.  
Q. How are they then distinct?  
A. As the man and the Scholar: And here to avoid all doubts and dangers, and that a godly appetite may find what to feed on, let reason ruled by Scriptures supply with the defective, what he either reads not, or in reading knows not. job. 1.1. The word was with God, and the word was God. If God in both places be taken in the same sense; then the second person is so a concrete with the essence, as in reason the essence may be predicated of it; and therefore the difference is rational, not real: or if you will have the argument, the essence and subsistence are divers not opposite. They turn sides not backs. The essence dissents from the subsistence by reason's apprehension, not nature's opposition; for if they were opposite, he that is with God could not be said to be God. So that the holy Ghost reacheth us by that phrase, that the son for manner of subsisting is with the essence, as if it were to be conceived close by the side of it, as the manner of a thing is to the being of it. And again, lest we should there mistake, by putting too great a difference, as if the manner should differ really from the thing, he adds, and the same was God. So then the difference is very little, a diversity, no real repugnancy. They turn aside our apprehension without crossing, or contrariety. If God in the first place be taken personally, and in the second essentially, then with God, is with the father, and so they are not divers but contraries, not (if I may so speak with reverence) as back to back, but face to face. I am thy father, thou art therefore my son: but when I say, I am thy father, therefore I am not thy son, in this they are contrary, not in the other. And therefore we say the properties are incommunicable. I am the begetter, therefore not the begotten. Yet if I be the begetter, thou art my begotten. Psal. 2.7. So then the Subsistences are contraries with mutual affection: but essence and subsistence are divers by Logical apprehension. joh. 10.30. I and my father are one. 1. joh. 5.7. These three are one: as relatives or contraries they cannot be one; but as subsistences in the same essence they are all one. I should be thankful to my render, if he would not suffer idleness to devour the sweet that others sweat for, or would but so much as count these labours pleasant as they are prepared to his hand. But I fear, as the jassians in Strabo delighted with the music of an exquisite Harper, ran all away as soon as they heard the Fishmarket bell ring, save a deaf old man, etc. So they that seem to be delighted with the knowledge of divine things, are easily called off by worldly employments, and if any stay by it, they profit no more by this Doctrine, than the deaf man did by the Harper's ditties. The Ministers have something to do that break up the swarth, and sow it for us. I shall desire no more but godly attention, and patience, to weigh all points diligently, and with humility to yield up their own fancies to reason. The hot and headdie are not to be employed in the contemplation and search of these truths; for, as being sudden in their actions, they seize lightly on that which cometh first to hand: so being stiff in their resolution, they are transported with every prejudicate conceit, from one error to another. Give me therefore a constant and stable student, and he shall gain by this good.  
Q. Do these relative properties add any thing to the essence?  
A. Nothing but respect and manner of being: so that the essence remaineth still pure, or mere essence. The relation of a father, master, servant, etc. are no addition of a new essence. Rom. 2.21. The learner and the teacher may be the same man. He is a right Mauchen, or gazing stock, that thinks himself a new man, because he is a new master. As Saul was changed to another man presently upon his anointing, so are men upon their advancement; and according to our ordinary Proverb, Their good and their blood rises together: Now it may not be taken as it hath been. Other fashions, far, and furniture fit them whom favour graceth. But alas, what is relation to Greatness, where there is no alteration in goodness, the man is the same, though he have the respect of a King.  
Q. What is the second thing meant by relative properties?  
A. That the Subsistences, or persons, are distinct by themselves as Relatives. From the essence (as we have said) they differ as divers, only turning aside a little: but amongst themselves they differ as contraries, having mutual respect; for, though the son be the son of the father, and the father the father of the son: yet the father is not the son, neither is the son the father. So likewise the holy Ghost, proceedeth from the father and the son, yet is he neither the father, nor the son. A father & a son being relatives, are contraries: yet both of them may be no more than divers to the same man that is both. Mat. 1.2. Abrahambegate Isaac, and Isaac begat jacob, etc. Isaac is both father and son. Son in regard of Abraham, and father in regard of jacob. Plato told the Musicians of his time, that Philosophers could dine and sup without them; how much more easy aught it to be for Christians to wean themselves from childish rattles, and may games of carnal delights, and be merry without a Fiddler? It is for Saul to drive away his ill spirit, and dumps of melancholy with David's Harp: and for Cain, to still his crying conscience with building of Cities: so, for them that cannot lisp a word of a better life, to feed themselves, not by sooping an handful with Gideons' Soldiers, but by swilling their bellies full of worldly pleasures, and other such swill and swades, as they are wont to weary themselves withal. These cry, the way of God is hard, and not for their meddling; especially, these main mysteries, and therefore they abhor once to think of the study of them. Indeed, as in the most champion & plain grounds of Religion, there are some hillocks higher than the rest of their fellows: so, in these the greatest and steepest hills thereof, there is footing enough, whereby with labour and travail, with much reading, and often prayer, we may come to the height of them, wherein we may see and discover so fare off the land of Canaan, and the kingdom of heaven, as may be sufficient for ever to make us happy.  
Q. What follows from hence?  
A. That the persons cannot be one the other. The essence and subsistence may be one the other, as the father is God, and the son is God, and the holy Ghost is God: but the father is not the son; neither is the holy Ghost, either father or son. A master and a man may be the one the other: but a master and a servant cannot be so predicated, the reason is, because they are contraries, or really opposite: the other only divers, and therefore may be disposed affirmatively. Ephes. 1.3. Blessed be God, the father of our Lord jesus Christ. God and the father are one the other, the father is God, and God is the father: but as he is father of his son, we find no such disposition in the Bible. joh. 10.30. They are said to be one: that is, in essence, will, or action, not in person; for so they are two, really distinct. I know these vocal sounds are but a compliment; and as an outward case, wherein our thoughts are sheathed. There is nothing wherein the want of words can wrong and grieve us more, then in this point: here alone, as we can adore, and not conceive, so we can conceive, and not utter; yea, utter ourselves, and not be conceived; yet, as we may, think here of one substance in three subsistences; one essence in three relations; one jehovab begetting, begotten, proceeding; Father, Son, Spirit: yet so as they differ but rationally from the essence, and really amongst themselves; and in regard thereof admit the predication of the essence of each person, and not of the persons one of another.  
Q. What may else be observed?  
A. That they are together by nature, for so are all relatives. They are mutual causes and effects, a thing in reason only peculiar to this head of argument: as the father is the cause of his son's relation, and so is the son of his fathers. And on the contrary, they are effects of each others relation; and by virtue of this, they must needs be together in nature. The cause is before his effect; and so the father begetting his son, might seem in nature to be before him: but this mutual causation, though it pervert not order, yet makes it things to be together most naturally. The father is only before the fonne, and spirit, in order of subsisting, and not in nature, either of essence, or subsistence. Pro. 8.22.30. Christ was ever with the father. joh. 1.1. In the beginning, without beginning, was the word with God. Heb. 1.3. The very express image of his person; and therefore a son by nature: for if he were a creature, he should be a fonne by counsel, as the sons of men are said to be. jam. 1.18. Of his own will begat he us. He that begets by nature begets no less than himself; as a man begets no less than a man; & every creature brings forth his ownekind. Gen. 1.24.25. But counsel and will beget such images of themselves, as best please them: so man was by counfell made in the image of God. Gen. 1.26. Ad here the error of the Arians can no more infect the truth of the Scriptures, in the point of Christ's Divinity, than the truth of the Scriptures can justify them in their wretched allegation of them. A bad workman may use a good instrument: and oftentimes a clean napkin wipeth a foul mouth. If there were no more Scripture against them, than that one text, john. 1.18. nor no more words in the whole Bible, then that one (Monogenees) only begotten, it were sufficient to confute and confound all they have said, and to leave their cause desperate, and without all plea, though they were never so hear tie patrons of their own affections. God the father hath many sons, and an only son: now this difference is made by the manner of generation or begetting; and all the world can invent no other, but nature and counsel; nay, why say I invent, when the Scripture hath found it out to their hands, and left it them to observe. By counsel the father may beget many children, yea, and twice beget them, as his elect, by creation and regeneration. But by nature he cannot beget more than one son, and because he is begotten by nature, he is no less than his father, and because no less than his father, therefore an only son. For if his whole image be in one, it cannot be in two. But I see if we break our teeth with these hard shells, we shall find small pleasure in the kernels; neither do I think that God's school is more of understanding then affection: both lessons are very needful, very profitable; but for this age wherein there is coldness of care, especially the latter. He that hath much skill, and no affection, may do good to others by information of judgement; but shall never have thank, either of his own heart, or of God, who useth not to cast away his love on those, of whom he is but known, not loved. O Lord (seeing therefore that men are but men by their understandings, and Christians by their wills and affections) make me to affect my relation to thee as a father, and thy son as a brother; and because counsel in working, follows nature in being, let me find and feel how sweet it is to be placed under thy son, who from thee, as thou of thyself, makes me both son and brother, and fellow heir with himself.  
Q. What follows from hence, that they are together by nature?  
A. That they are only in order one before another, according to their manner of subsisting. As the father before the son, and both of them before the holy Ghost. Order requires, that the begetter subsist before the begotten, and the Spirants before the Spirit. joh. 15.26. I will send from the father the Comferter, even the spirit of truth. As there is an order in subsisting, so in working. And here the well of life lies open before the godly, though their eyes often (like Agars') are not open to see it: whiles miserable worldlings have neither water, nor eyes. And because to Christians there can be no comfort in their secret felicities; seeing to be happy and not to know it, is little above miferable; let me here fell them some of that spiritual eye-salue, which the Spirit commends to the Laodiceans; that they may clearly see how well they are in the true apprehension of this order. I know it to be usual with all men living, that they do not much more want that which they have not, then that which they do not know they have. Assuredly, there is nothing, but a few scales of ignorance and infidelity betwixt us and our happiness. It lies in a narrow compass, but sound trussed together; for it is from the Father, in the Son, by the Spirit to Faith. 2. Cor. 13.14. Love from the Father, as the beginner of our happiness. Grace from the Son, as the dispenser of it. And a blessed & happy communion from the holy Ghost, as the accomplisher, or finisher of it. Love, Grace, and Communion, are enough to pass the believer from death to life. The father cannot manifest his love, without the grace of his son, neither can the spirit therein communicate with us, but as he is sent from both, after both to manifest the love of the one in beginning, and the grace of the other, in dispensing all things needful for our salvation. Think not much, that this glass of the word espies that in us, and for us, what ourselves see not: too much nearness ofttimes hindereth sight: and if for the spots of our own faces we trust others eyes and glasses, why not this truth for our perfections? we are in heaven, and know it not. What greater happiness than this, to be made partakers of the purest Love, richest Grace, and choicest Communion? Eph. 1.13.15. Our election is begun by the will, counsel, and decree of the Father; dispensed by the complete, and full redemption of the Son; finished by the powerful and effectual application of the Spirit. It is not without due consideration, why in the beginning of the Apostolical Epistles, Grace and peace are wished from the Father and the Son, without mention of the Spirit. I may, and will, reine the question shorter, than they do, that confound the persons in their works. The Spirit is sent from the Father and the Son, to witness that grace and peace that we have from, and with them both. He that is from them both by inspiration, is to them both with us as leaguer in execution. When good things are wished from some persons, it is requisite that there be some to carry news of their will and pleasure therein. The Church of God hath the glorious Gospel of life and salvation, and therein is contained all grace and peace with God: but how shall every soul be certified, that he is interessed in those good things, except the Father and the Son, send the Spirit, as a witness and seal thereof unto him in particular? Therefore Paul in all his Epistles, wishing grace and peace from Father and Son, not mentioning the Spirit, observes the true order of personal subsisting, and personal working. And therefore peace purchased by grace, whereby the Father is reconciled in his Son, is wished to the Churches; the fruition whereof followeth by the work of the blessed Spirit in all that are ordained to be partakers thereof.  
Q. What kind of properties are these?  
A. Individual and incommunicable, and being given to the Father, Son, and holy Ghost, make three distinct persons, and therefore the Church of God hath done well so to name them, though the word be not in all the Scripture, for it is a Latin word, and therefore cannot be found in the Originals, which are Greek and Hebrew. Thus far have we freely dipped in this stream, and not been drowned; pulled many fragrant roses, and not pricked our fingers; there is one thing more that may sting us, if godly discretion serve not to sever the good from the ill; yet the former lessons well remembered are sufficient, to them that are capable of observation, and not careless of reposition, to keep them from danger: but seeing remarkable consideration put into us by others, are as some loof pearls, which for want of filing upon a string, shake out of our pockets; it shall be necessary both for the getting and keeping of the treasure of our understanding, to express it.  
Q. Are then these properties, qualities in the divine essence?  
A. They are relative affections, no inherent qualities; for, they do no ways change, or alter the essence, but leave it still simply one. I know natural reason would here send forth distemper into our whole judgement. The stream must needs run like the fountain, and speeds well, if at last, by many changes of soil, it can leave an ill quality behind it: so, our judgement shall be well purged, if by all these passages we can so fare master reason, that the fardel of foolish fancies may here be unloden, and God may purely be apprehended, as he is in himself. But what can be expected from this age, fit to look after Butterflies, or Birds nests, or perhaps some gay coat of a Courtier, than this sound and  knowledge of jehovah-elohim? Or if any travel this way, it is indeed like our young travellers, whose wealth is found to be in their tongues, wherein they exceed and excel their parents parrots at home, both for that they can speak more, and know that they speak: so our Aethiopian Christians, white only in the teeth, every where else coal black, can speak well of God and godliness, and that is all. But God is not so learned; for, as among the three parts of the body, there is one, called Impetuous, or impulsive, as the spirits, which sets all on work; or as Physicians call the Arteries in the body, Venas audaces, or micantes, from their continual beating and working; which running along with the other veins beat & knock at every gate and entrance, for the members to take in provision: saying (as it were) to every part and portion, here is meat and nourishment for you: so, true religion, having put into us the royal and celestial Spirit of Faith, calls upon all powers and parts, not to know and speak good things, but to live and practise them. Papists teach, that a man may, and must both make and eat his God to his breakfast: this hard meat we leave for their stronger maws: yet even here may we begin with the spoon, and offer nothing to our weaker stomaches, but discourse of easy digestion. Know God, and live by faith, and we shall have him for our everlasting food.   

CHAPTER X. Of their Distinction.  
Question.  
HOw are these Subsistences, or persons to be distinguished?  
Answer.  
They are Father, Son, and holy Ghost: or because Relatives are but two, into the relation of Father and Son, to the spirit, which is breathing, or sending, or of the Father to the Son, which is begetting. (Spirantes spiritus, Gignens genitus) how easy were it to lose ourselves in this Discourse? How hard not to be overwhelmed with matter of wonder; and to find, either beginning or end? Lo, with these words of relation, we are happily waded out of those deeps, whereof our conceits can find no bottoms, and now may we more safely, with Peter, gird our coat about us, and cast ourselves a little into this sea: only, we must remember, that as those which had wont to swim only with bladders, sink when they come first to trust to their own arms: so, we may soon plunge ourselves, if we suffer our own thoughts to carry us along in this mystery. If any wonder, whether this discourse can tend, let him consider that of Tertullian, Ratio divina in medulla est, non in superficie, Divinity is more in the marrow and root, than the rind and surface of things. It cannot be doubted, but as God is the best being, so he is the best life, and that the best life is reasonable; God therefore is the best understanding. Suffer yourselves with Abraham's Ram, to be perplexed a while in these briers, that you may be prepared to present yourselves for living sacrifices, holy, and acceptable to this dreadful Trinity. Singula verba plena sunt sensibus (as Hierome said of the Book of job.) As being by nature, so understanding by counsel, is able to conceive and beget the image of itself, and from the one to the other to send a mutual love & liking: only in the creatures both these are imperfect; for, nature doth generate to preserve itself, and understanding conceives to perfect itself. No understanding by nature conceives itself, and no being by counsel begets itself. It is therefore the perfection of understanding naturally to conceive itself: God doth both speak, and work in Parables, as a Father saith well: but here needs nothing be feigned to fasten this truth upon us. It shall be evinced by plain demonstration. The best being, and best understanding, must needs conceive the best image of itself; now in conceiving it begets it, and being begotten by nature, is no less than the begetter. Man by nature begets no less than himself: by counsel he can conceive that which is less or greater than himself: so the father by nature can beget no less than himself, though by counsel he conceived and brought forth a whole world, nothing comparable to himself in greatness, or goodness. Well, then in one simple essence there is necessarily a begetter and a begotten, and so we have the subsistences of Father and Son. He is out of the danger of folly, whom a speedy advertisement leaveth wise. It is but an holy prevention, to be devout unbidden, and to serve God upon our own conceits. Let us then see how the second mystery will follow. The father in begetting his own image, cannot but love it naturally, and the son in being begotten cannot but as naturally love the begetter. And hence proceeds mutual love, and because it is natural, is no less in being then the begetter and begotten from whom it proceeds; for the begetter and begotten love themselves naturally, and therefore the Spirit is God, and a third subsistence in the divine nature. If the persons were either greater or less one then another, than would this absurdity ensue upon it, that neither the father could directly conceive himself, or father & son equally love themselves, & consequently never enjoy their own happiness, which consists in the full fruition of themselves. Heb. 1.3. Christ is said to be the express image of the father's subsistence. Some translate it, substance, or essence, which will all come to one pass, if substance be taken subiectively, not causely; for the divine essence hath eminently all the excellencies of creatures; and therefore understanding, which is able to conceive, and in conceiving to beget, which begetting is a relative property, and hence the Subsistence of the Father, whereof the Son is the express image. It were as we have formerly said, improper locution, to call him the image of the essence, for that begets not, yet in that is the begetter, etc. Rom. 15.30. Gal. 5.22. Where love is given to the Spirit; not only as he worketh it in us, but as he is the mutual love both of Father and Son, and so is sent from both of them, to testify of their love to us, Rom. 5.5. O that these things in their true worth could affect us, but alas, as in a Tavern where many Tables are seen replenished with guests, half soaked, and soused in wine; all the house resoundeth with laughters, cries, whooping, and strange noise, wherein the sweetest music in the world, is both neglected and mocked: so, our age, enchanted with rude and ridiculous pastimes, gibeth at this holy and heavenly contemplation of the sacred and blessed Trinity. How many doth God suffer to live and breath, which make the Tavern their Temple, Indian-smoake their incense, Sack their sacrifice, and blasphemous oaths their daily prayers: for the love of this dreadful Trinity, and the dear love of your own souls, remember S. Paul's advice. Rom. 6.22. Being made free from sin, have your fruit in holiness, and the end thereof shall be everlasting life. But I must make my course more speedy, and hasten in the long way I have to go. Hitherto we have had many Reaches to fetch in our way, and been constrained to wind in by bourds, but we are gotten off the Main; only the shore is still buttrest with rocks on every hand, the Currents swift, the Shallows many, that we cannot make so fresh a way as we would. Have but the patience a while, and we shall bring thee within the view of the end of our toilsome voyage. The ship that hath been long at Sea, discovered many strange Continents, and rivers, struggled through many hideous tempests, escaped many rocks and quicksands, and at length made a rich return, cannot but forget her irksome Travel, and think she is well paid, when she cometh within the ken of her own Country, and sees the Land lie fair before her: So, he that coasts along these several banks and bounds of godliness, and in the Ship of the Church, is brought into the mouth of the haven of heaven, cannot but with joy remember all the troubles and afflictions he hath endured in this world. In a word, understand this but as a letter of advertisement from the Coast, whereby thou mayest with the greater ease, reap the profit of them that have traveled before thee.  
Q. What is the relative property of the Father, and the Son?  
A. To breath, or send forth the spirit. joh. 15.26. I will send from the father the Comforter, even the spirit of truth. The same is said to proceed. Gal. 4.6. God hath sent forth the spirit of his son into your hearts. joh. 16.8. As the son comes from the father to take our nature upon him, so the spirit comes from them both, to apply Christ effectually unto us, and us unto Christ. But this coming, sending, proceeding is a work of counsel, not of nature; for the Spirit by an imminent act as he comes from father & son, so he hath his residence in them both, and no creature is capable of him: but as by a transient act he passeth the work of Redemption to us by application, he is said to come to us, and we receive him in graces and operations. By nature he comes from the same persons, and rests in them: by counsel (not by command) he comes to us, and is said to dwell with us, and that in spite of Satan & all his temptations. As fierce Mastiffs tied in a chain, which although they both bark, and have perhaps a good will to bite, yet they can make no nearer approach then the chain doth permit: so, that Cerberus of hell is chained up of God, and though his malice be great to labour to enter, where he is expulsed, yet the spirit keeps him out by his presence, and safegards our hearts in peace, against all his molestations.  
Q. What is the Father?  
A. The first person, who by nature begets his son, who must needs be an only son, because the Father cannot have many images of himself. Christ is the first begotten, Heb. 1.6. and the only begotten. joh. 3.16.18. 1 joh. 4.9. joh. 1.14.18. And therefore the relation betwixt the Father and Christ, is a special and peculiar respect. Heb. 1.5. I will be to him a father and he shall be to me a son. Man was made in the image and likeness of God, and of the three persons, by a divine consultation; but Christ is the image of his Father, or first person, by an eternal and everlasting generation. Luk. 3.38. Adam is called the son of God, which is a most free and voluntary act of the Creator, in producing man in his own image. This I insist upon the more, that we may be wary in our conceits, in apprehending God's act upon us, and the father's act upon his son. It is happiness enough for us to come so near God, that his only son may stand betwixt us & him, and that we may be called his brethren, by the Father's choice of us in him.  
Q. What is the Father's relative property?  
A. To beget, and not to be begotten, and therefore he is the first person in order. Psal. 2.7. Thou art my son, this day have I begotten thee. Heb. 1.5. The same words are repeated, to prove Christ above the Angels, who (job. 2.1.) are called the sons of God, and therefore in another sense, that is, in regard of Creation, and grace, both which they obtained by the will and counsel of their Creator, who made them, and ordained them to stand in that favour, from which the reprobate Angels fell: but Christ is a natural, and an eternal son. Prov. 8.25. And therefore to day, is (as some Fathers expound it) put for eternity, seeing all times are present to God, to whom a thousand years are as one present day. Or rather this day (being the day of Christ's resurrection, and exaltation, in which he was mightily declared to be the son of God. Rom. 1.4.) is the manifestation of that eternal generation, by which he is preferred before all creatures. His conception and nativity, as he was man belong to his humiliation, which (as S. Augustine speaks of his passion) was the sleep of his divinity, as his death was the sleep of his humanity. Yet as the fathers of Chalcedon say truly, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) indivisibly, inseparably is the Godhead of the second person with the whole humane nature, and every part of it, still, and for ever, one and the same person. The soul in the agony, and upon the Cross, feels not the presence of the Godhead; the body in the grave feels not the presence of the soul: yet upon the third day both body and soul did feel the power of his divine nature, death being too weak to dissolve the eternal bonds of this heavenly conjunction. And therefore upon the day of Christ's resurrection was there a manifest declaration of the eternal generation of the second person.  
Q. What is the Son?  
A. The second person, begotten of his father. joh. 1.14. We beheld his glory, the glory of the only begotten of the Father. Vers. 18. No man hath seen God at any time: the only begotten son, which is in the bosom of the father, he hath declared him.  
Q. What is the relative property?  
A. To be begotten, and not to beget; and because he is from the father alone, therefore the second person in order. 1. joh. 4.9. God sent his only begotten son into the world. Heb. 1.5. I will be to him a father, and he shall be to me a son, therefore by the force of relation, he must be begotten, no begetter: otherwise contrary things should be the same.  
Q. What is the holy Ghost?  
A. The third person, proceeding from the Father and the Son. joh. 14.26. The comforter, which is the holy Ghost, whom the father will send in my name. joh. 15.26. When the comforter is come, whom I will send unto you from the father, etc. joh. 20.22. Christ breathed on them, and saith unto them, receive ye the holy Ghost: he that hath power to breath on his members the gifts of the holy Ghost, according to his own will and counsel, hath by nature, together with his father an ineffable manner of breathing the spirit; for, as the three persons work by counsel, so they subsist in the divine essence by nature.  
Q. What is the spirits relative property?  
A. To proceed; and because he is both from the Father and the Son, therefore, the third person in order of subsistence. joh. 15.26. even the spirit of truth, which proceedeth from the father, etc. joh. 16.7. It is expedient for you that I go away: for if I go not away, the comforter will not come unto you: but if I depart, I will send him unto you: till the second person have fully dispensed the work of Redemption, the third person cannot so fully apply it: no marvel then if the times before the death of Christ, had more weak means of application then now we have, the spirit being more fully given. joh. 12.32. And I, if I be lifted up from the earth, will draw all men unto me. Peter, Act. 2.41. converted more at one Sermon, than Christ did all his life; not because he was the better, or more powerful Preacher, but because the spirit was then more fully sent, both from the father and the son, to accomplish that which they had begun for the redemption, both of jew and Gentile.  
Q. What is the belief of that which hath been spoken?  
A. I believe in God, who is one essence, most simple, pure, and absolute, and being essentially indivisible, is personally distinguished into the Father, Son, and holy Ghost, and is therefore called, Unity in Trinity, and Trinity in Unity, or Vnitrinitie, and Trinunitie. How to conceive of this in our prayers, and meditations, is both the deepest point of all Christianity, and the most necessary: so deep, that if we wade into it, we may easily drown, never find the bottom: so necessary, that without it, ourselves, our services are profane, irreligious: we are all born Idolaters, naturally prone to fashion God to some form of our own. Away then with all wicked thoughts, and gross devotions; and with jacob bury all strange gods under the oak of Shechem, ere we offer to set up God's Altar at Bethel: & without all mental reservations, conceive of our God purely, simply, spiritually; as of an absolute being, without form, without matter, without composition; yea, an infinite, without all limits of thoughts. Think of him as not to be thought of; as one whose wisdom is his justice, whose justice is his power, whose power is his mercy, and all himself. Good without quality, great without quantity, everlasting without time, present every where without place, containing all things without extent. If this shall give our devotions any light, it is well: the least glimpse of this knowledge, is worth all the full gleams of humane and earthly skill. After this weak direction, let us still study to conceive aright, that we may pray aright; and still pray, that we may conceive: and meditate more and more, that we may do both. And the father, son, and holy Ghost, direct us, enable us, that we may do all. Amen.   

CHAPTER XI. Of the works of jehovah-elohim in general.  
Question.  
HItherto we have heard of God's sufficiency, what is his efficiency?  
Answer.  
That whereby he worketh all things, and all in all things. 1. Cor. 12.6. It is the same God that worketh all in all. Rom. 11.36. Of him, for him, and through him are all things. Deut. 34.4. Act. 14.17.  
Q. What is here generally to be considered of us?  
A. Something concerning the essence, and something the subsistence. Gen. Chap. 1. to the end: the word Elohim is used above 30. times, and no other word for God. Chap. 2. is used Elohim alone to verse 4. and from thence to the end jehovah Elohim constantly: a course, I take it, not to be paralleled, or exemplified in any other portion of Scripture; and the reason is good: for, as long as the works were in creating, the persons observed each their distinct manner of working, and so the holy Ghost useth a phrase to express it: as likewise after the work was done, and a seventh day sanctified for rest, all the three persons rejoiced in the works of their hands. From the 4. verse of Chap. 2. to the end, the whole work being done, and repeated again for the better observation of it, and most especially of the true cause; jehovah-elohim are ever coupled together, that we might take notice, that creation did manifest one God, three persons, one God most plainly, three persons more obscurely, yet not so darkly, but if Adam had stood, he might have gathered the same by GOD'S workmanship, both in himself, and the creatures: and that we that are fallen, being not able to read any such matter, in the great Book of the world, might observe it by the little Book of his word, which draws the Universe into two Chapters, as into a small map giving much good counsel in a narrow room, & teaching that briefly which Philosophers have scarce touched in great Volumes.  
Q. What then concerning the essence?  
A. Has omnipotency, which in nature is before all efficiency, yet because we see first by resolution of God's works, which is to go from the effects to the cause, we see God's omnipotency by his efficiency. And therefore in the Creed, we believe in the Almighty, as the maker of heaven and earth. From efficiency and omnipotency appears God decree, by that his counsel, and thence his will, or good-pleasure. Now his Good-pleasure is the first, counsel next, and from the one, as the cause, the other, as his manner of working, proceeds his decree, which is executed by his omnipotency and efficiency. Eph. 1.11. Will, by counsel purposeth, or decreeth by omnipotency, to work all things as he hath set them down in himself. job 9.4. and 12.13. Prov. 8.14. Where we read, how Gods almighty power is ordered by wisdom. jer. 10.12. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion. jer. 51.15.  
Q. What is God's omnipotency?  
A. Whereby he is able to effect all that he doth, yea, and whatsoever he doth not, which is absolutely possible. Mat. 19.26. With God all things are possible. Math. 3.9. Of very stones to raise up children to Abraham. Phil. 3.21. He is able to subdue all things unto himself. Psal. 135.6. Whatsoever the Lord pleased, that did he, both in heaven and in earth: in the Seas, and all deep places. Mal. 2.15. Did not he make one? and yet had he the residue of the spirit, to wit, to have created Adam more wives. And here may well appear the names, El, and Helion. Deut. 9.10.17. Psal. 9.2. Dan. 4.17. Christ in the old Testament, and also in the new, is called, The Almighty, Isa. 9.6. Rev. 1.8. And so the Spirit is called the power of the Highest. Luk. 1.35.  
Q. Why say you absolutely possible, is there any thing impossible to God?  
A. Yes. All such things as contradict either his own essence, or the nature of things. As God cannot lie, because he is truth itself, neither can he make a body to be in two places at once, as the body of Christ, to be in heaven, and upon a Popish Altar at once. For that implies a contradiction, and therefore a lie, whereof the Papists, and not God, are Authors. Rom. 3.4. Let God be true, and every man a liar. Act. 3.21. Heaven is said to receive the body of Christ; now if it be wholly circumscribed for length, breadth, and thickness, in the third heaven, it cannot at the same time be circumscribed within the limits of the earth: for that which is finite in one place, cannot be infinite in two. It is only God's property to be in two places at once, neither included nor excluded: and therefore if the body of Christ were in heaven and earth at the same instant of time, neither included nor excluded, it were no more a body, but a God: if they say the omnipotency of God may extend the dimensions of Christ's body, that it may at the same time fill heaven and earth: then is it not in two places at once, but in one by continuation, & if the dimensions of Christ's body answer the dimensions of the place, it shall be the greatest monster that ever the world dreamt of; no, not Mahomet himself did dream he saw God in a vision so big as the Papists have made Christ. Let them never flee to God's omnipotency, to maintain their I doll upon the Altar, for it contradicts the very nature of a created body to be in two, or many places at once, or extended further than the nature of the creature will bear; if Christ had in his body all the 4 elements wholly, it could not be extended to fill the third heaven, and the earth at once; for, they are all formally extended to their perfection by God, and can fill no greater a place then is under the highest heaven; Christ therefore having but a little part of all these in his body, it were beyond a miracle, to extend that little further than the whole. Again, Christ having a glorified body, it must not lose proportion: now the extension of any one member more than is fit, makes a deformity. Theresore the body of Christ losing none of the perfections of nature, and receiving greater perfections of glory, must be contained in the third heaven, in such a length, breadth, and thickness, as is fit for a body. So that it neither stands with the power, or the wisdom of God, to work such a miracle, as the Papists obtrude upon the world.  
Q. But how can we attribute power to God, who is pure act?  
A. It cannot be given to God in respect of himself, but only of the creatures, which may feel his work, which they never felt before. The fire always burneth in itself, yet in regard of this or that combustible matter, it is in power to burn, that is, the matter is in power to feel the act of the fire. So God ever acteth or worketh in himself. joh. 5.17. But the creature doth not ever feel it. Psal. 139.16. All things are said to be done of God, long before the creature feels his work. Hence creation, as an action, is eternal, as a passion, in time. Gen. 1.1. In the beginning God created the heaven and the earth. In regard of heaven and earth, creation hath a beginning, but in regard of God it hath none. Time is the companion of creatures, not of the Creator.  
Q. What further appeareth from his omnipotency and efficiency together?  
A. His decree, which is a definitive sentence, concerning the effecting of all things by his mighty power, according to the counsel of his will. Whatsoever God doth in his efficiency, and can do by his omnipotency, that he decreeth. I do not simply say what he can do he decreeth; for, the decree is only of things to be done, his omnipotency of things to be done, or not to be done: but thus I reason, What he doth, that he can do; and what he can do and doth, that he decreeth to be done. Ephe. 1.11. According to the purpose of him, that worketh all things after the counsel of his will. Efficiency and omnipotency manifest the decree, but it is before them both, and a cause of them. So that there is nothing, either in creation, or providence, whereof the decree of God is not some ways a cause; yet must we not so much stand poring upon the decree of God, as run presently to that place in God's providence which will clear & manifest unto us, that God's decree is without all fault. The decree of Adam's fall went before that part of God's providence, which did govern his fall, and as providence works it, so God decreed to have it wrought.  
Q. What attributes appear by the manifestation of his decree?  
A. Constancy, truth, and fidelity, for the decree must be most constant, true, and faithful. Isa. 14.24. As I have purposed, it shall come to pass, and what I have consulted shall stand. Vers. 27. The Lord hath determined, who shall disannul it? his hand is stretched out, and who shall turn it away. Rom. 9.19.  
Q. What is his constancy in decreeing?  
A. Whereby his decree remaineth constant and unchangeable. Mal. 3.6. I am the Lord which change not, and ye sons of jacob are not consumed. Isa. 46.10. My counsel shall stand, and I will do all my pleasure. Rom. 11.29. Heb. 6.17.18.  
Q. What is his truth?  
A. Whereby he delivereth nothing but that which he decreeth. Truth is properly to pronounce as the thing is, but the thing is ever as God pronounceth it to be. You stand before me therefore I see you, is a good consequence with man, but the clean contrary is true with God; God seethe you, therefore you stand there. For truth is in God, before it be in the things, and in the things before it can be in me. The truth therefore of God's definitive sentence is before the existence of any creature, or action. It is not true, that the prescience of God, follows the thing done, or to be done, for then the truth of a thing should be before God decreed it to be. As for example, God decreed this truth, that Adam should fall, this thing follows the foreknowledge of God in decreeing it to be: so that it follows more directly thus, God foresaw that Adam would fall, therefore he fell, then on the contrary, Adam fell, therefore God foresaw it. If truth should not more immediately follow the will and counsel of God, than the nature of things, than should decreed truths be mutable, and sometimes false: but coming immediately from God, they are ever delivered, as he decreeth them. Num. 23.19. jer. 10.10. Deut. 32.4. Psal. 145.17. Dan. 4.34. Rom. 3.4. Tit. 1.2. All which places free God from all possibility of lying, and make him the Author of all truth.  
Q. What is his fidelity?  
A. Whereby he effecteth most faithfully whatsoever he hath decreed. 1. joh. 1.9. He is faithful and just to forgive us our sins: Confession is no cause of the remission of sins, as being after it in nature. Yet God hath so decreed to link things together, that he will faithfully (as though justice required it) perform remission of sin to true confession. 2. Tim. 2.13. He abideth faithful, and cannot deny himself.  
Q. What appeareth by his decree beside these three Attributes.  
A. His counsel, for no decree is made without counsel, and when Divines say, that God's decree is his eternal counsel, they speak improperly, for it is a thing wrought by counsel, and as the effect shows the cause, so doth the decree of God his counsel. For now we go backward way to bring ourselves to the highest cause of all things, in which we are to rest, without any further inquiry. Ephes. 1.11. God's purpose for the effecting of any thing is framed according to the counsel of his will.  
Q. What is his counsel?  
A. It is his deliberation (as it were) for the best effecting of every thing that seemeth good in his wisdom and will. Act. 4.24. Christ died by the determinate counsel & foreknowledge of God; but that is the same with the decree; for counsel more properly determines than is determined, and therefore the new Translation speaks more aptly, to do whatsoever thy hand and thy counsel determined before to be done, and that this was the best for the effecting of our salvation, appears. Ephe. 1.9. A glorious mystery admired of all that know it. job 12.13. Counsel and understanding are put together, God understands himself in all his counsels. Prov. 8.14. Counsel is mine and sound wisdom, etc.  
Q. God seethe at first what is best, what needs he then to take counsel?  
A. True it is, that God with one act of his understanding seethe all things at once and together: but while we behold the things how they are brought to pass by a second cause, we ascribe counsel to him, and so attribute to his majesty counsel. Psal. 139.16. God's book is one, yet the counsel therein contained is diversely manifested, as if many things one after another should come into it.  
Q. What is the scope of God's counsel?  
A. His glory: every wise man hath an end in his counsel, and therefore the wisest cannot be without it. Rom. 11.36. Of him and for him are all things.  
Q. What is God's wisdom?  
A. That Idaea, or platform of working all things most wisely; A wise man doth first lay the plot in his head, and then frame the work out of himself; so, Almighty God hath first in himself the Idea, or platform of all things, and then accordingly frames his works out of himself, and the whole plot is so laid, that his end & scope in all things may be obtained by it. Psal. 104.24. How manifold are thy works? in wisdom hast thou made them all. When the things are many, they are often a distraction unto man, but GOD in regard of the excellency of his wisdom knows how to plot them all for the praise and glory of his own majesty.  
Q. How is the Idea, or plot of all things in God to be considered of us?  
A. Two ways; either in regard of himself, or the creatures; in respect of himself, it is most direct, as being in himself and from himself, no ways reflected, or brought back from the creatures to his mind: in respect of the creatures it is most indirect, as being but the images and similitudes of that thing which is first in himself. For this we are to hold as a truth, that God first sees himself, and then out of himself all other things, either as they are the images and impressions of himself, or as they descent and disagree from it. Now this last knowledge is by way of opposition as one contrary gives light unto another, evil is known by that which is good and falsehood by that which is true: so that God hath no direct knowledge, either of evil or falsehood, but that which is indirect, as they descent from his truth and goodness. So that there is no plot of evil first in God then in the creature, but it is a thing only plotted by creatures subject to sin, and so is known of God as opposite to his own goodness. Hence it follows that God doth not decree sin to be as sin, but as in his wisdom he seethe it to have some respect of good, which is accidental, and beside the nature of it. First then God sees himself; secondly, by himself he sees all other things; thirdly, he sees whatsoever may be opposite to him-himselfe, or that goodness he hath left in his creatures; Man sees in a clean contrary fashion, first the thing and by that himself, as in a glass I first see the image of my face, and then by that my natural face: so the creatures and works of God, being the glass of my mind, I must first eye them, and then myself. Gen. 3.5.6. Adam and Eve would know good and evil, as God himself doth: that is, they would first be wise out of themselves, and make their own wills the first rule of their actions; and not God's law, and so they came first to know evil by the loss of good. Will in God is the first mover, because he makes the thing before he can see it, but in man understanding must go before, because he must see the thing before he can will it. Man's first work is resolution of the action of another; but Gods first work is composition of that which never existed before; hence man is made for imitation of God, but God hath nothing beside himself to follow. Gen. 1.4.10.12.18.21.25.31. God first made the creature, and then he saw it to be good. It is admirable, to see how God approves of the goodness of his creatures, particularly and generally: particularly, he passeth by the earth made the first day; the firmament made the second; and man the sixth day, and gives them no commendation, nor approbation: because these did not as yet answer the full intention of the Creator: the earth was void and without form, the firmament as yet divided not, because there were no clouds above, and man, howsoever a perfect creature, had not as yet done any thing wellpleasing unto God: for in the particular, God commends no creature, till he see it moving towards his end, and perform that for which he was created. But in the conclusion of all, he gives this general approbation of all his works, that they were very good, because they fully answered to his direct Idea, or platform of them, so that though some creatures answered not their own particular ends, yet God had his general end in them all, and the plot was sufficient for the glory of his creation.  
Q. What is then the direct plot of God's wisdom?  
A. Whereby he knows how to glorify himself out of himself: for God made not the world to add any perfection to himself: he is all-sufficient for his own happiness. Psal. 16.2. O my soul, thou hast said unto the Lord, thou art my Lord: my goodness extendeth not to thee: he indeed is our happiness, we can no ways be his: and therefore it must needs follow that God in creating a world intended so to glorify himself in all his creatures, as he was before glorified in himself, now glory is the consequent of virtue, and virtue is either intellectual, or moral, and therefore God by creation intended the glory of both: all the world shows forth his wisdom, and intellectual virtues: only men and Angels his moral, the chief whereof are justice and mercy.  
Q. What is the indirect plot of God's wisdom?  
A. Whereby he knowing himself, knows all other things as fare as they bear any image of himself. The seal leaves his impression upon the wax, and so doth the wisdom of God plain characters upon all the creatures. Rom. 1.24. His Godhead and power are seen by the creation Psal. 139.2. God sees David's thought a fare off. ver. 4. A word in his tongue before it be spoken.  
Q. What particulars are there?  
A. As his wisdom respects the creature it is manifold. Ephes. 3.10. For there is nothing in the creature that his eye sees not. Heb. 4.13. All invention, judgement, and skill are to be found in him, or as we say in Schools, all the intellectual virtues.  
Q. What is this manifold wisdom of God in respect of the virtues of the understanding?  
A. It is either the knowledge of all principles, or truths to befetched out of them, or conclusions that may ensue upon on these truths, or of the method and order of disposing every truth in his proper place, or the practice of them so disposed according to the rules of any Art. job 9.4. He is wise in heart and mighty in strength: who hath hardened himself against him, and hath prospered? There is no wise workking against God. Exod. 1.10. come and let us deal wisely with them: Pharaohs policies might have prevailed, if a wiser than himself had not taken their parts against him.  
Q. What are these intellectual virtues?  
A. They are in number five, which are thus named; first, intelligence; secondly- science; thirdly, sapience; fourthly, prudence; fifthly, art, or skill. The first virtue knows all inventions; the two next, all judgements, true, or false, together with all direct conclusions, or deceitful sophistications: the fourth fits for the orderly practice of any thing; and the last makes us skilful in whatsoever we do. The observation of these five virtues makes a man proceed fully upon any theme. To preach by them is a most full and effectual way: by intelligence we open the text, and bore the several principles, or reasons contained in it. By science, we gather the doctrines that those principles and reasons will yield. By sapience we deduct or conclude further matter, which was obscure, till we did sift it out by making one truth force another. By prudence, we make use and application, as may be fit for time, place, and person, and so orderly urge the truths we have found out by discourse. Lastly, by art we further the practice of all those duties which we have formerly pressed. Some explain their Text well, yet never aptly lay down doctrines: others do both these, but miss in the conclusion: others hit the conclusion too, but wrong themselves, or their auditors in application, either making none, or that which is amiss. And lastly, others leave at the use, having warmed the affections, and peg it no further, by letting them see the way of practice, and so hammering not home the nail which should be fastened by the masters of the assembly, let it slip again, or leave a chink, Solomon the preacher. Eccl. 12.10.11. observed all these virtues. By intelligence of principles he sought to find out acceptable words, by science he looked for an upright writing, and by sapience tried them to be the words of truth, and then by prudence made his words as goads to prick forward unto practice, and then by art, as a skilful master of the assembly fastened the nail to the head.  
Q. What is God's intelligence?  
A. That virtue of understanding, whereby he worketh every particular, concerning every thing: there is no argument, or reason, but he can find it out. Psal. 139.16. All things in God's book. ver. 2.3.4.5.7.11.12. Every thought, word, deed, with their circumstances of time, place, person, etc. are all together known to God. God needs no intelligencers, for his eyes are over all his works.  
Q. What is his science?  
A. That virtue of understanding, whereby he knoweth all truths in the things, which as they are to come, is called prescience, or foreknowledge, and in regard of past, present, and to come, omniscience. joh. 21.17. Lord, thou knowest all things, and therefore canst judge whether I speak truly or not: for foreknowledge there is none in God properly, for to him all things are present, yet speaking of his indirect knowledge in reference to the creature, we term that foreknowledge that goes before the existence, and being of the creature.  
Q. What is his sapience?  
A. That virtue of understanding, whereby he understandeth whatsoever may follow, or ensue of every thing. job 12.13.16. Such wisdom with God that he knows how to handle both deceiver and deceived, their fallacies can no ways prevail with him.  
Q. What is his prudence?  
A. Whereby he knoweth the fittest opportunity for the dispatch of all things. Gen. 15.16. The wickedness of the Amorites is not yet full. 2. Pet. 2.9. The Lord knows how to deliver the godly, and reserve the wicked to punishment. 2. Thes. 1.6.7. It is a righteous thing with God, and most ag reeable with his prudence, in applying of rewards to recompense tribuiation to them that trouble you, and to you which are troubled, rest with us, etc.  
Q. What is his art, or skill?  
A. Whereby he knoweth how to effect every thing most skilfully. Psal. 104.24. In excellent wisdom hast thou made all. Heb. 11.10. For he looked for a city, which hath foundations, whose builder and maker is God: the original word is Technitees, an Artificer God hath manifested great skill in the creation of these lower parts of the world: but in the third heaven, his art passeth all excellency.  
Q. Seeing his good-pleasure appears last, what is it?  
A. The most free act of his will in every thing as it pleaseth him. Psal. 115.3. Our God is in heaven, he doth whatsoever he pleaseth. Mat. 11.26. Even so father, for so it seemed good in thy sight. Math. 20.15. Is it not lawful for me to do with mine own as I list. Ephes. 1.5.9.11.  
Q. How doth it respect himself?  
A. As the chief good. Psal. 36.9. For with thee is the fountain of life: and in thy light shall we see light. Col. 3.11. Christ is all and in all. His good-pleasure must needs first respect himself, than his creatures, because from him as the fountain of goodness, they have all their goodness derived. 1. Cor. 15.28. God is said to be all in all.  
Q. How the creatures?  
A. As they bear his image, in which regard they are only good. Gen. 1.4.10. etc. God saw it was good, that is, he so approved of his creatures, as they answered his goodness in making of them. Rom. 12.2. Be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable and perfect will of God. Conformity with the world pleaseth not the Almighty, because it agreeth not with his image, being mightily deformed with sin. Then doth he acknowledge us for his, when we are changed by the spirit of sanctification into that image which we lost by the fall of Adam.  
Q. What learn you from thence?  
A. That the good pleasure of God, being most freely set upon his creatures, is the first and most absolute cause of all things: and therefore he must needs do all that he doth with the greatest liberty of will, having no higher cause to check him. Dan. 4.35. He doth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, what dost thou? jer. 18.6. Mat. 20.15. Rom. 9.18.21. 2. Sam. 16.10. Isa. 45.9. In all which places as God works most freely, so he is bound to render account to none of all his doings. Luk. 10.21. Christ jesus rejoiced in the good pleasure of his Father, as the only cause of revealing, or hiding the mysteries of man's salvation. Phil. 2.12.13. Work out your own salvation with fear and trembling; now lest we should follow the Popish dream of freewill, that man could merit life and happiness, if God would but bear half the charges, we are reduced to a more full cause, It is God which worketh in you both to will and to do; we bring not so much as a will disposed for our own good: that is most slavish till grace free it, and it is freed by the most free cause, which is the good-pleasure of our God.  
Q. What do you observe concerning Elohim, or the persons?  
A. Two things, their cooperation, and distinct manner of working, the one is necessary in regard of this, that they have the same essence, and therefore cannot but co-worke in every thing, the other is likewise as necessary, because each person hath his distinct manner of subsisting. All operation flows from their essence, cooperation from their unity in it, and distinct manner, from the distinct manner of their subsisting. One essence, one operation, and three being one, must needs work inseparably, and one being three, must needs work in a distinct manner. Gen. 1.1. In the beginning Elohim made. Gen. 2.26. Let us make. Mat. 12.31. Blasphemy is aggrevated in regard of the three persons, and against the last it is made unpardonable, because a sin against the Father is remitted by the action of the Son, who redeems from wrath: and so is a sin against the Son by the work of the Spirit, who applies the merits of Christ to every guilty soul: but if the sin be against the holy Ghost, all hope is cut off; for there is no fourth person to help, and the work cannot go backward; for, the Spirit works neither by the Father, nor the Son, and so no means of remission is left for this sin.  
Q. What is the divine co-operation?  
A. Whereby the three persons work the same thing inseparably. joh. 5.17.19.21. My father worketh hitherto, and I work, whatsoever things he doth, the same do I, he raiseth and quickeneth the dead, even so do I quicken whom I will, etc. joh. 1.3. Nothing was made without the son. And here we are to understand the same of the blessed Spirit.  
Q. What is hence to be learned?  
A. That all the persons work of themselves. 1. joh. 5.7. Three bear record, and yet they are all one in essence, in respect whereof they work from themselves. To be and to act is all one in God, therefore as each person is God of himself, so doth he work of himself.  
Q. What will further follow from this?  
A. That there is no pre-eminence, or dignity in this their coworking. For as they are equal in essence, so are they equal in their actions. joh. 14.1. Ye believe in God, believe also in me. joh. 16.15. All things that the father hath are mine. joh. 5.18. It was no sin for Christ to make himself equal with his father in every work. The same is as true of the Spirit.  
Q. What is the distinct manner of working?  
A. Whereby each person worketh according to the manner of his subsisting. Hence it comes to pass, that the second person being mentioned with the first, it is said, Not of him, but by him were things made: for as the son works from the father, so the father works by the son. joh. 1.3. Col. 1.16.17. Heb. 1.2. The like is to be understood of the Spirit, who being from both, hath both to work by him. joh. 16.13. and doth nothing of himself, (I mean) as a person.  
Q. What is the Father's manner of working?  
A. To work all things by the Son, and the holy Ghost. 1. Cor. 8.6. One God, which is the Father, of whom are all things, and we in him, and one Lord jesus Christ, by whom are all things, and we by him. So that the first person works from himself, not only as God, but as a person, and continues his work by his son. Math. 10.20. joh. 15.26. 1. Cor. 3.10. By the Spirit the Father revealeth, teacheth, and testifieth; and the reason is, because they are both from him, who worketh of himself.  
Q. What from hence?  
A. That the original and beginning of all things is from the Father. For he that is first in subsisting, must needs be first in working. Hence some manifest notable ignorance in this point, who place the work of the Son and the holy Ghost, before the action of the Father, and that in the greatest and weightiest mystery of our salvation, I mean our eternal predestination: who placing redemption and application before election, set the work of the second & third person before the first; for, according to their wandering Doctrine, they teach that man is redeemed, and by faith applied to Christ, before he be elected of God the Father. This is clean contrary to S. Paul. Eph. 1.3. to 15. Where election, being an original work, is given to the Father, who dispenseth the same by his son, and applies it by his spirit. So that the Father doth elect us, before the Son redeem us, or the Spirit sanctify us. Read the Bible, and you shall find creation and election more frequently attributed to the first person, then either the second or the third. And our Creed teacheth us to call the Father Creator, etc.  
Q. What is the Son's manner of working?  
A. He worketh from the Father, by the holy Ghost. joh. 5.19. The son can do nothing of himself, save that which he seethe the Father do, etc. joh. 16.15. The Spirit shall take of mine, and show it unto you. And the reason is, the Son is from the Father, but the holy Ghost is from them both.  
Q. What learn we hence?  
A. That the dispensaetion of all things is given to the Son: as there is an entrance into every work, so must there be a proceeding in it; and the Father in all things proceeds by his Son, as in the revelation & declaration of his will. joh. 1.18. and the execution of all things in himself, which may prepare for the work of the spirit in us. joh. 16.17. For till the Father have done, the Son can do nothing, neither is it for the Spirit to work, until he take it from them both.  
Q. What is the holy Ghosts manner of working?  
A. To work both from the Father and the Son. joh. 16.13. The Spirit shall not speak, or do any thing of himself, but whatsoever he shall hear from the Father and the Son, as the two next verses make it plain. And the reason is that he subsisting from them both, must needs work accordingly.  
Q. What follows from hence?  
A. That the consummation of all things is given to the holy Ghost, who ends the work of the Father and the Son. Gen. 1.3. Let there be, is rather a word of consummation, than commandment. The whole work is carried by word and deed. God said, the Father had none to speak unto but his Son: let there be, is that the word spoken might be done by the Spirit, who finisheth what is spoken by both. And here we see by what kind of motion the world was made, by the least stirring, for what is less than to effect all by a word. And yet what greater, then to effect by such a word and spirit? job 26.13. The Spirit is said to garnish the work of creation. joh. 14.26. and 15.26. All that the word hath said, or Father promised, shall be taught, testified, and remembered unto us by God's spirit. Rom. 8.10.11 13.14.15.16.26. etc. A Spirit of life quickens those mortal bodies that are redeemed by Christ, by whom they live again, and are led in prayer as children of adoption, etc. 1. Cor. 12.11. All gifts and graces we have from the Spirit. Rom. 8.9. 1. Cor. 3.16. the Spirit is said to dwell; for, as the Father makes choice of his house, and the son purchaseth it, so the holy Ghost takes possession, in casting out Satan and sin, and in keeping and holding the same in spite of all Satan's assaults. Act. 5.3. A lie against the truth, is a special sin against the holy Ghost, whose proper work is to testify of the verity he hath received from the Father and the Son. And hence it comes to pass, that sinning after the knowledge of the truth is most dangerous, because it is opposite to the last act of God, further than which he will not go in the addition of any new supply of grace and goodness.  
Q. What may we learn for conclusion of all this?  
A. That to him the work is especially given, in whom the manner of working doth most appear, as Creation to the Father, Redemption to the Son, and Sanctification to the holy Ghost. This may a little be manifested unto us out of man, who is said to do all things by his wit, will, and power. The first mover of man to action is will, then by wit and wisdom he proceeds, and by his power concludes. The will works by wit and power: wit works from the will by power, and the power works from them both. Will gins, wit dispenseth, and power doth finish the action. Only here is the difference, that they are not always able to work inseparably; for, sometimes a man hath more wit than will; Agrippa, (Act. 26.28.) had more wit to be persuaded to be a Christian, then will to embrace so dangerous a profession. Sometimes he hath more will than wit, as Peter, Mat. 16.22. Master spare thyself; love made him blind, in seeing what was fit for Christ to do. Sometimes again more will and wit then power, as the Devil, Mat. 4. in the temptation of our Saviour, he shown all his wit and will to trap our Saviour, but he had not power thereunto: sometimes also there appears more power than either wit or will, as in the Legion of unclean Spirits, Math. 8. who carried the whole Herd of Swine head long into the Sea. By this we may see the inseparable co-operation of the three persons, as through a crevice, or lettuce, a little glimmering light of their distinct manner of working. The Father wills the thing to be done, hence in Scripture will is oftener given to the Father then any other person. Mat. 11.26. Ephes. 1.11. Secondly, the Son being the wisdom of the Father, dispenseth what the Father hath willed. And here we usually call the Son the wisdom of the Father, and so indeed we find him to be in our redemption. 1. Cor. 1.30. Thirdly, the holy Ghost as the power of both, doth finish and consummate their works; and so the Scripture styles him the power of the Highest. Luk. 1.35. For as the Father did will that his Son should take upon him our flesh, and as it was proper to the second person to assume: so the finishing of this work in the last act of it was due to the Spirit: for as there is a natural spirit, to unite the body and soul together; so is there a divine spirit, equal to the work, to unite the divinity, and the humanity of Christ together. God wills that his son assume, and his son will not assume, but by the work of the Spirit. To conclude, nothing is done, no, not in their most distinct manner of working, but they will all have an hand in it: what more proper to the son of God then to take our flesh, and become our wisdom, righteousness, sanctification, and redemption? And yet he can do none of this, but from the will of his Father, and by the power of his Spirit.   

CHAPTER XII. Of the Creation of things, immediately made perfect.  
Question.  
HItherto of God's efficiency in general, what are the kinds?  
Answer.  
A. Two, Creation and providence. In the one we see the orderly production of the creatures; in the other, God's careful administration, and preservation of them. See for this, Psalm 104. Of creation to the tenth verse, of government to the 27. verse, of preservation to the end. Nehe. 9.6. Thou hast made the heaven, with all their host, etc. Thou presoruest them all, and they worship thee in regard of their Government.  
Q. What is Creation?  
A. It is the first part of God's external efficiency, whereby he made the world of nothing originally good. Gen. 1.1. In the beginning God made. Heb. 11.3. of things which did not appear. Gen. 1.3. and they were very good. Psal. 33.6.7.8.9. and 146.6. jer. 10.11.12. Act. 17.24. All which places testify of a Creator, and his power, wisdom, and discretion in framing them so excellently, and that minimo motu by his word and breath.  
Q. What is here generally to be observed?  
A. That because things here originally had their beginning, therefore the Father's manner of working doth here pruicipally appear, to whom the original of all things is given. 1. Cor. 8.6. All are said to be of the Father; so are they of the Son as God, but as a person he is not the original, for in the same place it is said, by the son. And so in the Creed we give all personally to the Father, until we come to the work of redemption; and here we are to learn, that the Apostasy of Adam was especially against the Father, and therefore could not he by way of satisfaction be our Redeemer, for the person properly offended, cannot satisfy himself by himself, but by some other that must come betwixt the Father and us, and thus agrees it with the justice of God, that we should be reconciled by a second person.  
Q. Did God make the world all at one instant?  
A. No, but in the space of six times 24. hours, that we might more distinctly consider all his works. And Aquinas gives a good rule, Successiverum non simul est esse & perfectio; God could have created all at once, but in his wisdom he took days for it. Some glimpse of reason hereof we may aim at thus; as some creatures were to begin with the first instant of time, so some others that they might not have their principles together, were to have something go before them, hence the constancy and inconstancy of God's creatures. The third heaven, and the Angels were of necessity to be created in the first instant, that they might have their perfection of matter and form together, otherwise they should be corruptible, for whatsoever is of a preexistent matter, is resoluble and subject to corruption. But that which is immediately of nothing, is perfectly composed, hath no other change, but by the same hand to return into nothing again. It was therefore impossible for the world to want a beginning, and improbable for the creatures to be all at once, and yet some to remain incorruptible, and others corruptible. That the work was of six days continuance, is plain by Gen. 2.1. Exod. 20.11.  
Q. How is the work distributed?  
A. Either into the adjuncts of time, as a work of six days, or into the essential and integral parts: as into nature constant, or inconstant; or respecting the agent that gave all, as well matter as form, into Creation immediately perfect, or perfect by degrees. Gen. 1.1. In the beginning, or very first moment of time, God created heaven and earth. Now by the opposite member in the distribution, largely described in the whole Chapter, we shall be able to understand that which is in silence passed over. Earth upon which we now tread was made the third day, and therefore cannot be this which was made in the very beginning of the first day: neither can this heaven be that which was made the second day, ver. 8. It than remains by just consequent to be the highest heaven, which at the very first was made most absolute and perfect. Secondly, the earth that was made at the very same instant, as a matter of all that was afterwards to be created, being all things in power, nothing in act, did from his own centre touch the third heaven in every point and part of his outside: & that of necessity, lest any vacuity, or emptiness should have interposed itself within the compass of so great a continent; nature abhorring to yield nothing a place within the circle of something. Therefore were these two as companions and friends, immediately made of God in the very beginning of the first day. Further, it is said of the earth, ver. 2. that it was without form and void; that is, as yet it had neither any essential, or accidental perfection. The Lord afterwards did form it into the light, the expanse, (improperly called the firmament) the water and the earth. These four were mediately created of the earth, and yet for their forms immediately from God of nothing. Thus was the earth first form, the highest part of it most apt to receive light, the next air, the third, the form of water, and the lowest the form of earth. After the earth had received this perfection, it was filled in every part of it with inhabitants, as above with stars, & fowls, below with trees, beasts, and fishes, etc. But of these anon. I insist here to prove by reason that which is a truth, not as yet clearly delivered, and by many contradicted; I leave all to censure, according to the evidence I shall give. My meaning is not to bind any man unto my opinion, I only present things, and lay them out, as it were, upon a stall; neither is it meet I grow into choler with any man that gives me no credit, or dislikes my ware, that were to play the Pedant. Passion witnesseth, that it is not reason so to do, and he that doth any thing out of passion, cannot well do it out of reason. Why should any be angry with me, that I am not altogether of his opinion, seeing I am not angry with him, because he is not of mine? I have propounded for my example, S. Jerome and S. Augustine in their disputations, to whom it was no matter, who gained the day, they would both win by understanding their errors. But why do I thus draw myself from my task? Let truth uphold herself by mildness, and be promoted by patience. You have heard that heaven and earth were made in the very instant and beginning of the first day. That they are two opposite members in the work of God; and therefore what is properly given to the one, must not be given to the other. The earth (saith the Text) was without form, and void; Heaven then had at the very first his form, and inhabitant, and therefore had the glorious Angels at the same instant created with it; other places were in time before their indwellers: only the third heaven, and the Angels were concreated; and the reason is, for that their perfections were equally of nothing. It could not stand with order, after the finishing of the third heaven, and entrance made to create of matter, afterward to fall off again, and begin to create substances of no matter. I mean, integrally, for their whole essence, otherwise, the four forms of the elements, and soul of man were of nothing.  
Q. What is the creation of things immediately made perfect?  
A. Whereby he made them of nothing with their principles together, that is, their matter and form were put together of Almighty God, not suffering the one to enter the composition before the other. Gen. 1.1. In the beginning he made, not giving the one a beginning before the other. The same individual time was the measure of both. Our bodies and souls may part asunder, because in creation time did separate them, etc.  
Q. What follows from hence?  
A. That they are obnoxious and subject to the motion of their own nature only by the power of God. No other force is able to work upon them, or destroy their beings. Luk. 12.31. Math. 6.19.20. 1. Tim. 6.19. The place and the life therein are both incorruptible, subject to no alteration, change or mutation. Angels are too quick and ready in their motion to suffer of any but God, he only is nimble enough, to meet them, and master them.  
Q. What else?  
A. That they are only subject, in regard of their essence to creation and annihilation, that is, by the same hand they may be made nothing, as they were of nothing made something. Isa. 40.15. God can takeaway his creature as easily as the wind doth a little dust.  
Q. What yet further may be observed?  
A. That they are in themselves no ways liable to generation, or corruption. They can neither receive new forms, or lose their old; for that matter cannot admit of divers forms, which itself was never deprived of his own. So complete is the union, that the matter hath not so much as the least inclination to any other perfection, than it receives at the first instant, by the hand of the Creator, and excellency of his form. Math. 22.30. The idle question of the Sadduces, concerning marriage in heaven, and procreation of children, is fully answered by our Saviour, both in regard of the nature of the place, and his first inhabitants. In the resurrection of the dead, they neither marry, nor are given in marriage, but are as the Angels of God in beaven.  
Q. When were these things created?  
A. In the first moment of time: for as they had no succession of time, for the receiving of their essential parts: so God took the very first beginning for their creation. The succession of time being left to other creatures, of a clean contrary nature. Angels are not simply eternal, because they have a beginning, & yet they are immortal, because nature can never sever their parts, or divide them asunder. Gen. 1.1. In the beginning he made the heaven, etc. Perfect for form, and that it might not be void, like the earth, filled it with most excellent inhabitants.  
Q. What are the things so made?  
A. The third heaven, and the Angels, Colos. 1.16. Heaven and all things therein, as thrones, dominions, principalities, powers, etc. were created of the Father by his Son. Angels no sooner opened the eyes of their reason, than they saw themselves in sky and highest sphere of happiness.  
Q. What is the creation of the third heaven?  
A. Whereby it was made perfect immediately of nothing, to be a most excellent place, replenished with all pleasures that belong to eternal happiness, where his Majesty is seen face to face, and therefore above all other places, is called the Habitacle of holiness, 2 Chron. 30.27.1. King. 8.30. Deut. 26.15. God's house full of excellent Mansions. joh. 14.2. Abraham's bosom. Luk. 16.22. The third and highest heaven. 2. Cor. 12.2. Psal. 113.5. The habitation of jehovah, where are fullness of joy, and pleasures for evermore, Psal. 16.11. and 33.14. This only hath the immoveable foundation. Heb. 11.10. And is as folide as stone, but clear as Crystal. Rev. 21.11. job says it is strong and firm, as being stretched and spread out to the utmost extension, and as transparent in brightness, as a molten looking glass. job 37.18. This only is to be called Firmament, as not penetrable by any creature, whereas the other two heavens under it are to be passed through by the grossest bodies. This heaven is without all pores, and cannot possibly extend, or contract itself into a larger or straighter compass: it opens to the very Angels. Gen. 28.12. joh. 1.51. who though they be able to penetrate all things under it, yet are they no more able to enter that body, than they are to pass into one another's natures. Hence it comes to pass, that the third heaven gives way to Angels, the souls and bodies of men to enter by miracle: God making way by his power, where nature yields no passage. This heaven is more firm and  than the earth, more bright and glorious than the Sun in his strength, etc.  
Q. What is the Creation of the Angels?  
A. Whereby he created them at once and together in the third heaven, immediately of nothing, with the greatest perfections of nature, to the end they might praise him together, and become his ministering Spirits, and Messengers, as he should have occasion to send them. Heb. 1.7. He made them for perfection of nature Spirits, and for office, his most immediate Ministers, and for execution, more ready than any flame of fire, ver. 14. Yea, and so prompt to minister to the heirs of salvation, that they are all ready to be commanded. job 38.7. They are called morning Stars, by reason of their admirable brightness of nature, such as the eye of flesh cannot behold, Colos. 1.16.  
Q. With what properties hath he enriched them?  
A. With the greatest perspicuity of reason, and acuteness of wit, liberty of will, strength and speed of motion, that is possible, or incident to created nature. Mat. 18.10. They are said always to behold the face of God: so clear understandings that they quickly perceive what God would have done: yet of some things are they ignorant. Mar: 13.32. And whatsoever they know is by reflection, either of God's face upon the glass of their minds, or the beams of it, as they shine in the creatures; the one is by immediate revelation, the other, by inquisition and discourse. Eph. 3.10. 1. Pet. 1.12. It is true, that Angels see both the face of God, and the face of things, and then the face of themselves; and hence it is, that they know nothing in themselves, but either God reveals it, or themselves do find it in the creatures; and by means hereof they learn much in beholding God, and his works; and having so near a presence with his Majesty, must needs outstrip others that are further off, I mean, in respect of divine Revelation. As for freedom of will, it was most excellent by nature, and is now grown better by grace, and hath confirmed them for ever in glory; as for strength and a gilitie of motion, read these Texts, Gen. 32.2. 2 Sam. 24.16. 2 King. 19.35. Act. 1.10. and 5.19. and 12.7.8.9.10.  
Q. What are their offices?  
A. To celebrate the praises of God, and to execute his commands. Dan. 7.10. Thousand thousands ministered unto him, and ten thousand thousands stood before him. Luk. 1.19. I am Gabriel that stand in the presence of God, and am sent to speak unto thee, etc. Psal. 103.20. and 148. 2. Ready are the Angels, both in their attendance upon God, and performance of his will, to his creatures. Psal. 91.11. Isa. 6.3. Rev. 7.11.12. They are as a guard to the Church.  
Q. Where is their special abode?  
A. In the third heaven, Math. 18 10. Their Angels in heaven, Mar. 12.25. When we arisefrom the dead we shall be as the Angels in heaven, Psal. 68.17. The Chariots of the Lord are twenty thousand thousand Angels, and the Lord is among them as in the Sanctuary of Sinai. They are the proper inhabitants of heaven, and there is of them an innumerable company. Heb. 12.22. Yet their number is not infinite, though to us it be indefinite.  
Q. Are there any degrees of Angels?  
A. Yes, but to determine what, and how many is without warrant from God's word, for aught I can find.  
Q. Doth not Scripture favour their opinion that make nine several orders of Angels?  
A. Col. 1.16. Ephe. ● 21. and 3.10. S. Paul here giveth distinct titles to the inhabitants of heavenly places. But whether hereby are signified distinct orders, offices, or gifts, it doth not appear. And whenas it is supposed that those nine orders are set down by a disciple of S. Paul, it is well proved, that the alleged Dionysius is of a far newer stamp, and base mettle. Nor can I see how it can agree with Scripture, that the Seraphim, Cherubin, and throne's have never any other employment then immediate attending upon the presence of God, whereas Heb. 1.14. the Angels are said to be all ministering Spirits for the good of the elect. Isa. 6.6.   

CHAPTER XIII. Of the first matter, and four Elements.  
Question.  
HItherto of things immediately perfected, what is the creation of those things that were perfected by degrees?  
An. It is whereby he made them of a preexistent matter, or foregoing principles. They are not immediately composed, but first they have a matter, and then a form, and then their own being, or existing. And as time disjoines these things, so they are subject to change with time. Gen. 1.2. Out of the void and unformed earth came all inconstant and mutable creatures. 2. Pet. 3.5. The earth that now is, is said to stand out of that Chaos, which Gen. 1.2. is called earth, water, etc. This by conversion is as well the ground of confusion, as of composition. Out of a confusion are they compounded, and may by conversion be confounded again into it.  
Q. What followeth hereupon?  
A. That they are by nature returnable into their former principles, and so of a corruptible nature. 2 Pet. 3.6. The world that then was perished, being over-flowed with the waters, that is, all that breathed. Gen. 7.22. Every thing under the Sun passeth away. Eccl. 1.4. And at the last day, the elements, with all their inhabitants shall be destroyed. 2. Pet. 3.10. As it were, a resolution being made into the first Chaos again, as may seem, what a hell were it for a man to be an inhabitant of that first earth? The holy Ghost testifieth, 2. Pet. 3.7. that the heavens and the earth, which are now, are kept in store, and reserved for fire and perdition of  men at the last day. Good reason they should be punished where they sinned, and with those creatures they have abused. A fearful hell to have all turned into the first Chaos, with an addition of the fire of God's vengeance. As if that first matter were then to be form and filled with nothing but the extremities of God's curses. At the first it was form, and adorned as a Palace and Paradise for man, then shall it be left as a dungeon and noisome prison, for the torture and torment of all wretched and wicked persons. Only the third heaven, with the inhabitants thereof, shall then be in bliss and blessed felicity.  
Q. How manifold is this creation?  
A. It is either of the elements, or the elementaries. Gen. 2.1. Heaven and earth were finished with the host of them. All that are placed above in the fire, and the air, or below in the waters and the earth, are elementaries, being composed out of those four elements, and are as the host of this inferior world.  
Q. What is the creation of the elements?  
A. Whereby he made them of a precedent matter, with their forms, immediately of nothing. That is, the matter, or earth without form, received into every part and portion of it a simple formation, without all mixture, yet so, that it was form into four bodies, essentially distinguished, which are most simple, as having nothing in them but one common matter, with four distinct forms, immediately created of nothing: hence they are in themselves the greatest opposites, as fire to water, and air to earth. The main opposites are fire and water, which stickle and strive together, and are moderated and compounded by the two other. When water would quench the fire, earth steps in and helps to abate his moisture. And when fire would dry up his moisture, air secondeth the water, and prepares a radical moisture to feed the fire a little longer. When the coldness of water takes off the edge of heat, than air with his mild heat helpeth his fellow. And when fire over-masters the coldness of water, than earth checks him, and abates his fury, whence ariseth all elementaries, receiving the common matter, and forms of the elements, much abated and moderated, after their striving and struggling together, and therefore are not so vehemently opposite and contrary in themselves. Gen. 1.3. Let there be light, which was the first simple form that was put into the common matter, ver. 6. Let there be an expanse, or spreading, which was next added to light, as his fittest neighbour, ver. 9 Let there be gatherings, or waters, which contained the third simple form, & came as next fellow to the air; for so God had appointed, that by placing it between two great adversaries, it might be a friend to both. ver. 9 Let the dry appear, which comes lowest in rank, and gave the matter the fourth simple form. Thus heat and cold, moisture and dryness, did run through the first common matter, which entertains them all, and gives them leave to diffuse themselves one into another, for further mixture and composition.  
Q. But may these things be handled in Divinity?  
A. Yes, because, we so fare speak of them as they concern creation, which is proper to this Art. And our rule is this, that where Creation endeth, nature beginneth; and generation succeeds it, as in imitation of God's first composition. God by his omnipotent hand gives to every thing his being, and then sets it a work, by his own nature and virtue. Aristotle knew a first matter, but he confesseth, he had it from Plato, and he from the Egyptians, and they from Moses. Yet he erred in many things, for want of Divinity, beginning only with nature, where creation had ended his work. First, he was ignorant that the first matter was of nothing. Secondly, that it stood certain hours without a form. Thirdly, that all the forms it received were immediately of nothing. Fourthly, that all this was done in time, and that there was nothing in the world eternal, but the maker of it. Gen. 1.1.2. The earth was a subject of contrary forms, and therefore preexistent.  
Q. What is that first matter of all inconstant things?  
A. It was a thing which God made of nothing in the beginning of the first day, without form and void, and so by his spirit miraculously sustained it for a certain space. Gen. 1.1.2.  
Q. What follows from hence?  
A. That of itself it is permanent, for being immediately of nothing, it hath no power to work upon it, but the same that made it, therefore God alone can turn it into nothing, from whence he brought it, and this is the reason why the first matter, and four first forms are not resolved, though all things may be resolved into them. For in generation and corruption, as they begin here to take new forms, so here they leave them again. And death, though a privation of life, yet it hath no power to annihilate his contrary, and therefore, as nature gins where creation ends, so creation at the last day will begin again where nature hath ended. I mean, in our resurrection, every man receiving again those very pieces of the elements whereof he was made. job. 19.27. 2. Cor. 15.35.36.37.38. etc. the very seed that is sown, dieth and riseth again, out of those very elements into which nature resolveth it, springeth it again.  
Q. When was it made?  
A. In the first beginning of time, or the evening of the first day, hence it is coetaneall, and of the same time and age with the third heaven, and the Angels. Gen. 1.1. And the reason was, to hinder a vacuity in the large space and compass of that highest heaven. The parts whereof would sooner have fallen together, then have admitted nothing to stand within their circle. For nothing, and evil, are cousin germane, and equally opposed to the being of any thing, rather would perfection have imperfection his next neighbour, if so be, it have a being from God, then to permit nothing to lodge in his bosom. And therefore what a degenerate thing is man, to admit evil for his best companion?  
Q. How long was this matter void, and without form?  
A. All the time that darkness was upon the face of it: Now the vicissitude of light and darkness makes the day and night, which as it is most probable, were then Equinoctial, of an equal length and size; that is, twelve hours a piece. So then the earth, or first matter stood in that imperfection, a whole night, or twelve hours. Gen. 1.1.2.5. involved in nothing but palpable darkness.  
Q. How was it preserved all that time?  
A. By the Spirit that moved upon it, and which in stead of a form, did cherish and foster it all that time. Gen. 1.2.  
Q. What kind of creature may we term it to be?  
A. Something potentially, nothing actually. It was all things, and nothing. A matter for all, yet nothing in form. It is called earth, and water. Gen. 1.1.2. And so it was fire and air, etc.  
Q. What be the kinds of elements?  
A. The higher and hotter which make one globe, or the lower and colder which make another. So that all the world is folded up in three several globes, one comprehending another. The divine globe of the third heaven, in which God is said to sit. Psal. 2.4. as a place of blessed rest. The second is the etherial, or sky globe, containing those glorious lamps, and burning torches, by whose light and brightness all this inferior world is comforted; and upon this heaven the Lord is said to ride. Psal. 68.4. in regard of his swift motion and expedite manner of working. The third and inferior globe, which is but as a point to the rest, is the earthy and watery sphere, and the Lord is said to sit upon the very circle of it. Isa. 40.22. And to shake the wicked out of it, as it were, by a canvas, or as a man tumbles a thing out of his lap. job 38.13. Thus is God in all the globes of the world, no where included, no where excluded, he is in their circles, and upon their circles, dis-posing all things as he pleaseth.  
Q. What are the higher and hotter elements?  
A. Whereby they were made with forms, more active and stirring; and therefore hotter and higher than the rest. Hence in regard of levity and gravity, heaven is said to be above, and earth below. Exod. 20.4. Much matter and little form makes creatures weighty; whereupon we see in ourselves, that manhood consists not in the bulk of the bones, but in the mettle, and spirits. So that we may truly say, that the elements above, are formal, and they below material.  
Q. What are the kinds of the more formal elements?  
A. The fire, and the air, styled by the holy Ghost, light and expanse, or (as it is called) Firmament. Gen. 1.3.6. God naming them by that which is most sensible to us, and in them most proper, as light is to fire, extension and expansion to the air. For air by reason of his moisture doth more dilate, and diffuse itself, than fire, though that be the thinner, and more subtle substance.  
Q. What is the Creation of the Fire?  
A. Whereby God made it in the top and highest part of the first matter, with the most active and working form, so that it is most hot and light; therefore in the highest room, and because of his shining, is called, Photisticos. With such violence is the fire dejected, that it strikes into the bowels of the earth, and bottom of the Sea; as may well appear by the generation of stones and fishes. Metals, which are engendered in the earth, show that fire hath been there, otherwise should we never have gold so purely purified, & concocted. Hence Philosophers attribute the engendering of gold to the Sun; of silver, to jupiter, lead, to the Moon, copper to Mars, etc. Likewise precious stones could not be so resplendent and glorious, if it were not for the work of the light, or fire, that penetrates into their several places and veins. Gen. 1.3. Let there be light. Gen. 11.31. Abraham is called from Vr, of the Chaldees. The city hath fires name, because they worshipped it. Hence we read [Suidas in Canopo. Ruffin. hist. eccl. l. 2. c. 26.] that the Chaldaeans challenged all other gods of the godless Heathen, to fight with their God: an Egyptian encountered, and overcame them thus: He caused his Canopus to be made full of holes, stopped with wax, and filled with water being hollow in the middle. The Chaldaeans put under their God Vr, or fire, and the wax melting, opened a full quiver of watery arrows, that cooled and quenched their devouring God, etc. 2 Cor. 4.6. God is said to make the light shine out of darkness; that is, after the first night he made it of that matter which was covered with darkness.  
Q. How did the light descend from above?  
A. For three days, by the power of God alone, afterwards by the Sun, Moon, and Stars, which were set of God in the element of fire. Gen. 1.4. God divided the light from the darkness, ver. 14. Let there be lights in the firmament of heaven, to divide the day from the night, etc.  
Q. What is the day?  
A. If we speak truly and properly, it is the time of the Sun's remaining above the Horizon, or visible part of the world. Some, whom I have cause much to respect and reverence, have held opinion, that light naturally ascendeth, and violently descendeth by a kind of repercussion made by the Sun's body and motion, then accordingly have defined the day to be the time wherein the light is turned downward, or reflected upon the lower parts of the world, and so by condensation shineth. But others upon more mature consideration, judge that a new devised way. For, first, Light in its own nature cannot be said to ascend or descend only, but transfuseth itself equally & spherically in all dimensions from its own centre. Secondly, if the shining of the Sun be nothing else but the beating backward of the ascending beams of the whole sky, or element of fire, surely the Moon would always seem full, as the Sun doth, being that this ascending light must needs in like manner mere with the thick body of the Moon, and suffer repercussion from it. Thirdly, though light were made visible in the manner imagined, yet the day cannot properly be defined the time, wherein the light is reflected by the Sun upon the lower parts of the world for this is done perpetually and so we should have no night.  
Q. Who gave the name thereunto?  
A. God himself called it jom, which signifieth Stirring, because be made the day for man to travail in. Psal. 104.23. When the Sun riseth man goeth forth to his work. Gen. 1.5. He called the light day by a Trope, putting it for the time wherein it is the cause of the day.  
Q. What is night?  
A. If we give way to evident reason, and experience, we must needs acknowledge the night to be nothing else, but the shadow of the earth, that is, the privation of light made by the earth's thick body, intercepting and cutting off the Sun's beams. They that are of the foresaid opinion, define night to be the time wherein the light returneth upward, ascending back again to the place where God first created it: which is as a paradox, so an undefensible Tenent both for the reasons abovesaid, as also for that in this description, there is no efficient, or material cause employed, which should make the light return upward, & ascend back again. Lastly, there is no respective difference made of the divers parts of the Globe of the earth. Whereupon, it may be supposed, that he that made this definition, did not consider the earth & heavens to be spherical, and so to make vicissitude of day and night in the moiety of the earth.  
How called God the Night?  
A. He called it Lailah, which signifieth resting, because he made the night for man to rest in.  
Q. How did God order these things?  
A. He appointed them to keep their course, making a separation between them, setting them, as it were, their limits, which they might not pass. Gen. 1.4.  
Q. What is this separation?  
A. The separation between the day and the night is the evening, between the night and the day, the morning. Gen. 1.5 Evening separates by darkness, morning by light. So that the one disjoines the day from the night, and the other the night from the day. Only the first evening separated not, because the light was then uncreated: yet was it of God appointed even then as apt to stand betwixt light and darkness. And thus from the evening and the morning was the first day finished, consisting of 24. hours. In the first evening were heaven and earth created: and in the first morning, the light, or element of fire. The observation of time will keep us from that foul confusion about heaven and earth: which are so frequently expounded of the works that followed upon other days.  
Q. What is the Creation of the air.  
A. Whereby God made it in the next part of the first matter, most moist, and of a diffusive, or diffluent nature, spreading abroad, both for impletion and separation. Psal. 104.2. He spreadeth the heavens like a curtain: that is, the air, (for he had spoken of the light before) which is further called a superior chamber, very spacious, and contains (as it were) a beam for the hanging of the clouds. For water is naturally cold, and therefore gathereth itself together in the middle region, and by help of the air is held up, which maketh a partition betwixt those waters that are congealed above, and that are fluid and floating below. Gen. 1.7. for the clouds hang by virtue of cold, both in the place, and of that which is in vapours, being watery, and ascending by the violence of the Sun beams redoubled, which when they return single, leave their vapours behind them, which are held by the place, till the fire & light returning dissolve the bands, and send them down again in rain, or some such like moist Meteor. job 38.31. Canst thou bind the sweet influences of Pleiades? or lose the bands of Orion. This is nothing but the neat and cold that rules in the air, and earth, when these brumal, or aestival stars are most to be seen in our haemisphere. Orion is seen all night in the month of December, and so on, till the Spring, less, or more. The Pleyades begin with the Spring, and last till Autumn, when Acturus takes place. job. 9.9. So then as cold binds up all in Winter, because of the Sun's absence: so heat looseth again, when the Sun returneth in the Spring. And as below, so above, cold knits the clouds, and heat breaks their knots.  
Q. How called he it being made?  
A. By the name in Hebrew, Shamaijm, which signifies, there be waters, sealing thereby the office in deviding betwixt the two waters. Gen. 1.7.8. Hence it comes to pass that rain water is fare more fruitful to the earth than any other, because it is not dissolved by the light, but it brings down with it much eyrie moisture, which is fatter than lean water; and we see by experience, that one shower is better then much watering.  
Q. When was it made?  
A. In the second 24. hours, God taking (as it were) a whole day for that which was equally capable of light and darkness. Gen. 1.8. So the evening and the morning were the second day, by an equal succession of light and darkness. 2. Cor. 4.6. God in the first day made light to shine out of darkness, when there was no capable subject for the receiving of it; now he stays a whole day of 24. hours, for light and darkness to come and go in a proper subject. Oh then how should we trust this God to shine in our hearts, even when we are most uncapable?  
Q. What is the creation of the colder elements?  
A. Whereby he created them with forms less active, and therefore colder; these elements are clogged with more matter than form, and therefore the action of them is much hindered. Isa. 1.2. Hear, O earth, the dullest of God's creatures is brought to convince man of disobedience, which should be the most forward.  
Q. What are they?  
A. Water and earth. Gen. 1.9. Let the waters be gathered, and let the dry appear.  
Q. What is the Creation of the water?  
A. Whereby it was made in the lower part of the first matter most cold, and moist. His cold appears to be greatest by his gathering, and his moisture in this, that it is fluid, and of a spreading nature, yet much inferior to the air, as may appear by putting our hands into oil and water, as likewise by pictures, which hold their colours the longer, for that they are laid in oil. Now because water sooner dries up then oil, it is plain, that air which is predominant in oil is moister than water. Gen. 1.9. Let the waters under the heaven be gathered together, this is done by the cold of them and therefore no wonder to see the Seas tumble together.  
Q. How is this water divided?  
A. Into the waters above, and the waters beneath. Gen. 1.6. And it is probable, that both these waters met together in Noah's flood. Gen. 7.20. with 11.  
Q. What mean you by the waters above?  
A. The clouds, and whatsoever water is above in the air. Gen. 1.6. Psal. 104.3. and 148.4. For as cold gathers them below, so above, etc. and may very well be called Gods botels, as containing all those gatherings. job 38.37.  
Q. What mean you by the waters beneath?  
A. The Sea, and all the waters here below. Psal. 33.7. He gathereth the waters of the Sea together, as upon an heap, and layeth up the depths in his treasure. Psal. 104.6.7.8.9. job 26.12. and 38.8.9.10.  
Q. What is the proper place of the water?  
A. To be next under the air, and next above the earth: yet their proper place by God's appointment is to keep within the earth, as in a cistern, and that not by a miracle, but by a law of nature; for the word gather, comes of Kavah, and passively signfies a conflux of waters. God therefore bidding the waters cave, did first make them a Cistern in the bowels of the earth, and that was by the ascent of the mountains, and descent of the valleys. Psal. 104.8.9. Hither at God's rebuke they cave and gather themselves, by their coldness, which is of a congregating nature. Hence it comes to pass, that we have the purest fountains at feet of hills; and that often out of their sides great store of waters have broken forth, to the destruction of the inhabitants. Gen. 7.11. At Noah's flood all the fountains of the great deep were broken up: which may very well be understood of the bursting of the mountains, to let in the waters. Again, from the Seas come all the sweet Springs that run between the mountains, and water the valleys. Psal. 104.10.11.12. which as it were, sweeting through the bodies of the huge mountains, are purged of their saltness, and leave behind them what they had contracted by the continual working of the Sun beams, and their own agitation in tossing too and fro. Again, for the flux and reflux of the sea, which is nothing but the rising and falling of it, the one being violent, and the other natural, is easily understood by the cause of both. The flux, or tide is violent, caused by the Stars, more especially the Moon, whose heat being weaker than the Sun, hath her beams returned with greater opposition, yet prevailing, as being more active than water, gets up her fumes and vapours, and with them lifts up the water, and carrying them after her, makes the water follow her, and so they thrust forward the water that is before them, until they be clean gotten out of the Sea, and then the water falls again of it own accord, and the reflux, or the ebb is natural, moisture and coldness making it run downward. Thus the Lord keeps the Seas in a perpetual motion, lest by standing they should corrupt, to the destruction of the whole earth. It is not altogether to be neglected, which is said of Stars, in affecting our bodies, which is not in regard of their own influences, but their exhalations. For all the Stars work by the heat they cast down, which being nothing else but the element of fire, cannot of themselves otherwise hurt, or heal, but according to their temper and degree of heat. As for example, Saturn sends down a weak heat, and raiseth fumes from pools of water, and dunghills, and carries them up into the cold region of the air, being able to bring them no higher; and so they affect the air first, and then our bodies by it with cold and dryness, two enemies to life, consisting in heat, and moisture; Ergo, they say, it is fatal to be borne under his regiment; and to suck, as it were, our first breath from him. Hence fabulous Poets feign him eating a child, only a better Star, which they call jupiter, by his heat and breath, as with a stone chokes him. This Star is brighter than the other, and more  to cast down his beams; hence from him comes a greater heat, and raiseth up more vapours from Mere, which are more sweet and pleasant, etc. Ergo, to draw our first breath under such a planet they count wholesome, and a prognosticke of good fortune. Mars, another planet, of a reddish and fiery nature, turneth down more  heat and fire, and inflames the fumes and vapours it raiseth, and therefore they deem such as draw in the first air, under such a constellation, shall afterward prove men of a word and a blow, etc. The Sun being of the greatest strength, is able to fetch up vapours from the bottom of the Sea, and lowest bowels of the earth, and turn them into the nature of air, making them, according to their matter, pleasant, or pernicious. As fumes of gold and precious stones may be cordial; of other Minerals, like deadly damps that Metallists often meet withal. Venus like jupiter raiseth up vapours, which falling in the night, cherish, and nourish plants, and so is said to be fruitful, and the mother of offspring. This I thought good to admonish all concerning the conceit of Stars, of I know not what influences; when the truth is, they are all but instruments of sending down light and fire, and according to their several compositions and placing in this element, send down a greater, or lesser quantity of heat, the quality being all one. Christ says his locks are full of the dew of the night, showing that the Moon hath not the same regiment over the night in regard of heat, that the Sun hath over the day. And Physicians teach, that it is dangerous to sleep with our heads in the Moonshine, for fear of the moist distempers of the brain. And we see in the lunacy, that the frantic and mad mood follows the seasons of the Moon. So that something is to be given to the Stars, and yet no more than is to be wrought by the natural quality of heat.  
Q. What is the Creation of the earth?  
A. Whereby he made it in the lowest part of the first matter, most dry and cold. It is not the coldest element, though it be most remote from the fire; for, in the reflection of the Sunbeams it is the strongest of all other, and therefore it is never the colder for the place of it. The Sun and Stars warm not naturally in descent, for heat properly ascends: now in the reflex of the heat, the earth is most capable, and to be made the hottest. It is therefore most dry, and less cold than the water; as may appear by the property of gathering. Gen. 1.9. Let the dry appear.  
Q. How called God the earth?  
A. Erets; which signifieth, hardness, or to be trampled upon, sealing thereby the office thereof, which was to sustain the creatures that should go thereon. Gen. 1.10. As to be a fit habitation for man, and other creatures. Psal. 115 16. It is said to have the Sea for his foundation. Psal. 24.2. and 136.6. Yea, to be made out of the water, and to consist in it. 2. Pet. 3.5. God would have job admire at the laying of this foundation. job 38.3.4.5.6. Else where it is said to have no foundation. job 26.7. Only to hang in the midst of the world by the power of God immoveably. Psal. 93.1. and 104.5. Isa. 40.12. and 42.5. and 44.19. and 48.13. The truth is, the earth is made of God to rest in his proper place, and hangs not by any miracle, but poiseth itself by his own weight; yet the ascending of the earth, to make way for the Sea, seems to lie upon the very waters, and to be upholden by them, and so appeared by God's commandment from under them, and now to stand in them.  
Q. How called God the waters beneath?  
A. jammim, Seas. Gen. 1.10. because there was the collection of many waters, all rivers running into it. Eccl. 1.7. We see many great rivers, which at the first rising out of some hills-side, might be covered with a Bushel; which, after many miles, fill a very broad channel, and drawing near to the Sea, do even make a little Sea in their own banks. jam signifies the west, because the Seas flow from that way, etc.   

CHAPTER XIIII. Of the Elementaries.  
Question.  
WE have heard of the elements, what are the elementaries?  
Answer.  
Whereby God made them of these four elements, by a mixture. Gen. 1.11. Let the earth bring forth, etc. This was impossible without heat and moisture, therefore other elements were in the composition, as may appear by the resolution of plants, out of which water and spirit is to be distilled, etc. The mystery of this mixture may thus be conceived. First, water being of a running nature, is stayed by earth's dryness. Secondly, earth being dry in the highest degree would destroy waters moisture, being not answerable to his quality in the same degree, therefore air comes in and takes part with water, to moderate his excessive dryness. Thirdly, the coldness of water and earth together would easily extinguish the heat of the air, except fire, the greatest champion should step in and help the air against them both. And those all four being closed together, fight it out, until the quarrel be taken up by every one yielding a little to another, and remitting their forces, until they all meet lovingly together in the same elementary composition, which is as a compound of them all. But you will say, this is rather Generation than Creation, and therefore a foul confusion to bring it amongst divine precepts. I answer; The action of every creature is but an imitable genesis, or correspondent work-manship to Gods: and therefore in every thing, the first course is extraordinary, God showing the creature his way of imitation. Therefore all the elementaries were made of God, though he gave commandment to the elements to bring them forth.  
Q. How divide you these clementaries?  
A. They are either animate, or inanimate, things with life, or without life: God showing himself by his work, to be both life and being. Now because God proceeds to perfection, let us first see the more imperfect elementaries.  
Q. What are the inanimate elementaries?  
A. Whereby they were made out of the elements without parts, that is, a body and a soul. I confess, some dispute is about Minerals, which contain in them excellent spirits, and are found very vivifical in cordials: but yet this is no proper life, neither will it follow, that they have a vegetative life, because they seem to grow; for, that is only by addition of matter, and not a lively extension of the same matter by a springing life, increasing to his full perfection, etc.  
Q. How are they divided?  
A. They are either Meteors, or Minerals: for so it comes to pass, that these things which have only a body and no soul, are either of elements well joined together, or else of such as hang very loosely together, and are easily shaken asunder: these things are passed over in silence by Moses, and might well be left out of this Art, save only that God doth wonderfully set forth his glory, even by the weakest works, and those that are worst tied together in their composition. We will therefore stay a little in the handling of them; for their knowledge shall be both pleasant and profitable.  
Q. What are the Meteors?  
A. All luch things as are mixed of the four elements imperfectly. Gen. 1.6. Of this kind are the waters above. Gen. 2.5. & the rain that descends from them. Psal. 148. Clouds, fire, hail, snow, wind, and vapours are called upon to praise the Lord, because he created them. What marvels do we meet withal in this head of creatures? the clouds, the bottles of rain, vessels as thin as the liquor which is contained in them: there they hang and move, though weighty with their burden. These the Lord maketh one while as some eyrie Seas to hold water: another while as some eyrie Furnaces, whence he scattereth his sudden fires unto all the parts of the earth, astonishing the world with the fearful noyies of the thunder's eruption: out of the midst of the waters above he fetcheth fire, and hard stones. Another while he makes the clouds as steele-glasses, wherein the Sun looks and shows his face in the variety of colours which he hath not; there are the streams of light, blazing and falling Stars, fires darted up and down in many forms, hollow openings, and (as it were) gulfs in the sky; bright circles about the Moon, and other Planets, Snows, Hail, etc. Here might I discourse of a world of wonders, to the astonishment of the readers: but I must remember my Art, which is to speak of Creation, and not the generation of things; for as the one belongs to Divinity, so the other to natural Philosophy. And I take it that Meteors were rather generated of the four elements, then created: though in all we are to admire God's hand, though we cannot search out his action. But if God lend life, as I desire first to acquaint men more fully with the knowledge of jehovah-elohim; so after with their works. And Creation, according to Moses description, will yield the exactest and divinest Philosophy.  
Q. What is the perfect mixture?  
A. Whereby the bodies of things are more closely united, and produced according to the predominant element, not hanging by violence out of their proper elements, but duly placed of God in their proper places, whereby the first matter is filled and adorned. God himself supplying that void and unformed mass, with four forms, and infinite varieties of creatures out of their composition and mixture. They which lie the lowest, and do adorn the bowels of the earth, we call Minerals; and they are either Metals, or Stones, the one hath water predominant in it, the other earth; and they are both precious, and base, purer, or impurer. And it is to be wondered at, that man treading upon these Minerals, should not learn to contemn them. They lie furthest from heaven, and the best of them are in India, furthest from the Church. It is (as we have said) that which Midianitish Camels carry, that Indian slaves get, that servile Apprentices work, that greedy jews swallow, worldlings admire, and Ruffians spend: and yet we cannot esteem of it as the meanest of God's creatures, far inferior to a spire of grass. Adam had them in the first Paradise. Gen. 2.11.12. In the second we shall not need them. job 28.1.2.3.5.6. etc. There may you see how God hath placed them, and how we come by them. And so subject to sin, as God made a law to have them purified, before he would have them used. Num. 31.22.23. etc. Hence it is abominable of these things to make Idol gods. Ezek. 16.17. joel. 3.5.  
Q. What are the elementaries with life?  
A. Whereby they were created of a body and soul; for life is nothing but the act of the soul upon the body: and the soul, save only the reasonable, is compounded of the four elements, and is nothing but the Spirits of them, or that which is most formal and active in them. Hence fire and air are most predominant in these spirits; for, as by extraction we have the spirits of things taken from the mass and body, by resolution of the composition: so, in the composition, those spirits were as the soul of that living thing. Wine is pressed from the grape, which is the fruit of a vegetable plant: and because it carries away with it the more formal elements, and leaves the grosser and more material behind, we say it is generous and full of Spirits: yea, and out of this again by Art are taken the Spirits of wine, which are very lively, and of a quickening nature. In all plants, Air is most formal; and therefore the vegetative life consists most in moisture, and the spirit of it: but in the Sensative and Motive life, fire, and the spirit thereof is most predominant. These Spirits which are the souls of Plants, and Beasts, are but the band, or tie of the reasonable soul and body: hence death in man is nothing but the extinguishing, or consuming of these Spirits: for as this clasp unlooseth, or knot untieth: so body and soul separate asunder. Agues they consume and back these Spirits within our bodies, and so consequently kill us: colds and watery distempers do not so much waste as weary and tire them, and at last extinguish them as a brand in a puddle of water. Gen. 1.20.21.24.28. etc. we read of life; and Gen. 7.22. we hear how God extinguished the same again.  
Q. What are the kinds?  
A. Either such as live a single life, or a compound life. Some creatures have their Spirits, or Souls from some one element formally, others from more. As for example, all Plants live most by the Spirit and moisture of the air: Stars of the fire, men and beasts by both. They grow by the one, have sense and motion by the other.  
Q. What is this single life?  
A. Whereby he made some creatures to line by the formal and act it●e Spirits of some one element.  
Q. What are their kinds?  
A. Plants and lights, the one with a growing and springing life, the other with a stirring, or moving life. Gen. 1.11. with 14. The first being more imperfect (as air is less formal than fire) is first handled.  
Q. What is the Creation of the Plants?  
A. Whereby the earth brought them forth with aspringing life only. Gen. 1.11.12.13. They were compounded of the four elements, but the earth doth predominate, or bear rule in the body; as air doth in the Soul: and every thing is placed in that element which bears greatest sway in the body, or material substance of it.  
Q. How were they created?  
A. According to their kinds, yielding seed; both the lesser and greater: the lesser, as grass, herbs flowers, & shrubs: the greater, fruitful trees, and the rest without fruit. All which the earth brought forth by the commandment of God; and as it is the mother and breeder of them: so is it the Nurse and fostermother of them ever after. Gen. 1.14. The act of the soul in plants, is vegitation: and they have as it were, a mouth to draw nourishment, and prepare it for the stomach, and a kind of liver and heart for concoction. Now this faculty to nourish, hath four companions to wait on it. First, Attraction, the Spirits drawing a portion to every part. Secondly, Retention, whereby the part keeps and holds what it hath gotten. Thirdly, Concoction, to digest and convert what it hath gotten into itself. Fourthly, Expulsion, whereby it rejecteth and electeth whatsoever is superfluous. Now the seed is an excrement of the last concoction, and therefore is from the assimulation of the nourishment, which makes it like every part. Hence from simular parts, it begets simular parts; and out of so little a part being full of Spirits, are begotten all other creatures. In seed and food consists all vegetable life, and a hurt in either is dangerous, and often deadly. From nutrition proceed augmentation and generation; the one for extension of the same thing, the other, for preservation of it in others. Extension is by heat, hence females are less than males, because their heat is less, though often they have more moisture. Generation, is by seed, which receives from plants, and all other things, the soul and substance of every part. Hence is it able to give the kind that yields it. And therefore the Lord says every Plant yielding seed after his kind. Gen. 1.12. Teaching us thereby, that the seed virtually, and potentially, answers the creature in every part and member of it?  
Q. When were these made?  
A. The same day wherein the waters and earth were created. Gen. 1.13. And so by succession of an evening and morning, was there a third day, or 24. hours. In creation of the elements, God began in the top of the matter: but in the elementaries he began in the bottom, first creating the Minerals, and then the Plants. For God is a God of order and so passeth on in his work from imperfection to perfection, I mean, where there is a succession of parts, otherwise God gins with the best first. For the Lord did not in the universe, as men do in building, rake first in the earth to lay the foundation, and add the roof last: but he first laid on the roof, and last of all came to the foundation. First heaven, than fire, next air, and last of all water and earth. Yet being the God of Art, followed an exact method in all; for being come to the earth, he first makes things spring, then move, after spring move and walk by sense. Lastly, as an Epitome of all the rest he comes to man, which grows, moves, walks, and above all the rest, life's by reason.  
Q. What is the Creation of the lights?  
A. Whereby he made them in the element of fire, with a motive life to run round, carrying the same side still forward, that they may bring light upon the earth, and separate between day and night, and be for fignes and seasons, days and years. Gen. 1.14.15. job 38.31.32.33. Psal. 8.2.4. Psal. 19.2.3.4.5.6.7. and 136.7.8.9. jer. 31.35. Amos. 5.8. etc. False and fabulous Philosophy makes this doctrine a wonder, and they that bring Moses to Aristotle, laugh at this lesson. Stars to live is against reason, for they are not nourished, neither do they increase or generate, etc. I may reply again upon Divines from Moses, by a probable argument they were created after living things, therefore they have life, etc. Aristotle's objection is easily answered. Life consisting in the moisture of air is to be nourished; not in the spirit of fire. Animal spirits if they were not generated of the vital, and daily restored by them, they might live by their fiery nature, as well as stars. Let this then be granted, that all elementary souls, are either the formal spirits of the air, or fire: and then stars having the one and not the other, may live without nourishment. The influences of the Stars are as vital as the animal spirits in man, and both comfort and beget life, etc. Again, their motion shows they live, for nothing is moved from place to place without it. If God and Moses may be heard, Philosophers shall easily have their mouths stopped. Scripture every where testifieth of the motion of the Stars. Which must either be by counsel, or nature, or violence, or fortune. Not by counsel, for their motion is regular, and always the same, and this were sufficient to prove the cause next under God to be natural. But the opinion is, they are moved by the external force of Angels, as a wheel by a dog, or a Crane by walking men. I read indeed, that the Angels are ministering spirits for the good of the elect; but no where in God's book, that they turn the wheels of heaven. And again, the light being common to good and bad, the good Angels should minister daily, as well for reprobates as Gods elect. But to still all cackling in this cause, let the Text clear itself. Gen. 1.14.15.16.17.18. That which God saw to be good, answers God's intention in his motion to his end. Therefore the Stars had so much by their creation, that they were able to divide, give light, rule days and nights, the which they were unable to do without motion; God therefore gave them a power to move, that they might obtain these ends; which if they should assume from any other then God, would argue the imperfection of his own work. It may well be thought they receive this life in their centres, as other things do in the circumference. For being round, heat and spirit will most unite themselves within, as in a silver spoon, turn the hollow side to the fire, and it will be very hot. But in plain bodies heat is received in a clean contrary fashion, as in Andirons, where they be round, are very cold, but where they be plain, they be very hot, and will burn soon. Stars therefore are round like globes, that heat may the better centre in them, and make them the more active and lively in their motion. Why they should neither ascend, nor descend, is their equal temper with the place where they stay, Why they move round, is the active spirit and soul that will not suffer them to rest. It is said of the Sun. Psal. 19.4.5.6. that God hath set him a tabernacle, or proper place, out of which he cannot go, and yet he comes out of the chambers thereof, and in the strength of his motive spirit, rejoiceth to run his race; not tumble it as some dream: for running a breast in the fire, he pusheth and shoveth it from him, that nothing can be hid from his heat & light. His circuit is from one end of heaven to another, and by his quick dispatch, every day either draws a little nearer, or goes a little farther off: not that at any time he comes nearer the earth: but by fleeting a little his chambers, he comes sometime in the year to dwell more directly over our heads then other. He divides night and day every 24. hours with us, and by running from one point to another the whole year. And it is as natural to the Sun to run a circuit every day, as another in a whole year: not that he is pulled contrary ways by two divers orbs: but that which he doth every day in part, that he doth wholly and completely in a year. Now the part and the whole may agree in the same motion; and every day's race is but a part of the whole years course, which the Sun may as truly keep in the whole, as in the parts, and that without all contrary motions. But seeing every man will fancy his own fiction, I leave this without all further prosecution.  
Q. How many sort of Stars have we?  
A. Two; The greater and the lesser: not for quantity of body, but quality of light: for the original word Meoroth, is Makers of light, Luminaries, shiners. And so the Sun and Moon are greatest, as giving to the earth the greatest quantity of light. How great the Stars are is a conjecture and guess at the just proportion of any one: yet they are very big, and it is evident that the Sun is bigger than the earth, by the Eclipses, and because it enlighteneth more than half the earth at once. Gen. 1.16.  
Q. What are the greater?  
A. The Sun and the Moon. These two cast down the greatest light upon the face of the earth. Genesis 1.16. Psal. 104.19.  
Q. What is the Creation of the Sun?  
A. Whereby he made it to rule the day, etc. And it is called the greater light, because it darkens all Stars by his shining: yea, and casts light in the face of them all: hence the Moon which hath such a changeable light, receives her splendour from the Sun, according to that face which is opposite to the body of the Sun, for the one half of it is ever illuminated and illustrated by the same, and in receiving and casting down that light seems to have spots in her face. Gen. 1.16. Psal. 19.5.6.  
Q What is the creation of the Moon?  
A. Whereby it was made to rule the night. Gen. 1.16. Yet she hath the assistence of the Stars; for herself is often absent in the night.  
Q. What are the lesser lights?  
A. The Stars. Gen. 1.16. These carry down a lesser quantity of light: yet if it were not for them, our nights would be palpable darkness, which is the greatest enemy to the eye; for, it is a comfortable thing to see the light. Eccl. 11.7.  
Q. When were all these made?  
A. In the fourth day, evening and morning succeeding as before in the compass of 24. hours. Gen. 1.19.  
Q. What is the creation of things with a compound life?  
A. Whereby they were made not only with a growing and moving life; but also with sense, external and internal, the one serving as glass windows for the other. The first sense which is most necessary, is our feeling, and is dispersed through the whole body, excepting the bones and sinews. Bones are the sustentacles of our bodies, and therefore would be painful to us, if they were tender of feeling. The sinews they are the organs and instruments, and carry in them the sensitive spirits; and man is most ticklish where his skin is thinnest. With the tips of the fingers, Physicians feel their patients, as being most sensible of the pulses motion. The tangible objects are heat, cold, drought and moisture principally: secondarily, the qualities that hence arise. Taste is next, which is a kind of feeling, for both must have their objects present. Now it is made by the passing down of the sensitive spirit from the brain to the tongue, etc. Sight is made by conveyance of sensitive spirits to the eyes, where they are met with the light without that first comes to the watery humour, which is as lead to a looking glass, that stays the light, than it comes to the glassy humour, and there is gathered together, than it comes to the crystalline, or clearest humour, and is carried up unto the brain, by the sensitive spirit that meets it. Hence Hypocrates says, that these sensitive Spirits are a dry brightness, and that is, because fire is here predominant, as we may see by a blow upon the eye, the Spirits redoubled, are made visible as fire. Those that have the brightest eyes, as Cats, etc. see better in darkness then other creatures, and worse in the light; because the greater light darkens the lesser. Hearing is a fourth sense, and meets with the noise in the ears, there it centres: for noise is made by a circle in the air, not much unlike unto that which we see in the water when we cast a stone into it. Hence it comes to pass as many as stand within the circle or circumference of the sound made in the air, hear it; and the reason is, because any point or centre within the circle of the sound, is potentially in every part of it, & one point is enough to bring it to our ears: yet we cannot see so; for, when we but look at a thing that is round, we cannot see it all at once. But I must not play the Philosopher too much; it is my desire, that God for his works may have the due glory. Smelling is the last sense, and serves wonderfully to refresh the brain. The inward senses that look through these outward, are fancy, cogitation, and memory: and they are a little resemblance of reason, which comes in the last place. For fancy hath in it a kind of invention, cogitation of judgement, and memory of method. And this is the sensative life, wherein God shows his own act more eminently.  
Q. How many sorts of creatures live by sense?  
A. Two; either such as live by it only, or have beside all these a reasonable life. This only passeth Elements both formal and material, yet the finest Spirits serve to knit it with the rest, and so we handle that life amongst Elementaries, otherwise it is angelical, and purely of nothing by the power of the Creator.  
Q. How many kinds have we of the first life?  
A. Either fishes and fowls, or beasts. All which were made according to their kinds, and were mightily to increase, through God's blessing, and to fill their places with daily offspring.  
Q. What is the creation of the fishes?  
A. Whereby the Lord caused the waters to bring them forth in abundance, wherein also they increase and multiply, and replenish the waters. Gen. 1.20.21.22. job 40.20. & 41.1.  
Q. What is the creation of the fowls?  
A. Whereby he made them to fly in the air, and to multiply upon the earth. Gen. 1.20.  
Q. When were the fish and fowl made?  
A. In the sift day, or 24. hours. Gen, 1.23. These were more imperfect than the beasts of the field, and therefore conclude a days work by themselves, God willing us to take notice, how exact he was in ascending up to man's perfection.  
Q. What is the creation of the beasts?  
A. Whereby he caused the earth to bring them forth after their kinds; and they are either walkers, or creepers: walkers, cattles and beasts, that is, wild and tame creatures. Gen. 1.24.25. Thus God form and filled that first matter, and prepared it as an habitation for man: who though he came naked out of the womb of the earth, was even then so rich, that all things were his, heaven was his roof, earth his floor, the Sea his pond, the Sun & Moon his torches, all creatures his vassals. They that look into some great Pond, may see the banks full, though they see not the several springs whence the water riseth: so we may eye the world, but can never come to see the excellency of it, much more of the maker himself. King's erect not cottages, but set forth their magnificence in sumptuous buildings: so God hath made a world, to show his admirable glory. And if the lowest pavement of that third heaven be so glorious, what shall we find within? Who would think, that all these should be made for one, and that one, well-near the least of all? Sure I am, the last: with him therefore, let us conclude this work of Creation.   

CHAPTER XV. Of Man's Creation.  
Question.  
WHat is the creation of things with a reasonable life?  
Answer.  
Whereby he made them of a body and soul immortal. Gen. 1.26. Other creatures were made by a simple command; Man not without a divine consultation: Others at once; Man he did first form, then inspire: others in several shapes, like to none but themselves; Man after his own image: others with qualities fit for service; Man for dominion. His body and soul are both immortal; for, death is an enemy. 1. Cor. 15.26. And therefore no consequent of nature, but a companion of sin: yet this is true, that every elementary is corruptible, and resoluble; and so is the body of man, being taken out of the dust: but as it was made a companion of an immortal soul, immediately made of nothing, so is it fit, that it should be above its own nature elevated, to be one, though not per vim contactus, yet per unionem personae, immortal and eternal. Almighty God after he had drawn the large, and real map of the world, abridged it into this little table of Man, as Dioptron Microcosmicum, which alone consists of heaven and earth, soul and body. In his soul is the nature of Angels, though not so extensive and active, as we may see in a little and great man, etc. In his body are the four elements, the Meteors and Minerals, as may appear both by vapours and fumes, and spirits. He life's the life of a Plant, he hath the senses of beasts; and above all, the addition of reason. His body is more exquisitely made then any other, as may appear by the nakedness of it. For others that are clothed with feathers, and hairs, etc. show that they are fuller of excrements. The Lord brought him upon the stage fully prepared, that he might be both an actor and a spectator. He had a body, with hands for action, and an head for contemplation.  
Q. How did God create him?  
A. In his own likeness and image. Gen. 1.26. Colos. 3.10. And it is so called, because man was furnished in every point, to resemble the wisdom, holiness, and righteousness of God, not only in this frame and perfection of body and soul, but also by his actions, and government of the creatures: and this was natural unto man. The Papists think, that this image was supernatural; but untruely, seeing it was of his created perfection, having the greatest excellencies of all things here below. For an image is a special kind of similitude, and so man after a more special sort, than all other creatures, resembles the majesty of his Creator, even (as it were) a stature, or image of him: yet must we take heed of the error of the Authropomorphoi and Papists, who metamorphize God into the shape of a Man, old and ancient. For the likeness stands not in having a body and soul, but in the hability of both to work answerably to the righteousness and holiness of God. And image, beside similitude, which is the general, contains two things more, expression, and representation. First it must either be expressed by another thing, or else exemplarily form to such a pattern and patent, and as it were, the very copy and countenance of it. Hence one egg though it be the similitude of another, yet is it not the image: and so one man is like another in shape, but not his image: yet is the son the image of his father; and my face in a glass, the image of my natural face: so is the stamp in brass, wax, etc. the image of the seal, and the picture of Caesar, the image of Caesar. Secondly, It must represent specifically, either the substance, or accidents of the thing whereof it is an image. Hence the son is the image of his father essentially, and a picture man's image accidentally: and by this it appears, that an egg is not the image of an Hen, though it be expressed by her, or a worm of a man, though it be engendered in, or out of his body. The image of God, by natural expression and representation, is the only son of God. Heb. 1.3. He alone is of the father by nature, and essentially, as it were, his very form and figure, etc. But man is an image by counsel. jam. 1.18. And more specially from God than other creatures. Gen. 1.26. Let us make, It was enough for other creatures to be, but man is not without special counsel, and in special manner, is made a fit subject for the three persons to declare their works in him. No doubt, the Father, Son, and holy Ghost did even now consult, according to their eternal act, to produce man, as he might be fittest to declare severally the righteousness and holiness of each person. Ephes. 4.24. Col. 3.10. The new man is Christ's the putting on of him is the Spirits, and the creation of him the Fathers. Surely, he that did love his own image without an object, did also love it when he had created it, and was so careful of it, that when man had destroyed it, he would have it repaired again by his Son; and his elect invested into it by his spirit. He that can love without an object, can hate without an object, and yet hate nothing but the opposite of his own image. His love gins at himself, as an affection of union, and so doth his hatred, as an affection of separation. And God doth never separate where he once love's. He condemns every sinner: but the hatred of condemnation is not always the hatred of separation. It pleaseth God to love himself, and his own image, and to love it constantly in his own Son: and who shall complain, that he is separated from this love? Sin makes a separation in all, in regard of condemnation. Fare be it from the just judge, to favour either sin or sinner: yet notwithstanding the union of love remains still; for either he love's his own image in the elect, or the elect in the image of his son.  
Q. Wherein consists this image?  
A. Either in conformation, or domination: first he is to express God's image in his conformity with the holiness and righteousness of his Creator. Secondly, in his dominion and rule over the creatures. As God is holy in his nature, righteous in his actions, and Lord in his commands: so man was made most pure, and holy, filled with original righteousness, for all righteous actions, and made a petty Lord, or Lord deputy over all the creatures. Ephes. 4.24. Gen. 1.26.  
Q. Wherein consists his conformity with God?  
A. Both in his body and soul; for that which executes is to be holy, as well as that which acts. 1. Thes. 5.23. Rom. 6.12.13. and 12.1. These places show plainly, that the body and members, being instruments of the soul are to be so tuned and touched, that there may be an excellent harmony betwixt the will of God, and the whole man. For we are made of God both in body and soul, to glorify God, in using all faculties and members, parts and powers, as instruments of righteousness, and true holiness. 1. Corinthians 6.20.  
Q. Whereof, and how was the body made?  
A. Of the finer dust of the earth, with the rest of the elements; hence it was possible for man to die: yet that it might enjoy health, and never sicken the Lord made it of a most excellent temper, and by the use of wholesome food, and his blessing therein to continue, and hold out; and thereupon it was possible for man not to die. Besides, the Lord furnished it with most excellent instruments, absolutely composed both for beauty and duty in all the works of holiness and righteousness. Gen. 2.7.25. Psal. 8.5. & 139.14. Rom. 6.13. The matter of man's body, though basest, as earth, yet finest and purest, as the dust. For as Moats in the Sun are nearest pure air; so is dust nearest their nature, being (as it were) the sifting of the earth, and being laid by water was red earth. Man's body than had the purest portion of earth. For the form it was erect and strait, and this was done, because he was to speak to others, as likewise to God, and therefore was not to look upon the ground, as if that should have been his object, etc. The body all over is uncovered, that it might be a fit habitation for the reasonable soul, which is much hindered by abundance of excrements. In every part, beauty, strength, convenience meet together. His head is round, and fuller of brains than any other creature, that it might be the throne and seat of reason: and because his attendants are there, I mean the senses, it can turn any ways for reason to overlook them. Within the brain are many cells, or cellars, for the Spirits to go in, and as messengers to be dispatched up and down for reasons use, which are not in other creatures. As he hath a head for contemplation, so hands for execution, differing from beasts. Again, all the internal parts are of more excellent matter and form, than those in beasts. Hence man's brain makes finer spirits than theirs; his liner and heart finer blood, and better concocted, and all for the exercise of the reasonable soul. His head is nearest heaven for place, figure, and guests, there dwell the majestical powers of reason, which make him a man and not a beast. The senses here take their original, & most their instruments. There are the living glasses placed in the midst of his visage, which bring objects a fare off to the mind, and because they are too tender optic pieces, sly of the most soft and lawny touches, they are mightily defended and fenced with hollow bones, and with prominent brows, and lips. And lest they should be too much bend on what they ought not, they have peculiar nerves to pull them upward to God, as also to the seat of their rest. What a tongue hath God given him, the instrument, not of taste only, but of speech also? How sweet and excellent voices are form by that lose film of flesh? What an incredible strength is given to the weak bones of the jaws? What a wonder of so few letters, to make infinite words, and give them several sounds, with a distinct articulation, and ready signification to the hearers? The causes whereof in nature are these. The lungs or lights breath to cool the heart, and like a pair of bellows, thrust out that air which they have received, and it goes and comes by the windpipe, which is made rough, as it were, with rings to stay the breath it go not out altogether, at the top thereof is a piece of flesh to cover the mouth of it. Now in the pipe this noise comes up, and lies in the almands, and makes a resound, and is turned upon the tongue, which strikes it against the pallet and teeth, and makes an articulate sound, cutting in pieces the whole sound, either into a letter, or clapping divers together, makes syllables, and so words, and then sentences. This articulation is natural, but the appellation of things by names is artificial, and belonging to the Art of Grammar. In Babel's babblers to stop their proud attempt, God meddles neither with hands, nor feet, but their tongues, not pulling them out, or losing their strings, or making them speechless, but by teaching them to say too much. A sound of letters befools the workmen, and spoils the work. I believe this confusion was made in turning of letters; when they intended to put such letters together, God taught them to dispose them contrary, as ab, ba, etc. And now poor creatures, how long do we stay upon the shell of tongues, before we come to chew the sweet kernel of knowledge? Division of tongues hinders any work, and is often a cause why our Zion riseth no faster: and though it overthrew old Babel, yet doth it build the new. Only I except the cloven and fiery tongues of the Apostles. Act. 2.3. The Spirit teaching the Art of Grammar without means, etc. Again, that goodly proportion God set in the face, how is it altered with passion, as with joy and sorrow. Laughter ariseth from the extension of the heart, which sends spirits apace from itself, and because they are hot, fly upwards, and so come to the face that is very full of muscles, cold by nature and so contracted, yet by the heat coming thither, are extended, which is the laughter in the face. Only this must further be added, that the heat of the head and brain doth sympathise with other parts of the body. And therefore the apprehension of a ridiculous object sends down to the heart from the head, & then back again to the face. Tears arise clean contrary, for the head being stricken with the apprehension of some sorrowful object, the heart is smitten too, and contracts itself, and so sends up those chrystaline humours that are to cool it, and are squeezed out by contraction of parts, and so run out at the eyes. The head stands upon a comely, and tower-like neck, most sinewy, because smallest. I might carry you down to his feet, but my purpose is not to play the Anatomist any further, then to give a little taste of a wonderful work. All the inward vessels for all offices of life, nourishment, egestion, generation, etc. no vein, sinew, artery, etc. are idle. Yet this body compared to the soul, what is it, but as a clay-wall that encompasseth a treasure; as the wooden box of a jeweller; or, as a course case to a rich instrument; or, as a mask to a beautiful face? let us therefore come to his Soul.  
Q. How was the soul created?  
A. Immediately of nothing: hence it dies not. Man was made last, because he was worthiest. And the soul was last inspired, because more noble than all the rest. And the inspiration of it, is by creating to infuse, and by infusing to create. Gen. 2.7. Zech. 12.1. The breath of life was form within, and not without man. And though it be little, yet is it of great value. A little piece of gold contains many pieces of silver; one Diamond is of more worth than many Quarries of Stone; and one Loadstone hath more virtue than mountains of earth.  
Q. How then was the soul endued?  
A. With most excellent faculties, which either work upon the body by Spirits, or themselves by reason. As the soul works upon the body by elementary spirits, it is possible for man to die, but as these by the blessing of God, are cherished by wholesome food, man again might not die. These spirits are either natural, as having air predominant in them, and they serve for generation, and augmentation, and nutrition, or animal, having fire predominant in them, and they serve for sense, or motion; now the motive faculties are either for local motion, whereby the body is carried up and down; or epithymetical and internal motion, whereby the soul is moved with desires, or affections, especially love and hatred, which are the primatives of all others, whether they be in the concupiscible, or irascible faculty: as joy and sorrow, in respect of present objects, hope and fear, in regard of absent, etc. Beside these separable faculties, and not practised without the body, the soul hath more eminent and excellent powers and abilities, which it is able to use being separated from the body, and they are reasonable, whereby he might be the free beginner of his own action, that is a cause by counsel. Gen. 2.10. and these faculties are understanding, and will. And thus you see how God hath given us a Soul to inform our bodies, senses to inform our soul, faculties to furnish that soul, understanding, the great surveyer of the secrets of nature, and grace; by this man seethe what God hath done, by this he can admire his works, and adore him in what he seethe. Here is fancy and invention, the master of great works; Memory, the great keeper, or master of the Rolls of the Soul, a power that can make amends for the speed of time, and make him leave his Monuments and Chronicles behind him. There is will, the Lord-paramount, keeping state in the Soul, commander of all actions; and the elector of all our resolutions. judgement sits by as the great counsellor of the will: affections follow as good servants of both. And for the good thereof, hath God given a body fit to execute his charge, so wonderfully disposed, as that every part hath best opportunity to his own functions; so qualified with health, arising from proportion of humours that like a watch kept in good tune it goes right, & is set to serve the soul, and maintain itself. But alas, they are not now like the first copy from which they were drawn, more like the ingraving of Tombs, walked on with foul shoes, the very Characters of nature blotted out with original sin, and trodden out with daily sins. The Books of our consciences are clasped and sealed up, and the woeful contents are not read by the law, they remain as letters written with the juice of Oranges, which are only to be made legible by the fire of God's wrath, when the secrets of all hearts shall be disclosed. Behold, we were not more like God in our knowledge, holiness, and righteousness, than we are now unlike ourselves in their loss. O God how may we praise ourselves to our shame, for the better we were, we are the worse. What is it for the sons of prodigal and tainted Ancestors, to tell of the Lands, and Lordships which were once theirs, & their fathers? Lord whet our desires, that we may redeem our loss in thy Son. The fault shall be ours, if this our very damage prove not beneficial.  
Q. How did God further deal with man?  
A. He gave him dominion over all his creatures. Psal. 8.6. Thou hast made him to have dominion in the works of thy hands; thou hast put all things under his feet. Gen. 1.26.28. A shame for him that was to subdue all things, to suffer himself to be subdued by them, & become a very lackey to his vile affections, in doing homage to the three great Idols of the world, Profit, preferment, and pleasure. Nay, should labour to subdue the Lord of his life to become his vassal. The Glutton makes God his Cator, his belly his God, and himself the Guest. The lascivious wanton, makes God his Pander, and himself the lover. The covetous worldling, would have God his broker, and himself the usurer. The angry sinner would have God his hangman, or executioner, and himself the judge. The Ambitious inquisitor can sometimes make God and Religion his stolen, but honour shall be his God. If times serve, the credit of the Gospel shall be subordinate unto his credit: and Christ shall be a stirrup to climb to promotion, the word as a trumpet to blazon our own commendation, and the Pulpit a stage, or shop to set to view and sale, our own good parts. Fie on such service, or Lordship as shall make God to serve with sin. Isa. 43.24. Amos. 2.13. And the meanest servants thus ride on Horseback. It's fit for the Savages of Calcutta, to place Satan in the throne, and God on the footstool, then for a Christian to abase himself to the creatures, and the Creator to himself. Oh that the Sun of peace, should look upon these unclean heaps, or give light to this brood of darkness. They are rare hands & hearts, that are free either from aspersions of blood, or spots of filthiness. What base rule keeps man here below? Oh the want on excess, excessive pride, close Atheism, impudent profaneness, unmerciful oppression, over merciful connivance to sin, greedy covetousness, lose prodigality, simoniacal sacrilege, unbridled luxury, beastly drunkenness, bloody treachery, cunning fraud, slanderous detraction, envious undermine, secret Idolatries, hypocritical fashionableness, etc. All drenched in profaneness, and profuseness, and the very earth diepred with our villainies. But I forget my self, seeing my task is to lay down a rule, and not inveigh against the breach of it.  
Q. Wherein consists man's dominion over the creatures?  
A. In a most free use of all things for the glory of God, his own necessity, and lawful pleasure: and that without all let, or hindrance of any of his actions; and therefore if he offended in them, it was his own fault. Gen. 1.29. with Chap. 3.11. Man could not content himself in knowing God and all his creatures, his curiosity is to know more than ever God made, evil of sin, and evil of death. How dear this lesson cost us, we know well enough, & smart with knowing. We the sons of Eve inherit her saucy appetite, and miscarry daily with the presumptuous affectation of forbidden knowledge. Oh Lord teach me a sober knowledge, and a contented ignorance: thou hast revealed more than I can know, enough to make me happy, Give me again the tenure of grace, that I may hold what I have as well in the consistory of conscience, as at the common-pleas, lest whiles I be a civil owner, I prove but a spiritual usurper: make me once again a spiritual owner, and then I shall not care if I die a civil beggar.  
Q. What follows from hence?  
A. First, God's commandment for the procuration of meat from the Plants to himself, and the beasts, as likewise the dressing of them. Gen. 1.29.30. and 2.15. That which was man's store-house, was also his work house; his pleasure was his task. Earth served not only to feed his senses, but to exercise his hands: happiness never consisted in doing nothing. Idleness neither gets, nor saves; for, we do ill whiles we do nothing, and lose whiles we gain not. Hours have ever had wings, to fly up to heaven, to the author of time, to carry news of our usage. Eve could not long keep chat with the Serpent, but God had notice of it, and for such idleness turns her out of Paradise. God esteems much of our times (what ever our price be) and plague's the loss of a short time, with revenge beyond all times. God give me grace, to take it by the foretop, that I may make that which is wild and fugitive, tame and pliable to my purposes for heaven.  
Q. What secondly may be gathered?  
A. The bringing of all creatures, which could conveniently be brought unto him, as their Lord, to see how he would name them. Gen. 2.19. All Arts were engraven upon the creatures; yet none but man could see them; for he received them both actively and passively; and therefore by Logic understood their natures, and by Grammar gave them names. And so even in this shown his dominion over them, in that he knew how to govern and order them all.  
Q. What in the third place may be observed?  
A. That he was like a Lord placed in the Garden of Eden, as in a stately Palace, planted of God Eastward, with excellent trees, and other plants, as well for pleasure as for profit; and watered with a pleasant river, divided into four heads, which was to wash the Garden, not like Nilus that makes Egypt fertile with inundation. For that is the rain water that falls a good way off, and comes tumbling from the hills, and carries with it the soils of other grounds, by the fatness and mud whereof that land is made fruitful: but this was to wash away filthiness, and superfluous fatness in so excellent a soil, lest all should turn blade, and nothing corn. This Garden was known in Moses days, and by the description may be known in ours. Pliny speaks of a city, called Ctesiphon, which lies between the river Tigris and Euphrates, mentioned by Moses. Gen. 2.14. which is wonderful fruitful, and it lies as an Island environed by both. Also it is well known, that in Babylon, near Tigris is a most fertile place for feeding of Cattles, and the people are fain to keep them up in the night for fear of suffocation. Their corn they mow thrice, and then receive a twofold increase. The Garden of Adonis was in this country. And Scripture mentioneth. 2. King. 19.12. The children of Eden, which were in Thel-asare. That is, the Garrison Soldiers that were in a tower against the King of Assyria, for the defence of this fruitful country. The topography shows plainly, that hereabouts the Garden stood. Perath, or Euphrates is a known river, that devideth Syria from Chaldea, and Mesopotamia, etc. And may be taken for the whole river, though it have but the name of the fourth river, which is, as it were, the middle stream of Euphrates, running betwixt the second & third river, of which nothing is said more than the name, because it was best known to the jews, when Moses did write. Pison the first river may very well be that which Pliny calls Pasi-tigris, or Pisotigris. And in Pliny, Diglath, or Diglito, another arm, is the same with Hiddekel, both signifying the same thing, viz. an arrow for the swiftness of the water; and this is the same with Tigris, now called Tegil. So that by all this, it is most probable, that the Garden did lie betwixt Euphrates and Tigris. Furthermore, Pliny writes, that (as it were) a fishpond, or Marsh, in compass about an Acre of ground, burns continually, which may not without probability be thought to bosom remembrance of that flaming sword, which turned every way to keep man from the tree of life. Gen. 3.24. God in just judgement, turning the place into ashes, & a burning pool, as he afterwards did Sodom, another Eden of the world. By this appears the folly of Papists, that thought this Garden was not drowned in the flood, and that Enoch and Elias live in it, etc. Oh happy man, if he had but known his own happiness, when he first opened his eyes, he saw haven above him, and a flourishing earth under him, and himself placed in the very Paradise and Palace of the world. But this is clean washed away, and over turned in the just judgement of God. Yet read the excellent description of it and let the loss of it provoke us to seek after a better. Gen. 2.8.9.10.11.12.13.14.  
Q. Why did God thus place man in a Garden?  
A. That man being appointed of God, as Lord deputy under him, might there serve him more freely, keep his Court, have necessary employment, both in dressing and keeping the Garden. Gen. 2.15. It was one of Adam's faults, to suffer the serpent to come into it. Another, to forget his duty to God; for, the very trees did not only afford him work for his hands, but instruction for his heart. There he saw two Sacraments in the very midst of the rest of the trees, grow before him as most eminent teachers of him. Gen. 2.9. The greater shame to offend God, who had so hedged him in on all sides, that by a word of his mouth he might have rebuked the Serpent, and by the least cast of his eye been confirmed in duty and diligence. But blessed be God that we have a better tree of life before our eyes; not a tree for trial, but for confirmation of being happy, in despite of Satan, of which we may eat and live.  
Q. Of what kinds was man created?  
A. Male, and female. Gen. 1.27. The Male immediately for his body of the four Elements. Gen. 2.7. The female for her body of one of his ribs, man being cast into a deep sleep. Gen. 2.21. Man had better lose a piece of himself, then miss a good wife. Yet the Lord would not pain him in sending him a meet helper; as for their Souls they were equally inspired, that they might both be partakers of the same happiness. Gen. 1.27. For the image they were both equal.  
Q. Why did God make her?  
A. God saw that it was not good for man to be alone, and among the rest of the creatures, there was none fit to be his companion. Gen. 2.18.20. That there might therefore be wanting to him no comfortable thing, God thought it needful, that he should have such an helper as might satisfy his desires, and give him by his divine benediction, a fruitful offspring. Gen. 1.28. Mal. 2.15. All that man saw immediately after his creation, were fit to be his servants, none his companions; and the same God that found the want supplies it. Rather than man shall want a comfort, God will begin a new creation, not out of the earth, man's first matter, or out of other creatures, his servants: but out of himself for dearness, for equality, and that neither of the head nor foot, but the side, showing her place, which is to stand next to her husband, neither as his drudge in being basely governed, nor as his wanton in crowing over him. Furthermore, God consults not with man to make him happy. As he was ignorant while himself was made, so shall he not know while a second self is made out of him. Both that the comfort might be greater than was expected, as also, that he might not upbraid his wife with any great dependence, or obligation, he neither willing the work, nor suffering any pain to have it done. The rib can challenge no more of her, than the earth can of him. They are both made equal debtors to God, who alone took care, that they might both be happy in him, and by him.  
Q. What did God with her being made?  
A. He brought her to man, and joined her in marriage with him, who acknowledgeth her to be flesh of his flesh, and bone of his bone; This showeth how exquisite knowledge he had from God. If God had given him her name, or the names of other creatures, it had not been so great a praise of Adam's memory to recall them, as it was now of his judgement (at first sight) to impose them. Gen. 2.23. She shall be called Woman, because she was taken out of Man. So piercing was the eye of his reason, that he saw the inside of all the creatures at first blush, and by his perfect knowledge, he fitted their names to their dispositions; whereas we silly solves, his ignorant posterity, see but their skins ever since, and forget their very names, when we are told them. Furthermore, he received her thankfully to be his wife, and established that law of matrimony concerning co-habitation, Therefore shall man leave his father and mother, and clean to his wife, and they shall be one flesh. Gen. 2.22.23.24.  
Q. How were man and woman perfect, whiles they were both naked?  
A. They then needed no clothing, for yet there was nothing whereof they needed to be ashamed, nor any external thing whereby they might be annoyed, which are the proper ends of apparel. viz. to hide our shame, and defend us from external danger of weather, and weakness. Gen. 2.25.  
Q. When were they created?  
A. Together with the beasts on the sixth day. Gen. 1.31. Thus God leaves them to their conscionable obedience, the only way to entail a comfortable prosperity upon themselves, and their seed after them, if their sins strip them not of all their hopes.   

CHAPTER XVI. Of God's Providence.  
Question.  
HItherto of the Creation; What is God's Providence?  
Answer.  
It is that part of God's efficiency, whereby he provideth for all his creatures, even to the least circumstance, that have his being. Psal. 104.24. with 27. As he hath made them in excellent wisdom, so in the same wisdom he provides for them. Providence is not to oversee, or overlook his works, but to work, and have an efficiency in all things. Permission, to the creature, is not a cessation to the Creator: but the Lord works his own will by every permission. Providence is to mind the creature, God never forgetting the works of his own hands. Hence God may be said to be the soul of the world, not informing it essentially as a piece of any creature, but by his efficiency in every thing. Math. 10.29.30. Luke. 12.6.7. That which Matthew speaks of the falling of a Sparrow, Luke interprets by not forgetting. In regard of Providence all things are done by reason, not of the creatures, for thereof they are ignorant, therefore by God. The falling of a Sparrow is a proposition, and that is made of arguments, which are cause and effect, all which is reason, not of the Sparrow, nor of men & Angels, for they only analyse it, by seeing it done; therefore of God alone who makes that reason to hang together, in the very fall of a Sparrow, or hair of our heads. And here come many errors to be touched. First, the error of necessity, which is, that all things fall out by a fatal destiny. There is a certainty in all things; for, the counsel of God is infallible, but no necessary cause; seeing these two in reason are opposed. Secondly, some go as wide on the other side, that would have all things governed by fortune and chance: as if ignorance in us, were to be preferred before knowledge and counsel in God A flock of sheep stands not in more need of a Shep-herd, than the work doth of God. Thirdly, others hold a Providence in the great and weighty affairs of the world, but none in the lesser, and base works. As if it were not as honourable for God to rule the least, as to make them. A spire of grass was his creature, and it grows not but by his Providence. Fourthly, the Providence in Lots is not rightly understood, It is as casual for a lot to fall, as an hair from the head: and yet the Providence is not equal; for, beside the reason it hath from God in the cause and effect, so disposed by him, It hath another in the conclusion, that by such a fall, such a thing shall be determined, which is sometimes miraculous, sometimes ordinary, but always the conclusion of God. Seeing then both the reason in the proposition and event is Gods, and not man's, it is soberly to be used, and not upon every sleight occasion. Chance may beused in recreation, for casualty is to us in all things inevitable: but not determining chance, for that is at our liberty, and may follow our consultation. A lot and fortune, differ as the general, and special; the general is incident to all our actions, and passing our reason, is ordered by God: the special is incident to those things which are warranted us of God, when we take a casual thing and apply it by God's providence to determine some event. The first is natural, and ordered by that providence, which guides nature to his end, and sometimes in wisdom lets it miss his end, which is chance, falling beside the scope of the second mover, though it hit with the first. The other is divine, as being a testimony given by God, in the resolution of loom doubt. And here it may well be demanded, whether the Lot being a divine testimony, would like a divine Oracle, ever conclude the same truth? I answer, the Lot is ever infallible in the conclusion, because the reason is Gods, and ought not to be iterated, for that makes God a liar; calling into question, whether the Lot conclude by the Providence of God or no. Yet I say, in sinful iterations, where the Lot is ordinary, and not extraordinary, that in the next fall of the Lot, fortune may change, and differ from the first, & yet the conclusion in both be Gods, and that as his divine testimony. But you will say then God's Oracle is uncertain, and he may contradict himself. I answer. No. For they are both truths, so determined by the Providence of God, and the latter may be a punishment of man's infidelity, for distrusting God in the former. A lot is a cause by fortune, and therefore must be referred to some cause by counsel; not to men, for than might they make by the Lot what conclusions they pleased; therefore to God, who by his own counsel makes such a conclusion in so casual an accident. Furthermore, it follows not because the matter of Lots is indifferent, that therefore it may indifferently be used in recreation; for, it is the form & the matter that gives the especial essence. Things that are simply good, or simply evil, are not to be determined by Lots, for so may we embrace good for evil, and evil for good. It must be of a middle nature to both. Hence it is unlawful to choose two Magistrates by Lot, if both be not equally capable of the place; for so shall the Commonwealth be wronged by insufficiency. Fiftly, this reproves them that exclude active providence from the works of darkness; I know no providence which acts not, the Sun can work in a stinking puddle, or filthy dunghill, and yet still be pure. True it is, God permits things, when he doth not withstand their actions: but to say he permits, not having any hand in the work, is to deny his providence, etc. And here is excellent comfort to all God's children, that their afflictions are not let lose at randum; but come from an Almighty power, guided by a most wise providence, and tempered with a fatherly love. This cannot but blunt the edge of all evils, to consider that a divine hand is in them all. Savage creatures will be smitten by their keepers, when they are ready to tear strangers in pieces: & shall I struggle with him that made and moderates the world, when he strikes me? Either must I blame the first mover, or discharge the means, though the men may be justly blamed. I know the agent, whatsoever may be the fault of the instrument. The dying thief pardons the executioner, and exclaimes on his unjust judge, or malicious accusers. But I will neither be a fool, nor a rebel, either ignorant whence my crosses come, or impatient, knowing them to be from my God. He hath stinted all my miseries, and weighed out every dram of my sorrows, and the very powers of hell shall not be able to cast in one scruple more than he hath allotted for me.  
Q. How is Providence considered in regard of the Agent?  
A. It is ordinary, or extraordinary. God provides for his creatures, either by means, or by miracles. We plough, we sow, reap, thresh, grind, bake, etc. God can skip over all these means, and multiply a few loaves to feed many thousands. Math. 14.17. and make Corn grow without tillage. Isa. 37.30. God hath leave to leap the means, and whereas one bushel of Corn by sowing may multiply ten, ten, twenty; twenty, an hundred, and an hundred, a thousand, God can send all this at once, and multiply one loaf to as great a quantity of bread, as may be made of a thousand bushels. Sheep, Wool, Wool-men, Spinners, Weavers, etc. for the making of cloth, and cloth for garments. God can do all this at a leap, and give cloth and shoes, & make them last forty years without all change. Deut. 29.5. And give them bread that did never come from the earth. ver. 6. He can make Sun and Moon stand still, clear the eyes with clay, save and help with many, few, or none. Iosh. 10.12.13. joh. 9.6. 1. Sam. 14.6. 2. Chron. 14.11. Hence we learn that our extremities, are Gods best opportunities.  
Q. What is God's ordinary Providence?  
A. Whereby he provideth by ordinary means. Psal. 147.8.9. He covereth the heaven with clouds, and prepareth rain for the earth, and maketh the grass to grow upon the mountains: which giveth to beasts their food, and to the young Ravens that cry. Psal. 104. vers. 10. to the end. Math. 6.26. Gen. 45.7. Act. 14.17. Leu. 26.26. Math. 4.4. And here comes to be detected the Devil's sophistry, cast thyself headlong upon God, and use no means. And the Divinity of the vulgar sort, is to be learned in the beginning, and end of their salvation, negligent of the middle. God's decree, and their final estate, must hang together without means; men would be saved by sitting still, and think it is enough, that they are either elected, or rejected. What is this but to eat the Corn out of the ear, nay, to famish, because we will not abide the labour to grind, or to knead it; Sure I am, God is come to us in a most wonderful manner; his Son is become as low as ourselves, and though now returned whence he came, yet his word and spirit are ever present, and there is nothing wanting, but a will to learn. Yet this shall be my conclusion, that if means were wanting, I might look for miracles. And faith can rest upon God, as all sufficient in both.  
Q. What is God's extraordinary Providence?  
A. Whereby he provideth extraordinarily, and by miracles: and that either against nature, or beside nature, or above nature. As to cause the light descend without Stars. Gen. 1.4. To divide the red Sea. Exod. 14.21. To save the three men in the hot fiery furnace. Dan. 3. To divide jordan. josh 3.15. To inspire the Apostles. Act. 2.11. Yea, the very making of louse, was Gods extraordinary finger. Exod. 8.19. What else should have guided that untamed and untaught team, 1. Sam. 6.12. in as right a path toward Israel, as their teachers could have gone, save an hand above nature? What else should overrule brute creatures, to prefer a forced carriage unto a natural burden at home, save a divine conduct? Little can we, by the beginning of any action, guess a God's intention in the conclusion: yet by this may we be premonished to depend upon him in all our affairs, and that with hope of good successes. Set faith a work in any difficulty to make the motion, and we shall be sure to speed, either the one way or the other.  
Q. What is a Miracle?  
A. It is a work above nature, and all ordinary means; as the raising of Lazarus. joh. 11.43.44. It is for the most part a visible sign, to manifest the power of God. Mat. 11.4.5. and 15.31. joh. 20.30. And this is proper to God. joh. 9.16. If this man were not of God, he could not do such Miracles.  
Q. Wherein is the Providence of God seen?  
A. In the conservation, and gubernation of all things. God made nothing presently to destroy it, but reserves every thing for further use of his glory and service. Mat. 10.25. Two sparrows, scarce worth a farthing, are preserved, and governed according to Gods will; yea, the very hairs of our heads are ordered by his providence. This mind, or forminding of the creatures, is, that their beings be preserved, and their actions governed. We stand not upon our own feet, for when God permits us to go alone, like children, we get many knocks, and fall fowlly, because we trust too much to the broken reed of our own freewill.  
Q. What is the conservation of the Creatures?  
A. Whereby he keepeth and continueth the creatures in their being and kinds. job 12.14. Psal. 36.8.9. and 44.3. Psal. 104. and 105. and 106. and 147.10.11. If God destroy, none can deliver, and if he preserve, none can kill. It differs from government thus; that is, to guide to the end, this to keep it for that end. Rom. 9.17. with Exod. 9.16. God kept Pharaoh for his end.  
Q. Wherein stands it?  
A. In the preservation of their essence, and forces, or faculties: and that both universal and singular. Psal. 65.2. Psal. 104.27.28.29. and 136.25. and 147.9. Math. 6.26.30. It is God that keeps that causes and qualities in good temper, or changeth them from a bad condition to a good, and from a good to a better; or preserves them by succession, one generation succeeding another; or keeps them in state, as all the Stars which this day stand firm, as upon the day of their Creation. Psal. 65.6. Isa. 49.5. jer. 1.5. Eccl. 1.4.5.6.7. Preservation is as the perpetuation of God's creation, and as the continuation of it by succession, or a permanent station. job 10.8.9.10.11. and 31.15. The change and alteration of the creatures condition, is from God, whether it be good, or evil. Psal. 76. vers. 5.6.7.9.12. and 104.29.30. and 107.34.35. and 113.7.8.9. Also their permanent standing in their ancient estate, as Stars, Mountains, Waters, and Earth, Psal. 65.6.7. Eccl. 1.4. And all this extends itself, even to the least of God's creatures, sparrows, hairs, tears, and every sickness. Math. 6.30. and 10.29.30. Psal. 56.8. and 68.20. and 113.6. and 146.8. Exod. 23.25. Isa. 19.22. Now God preserves universalls by generation and propagation, singulars by food and nourishment, etc. As also by keeping them from violence.  
What is government?  
A. Whereby he governeth all things to their end. Psal. 104.19. Pro. 16.4. Rom. 11.36. God made all things for an end, he preserves them to it, and by government guides them in the way. All things are composed, betwixt a beginning and an ending, and God is both. Rev. 1.8. As they are of him, so likewise without him would they return again to nothing, he therefore preserves them, and because they are for him, he guides and governs them all to the ends he hath appointed them. And yet this is done by several rules he gives them all. A man makes a Pen, and then writes with it, it may well be said, that the Pen writes, and the maker writes: so, God made all, and framed them by his wisdom, and the very Art of God still remaining in his creatures, teacheth them all obedience to the hand that goes with them.  
Q. What are the kinds?  
A. Two common, and special: the one is as the Common-law in a kingdom, the other, as the municipal, or privileged laws of Corporations. The one is the law of Nature, whereby all creatures are governed, the other, of Divinity, whereby men and Angels are ordered to an eternal estate. Psal. 8.1.3.4.5.6. etc. Excellent in all, but passing excellency in men and Angels. Psal. 19.1.2.3. etc. The line and language of the heavens, teacheth God's government, but vers. 7. the law of life exceeds all other perfection. Psal. 139.14. Marvellous are God's works, but above all, fearful and wonderful is man, both in his making and moderating.  
Q. What is the common government?  
A. Whereby he governeth all things by a common course, or universal law. Psal. 10.1.19. The Sun knoweth his going down. And here come in those excellent instincts of nature, wherein creatures show the reason of their government, to be more in God then themselves. The Ant, or Pismire prepares her meat in the Summer. Prov. 30.25. And yet she knows nothing but the present: furthermore, she bites the little grains she gathereth at both ends, lest it should grow in her store-house. What reason in the world of this, and many more in the brute creatures can be given, but that the great lawgiver is the agent of these things? etc.  
Q. What it Gods special government?  
A. Whereby he governeth some special creatures unto an eternal estate, as Angels and men. Prov. 16.4. Almighty God hath two sorts of virtues, to manifest in his creation and providence. First, intellectual; Secondly, moral. No creatures but men and Angels are capable of the latter. The manifold works of God show his excellent wisdom, or the virtues of understanding. Psal. 104.24. Only men & Angels can show forth his justice & Mercy, the virtues of his will. For this end he created them, and by a special law governs them thereunto, and that which is done by law will justify itself against all exceptions. Prov. 15.3.  
Q. How manifold was that eternal estate?  
A. Twofold; either of happiness, or misery. Rom. 9.18. He hath mercy on whom he will, and whom he will he hardeneth. Be assured, the Lord will be as unblameable in the one, as in the other.  
Q. Whence doth this felicity, or infelicity accrue to the reasonable creatures?  
A. By the good pleasure, or displeasure of Almighty God. It was possible for men and Angels to please God, and be happy; and also possible to displease him, and be miserable. And both these were to be acted by the law; for, it is the law that makes us blessed, or cursed; and man might so handle the matter, that he might act whether part he pleased, and yet his destruction come from himself, though in life the law should have been a principal agent. A chest is made for linen, or other clothes, and it is combustible: but the burning of it comes not from the Carpenter's Art, etc. So man is mutable, and subject to fall; yet his falling no ways ariseth from his Creator. Gen. 2.17. and 3.7.  
Q. What is here to be considered?  
A. Man's fearful apostasy, and happy anastasy: his fall, and return to God. Providence first governs man in his aversion from God, and this is of all; secondly, in his conversion again, and this is of some. Gal. 3.22. The Scripture concludes all under sin, that the promise of Christ might be to believers. Rom. 11.32. Luk. 1.78.79.   

CHAPTER XVII. Of Man's Apostasy.  
Question.  
WHat is the Apostasy?  
Answer.  
That fall of the Creature from the government of God, or his obedience thereunto, in so much that as now he standeth, he cannot please God, but displease him continually. Gen. 3.6. and 6.5. Isa. 59.2. Gal. 3.10. Mark where man fell, not in his conservation, for his being and action are continued: but government, his action swarving from the line of God's law, and it was nothing, but (as it were) the turning of the wheel the contrary way, so that now the whole man is exorbitant in his courses, and altogether opposite to his government: like jobs wild Ass in the desert, or as Amos his Horse that will run upon the rocks. Amos 6.12.  
Q. Of whom was this Apostasy?  
A. Of some Angels, and of all men in the first man. Iud: ver. 6. Gen. 3.6. Rom. 3.10. joh. 8.44. angels and men were governed in their first fall, God sending the one to try the other. Man was to try the Angels, whether they would at Gods command minister for his good; and they again man, whether he would listen more to God's law, or their rebellion.  
Q. What are the things to be observed in this Apostasy?  
A. The transgression and the propagation of it. Rom. 5.12. By one man sin entered into the world. Here is the head or spring, one man, the stream or flood, sin, the channel, entered, the sea or Ocean into which it fell, the world. Rom. 5.18.19.  
Q. What is the transgression?  
A. The eating of the forbidden fruit of the tree of knowledge, of good and evil. Gen. 2.17. which was a great offence, both in regard of God, his law, and Sacrament. He was bound to love God above all; who gave him the use of all trees, only he forbids him this, even as he loved him not to eat thereof. Again, the rule of good and evil was the whole law of man's life. And therefore here was not a partial, but an universal breach of all the branches of obedience. And lastly, he in contempt of God, and his goodness, plucked off the seal of the covenant, for God placed that tree with the other in the very midst of the Garden, as a visible sign and Sacrament of his obedience. Man was changeably good, and therefore as he was to have a Sacrament, to seal his constant estate in goodness, if he persisted and continued in the love of God, which was the tree of life: so, on the contrary, if he should leave off to serve God, then should he have sealed unto him the assurance of his change from good to evil; and this was by the tree of the knowledge of good and evil. Thus it pleased God to deal with man, either in regard of obedience, or disobedience. Blessed be God, we have a better tree of life, to seal our perfect obedience in another: and two Sacraments to put us out of all danger of death: God sealing our salvation for his own names sake.  
Q. What things are to be observed therein?  
A. Two; The causes thereof, and the effects. Gen. 2.17. Ezek. 18.2. Rom. 6.23. Sin and death are as in separable in the cause, as fire and burning; death is a necessary consequent of such a cause.  
Q. How many sorts of causes be there?  
A. Two, the one,  and guilty, the other, blameless and guiltless. The law and sin, as well s the law and obedience work together, though in a distinct manner; for, of obedience the law is the principal cause, but of sin an accidental, as working beside his own scope and main drift, which is to savour nothing but life, and also as a contrary to sin; hence a sinner stands in violent opposition to the law, and they strive the more, because the one is ready to hinder the others act; as banks, or floodgates staying the stream, make it either burst them down, or else swell over them: and do we not see how all such as are bend upon any villainy, are more exasperated by dissuasion, then if they were let alone? Pharaoh is better to Israel, whiles they willingly obey, then when Moses and Aaron come to preach their deliverance; then as a beast he turns mad with baiting. And so all the Martyrs should have had the Heathen Emperor's better tutors than tyrants, if they had not provoked them by opposition of their wickedness. Nay, do we not see how the best minds, when they are troubled, yield inconsiderate motions; as water that is violently stirred, sends up bubbles? Rom. 7.11.11.13.  
Q. How many be the causes ?  
A. Two; The principal, and ministerial: the Devil a chief agent in man's apostasy, abused the Serpent, and the woman, as his instruments, to seduce man. Gen. 3.2. Cor. 11.3. Satan's policy was to take the subtle Serpent, and simple Woman, to defeat man of his happiness, as now he doth the jesuites, and females, to draw men to Antichrist.  
Q. What are the principal causes?  
A. The Devil, and Man: though Eve was first in the motion, yet was Adam principal in the action; for he is first called to the bar, to answer the transgression. Gen. 3.9. 1. Tim. 2.13.14. First, he was the head of his wife, and therefore it was his sin, that he gave her no better instruction. Secondly, the Covenant of life was made principally with him, and therefore it is said, that when he had eaten, both their eyes were open. Gen. 3.7. She did eat before her husband, and sinned personally: but when he did eat with her, than they both saw, that they, and all their posterity were accursed. Thirdly, It is probable, that Adam stood by all the time of the disputation, and therefore his sin was the greater, that he rebuked not the Serpent, and rescued his wife from all such suggestions: or if he was absent, (whereof the Text makes no mention) then should he show himself a weaker vessel than his wife, who had all the bad Angels (in one crafty beast) to set upon her: whereas he had only one weak woman in his purest integrity to overthrow him. Neither could his affection then to his wife be so preposterous, as are now of corrupt naturalists, who are blinded in love. His love to his wife was created pure, and therefore except his judgement had been first perverted, as it was in his wife, he could not so easily have consented, of mere affection to his wife. I cannot believe, but that the Devils in the Serpent, did as well tempt Adam as Eve, though first they began with her, as a further means of enticing him. The text says not, that Eve went to seek her husband; but that she took, and gave to her husband with her, etc. Genesis 3.6.  
Q. How were the Devils the cause of it?  
A. They were by creation good, and appointed of God to be man's keepers, yet of their own accord, and free will they disdained and contemned their standing with God. jud. ver. 6. and became proud, rebellious, and abominable liars, and blasphemers of God, and of malice and hatred of man, became seducers and murderers of him. joh. 4.44. It may well be disputed, whether the Angels were Apostates in heaven, or Paradise. If I may show my judgement, and leave it as a probable opinion, it is this. The third heaven is a place of purity, and absolute felicity, and therefore cannot for a moment, or instant of time, be the subject of any pollution, or misery. If sin had ever been in heaven, the place should have been polluted by it. The very earth was stained with the sin of his proper inhabitant: and so should heaven, if the proper and peculiar inhabitants had there sinned: but such was the wise providence of Almighty God, that at once he would give a just occasion of trial, of the Angels in their obedience, and save heaven from all pollution, which he then, and now, and ever preserves most pure for his elect, both Angels and men. The occasion was given in their ministration to man, not the celebration of God's glory in heaven, that they might see more fitting their place then the other: but shall we the most excellent of God's creatures, stoop so low as to become man's servants, and subject ourselves to ourinferiours, & c? Let us think of a course to subvert his estate, and bring him out of grace and favour with his creator; so shall we according to our excellency, Lord it over him. So that here might very well be a conjoined Apostasy in the ruin of them both. O blessed God, how fare is thy decree from all stain of sin, and yet how full of Mercy and justice? Thou wouldst not try all thy Angels, some thou keptst at home, whiles others fell in ministering abroad. And all this, that thy son might be exalted, neither Angel or man ever prevailing without him. Rev. 12.6.7. They that fight under this head; are all saved; if they war under their own power they cannot but perish. The good angels were but lookers on till a Messiah was promised, and then are they all ministering spirits for the good of their fellow heirs of salvation. Heb. 1.14. Who can say black is the eye of God's providence, intending to glorify his justice in the condemnation of some Angels, and some men, when he might have executed all? Let us all sing with the sweet Singer of Israel. Psal. 119.137. Righteous art thou, O Lord, and upright are thy judgement.  
Q. How was man a cause thereof?  
A. By the abuse of God's law, and his own free will, being seduced by Satan, and induced into sin by the strength of his temptation, subtlety of his suggestion, and is own free reception of both, voluntarily harkening thereunto, contrary to God's commandment, when being assisted thereby, he might easily have resisted the same. Gen. 3.6. Man was made a most free beginner of his own action, neither did God withdraw, or withhold any necessary grace from him; he gave him sufficient not to sin, neither was he bound to give him so much as he might prevent, and prevail over every violent temptation god might have kept Satan from him, or in the combat have given him the conquest: but it was God's meaning to try him with the grace of his Creation: that now he may see the greater love of his Creator, in putting him under a second Adam, who prevailed against Satan, and in whom all the elect shall be sure of victory. Hence learn, that since the fall, in the hardening of Reprobates, as in Pharaoh, God neither withdraws grace, for he had none; nor withholds it, for he is not bound to give it: Christ is only a head and fountain of saving grace, for his elect Angels and men.  
Q. What were the instrumental causes?  
A. The Serpent, and the Woman. Gen. 3.1. The Devil to further his temptation, used visible instruments, and plotted by the subtlety of the one, and simplicity of the other, the woeful down fall of Adam, and all his posterity. All the Legions of the reprobate Devils entered into one beast, to confer with the woman, and by the Poitho and Suada of that viperous tongue, crept into the bosom of Eve, as it were, by all the topicke places in Logic, figures of Rhetoric, and other engines of guile & deceit, till they had brought her into a fool's Paradise, with the loss of the earthly, and hazard of the heavenly.  
Q. What is the unblameable cause?  
A. The commandment of God, for had there been no law there had been no transgression. Rom. 7.7. Gal. 3.22. And here comes in the act of God's providence in the apostasy of Angels and men. A law is given, by which God will have them both ruled, but of this they make no account; for it is the very first thing they begin to contest withal, and at length by plain denial opposeit. The law was given to move man to his duty, even as that Spirit in Ezekiel moved the wheels. Ezek. 1.21. The law was spiritual. Rom. 7.14. And placed in the very heart of man, and was of a divine nature, to have drawn man to good; but the spirit of Satan enters to grapple with the law, and turn the wheel of the mind in a clean contrary course to Gods will: the law resists, but man forsakes his mover, and is turned of Satan the buy way; and so the good law of God becomes the savour of death unto death. 2. Cor. 2.16. And that by an opposite motion to his own nature. The tree was a seal, both of good and e●●●, and the fruit tasted could leave a tang of death behind it. The law was as able to guide to death, as life; to life by his free motion, to death by his opposition. He that runs against a wall, or a tree, is thrown back again by violence, and bruised in pieces by his ownefall and folly: or by this comparison may you see the work of the law, by casting Angels and men into hell. An earthen pitcher is dashed by a foolish and furious hand against an hard stone wall: that the wall breaketh it, is not the fault of the wall, but rather a commendation; all the evil is in the hasty hand that rashly hurls it against so apparent a death and danger: so wilful and witless man by the suggestion of Satan in the serpent and woman, takes himself, and of his own free accord flings, or rather flies in the very face of the law, and by it is miserably stricken in pieces Do we not now see how the law makes him shiver and shake, even as a vanquished enemy under the hands of his Conqueror, and how he seeks to ease himself of such a governor? He might as well have knocked his head against the stonewalles, as his wits to frustrate the power of the law within him. A silly shift to stop a little torrent with sodds and turfs, will it not break over with roaring? A foolish fancy to staunch bleeding, by stopping our nostrils, will it not break out at the mouth, or run down the throat into the stomach? A man may with many piles of green wood smother and suffocate the fire for a season, but when the moisture is mastered, the fury of the burning will be more fearful, and the flames and flashes, more dreadful to behold. Alas, alas, how doth every sinner pile up the faggots of his future fire, and warm the worm in his own bosom, that shall gnaw for ever? Conscience shall read him a lecture every day, because he would not hear the lecture of the law for his eternal good. Rom. 7.10.11.12.  
Q. What follows from hence?  
A. That as the law was the cause of sin by accident, so was God, and no otherwise. Here was no omnipotency to constrain man to fulfil the will of his creator; here was a law to restrain him from sin, and distress him in committing it, yea, and thrust him headlong into all outrage, being once opposed by man. Let men rot in their sins, and they will die quietly: but stir them by the lively word, and sin will revive. Rom. 7.9. and either kill worse by impenitency, or be more happily killed by repentance. Mud in a glass, when it is shaken, runs all over that which before seemed pure and crystal. The poison of the snake, whiles he is benumbed with cold beareth no danger, but warm him, and he will hisse and sting. The Sea in calm weather is as still and quiet as any river; but let the winds once blow and bluster, and you shall see nothing but raging, storming, and foaming out mire and dirt. Hos. 2.1. When I would have healed Israel; namely by admonitions and rebukes of the word, than the iniquity of Ephraim was discovered, etc. The law had an intent to save man; but man would not hearken thereunto, so that his perdition was of himself.  
Q. What secondly may be learned?  
A. That God was no bare permitting, or forsaking cause, but a working cause, even in the fall of man. Gen. 3.1. It is Satan's first onset, hath God said ye shall not eat, etc. Like an earwig did he wriggle in by sophisticating the holy law of God; for he knew well enough he could not get in except he did drive that out, which was not done, but by a mighty wrestling, and wreathing on both sides. And God's work was first to hold out Satan, then in contempt to thrust man upon his adversary, when he left him to cleave unto a liar. 1. Sam. 2.30. They that despise me shall be lightly esteemed. God in an holy indignation might well reject them that had so shamefully rejected him; and (as it were) even push man upon the pikes of his own punishment. It was no joy to God, to see his beloved creature, so vilely to cast away himself; and yet God intended, & wrought it without all blame, not as an author, or fautour of man's fin, but as a judge, casting him in his own act, and taking revenge upon him for his sin.  
Q. What will follow in the third place?  
A. How God wrought in man's fall, yea, and from all eternity, for God's act began before man's. And this is safely to be done by our anatomy, or resolution of God's composition in this work. First, God did it by his law, and special government of man. Secondly, as he did it, so had he power to do it, and such a power, as neither Devils nor men are able to resist. Man might resist the law. Math. 23.37. but not the power, by which the law worketh; for man, not the law, shall suffer for the irruption, and breach of it. The law will be sure, one way, or another, to make his part good, with the most masterless monsters. Thirdly, as God did it, and could do it, so he decreed it to be done, and omnipotency and efficiency, are but two executours, no composors of God's decree, and therefore it shall stand infallible in the greatest contingency. It was possible for man to fall, or not to fall, and his act was contingent, so true that it might have been false, yet the decree was as certain before as after the event, seeing all things are present to God, when they are absent to us. Fourthly, as he decreed it, so it was done by counsel. Ephe. 1.11. both in the scope, and plot. God had an end in man's fall, neither was it otherwise executed then himself had plotted it. The Devils, and our first parents, together with the Serpent, time, and place, could never have so met together, except God had set it down, so will I have it acted, even to every circumstance. Fiftly, It seemed good to his wisdom so to have it done, and no otherwise. Pharaoh deals wisely by sinning. Exod. 1.10. but God is wise in decreeing how Pharaoh shall sinne. Sixtly, that which is done by the wisdom of God, is good and just. Hence sin, opposite to all good, and the enemy of justice, was both good & just, not in itself, but as God decreed it to be a means of his glory, which it is not by his own nature, for God is clishonoured by it: but by accident, as God can bring light out of darkness, good out of evil, and life out of death. Therefore as God did it, it was no sin, every cause is to be examined by his manner of working. Man sins by counsel, and God by counsel orders it so to be done, and in doing works as much as he willed. Lastly, as it was good and just, so God willed it, but as simply evil, he willed it not, but did hate the being of it. Psal. 5.4. Will is the highest step we must stand upon, and thus may we go downward, by the same stairs we came up. God did will nothing but that which was good and just, and so it seemed good to his wisdom, by counsel to decree it, and by his power to effect it.   

CHAPTER XVIII. The effects of the first Sinne.  
Question.  
WHat are the effects of Adam's transgression?  
Answer.  
Blame, and then guilt and punishment. Man was blame-worthy, for eating against the express commandment of his God, then was he made guilty of all the debt and danger that the law contained, and by punishment to suffer, or satisfy whatsoever the law could challenge at our hands. Rom. 5.12. One man sins, there is the blame, by it entrance is given to death, there is our guilt, that we have so entangled ourselves in the snares of sin and death, and it runs over all, there is the punishment.  
Q. What is blame?  
A. Gods just censure of fin. Gen. 1.14. Because thou hast done this, thou and all thine are accursed. The blame is laid upon ourselves, and it was a piece of Adam's wretchedness to cast it upon his good God. Gen. 3.12. We have brought upon ourselves the scorn and scourge of all our sins.  
Q. What is the guilt?  
A. Whereby they are tied to under go the punishment. Gen. 2.17. In the day thou eatest thereof, thou shalt die the death. Blame respecteth vice, as praise virtue; and guilt justice, as liberty mercy. By the first, sin is evil, and naught, by the second, a debt. We properly own nothing to God but love and duty: yet by forfeiture for non payment of the principal, we run into further arrearages with God; and so are bound to a double discharge: first, of the principal, secondly, of the forfeiture. It is a strange opinion to think, if we satisfy for the forfeiture, we are freed from the principal. The law is still in force, and except Christ pay both for us, we shall never come by a full discharge. He suffered to satisfy the forfeiture, and obeyed to pay for the principal. Our debts are now grown infinite, and only he that is infinite can discharge them. We might of ourselves have paid the principal: but now like Bank-rupts, we have for ever dis enabled ourselves, and are not able to pay a penny in the pound, for our release. God hath a bill, a bond, or a book, wherein all our debts stand to be seen, and must remain uncancelled, and uncrost, till all be paid. O good God, draw the red lines of thy Christs-Crosse, yea, and the white lines too of his most holy life, over the black lines, yea, the best lines of thine own debt book. Thou seest better than our own consciences, every peccant act of ours, in thought, word, or deed, oh let all our bills, and Items in thy book be cleared, crossed, and canceled, by the precious blood of thine own son, and our Saviour and surety. He alone is able to expunge, cover, nullify, abolish, & wholly to take away the guilt of our defilement, and the gall of our punishment. In him we know that thou our Creator wilt pardon all our sins, & debts, bearing action against us, or obliging us to any penalty. Yet not every hypocrite, or profligate professor that life's as he list, must look for this love. Faith is no Pander to sin, it will make us both see the ulcer, and the washing of it. Neither will it leave upon us the slander of Solifidians, but will tell the cleansed, that he is to go away and sin no more. It will never bid him drink, and take Tobacco; sin, and believe; get a pardon of the old, and a licence for the new. It will teach him to turn over a new leaf, and learn a better lesson. First, to see his own misery; secondly, the mercy of God; thirdly, how both will restrain him from all licentious liberty.  
Q. What then is the punishment?  
A. The just anger of God upon all that sin. Rom. 2.5.8.9. Heb. 10.31. with Chap. 11.29. Isa. 33.14.  
Q. What Attributes do here put forth themselves?  
A. His holiness, and that both in his justice and Mercy. Rom. 2.4.5. It shall well appear, that God will not wink at sin, or give unto it the least allowance. 1. King. 20.42. Ahabs' life is to go for Benadabs'; this is but a shadow of God's holiness. If men must wash away blood with blood; then assuredly, God will wash his hands in innocence, and by punishing of sin, free himself from the slain of it.  
Q. What is God's holiness?  
A. Whereby being pure from sin in himself, he cannot away with it in his creatures. Psal. 5.4. Isa. 6.3.  
Q. What is his justice?  
A. Whereby being most just in himself, he cannot but execute justice, as in well doing to them that do well: so in afflicting punishment on them that do evil. As praise and price to the one, so all woe and want to the other. Rom. 2.6.7.8.9.10. Exod. 20.5.6. The justice of God, as it seems to burn more remissely against sin is called anger, as more sharply, wrath; furthermore, as it sentenceth, judgement, and as it executeth the same, revenge. This holiness and justice were in God from all eternity, yet till now no matter of manifesting them. They inquire after iniquity, and take hold of sin, and burn against it: yet with wonderful moderation; first, God seems but to be angry, and (as it were) chids with the sinner: then he grows into just rage and strikes the sinner. Rev. 3.19. After rebuke, follows correction, and whom words will not reclaim, wounds must weary, and if gentler chastisements will not work then by severity and extremity, he breaks in pieces the sinner. He can chastise them with Scorpions, that will not be moved with whips. 1. Kin. 12.11.  
Q. What is his mercy?  
A. Whereby he useth compassion also towards his creatures offending. Gen. 6.3. and 8.21. Psal. 78.38.39. Mercy is more common than grace, for he pities all, though he but receive some again into favour. He feeds the filthy as well as the faithful with his hid treasures; and makes his sun to shine, and his rain to fall upon the just and unjust. He vouchsafeth them (ill deserving) common mercies, that they might seek to him for more special graces. Thus mercy is offered before the sentence be executed, & then justice, which was all this time burning, flames out upon sinners that would not come at his call.  
Q. How manifold is this mercy?  
A. His clemency and bounty: God is both gentle and kind to all sinners, mild in mercy, and bountiful in his benefits. Rom. 2.9.2 Chron. 36.15. Isa. 55.7.8.9.  
Q. What is his gentleness, or clemency?  
A. Whereby in justice he remembreth mercy, kindly inviting sinners to repentance. Ezek. 18.23. and 33.11. Psal. 103.8.9. The Lord will hear the cry of the poor, because he is gracious, or kind. Exod. 22.27.  
Q. Wherein doth it appear?  
A. In his patience, and long sufferance. He bears the reproaches of sinners, and a while stays and waits for their repentance. Erech appajim in Hebrew is one that hath a long nose; and it is frequently given to God, for his patience and longanimity. The nose is the seat of anger, and a long one is not easily contracted. God is slow in frowning upon sinners, and he is hardly provoked. Num. 14.18. Psal. 86.13. and 103.8. and 145.8. ●oel 2.13. Nah. 1.3. jon. 4.2. Rom. 2.4. and 3.25. and 9.22. 1 Pet. 3.20. 2 Pet. 3.15. These places say not that God is without anger, or wrath, but that he is not easily, quickly, or rashly moved thereunto.  
Q. What is his patience?  
A. Whereby he bears the reproaches of sinners, and defers their punishments: he doth not presently step forth, as a mighty enemy to be revenged of such as provoke him. Psal. 50.21. God is silent when he is patiented. Act. 17.30. and dissembles the time, when he forgets not the sin. Rom. 3.25. A forbearance, till the appearance of justice. Rom. 9.22. Lenity to prevent all extremity of just anger.  
Q. What is his long sufferance?  
A. Whereby in bearing he expecteth a long time for repentance. Isa. 55.7. & 65.2. Law. 3.22. Eccl. 8.11. joel 2.12.13. 1 Pet. 3.9.15. God doth wait, and put out the hand for to receive sinners: yet let us beware, for he that doth always give pardon to repenters, will not ever give repentance to the sinner, at what time soever a sinner reputes, he shall find mercy; but if once the long sufferance of God be over, we cry too late. Ere vengeance begin, repentance is seasonable; but if judgement be once gone out, there is no hope of pardon. While the Gospel solicits us, the doors of the Ark are open; if we neglect the time of grace, in vain shall we seek it with tears; God holds it no mercy to pity the obstinate. He gave an hundreth and twenty year's respite of repenting before the deluge, and if the old world had not been wilful, it should never have been so wasted with waves and waters. How loath is he to strike, that threats so long? Surely, he that gives so long warnings, desires to be prevented. Swine foreseeing a storm, run home crying for shelter. Lions, Tigers, and Bears, by an instinct from God, came to seek the Ark: only men refuse to be saved; thus reason once debauched, is worse than brutishness, 1 Pet. 3.20.  
Q. What is God's bountifulness?  
A. Whereby he being rich in mercy poureth forth his good gifts upon his sinful creatures, notwithstanding they offend him. Math. 5.45. Adam after he was fallen, had divers hours to bethink himself of his misery, for God came late unto him. Gen. 3.8. God gave him life, and time to repent, yet he sought not for grace, till God came to call upon him. It may probably be conjectured, that Eve was created in the afternoon of the sixth day, all the forenoon being employed, in the creation of the beasts, and man himself, the placing of him in Paradise, the bringing of the creatures unto him as their Lord, the appellation of them, and the not finding of a companion for Adam amongst them all. Adam therefore having been thus busied, as was Abraham. Gen. 15.10.11.12. even at the height of the Sun, as he at the fall, fell into a dead and deep sleep, and after his awaking had the woman brought unto him, and she was given unto him for his wife. And it was the cool of the day when God came again to them both, which the Hebrews interpret of the eventide, and the Greek version follows it, and S. Ambrose gives the reason, for that man came late to his repentance, God as before, so now trying him, whether he would come to a sight of his sin, which he should before have prevented. It is also probable, that when God had ended his works, and left man some preparation for the Sabbath, he sent his Angels to be their companions, and to try them both together in the sanctification of his name, for all his works and benefits now bestowed upon them. They being met together, are so fare from hollowing the name of God, that presently they fall to the profanation of it, and before the day of confirmation was come, had lost all; yea, and were so destitute of all understanding, as they had not so much grace left them, as to call to God for mercy. O the bounty of our Creator, that would come himself, after he had waited a time, and call them all to an account, and enter with man into a further covenant of grace and mercy, etc.  
Q. Upon whom was the punishment inflicted?  
A. Upon the Devils the authors, with their instruments, and Adam. Gen. 3.14.15.16.17. The examination gins where the sin ended, & the punishment is first inflicted where it began. God did analyse and anatomise the sin backward ways, an so finds out the principal agent, and begins with him. God could first have begun with Satan: but he shows us the way of the invention of every crime, and craft, yea, and of every work done: and that is to ascend upward from the lowest and last agent, or his act. By man he found out the woman, and by the woman, the Serpent; and there he gins to curse, and punish. And under the Serpent are the Devils punished. The Serpent was cursed above all Cattles, and the Devil above all creatures. God put enmity between the Serpent, and the Woman, and it is the greatest; for, as a woman is more afraid of a Serpent then a man, so is a Serpent more afraid of a woman then a man: Physosophers say, from the breath, or sent of a woman, which is poisonous to a Serpent: but Divines say, it ariseth from this ancient enmity, which is greater, then with any other creature. So the Devils, which were so familiar with a woman at the first, shall by a woman receive the greatest overthrow. And we see the woman is more afraid of a Devil then a man; and the Devil is more afraid of a devout and godly woman, than a man; who recompense their sin, with loving most, and overgo men in holy affections. And here I cannot but wonder, that women being nought, are most familiar with the Devil, as we see by Witches, yea, and often under the shape of a Serpent, or Worm: but this stays me, that though the Antipathy be great, yet in sins they come nearest together, as in obstinacy and wilful pertinacy of opinion.  
Q. What is the punishment inflicted upon the Devils?  
A. We are to learn it from their Instrument; Moses elegantly contriving them under one head. First, than we have the contusion, or crushing of their heads, that is, the frustration of all their counsels and devices, they being able no more to plot any thing against God, or his Church. Hitherto they prevailed in ruinating mankind: but they shall from henceforth want brains to bring to pass such another work, against any of God's darlings. The beating out of their brains, and bruising in pieces of all their policies, shall be by the seed of a woman, that is, by Christ, and that by the heel, to wit, the humiliation of him in our flesh, and upon the cross. In which he shall so eagerly pursue the Devils, and strike so mightily at their heads, that in breaking of them he shall bruise himself. He shall tread so hard upon the enemy, as if his very heel should ache with it. Shuph, the original word, as it were, by an onomatopaeia, or feigned found, signifies the shuffling of feet together, and it is given both to Christ, and the Devil, who should (as it were) wrestle together, and that Christ should overthrow his enemy, and crush him in pieces, especially his head, the seat of wit and will, which by a Metonymy of the cause for the effect, signifies Satan's devices, etc. and his heel, a metaphor from the lowest part in man, to signify, the debasement and humiliation of Christ, wherein he should suffer, the Devil being a principal agent of all his sorrows: but Satan should rue his intermeddling, when he should feel the knock given by Christ, yea, and grieve that he had ever so much to do with a woman, whose enmity he should now find as bitter, as ever he felt sweetness in her friendship. Eve thought she was the woman, when she brought forth Cain, as if she had now possessed a man of jehovah, to do all this; but by the name of her next son Abel, she saw the vanity of her own opinion; yet Adam after he had received the promise, rightly called her Eve, not only because we should be the mother of all the living, but that in her might remain a memorial, that a woman should come to be an instrument of life, etc. Gen. 3.14.15. Furthermore, here is all our comfort, that Satan is stinted to the heel of the true Christian seed, and therefore shall never break their heads by Apostasy, though he may bruise their heels by manifold slips and slidings. joh. 16.33. Rom. 16.20. Other punishments, as consequents of this, are to be gathered, though no more be expressed. Observe then, in the second place, the obduration, and hardening of them in their sins, that they cannot repent, and find mercy. And the reason is, because they were beginners of this sin, neither compelled, nor seduced; for, first their understandings were clear, they knew the truth, & that distinctly; secondly, their wills were good by creation, and they had power to have obeyed GOD'S command: but against all this goodness of God they oppose themselves, and devise which way they may cross God, and so sin against the holy Ghost. The Pharisees knew Christ to be of God, and were convinced in conscience of the truth he taught, yet sought they by all means to disgrace him, and so sinned like the Devils. Conscience in both, may sometimes check them; yet as an unruly dog, that seethe the cudgel, and would be gone, flies in the face of his master, if he see no ways to escape; so they may tremble. jam. 2.19. and yet triumph in their wickedness; for they cannot repent, they rather laugh at their sin, and dance in their wicked courses, then are any ways moved, to cry for mercy; and so ipsofacto are deprived of all hope of happiness. Again, they are not able to satisfy, neither can Christ do it for them, for they are not multiplied by generation, and so Christ cannot take upon him their nature. As for the good Angels, Christ hath merited for them collaterally, that is, they in him by their own free will, have chosen the good part, that shall never be taken from them. Thirdly, they are banished from heaven, into the elements, and reserved, or confined in them unto the day of judgement, and hell fire, 2 Pet. 2.4. Iud: ver. 5. We may see the fiery Devils in job, at God's permission abusing that element, job 1.16. Also an eyrie spirit in raising the winds. job 1.19. Earthy Devils, possessing men, Math. 8.28. Watery Devils, carrying unclean Swine with them into the Sea. ver. 32. And as good Angels carry the souls of holy men into heaven; so do Devils carry the souls of unclean and  wretches into hell, which must be into some of those places that they possess; now they are called the Princes of the air, because by the fire and air they do the greatest mischief, and there may they torment the souls of men. Every sinful creature is stubble, and so is not able to stand in the presence of God, which is a consuming fire: It is for Christ and Christians, that Devils and wicked men feel not the full extent of God's wrath. God will have them to exercise the graces and virtues of his servants: and so by accident they are preserved, and reserved to the general assize, and fire of hell; Christ shall come in fire and that fire shall be the melting of the elements, which shall be confounded as in one mass. The air is oily, and the earth is full of combustible matter, as coals, and brimstone. Many pits are full of slime; and as the Country where Sodom and Gomorrah stood, was very bituminous, clammy clay, and glewish ground, with store of slime pits, and so very fit for the exhaling of that matter, which was afterwards reigned down upon them: so the place that God is now a preparing for the damned, may very well be in the confusion of all the elements together, where fire shall fearfully seize upon all things, and God even prepare all as matter, or fuel for his rage. I hear not that the fire shall be quenched again in which Christ shall come. And the fire of hell is unquenchable; and may even in this become utter darkness, because the Stars shall fall, and melt away, and the powers of heaven shall be shaken, and (as it were) driven to the earth, and therefore the subject of light being destroyed, upon the earth, and within the earth may be this horrible darkness, and woeful fire. jer. 17.13. Some shall have their names written in the earth, and be as the Parables of the dust as others in heaven, opposite shall be the places of the elect and damned, and (as it were) a gulf betwixt them. Luk. 16.26. The reprobate shall then be more narrowly confined, and more fearfully tormented. To conclude, learn further by this punishment of the Devils, that their first sin was in tempting of man: for we see that the punishment of them, is only inflicted for this their rebellion, and their continuing in it: yea, mark further, how God hath punished the rebels in their envy, they envied man's estate by creation, and scorned to serve him; they shall now see him advanced into their rooms, and themselves imprisoned upon that miserable earth, which they converted from a Paradise into a prison, from a delicate palace into a most damnable dungeon. Thus whiles envy feeds on others evil, and hath no disease but his neighbours well far, it hath all those favours fall beside itself, which it grudged to see in others. It is nothing but a pale & lean carcase, quickened with a Fiend; & it keeps the worst diet, for it consumes itself, and delights in pining. A thorn hedge covered with nettles, that cannot be dealt withal either tenderly, or roughly. What peevish interpreters of good things were the Devils, that had rather step into hell, then stoop a little to their Creator, in serving of an inferior creature, which now they see more honoured then ever before.  
Q. What punishment was inflicted on the Instruments, and first upon the Serpent?  
A. A curse above all the beasts of the field, enmity between him and the woman, and a sensible feeling of pain in his going upon his belly, and eating of dust. Gen. 3.14.15. All things were for man and his comfort, therefore it was an odious thing to be his over-thrower, & God lays a reasonable punishment, on the unreasonable Instrument. These worms were worthy creatures of God, but now most wretched, and ashamed to appear abroad, and therefore live in the earth, and are seldom to be seen. Their skin's pain them if they live long, and always it is painful unto them to crawl, or creep, because the belly is their softest part, and oppressed with the guts and body lying upon it. In winter they stir not, being almost dead with cold. Their meat is the earth, a grievous diet, and the greatest enemy to life, consisting of heat and moisture. We may see by the worms that feed on the earth, how in dry weather they are withered and pined to nothing, and what ado they have to thrust out their earthy food in a rainy morning. Lastly, this beast was cursed in this, that now woman should take heed how she came near him, and he likewise stricken with a fear of her, etc.  
Q. What was inflicted upon the woman?  
A. Besides that which she hath common with man, her inforred subjection to her husband, and her manifold grief in conception, bearing and bringing forth. Gen. 3.16. She should not now be so bold with her husband, her limits were to be shortened, and her yoke made more grievous. She was an instrument of his hurt, and is now to feel it, by her living with him, conceiving by him, bearing and bringing forth of his of spring. The blessing of God before was great, and should have taken away all pain, which now is justly inflicted for her dissobedience. The pain of the belly is to both instruments a memorandum of meddling with forbidden fruit.  
Q. What is inflicted upon Adam, and consequently upon all his posterity?  
A. Sin and death. One sin begets another; and the second is an effect of the former, both properly and accidentally; properly as a branch of so bitter a root: accidentally, as inflicted by divine justice. One and the self same effect may have divers causes: as for example, job 1.21. with 15. verse. etc. Satan, Sabeans, Chaldeans, etc. as well as God afflict job. Act 2.23. wicked hands, as well as God's crucified Christ. Exod. 7.13.14.22. and 8.15.32. and 9.7.12.14.34.35. and 10.20.27. etc. Pharaoh and God both harden, the one in punishing, the other in sinning: & God wills to punish one sin with another: the sin he wills by accident, the punishment by counsel. It enters not into the mind of God to commit sin. jer. 32.35. and yet it is his mind to punish the abominate, with their own abominations. They that are ambitious of their own destructions, never want the plagues of God to seize upon them. He that setteth and selleth himself to sin, shall find God as ready to offend him with justice, as he can be to offend God with iniustic. As man sows, so shall he reap, and if there be a brewing of death, turned up in vessels of sinew, it is good reason that the sinner should drink it.   

CHAPTER XIX. Of original and actual Sinne.  
Question.  
WHat sins are inflicted?  
Answer.  
Both original, and actual. Adam's transgression turned the Chariot of the soul clean out of the tract of good, so that now it is impossible he should ever get into his way again. Small sins are like to slips, and slidings, whereby men fall and hurt themselves, but great sins are like downfalls, which wound, lame, dis-joint, or break some member, etc. Man's first sin was a miserable downfall, for it did wound and waste the whole man, and made him every way unable to stir hand or foot, to please God. Gal. 6.1. Catartizein, is to let a joint, and man is restored again when God of his goodness doth bring every faculty of soul, and member of the body into his due course. See how the first sin put all out of joint, and displaced the whole image of God. First, man neglected his ordinary calling, when carelessly he suffered the Serpent to enter. Secondly, heabused his ear, standing betwixt God and the Devil, when he left God and listened unto his enemy. Ever since which time he hath been dull of hearing God's word. They are not made more deaf of hearing, that dwell by the fall of Nilus, than Adam, and all his posterity, of harkening what God says. Thirdly, his eye wandered, when he saw that to be desired, which was so plainly forbidden. Fourthly, his feeling was perverted, touching where it was sure to be tainted. Fiftly, he tasted with delight, that which he should have spit out, as bitter, and poisonful. Sixtly, his smelling, which is set over the mouth to give intelligence to it, whether our meat be sweet or no, was here treacherous to the palate, in suffering it to swallow down so stinking a morsel. Thus the five senses were as Cinque-ports for temptations, where sin began first to traffic, and at length, Satan became Lieutenant of them all, and by them not long after gained custome-tribute of Souls. From all these wheels running wrong, Satan creeps nearer the Soul, and gets possession of all the interior senses. While the Crocodile sleeps with open mouth, the Indian Rat shoots himself into his belly, and gnaws his guts in sunder; so entered mischief at the open gates of this security. A watchful providence would have prevented this eminent danger. Now the fancy gins plausible inventions, here is a tree for wisdom, the cogitation takes it for a truth, and the memory hath forgotten both the love, and law of God. Understanding thus blinded with sense, never calls this sophistry to her tribunal, but taking one argument for another, teacheth the will to conclude amiss, and so the Devil is embraced for God, and man being thus subverted, sinned, being condemned of himself. Tit. 3.11. And by this disobedience are we all made sinners, both actually and originally. Rom. 5.19.  
Q. What is original sin?  
A. An exorbitation, or swarning of the whole man, both inwardly in himself, and outwardly in the government of the creatures. Psal. 51.5. Rom. 3.10. and 5.12.18.19. and 7.24. and 8.5. Eph. 4.17.18. 1 Cor. 2.14. Col. 3.9. Tit. 1.15. Heb. 12.1. Gen. 6.5. and 8.21. Isa. 57.20. First, original sin is not the wheel, or man himself, but the exorbitation or swerving of it. Secondly, it is come in the place of original righteousness, and so is a privation of that, and an evil habit in the Soul. Thirdly, It is not a sleeping habit, but an inward act, ever stirring in man, as doth the first act of the soul, which is never quiet, Fourthly, in this inward motion, it hath always an inclination to evil. Fiftly, It most especially possesseth the will; and therefore by the ancients, is called concupiscence, which is the wills motion, where now all sin begins, and by a kind of imperious command, draws all other wheels about with it. By this sin, the whole man is in evil, and whole evil is in man, as the Chaos had the seeds of all creatures, only wanted the spirits motion, to bring forth: so this wants nothing but Satan's heat to hatch even Cockatrices, and such like poisoned monsters.  
Q. What note we from hence?  
A. That man's wit and will are exorbitant, and therefore he hath no freedom of will to any good, that is, that may be pleasing unto God, but wholly is carried unto evil. joh. 8.34.35. Rom. 3.11. 2 Pet. 3.5. Heb. 11.6. Gen. 6.5. jer. 8.21. and 13.10.23. and 17.9. Psal. 14.1.3. Math. 7.18. and 12.34. job. 3.3. and 6.44. and 12.39. Rom. 7.18. Without the principle of life, it is impossible to live, therefore original sin being in the place of original righteousness, and now no new principle of faith as yet infused, man is every ways disenabled to live well; live he may, and that freely; but it must be in sinning. The Chariot of the soul is clean carried out of the way of holiness, and man runs quite beside the line of the law. It is left to God to work, both that which is first, to will; and that which is last, to work. Phil. 2.13. To will and to run is mine: but without God I can do neither well. Without me (says Christ) you can do nothing; no, not think any thing, saith Paul. Alas, what can they do that are not lame, but dead in sins? Eph. 2.1. The first bond is broken, and therefore God and man are parted, as really and truly, in regard of spiritual life, as when the natural spirits are extinguished, body and soul fly asunder. By the influence of God's Spirit alone, must a new life be created in us, that was not, and not some former life excited: yea, further, we are not pre-disposed, and prepared of ourselves, for the receiving of it. As there is no vacuity in nature, no more is there spiritually. Every vessel is full; if not of liquor, yet of air: and so is the heart of man; though (by nature) it is empty of grace, yet it is full of hypocrisy, and iniquity: neither can it be filled with grace, except it be emptied of these evil qualities: and as in a vessel, so much water as goes in, so much air goes out: so in the narrow mouthed vessel of the heart, so much grace as comes in by drops, so much sin is expelled, and the first expulsion is violent, man not coworking at all; for he is imformed (as it were) with sin, and is contrary to the work of grace, the very wisdom of his flesh is enmity, not secret, but public, in resistance: neither doth, nor can subject itself. Rom. 8.7. One hupotassetai, ou dunatai, two words that cut the very throat of our freewill, It subjects not, there is resistance, and where there is resistance, there is contrariety; and contraries suffer violence of one another. And the corrupt will is turned again to God by violence; I say not the will, for that is a subject of both, and passive in conversion, suffering grace by violence to cast out sin. As fare as it opposeth by corruption, so fare is it constrained to yield by grace; and in the first motion will notsubiect, nay, because of sin cannot: but the wheel once turned again by grace, is as ready to do well, as ever it was to do evil. Only Lord, I know, that by reason of this opposition, my soul will take a long time to empty and fill, and that the best vessel cannot be quite full, while it is in the body; because there will be still these remainders of corruption. Though I must not be impatient of God's delay, yet will I never rest content with any measure of grace in this world: but will every day endeavour to have one drop or another added to my small quantity: so shall my last day fill up my vessel to the brim.  
Q. What is actual sin?  
A. The continual jarring of man upon outward objects, by reason of this natural exorbitation. An instrument put out of tune, is dissonant in all harmonies. Rom. 3.13.14.15.16.17.18. Throat, tongue, mouth, feet, actions, etc. are all without God's fear. Rom. 1.29.30. Psal. 50.16.17.18.19.20. Psal. 10.4. and 14.1. Heinous crimes, neither sparing God nor man. Psal. 10.6.11.13. and 40.13. and 74.8. Isa. 28.15. Math. 12.24. Luk. 12.19.45. and 18.11.12. 1 Cor. 2.14. Gal. 5.17. These and many more declare plainly, how man in all his outward actions, swerves from the prescript rule of righteousness. And here the Lord, beside the order of consequence, and contrariety, in punishing one sin with another, and making both bitter, and stinging to the conscience, hath a double act: First, he limits the sin, what way, and how fare it shall go. He hath a bit and bridle to curb any sinner. Psal. 32.9. and when he is gone to the utmost of his teather, he can pull him back again to his task with shame. The very Devils can be no more malicious in their mischief, than God will have them. 1 King. 22.21.22. job 1.12. Secondly, God directeth sinners evermore to his glory, they shall honour him when they think least of it. They that never learned to lisp a word of a better life, shall live for God, when they die to damn themselves. If good thoughts by restraining grace, look into a wicked heart, they stay not there; as those that like not their lodging, and therefore are soon gone. They scarce find an Inn to bait in, before they be baited out again with misrule: only that light of God's love, and countenance, that shines into an holy heart is constant, like that of the Sun, which keeps due times, and varies not his course, for any of these sublunary occasions: yet blessed be God, who restrains the plots and practices of the wicked for the good of his elect.  
Q. What are the degrees of this sin?  
A. It may be greater, or lesser, in respect of whom, or against whom it is committed, likewise in respect of the matter, manner, or measure of working it, as whether it be done of knowledge, or ignorance, of infirmity, or stubbornness, or with an high hand. jam. 1.14. A wicked object brings in suggestion, suggestion delight, delight consent, consent practice, practise custom, custom obstinacy, obstinacy hardness of heart, and that a reprobate mind. 1 Tim 1.13. Rom. 2.5. & 1.28. jer. 5.3. Lust is less than adultery, hasty anger is less than Racha, and that then fool. Math. 5.22. The sin of a jew, is greater than of a Pagan, of a teacher then a scholar, Rom. 2.18.20.21. He that knows God's will and doth it not, is to be beaten with more stripes than one that is merely ignorant. Luk. 12.47. A professors sin is greater than the sin of a profane man. Again, it is a less sin to strike a common man then a Constable, a Constable then a justice of peace, a justice of peace than a judge, a judge then a Prince, a Prince then to put out the hand against God. It is a greater unkindness for a son to offend his father, than another man, etc. Habitual sins are worse than actual, and a railing habit is worse than a slip, or error of the tongue. Here may a question be demanded, whether the sins of the first Table, or the second are greater? Answer; compare person with person, and then every sin against God is more vile then against my neighbour: but other circumstances may aggravate, and make a sin greater in the second Table than the first. Idle taking of God's name in vain, As O Lord, O jesus, are not so ill as Murder and Adultery. Negligence on the Sabbath, and stealing a nap by chance at a Sermon, is not so vile and villainous as to rob and kill by the high ways side: but let circumstance go with circumstance, as person with person, degree with degree, etc. and then every sin against the first Table is worse than against the second.  
Q. How many sorts be there of actual sins?  
A. Two; the sins of commission, and the sins of omission. jer. 2.13. And man doth usually omit good, before he commit any evil. The want of doing worthlly, makes a man wanton in doing wickedly.  
Q. What is the sin of omission?  
A. The not doing of that good which should be done. Mat. 25.43.44. 2 Thess. 1.8. Negatives in goodness are positives in evil; at the last day shall men be judged for not doing good. It is not what harm, or hurt have you done, but what health and help have you been to the needy? God made nothing to be idle, but every thing to work unto his end, that the great worke-master of all, might be glorified in his handy work. This sin is not properly an act, but not acting, and for want of a term we call it actual. It springs from original sin, which makes us unapt to good.  
Q. What is the sin of commission?  
A. The doing of that evil we should not do. Rom. 1.28. These two branches, or streams of original sin, show us the nature of the fountain itself, that as it is dry and barren of good, so it sends forth an Ocean of evil. As it is a privation of good, so it makes us omit all duty; as an inclination to evil, it makes us commit all villainies. jer. 4.22. Wise to do evil, but to do good no understanding. Prompt to vice, unapt to virtue. Ex peccato originis sumus ad omne bonum inepti, & ad omne malum proclives. To conclude this punishment of sin, and justify God in his act; Sin runs with the act, and is more in the agent than the action: yet it glewes them both together; and by means of this concretion, itself is both cause and effect. For as arts are concreted, and concreated with things, that is, God did (as it were) clap the art, and the thing together: so the Devil hath conglutinated and compacted the sin and the substance together. A Logician doth reason, It is not so much the man as his Logic that performs the art: so it is not so much the man that makes a Garment, as the Tailor, etc. Hence we learn in the black Art of the Devil, that it is not so much the substance as the sin that doth evil; and that subject only sinneth, which is glued together with the sin, God therefore running along with the substance as well as the sin, and being in the action of the sinner, as well as the sin, may do that by his own art, which neither the sin, nor the sinner can be said to do, and so very well may punish the sinner with his sin, and yet be no cause of it. Rom. 1.24. God's contact will ever be free from sin's contagion, even as the Sunbeams raise a stink, and ill savour out of a dunghill, without any infection at all. The fire can soldier two pieces of iron together, and yet go in and come out again, without being made irony, or hard at all: so God by stirring in the rotten ulcer of the heart, and by the heat of his word, hardening and styling the crabbed nature of man, can get in, and go out at pleasure, without all ferrumination, or soldering with man, as sin and Satan do.   

CHAPTER XX. Of Death.  
Question.  
WHat is Death?  
Answer.  
A deprivation and loss of life, with a fearful subjection to the misery of this life, and the life to come. Gen. 2.17. Rom. 6.23. Man by sin is made unable to please God, he must therefore be dissolved and new made, or changed, that he may do it. Death should be fare more welcome unto us the sin: for that may prepare us for heaven, when this will be sure to cast us into hell. Alas, is it not pity to see our fear misplaced? All men fear to suffer evil, but few they are that fear to do evil. Of two deaths we fear the less, and never dread the last and worst. There are but two stages of the first, the bed, and the grave. The former, if it have pain, yet it is speedy, and the latter as it is senseless, so it gives rest. Against this there are many Antidotes, and comforts, and we know that an evil that is ever in motion, cannot be fearful: that only which both time and tempest, nay, eternity itself finds standing, is worthy of terror. And let them tremble at it that delight to live in the former punishment. As for the first, there are no by-paths of a fairer, or neeerer way, all that travel to the holy land, must be content to offer this tribute at the Pison Castle, or gates of death, crowns and sceptres lie piled at this entrance, and seeing God cannot re-edify without taking down of this old house, I will welcome death. We receive any homely messenger from great personages, with due respect to their masters: and what matters it what death it be, so it bring me good news? And what news can be better than this, that God sends for me, to make me more happy, than my crazy carcase will suffer me to be, till it be mended, and cast in a better mould. Let them fear death, which know him to be as a pursuivant sent from hell to fetch them: as for us, we can pass cheerfully through the black gates, or dark entry of a corporal death, unto our glorious mansions above: but let us proceed, to see both deaths, that by them we may learn our misery, and see Gods greater mercy.  
Q. What things are to be considered in death?  
A. The inchoation and beginning, or the perfection and end. The beginning of any act is part of it, and when man sets his hand to any thing, he is doing it. If there had been any act of spiritual life, man had lived, and God had been well pleased, and his life had been immutable: so on the contrary, when man gins to die, he is a dying, and God says in the very day that thou eatest, or sinnest, thou shalt die. Gen. 2.17. Adam was left a dead man, as soon as he had tasted of the tree, and every man is crazy from his cradle. The pace of death is soft and sure, and every man (live he never so long) is a dying man till he be dead. Deut. 28.22.61.65.  
Q. How many deaths be there?  
A. Two; The first and the second. The soul dies the first death, by sympathy with the body, and the body dies the second death, by sympathy with the soul. Math. 10.28. Rev. 2.11. Rev. 20.6.14. Yet in nature the second death is the first; for, the soul dies first in sin, the punishment being inflicted according to the fault. Nevertheless, that is called the second death, because the extremity of it is to begin after the end and perfection of the first.  
Q. What is the first death?  
A. Subjection to the miseries of this world. job 5.7. and 14.1. Earth was made man's Paradise, and Palace of pleasures: but now it is his true Bochim, as the Israelites called their mourning place: We begin our life with tears, and therefore Lawyers define life by weeping; If a child be heard cry, it is a lawful proof of his living, to possess the miseries of this world: else if he be dead, we say he is stillborn; and at our parting with this world, God is said to wipe off our tears. Labour and pains go now together, and one word [ponos] is sufficient to express both: whence we say, he that labours, takes pains, and a woman is said to be in labour, when she is in the travel, and pain of childbirths yet by creation God made both to labour without pain; only with sin pain seized upon the bones, and the mind was possessed with a weariness, and irksome loathing of what it must do. Look into our fields, and there shall we find toiling and moiling, and tiring of ourselves at plough and : look into the waters, and there is tugging and tuing at the oars & cables. Look into Cities, and there is plodding up and down, and sweeting in shops, till men complain of weariness. Look into Scholar's studies, & there is tossing of brains and books, scratching the head, even to paleness, and infirmity. Look into the most pleasurable place upon earth, the Courts of Princes, and there how are men wearied with tedious attendance, emulatory officiousness, etc. Are not all things full of labour, and labour full of sorrow? Nay, If we turn ourselves to idleness, it is as wearisome as work. Oh then, what wretches are we to be so much in love with this life? What Galleyslave likes and love's his chain? Prisoner his Dungeon? He is a mad Mariner that salutes the Sea with songs, and the haven with tears. It is a foolish bird, that when the cage is open, had rather sit singing within the grates, then be at liberty in the woods. Children cry to go to bed, when the more discreet call it their rest. Our God says of the blessed, that die in his son, they rest from their labours. Who can love bolts, and fetters, when he may have them stricken off, and an Angel of God to shine in his jail, as he did once to Peter and open him, both the wooden and iron gate, and bid him be gone? What? a little more sleep & slumber in the hands of his keepers, rather than follow the Angel of God into liberty? We are wonderfully besotted, if we do not long after the better life, as often as we think of the miseries of this.  
Q. What is the beginning hereof?  
A. The loss of the good things of the body, as the sense of nakedness, of majesty, (whence comes shame) of comeliness and beauty, as also of health, whence man is exposed to weariness, dangers, sickness, and a daily dying. Gen. 3.7.10. Deut. 28.21.22. Of all the creatures man was most comely without a covering. Beasts would be nasty without hair, and birds without feathers: God apparels them in their excrements, because their temper was not so exquisite as man's, whose beauty was to be bare: and I cannot but wonder, that pride should be crept into clouts, which are the ensigns of shame. Our fineness is our filthiness, and our neatness our nastiness, if we grow proud of what should humble us. Again, such a majesty was in man, that the very bruit beasts should have reverenced it, which now being covered, they contemn and despise. Only some relics of it remain, to testify what was once in man, the very Lions will wink to look man in the face, and the Crocodile with a kind of remorse, will wash the face of man with his tears, whom he hath apprehended. And now we cover not our faces and hands, because they are as yet the greatest seats of man's majesty. Furthermore, for comeliness, what deformities are in the fairest? Absalon's ill qualities shown his temper was not absolute. In beautiful faces all hold not proportion, and it were no sinful mixture, if there were an absolute symmetry of all parts. And for sanity, it is well seen by the infinite diseases of the body, what a dyscrasy is in the whole. A horse hath not so many infirmities as a man. Aristotle thought it came from the work of nature, being more curious in man, than any other creature. Hence an error more dangerous, and by consent of parts enlarged: but Aristotle was a peg too low, seeing the whole distemper came from sin, etc.  
Q. What else?  
A. Subjection to the miseries which come by the loss of external good things, as first of such things, wherewith the life of man was honoured, as the loss of friendship, honour, rule over the creatures, eiection, or casting out of paradise, with an interdiction, or forbidding of us to enter by the Cherubius. Secondly, of things necessary for the maintenance of this life, as of food, which though he laboured until he sweat again, yet should the earth bring forth briers, thorns & thistles. Also of raiment, and clothing, without which he should suffer extreme cold & nakedness. And lastly, in all his possessions and goods, continual calamity and loss. Gen. 3.17.18.19.23.24. Deut. 28.29.30. etc. Sorrow for loss of friends, disgrace in the creatures, turning out of Paradise, like some base borne brood, unworthy of such a princely palace: if he might have left it like a tenant, or sold it like an owner, it had been some credit unto him: but to be cast out for a wrangler, & have the good Angels turn against him, which were created as his guard, must needs much perplex his mind, & could be no les than foerunners of his end. Add to this, his food with famine & faintness, his corn with cockle, his sweat to dryness of body, & dryness of grain (the very earth being now become a mother of weeds, and step mother of wheat) his clothing either clogging nature, in keeping it too hot; or over-little, leaving it to the annoyance of the air, and to starve as well with cleanliness of apparel, as cleanness of teeth: and lastly, every calling subject to calamity, and goods least good when most need; and we cannot but conclude, that all these together were great hastners of his death: but above all, seeing now in stead of a blessing, God's curse was carried withal, and could be no less than a devouring canker, or wartwort in all his actions and possessions. Sin locks up a thief in our countinghouse, which will carry away all, and if we look not unto it the sooner, our souls with it.  
Q. What is the perfection and end thereof?  
A. The going out of the Spirits, whereby the Soul departeth from the body, and the body afterwards is returned and resolved into the earth, and other elements, whence it was taken. Gen. 3.19. Eccl. 12.7. Observe, that neither soul nor body die, but only the Spirits that hold them together: they fall asunder by the extinction, consumption, or congelation of the Spirits that run along in the blood, etc. Here then is nothing but improvidence, that adds terror unto this death. Let us but think of it, and we shall not fear it. Do we not see, that even Bears and Tigers seem not terrible to those that live with them? how may we see their keeper's sport with them, when the beholders dare scarce trust their chain? Let us then be acquainted with this death, and we shall be the better able to look upon his grim countenance. I am ashamed of this weak resolution, that we should extol death in his absence, and be so fearful in his presence. Often in our speculations have we freely discoursed of such a friend, and now, that he is come to our bed's side, and hath drawn the Curtains, and takes us by the hand, and offers us his service, we shrink inward, and by the paleness of our faces, and wildness of our eyes, we bewray an amazement at the presence of such a guest. Do we not see that there is no help to heal us, but by pulling all asunder? Lord, teach me while I live, to die unto sin, and live unto righteousness, that so when I shall die unto nature, I may live unto glory. Our sin hath made it bitter, and thy mercy hath made it better than life Good Physicians when they apply their Leeches, scour them with salt and nettles, and when their corrupt blood is voided, employ them to the health of their Patients. This Esau in stead of frowns, shall meet us with kisses, and although we receive a blow from his rough hand, yet the very stripe and stroke shall be healing. I will therefore never grieve to tread in the steps of my Saviour to glory. I know, my last enemy, by his goodness, shall be my first friend in my passage to another world.  
Q. What is the second death?  
A. The subjection of man to the miseries of the world to come. Rom. 2.5. An heaping of wrath against the day of wrath. The little spark of immortality, and beam of God's eternity, through sin, of an invaluable blessing, becomes an intolerable curse, subiecting of us to the miseries of another life: Oh, that we could feel this as well as the other, and upon the first groans seek for ease. What mad man will purchase this crackling of thorns (such is the worldlings joy) with eternal shrieking, and torment? But it is no marvel, seeing only wise men seek for remedies before their disease: sensible patients, when they begin to complain: as for fools they will do it, too late. Oh that we could weep on earth, that we might laugh in heaven. Who would not be content to defer his joy a little, that it may be perpetual, and infinite? Better that we should weep with men, and laugh with Angels, then fleering with worldlings, and jolly ones, to gnash and howl with Devils.  
Q. What are the beginnings thereof?  
A. In this life as forerunners, emptiness of good things, and fullness of evil, as ignorance of mind, terror of conscience, and hence a flying from God, and hiding of ourselves, rebellion of will, inordinate affections, finding the reines lose in their necks, and like wild horses, carrying us over hills and rocks, and never leaving us, till we be dismembered, and they breathless; or on the contrary, if God restrain them by pulling them in with the sudden violence of the straight hand of his justice, they fall to plunging, and careering, and never leave till the saddle be empty, and even then dangerously strike at their prostrate rider: for after terror of conscience, filthy lusts get the dominion, and bring men into a deep security and senselessness of their misery, and like blind Sodomites, they are groping after evil, when God smites them. It is just with God, that those which want grace, should want wit too: It is the power of sin, to turn men into stocks and stones. Easy warnings neglected, end ever in destruction. His a mercy of God to warn us by our consciences: yet as some children grow careless with often whipping; so some sinners grow more senseless, and stupid by the often & frequent lashes of their consciences. But alas, security and presumption attend, even at the threshold of ruin, and bring a man to be without all sense and feeling of his misery: only God who knows by an unwonted blow to fetch blood out of the sturdiest heart, can so strike, that conscience after all this deadness, shall look wonderfully agasht upon the sinner, and drive him to horrible despair. God's judgements are the rack of godless men; if one strain make them not confess, let them be stretched one wrench higher, and they cannot be silent; and therefore security is ever accompanied with despair in the end, and a fearful expectation of judgement. Nay, whiles they live here, God doth often bring upon them some extraordinary judgement. Thus than you see the symptoms of the second death, horror of conscience, from whence flight and occultation arise; then security breeding in men the senselessness of sin, and despair for it, and lastly, some extraordinary judgement of God. Eph. 4.18. Deut. 28.28. Gen. 3.10. The things of this life when they come upon the best terms, are but vain; but when upon ill conditions, burdensome; when they are at best, they are scarce friends: but when at worst, tormentors. Alas, poor worldlings. how ill agrees a gay coat, and a festered heart? What avails an high title, with an hell in the Soul? Lord heal these evil symptoms of the second sorrow, lest I sleep in the most miserable death.  
Q. What is the perfection of it?  
A. An eiection, or eternal separation from the face of God, and an iniection, or casting of the Soul immediately after the first death into hell, where there is an increasing of sin, but more truly of torment, their sins being turned into sorrows, and they then finding no pleasure in evil; for sin being the greatest misery, and most opposite to good, cannot but be the principal part of their torment. Furthermore, a reservation of the body in the grave, as in a dungeon, against the dissolution of the world by fire, and day of judgement, when after the resurrection, both body and soul, meeting together again, shall be cast into hell fire, where there is both an increase of sin, of the gnawing worm of conscience, and torment, and from hence weeping, wailing, and gnashing of teeth. Weeping is the expression of sorrow, and sorrow cools the heart, and cold makes the teeth to chatter, so that their torment and misery shall be intolerable. Sin shall increase the worm of conscience and conscience shall make all to sympathise with it in sorrow, and sorrow shall be angmented by fire and cold, such pains shall the damned endure in hell, as never eye saw, nor ear heard, nor can possibly enter into the heart of man. Isa. 30.33. Math. 13.40.42. & 25.41. 2 Thes. 1.9. Rev. 20.14. The Papists near adjoining to hell make three places more, as Limbus, of the Fathers before Christ, of Infants before Baptism, and of Purgatory for satisfaction. As a Cauldron hath brims, and a bottom; so hell is the bottom of the Cauldron, Purgatory is the middle, and the Fathers, and Infants were in the brim. We say in all scalding and fiery instruments, the greatest heat is in the top: but this seething Cauldron, though it did hem in the Fathers, like the guard of a gown, yet was it full of pleasure unto them, only infants being in the next border, had neither pain nor pleasure. Here is a rail of Limbus, without either welt or guard yet so plain and palpable an error, that it confutes & confounds itself. God, his law, man's life, his recompense, society, and Saviour, do all exclaim against such dreams of Limbus, and Purgatory. First, God deals with all mankind, either in justice, or mercy. Secondly, his law is either broken, or kept; and of sacrifices for all sins and sinners, there are none appointed for the dead. The law then whom it casts in this world, it condemns in the world to come without redemption; and God is just in the highest degree, and therefore takes no expiation out of his son, and if he once admit it in his son, he is like wise merciful in the highest degree, and therefore sends none to Purgatory or Limbus, whom he ever means to recall back again. Thirdly, man's life either pleaseth, or displeaseth God, and all men walk but in two paths; and so come accordingly to their ends. Fourthly, the recompense is either hell or heaven, the one prepared for the reprobate, the other, for the elect, and of a third place, Scripture makes no mention. A gain, the blessed rest from their labours, especially, sin, and punishment: therefore the cursed live in both: and as sin is the most grievous labour to the godly. Rom. 7.24. so shall it be the greatest torment to the wicked. Either after the first death we rest from this painful labour, which is a piece, yea, the greatest part of our heaven: or else we live in it, which is no less than hell itself. Fiftly, after the first death we meet with no other society, but either of Angels, or Devils. Lastly, our Saviour was a Lamb slain from the beginning of the world, and so from that time raised again. joh. 11.24.25. Lazarus shall rise again, why? because Christ is the resurrection, and he was not then actually dead, or raised. In the progress of a King, he himself is the first mover, though many go before him, all are attendants upon his person, whether they go before, or follow after. There is then no need to shut heaven against the Fathers, because Christ was not then actually risen an a ascended, for they all wait upon Christ, though they go before him unto heaven. As for children they are either of faithful parents, or of infidels, and therefore are they not excluded from grace and mercy. But I must abbreviate, or else I shall grow infinite in laying down of the precepts of this Art.   

CHAPTER XXI. Of the propagation of Sinne.  
Question.  
HItherto of the transgression; What is the propagation of it?  
Answer.  
All that posterity that was to proceed from Adam by ordinary propagation, as it should have had happiness, if he had stood, so is it made obnoxious to all his miseries, he falling. By a rule in nature he begets children, and by a rule in divinity he begets them sinful, and yet both natural. It was in man's nature to do well for himself, and others: and so by consequent, to do evil, and convey the same to all his heirs; for as natural spirits run along in the blood, and are apt for generation: so original righteousness, as a more divine spirit, runs along with the whole frame, to frame it in others: now that being lost, a worse spirit of evil having taken up the room of the first, forms men according to a sinful image. Gen. 5.3. Adam is said to beget in his own likeness and image. Rom. 5.12.14.  
Q. By what right is sin propagated?  
A. By all kinds of right; first by the law of Nations; for Adam was a Prince of all his posterity, who covenanted with God for us, and for himself, for the performance of obedience, and therefore he breaking, we broke. He was also as our Legate, & did lie as our Leaguer, or deputy with God; and therefore we may be said to do whatsoever he did. He went as a common surety for us all, and on him was all our credit reposed, and he was betrusted of God with the estate of us all. It is therefore a national equity, that we coming all into one bond and obligation, should all far alike. Secondly, we have it by the law of inheritance, he was our father, and we were his sons, he the root, and we the branches, and therefore were to participate with him in all his estate. Do we not see how children are left in good, or bad case by their parents, and of mere relation they become their lawful heirs and successors? Thirdly, by the law of divine justice, the perfection whereof cannot pardon the least sin without satisfaction to every farthing, as also by the infiniteness of it that extends itself to every guilty person, and by reason of the violation of the law, and dishonour of the lawgiver, deals most strictly and precisely with every sinner. One man may kindle such a fire, as all the world cannot quench. One plague sore may infect a whole kingdom; and here we see, how the infection of Adam's evil, is grown much worse than a personal act. Satan's subtlety hath ever been to begin withan head of evil, knowing that the multitude (as we say of Bees) will follow their master. Corah kindled a fire of rebellion, two hundreth and fifty Captains readily bring sticks to it, & all Israel are content to warm their hands by it: only here the Incendiaries perish: God distinguishing betwixt the heads of a faction, and the train: but in this all are alike, though we were all a sleep in Adam's loins; because the law was equally given for all our benefits, and our prosperity stood in the first well husbanding of the happy estate God yielded us in Paradise. If any object. Ezek. 18.20. the son shall not die for the father's sin. The answer is, when he is not guilty of it, either by propagation, or transgression, he himself according to his birth living and dying in it. Heb. 7.9.10. It is said Levi paid tithes in Abraham's loins: so we in Adam were bound by law to stand to his reckoning.  
Q. After what manner is sin propagated?  
A. Neither from the body to the soul, as coming from our unclean parents; As if the soul being purely created, should fall into the body, as a man in pure white raiment doth fall into a puddle of dirt and mire; for the body is not the first subject of sin, but the soul, and therefore cannot be the head and fountain of propagation. Neither is it from the soul to the body, as begotten of our unclean parents; for than should it be as mortal as the body and spirits of it, as also cross God in his special relation of the father of spirits. Heb. 12.9. He is a father of both. Psal. 139.14. job 10.10.11.12. But of the one by the parents, of the other, immediately by himself. It therefore follows by just consequent, that it proceeds from the union of both into one man; for, though our parents, as bruit beasts beget not souls, yet they beget a more perfect creature, in that they are the procreant causes of man, united of his essential causes. Gen. 4.1. I have gotten a man from the Lord. jehovah, Adam, and Eve were all about the composition of Cain, his Soul was inspired pure and holy: yet as soon as the vital spirits laid hold of it, It was in the compound a son of Adam. The thing may well be explained by this similitude. A skilful Artificer makes a clock, of all his essential parts most accurately; only he leaves the putting of all parts together, to his unskilful Apprentice, who so iumbles together the several joints, that all fall a jarring, and can keep no time at all, every wheel running backward way: so God most artificially still perfects both body and soul: but our accursed parents put all out of frame, and set every part in a contrary course to Gods will. Psal. 51.5. Warmed in sin, is understood of the preparation of the body, as an instrument of evil, which is not so actually, till the soul come.  
Q. What follows from hence?  
A. A just imputation of the first transgression, as also of the fault, guilt, and punishment, and that both in sin and death. Rom. 5.12. 1 Cor. 15.21.  
Q. How is original sin propagated?  
A. By our next parents, and so ascending to Adam himself. It is impossible to bring a clean thing out of filthiness. Gen. 5.3. job 14.4.  
Q. How is actual sin conveyed?  
A. In the mass and lump; other wise in kind every man's actual sin is his own. Ezek 18.20.  
Q. How death?  
A. Seed and food are the principles of our life, in procreation and preservation: the first we have from our parents, which is deadly, as poisoned with sin: the other comes from ourselves, being ignorant of what should be good for our bodies; but beside the first death, there is a conveyance of the second, we being borne the children of wrath; for God's displeasure was kindled as well against Adam's posterity, as Adam himself. Eph. 2.3.  
Q. How is Eve made partaker of Adam's punishment?  
A. Besides her proper punishments, as an instrument of evil, she participates with Adam in all we have said; for God made them both equally, for an happy estate, only the wife was to enjoy it by means of her husband; first, as she was taken out of him. Secondly, as they were to hold together for better and worse, in regard of their marriage. Thirdly, as she was a companion with him in the same sin: they did both eat, sin, and see it at the same time. Genesis 3.6.7.  
Q. Was propagation then from them both?  
A. Yes, immediately from them both, as their children were begotten by the mutual knowledge of the one the other. Gen. 4.1. and 5.3. Hence Christ was not borne sinful, because of the holy Ghosts separation, not only of the seed of Mary, but likewise of Mary from joseph. Mary herself could not be without sin, because propagated; this is only the privilege of her son, who of unholy seed by the secret operation of the Spirit, and separation of a part from the whole, took that which was most pure and holy.   

CHAPTER XXII. Of Redemption.  
Question.  
HItherto of man's Apostasy, what is man's anastasy, or return to God again?  
Answ. It is the joyful reduction, or bringing of man again into favour with God. Rom. 5.8.9.10. 1 Thess. 5.9. Here we need not doubt under Christ, without fear of praemunire, or offence to the crown and dignity of the justice of God, to affirm of faith in the merits of our Saviour, that its Gods strong arm and power, to the enliving and saving of every soul. So that now with a Non obstante, we may look up to God in Christ, and without the law of works, receive a better estate by the Gospel then ever we enjoyed.  
Q. What are the parts of our rising again?  
A. Two; Redemption, and application. joh. 3.14. There is a lifting up of Christ on his Cross, and a believing in him for life. ver. 16. God's love in giving his son for us, and then application of him by the Spirit.  
Q. What is Redemption?  
A. A satisfaction made unto the justice of God for man by a Redeemer. Rom. 3.24.25.26. And here comes in the special work of the second person: thus fare we have gone with the Father's work, both in Creation & Providence; and now in a special manner the Son doth manifest himself; for the Father can go no further without him.  
How is it wrought?  
A. By a Mediator, who doth intercede betwixt God and man: the Father is offended, and cannot be reconciled without some mediation. All was made unholy when the first Adam sinned; It is the second Adam that must rectify all; Moses the servant built the house with a partition wall in the midst. Eph. 2.24. Christ the son pulled down that Screen, and cast all into one, bringing both jew and Gentile into favour with God. The work therefore is more properly a mediation then a redemption; or, a redemption by mediation. 1 Tim. 2.5.  
Q. Who is the Mediator?  
A. jesus Christ, both God and man, who yesterday, to day, and for ever, is the Saviour of mankind. They that were yesterday, yea, from the world's beginning, were saved by him alone, so they that live to day, or shall come afterwards into the world, do all expect for salvation by him. Heb. 13.8. He redeems, because we are captives; he mediates, because there is a controversy betwixt God and us, and that continually, because God's wrath would ever be breaking forth, except our Mediator stood in the gap for us.  
Q. Why is Christ called jesus?  
A. Because the end of his mediation was to bring us to salvation. Moses brings the people into the wilderness: but joshna, a type of Christ, into Canaan. Moses dies in the desert, and sees not the promised land: showing plainly, that the law can lead us into desolation, but Christ, and the Gospel must bring us out of it. Zerubbabel, a Captain of God's people, and a type of the law, carries them out of captivity: so the law, when it saith, Do and live, shows plainly, how man may be saved: but joshua a priest, or sacrificer, must be joined with him, or else in Canaan itself, the people were to be cast out again. These were lively types of Christ, by whom alone we are brought to heaven, and confirmed in the happiness of it. Math. 1.21. 1 Tim. 2.5.6.  
Q. Why Christ?  
A. As jesus is the proper name; so this is the name of his office, and it signifies, his anointing. Kings, Priests, and Prophets were all anointed, as types of Christ to come. Henee the name Messiah; in whom the material anointing ceaseth, he received the thing signified by it above all his fellows. Psal. 45.7. Luk. 4.18. Act. 4.27. and 10.38. Heb. 1.9. 1 King. 19.1. Leu. 8.12. 1 King. 19.16. Both the Testaments tell us of Christ bequeathed, and teach us, that he was that Christ, that is described in both: hence in the old Testament, we have Priestly, Princely, and Prophetical Books: so in the new, the Gospels are regal, showing that Christ was that King of the jews. The Epistles are more sacerdotical, beginning for the most part with prayers and supplications. And the Revelation of Saint john, is merely Prophetical. And all these are necessary in Christ, to make him a complete Saviour: we stand in need of them all, and of their daily exercise.  
Q. Why should Christ be a Prophet?  
A. That he might reveal unto man the will of his Father, and be the only Doctor of the Church. Luk. 4.18. Christ was anointed to preach the Gospel. Deut. 18.15.18. Math. 21.11. Luk. 7.16.  
Q. Why a Priest?  
A. That he might make a full ationement with the Father for man, and reconcile us daily unto him, both by his expiation and intercession. Math. 20.28. Luk. 4.18. 1 joh. 2.2. & 4.10. Psal. 110.4. Zech. 6.13. Heb. 5.6. & 7.3.  
Q. Why a King?  
A. That he might rule and govern them, whom as a Prophet he had taught, and as a Priest he had reconciled to his Father, subduing his and their enemies, and procuring them peace and prosperity continually. Psal. 2.6. Math. 21.5. Rev. 17.14. & 19.16.  
Q. Why God and man?  
A. That he might redeem us by paying a price sufficient: as likewise being Mediator, he might communicate with both natures, which were by him to be reconciled; that being inferior to his Father as touching his manhood, and superior to man as touching his Godhead, he might the better bring both together again. Gal. 3.20. Phil. 2.6.7. 1 Tim. 2.5. Heb. 8.6. and 9.15. and 12.24. Hence in Hebrew, the name Immanuel, and in Greek, Theanthroopos. Isa. 7.14. God-man, or God with us, and in our flesh.  
Q. What is here to be observed?  
A. Two things; The distinction of these two natures, and their personal union. Io. 1.1. The word was God. v. 14 The word was made flesh. Truly God, truly man, and yet but one Mediator.  
Q. What is the distinction?  
A. Whereby the two natures remain distinct in him, both in themselves, and their properties. Math. 28.20. Ubiquity is proper to the divinity of Christ, and not his humanity. joh. 16.7. Absence proper to the humane nature. 1 Tim. 3.16. God manifested in the flesh, not confounded with it. 1 Pet. 1.18. Dying and quickening are proper to the distinct natures of Christ. Yet this we are to understand, that there is a tropical communion of properties, in regard of the whole, wherein these parts are united, as God dies, that is, he that is both God and man. The people thought, Christ did contradict himself, and the Scriptures. joh. 12.35. Messiah abideth for ever, and thou sayest, he dieth, etc. Both these are true, Messiah liveth when he dieth, and dyeth when he liveth. There was never a separation of his two natures, though body and soul parted for a while. We must therefore hold, that neither the Godhead is at any time changed into the manhood, nor yet the manhood into the Godhead. Luk. 24.39. 1 Pet. 4.1. Furthermore, we are to learn, that Christ's humane nature is like unto ours in all things, but in sin, and manner of subsisting. Phil. 1.7.8. Heb. 2.17. and 4.15.  
Q. What is the personal union of these two natures?  
A. Whereby the nature assuming, and nature assumed make one Messiah, or Mediator betwixt God and man: the nature assuming, is infinite, and his action is incomprehensible; yet this we may safely affirm, that the second person in Trinity immediately assumes, and then the Godhead: so that our flesh is first taken by a person, and hence our nature assumed, is without all personal subsistence in itself, and is inseparably conjoined with the divine nature, and doth wholly subsist, that is, the whole manhood subsists in the whole Godhead; for whole God is in heaven, & whole God is on earth, because the divine nature hath no parts, and so our flesh is not in a part of the Godhead, but wholly in the whole. And yet not every where with the whole. For the assumption is not by way of extension, as a form extends his matter: but of ineffable union, humane nature having no standing of itself, but by the divine nature. It is locally circumscribed, as having quantity, and consists as a finite thing within the limits of essence, being truly compounded of matter, and form. And yet it hath neither parts, nor passions, essence, or accidents, which are not assumed unto the divine nature: when body and soul were asunder, and locally in divers places, than were both of them inseparably knit unto the Godhead. joh. 1.14. Colos. 2.9. The Papists say, Christ was Mediator according to his humane nature, which is contrary to this personal union; for, as the person assuming, gives the nature assumed subsistence, so action, and it is not able to do any thing without it. Therefore according to both natures, Christ redeems, and the work is not to be divided. Furthermore, we say the second person assumes, not the first, for he is principally offended; not the third, for he is to testify of the reconciliation: yet such is the union that we come by it, both to the Father, and the Spirit. For immediately the second person assumes, than the Deity, and having fellowship with that, we have it also with the Father and Spirit. Now if the divine nature should first assume, than would the action be the Fathers; or if the Spirit, then should the Father have two Sons, etc.   

CHAPTER XXIII. Of Christ's humiliation.  
Question.  
WHat are the parts of Redemption?  
Answer.  
Two; His humiliation, and his exaltation. Psal. 110.7. Isa. 53.12. Rom. 8.34. Eph. 4.9.10. Phil. 2.8.9. And the reason is given by S. Luke, chap. 24.26. Christ must of necessity, both suffer, and be glorified, etc.  
Q. What is his humiliation?  
A. Whereby he was made subject to the justice of God, to perform whatsoever the same might require for the redemption of man. Rom. 10.4. Gal. 4.4. Heb. 7.22. Christ became our Surety, and so bound himself to pay all our debts. Papists say, Christ is a Mediator between himself, and us; but they are ignorant, how a sin may more peculiarly be against one person, than another; as the manhood itself is more properly united to the second person, than any other. Christ doth principally mediate betwixt the Father and man; and yet the justice of the whole Deity, and consequently of every person is satisfied.  
Q. What did the justice of God require?  
A. Two things; Satisfaction for the trespass, or payment of the forfeiture, and righteousness answerable to the law, for the payment of the principal. The one frees us from death; the other, brings us to life. By the first we are made no sinners, by the second we are made just. The law stands still in force for death, and life, sin and die, is by Christ's death satisfied, do and live, is by his life fulfilled. Dan. 9.24. Christ reconciles to God by suffering, and of enemies makes us friends: but we neither deserve, nor can justly desire any thing, until he bring his own righteousness for us. Rom. 4.25.  
Q. Wherein consists all this?  
A. In the conformity of himself, both for himself, and us, to he image of God, and the law, its performing perfect obedience thereunto, as also in under going for his such death and dolours as were requisite. As Adam was made in the image of God, and bound to keep the law for himself, and us: so Christ must be conformed in nature to God's image, and in all his actions to his Pathers will. He is holy and just, both for us, and himself; but his sufferings are only for us, and not himself. And here two questions arise; first, whether his original righteousness, and active obedience, were only for himself, his passive only for us, and sufficient for our salvation; It may be objected, by his blood we are saved, etc. Ans: Hear a part is put for the whole; for, we are saved as well by his life, as by his death, and they are both of them, both active and passive. Christ suffered in being concelued, and he was no looner made man, & made under the law, but he began to pay for us; for, as Adam died as soon as he had sinned so Christ suffered as soon as he became our surety; therefore his whole life & death are for us, and our payment. He that dies by the law is not acquitted, or justified, but condemned. He that makes false Lature may be pardoned, or punished, but not justified. Every law acquits, when men are found to have done nothing against it: but it moreover rewards, when subjects are found to perform the utmost required by it. Christ therefore is to suffer and satisfy; but that will not justify us, except further be found in him, that he hath done nothing against the law, nay, also that he hath to the height and full measure fulfilled it. We have need both of original and actual righteousness to bring us to heaven, and out of him it is not to befound. The second controversy is about the second death, which is the punishment of the damned, and therefore not fit for Christ to suffer. Concerning this we acknowledge that Christ did not, neither could truly, and properly suffer the second death, which is a casting out and banishment from blessedness, and the favour of God. God forbidden that any Christian should have such a thought of our Lord Christ, who ever since his conception was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and could not be other for any moment of time. He and his Father were never separated in love and affection; because Christ, even in under going of this, obeyed his Father: yet were they for a time separated in apprehension, and representation, God punishing his Son justly for us, in as much as he stood in our stead. Whiles Christ suffered bodily dolours he never complained. Isa. 53.7. No thorns, no nails, fetched blood from him with so much pain, as his own thoughts, My soul is heavy, etc. My God why hast thou forsaken me? Oh, what man, or Angel can conceive the taking of that heart, that without all outward violence, merely, out of extremity of his own passion, bled, through the flesh and skin, not some faint dew, but  drops of blood. If I be asked, how the son of God (very God) whose humane soul was ever hypostatically & inseparably united to the Godhead, could be cast upon so fearful an object, and bereft of the fruition of heavenly joy? I answer, that the cause of this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the resting of the Deity from actual and comfortable influence, into the humanity, or the holding in for a time the beams of that glorious divine light, a kind of veil being drawn between them, not of real separation, for that is impossible, but of actual interposition, or imputation of the cursed estate of those, whom he was first to represent, and then to redeem by such performance for them. Hereto we must add how his sufferings were aggravated by his fullness of knowledge, and want of comfort. He did not shut his eyes, when he drunk the bitter and dreggish cup of his Cross. We read of Theodorus, a Martyr, that when he had hanged ten hours upon theracke for Religion, his joints distended, and distorted, etc. felt no pain at all, because be was comforted by an Angel, who in the form of a young man wiped off his sweat with a clean to well, and poured cool water upon his racked limbs, etc. But Christ when he suffered found none to comfort him, no, none to pity him. Not an Angel dare be seen to look out of the windows of heaven to relieve him, whiles the Father will smite him. And surely, if Christ had not here wrestled for us, his other death upon the Cross had never saved us from the wrath of God torments of Devils, and fire of hell. His conformity with God in holiness, is expressed. Luk. 1.35. in obedience. joh. 5.30. Rom. 5.19. and 10.4. In suffering. Phil. 2.8. Heb. 5.8. Math. 26.37. Mark. 14.34. Luk. 22.44. Math. 27.46. And that it was both active and passive, is plain, by the eating of the paschal Lamb. Exod. 12. with sweet bread, and sour herbs.  
Q. How many parts are there of his humiliation?  
A. Two; His life and death: there is nothing in the whole history of Christ's life and death, but it makes for us, all our living and dying, serving for no better use, but to make us miserable. Phil. 2.7.8. joh. 10.11. and 18.37. He did live to bear witness to the truth of salvation, and died to seal it with his blood. Heb. 9.16.17.18.  
Q. What was his life?  
A. His willing under-going of the miseries of this life for us, and the full sanctification of ours in all points; from the separation of the seed, to the separation of his Soul, he lived for us, and our good. He gins to live where we begin to die, that is, in the mother's womb, and to sanctify us, where we begin to be unclean. Heb. 2.14.15.16.17.18.  
Q. What are the parts of his life?  
A. His being in the mother's womb, and his being out of it. Our original is polluted by propagation, and our whole life by an evil conversation, he must therefore begin to cleanse and clear the fountain, and make all the streams sweet by his passage thorough them. Luk. 2.6.7.  
Q. What are the parts of his life, being yet in his mother's womb?  
A. His conception, and nativity. We are polluted in both, our very warming is a disposing of us to a sinful conception and birth. Psal. 51.1. Christ therefore must be both conceived and borne for us. Isa. 7.14. Luk. 1.31.32.33. Math. 1.18.  
Q. What is his conception?  
A. Whereby he was made of the seed of the Virgin, taken out of the rest of the mass, and sanctified by the holy Ghost, after that she was betrothed unto jeseph, and before they came together. The conception is without generation, that there might be no conveyance of original sin unto Christ, and by separation in the Virgin, that Christ might be borne of holy seed. jer. 31.22. Luk. 27.34.35.  
Q. How was his soul created and adorned?  
A. Immediately of nothing, and infused with great perfection, but not so absolute, as that it received no after increase of knowledge, and wisdom. Luk. 2.40.52. He increased as well with God as man; and therefore he received not all at once, to manifest afterwards, as need required. He by his actions did merit unto himself a further augmentation of gifts.  
Q. What is his nativity, or birth?  
A. Whereby he was borne of the Virgin Mary, who was of the house of David. Hence Christ is the Son of the ten Fathers of all the world, more especially, of Abraham and David, being peculiar types of Christ. Abraham had the promise renewed unto him, by calling him out of Chaldea into Canaan, a type of heaven, where Circumcision, a badge of separation was instituted, & the Church brought more particularly into one Nation, that the line & lineage of the Messiah might the better be known; afterwards it comes to David, whose kingdom was made a more peculiar type of Christ. Furthermore, Mary was heir of the kingdom of the jews, hence Christ was borne King of the Jews. Mat. 2.2. the Wise men ask for a born King, not for Herod the usurper. Again, she was to marry with one of the kindred, to preserve the seed of David, and therefore she was betrothed to joseph by name, and one of the same family, but not as yet married unto him: so that Christ was both by nature, and law, lawful heir of the kingdom, though he never came the ordinary way. Math. 1. ver. 1. to the end. The Genealogy is divided into three several fourteen generations; because of a threefold change of government. First, in the Patriarches. Secondly, in the Kings. Thirdly, in the Dukes. The Regal began with David, and ended in jeconias. jer. 22.30. And so from salomon's posterity was translated to the posterity of Nathan. Ezek. 21.26. And the Crown changed into a Diadem, which had a threefold overturn before it came to the right heir. Ezek. 21.27. First, in the Maccabees. Secondly, in the Priests. Thirdly, in Herod. In all this time David's posterity lived in private, and Christ found the Sceptre clean gone. Whiles the foolish Jews gloried in their Temple, the Lord destroyed it, to show them, that it was not an earthly but a spiritual Temple, that he regarded; and removed the government from David, and from judah to Levi, and then to a very stranger, an Edomite, checking them very often, before his birth, for their vain conceit, both of Church and Commonwealth. And yet it seems Christ had some consanguinity, both with the Princely and Priestly progeny. Luk. 1.36. he came to save of all sorts of men, and therefore spread fare in his race. That law Num. 36.7. did not limit the Tribe of Levi. Exod. 6.23. 1 Chron. 22.11.  
Q. What is the history of his life, being out of his mother's womb?  
A. It is either his private, or public life. This was shadowed out in the Levites, who might not minister at the Altar, till they were thirty years old. Num. 4.3. At twenty years, the Israelites might go to war: but greater maturity is required in God's ministers, who serve publicly at his Altar. And our blessed Saviour, who would fulfil every type, ministered not till he was thirty year old. Luk. 3.23. yet all the time of his private life, he lived for us, even to sanctify unto us, as well our days spent in private as public.  
Q. What are the parts of his private life?  
A. His infancy, and time of subjection to his parents, both needful for us, seeing we offend God being Children, as well as in the years of discretion. Infants are no innocents before God, but even then provokers of GOD'S wrath, though they have not wit to sin with so high an hand against God as others. Luk. 2.7.51.  
Q. What is revealed concerning his infancy?  
A. His Circumcision, oblation, and flight into Egypt. As a jew he was to undergo the Ceremonies that belonged unto them, yea, and to put an end unto them. He was circumcised in his private life, living then as a jew; baptised at his entrance into his public, because he did then put forth himself more openly to be the Messiah of the whole world. Luk. 2.21.22.23.24.  
Q. What is meant by his Circumcision?  
A. He was circumcised, not because he needed that himself, as if corruption had been in him, which must be cut off by mortification: but for that he was to fulfil the righteousness thereof, and put an end to all ceremonies, and to show that the force of that Sacrament, which did scale unto the Fathers their reconciliation with God depended on him, and that in him was found, that which ought to be in every circumcised person, a pure and an undefiled heart. Luk. 2.21. It was not only a seal, or sign of righteousness, but also a bond, or obligation of fulfilling the law. Rom. 4.11. with Rom. 2.25. Gal. 5.3. Christ therefore being circumcised, bound himself to keep the law, both for us and himself. This importable yoke was laid upon his neck. Act. 15.10. 2 Cor. 5.21. Hence, at his circumcision he had his name jesus, for by binding himself to the law, he saved us. Act. 4.12. There were two that had this name in the old Testament, the one, a Magistrate, the other, a minister. And the first had his name changed when he was sent as a spy into Canaan. Num. 15.16 from Oshea to jehoshua. From let God save, to God shall save. Under the law (which brings us, as it were, into a wilderness) we may desire, wish, and pray, that there were a Saviour; but under the Gospel, we are sure of salvation, and that our jehoshua hath bound himself to fulfil all righteousness for us.  
Q. What is meant by his offering?  
A. It was to show, that he indeed was the first borne that was to be dedicated to the Lord, whereof all others were but types. Luk. 2.22.23.24. Leu. 21.1.2.3.4.5. etc. is set down both the separation and purification of women. The one, in regard of original sin, the other, in regard of actual. The Mass separates from God, and yet when the forgiveness of that is sealed by circumcision, yet still remains a daily purification. After the Leper was washed, he was to shave off his hair, showing how the superfluities of sin were daily to be purged away. Furthermore, because the female was more moist than the male, there was a longer time prescribed for the one, than the other. The separation for a male was seven days, for a female fourteen. The purification for a man child, thirty three days for the woman, sixty six. Now Mary needed neither of these, for Christ was borne free from all sin, both original and actual, he was the holy of holies. Dan. 9.24. yet because he was our Surety, his mother was separated seven days, and he was circumcised the eighth, and when she had accomplished thirtie-three days of purification, he was presented unto God, all this was to show that her seed took upon him all our debt, and was content that his Father should impute unto him, both our original and actual sin, and that by him we should be purified from both. Rom. 7.18. That which dwells in us is laid upon him: his offering was a pair of turtles, to show that innocency that was in him, and aught to be in his Church. He offered not the Lamb, because the substance being there, the shadow was to vanish; as also that he became poor for our sakes. Again, he was presented, as the first borne, to sanctify all others, and preserve them alive. Exod. 12.29. Egypt's first borne was smitten, because they wanted the blood of the Lamb. And as types of Christ ever after, the first borne were either consecrated, or redeemed. Exod. 13.15. Num. 3.12. Of beasts, only the unclean were redeemed, the rest sacrificed. Num. 18.15. And of men, God would have all redeemed. Christ therefore in all consecrations was typified, as the price of every man's redemption, being before God unclean; yea, the very strength of man. Gen 49 3. could not stand out with the wrath of God; but for this that Christ hath ransomed it. Math. 20.28. joh. 17.19. Furthermore, the first borne had a right above all the rest. Deut. 21.17. And they were to depend upon their elder brother. Gen. 25.31. and 27.36. and 49.3. Hence Christ Math. 1.15. Luk. 2.7. is called that first borne, and Rom. 8.29. amongst many brethren. Yea, sets him above Kings, Psal. 89.27. Nay, the very Angels. Heb. 1.6. Psal. 97.7. And he alone by right may ask for the ends of the earth to possess them. Psal. 2.8. he is heir of all. Heb. 1.2. and hath power to make us sons. joh. 1.12. and fellow-heires with himself. Rom. 8.17.  
Q. What is meant by his flight into Egypt?  
A. That he might therein also fulfil the type and prophecy of God, in calling his son out of Egypt; and that therein we might learn, how he was to descend into spiritual Egypt, to bear our labours and stripes, and bring us out of thraldom and bondage into spiritual Canaan. Math. 2.13.14. Israel was borne in Canaan, went down into Egypt, and came back again triumphantly. They went down voluntarily and freely, but returned by force of Arms: so we that were the sons of God by Creation, and placed in Paradise, left our standing with God freely, and went down into the kingdom of darkness, and are brought back again by the infinite power of God in Christ. Exod. 4.22. Israel was not God's son by nature but grace; therefore must the natural son of God enter into the Egypt of this world, to reduce poor Captives to their ancient liberties. Israel was in Egypt in the time of her infancy; Adam went down too upon the day of his Creation, or not long after, and therefore Christ to answer both, went down being an Infant. Again, Christ after many admirable testimonies of his royal birth, will fall back again into wonderful obscurity, to show plainly, how our pride was to be expiated. And here Moses is a lively type of Christ. Moses by flight escaped Pharaohs rage, and returned again when they were dead that sought his life, and became a deliverer: So, Christ escaped the butchery of Herod, came back again when his enemies were dead, and became Israel's happy deliverer. His infancy was most spent in Egypt, as being our most unprofitable time; but his education must be in Canaan: but not as a King in jerusalem, Psal. 110.2. or Bethlehem, David's city. Mic. 5.2. but in greater obscurity, befitting his humiliation, in Nazaret, a place both base and wicked. joh. 7.52. with 1.46. Hence he was called a Nazarite, by which name the Devils disgraced him. Mar. 1.24. Scribes and Pharisees rejected him. joh. 7.52. Act. 6.14. and the jews scorned him. Math. 26.71. joh. 18.5.7. and 19.19. And yet holy Angels, that better knew the mystery, did adore him in it. Mar. 16.6. And under it was he preached. Act. 2.22. and 4.10. And the godly believed in him. Mar. 10.47. Neither is our Saviour ashamed of it in his glory. Act. 22.8. The reason of the name is abundantly testified of by the Prophets. Nazer, or Nezer, is an ornament given to the Nazarites, high Priest, & Princes, whereby they are distinguished from the vulgar. Nazarites that gave themselves to God by vow, had the bush of their hair called Nezer, Num. 6.7.8. The high Priest had Nezer upon his head. Exod. 29.6. And as the former were holy to the Lord as long as they kept on their lock, so was holiness written upon this, Exod. 39.30. And the very oil that did conseerate it, is called Nezer, Leu. 21.12. So the Crown upon the King's head is called by the same name. 2 Sam. 1.10. 2 King. 11.12. Psal. 89.39. Christ therefore being called a Nazarite, is separate from all others, as most holy, and is our true Prince and Priest, Psal. 2.2.6. and 110.4. Furthermore, he is called a Nazarite, as was joseph, Gen. 49.26. Deut. 33.16. that is, one separate to be a preserver of his brethren. joseph was a long time obscured, before he was brought forth to feed the famished: so, Christ did lie hid a long time in this city, before he steps forth to his public function. On Christ shall Nezer flourish. Psal. 132.18. Samson, whose hair was fair and strong, judg. 13.25. and who living, and dying, devoured his enemies, is a royal type of Christ. Luk. 11.22. But Nezer thus taken, is with Zam; it is also written with Zade, which signifies a branch, and so indeed Christ is called, Isa. 11.1. Also Zemach, which signifies the same, jer. 23.5. and 33.14. Zech. 6.12. and 3.8. Isa. 4.2. In the tribe of Nephtali, was there a City called Hazar, or Enhazar, josh 19.37. And by contraction Nazar, from whence Nazareth might be derived, a City of sprigs and branches: that place in joshua called Cinereth, afterwards was called Genezar, or Genezareth, the valley of branches: so Christ being the true branch of David, would grow in this City, and afterwards put forth himself as our Messiah. By all this we see, that either place, or persons gives us an apt reason of this derivation, as sufficeth to fulfil the Prophecy.  
Q. What is written of the time of his life, wherein he lived subject to his Parents?  
A. Two things; first, his dispute with the Doctors at jerusalem, when he was twelve years old: secondly, his labouring with his hands. Luk. 2.42.49.51.  
Q. What is meant by his dispute with the Doctors?  
A. It was (as it were) the giving notice before hand of his public calling, and that he was the true Rabbi, or Doctor that come from God. Luk. 2.46.47. The children of the jews had a double education, first, at home, Exod. 12.26. Deut. 4.10. and 6.7. second, in the Schools, 1 Sam. 10.5.10. 2 King. 2.3. and 4.38. Act. 22.3. 2 Tim. 3.15. Christ at home did both teach, and was taught. Luk. 2.49. to sanctify our private education, and instruction; but for the more exact teaching, Christ had none. joh. 7.15. Mar. 6.2. to show, that he needed not to learn of man, and yet he entered into the School at twelve years, both to sanctify that profession, as likewise to show himself to be the great Doctor that was shortly to come into the world; and had no need to learn of any other. john 1 18, and 7.16.  
Q. What meant his labouring with his hands?  
A. That he might also bear our curse, who were with the sweat of our brows to eat our bread. Gen. 3.19. The word, subject to his parents, Luk. 2.51. signifies, to be ordered, and governed by another in outward Arts, and Sciences. Math. 13.55. with Mar. 6.3. He was not only the Carpenter's son, but the Carpenter, and therefore verse 2. they were offended at him. He was neither brought up in the Temple, as was Samuel; nor among the Pharisees, as was Paul at the feet of Gamaliel; neither in the wilderness amongst the Essees, etc. All which might have gained him some authority amongst his own; but with joseph a Carpenter, in a most obscure village. All this might well show his humility for our good, as likewise show us that the builder of the world, Heb. 1.2. and 11.10. was now come to repair the decays of it, and even to sanctify unto us the meanest trade and calling in the world. Furthermore, beside bodily labour for the space of eightteene years, Christ did wonderfully increase, Luk. 2.52. with 40. joh. 1.14. and by reason of the Hypostatical union, had all fullness dwelling in him. Cel. 2.9. yet this hid itself for a time, 2 Cor. 8.9. Phil. 2.7.8. So that question is justly moved, whether there was a real increase of wisdom, stature, and grace, or only an apparent and visible declaration of that which was in Christ from his very first subsisting, and being in our flesh? The ancient Divines lest they should derogate from the hypostatical union, thought the increase to be in outward effects, no inward habits. Yet body and soul, being finite received according to measure, and manner: and as the one increased in quantity, so the other in quality; the wisdom of the Soul, as the stature of the body, receiving a daily augmentation. He is said to grow inwardly as well as outwardly, and to learn by his own actions, Heb. 5.8. And we know that frequent actions require habits, or at least, a further perfection of infused gifts and graces; and questionless, all this time of eightteene years labour, he according to the increase of grace, became gracious in his calling; for the Text saith, both with God and men he manifested a wonderful thriving in goodness.  
Q. What is his public life?  
A. Wherein he more publicly declared himself to be that Messiah, which was so long before expected and looked for. He had hither to been hid in the chips; but now being polished and perfitted, he comes forth and provokes the adversary to set upon him. Mar. 1.9. Math. 3.13. Luk. 3.21.30.  
Q. What the parts thereof?  
A. His initiation, course, and conclusion; his ingress, progress, and egress. Christ doth not abruptly set upon the course of his calling, but makes an excellent preparation unto it. Act. 1.22.  
Q. What is to be considered in his very entrance?  
A. His Baptism, with his temptation and fasting. Math. 3.13. and 4.1. Mar. 1.12. Luk. 4.1.  
What is meant by his Baptism?  
A. He was baptised as he was circumcised, not for any need he had thereof in himself, who needed no washing, but to sanctify our Baptism, and to show both by his circumcision and baptism, that he was the band and knot of both Covenants, the end of the old and beginning of the new. Luk. 3.21. When all the people were baptised, Christ also was baptised, so he had many witnesses; he was baptised in Iorden, for there the people passed over into Canaan. Iosh. 3.17. And now was he come that gave passage into heaven, etc.  
Q. What is meant by his fasting?  
A. His holy preparation to his after temptation; we by eating surfeited of sin, and he will begin to cure us with abstinence; our supper fluity, by his forty days emptiness, according to the old rule; Hunger cures the diseases of gluttony. His course of cure was wonderful, not by giving us receipts, but by taking our receipts for us, etc. Math. 4.2.  
Q What is the meaning of his temptation?  
That whereas the first Adam encountering with the Devil was overcome: so the second opposing himself to the conflict, might overcome him for us, and we through him in our fights, Mat. 4.1. to 13. All the while Christ lay still in his Father's shop, and meddled only with the Carpenters chips, the Devil troubled him not; but now that he is declared the Son of God, & solemnly invested into the office of Mediatorship, and goes about to dis-throne him, and to cast him out of his kingdom, now he bends all his forces against him. The two Purgatories of a Christian, are Repentance and Temptation, and we are no sooner come out of the one, but we must look to enter into the other. If we have passed the waters of Repentance, we must look to be cast into the fire of Temptation. No sooner is Israel out of Egypt, than Pharaoh pursues them, and if he be drowned, yet will the Amalekites vex them: yet here is our comfort, that Christ hath borne the heat of the day, and that we in him shall be able to hold out the rest of the conflict.  
Q. What is meant by his public course?  
A. A diligent teaching by his forerunner john Baptist, himself, and his Disciples, as also a continual working of miracles, that he might bring the jews to an acknowledgement of God, and himself, being sent from God. joh. 1.6.7. Luk. 4.15. joh. 2.23. Math. 10.7.8. Luk. 10.9. Act. 2.22.  
What is the finishing thereof?  
A. His passion, and crucifying, so the Creed concludes his life by a general & particular; Passion is general to both, yet as the case stood, Passion is limited to Pilate, Crucifying is left indifferent, as well to express God's hand upon him, and power of darkness, as of his other persecutors: but the truth is, passion and action run along from the one end to the other of his humiliation. Passion is, as the case stands betwixt God and Christ, and Christ and his persecutors: action, as between God and us, and us and Christ. Christ is a patiented as he suffers for us at the hands of his Father, devils, and men; and an agent as he becomes our Surety, and reconciles us to God. Psal. 69.4. He restored that which he took not away. Act. 2.23. & 4.27.  
Q. Keeping then the general and particular term, what is his passion?  
A. His suffering under Pontius Pilate, with the rest of his persecuters, who brought him upon the stage, that God might punish him for our sakes. Act. 4.27.28.  
Q. What is hereto be considered?  
A. His preparation unto death, and exposing of him into the hands of the wicked. Math. 26.2.17.36.47.  
Q. What is the preparation?  
A. Whereby Christ being to give his last farewell unto nature, prepares and makes ready himself for death. Luk. 22.15.  
Wherein consists it?  
A. In the eating of the Passeover, and his agony in the Garden, he gins his Passion with the Passeover; for the Paschall Lamb was a more particular type of his suffering, and from that time the Devil began to work in judas, and the jews, and it was the fittest, because at such public times, malefactors were executed, that all might the better know the sin and be instructed, etc. This the high Priest and his followers, thought to be a very convenient time to let the people know Christ's blasphemy, as also to suppress his Doctrine, so much by them detested. Math. 26.20.36.  
Q. What is meant by Christ's keeping of the Passeover?  
A. That he was the Lamb signified in the Passeover, and that now was the time wherein he was also to put an end to the same by himself, and therefore in place thereof he instituted the Sacrament of his last Supper. Luk. 22.14.15.16.17.18.19.20.  
Q. What is meant by his Agony?  
A. His grievous conflict with himself about the under-going of his Passion, when in the Garden he sweeting drops of blood, cried unto his Father once and again, that if it were possible, the cup might pass from him, and in the end he was heard and comforted, Math. 26.36. Luk. 24.42.43.44. Heb. 5.7.  
Q. What is his exposing unto judgement?  
A. The last act of his humiliation, wherein he was to undergo the greatest penalty for our sin, at the hands of sinners themselves; and therefore is put in Scripture for the whole work of our Redemption. The jews choose a time wherein they might put our blessed Saviour to the greatest shame; a time of the greatest frequency, and concourse of all jews and Proselytes: an holy time, when they should receive the figure, they reject the substance: when they should kill and eat the Sacramental Lamb, in faith, in thankfulness, they hill the Lamb of God, our true Passeover, in cruelty and contempt, etc. Isa. 53.3.  
Q. What are the degrees of this his exposing unto judgement?  
A. The first is his apprehension in the Garden, by judas, and a company of armed men, sent from the chief Priests and Elders of the people, Math. 26.47. Luk. 22.47. joh. 18.3. Adam began our misery in a Garden, and there will Christ begin to suffer for us. It is probable, that it was one of salomon's Gardens, the pleasures whereof he sanctified by pains, and fulfilled the type of coming to his Garden. Can. 5.1.  
Q. Why was Christ thus apprehended?  
A. That he being in our stead, might under go the greater contumely and reproach, deserved by us; for they came with bills and staffs to take him, as if he had been the greatest Malefactor that ever was. Math. 26.55.  
Q. What is the second degree?  
A. His arraignment before the Ecclesiastical and politic Magistrate, as if he had broken all laws, and deserved punishment at every judgement seat. And all this was done to show us what wretches we were in God's sight, and how he should have proceeded against us, who by means of his Son are pardoned, that we might never see our just condemnation, otherwise than we see it acted in our Surety, he was posted from Caiaphas to Pilate, from Pilate to Herod, and back again from Herod to Pilate, by whom he was both justified and condemned. God running along with the whole Tragedy, and showing plainly by judge Pilate, that Christ was not to die for himself, but for us, the just suffering for the unjust, Mat. 26.57. and 27. 2. Luk. 23.7.8. Math. 27.4.19.24.  
Q. What was the third degree?  
A. The most miserable derision and whipping of him that ever was heard tell off; he was to encounter both pain and scorn for us. An ingenuous and noble nature, can worse brook this then the other; any thing rather than disdainfulness, & imperious in sultation: especially, from so base enemies. The jews, the Soldiers, yea, the very thiefs flouted and taunted him, and triumph over his misery; his blood cannot satisfy them, without his reproach. Math. 26.67.68. and 27.28.29.30.31. Oh, that we could imitate the jews in their custom concerning evil doers; they had ever some malefactor brought forth to them in their great Feast, which they dismissed with disgrace; so it should be the happiest piece of our triumph and solemnity, if we could bring forth that wicked profaneness, wherewith we have dishonoured God, and blemished his Gospel, to be scourged, and sent away with all holy indignity. See thy Saviour scourged and beaten for thee, and see if thou canst find in thy heart to favour, or cherish the least sin.  
Q. What is his crucifying?  
A. After all these abuses he is put to the most accursed death of the Cross, a kind of punishment jointly with the other, inflicted upon none but such as were offenders in the highest degree, and every one was held most accursed that so died, to show, that he suffered for offenders of the greatest stain and strain, and so to bear our curse upon him. Phil. 2.8. Gal. 3.12.13. Deut. 21.23.  
Q. Did he suffer only these outward afflictions?  
A. He suffered these as judgements for sin; therefore were they so much the more bitter; and whiles he was on the cross those three hours of darkness, he was assailed with all the powers of darkness, so that he felt in his soul and body unutterable anguishs, even the effects or apprehension of the most fearful wrath of God, so that it made him cry out, My God, my God, etc. and when that was over, as having felt therein the most bitter pains of all his sufferings, he said it was finished. Math. 27.45.46. joh. 19.30.  
Q. What might this mean?  
A. That he was for the time reputed as one separated from God, which is the second death; for as the first death is the reparation of the soul from the body, the beginning of our natural life: so the second death is the separation of both body and soul from God, the beginning of that spiritual life. Isa. 53.4.5.6.10. Christ was never a stranger to the life of God. Eph. 4.18. and yet his Father did for a space seem to estrange himself to his Son. Oh, beloved Saints of God, let us, with that Disciple, follow him a far off; and passing over all his contemptuous usage in the way, see him thus brought to his Cross, and still the further we look, the more wonders shall we behold. Every thing adds to his ignominy of suffering, and triumph of overcoming. It was not done in a corner, as Paul saith to Festus, but in jerusalem, the eye, the heart of the world; and that without the gates; in Calvary, among the stinking bones of execrable Malefactors. Before, the glory of the place bred shame; now, the vileness of it. Not a circumstance, but argues the wonderful humiliation of our Saviour, and still his pain and scorn increased till all was finished.  
Q. Hitherto of his life; what is his death?  
A. The expiration, and delivering up of his soul into the hands of his Father. Math. 27.50. Luk. 23.46. joh. 19.30. When he had finished all, and endured most exquisite torments, he himself without all violence gave up the Ghost. For he both cried with a loud voice, and bowed the head immediately before he yielded his last breath; whereas in man's death the spirits first faint and tire, and the head falls down when they are expired: but Christ being full of spirit, able to hold up his head, bends the same downward of his own accord, and then dies. Oh, ye sinners, behold, Christ's head thus humbly bowed down in a gracious respect to you; his arms are stretched out lovingly to embrace you; yea, his precious side is open to receive you, there is no more accusation, judgement, death, hell for you: all these are no more to you, then if they were not, if ye can believe, who shall condemn? It is Christ which is dead. Rom. 8.34. I know every man is ready to reach forth his hand to this dole of grace, and would be angry to be beaten from this door of mercy; surely, there is no want in this Mossias, look that the want be not in thyself: he hath finished, but thou believest not, thou repentest not, all is in vain to thee; for all these, thou mayst be condemned. What ever Christ is, what art thou? Here is the doubt: Christ is a good shepherd, and gives his life for his sheep: But what is this to thee, that art secure, profane, impenitent, thou art a wolf, or a goat. Christ's sheep hear his voice, but thou art a rebel to his law, and therefore canst not hearken to his Gospel for mercy, etc.  
Q. What is his death to us?  
A. Christ was willingly content to endure the separation of his body and soul for a time, which is the first death, that he might take away whatsoever is judgement therein, and sanctify the same unto us. 1. Cor. 15.55.56.57. We were the authors of this death, and our Saviour did alter it, our disobedience made it bitter, his mercy hath made it not to be evil unto us. Oh, my Saviour, how halt thou perfumed and softened this bed of my grave by dying? How can it grieve me to tread in thy steps to glory? The worst piece of the horror of this death is the grave, and that part which is corrupted feels it not; the other, which is free from corruption, feels an abundant recompense, and forefees a joyful reparation. We carry heaven and earth wrapped up in one compound; it is but restitution, when each part returns homeward.  
Q. What followed his death?  
A. His burial, and abiding in the grave, to the end, that he might sweeten the same for us; and whereas it was by reason of sin, a dungeon, to reserve the guilty body against the day of judgement, it is through him become (as it were) a perfumed bed for the elect, against the day of Resurrection. Math 27.59.60. Luk. 23.53. Isa. 57.2. Burial comes of burning, an ancient custom of burning bodies, and then preserving their ashes in a pitcher in the earth. Hence it may be that the Ancients to prevent an absurd conceit of this kind of Funeral concerning Christ's body, whereof not a bone was to be broken, or wasted, added descending into hell, to show, that Christ was not burned, but buried, by going down into Sheol: but it is not for me to determine the doubt, I leave it to riper judgements. One thing more I add, that burial is sometimes taken for preparation of a body for the grave. Math. 26.12. This she did to bury me, etc. Christ died, was embalmed, and then interred.   

CHAPTER XXIIII. Of Christ's Exaltation.  
Question.  
HItherto of his humiliation; What is his Exaltation?  
Answer.  
It is his victory and triumph over his and our enemies, the Devil, sin, and death, with the world, and whatsoever else might cross the felicity of the Saints. Eph. 4.8.9.10. Phil. 2.9.10. It was the strangest and strongest receipt of all the rest, by dying to vanquish death. 1 Thess. 5.10. We need no more, we can go no further; there can be no more Physic of the former kind: there are cordials after this purgation of death, of his resurrection and ascension; no more penal receipts. By his blood we have Redemption. Eph. 1.7. justification, Rom. 3.24. Reconciliation, Colos. 1.20. Sanctification, 1 Pet. 1.2. Entrance into glory, Heb. 10.19. Woe were to us if Christ had left but one mite of satisfaction upon our score, to be discharged by ourselves: and woe be to them that derogate from him to arrogate to themselves, and would fain botch up his sufferings, with their own superfluities: he would not off the Cross till all was done, and then having finished, he went on with a second work, to build up a perfect way to heaven upon this foundation, and from the grave to his throne in heaven, he chalked out for us the everlasting way.  
Q. Wherein doth the glory of his victory and triumph consist?  
A. First, in the deposition and laying aside of all infirmities. Secondly, in his assumption and taking up of all perfections, both of body and soul. His body was now no more to die but to receive celestial perfection. His soul had nothing withheld from it, no truth from his understanding, no goodness from his will: upon earth he was ignorant of something, which now is perfectly revealed unto him, he now knows the day of judgement, and by his Godhead hath every thing revealed unto his manhood that is fit for the government of his Church, though he be absent from us both in body and soul, that which neither Saint nor Angel can hear, he hears, and puts up all petitions to his Father. His mind is ignorant of nothing for the manner and measure of a most perfect created understanding, and his will is perfected with the greatest perfections of virtues that are incident to any creature; so that he is both in soul and body far more glorious than any other creature is, or can be, and made Lord of all. Heb. 12.4. The manhood of Christ is not the son of God by adoption, or creation, but personal union, and so hath no other relation to the Father of sonship, but the same with the Godhead; this exalts him highly in glory, and there is as much difference betwixt the son of God and other creatures, as between a King and his meanest subject, and as one Star differeth from another in glory, 1 Cor. 15.41. and the Sun fare exceeds all the rest: so in heaven shall Christ appear more glorious than any other Saint or Angel. Rev. 21.23. Isa. 60.19. and shall be as easily known from the rest, as the Sun is from all other Stars, etc.  
Q. Hitherto of his glory in general; what are the particular degrees thereof?  
A. The first is his resurrection the third day, when as his soul and body, by the power of his Godhead (never separated from either) were brought together again, and so rose again, and appeared to his Disciples for the space of forty days. And this is the earnest of our Resurrection, so that we shall also rise by the power and virtue of his Resurrection, not unto judgement, but life everlasting. This is first confirmed by the Angels to men, Math. 28.5.6.7. Mar. 16 6.7. Luk. 24.4.5.6. Secondly, by his own apparitions unto them. Math. 28.9.17. Mar. 16.9 12.14. Luk. 24.15.36, joh. 20.14.19.26. and 21.1. Act. 1.2.3. 1 Cor. 15.4.5.6.7.8.9. Thirdly, by the keepers of the Sepulchre, Math. 28.11. Fourthly, by his Apostles, Act. 2.24.32. Lastly, by the inward testimony of the Spirit, in the hearts of the elect, joh. 15.26. The power by which he rose is expressed, 2 Cor. 13.4. 1 Pet. 3.18. His immortality, Rom. 6.9.10. dominion. Rom. 14.9. Godhead, Rom. 1.4. The fruit of it to us, first, in our justification, Rom. 4.25. Secondly, our sanctification, and glorification, Rom. 6.4.5.8.9.10.11.12.13. 2 Cor. 5.15. Eph. 2.4.5. Colos 2.12.13. and 3.1.2.3.4.5. 1 Pet. 1.3.4. 1 Thess. 4.14. etc.  
Q. What is the second degree thereof?  
A. His ascension into Heaven, by the virtue of his Godhead from Mount Olivet, in the sight of his Disciples. Where he began his passion, there he begins his ascension, to teach us how from dejection, we shall be brought to our exaltation; as also to teach us, that because he is our head, and is already advanced into heaven, thither also must the body follow him. And therefore he is gone before to prepare a place for us. Mar. 16.19. Luk. 24.50. Act. 1.9.12. Heb. 10.9.20 joh. 14.2.  
Q. What is the third degree?  
A. His sitting at the right hand of God the Father, where we have his advocation, and intercession for us, and need to acknowledge no other Master of requests in heaven, but one, jesus Christ our Mediator. Here good prayers never come weeping home: In him I am sure I shall receive, either what I ask, or what I should ask. I cannot be so happy, as not to need him, and I know I shall never be so miserable, that he will contemn me, if I come as a poor suitor, with my petition unto him. Rom. 8.34. Heb. 9.24. 1 joh. 2.1. 1 Pet. 3.22. Rev. 3.7. Furthermore, by Christ's sitting at his Father's right hand, we are to understand two things: first, the return of the divine nature, as it were (the work of humiliation being finished) to his former glory. Christ for a time obscured the excellency of his Godhead, Phil. 2.6.7.8.9. under the veil of our flesh, but now the Curtain is drawn again, & the divine nature, which seemed to sleep in the humane, is awaked, to work wonders openly, for the good of the elect, and even breaks forth as the Sun doth from under a cloud, having expelied all the mists of his humiliation, Secondly, as there is but a reversion of the divine nature, so this is an exaltation of the humane, to possess that glory and excellency which before it had not, Psal. 2.6. and 110.1. Dan. 7.13.14. Act. 5.30.31. Heb. 2.9. and 8.1.2. and 9.24. Thus might Steven see Christ in a most glorious manner, above all other in heaven. Act. 7.55.56.  
Q. What benefit redoundeth thereby to us?  
A. Unspeakable, for while our head is so highly magnified, and made Lord of all, we know that he will rule all for the best, and that no good thing shall be wanting to them that are his, yea, that our sins which we cannot but commit, whiles the old man dwelleth in us, shall not prejudice our happiness, seeing he sitteth at the right hand of our Father, to be our intercessor and governor.  
Q. What is the fourth and last degree?  
A. His glorious return from heaven to judgement, both of the quick and dead, which is his second coming into the world with great glory and majesty, to the confusion of them that would not have him rule over them, and the unspeakable good of his own; for it is he that judgeth, and who shall condemn them? and hereupon is the full work of Redemption given to the Son. Math. 24.30. joh. 14.3. Act. 1.11. 1 Thess. 4.16. and 2. Epist: chap. 1. ver. 7.8. jud. ver. 14.15. Phil. 3.20.   

CHAPTER XXV. Of the Spirits application to the Church.  
Question.  
HItherto of Redemption; what is the application thereof?  
Answer.  
The making of that ours, which the Lord of life hath done for us. The purchase of our peace was paid at once, yet must it be severally reckoned to every soul whom it shall benefit. If we have not an hand to take what Christ's hand doth either hold, or offer, what is sufficient in him, cannot be effectual to us. We have no peace without reconciliation; no reconciliation, without remission; no remission, without satisfaction; no satisfaction without infinite merit; no infinite merit without Christ, no Christ without faith. By this we are interessed in all that either God the Father hath promised, or Christ his son hath performed. Conscience must play the honest servant, and take his master's part, not daring to be so kind to the sinner, as to be unfaithful to his maker. It must not look strait upon him, till he by the eye of faith be able to look strait upon God. Hence it will suffer no man to be friends with himself, till he be a friend with God: now by faith in Christ jesus, of enemies we become friends, yea, sons, and as sons may expect, and challenge, not only in this life careful provision, and safe protection; but in the life to come salvation, and fruition of an everlasting patrimony, Mark. 16.16. Luk. 24.45.46. joh. 3.3.14.15.16.18.19. Ephes. 3.17.  
Q. To which of the three persons is this work most properly ascribed?  
A. To the holy Ghost: the Father most properly carries the work to Redemption, and then the Son goes on with it so begun to Application, and then the Spirit finisheth the work so dispensed by the second person. joh. 14.17.18.26. and 15.26.27. and 16.7.8.9.10.11. Christ left not his Church comfortless, but even increased her joys by the presence of his Spirit. When he let fall the showers of spiritual operation (after his departure) upon the jews, Act. 2.41. there were at one Sermon three thousand souls added to the Church; a great increase, none such in Christ's time. Why? Was Peter the better Preacher? Nay, never man spoke as he spoke, for God gave him the Spirit not by measure. joh. 3.34. and 7.46. But now the spirit was given plentifully to the hearers, which before was either restrained, or sparingly imparted. Eph. 1.13. The word, faith, and the Spirit, work all together, for the applying of Christ unto salvation.  
Q. To whom is Christ applied?  
A. To the Church, which is the proper subject of Redemption. They that make Christ an universal Mediator, and the Spirit a general agent in applying to all, and yet the Father but a special elector of some, show themselves ignorant of the manner of the co-operation of the sacred Trinity. For as the Father begins by election, so the Son goes on by Redemption, and the Spirit finisheth the work by application: so that application is as special as election, joh. 17.9.10.11. As the Father redeems his own by Christ: so he keeps them by the Spirit. Eph. 5.25. He gave himself only for his Church, vers. 26.27. and the same he doth present holy to his Father, by the work of his Spirit.  
Q. What is the Church?  
❧ A brief Map of God's Election.  
Election From the Father The inchoation and beginning whereof is Who for the first manner of working hath by the counsel of his will decreed by his omnipotency and efficiency originally to effect all In the salvation of all the Elect. The dispensation, or progress In the Son Who for the second manner of working ha●● by the price of redemption obtained, and still by ●is intercession doth obtain to repair all The consummation, or ending By the holy Ghost Who for the third manner of working hath & doth apply by testimony seal and government the ●●●athers election & ●●s redemption to finish all And for conclusion, all 3 apply the same to faith. Which receives all, as most freely graced of God. And by which we are both engrafted into Christ, and made to grow up with him until we have our perfect fruition  
Q. What are the kinds as they concern man?  
A. Election, which is God's gracious decree in Christ, Ephes. 1.4. to set free some men from the misery of the general lapse, and to bring them infallibly to salvation, for the setting forth of his abundant mercy, Rom. 9.11.16.23. And Reprobation, which is his preterition, or passing by some men, and leaving them in the general corruption of the fall, without effectual means of recovery and salvation, for the manifestation of his uncontrollable justice. Rom. 9.18.21.22.  
Question.  
WHat mean you by this delineation and description of Election.  
Answer.  
That we should not fix our eyes upon the odious and offensive name of Reprobation, but delight ourselves the more with the sweet and comfortable inspection of our Election, wherein were shall find the sacred Trinity to have been more deeply then in the other, and not to be so much pleased in plaguing men for fin as to save them out of it. Reprobation, being an internal effect, and ever sleeping in the bosom of him that never sleepeth (I mean an imminent, no transient effect) must needs be from God and in God yet the execution of it is no ways so large in God, as that decree of life and salvation. Showing plainly, that God is fare more affected with the life and happiness of his creatures, than their death and misery. Election is from the Father, in the Son, by the Spirit to faith, which works not any life in us, or for us, but only receives it at the bountiful hands of Almighty God. Oh, let us not so much wrangle and wrestle concerning Reprobation, but with delectation, recreate ourselves with this divine work of our Election. This casts itself into a large compass, whereas in the other, God contracts his hand, and gives man leave to mischief himself. And although our Reprobation be from God, yet our condemnation is from ourselves. The straight and strait line to heaven lies in this compass, that it is from the Father by the inchoation of decree, in the Son by the dispensation of means, by the holy Ghost for consummation of those means, and to faith for the instrument of application.  
Q. How is the Church divided?  
A. It is either militant upon earth, or triumphant in heaven.  
This distribution is of the Church, either in respect of the members, or of their condition. Members, as some are on earth, others in heaven. Condition, as our fight overcoming. In this world our application is but inchoative, in the world to come it shall be plenary. Here with strife against sin and Satan, hereafter shall be our glory and triumph. We can see no more palms than crosses, if there were no resistance, our Christian virtue would not appear. There is but one passage, and that a straight one, and if with much pressure we can get through, and leave our superfluous rags as torn from us in the crowd, we are happy. God would have heaven narrow and hard in the entrance, that after our pain, our glory might be the sweeter. One piece of iron cannot be souldred and fastened to another, unless both be made red hot, and beaten together: so, Christ and his Church, the whole body, and the members cannot so sound be affected each to other, unless both have experience of the like misery, Rom. 8.17. this frays many from being the Lords, who though they would be glad of the crown, yet stand trembling at the Cross. It is Satan's policy to drive us from our military profession, by the difficulty of our Christian ware fare; like as some in hospital Savages, make fearful delusions by Sorcery, upon the shore, to fright Strangers from landing, etc. But we are not to be dismayed, seeing God hath made the militant estate of the Church a degree unto the triumphant. It is a gradual, no specifical distinction, to say the church is militant or triumphant. Eph. 6.11.12.13. Heb. 12.22.23.  
Q. What is the militant Church?  
A. It is the number of all those that are applied unto Christ by faith. Here were must live by faith, after we shall come to the fruition of Christ by sight. Ephes. 6.16. Heb. 11.1. 2 Cor. 3.18. and 4.17.18. 1 Cor. 13.12.13. This Church consists only of men, not as yet freed from the burden of the flesh; and that is the reason, why the work of the Lord goes so slowly forward, and makes many sit still with their hands folded in their bosoms, and wish they knew how to be rid of time, and so become miserable loser's of good hours, and good parts, and the very hope of future reward, because they will not strive with themselves. Happy are those persecutions that drive us to this hold, and like an old beaten Hare, weary of long chase, return us to this home, to die in this borough.  
Q. Is the number of these always alike?  
A. No, but sometimes greater, and sometimes lesser, and its invisible in regard of faith, yet every faithful man may know himself, and so may a man that hath the spirit of discerning, judge of another to his comfort; for faith in both is to be known by his fruits, etc. 1. Tim. 1.12. Heb. 6.9.  
Q. How shall a man do in this case?  
A. By his care to walk according to the rule of godliness, he shall procure a comfortable testimony to his owns Soul, and confirm others in the way of Religion. Act. 24.16. 2 Cor. 1.12. Heb. 13.18. Tit. 3.8.  
Q. Is the Church militant by itself in the world?  
A. No; it is mingled with tares and chaff: and as God left the accursed Canaanites to be as pricks and thorns to his ancient people: so still will he have his dear ones to be exercised with the wicked of this world, that their graces may more fully be known, and themselves wained from the wearisome world. Hence it must needs be great folly to leave visible Congregations, because they are pestered with the profane of the world; there is no man that will cast away the gold, or corn, because it is mingled with his offal: but will bestow some labour on the fan, fire, or furnace. God hath left means to purge his Church of profane persons, though he will have some tares to try his Children, and keep them in awe of his majesty, nay, make them labour the more to prove their election. If all were good, who would fear to go to hell? But seeing we may be Christians, and not elect, it will make us more diligent to study for true holiness. And knowing that many shall be damned with the water of Baptism in their faces, and Church in their mouths, It will teach God's Saints in spite of all hypocrisy, to work out their salvation with fear and trembling. Phil. 2.12. Our blessed Saviour out of the very fears of damnation, hath fetched the safest security of salvation; oh that we could out of this security, as easily fetch the fear of his majesty. Math. 13.24.25.47. 1 Cor. 5.10.11.12.13.  
Q. What are these tares and chaff?  
A. Such in the Church as have but the name of Christians, and yet are together with the Church in this world; and so are called improperly by the name of the Church. visibility, Profession, congregation, etc. do as well belong to the tares as the wheat, the Reprobate as the elect, and therefore are but accidents of the Church, yea, such adherents as are separable from the Church: and therefore Papists and Separatists do ill in teaching them to belong so essentially to it. Math. 13.49.50. Rom. 9.6.7. 1 joh. 2.19. joh. 6.70.71.  
Q. How is the Church militant with the tares distributed?  
A. Into Congregations, as great Armies into lesser bands. It is impossible for all to hear one Pastor, and therefore must the governed be ranked under divers teachers, that all may hear and learn. 1 Thes. 2.14. Eph. 4.11.12.13.  
Q. What is here to be considered?  
A. The government of the Congregations, which is an order of ruling and obeying in the outward communion of the Saints. Our sanctification is not wrought all at once, but by degrees, and the Churches must beget children unto God; and therefore there must be an holy ordering of the people to bring this work to pass. Again, a law is necessary to keep corruption under, and if there were no power to restrain evils, this field of God would run all into thistles. This work must be continual, or else grace speedeth not. Like as the body from a settled and habitual distemper, must be recovered by long diets; and so much the rather, for that none can intermit this care without relapses: so in regard of our old Apostasy, to keep the heart in ure with God, is the highest task of a Christian. Good motions are not frequent: but above all the constancy of a good disposition is most rare and hard. God knowing this leaves his Church an order of policy to keep under corruption, and advance grace. And it were an happy thing, if God's Ministers could be as happy as Tradesmen; for a Carpenter in the morning shall find his work as he left it the evening before: but God's Ministers are often to begin again, and like Wyerdrawers are fain to go forward, by going backward. Hence they have power to bind and lose, lose and bind; God by them assaying all means to save some. Paul rejoiced to see the good order of the Church, Colos. 2.5. And commended this point to Timothy, who was to succeed him in the government of God's house, 1 Tim. 3.15.  
Q. What are the parts and members of Congregations?  
A. They are either the Governors, or Governed: In the militant Church, God hath set Captains to teach, and Soldiers to learn, and both faithfully to wage wary against the enemy. Eph. 4.11.12. and 6.10.11.  
Q. What are the Governors?  
A. They are those that are appointed of God for the looking to the Congregations, over which they are set, for the edification thereof. Act. 20.28. 1 Pet. 5.1.2.3.4. These are called Gods right foot, Rev. 10.2. and are to lead the way. Hence it is the error of the Separation, in the constitution and reformation of Churches, to set the left leg before the right. God hath ever constituted and planted Churches by his Ministers, and reform them both by Magistrates and Ministers. It is usurpation in the people to adventure upon either, they are to reform themselves; but Churches, and their government is referred of God to the Pastor, and the Prince.  
Q. Wherein stands the power of the Pastors over the people?  
A. In the power of the Keys; whereby they are able to open, or shut heaven, bind, or lose sinners, Math. 16.19. and 18.17.18. 1 Cor. 5.4.5. Yet we are to understand, that the principal authority is in Christ, the ministry in men, 2 Cor. 5.18.19.20. Rev. 3.7.  
Q. What is binding?  
A. That authority whereby they might correct a brother that should walk inordinately, 1 Cor. 5.5.  
Q. What degrees were to be used therein?  
A. First, Admonition, and that was done privately by a brother which should find him walking inordinately, whom if he did hear, it was to go no further: but if he would not hear him, than the party admonishing, was to take two or three more for witnesses, and to admonish him before them, and if he would not hearken to all these, they were to tell the Governors, who also did admonish him. Math. 18.15.16.17.18.19.20.  
Q. What was the second degree?  
A. If Admonition would not prevail with the offender, than proceeded the Governors to suspension, and so did bind the delinquent from coming to the holy Communion; and if this suspension prevailed not, then followed the excommunication of him, and it was also either the greater, or the lesser; the Church still using moderation; first, therefore the lesser was used, whiles there was any hope of reclaiming the party offending, than the greater, when his case was desperate. 1 Cor. 5.4. 1 Tim. 1.20. Tit. 3.10. Gal. 1.8. Rom. 9.3. 1 Cor. 16.22.  
Q. What is absolution?  
A. A receiving again of the offender into the Church upon his true repentance, 2 Cor. 2.6.10. God would not have them to perish that repent of their former evils, but to be comforted of their brethren, lest over much sorrow should swallow them up. 2 Cor. 2.7.11. In schools it is necessary, not only that precepts be taught, but that the practice of them be urged, and the diligent encouraged: so in the Church it is needful that men be not only instructed, but pressed and strained to a holy life; for, not the hearers of the law, but the doors shall be saved.  
Q. How many sort of Governors are in the Church?  
A. Two; The principal, and the ministerial. This government is spiritual, and concerns the Soul, and therefore there must be a teaching of the heart as well as the ear; here is need of inspiration with instruction. 1 Cor. 3.6. Psal. 63.1. and 143.10.11. Cant. 4.15.  
Q. Who are the principal Governors?  
A. The Father, the Son, and the holy Ghost. The father is the chief agent in the Church; for, no man cometh to the Son, except the Father draw him. joh. 6.44. And none can come unto the Father, but by the Son joh. 14.16. Neither can any say that jesus is his Lord, but by the Spirit. 1 Cor. 12.3. or that he is God's child by free adoption. Rom. 8.16. The Church is one with Christ, as he is one with his Father. joh. 17.21.22.23. not in nature, but in the work of our Redemption.  
Q. What are the Ministers?  
A. Such as are appointed of the principal to be labourers together with them in this work, 1 Cor. 3.9. They are called underrowers. Luk. 1.2. because under Christ the Master Pilot, they help forward the ship of the Church, towards the haven of heaven. Men that are subject to the same passions with us, are fittest to deal for us. Exod. 20.19. jam. 5.17. Thus we see how God is alone in the principal work, and principal in the ministerial. And though he parts labour with his servants, yet not possession. It is enough for the labourer, if he have his hire, his penny: men do not use to divide their ground with the plough man, or their house with the Mason. He that hath the Bride, is the Bridegroom. joh. 3.29. so is not he that prepareth, and presenteth her. 2 Cor. 11.2. so is not he that standeth by, and rejoiceth to hear the Bridegroom's voice. All the Apostles call themselves servants, not Lords of God's inheritance. Rom. 1.1. 1 Pet. 5.3. Moses as a servant in his Lord's house, Christ as the son over his own house, Heb. 3.5.6. Churchmen are the Churches, and not the Church theirs, that the Church with them, may be Christ's, and he Gods.  
Q. How are the Ministers divided?  
A. They are either ordinary, or extraordinary. Such were the times wherein the Church had need of extraordinary teaching, that the truth of Religion might depend upon God, and not the devices of men; and here the Lord had respect unto his Majesty and excellency; and therefore did immediately communicate himself with a few, lest overmuch familiarity should breed contempt, both of himself, and his ordinances. No Prince will speak to every man, but keep state with his subjects, that they may reverence him the more. Eph. 4.11.  
Q. What were the extraordinary?  
A. Such as were immediately called of God. All arts are the wisdom of God, and by creation might be read in the creatures; but this art of Divinity by sin is blotted out, and therefore is to be learned by immediate revelation. Hence God extraordinarily calleth some, and reveals his will to them, that they may reveal it to others. Exod. 4.15.16. And this God hath done many ways, generally, either externally, or internally. Externally by voice, without vision. Act. 9.4. or by both together, Christ for a time assuming the shape of men and Angels. Gen. 18.9.13.17.33. and 19.2. Internally, either awaking by inspiration, or sleeping by inward dreams and visions. Gen. 15.12.13. etc. Math. 2.12.13. Act. 2.4.17. Sleep reacheth not to the reasonable Soul, and God may confer with man, when both his internal and external senses are locked up. He is able to inform the Soul immediately, without all use of the body, and by a divine vision let man see his will, though his reason was never informed thereof by his ear, or any outward word. So God can inform the inward senses without the outward, and by a dream let a man see that which was never within the supposition of any sense. So God can show unto the outward senses, objects without natural light, or colour. Rev. 1.10.12. He saw and heard in an ecstasy. His eye and his ear were spiritually taken up with revelations; not as the Prophets of the wicked Spirit, when they are said to be Deo pleni, full of God, behaving themselves like madmen: but quiet and calm, understanding well what they did, God first certifying their understandings, after their wills, and so inclining them to speak and live accordingly; the other knew not what they said, as being possessed by the Spirit of darkness. And this extraordinary revelation, shows the immortality of the soul, being able to confer with God even without the body. 2 Cor. 12.2. We receive all our knowledge by our outward senses, Rom. 10.17. which convey things to the inward, and they inform our reason: but God can invert the order, and begin first with our reason, and by that inform our inward senses in dreams, and then by them our outward, etc.  
Q. What are the ordinary Governors?  
A. Such as are called by the Church, where there is try all of their gifts, election of their persons, and consecration of them in office. The two first were supplied by the third in all those whom the Apostles ordained; for they by imposition of hands gave gifts, and therefore such were not tried by the learned, seeing they had no gifts for such callings, before hands were imposed by the Apostles. Hence it follows, that the new Testament speaking of no other consecration of Ministers, but by the Apostles, speaks nothing of examinations, or elections. Men than had not ordinary gifts; for they received them together with other ornaments, by the hands of the Apostles: that place Act. 14.22. is abused, even against Grammatical construction, by those that would draw it to election before ordination, and that by the suffragies of the people; for the Nominative case to the Verb, must needs be Paul and Barnabas, they therefore and not the people were agents in that business, and made Ministers of such as they found fit for gifts, whom God with an ordinary calling, extraordinarily gifted. We read Act. 19.6.7. of 12. made Ministers, which before had not heard, whether there was an holy Ghost, yea, or no: whose power immediately they felt, after Paul had imposed his hands. So that we may safely conclude, that ordination is more essential to ministry, then popular election: and yet in aftertimes the people were not rejected, for the liking, or disliking of their Pastors, until they became factious, and patrons of schisms, or at leastwise abetters of the worse, and so made themselves unworthy of their voices. I would fain know of any strict defender of the people's choice, whether it were better in point of schism, or heresy, to leave them to their own liberty, or to have them restrained? If they be left in such eases to themselves, then shall the Church of God be destroyed. As for example, in the times of Arianisme, whiles the people had liberty, they would choose no Pastors but Arians. It shall ever be observed, that in siding and factious divisions, the worst are for the most part strongest, etc. So that election is to be moderated by the discretion of the civil Magistrate, or faithful Pastors. But ordination and consecration hath still gone in his course, and Ministers are to make Ministers, and not the people. Gal. 1.1. Some are called immediately of God, and by God, as Apostles, some of God by man, as, Timothy, Titus, etc. Some of men, and by men, as the Prophets of Brownists, and therefore none of Gods. This is the Tenent of truth, that the first course of Ministry hath ever been extraordinary, the second hath ever gone on in an order, as from one government to another, and never hath Ministry begun at the people. We deny not that we are Ministers by Rome, but we affirm, we are not the Ministers of Rome. We are of God by them; and they may as truly be instruments of our Ministry, as of our Baptism. For as Ezek. 16.20. the jews did beget children unto God, but consecrate them to Molech: so Papists may beget both a people, and Pastor for God; but till they separate, they are both consecrated unto Antichrist. And here let all take notice, how Separatists gnaw upon this bone, and suck in nothing but the blood of their own jaws.  
Q. What were the Governed?  
A. All those in the Congregations, which were subjected to their lawful Pasters, Act. 20.28. 1 Thess. 5.12. Heb. 13.7.17. It is for Korah, and his confederates to rise up against Moses and Aaron, because they are lift up above the Congregation. Num. 16.3.  
Q. Of how many aught a Congregation to consist?  
A. Of so many as may conveniently meet together in one place, for the public exercises of Religion. The several portions are left to the discretion of our Governors, and so far forth a Parish is humane: yet the Congregation itself is God's ordinance, who would have it governed, according to his own laws. 1 Cor. 5.4. The flock is Christ's, the fold is lesser or greater, as the Governors judge it fit and convenient.  
Q. What if some members of more Congregations meet together, to consult of some matters?  
A. Then it is called a Council; for single Congregations are the weakest parts of the Church, and therefore have need of neighbour help, Act. 15. The Separation teach, that every Congregation is absolute in itself, and that assembling of Counsels is voluntary, etc. which if it be true, than the guilty, or infected Congregation cannot be cited to appear. judicium redditur in invitum, for pars rea, is in law pars fugiens, the party presumed to come thither against his will. etc. If then counsels be lawful, there must needs be a subordination of Churches. In the time of Constantine, Pastors were called a great way from their charge, & many died in their travel; and many in their absence found much hurt done at their return to their flock, whereupon order was taken for a more convenient calling of counsels. They had four Patriarches, then under every Patriarch divers Provinces, which had an Archbishop set over several Dioceses, every of which had a Bishop over it, and these under the Emperor might call counsels. If the error, or schism fell out within the Diocese, then might the Diocessan call a council, and if the error could be there ended and healed, it went no further; if not, than the Province was assembled by the Archbishop: If yet the error had so spread itself that the Province was too weak to conclude, the greater number being infected, then did the Patriarch call divers Provinces; and if there it could not be ended, then came it to an universal Council, etc. And by these means was the Church wonderfully eased of hard & long travels. This was holy and good; But this excellent order was disturbed by the Patriarch in the West, whose invasions and tyranny long have, and still do tend to the destruction, both of the Church and State. We are free from this Western Patriarch, not only by reason of his intolerable tyranny, but also because the dissolution of the Empire, is the dissolution of the Patriarches. And every Christian Prince is absolute in himself to call by his own Archbishops, or Bishop's counsels as he pleaseth. And it is rebellion to the Prince, not to come when he summons the guilty to appear. A gain, if this authority were dissolved, then would the power reside in the order of the spiritual Governors, as they were left by the Apostles. And so counsels could not be called universal, national, provincial Diocessan; for, as tyrants prohibit the public exercises of Religion, so the public congregating of Counsels. And here let me sling this stone into the brazen foreheads of our adversaries, which in their shameless challenges, dare tell the world, we are an Antichristian Church. What one jot of authority do we borrow from the Pope? Is not all jurisdiction and power in the Prince, and for exercise in the Bishops?  
Q. What further distinction is there of the Church?  
A. Besides the visibility, or invisibility. Purity, or impurity of Congregations and Churches. It is distinguished by the times thereof, as it was yet in a family, or people. The Church was an Embryo in the hatching, till Abraham's time; In swathing bands till Moses; In childhood till Christ; a man in Christ, and shall be a man full grown in glory. It did long stick between the knees, and want power to come into the light; but at length by succession of times, comes to perfection of parts and degrees. As man is an epitome of the world, so is every Christian an abridgement of the Church; best at his last. Like the feast of Cana, where the best wine was reserved to the end. We must ever be growing from strength to strength, for it is a fearful condition to go backward, how can he be rich that grows every day poorer? Can he ever reach the goal, that goes every day a step back from it? Alas then, how shall he ever reach the goal of glory, that runs every day a step backward in grace? He that is worse every day, can never be at his best. True grace is contrary to nature, for it will be strongest at last. Sure I am, in regard of time, that the Catholic Church increaseth in number and grace, yet visible Congregations are soiled with age, and grow worse by the tracts of time. Families, a nation, & now the world grows decrepit, in respect of their lively beginnings. Primitive times were not pestered with those diseases that are now grown upon the Church, and under which it groaneth. Like Ezekias Sun we are gone back many degrees in the dial of perfection, and yet the Catholic Church like the Sun till noon, will ever be rising. Fie on those Apostates, whose beginnings, like Nero's first five years, are full of hope and peace, and then decline into villainy. Hypocrites, like the first month of a new servant, outgo all, but like Horse-coursers jades soon give in and tire. Whose age is like unto the four ages of the world; first gold, at last iron. Pictures of zeal, like Nebuchadnezzars image, from a precious head, they fall to base feet. These be the true hotspurs, that will soon run themselves out of breath. But we may well say such were never right bred; for God's Church gains perfection with time. Therefore all such as prove falling Stars, never were aught but Meteors. True Saints never lose light, or motion: Spiritual motion may be violent in respect of nature, and perpetual in respect of grace. Psal. 110.3. Isa. 60.8. Zech. 14.20.  
Q. How long was the Church in families?  
A. Until the time of Moses; so long God had the first borne for his Priests, and every head of the family was not only Master, but Minister, etc. Num. 3.12. Dainty mothers send their daughters a frosting betimes in a cold morning, who seeking beauty, endanger health: but our heavenly Father kept his Church within doors, till he saw it was safe to suffer it to go abroad.  
Q. Who were the Governors?  
A. The extraordinary were the patriarchs. Which were Prophets; for the rule of Religion was always to be the same in the Church, though God did diversely administer it. We deny not but that the word of God may be divided into Tradition, and Scriptures; but our difference is about the kind of the distinction and distribution; whether the word be so divided into his essential parts, or into two distinct manners of deliverance? We say the word is essentially the same, whether it be spoken or written, and that writing & speaking are but two accidents of the same substance. Furthermore, we say that the word delivered by tradition, was as well inspired, as when afterward it pleased God to reveal his will by Scriptures. Tradition was fit for a family, than a Bible; because dead letters had been of no validity to a weak Church. We feed the child with the spoon, and dare not trust him with the knife. Spoon-meat was fit for families, though afterwards God would have all his people use the knife, and learn to cut their own meat; and therefore he gave the nation of the jews some Scriptures to feed on. And here appears the wrong, Papists offer to the Churches of the Gospel, who restrain them from Bibles, as if they were still in the infancy, etc. To conclude, God never taught by tradition, but the deliverers were extraordinarily inspired; otherwise the rest were no further to be trusted or believed, than they had received their doctrines from the Patriarches, and extraordinary Prophets. And if the Pope could make us believe, he had these inspirations, we should no more doubt of his Oracles, than we do of the Scriptures themselves. The ordinary Governors were the heads, and eldest sons of the families, etc. Gen. 4.26. and 18.19.  
Q. What were the Governed?  
A. The residue of the family; And here we may learn, what was the most ancient kind of teaching, to wit, Catechising, or family teaching; and it is a shame to the master, when he suffers his family to live in ignorance and blindness. If such weak Governors had charge of instruction, Masters must not think that they are exempted by the translation of the Ministry to others. We indeed have the charge of the Souls of divers families, but every Master hath still the charge of his own. Gen. 18.19. 2 Tim. 3.15. There is national, domestical, and personal mourning enjoined, Zach. 2.10.13.14. So teaching, etc.  
Q. How was the Church in a People?  
A. As it did consist of many families, and had the bounds thereof exceedingly enlarged from the days of Moses. Until his time God had but a family or two to worship him. At the great Deluge, but eight persons saved in the Ark. Gen. 7. The world was grown so foul with sin, that God saw it was time to wash it with an universal flood, and saw it meet to let it soak long under the waters, so close did wickedness cleave to the authors of evil.  
Q. What is here to be considered?  
A. The writing of the rule of Religion, which was done by such extraordinary Governors, as God had fitted and inspired by his holy Spirit thereunto, for the edification of his Church. For even then God had both extraordinary and ordinary teachers: now we have the rule completely delivered in writing, and therefore need not any extraordinary Governors in the Church. 2 Tim. 3.16. 2 Pet. 1.20.21. And this is that that makes us receive a more sure word of Prophecy, etc. 2 Pet. 1.19.  
Q. How was it written?  
A. According to the necessity of the Church, diversely, and at sundry times, Heb. 1.1. God increased the diet of his Church, as he saw it was fit to bear it.  
Q. What are the Books called?  
A. For the matter contained, The word of God; for the manner of Record, The Scriptures, by an excellency of phrase, as the most worthy writings that ever saw the light, and being compiled into one volume, are called Bibles, or many little Books, united in one body: so that both work and writing, carry away the names of all other Scriptures, and Books, as most, admirable for use, joh. 1.8. 2 Tim. 3.15.16.17. Oh, the shame of Christians, that these works should be counted as a strange thing unto them. Hos. 8.12. whiles other books, as baits for fools shall be followed and applauded.  
Q. How are these to be considered?  
A. As they are either in the original tongues, or in the Translations; in the purest fountains, or the derived streams and conduits. In the Originals, not only the matter (which is the Divinity, Dogmatic, Historical, etc.) but also the means of inferring, (which is the Logic) the manner of expressing, and enforcing (which is the Grammar and Rhetoric) are all immediately inspired. 2 Tim. 3.16. All scripture is inspired from God. 2. Pet. 1.21. The holy mon of God spoke as they were moved by the holy Ghost. In the translations, the subject matter, or substance of Theology, is equally inspired, though mediately. The Logical coherence also and consequence of argument, retaineth the same necessity of illation, because it dependeth not upon diversity of Languages, but community of notions. But as for the propriety of Grammar, and vigour of Rhetoric, there must needs be some abatement and embatement. First, and principally, because the skill and diligence herein used by Translators, is not divine or inspired, but merely humane at the best, and in trial proveth to be liable to much latitude, sometime more, sometime less. Secondly, for that many emphatical words, and rigorous figures, both of Grammar and Rhetoric, proper to the original Tongues (such as are especially derivatives, agnominations, proverbes, etc.) cannot to the life be expressed in other Languages. Thirdly, and lastly, because in vulgar Languages, there is such mutability and change of fashions (almost as much as in apparel) that after a few years, we scarce understand what our forefathers meant in some passages of the Scripture in our mother-tongue, much less in the Latin, which in the Vulgar is so pestered with Barbarismes in style (beside defects in notion) that not only S. Hierome would write invectives, if he should see such a brat laid at his door, but Priscian himself would call for the ferula. It was therefore a very pious and laudable intention in our learned and judicious Sovereign, to appoint all our English Translations of the Scripture to be received, and the best of them corrected by nearest reduction to the originals, and to the proprieties of our Language.  
Q. How in the original Tongues?  
A. As they are in the tongue, wherein the Spirit did indite them, and they are of themselves to be received without all exception, as being Canonical, and having their authority, primarily, from the spirit, and by themselves, secundarily, from the Church. 1 Tim. 3.15. and 2 Ephist. 3. chap. ver. 16. The Church is the pillar, on which the truth must hang to be showed to others, or the ground on which it resteth itself, finding little stay elsewhere. Next to the testimony of the Spirit, and word itself, we are to admit the Church's testimony.  
Q. Doth the Scripture contain the whole body of Religion?  
A. It doth most fully and plainly and therefore there is no need of unwritten verities, or Popish Traditions. It is the rule of all faith, and controversies of faith. It is the standard, or the King's beam, by which we are to try all doctrine that is tendered to us. We are not to go by the common beam of custom and opinion, but by these balances of God's sanctuary, not suffering a drams weight to be injected, that may incline these golden scoales as we please. Isa. 8.20. When the law was written, Moses recalls both himself and the people to it for trial, when he had written his five books, the Prophets that followed were content to have their sayings brought to Moses law for trial: Christ himself never refused any trial by the law and Prophets, yea, ever and anon is he appealing unto them for proof of his own doctrine; and so all the Apostles did tread in their master's steps, only the man of sin will not endure any such tribunal, he will judge all, and be judged by none.  
Q. But they seem not to be so plain and perspicuous?  
A. Yes, in themselves they are evident enough, concerning things necessary to salvation, and if at any time they seem hard, it is by reason of the weakness of our understandings. Pro. 14.6. Psal. 25.14. 2 Pet. 3.16. We must therefore in the obscure passages, pray to God, and confer one place with another, and consider duly the cirumstances of the places, and we shall find the true meaning; if not, God will pardon our ignorance, and require no more of us, than himself giveth, we using his means aright. jam. 1.5.  
Q. What sense is to be given of Scriptures, and whence must it be taken?  
A. The Scriptures have ever one literal sense and meaning, and that which must be fetched from themselves. 2 Pet. 1.20. It is of no private interpretation, or as man will have it, but it must be expounded as it was spoken. And the same mouth must be both the maker and interpreter, that is, the holy Ghost. No man knows Grammar but by Grammar, neither can we see the Sun without the Sun; so, no man can expound Scripture, but by Scripture. There is the same Art, both in the composition and resolution; as there is the same way in going backward and forward. Scriptures rightly understood in our actions, are as the heart in the body, for conveying life to all the parts, or as a dram of Musk, perfuming the whole box of ointment. This is that godliness which breedeth an heedfulness in all our ways and actions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae parit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Q. How are they to be considered as translated?  
A. Howbeit the Scriptures as they be translated be not so authentical, and canonical, as the originals, yet ought they to be read publicly and privately of all, and to be received as the word of God. Only this must be the care of the learned, that as much as lies in them they labour, that the apographical translations, or transscriptions answer the autographical, and primary originals. And if there be any mistaking, they must ever be reform by the fountains themselves. The Hebrews and Greeks' drink both of the wellhead, pure translations of the Streams, the Latins in their authentical, Jerome of the very puddles. Well may I say of Trent fathers, as that Chian servant, of his Master (which sold his wine, and drank the lees) whiles they had good, they sought for that which was nought, etc.  
Q. But how shall the ignorant in the originals do in this case?  
A. They must refer themselves to their faithful and learned Pastors, whom God shall stir up for the faithful teaching of his people. And the Spirit of God which dwelleth in those that are his, will enable them to discern even in translations, between truth and falsehood: so that if any error should be; if they attend the means ordained of God, they shall not want information. Luk. 1.4. if they consider how things are written from point to point, they shall come to a certainty of Scripture. Psal. 102.18.  
Q. Had the Church beside these extraordinary teachers, no other?  
A. Yes, there were also ordinary teachers, that every congregation might be supplied with able men to instruct them, and these were to depend upon the extraordinary, and so fare to be heard, as they agreed with their words, or writings. Exod. 4.15.16. Moses receives from God, and Aaron from Moses, etc. In all points of Religion, we must depend upon God, in prayers, if he pour not upon us, we cannot pour out unto him. Zach. 12.10.  
Q. How was the Church in a people?  
A. First, in the peculiar people of Israel; secondly, among all people. The Church did grow from a domestical society, to a national, and from a nation, to all nations. I have seen great Rivers, which at their first rising out of some hills side, might be covered with a Bushel; which after many miles, fill a very broad channel, and drawing near to the Sea, do even make a little Sea in their own banks: so the Church had but a small beginning, which is now grown Catholic over all the world. Grace is compared to the wind, joh. 3.8. which at the first rising, is as a little vapour from the crannies of the earth, and passing forward about the earth, the further it goeth, the more blustering and violent it waxeth. So ought the Church, and every member of it to be daily increasing, and thriving in grace. It was the Devils devise, to bring that slander upon carely holiness; A young Saint, an old Devil. I believe that sometimes young Devils may turn old Saints; never the contrary; for true Saints in youth, will prove Angels in age. Let us therefore strive to be ever good, and think with ourselves, surely, if we be not best at last, we may justly fear, we were never good at all. Psal. 1.3. Ezek. 47.3.4.5.  
Q. What was this people of Israel?  
A. A peculiar people, whom the Lord chose to himself, of whom Christ was to come, according to the flesh: and because he was yet to come, they had both the Mossias promised them, and by many types and ceremonies shadowed out unto them. Deut. 7.6.7.8. Rom. 3.1.2. and 9.4.5. O if God in these things set his love upon them, how love's he us, to whom the very graces themselves have appeared? Tit. 2.11.  
Q. What were the Congregations called?  
A. Synagogues. Although God would have all his people sacrifice in one place; yet would he have praying and preaching in every Town & City; and mother towns had many Synagogues. Abel is called a mother City, 2 Sam. 20.19. And so the Church of the Gentiles had many mother churches, out of which did spring many daughters. Religion propagating from the greater Cities, to the lesser towns and villages. Act. 13.15. And here might we trace the Separatists to jordan, by their babes and bottles, in running away from their mother.  
Q. Who were the extraordinary Governors?  
A. Prophets; of whom some did write the books of the old Testament in the Hebrew tongue, which are in number, thirty nine, all which by our Saviour Christ, are divided into the law and the Prophets, Math. 11.13. & 22.40. or may be divided into Priestly, Princely, and Prophetical books, in regard of Christ, which is the subject of them all: or according to the most usual distribution; first, the books of the law, written by Moses, and they are five, Genesis, Exodus, Leviticus, Numbers, and Deuteronomie. Secondly, the four first Prophets, as joshua, judges, and Ruth, two books of Samuel and two books of the Kings; and the four latter Prophets, to wit, the three great Prophets, Isa: Ier: Ezek: and the twelve lesser, which for brevity, they comprehend all in one book, Hos: joel, Amos, Obed: Ion: Mic: Nah: Hab: Zeph: Hag: Zech: Mal: Thirdly, the nine others, they call Cetubhim, or writings, by an excellency, and they are, job, Psalms, Prov: Eccl: Can: Dan: Chron: 2. Ezra 2. Hester. Our Saviour Christ, Luk. 24.44. makes a tripartite division of the old Testament into Law, Prophets, and Psalms, and makes himself the subject of them all. The law was Moral, Ceremonial, and judicial. And all were types of Christ. The Moral, which is for instruction, did prefigure Christ as our Prophet; the Ceremonial, which was for expiation, did shadow him as our Priest; the judicial, which was for Government, as King. The Prophets that foretold Christ, were some of them Kings & Governors, some Priests, and some purely Prophets. The Psalms are mixed of all three, full of prayers, prophecies, and sceptres, etc. There is a latter distribution observed by Interpreters, and that is quadripartite, as into books Legal, Historical, Poetical, and Prophetical. The Legal, are the five books of Moses. Historical, the twelve following to job. Poetical, the six following from the beginning of job to Esay. Prophetical, the three great Prophets, with the twelve lesser, and Daniel. The Apocrypha is shut out of the distribution, both by the jews, and our Saviour, and therefore is not of equal authority with the books we have mentioned. God made the jews faithful registers of the old Testament; and they were so curious, lest a letter should be lost, that they kept them by count: and therefore would never have been so negligent in the Apocrypha writing if ever they had been committed of God unto them, by their extraordinary governor's. As in notorious Burglaries, a hat, glove, or sword is often left behind, for discovery: so, in these (though more honest) some errors have escaped, to discover the Authors.  
Q. Who were their ordinary Governors?  
A. The supreme was the high Priest, the inferior were the Priests, Levites, and Rulers of their Synogogues. Leu. 8. Num. 3. Act. 13.15. Order hath ever been for the custody of divine things, and confusion for their ruin.  
Q. What is the Church among all people?  
A. The Catholic Church, gathered out of all people, where we have the Messiah exhibited in the flesh, in whom the law and the Prophets are yea, and Amen. Moses branded some creatures with uncleanness; he that hath redeemed his children from moral impurity, redeems his creatures from legal: what should S. Peter's great sheet, let down by four corners, teach us, but that all creatures through the four corners of the world, are clean and holy? And that God is no respecter of persons, but in every nation, he that feareth him, and worketh righteousness, is accepted with him. Act. 10.34.35. Gal. 4.27.  
Q. How are the Congregations thereof called?  
A. They are called Churches; the name of the whole being put for the part; and Christ doth it to distinguish his Churches of the Gospel, from the profane and wicked Synagogues of the jews. Math. 18.17. He says not, tell it the Synagogue, but the Church, etc. They therefore level amiss, that lay the line of their government by this deceitful square.  
Q. Who were the extraordinary Governors of this Church?  
A. john Baptist, the forerunner of Christ, Christ himself, his Apostles, seventy Disciples, Evangelists, and Prophets; whereof some did write the books of the new Testament in the Greek tongue; which are either Historical, as the Gospels of Matthew, Mark, Luke, and john; or divers excellent Epistles, as of Paul to the Romans, Corinthians 2. Galathians, Ephesians, Philippians, Colossians, Thessalonians 2. Timothy 2. Titus, Philomon, Hebrews, Epistle of james, of Peter 2. john 3. jude; or lastly, the Prophetical book of the Revelation.  
Q. Who were the ordinary Governors?  
A. The Doctors and Pastors. Eph. 4.11. which may be distributed into Bishops, Elders, and Deacons. As for the first, if time and place be accidents of a calling, and the very essence lie in relation betwixt the caller and the called. Timothy and Titus were ordinary teachers; for to an extraordinary Governor, an extraordinary caller is required. It cannot be denied, but that both Timothy and Titus did a long time wait upon the Apostles, and were sent from place to place, though settled at the last. If going from place to place make an Evangelist, than they were both of them Evangelists: but I believe all the Pastors and Doctors of the Church were at the Apostles command, and sent too and fro as there was need. 2 Tim. 3.10.12.20. etc. we hear of Crescens, Titus, Tychicus, Trophimus, etc. sent divers ways by the Apostle Paul, etc. And therefore it is not enough from the place, to say, such a one was an Evangelist, except it be further proved, that he had an extraordinary calling. That Timothy is bidden to do the work of an Evangelist, it is a dubious term, for an Evangelist, is either put for a writer of the Gospels, and so some Apostles are Evangelists; or for an officer, and so such as were extraordinarily called to plant Churches, Act. 8. but had no power to ordain them Pastors, are called Evangelists, Act. 21.8. And of this sort might be many of the seventy Disciples: or lastly, for Preachers; for the Gospel (with which the name is conjugated) is the object of all three. The first write it for the edification of the Church, the second preach it, and work miracles, to confirm it for the plantation of the Church; and the third preach it too, for the further watering of that seed which others have sown before them, and in this sense is Timothy bidden to do the work of an Evangelist, as the next words expound it, make thy ministry fully known. And it is out of doubt, that Timothy was called of God by man, which to me is an ordinary calling. And that Timothy and Titus (as Bishops properly so called) had a superintendency, and coercive power of jurisdiction over Elders, Ministers, or Preachers it is evident to me out of these places, 1 Tim. 1.3.5.19. 2 Tim. 2.14. Tit. 1.5.11.13. The Elders are from the original, called Presbyteri, which turned into English, is called Priests, the most current and passable title, had not Massmongers made it infamous, in the ears of such people, as are not acute enough to divide between a fit title, and a corrupting abuse. Thus much for the name. As for the office of Elders (taken for Ecclesiastical Governors) I find none described, but by seeding of the flock, which makes me conclude, they were all Pastors. As for that place. 1 Tim. 5.17. all the question is about the comparison, whether gifts, or offices be compared together. The original hath it thus, Elders ruling well are worthy of double honour, especially, labouring in the word and doctrine: now it is a rule in the Greek tongue, that participles are to be turned into reasons of the things they explain; as ruling because they rule, and labouring because they labour, etc. The sense than may be thus rendered, without all rending of the comparison. Elders are to be reompenced with honour and maintenance; first, because they rule; secondly, because they preach. First, they go before their flock in holy practice of discipline, upon themselves and others; secondly, they continually press them by precepts in painful preaching. Now that the people may especially see wherein they are to be honoured, it is in this, that they are laborious dispensers and disposers of heavenly doctrine. Therefore with the Scriptures, I say that the ordinary teachers, and Governors of the Christian Churches, were Pastors and Doctors, and that copulatively, and not segregatively, as in Apostles, Prophets, and Evangelists.  
Q. What is the Church triumphant?  
A. The number of all those that are applied unto Christ by sight. After faith and sight, follows freedom and fruition. This Church consists of holy Spirits, both Angels and men, the souls of the Saints departed, are received up into glory, and after the resurrection, the militant Church both in body and soul shall be of the Triumphant, in the full fruition of all bliss and happiness. Gal. 4.26. Heb. 12.22.23.24. job. 14.2.3. Heb. 11.10.16.26. etc. As those therefore that have tasted of some delicate dish, find other plain dishes but unpleasant; so it fareth with all those which have once tasted of heavenly things, they cannot but contemn the best worldly pleasures. As therefore some dainty guest, knowing there is some pleasant fare to come, will reserve his appetite for it: so must not we suffer ourselves to be cloyed with the course diet of the world, but keep our desires for the joys to come. And if worldlings find so much pleasure on earth, as to think it worth the account of their heaven; because they see such a Sun to enlighten it, such an heaven to wall it about, such sweet fruits and flowers to adorn it, such variety of creatures, for the commodious use of it, and yet only provided for mortality, and chiefly possessed by the maker's enemies: what then must heaven needs be, that is provided for God himself, and his best friends? If the out side be so glorious, what shall be within? How can it be less in worth, seeing God is above his creatures, and Gods friends better than his enemies? I will therefore not only be content, but desirous to be dissolved.   

CHAPTER XXVI. Of the Spirits application by Faith.  
Question.  
HItherto of the subject of Application; what are the parts?  
Answer.  
Preparation, and the infusion of faith. Such is the nature of man, that before he can receive a true justifying faith, he must (as it were) be broken in pieces by the law. jer. 23.9. The word of God is both the hammer to break our hard hearts, and a fire to heat, melt, mollify, and dissolve them into the tears of godly sorrow. A rock may tremble, and an iron vessel by violent strokes may be broken in pieces, and yet still retain their hardness, only the sweet and pleasant fire of grace must soften them again. It is the blood of the Lamb that must melt the Adamant, and the Sunshine of God's love in Christ, that must thaw the ice of our hearts. Rom. 8.15. we are to be led from the fear of slaves, through the fear of penitents, to the fear of sons: and indeed one of these makes way for another; and though perfect love thrust out fear, yet must fear bring in that perfect love; as a Needle, or Bristle draws in the thread after it, or as the potion brings health. The compunction of fear (saith Gregory) fits the mind for the compunction of love. Psal. 2.11. We are bidden to rejoice in God with trembling. If Samuel had not made the people to quake at God's thunder and rain, he should never have brought them so to have joyed in the following Sunshine. 1 Sam. 12.18.19. etc. Hostile fear through the power of God, may be initial to the filial. And whereas that casts both the eyes upon the punishment, God can make it cast the one eye off the judgement, and fix the other on the party offended: so Samuel teacheth Israel. 1 Sam. 20.20. with 24. Fear not the thunder, but fear him that sent it. If ever we will stoop, the judgements of God will bring us on our knees.  
Q. What is the preparation?  
A. A fitting us for our being in Christ; for we being branches of the wild Olive, must be made ready for our being in the true Olive, before we can be grafted into it. Rom. 11.17.24. joh. 15.5.6.7. The convex, or out-bowed side of a vessel will hold nothing; it must be the hollow and depressed part, that is capable of any liquor. The broken & contrite spirit makes way for God's grace. Psal. 51.17. Sweetly Bernard, God pours not the oil of his mercy, save into a broken vessel; for indeed whole vessels, are full vessels: and so this precious oil would run over, and be spilt on the ground. Oh, if we were so humbled with the varieties of God's judgements as we ought, how savoury would his counsels be? How precious and welcome would his fear be to our trembling hearts? Whereas now our stubborn senselessness frustrates all the threatenings and executions of God.  
Q. When is this done?  
A. In the acceptable time, and day of salvation, in the which the Lord pleaseth to bring into act his purpose of salvation, in gathering his own out of the world, and that sooner, or later, as it pleaseth him We may not mend the pace of God, or spur on his decree; yet must we be diligent in the means, until God bless them for this end. Every man hath power to go to Church, hear the word, and be present at all outward services, and the neglect of this hinders many, in respect of better success, though not of God's decree. We therefore are guilty of our own time ill husbanded, though God will not work before his own day. Luk. 19.42. Rom. 13.11. 2 Cor. 6.2.  
Q. What are the parts of this preparation?  
A. First, the cutting of us, as it were, from the wild Olive tree. Secondly, a paring, and fitting of us to be put into the true Olive tree. Rom. 11.24. The Gentiles were cut out of the Olive tree, which is wild by nature, and contrary to nature grafted into a good Olive tree, etc. We that grow wild in wickedness, want grace to seek Christ, and being contrary to his virtues, are unapt to join with him, without a great preparation. Tell the profane person in the midst of all his jollity and revels, of devotion, piety, or judgements, and he will turn you off with the Athenian question, What doth this babbler say? Tell the woman of Samaria joh. 4. of the water of life, and she will mock at it, till Christ sit as judge in her conscience, and pinch her with that close imputation of adultery: there is no sowing, jer. 4. till the hard and clottie fallow ground be subdued by the Plough: the vnhumbled sinner is as unfit for God's instruction, as an unbroken Colt for the saddle. Our Gallants cannot be stayed from their Gallop, till God touch their Souls with some terror, cast their bodies on their beds of sickness, turn their fool's feathers into kerchiefs, then when they see their faces grow pale, their eyes sunk in their heads, their hands shaking, their breath short, their flesh consumed, you shall have them easy to be talked withal, now, or else never will they learn with old Eli, to say, speak Lord, for thy servants hear. Thus we see it is good striking when the iron is hot; there is no fishing so good, as in these troubled waters. Now it is good striking, whom God hath stricken; for conscience is a nice and sullen thing, and if it be not taken at fit times and moods, there will be no meddling with it.  
Q. What mean you by this cutting of us from the wild Olive?  
A. Two things; first, a violent pulling of us out of the corruption of nature, or a cutting (as it were) by the knife of the law of an unregenerate man from his security, wherein he sleepeth, he not so much as dreaming of any such thing. Psal. 119.70. Their heart is as fat as grease: but I delight in thy law. Showing by the opposition, that it is only the lean heart, pined and pinched with spiritual famine, that can feel any delight in God: nothing more unsavoury to a senseless, brawny heart, than Christ's blood; no more relish feels, or finds he in it, then in a dry chip. Nay, he never complains of his misery; a man being dead never bemoanes the intolerable pains of the Stone, who if he were alive, would testify his grief by groans, for the grating pain, and gripes he continually feeleth. Secondly, as there is a violent evulsion; so as violent attraction to Christ for ease, man at the first plainly refusing it: the hunted beast flies to his den; the pursued malefactor to the horns of the Altar, or City of Refuge. Paul's misery Rom. 7.24. drives him to God's mercy; The Israelites are driven into their Chambers by the destroying Angel; Balaam is made to lean back by the naked sword; Agur to run to Ithiel and Vcal, that is, Christ. Pro. 30.1.2.3. When he is confounded with his own brutishness. God must let lose his law, sin, conscience, and Satan to bait us, and kindle hell fires in our Souls, before we will be driven to seek to Christ. Paul and Silas came not out of prison, without a greater earthquake, then poor sinners from Satan's hold, with an heart-quake. How violently did Satan drive Saul to persecute; and did not Christ as violently send him back again by a contrary wind, that blew him off his horse, & smote him down, as dead, to the ground? As Lot was driven out of Sodom, with fire and brimstone about his ears; or as the venturous child is terrified from fire & water, the careful Father holding him by the heels over both: so God by the sour sauce of a guilty conscience, let's the sinner see what it is to fall to the sweet meat of sin, and eat thereof unto surfeit. David's broken bones, and bruised conscience, will tell him of his pleasure in murder and adultery, and what he gains by his silence. Psal. 32.3.  
Q. How are we pared and trimmed for our putting into Christ?  
A. By our humiliation for sin; God takes advantage of our fears; for having stopped the way of sin with fear, he labours to tire and weary the sinner with sorrow, and according to that golden sentence of that Samian wise man, that bids us lay weight upon the laden, jades the offender with his burden, until he be weary of it, and could wish with all his heart, he were rid of it. Oh, how acceptable is the fountain of living waters to the chased Hart, panting, and braying? So how welcome is redemption to the thirsty Conscience, scorched with the sense of God's wrath? The traitor laid on the block will be sensible enough of his Sovereign's mercy in pardoning, and fare more apprehensive of it, then when he was first attached. And yet for all this, sinners do but wilder themselves in humiliation, except God still draw them on until they be engrafted into Christ. Humane helps here prevail nothing; merriments have no more power to quiet conscience, than holy-water and charms to conjure the Devil; Popish pardons, pilgrimages, shrifts, whips, are silly shifts to ease the bleeding wounds of sorrowful souls. He that drinks water, or leaps into a pool, to cool his fever, fires himself the more, though he feel some ease for the present: his torment will never cease till he both find Christ, and be found of him. Heb. 9.14. jam. 4.9.10.  
Q. How is this wrought?  
A. God giveth the sinner to see by the law his sin, and the punishment of it, and that by the detection happily of some one sin and that many times none of the greatest, lest he should be presently swallowed up of despair; yet by that one makes him suspect the rest. 1 Sam. 12.19. That one sin in ask of a King, brought them to confess all. Furthermore, the detection of one sin, and suspicion of all the rest, with their just desert, drives them to compunction, and a pricking of heart, which is greater or lesser, and carries with it divers Symptoms, and sensible passions of grief. All are not handled alike, some have greater fits than others, and are but (as it were) sprinkled in this Baptism, wherein others have been doused over head and ears. Some sip of this cup, others drink the very dregges. Those converts, Act. 2. had some grudge and pricks of conscience, but yet they had none of jobs and David's fits. Matthew at his first conversion, seems to entertain Christ with a feast, and so did Lydia the Apostles. It is here as in a Woman's travel; none travel without pain, yet some like those Hebrew women, Exod. 1. prevent the Midwife, and are quicker in dispatch then many others. Some sores we see are let out with the prick of a pin, others are searched to the bottom with the Surgeon's lance. Viscous and gluttonous humours must have a stronger purge, than such as flow of themselves. A hard knot must have a hard wedge, when the Axe alone is able to polish other pieces of timber. Neither is it always sin that brings the greatness of this agony upon penitents; but sometimes further employment of such persons in more worthy services. The higher the building, the deeper the foundation, which is not so requisite in the ruder piles, etc. This detection of sin, works a sequestration from their former courses, and makes them loathe themselves; for God stops the way of sinners by fears, tires and wearies them by sorrow, and turns them by hatred; and when they begin to see how the controversy is betwixt God and themselves, they fall from the very sense of their misery, to despair of help in themselves, or any other worldly thing, and submit themselves to be disposed of as God shall please. Thus by the law are they brought to see, they want Christ, but without faith they cannot look up to him, and therefore faith is infused, by which the soul may be comforted. The law is common in this work, both to the elect and reprobate: yet this preparation is peculiar and proper to such as God hath chosen. No birth without travel, and yet some children are killed with the pains of the labour: so God hath none borne his but they come forth at this straight passage, only the reprobate want strength to bring forth, and therefore perish in despair. The law brings them both to this conclusion, and ends ever in despair, only the chosen of God find mercy, Hos. 14.4. With thee the fatherless shall find mercy; God will have us brought into the straits of poor desolate shiftless Orphans, before he thinks us fit for his mercy. And the deeper we go in the sense of our misery, the sweeter shall we find the sense of God's mercy. job 33.19. to 25. Math. 5.4. and 11.28. Christ (joh. 16.) promiseth the Comforter, and the first ground that he shall lay of our comfort, shall be to convince our consciences; conviction of sin, goes before our conviction of righteousness, Hab. 3.16. The Prophet showeth, how his peace was wrought out of trouble. Psal. 126.5. We must sow in tears before we can reap in joy. And we care not if we may have a dry harvest, after a wet seed time. And thus fare have we shown the preparation; now let us see the composition of grace.  
Q. What is the infusion of faith?  
A. It is a work of the Spirit, who infuseth faith into Infants, immediately by his sole operation; into men of riper years, also by the external ministry of the Word, by which it receiveth further increase, and augmentation; for the word 1 Pet. 1.23. and 2.2. is both seed and food, that as it serves to beget faith, so it nourisheth the same. Luk. 1.44. The babe leapt in the womb of Elizabeth for joy. This motion was not natural, but spiritual, and therefore john was sanctified in his mother's womb, and did really rejoice at the presence of Christ in the Virgin. Now sanctification presupposeth justification, and justification faith; yea, this joy was a true effect of faith in the Messiah. And therefore Infants are capable of faith, and may be saved though they die in their mother's womb. As for the others faith, it is out of doubt. Rom. 10.17. Eph. 2.18.19. And here we are to take notice, where that faith, which is the first part of Divinity, is wrought in us, to wit, in the application of the Spirit after preparation. Faith in the rule is general, particular to every one in the application. Furthermore, faith wrought by the Word hath two degrees; the first is as a grain of mustard seed, the second, a plerophory, or full persuasion. We are at our first but as reeds, feeble plants, tossed and bowed with every wind, and with much agitation bruised, lo, yet we are in tender hands, that never broke any, whom their sins bruised; never bruised any whom temptations have bowed. We are but flax; and our best is not a flame, but an obscure smoke of grace: lo, yet here is the Spirit as a soft wind, not as cold water; he will kindle, never quench our little faith: others are better grown, and stand like strong Oaks, vnshaken, unremoved. Luk. 13.19. and 17.6. Rom. 4.18.19.20.21.  
Q. What follows from hence?  
A. Either the insition, grafting, and sciencing of the prepared into Christ, or else his union, and coalition with Christ. First, the Spirit infuseth faith, by that faith we are put into Christ, being put into Christ, we have union and communion with him, and by receiving virtue from his fullness, we grow up with him. joh. 15.2.5. The branch abiding in Christ, bringeth forth fruit. Not such as are tied to Christ by an outward thread of profession: but such as have this vital ligament of faith, to couple them with Christ.  
Q. What is this insition?  
A. When being cut off from the wild Olive, the Spirit of God by faith graffeth and scienceth us into the true Olive, which is the Lord Christ. If we were left as we are cut off by the law, we should whither away and perish; and therefore we are set in Christ, that in him we may grow. Rom. 6.5. We are said to be planted into his life and death.  
Q. How are we put into Christ?  
A. By our effectual vocation: when the voice of God soundeth in our ears, and in our hearts, come, and we answer again as by a lively Echo, Lord we come. Hence it is that all such as are prepared by the law, are called by the Gospel to come unto Christ. Psal. 40.7. Isa. 55.1. Math. 11.28. Rom. 8.28. 2 Tim. 2.9.  
Q. What are the degrees of our effectual vocation?  
A. First, a meditation of the mercies of God in Christ, and from hence that our sins are pardonable, and that we have need of the same mercy, then of the means how we may obtain the same, as deep sighs to God for mercy, 2 Sam. 12.13. Psal. 52.5. Rom. 8.26. Heb. 4.16. Often praying by ourselves and others. Hos. 14.2.3. Luk. 15.21. Act. 8.22. As also diligent hearing of the word of God read and preached, and often frequenting of the Ministers and others, for comfort. All these further the meditations of the mercies of God to sinners. The second degree is Gods gracious perforation, or boaring of our ears, that the comfortable invitation of coming to Christ, the only Physician of our Souls, may sound and ring in our ears and hearts, Zech. 13.9. and we resound again, we come Lord at thy call, and so coming, it pleaseth the Father to bestow his Son on us, and us again upon his Son. Psal. 27.8. Isa. 9.6. joh. 10.29. and 17.2.7. Rom. 8.37. And thus sanctified trouble, at the last, establisheth our peace, and the shaking of the former winds makes the trees of Gods Eden take the deeper rooting. Surely, after the most toilsome labour is the sweetest sleep, and after the greatest tempests, the stillest calms. It is the blessed Lamb of God that carries all our sins into a wilderness of oblivion, quite out of the remembrance of his Father. And if Devils rend and rage's in our Souls, he presently by a word of his mouth, can cast them out. Never did jonas so whist the waves of the Sea, being cast into it, as Christ cures the wounds of conscience, being thereunto applied. Here all our throbbing sores receive their ease by breaking; and even Sinai itself covered with clouds of God's displeasure, presently by his Gospel of peace, is enlightened, and the trembling Soul that stands at the foot of it, comforted. Thus it pleaseth the Father from Ebal the mount of curses, to bring us to Gerizzim, the mount of blessings, Deut. 27.12.13. And this we shall find most true, that as in the Sea the lower the ebb, the higher the tide: so the deeper we descend in humiliation, the higher shall we ascend in consolation, etc.  
Q. What is our union with Christ?  
A. It is that whereby we being graffed into Christ, are made one with Christ our head, and the Church his body. There is no science put into a stock, but if it shall thrive, it must first be united, and become one with the stock, and then grow with it: so it is with us branches of the wild Olive, we must become one with Christ, if we desire to thrive in him. joh. 17.21. with joh. 15.1.2. Eph. 2.20.22. and 5.30. Colos. 2.7. Isa. 61.3. Lo, here is a growing temple, in which whosoever is planted, shall flourish in the Courts of God. Psal. 92.13. God's house, and the furniture thereof, is built of green growing timber. Our bed is green: of living stones. Cant. 1.16. 1 Pet. 2.5. A spiritual house, not only inhabited, but animated, that she may be the house of the living God. 1 Tim. 3.15.  
Q. What follows from hence?  
A. Our justification: Papists count it absurd, for one man to be just by another man's justice, or wise by another man's wisdom: wherein they show their gross ignorance in this point of Divinity; for Christ and man being one, have all things in common, our sins and punishments are his, his righteousness and sufferings are ours; for union is ever the ground of communion. 1 Cor. 1.30. 2 Cor. 5.21.  
Q. What are the degrees of our justification?  
A. Two; Imputation and Reconciliation. 2 Cor. 5.18.19. God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them.  
Q. What is this imputation?  
A. It is the charging of Christ with all our debts, and the discharging of us by his righteousness. As God imputes our debt to his Son, so doth he impute his Son's justice to every child he calleth. Isa. 53.4.5. He is broken and bruised by our sins, and we are healed and helped by his stripes.  
Q. What is the imputation of our debt?  
A. The laying of our blame and default, together with the punishment upon our Surety. First, God imputes all our sins to his Son, as that first sin of Adam, than the consequents of it, to wit, both original and actual sin, and hereupon follows a real obligation of the Son of God to payment and punishment. Rom. 3.24. Gal. 2.16. Rom. 8.3. Gal. 3.13. Math. 27.46.  
Q. What is the imputation of Christ's justice unto us?  
A. First, in regard of Adam's transgression, his conflict with the Devil, and in spite of all his malice, his perseverance in obedience; as likewise the ascribing to us of his justice both original and actual, and the merit of his death both first and second. And hereupon a real remission, both of punishment and sin, and the fruition of salvation and happiness. The debt and the discharge, answer in a parallel and equal distance of proportion, Adam's transgression in his conflict with Satan, is fully satisfied by Christ's combat and conquest: his and our Apostasy and continuance in it, by Christ's obedience and perseverance therein. His and our original and actual sin, is crossed and canceled by the perfect lines of Christ's original and actual justice, drawn over those crooked lines. His under-going of our punishment in the first and second death, takes away our curse in both, and by so real an obligation of himself, and full discharge of it for us, he brings us an acquittance sealed in his own blood, that all our sins are pardoned, and gives us a new stock of grace, for the fruition of a better life; so that now the poor sinner may say with comfort to Satan's accusations, thou art now put out of office, thou hast nothing to do with me, here is my discharge from God, thou mayst go on and slander, but thou hast no power to arrest me, or carry me to thy prison. He that is in good terms with his Prince, fears not the approach of Heralds or Pursuivants: he that is out of debt, fears not Bailiffs or Sergeants, but imagines they come upon some good message: so the child of God needs not fear death, but that it comes from God as a messenger of his bliss and happiness. He therefore that would die cheerfully, must thus know death to be his friend: what is it but the faithful officer of our maker, who ever smiles, or frowns with his master; It cannot nourish, or show enmity, where God favours: when he comes fiercely, and pulls a man by the throat, and summons him to hell, who can but tremble? then the messenger is terrible; but the message worse. Oh, you that prosper and flourish in your sins, think of this, death deals with you, as Creditors do with their debtors, says nothing whiles you trade lustily for hell: but when once you begin to go down the wind, in sicknesses, crosses, and poverty, then arrest upon arrest, action upon action, then come the fowls of the air (I mean the Devils) and seize upon the sick soul, as the Ravens upon a sick sheep, then doth conscience begin to write bitter things against the sinner, and makes him possess the forgotten sins of his youth. Hence arise miserable despairs, furious rave of raging consciences, that find no peace within, less without. Oh, blessed Soul that makes a timely exchange with Christ, getting his righteousness for the sins thereof. Rom. 3.24. and 8.33. Gal. 2.21. Tit. 3.5.7. 1 joh. 1.8.9.10.  
Q. What is our reconciliation with God?  
A. It is that whereby the controversy betwixt God and man is fully taken up, and they are at one again. All being fully discharged, there is nothing betwixt God and man but peace and love. Rom. 1.7. Grace and peace. The grace of imputation, brings us to this peace of Reconciliation. Rom. 5.10.11. 2 Cor. 5.18.19. Col. 1.20.21.  
Q. What follows from hence?  
A. Both peace with God, and all the creatures. Psal. 85.8. Rom. 5.1. job 5.23. Rom. 8.31. Here is the peace of conscience with God, of charity among ourselves, of amity, or an holy kind of league with all creatures, and of outward prosperity, and good success in all our ways, etc.  
Q. What will follow in the second place?  
A. Our adoption: the branches being united once to the stock, may fitly be called the Sons thereof. And being by nature of the wild Olive, but now translated into the true Olive, and springing forth of it, may aptly be called the sons thereof. By nature we spring from the first Adam, and are taken from thence, and put into the second, and so united with him, are made the sons of God by adoption. Isa. 9.6. Christ is called the everlasting Father, and so we are his children: but because he begets us to his Father, and is to deliver us unto him. Heb. 2.13. Our adoption is in regard of the first person, Christ only the means thereof, and therefore the Scripture to avoid confusion of names, useth to call us brethren, in respect of Christ, and sons in respect of the Father, Rom. 8.15.23. Gal. 4.5. Eph. 1.5. Rom. 8.29.  
Q. What are the benefits of our adoption?  
A. Hence we receive the spirit of adoption, whereby we are made the sons of the Father; and hereupon such is the care of our heavenly father, that he makes all things work together for our good. Rom. 8.28. both in prosperity and adversity. 1 Cor. 11.32. 2 Cor. 12.7. Psal. 32.4. Heb. 12.10. A gain, by this, Christ is our brother, and we are coheirs with him of eternal life, and have restored again unto us the sanctified use of all the creatures, yea, and the very Angels are become our attendants, to keep us in all our ways, Psal. 91.11. Furthermore, Christ hath made us to his heavenly Father, both Prophets, Priests, and Kings, Rev. 1.6.  
Q. How be we heirs of that which is purchased?  
A. The purchase was made by the Father, who gave his only begotten son a price for our redemption; So that we have title by our father who gives us our right. Secondly, by sonship; for every son of God is an heir, and we have given us in this world the earnest of our inheritance, Eph. 1.14. Oh, then may not all the sons of God endure an hard wardship here on earth, seeing they know already what they are borne to? Shall men part with good things in possession, for hope of better in reversion, and shall we stick at any worldly pelf, for the gaining of heaven? Fie on such children, as with Esau, would sell this birthright for a mess of this world's pottage. Lord make me one of thy heirs, and I will be content to wait thy leisure, for my pleasure in enjoying.  
Q. Hitherto of our being in Christ, what is our coalition, or growing up with him?  
A. It is our daily putting off of the old man, with his corruptions, and the putting on of the new man, with his daily renewing in righteousness, and true holiness. Ephes. 4.22.23.24. 2 Cor. 5.17. Gal. 2.20. and 5.24. They that are in Christ cannot but be new creatures, and such as are daily crucifiers of sin.  
Q. What are the parts, or rather degrees of this our coalition?  
A. Regeneration, and glorification. Being adopted of the Father, it is fit we should come forth as his children; therefore it pleaseth the Father of his own will to beget us, with the word of truth. jam. 1.18. 1 Pet. 1.23. First, there is a divine conception of the adopted Sons of God, and secondly, a bringing forth of that work. Christ was conceived in the womb of the Virgin, by the work of the Spirit, & so must his brethren be conceived in the womb of the Church by the same Spirit. Psal. 110.3. Christ told Nicodemus, that he was to be reborn, or else he should never see glory. joh. 3.3. Regeneration is as the conception, Glorification, as the nativity, or happy birth day. The passion days of the Martyrs, were called of old Natalitiasalutis, the birth days of their salvation, and that as well for festivity, as the nativity itself. Thus from an obscure conception, we come to a glorious birth. 1 joh. 3.2.  
Q. What is Regeneration?  
A. It is, as it were, a new conception of us in the womb of the Church, by the spirit of God, and that of the incorruptible seed of the Word, whereby our corrupt nature is begotten again, or restored to the image of God. 1 Pet. 1.3. 2 Pet. 1.4. Tit. 3.5. Gal. 4.6. 2 Cor. 3.17. Colos. 5.9.10. Eph. 4.23. Which is of the whole man, and in this life is perfect in the parts, though imperfect in the degrees; as a child is a perfect man before he come to his full age. And this may be called our sanctification, whereby of unholy, we are renewed by the holy Spirit to the image of our heavenly Father. And here we are to consider two degrees of our sanctification; the first is the inchoation, or beginning of it; the second is the process, or passing forward to greater perfection: hence Rom. 8.30. our glorification follows our justification, sanctification being no other thing then a degree thereof, still proceeding, profiting, and perfiting in true holiness, which is the greatest reward of godliness; for as to do ill and continue therein, is the greatest misery: so to do well, and persevere therein, is the greatest felicity. Glory is the reward of virtue, and God cannot crown his servants better, then with an increase of grace. Now this progress is orderly, and gins in the Soul, even in the very marrow and spirit thereof, and so proceeds to the outward man, and the actions thereof. jer. 4.14. Eph. 4.23.25.26.27.28. First, conversion, than conversation. And here alas, how many set the Cart before the Horse, and begin to change their lives before their lusts, their hands before their hearts, to purge the channel when the fountain is corrupt, and apply remedies to the head, when the pain is caused from the impurity of the stomach. What is this but to lop off the boughs, and never lay the Axe to the root of the tree, to prune the Vine that it may sprout the more? Miserable experience shows, how such disordered beginnings, come to miserable end. Many seem to abstain from sins which they never abhor, and leave some evils which they loathe not, and so like swine wallow in them again, or like dogs follow their former vomit, she wing plainly, they did never inwardly distaste those sins, which for a time outwardly they neglected. Again, as we are to observe order, so we are to labour for a thorough change. 1 Thess. 5.23. Holiness, as a dram of Musk, perfumes the whole box of ointment, or is placed in the Soul, as the heart in the body, for the conveying of life to all the parts. Some turn from one sin to another; others, like Aethiopians are white only in the teeth, that is, in verbal profession, elsewhere coal black in conversation, they speak well and that's all. Others, think it is well if they turn their minds from error, though they never change their wills from evil; as a reformed Papist; but an vnreformed Protestant; as wanton in truth, as ever he was wild in error: others again think they have done God good service if they give half the turn, as prostrating their bodies to Idols, when God shall have their hearts; or on the contrary, when God hath their bodies, they suffer the Devil to have their Souls. When men's bodies are in Sacello, their hearts (as Augustine complaineth) are at home in saccellis suis. Many by their look and language, outface the congregation, whiles their hearts are running and roving after covetousness. If we will believe, either Philosophy, or experience, we shall find our hearts where they love, not where they live. Lastly, others resolve to give all to God, yet have a leering eye, and a squint respect unto some of their sins, with Lot's wife casting a longing look after their old Sodom. Know the rule of the School to be most certain, that as virtues, so vices are coupled together, and though in conversion to temporal good they look divers ways, yet in regard of aversion from eternal good, they bear all one face. Yet this must be added for the comfort of the weak, that unperfect sanctification, if it be unpartial, is accepted of God. Only let us, as the air from dark to light in the dawning of the day, proceed by degrees to our noon in grace; or as the water from cold to lukewarm, and then to heat; so let us have our souls (benumbed with sin) warmed with grace, and then further heated with true zeal and ferveneie.  
Q. What are the affections, or properties of Regeneration?  
A. They are either from the death of Christ, our mortification of sin, or his resurrection, our vivification in righteousness, and from hence our spiritual war, between corruption dying in us, and righteousness rising and growing in us. Mortification is a daily dying to sin, by applying Christ's death to ourselves. 2 King. 13.21. The dead body no sooner touched the bones of Elisha, but it was revived again: so we no sooner touch Christ, but he crucifies sin in us, and revives us in the spirit. Rom. 6.2.11. and. 7.4. Colos. 3.3. Rom. 6.6. Vivification is a dally rising to newness of life, by the virtue of Christ's resurrection. joh. 5.11. Eph. 2.4.5. The spiritual battle is waged between the part corrupted, and the part renewed; where there is part taking; for corruption, the Devil, and the world are up in arms: for newness of life, the Father, Son, and the Spirit. Eph. 6.12. 1 joh. 4.4.  
Q. What are the parts of Regeneration?  
A. They are according to the constitution of the subject, and that is of a Soul and a body. The renovation of the soul, is either intellectual, or moral. Intellectual, is the clearing of our understanding with spiritual knowledge, and godly wisdom to use it. Reason without grace in the very excellency of it, is but the Devil's anvil, whereon he forgeth and hammereth mischief. What is carnal wisdom, but serpentine subtlety? What is skill in laws but colouring and covering bad causes and persons, and making truth a nose of wax to bad ends. Mark, and you shall ever find the ring leaders of all lewdness and lasciviousness, to be men of good wits: but alas, what's all this without a fanctified mind? What are sacred oaths and holy obligations to profane persons, but as Sampsons' cords, which they snap in sunder, as fast as they are given them? So well understand they themselves that they do and undo, and discern God in his word, as they do Christ in his Sacraments, which they regardlessely take, and as rashly break. There is no band that they cannot make like a Monkey's collar, out of which they will slip their necks at pleasure. But reason truly renewed, will be constant in Religion. Luk. 1.79. A Candle set up in the mind, to discover darkness, and guide our feet in well doing And this is true illumination. Psal. 16.11. Rom. 7.23. and 12.2. 2 Cor. 1.21. Colos. 3.10. Rev. 3.18. Moral sanctification is of the will, and all the affections; of the will, hence freedom to goodness; of the affections, hence repentance, which is the change of them all: hence our love of God and goodness, and hereupon in the absence of good, hope and desire of it, and in the presence, joy and gladness; Also our hatred of evil, if it be absent, fear and flight, if present, grief and sorrow. By means whereof Repentance is an aversion from evil, because hatred is an affection of separation; and a conversion to good, because love is an affection of union. And by means of the two cardinal and primitive affections, all the derivative and subordinate are set on work. Our desires are made fervent, which before were saint in following after God, but now are made impatient of delay. Prov. 13.12. Hell mouth may be full of good wishes. Num. 23.10. And they that are troubled with their farms and fat oxen, etc. count it a blessed thing to eat bread in God's kingdom. Luk. 14.15.16.17. But these for want of penitent desire may be said to want will. It may be said of them, they would be good, but they have no will to it: there is none so prodigal, or slothful, but would be rich; yet we say not such will be rich, set it down, and determine it ultimata voluntate. There are none so wicked, but at sometimes have a faint desire to be good, and leave sin, but these cold dispositions breed and beget imperfect essays and proffers, and by their negligent propensities and inconstant bubbles, show they spring from corrupt flesh, which can be prodigal in momentany purposes and promiles. But sanctified desire is eager and earnest; and with David will vow and swear to obey, yea, and be more vile in spite of mocking Michots. Never was Ahab more sick for a Vineyard, Ruhel more ready to die for children, Sisera for thirst, than the Saint of God is after holiness, Psal. 42.1.2. and 81.10. and 119.20. and 143.7. Gant. 2.5. A gain, this will make our desire of good laborious, and will not suffer us to be lazy: Christ Math. 5.4. compares it to hunger, which will break through the stone wall, and it will make them hold out, and be constant without fickleness. Psal. 119.20. As for joy in the fruition of good, oh, what an heaven brings it into the soul? This will make us for sincerity to delight in the law with the inner man. Rom. 7.22. It will bring us to a full joy. joh. 15.24. Isa. 9.3. Psal. 4.8. Yea, and will so strengthen us in the good we have, that we shall as well in passive as active obedience endure, etc. As for fear of evil it will set it the right way, making us to dread more the doing of it, then suffering in it; and for sorrow it, will make us see our sins thoroughly, and bewail them as hearty: and as we see in nature, that there is the same instrument of seeing and weeping to show us that weeping depends upon seeing: so repentance no sooner takes notice of sin, but a godly heart gins to bleed for it: and so he that intellectually sees well, morally weeps well. And by all this we see, how the mind, will, and affections are sanctified, and the excellent work of repentance, in regard of all our affections. Isa. 55.7. Act. 11.18. Rom. 6.4.5.6. Ephes. 4.22.23.24. 2 Tim. 2.25. Phil. 2.13. jer. 4.4.  
Q. What is the renewing of the body?  
A. When the members of the body, which before were servants to sin, are now become the servants of righteousness, every part executing his function in an holy manner. Rom. 12.1. Rom. 6.13.19. Col. 3.5.  
Q. What is our glorification?  
A. The perfection of our sanctification, whereby we are made complete in holiness and righteousness. Famous acts shall have glorious rewards. Glory is the praise and price of virtue; for as shame and repentance are bridles and curbs to sin: so praise, fame, glory, and honour are the spurs and speeders of virtue. Praise follows the beginning of a good action fame runs with it as it spreads further abroad, and glory is for the perfection of it, when every mouth rings of it, and every heart honours it. I cannot but think, that the wicked one day shall honour the godly, and speak of their glory, to their own shame, and howsoever they speak all manner of ill of them in this world, yet often do their hearts check them with their innocency, and to see their honour, maugre the malice of all gainsayers. A field of sincerity charged with the deeds of piety, cannot but be accomplished with the crests of glory: all the fame which men have sought by buildings, by acts of Chivalry, and by such other courses, which the light of nature offereth and effecteth, for the enobling of itself, time devoureth it, and within an age or two it is clean put out: but that glory which springeth from the roots of godliness, no tract of time can make to whither, no blast of venomous tongues can overcome. It shall break out as the Sun, in spite of all darkening clouds, it is watered with the dew of heaven, and it shall grow and increase, in spite of the Devil himself. Envy will be the companion of virtue as well as honour, and by means thereof shall the godly be reviled of the wicked. Luk. 6.22. 2 Cor. 6.8. joh. 8.48. Math. 1●. 25. Let the Moon shine never so bright, yet son Cur or other shall be found to bark against it: but it is princely to do well and hear ill, the spirit of glory rests upon such, 1 Pet. 4.14. job speaks of a whole volume of reproaches, which he will take upon his shoulder, and bind as a crown to his head. job 31.35.36. It is honour enough to be graced for well-doing: and David may find comfort as well in the scoffs and scorns of his irreligious wife, as the songs and praises of the religions maidens. 2 Sam. 6.22. Do worthily, and we cannot miss of fame. Ruth. 4.11. joh. 12.26. Rom. 2.7. And if a good name be to be chosen above great riches. Prov. 22.1. who will not affect virtue for the glory of heaven?  
Q. What are the degrees thereof?  
A. The first is in assurance of our election, and the love of God, never to be violated, or broken off again, and that is by our effectual vocation, justification, and sanctification; then for the time of this life, the undoubted persuasion of faith, which makes those things extant, or present, that are hoped for, and gives us undoubted evidence of those things which are not seen. Heb. 11.1. And hereupon a certain and infallible hope and expectation of the fruition of those good things which are prepared for Gods elect, such indeed as the eye hath not seen, nor so much as the ear heard, nor that which is most, entered into the heart and thought of man. Lastly, the fruition itself, of glory, and life everlasting. First, in the soul, and that in the very instant of death, it being translated from earth to heaven, by the ministry of Angels: Secondly, in the body, together with the soul, in the day of the resurrection, and last judgement: when the good shall be separated from the wicked to the right hand of Christ, to hear come ye blessed, etc. and the wicked to the left, to hear, go ye cursed etc. In this life the godly have a taste of the life to come, and shall have it in a greater measure, so soon as the soul is separated from the body, for than it is with the Saints departed, and is, for the model and measure, as it shall be with the whole man enjoying the presence of Angels, holy Patriarches, Prophets, Apostles, etc. Neither must we think, that they that died before Christ's coming in the flesh, were deprived of this glory; for Christ is, hath been, and shall be yesterday, and to day and the same for ever. And then at the universal resurrection, body and soul being conjoined together again, we shall receive a further augmentation of glory. Psal. 16.11. and 17.15. and 21.6. joh. 5.25. and 6.47. and 13.3. and 17.3. Phil. 1.23. Rev. 21.4. Heb. 4.9. The body at that day shall be either gloriously raised again, or in a moment changed into glory, then shall every thing imperfect in it be made perfect, and itself immortal. 1 Cor. 15.54. Children shall be men, and men shall be the mirrors of glory, and then shall be taken up to meet their Lord and judge, and with him shall judge the world; then afterwards in the sight of the damned, shall ascend with their Saviour into heaven, and there shall be presented to his Father, and by him placed in those mansions of glory, which are prepared for them, where they shall serve the Lord continually, without any let, enjoying his presence for evermore, at whose right hand they shall find fullness of joy. 1 joh. 3.2. 2 Cor. 3.18. Rev. 7.14.15.16.17. and 21.3.4. In vision, fruition, and perfection of holiness. Math. 22.30. How should this make us to conquer our impatience, and to swallow down the miseries of this life? O blinder than Beetles; the Merchant refuseth no adventure, for hope of gain; the hunter shrinketh at no weather, for love of game; the Soldier declineth no danger, for desire, either of glory, or spoil; and shall we frame to ourselves, either an ease in not understanding, or an idleness in not using those things, which will be a means to us, not only to avoid intolerable and endless pains, but to attain both immeasurable and immortal glory, pleasure, and gain? Let us summon the sobriety of our senses, before our own judgement; and that which saying cannot, let feeling persuade. Do we not know what these terms do import, death, judgement, hell? or whom they do concern? or how near they are unto our necks? Will we like miscreants, think, hell is not so hot, nor sin so heavy, nor the Devil so black, nor God so unmerciful, as the Preachers say? Do we take these things for the fables of Poets, and not for the oracles of Gods own mouth? Remember that prospect on thy death bed, which in this life, by reason of the interposition of pleasures, or miseries, could not so well be seen. If thou be good, thou mayest look upward, and see heaven open with Steven, and the glorious Angels attending, as ready to carry up thy soul. If wicked, then must thou look downward, and see three terrible spectacles; death, judgement, and hell, one beyond another; and all to be passed through by thy soul, and the very Devils attend to lay fast hold of it, to carry it to torment. In this life thou wast content with a condition common with beasts, and therefore in the other, art thou only fitted for Devils. Art thou not (O wretched man) every, hour in danger; and wilt thou not be in doubt to step into them? Remember, the wicked are said to turn into hell, and their merry dance, to have a miserable downfall. What? must thou be entreated (like a madman) to be good to thyself? Hadst thou rather feel than fear these torments? Rather endure them, then for a short time think of them? Where then is thy judgement become Where are thy right wits? or where, at least, is thy self-love? Canst thou pry after profit for the world, and be careful to avoid both loss and harm; and yet never think what may hurt thy foul, and lose thee heaven? Oh, the coldness of care, that will not provide how to prevent these miseries. We think heaven stands by our bed sides, and Lord have mercy upon us will bring us thither; when indeed hell stands nearer, & is readier for entrance. Heaven is compared to a hill, hell to a hole, he that climbs upward must sweat and blow, he that will tumble downward, shall at ease fall into the pit. Oh, then let us neither refuse the hardness, nor the hazards of the way: but as jonathan, and his Armour-bearer, passed betwixt two rocks; one Bozez, the other, Seneh; that is, foul and thorny: so we must make shift here below, to climb on our hands and knees; and when we are come up, we shall see our victory and triumph. Let us with the holy and happy Apostles leave all, both pleasures and advantages, to follow Christ; and by a foreible entry, by a main and manly breach, through all difficulties, to settle our souls in the cogitation of these last things. Remember, that the best suit of apparel is laid up in the wardrobe or heaven; here we must be either in black, mourning; or in red, persecuted; It matters not, what rags or colours we wear with men; so we may hereafter walk with our Saviour in white, and reign with him in glory. In the mean time, let us often exercise, to acquaint our nature, & draw it into some familiarive with the joys of heaven; And (as one that maketh a fire of green wood) not be tired with blowing, until our devotion be set on flame; for the habit of virtues doth grow and increase with the exercise of their acts. Do we not see, that our glorification is nothing else but our multiplied sanctification? And those that endeavour God will help, and by our persistance, and his assistance, we shall have continuance and pleasure in happy courses; for as one that is either weary, or weak, recovereth strength by taking his food, although he eateth many times, without either appetite, or taste: so holy exercises, which give both fuel and flame unto devotion, do increase in us some spiritual strength, even when to us they yield little spiritual solace. Let us grow in sanctification, and we shall be graced with glory, and glorified with grace, and comforted in both. (* ⁎ *)    

¶ The second Book.  

CHAPTER I. Of the Law.  
Question.  
HItherto of faith in God; What is our obedience towards God? Answer.  
The duty to be performed to God by us, the power of the holy spirit working in us by our faith. Luk. 1.74. Rom. 6.8. & 12.1. 1 Cor. 6.20. Tit. 2.11.12.14. 1 Pet. 1.17.18.19. Psal. 56.13. Eph. 2.10. 1 Thess. 1.8. Faith, and the inward dispositions of the soul are as the kernel; outward acts are as the shell, he therefore is but a deaf nut, that hath outward service, without inward faith: And yet this divine Philosophy teacheth us, not only to refer our speculations, but our affections, and all the dispositions of our souls to action, Tit. 3.8. So that as our service must be grounded upon our faith, so must our faith be reduced to service. There is no faith but it works: It is neither idle nor unable to set the whole man a doing well. In Rhetoric we say, there may be Elocution without pronunciation: but in Divinity, we cannot have the first part of the Art without the second. This Solifidian, like Aesop's Hen, too fat to lay, may sit at Rome as justified: but is pitied by David, Psal. 119. Rome saith, there may betrue faith without works, as if a man should have faith, and not live by it, or live and not perform the act of life. Papists err grossly in both parts of divinity; for, they teach faith in the Church and creatures, and so make not God the end of it; If the Church, or Saints may terminate faith, it will rest there, and go no further for the goal. Again, as in faith they shoot not at God, no more do they in works; for they look to gain and merit heaven by them. Also hypocrites and civil men know neither the ingenuity of faith, nor liberality of works, for they walk before men and not before God: but they are here sound lessoned that would so dissemble with God; as if service consisted only in wearing of liveries, in taking of wages, in making of courtesies, and kissing of hands, I mean, they put on the cognizance of Christianity in Baptism, know how to live upon the trencher of God's providence in their maintenance, and to give him the compliments of a fashionable profession, etc. I know there is nothing more easy, or more common than this: such servants are as useful for God, as drunken serving men for honest masters, which are not to be found, when there is most use for them. Ransack then thy heart (O sinner) and find sound affection to God, firm resolution to goodness, true hatred of sin: ransack thy life, and find the truth of works, the life of obedience, or else Scribes and Pharisees shall go before thee into heaven. Do not think, that because thou hast gotten God's livery on thy back, and his name in thy mouth, that thou shalt be able to outface all reproofs. God will smite thee, God will smite, O thou whited wall. But if the civilly righteous shall not be saved, where shall the notorious sinner appear? A Christian, and yet a form below a jew? For shame, what are we, and where is our emulation? Heaven is our goal, we all say we run, lo, the very Seribes and Pharisees are gotten before many of us, and what safety can it be for us to come short of those, that by the verdict of our Saviour, come short of heaven, Math. 3.20? Be zealous, and never be at rest, till thou get a step further than the most honest civil man, and that is both in faith and works to gain sincerity. which is the girdle of truth. Eph. 6.14. Think thyself but a lose man as long as thou wantest it, & thy graces, never so excellent, will be shaken off with a storm, as lose garments with the wind. And here the Proverb is most true, ungirt, unblessed, etc. Obedience, if we respect God's justice, aught to be perfect, yet it is so fare perfect in us, as it is wrought in us by the spirit and faith; wherein properly there is no imperfection; for it is the opposition of corruption, that makes faith little. A small fire warms but a little, and the reason is not in the heat, but the coldness of the weather, therefore as fare as we believe we obey God perfectly, and our faith is said to be in part, because the greater part is corrupt: only this is the comfort, that the new man shall gain ground of the old; for though the old man, by his long experience, often deceive the young man: yet the flourishing age of the one shall grow riper in years and experience, when the old man in the end shall fall to plain dotage. The spirit, faith, and man are all agents in well doing, and man deserves the least praise; for he is beholding to the Spirit and faith, if he receive any reward of his works: I wonder at Papists, that they should make those works most meritorious, which are most remote from the fountain of well-doing. The hand in Alms, or feet in Pilgrimages, or both in Christian war, deserve least, if the reward be according to the doer; for then the spirit and faith will carry all away, and teach the whole man to be thankful for mercies; and not to stand pleading for merits.  
Q. Wherein stands our obedience?  
A. Either in observation of the law, invocation of God, or celebration of Sacraments. Faith makes us every way dutiful to our Maker. It moves us to seek him in all his ordinances, and most willingly submit unto his laws, devoutly to sue unto him in our prayers, and holily to receive the pledge of his love. Math. 28.19.20. They that for want of faith become weak in doing, will soon become weary of well-doing. Dead work is soon given over for want of this life.  
Q. What is the Law?  
A. The rule of all good, and condemner of all evil. Here alone may we try our actions, how acceptable they are unto God. Isa. 8.20.  
Q. Doth God require of man obedience thereunto?  
A. Man was to perform it by the law of creation; for, God made him able to do it, and made his covenant with him for himself, and his heirs, upon the promise of life, for the keeping of it, and threatening death, if he should break it, and sealed the same with two Sacraments. The one, of the tree of life; the other, of the knowledge of good and evil. Gen. 2.9.17. Leu. 18 5. Rom. 10.5.  
Q. How had man this law by creation?  
A. It was written in his heart; for as he was made by it, so was he governed accordingly. Gen. 1.26. Let us make man in our image, etc. First, God slamped his law upon him. Eph. 4.24. and then left him to his ordinary providence, to conform himself and his actions to the will of that God, who with his own finger did write upon the table of his heart, holiness to jehovah. The iron by the tincture of the Loadstone, points to a centre, & is drawn too and fro by it: so the heart of man having received the inunction of an holy law, was to be drawn from point to point, as the will of God had ordered: only here is the difference, that the Loadstone moves the iron-naturally: but God's law was to stir the heart freely, and as a cause by counsel, and so might be opposed by man's free will, having liberty to turn with the law, or against it. Oh, blessed be God that in place of this principle, to move to obedience, hath given another, by whose melting commands, or commanding entreaties, we think nothing too good, too hard, or dear for God. If mary's tears will wash Christ's feet, she will not stick to pour them out, neither will she think her hair too good to be the to well to wipe his washen feet, or any Spikenard too costly for to embalm his head. joseph will not deny Christ his own tomb to lie in. Zacheus his wealth shall waste before he will want Christ. Faith is the new principle that will take no repulse; It can constrain and extort more from us then all racks and strappadoes, allure more than all wages and prizes. Doth not this Magnes, as easily draw weighty iron, as other jet doth straws? What heart can resist faith? Let it but make the motion, and strait it obtains what it pleaseth. It stands not without doors (as one saith well) like a mendicant flexanimous persuader, but enters into the closerts of the heart, shoots the bars, unlocks the bolts, takes away all reluctation and opposition, infuseth a pliable willingness, and brings with it such a love of Christ, that we are constrained to obey. It makes docible the dogged nature of man, and turns a wild and haggard disposition, into a morigerous and mansuete behaviour. Isa. 11.6.7.8.  
Q. Can the natural man perform this law?  
A. No; for it is almost wholly blotted out by sin, and as it were eaten out with the rust of corruption: so that man in this estate is altogether exorbitant in his ways, and cannot so much as do it in thought, will, or desire. Furthermore, the very Legions of darkness, and powers of hell have so long held possession in the strong Fort of the heart, that they plead prescription, scorning, as the jebusites, to be elected out of their impregnable tower: so that man both outwardly and inwardly is made unable to please God. Gen. 6.5. 2 Tim. 2.26. Oh Lord God of heaven, who shall help me subdue Nebuzaradan, Goliath, Hollofernes, my raging lusts, that are too mighty for me? Surely, through thee alone I shall do valiantly, and if by faith I may but once touch the hem of my Saviour's garment, I shall find virtue enough to recover strength again, and foil all my adversaries; yea, by it shall I be able to roll away the stone from the cave of Makpelah, and bring out those hidden Kings, that have domineered and tyrannised over me so long, throw them down under my feet, trample upon their necks, and triumph over them.  
Q. But is there nothing of the law remaining in corrupt man?  
A. Yes, so much is left still as may witness man to be made for God and his worship, and leave him without all excuse in his sin, when God shall inflict hell, death, and damnation upon him for the violation of his most holy law. Rom. 1.20. and 2.1.14. Me thinks as Libertines, Cyrenians, men of Alexandria, Cilicia, Asia, etc. Act. 6.9.10. were not able to resist the wisdom, and spirit by which Steven spoke: so the most transcendent and sublimated wits in the world, be they never so obstinate, shall not be able to gainsay the conviction of their consciences. Rev. 20.12.  
Q. Can a man then in any proportion answer the Law?  
A. No; of himself (as hath been said) he cannot; for if we could see the true image of a natural man, we should see that little light that yet remaineth in him to be resisted, and contradicted. Think of some one man compounded of all the vices of mankind, and in whom all outrageous sins reign, and such a one is every man by nature, a judas, a julian, etc. We hate the jews, spit at the name of judas, rail on Pilate, condemn the cruel butchers of Christ, and with Hazael count them worse than dogs, etc. But alas, we see not ourselves. How many that can blaspheme, swear Christ quite over, curse, swagger, lie, oppress, boil with lust, scoff, riot, live like debauched men; yea, like humane beasts, or rather unclean Devils: and yet will be crying Hosanna; but let them say what they will, they are Pilate, the jews, and judas. Do not we all cruelly vex and wound him with our sins? And is not every of our sins, as a thorn, nail, and spear to him? Thou that pourest down thy drunken carowies, thou givest thy Saviour a potion of gall; and while thou dispisest the meanest of his servants, thou spittest on his face, and whiles thou puttest on thy proud dresses, and liftest up thy vain heart, with high conceits, thou settest the crown of thorns on his head, etc. Thus every man when he little thinketh it, crucifies again to himself the Son of God, and makes a very mock of him; to themselves, not in himself, for he is fare enough out of their reach. Alas, poor man knows not what is within him. Paul having his eyes opened, confesseth that no good did dwell in him. Rom. 7.18. and that evil was ever present to do him a mischief, as if it watched opportunities to do an ill turn to the spirit of grace.  
Q. How then comes it to pass, that many natural men are so civil and honest?  
A. God by his restraining spirit doth bridle them so fare, and in such measure as pleaseth him, to the good of his who dwell amongst them: but all this restraint of evil maketh them not good before God, neither those actions which are done by them. Eph. 2.10. Men are to be the new workmanship of God, before they can be his workmen. Tit. 2.14. Purgation of sin must go before zeal in good works. Tit. 3.8. They only which have believed in God, know how to be careful in the maintenance of good works. Rom. 8.1. We must be in Christ, before we can walk after the Spirit. Gen. 20.6. I know (saith God) that thou hast done this in the uprightness of thy heart. Some particular actions may have a charitable construction in the very wicked, and yet the whole course of their life be sinful and wicked: only the godly are upright in their way. Psal. 119.2. David was upright in all things, save only in the matter of Vriah. A godly man is habitually good, when he is actually evil, and a wicked man is habitually evil, when he is actually good. Hence it may be said, the godly keep those commandments they break, and that the wicked break those commandments which they keep. And therefore except the habit of obedience be infused, the out ward act is nothing with God, and less to the Agent. Heb. 9.14. The living God is not served as long as the conscience is not purged from dead works.  
Q. How is the Law further considered in man?  
A. As it is known of man in itself, and in his reward, and applied to the fact, good, or bad, it is called conscience; for conscience is either the reading of the law in the heart; or the law read unto it by the understanding. It is God's spy, or Pinnace sent out to make discovery of the coast, and to return advertisement. Only sin so over-clouds her way, that often she comes home again, and says nothing. For blind and ignorant consciences speak peace, or hold their peace, because they have not skill enough to accuse, and find fault: they swallow down not only flies and gnatts, but camels and beams, and digest all well enough. Surely, if the Soul were not fallen well asleep, and had drawn the curtains about it, it could not concoct so well. Whiles the scales were upon Paul's eyes, he was alive and quiet, and thought concupiscence, the sink, and breeder of all sin, to be no sin. Alas, how many think, because conscience is an Inmate, that she must stand by, hear, and say nothing? And because it is now vacation, think term time will come no more, and that they shall never be vexed and troubled with any law cases, but they are to know that this calm is but the mother of a storm, and that ere long they shall espy a weather-gawle in the air. And the little cloud will bring a dashing shower of fire and brimstone upon the Soul. The watch of the Clock goes not, and the wheels stand still, being claimed, and rusted in their joints: but when the heavy weights of sin, shall be hung upon the lines by the hand of God, no mercy counterpoyzing them, then shall the hammer strike thick, and indistinctly, and his tongue blab out his own shame. Oh, how pitiful a knell shall that be, when the Lord shall knole the great bell of the conscience, and make his sins sound loud in his ears? Oh, the doleful passing bell, that finners shall hear, when they are giving up the Ghosts to their Creator and Maker. Let us in the fear of God think of it, and suffer conscience to do his office; for thereby we shall prevent Satan by accusing ourselves, and God, by judging ourselves betimes. What can Satan (the Accuser of Man) say, when man by his conscience hath said it before him? Truly, this will stop his mouth; for we being accusers of ourselves, God will become our discharger, and then Satan shall but be our slanderer. Again, God hath left conscience to keep his Court here below, and to sit as judge, and God will not either ex mero officio, or promoto, call us again, if we will discharge ourselves there. Indeed, in judging of others, we must not judge lest we be judged, Math. 7.1. but in judging of ourselves, judge that we be not judged. 1 Cor. 11.31. If this inferior court be corrupt, then there is a court of Parliament to reform it, and God himself will call it, and make our judge a witness against our selnes; for God left conscience with man as a judge to absolve, or condemn, and he will bring it before himself as a witness to excuse, or accuse. Rom. 2.14.15.  
Q. Can we then that are Christians perform it?  
A. We are to understand that God renewed his law to his Church, and did write it again in their hearts by his blessed spirit, jer. 31.33. First, that cur sins might be the better discovered unto us, and that we might see how we had eaten the law out of our hearts. Secondly, that by it we might see what we ought to do, and finding thereby the evil we would not do, to be done by us. Rom. 7.15. and that good omitted which we should do, we might as by a Schoolmaster be driven to Christ, who hath both suffered for our sins, and performed the law throughly for us, which being made ours by imputation, we also may be reputed doers of it, and so be justified, as before hath been said Gal. 3.24.  
Q. But hath the law no further use for us?  
A. Having brought us to Christ, it is thence forth to be the rule of the reconciled man, to walk thereby according to the measure of sanctification, wrought in him by the holy Spirit. Eph. 2.10.  
Q. Can he then perfectly keep it in himself?  
A. No; he cannot so long as corruption dwelleth in him; for the old man will be still marring the best act, which the recovered man shall do, or cause to be done. as much as he can; so that it cannot be answerable to the law in every respect. Isa. 64.6. Luk. 17.10. 1 joh. 1.8.9.10.  
Q. How can this lame obedience be pleasing unto God?  
A. Whatsoever in it is sin, is covered by Christ's righteousness, and pardoned in and for him; for he is our advocate with the Father, and propitiation for our sins; so that that which is good is accepted of God, because it is done in obedience to him, and the rest is not laid to our charge, because it is discharged in Christ. 1 joh. 2.2.  
Q. Can it merit any thing with God?  
A. No; for it is very imperfect; and if it should have his right merit, it might more justly expect punishment then reward. For as in a rude ear, that music may pass for currant, which a skilful judgement will condemn for course: so, in the sight of God, there will appear both errors and defects in all those actions, which in our judgement were perfectly performed. Let us but once begin to throw our thoughts freely into every corner of our consciences, and we shall presently begin to cry out, Lord enter not into judgement with thy servants; for in thy sight shall no man living be justified. Psal. 143.2. Rom. 3.20. and 4.6. Gal. 2.16. Neither will that dip or die of our works in the blood of Christ help us: for howsoever the colour, or tincture may be perfect, yet the cloth itself is so stained, that it receives no perfect wash, or holiness in grain, that perfectly answers the strictness of God's justice. Oh, the perfidious heart of man, that would steal the virtue from the die, and give it to the cloth: surely, it is more hard to be stripped of our pride, then of our gold and lewels; for even when those, and such like out ward ornaments are gone, many times these inward rags swell up the soul. These are the Scorpions and Snakes (as jereme termed the errors of Origen) amongst which poor Papists have walked, priding themselves in their own clouts for the supposed die they have received: But Bellarmine the inventor of such a shift, puts it off again, and says it is safer for a Christian to renounce the merits of his works, not so much for their in certainty, as the imperfection of their justice, and danger of vain glory, and to resolve and teach men to repose their whole confidence, in the mercy and bounty of God.  
Q. How is the Law distributed?  
A. It is either concerning the worship of God, or love of our neighbour. Math. 22.37.38.39.40.  
Q. Whatas the worship of God?  
A. That reverend respect and love wherewith we are to embrace his majesty with our whole man. 1 Sam. 12.24. Mat. 22.37.38. The Schoolmen define it to be an immediate act of the will upon God: but this is the whole rule of Divinity, which is nothing else but the ordering of the Will, so as it may please God. Now the act of the will is either to believe, or obey, and obedience is either immediate, as piety, or mediate, as charity. Hence the love of my neighbour is not an immediate act upon God, and in this sense, worship is well distinguished from charity: as hane no nearer object then God. The love of man is so fare forth: piece of Divinity, as it is done in obedience to God, and his law: other wise it is but an act of humanity, etc. Furthermore, it appears, that worship and prayer are not all one, nor that prayer is all the worship of God, though indeed it be an only part, the Soul therein most immediately conferring with God; for worship, if it be taken for an act of the will is as large as all Divinity, if for an immediate act of obedience, as large as the first Table. if for an act of the affections, moving God with things agreeable to his will, as large as prayer; for the act of the will falling into the affections, and turning them about with earnest entreaties and thankes, is the divine worship of prayer; In believing, obeying, praying, celebrating of Sacraments, I worship God: but immediate obedience is that which is required in the first Table, when without all other respects, I love God purely and sincerely: whereas in duties of charity, I am bound by the law to have respect unto my neighbour for God's sake, and in prayer I respect mine own wants, and come to God for supply, cyther in suits, or thankes, etc. Deut. 6.5. Luk 10.27.  
Q. How is the Law coneerning Gods worship distributed?  
A. It is either concerning the worshipping of him alone, or the worshipping of him in due manner; of him alone, or with his alone worship. First, we must have him for our God, and then give him his due. And therefore when the Papists say, that the second Commandment forbids not images, but Heathen Idols, counted for Gods, they are deceived, for it is the first, and not the second Commandment that forbids such Idolatry. Math. 4.10. and 15.3.9.  
Q. What is the worship of God alone?  
A. It is the first Commandment, thou shalt have no other Gods before me, or in my eyes. Exod. 20.3. This is a pure Commandment, and brings the soul to a most simple worship of one, that it may not be distracted with many.  
Q What is here commanded?  
A. That God is to be worshipped, and God alone, and that truly, and totally. Truly, that there be no halting, wholly, that there be no halving. And all this must be done as in his eyes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eye-service is a fault with men: but let us but serve God whiles he sees us, and it is enough. He must have all, or he will have nothing; the Devil will be glad of any corner, for he knows full well, that if he have any part, God himself will have none. Salomons Courtesan talks of dividing, and many are content to share themselves betwixt God and the world, mammon, and the Mediator. But the true Christian will cry out, no, let God take all. I may well say of my heart (as Lot of Zoar) is it not a little one? Alas, it is even too little for God; I need not think of taking in an Inmate, it is happiness enough, if God will vouchsafe to take up all the rooms for himself, and enlarge them for his own entertainment. I know the bed, and the throne can abide no rivals, and seeing God calls for the heart as his throne, and the soul as his bed, let him rest there, and never be disquieted with any partner. 1 Sam. 12.24.  
Q. What is forbidden?  
A. All not worshipping of God, as likewise worshipping of other Gods, or preferring any other thing before him, as ourselves, riches, bellies, etc. Exod. 20.3. Rom. 16.18. Phil. 3.9.  
Q. What are the laws concerning the due manner of worship?  
A. They either set forth the right worship of God, or the right handling of it. It is not enough to worship God, and that with his alone worship, but we are to be careful of the reverend usage of it, as also the diligent practice of it, especially on his own solemn day. joh. 4.24.  
Q. What is the law concerning his right worship?  
A. It is the second Commandment, thou shalt not make to thyself any graved image, etc. Exod. 20.4.5.6.  
Q. What is commanded?  
A. That God is to be worshipped with his own worship, Deut. 5.12.16. Moses in repeating the law, bids the people keep it as God hath commanded. Deut. 6.25. It shall be your righteousness to observe and do, as the Lord hath commanded. Our practice, and God's precept must go together, and his will, nor ours, must be done.  
Q. What is forbidden?  
A All Will worship, devised by man. Religion is not humane policy, but God's divinity: yet in circumstances which are rather the ornaments than the elements of worship of the buy, than the substance, the Church is to be heard; for nothing is left in the power of the Church but things indifferent: that which is commanded, or forbidden, is to stand against all rules of men, and God mustrather be obeyed then man. Act. 5.29. Notwithstanding, this is the folly of many, that in things indifferent, will have a special Text to allow and warrant every particular. It is enough for the Church, or Magistrate, to command in these upon the general warrant of the word: they that oppose must bring the particular inhibition from heaven, or else they neither obey God, nor man. If they take from the Magistrate power in things indifferent, they leave him none at all; for, in all the rest, he is as well bound as any other man. And here some questions may be moved; first, whether of things indifferent, any image may be made of Religion? It is plain, of God we are to make none, for he is only to be taught by his own voice, and not by any image. Deut. 4.12. To teach his nature and majesty by images, is to turn his truth into a lie. Rom. 1.25. But of religion itself, there may be images and similitudes; for, man hath two senses that are above all the rest; apt to teach or receive instruction for the mind, the eye and the ear: And almighty God hath provided, that we might learn by both: hence his word for the care in speaking, and the eye in reading: hence in the old law his service was full of visible sacrifices, and many other images of holy things. And now the worship being more abstracted from sense, we have Sacraments, which are images and similitudes of holy things. But all the question is, what man may do in these things? for the precept is, thou shalt not make, etc. I answer; Images of Religion, are either in the substance of it, or the circumstances: In the first, man hath no power; for the whole essence of Divinity, must have God for he sole Author. In the second, man hath power for time, lace, and person, and some outward rites and ceremonies of moral and historical signification; for such ceremonies and circumstances as are of no signification, are most idle and absurd in God's worship. The history of the Bible in pictures of Kings, Priests, and Prophets, of Altars, Beasts, Cherubins, Ark, Mercy-seat, Temple, etc. are not unlawful: yet we are to understand, that these things serve only for our intellectual part, and that God is not to be worshipped in, or at any of these things, or the like. The jews were commanded to worship God in the images of things to come, and the thing being come, we are not to worship in them, but learn from them. They may be to us of historical use, but not of moral; for they are ceased, as appendices, or additions to the moral law; and therefore are left us for instruction, not for adoration. Yet still it remains, whether the Church have any power to set up religious images, of moral signification, and such as ought to carry with them not only our understandings, but our wills and affections unto the performance of some moral duty? I answer; if moral be taken for the rule, the Church may prescribe no such duties, they rest then only upon the moral law of God: but if moral be taken for manners, than it cannot be denied, but the Church hath power to order the outward man in good behaviour, and morally to teach him by humane rites and ceremonies, yea, even such as should outwardly help the inward man; for moral decency and order, aught to tend to edification. Now that the Church hath power in this general sense, to make some religious images, I show by this example. Iosh. 22. The Altar of testimony was not civil, but religious, as may appear by ver. 24.25.26.27.28.29.34. It was not to distinguish their borders, but to testify that they were God's people, and had all one God, and that this Altar should put them and their posterity in mind, to sacrifice upon God's Altar, wheresoever it should be set, etc. Yet this Altar of moral signification, was subordinate to God's Altar, and an help to the people to bring them to worship God as he had commanded. And so must the Church do nothing in things indifferent, hut as they help forward the substance and truth of God's worship. And in this sense, the Cross in Baptism, a transient sign of Christ crucified, made in remembrance of the Cross whereon he was crucified, cannot be denied, but to be an image of Religion, and of moral signification; which if it should come in to thrust out God's image, I mean, water, we had as just cause to be offended with it, as the Children of Israel at the two Tribes and an half for the new Altar: but when they expounded it to bein token, not in taking away of God's Altar, they were not only pacified, but praised God for his goodness therein: So the Cross in Baptism, though it come near a sign in Baptism, and may at the first blush make us fear with Israel the revenge of the iniquity of Peor: yet seeing how our Church hath expounded it, that it comes not in to confront the water of Baptism, or to conjure it with Papists, or to be any part of the Sacrament; for he that may appoint a Sacramental sign, must be able to give the Sacramental grace, and so the Church should blaspheme, making herself a God, who only can give that grace, that in the Sacrament is sealed. It is therefore by the doctrine of our Church, no sign sealing grace: but as that Altar, Iosh. 22.27. was a witness betwixt party and party; so this betwixt the Child and the Congregation; for the Minister baptising in the name of the Trinity, says I baptise: but in that action the phrase is altered; and he says in the name of the Congregation we receive, showing that as God by Baptism admits the Child into fellowship with himself: so they the Infant into the same communion of the Cross of Christ with themselves, that is, they gladly testify, that they are not ashamed of any ignominies, or reproaches for their Saviour's sake. And I would to God, that so Christian an exposition could stay our brethren for going up against us in Battle. A second Question may be, whether Christ as man may be pictured? I answer; that subject that is to be adored, is not to be painted; for it can no ways be set forth as civil, and so we cannot have an image of Christ (as he is to be adored) for civil or historical use. We are flatly forbidden the very making of an image of God, and whole Christ being to be adored as God, we are not only forbidden to worship his image, but also to make it. If any by the subtlety of their wits can abstract Christ's man hood from his Godhead, or worship from either of them both, I shall not oppose the keeping of an image of Christ, as of the greatest Benefactor that ever came into the world: but my brain is too dull to divide in this case; and therefore from the precept, Than shalt not make, that is, of the proper subject of Religion, such as was expressed in the first Commandment, any image. If it were of Religion itself, the precept could not be so general; for the making of an image of God is morally a sin, I mean, in the very nature of the thing itself, and admits no dispensation, nay, God himself, though he took liberty in his worship to express it by images; yet never did fie go about to paint out himself in any similitude. Deut. 4.12. Ye heard the voyee of words, but saw no similitude, only ye heard a voice; this is the way to show his nature, which no other image can do. And therefore I may conclude, that Christ as he is to be adored, so he is not to be painted, etc. The third question is, whether things indifferent, abused, may again be used in the worship of God, especially, if their first institution have been superstitious? I answer; they may. judg. 6.25.26. Baal's bullock with Baal's wood is sacrificed to God by Gideon. His Altar is thrown down, first will God have him cut the very throat of Idolatry, and when once God's detestation, and their danger is ceased, then may the good creatures of God, prophened to Idolatry, be employed to the holy service of their makes. joh. 2.6. The fix water pots were superstitiously abused, for private purification, whereas God had only enjoined it for the Temple: yet our Saviour used both the pots and water, see the holy working of a miracle, etc. yet this rule must ever be observed, that things indifferent when they become scandalous and offensive, are to be foreborne. The jewish Ceremonies were retained in the Church of God as things in different after the dissolution of their necessary use. But when they became hurtful and offensive to God's Church, they were rejected by the Apostles. Methinks these four propositions should quiet any man, conscience in this subject, which hath in all times caused such trouble to God's Church. First, that the Church of God hath power to retain things indifferent. Secondly, that the same Church (as it ought) hath power to remove them when they prove scanned alova and offensive. Thirdly, that this power is to be exercised by our Governors, and not by private men. Fourthly, that private men sinne not in the retaining of them, they cannot be taxed, or touched with that which is none of theirs; for God requires reformation of none, but such as have received injunctions from him.  
Q. What is the Law concerning the right usage of God's worship?  
A. It either hath respect to reverence in doing it, or diligence in learning it. As we are to avoid all contempt of the glorious name of God, so are we to neglect no time to learn his will. We are to worship him with all reverence, especially upon his own solemn day. To whom is the account of our days, either more due, or better known, then to God? All the days are his, who gave time a beginning & continuance; yet some he hath made ours, not to command, but to use. In none may we forget him: in some we must forget all, besides him. Isa. 56.2.4.6. and 58.13.  
Q. What is the precept concerning the reverend worship of God?  
A. The third Commandment. Exod. 20.7. Thou shalt not take the name of the Lord thy God in vain, etc. By name we are to understand any thing by which Almighty God is made known unto us, as his nature, attributes, word, and works.  
Q. What is here commanded?  
A. All reverence possible to be showed in the worship of God, or in speaking of God and his holiness, Isa. 48.11. jer. 4.2.  
Q. What is here forbidden?  
A. All kind of profaneness, and light esteem of God and goodness. Hos. 4.2. The jews have a conceit, that the sin of that Israelite which was stoned for blasphemy, was only this, that he named that ineffable name of four letters, jehovah, Shall their fear keep them from once mentioning the dreadful name of God, and shall not our fear keep us from abusing it? Durst we so boldly sin God in the face, if we feared him? Surely, if any fear of him stood before our eyes, we durst not dally with his name, or at our pleasure tear him in pieces. We must needs despise his person, whose name we contemn.  
Q. What is the law of our diligent learning to worship God?  
A. The fourth Commandment. Exod. 20. S. 9.10.11. Remember the Sabbath day to keep it holy.  
Q. What is here commanded?  
A. The setting apart of the seventh day to the service of God, as like wife all diligence in learning to know his will. He that will needs be his own Scholar, hath commonly a fool to his Master. It is dangerous meddling with the things of God according to our own appoiatments. How perplexed, and in how manifold minds are men, as those that are encountered with divers ways, and know not which to take, in this point of the Sabbath? It shall be well, if some change not their master, as they seem to have changed their livery in their service on this day. All our thoughts and vital spirits are too little in remembering the sanctification of it. True it is that the substance of the Sabbath consisteth not in hours, but in holiness, not in a natural day, but the sanctification of it; and therefore the alteration of the time, is no mutation, or change in the essence of the fourth Commandment, but only in the accident of it. Time, as other natural things, is separate and set apart for holy use. All time is Gods by creation, and waits upon the creature, and his actions: but the seventh part of time is to be his by the holy observation of it. And here a journey to Damascus were happily under-taken, to meet with some good Annanias, that might cause to fall those scales of ignorance, where with we are blinded in a fallacy of composition and division; thinking the Sabbath to be abrogated, because the time is changed from a seventh day to a first day. Truth is great and prevaileth; for I see no greater change in this, then if the Sacrament should be celebrated with one kind of water, or bread, and not with another. For natural things in both are elevated above themselves to supernatural ends. Time therefore is as moral in the fourth Commandment, as bread, wine, or water evangelical in the Sacraments. First, the distribution of time proves the seventh part consecrated to God. Exod. 20.9. And let him take heed that sacrilegiously sleales it from God. I am resolved (like Surgeons and Physicians) rather to force a bitter pill, or smarting salve, then suffer a patiented to perish. With what face canst thou say (O wretched Soul) not six days will I labour, but also play and please myself upon the seventh? Secondly, the order and succession of parts, will prove, either the first, or seventh part of time to be Gods. The whole is seven, and of these God must have a part, and if it be neither the first nor the last, it will be in two weeks; for either from the first to the last is a seventh day, or from the last to the first: and therefore as the Logic in the distribution, so the Arithmetic in the number, proves Gods uncontrollable wisdom in the removal of the Sabbath from the last member to the first. Divines call (or rather miscall) the Sabbath, the eight day; for eight is no part of seven: only in succession of time the next day after the seventh is the eight, but this is not considerable in the precept: which commands one of seven, and not one of eight. Thirdly, the end of this separation is holiness, and rest: that a part of our time should solemnly be employed for the sanctification of the whole, is as reasonable as the author, who doth all things in weight and measure. Again, by holiness we are to enter into our perpetual rest; and therefore it is requisite, that a part of time should be a Sabbath here, because we look for an everlasting Sabbath hereafter, and that all our time shall be turned into an holy rest, from sin and sorrow. Heb. 4.11. As God the Father rested after his works of creation, and commanded the creature to imitate him therein: so God the Son after his works of Redemption, finished in his humiliation, rested in heaven. And David tells us, Psal. 118.24. that even Christ being refused in his humiliation, and made the head stone of the corner in his exaltation, brought to pass a marvellous work in our eyes, and thereupon concludes, This is the day which the Lord hath made: we will retoyce and be glad in it. This day of Christ's resurrection excels all other, and so is justly our Sabbath, and kept by us as a pledge of our resurrection, and entrance into glory. Fourthly, the lawgiver is fayd to speak all these words, Exod. 20.1. Even these ten words. Deut. 4.13. and therefore let them look to it that dare make them nine. Good Surgeons and Physicians love their patients, when they are cruel to their diseases. I cannot but count it a damnable error, to detract one word from ten. They were all given equally in fire, and in fire shall equally be required. They were all written in tables of stone, because they were first written in the tables of our hearts, which as then lost all, like letters written in water, and are now as hard to receive again, as the very stones: the ceremonial Law was better remembered then the moral: and of all the morals, this hath the memento, men naturally being most opposite unto it. Oft times that which we know not through our sloth, the same by tears is made known unto us. And an afflicted mind certainly findeth out a fault committed; and the guilt which she remembreth not in security, she clearly perceiveth being troubled. He that finds and feels his own dulness on this day, will judge the breach greater than of a ceremony. Lastly, holiness is the substance of the precept; and that is as moral in the solemn worship of God, as the having of a God, or worshipping of him with reverence. But if piety could not prevail, me thinks policy should, men needing no teachers to be negligent in their duties. To conclude the point, this first day of the week is according to creation, for measure and manner. And that is from evening to evening, or from darkness to darkness. Gen. 1.5.  
Q. What is here forbidden?  
A. The employment of the day to any other use, to the hindrance of any holy exercise. Piety is no Ceremony, and in that we are as strictly bound to the observation of it as ever were the jews, wherein we do not judaize, but moralise in true holiness. Isa. 58.13.  
Q. What is the law concerning the love of our neighbours?  
A. That we do to them, as we would they should do to us. Mark. 12.31. Math. 7.12. The love of man gins at ourselves, and as we in love are ready to do all good to ourselves, and prevent all hurt: so must we from the same fountain, be in readiness to help our neighbour: how ill doth any man deserve to have an Ocean of mercy poured on him, that will not let one drop of it fall upon his brother, & c?  
Q. Where is this commanded?  
A. As the former in the first table; so this in the second, and our love of man, is the declaration of our love of God. 1 joh. 4.20. He that loveth not his brother, whom he hath seen, how can he love God whom he never saw? The Devil, when he cannot bring a man, who hath known God, to confront and despise him directly, he entereth him with this politic train; first, makes him bold to trample down his image, and then at length brings him to despise God.  
Q. How doth the second table concern our neighbour?  
A. It consists either in the observation of due order, or preservation of him and his. Honour is the first fruit of love, and then preservation of the life and good things of him whom we honour. If we must love our neighbours as ourselves, then must we keep the same order with them, that we would have kept with ourselves. It is bred in the nature of man, either to wish there were no authority, or none above himself.  
Q. What is the law concerning due respect?  
A. The fift, or the first Commandment of the second Table. Exod. 20.12. Hononr thy father and mother, etc. Where we are commanded, all due respect to our superiors, inferiors, equals, in what condition, soever, and forbidden all neglect of duty in this kind Leu. 19.3. Colos. 3.20. Luk. 2.51. Ephes. 6.5. 1 Pet. 2.18. 1 Tim. 6.1. Rom. 15.1.  
Q. What is the law of preservation?  
A. It is either in the preservation of life, or the good things thereof. If we give to all due honour, we will have respect to life above all other things, neither will we be negligent of those things wherewith God himself hath honoured the lives of men.  
Q. What is the law concerning life?  
A. The sixth Commandment. Exod. 20.13. Thou shalt not kill. Where is commanded, whatsoever may conduce to the preservation of life, and forbidden whatsoever may prejudice the same unlawfully. Deut. 24.14. Ephes. 4.32. 1 joh. 3.5. And here appears the virtue of fortitude.  
Q. What are the good things of life?  
A. They either concern the body, or the goods and good name of man, or the whole man; for the last Commandment teacheth us to do our duty in all most freely, without either stop or stay: here must be no if, or and. If concupiscence make any resistance, we fail in the work of our love.  
Q. What is the law concerning chastity?  
A. The seventh Commandment, or the third of the second Table. Exod. 20.14. Thou shick not commit adultery. Where chastie, in thought, word, and deed is commanded, and all kind of uncleanness whatsoever forbidden. Pro. 6.13. jer. 5.8. Math. 7.27. 1 Cor. 6.9. Gal. 5.19. 2 Pet. 2.14. and here appearrs the virtue of Temperance.  
Q. What is the law of riches?  
A. The eight Commandment. 20.15. Thou shalt not steal: where all uprightness in dealing is commanded; and all corrupt and false traffic and trading or any other deccitfull course forbidden. Prov. 20.14. Mic. 2.2. Zach. 5.4. Iosh. 7.21. 1 Thess. 4.6. Ephes. 4.28. 2 Pet. 2.14. And here appears the virtue of justice & common equity; for we are to hold that what men hold not in the consistory of God, they may and must hold in the common-pleas of men. The child of God in regard of dominiumis gratificum, may be said to have all things, when he possesseth nothing; heir of the world, when he is poorer than job. Yet may he not by this his spiritual right, take the goods which the worst in the world owns by a civil and humane right.  
Q. What is the law of fame in preserving the good name of our brother?  
A. The ninth Commandment. Exod. 20.16. Thou shalt not bear false witness against thy neighbour: where we are commanded, that we circumspectly, and in due time give our testimony for the truth, and are for bidden all speeches that may harm the truth, by lying against it. And here is commanded the virtue of prudence. Portitnde preserves life, temperance chastity, justice our goods, and prudence our good name: so that in these four Commandments, are contained the four tardinall virtues. 1 Sam. 23.19. Prov. 17.25. and 29.11. Lec. 19.17. Isa. 5.20. Rom. 1.29. jam. 3.17. Rev. 22.15.  
Q. What is the law of the whole man in regard of desire and appetite?  
A. The tenth Commandment, Exed. 20.17. Thou shalt not covet, etc. There is a natural appetite of meat and drink, and likewise a reasonable desire of things good or bad. Here than we are commanded to love our neighbour without all resistance of conoupiscence; for if concupiscence resist never so little the pure love of man we sin. Here any language, or look of lust is a sin. Carnal suggestion, delectation without consent are here condemned. The Devil's iniection of a temptation, if we resist not is this evil concupiscence. Original sin is forbidden in every Commandment, and here the not resisting of the least stirring, or motion ofit. That is the fire that is ever burning within us, and here the not quenching of the flames is judged of God. Here the thoughts of the head, lusts of the heart, deeds of the hand are all reproved, if they turn never so little from the line of the law. And this is that precept that presseth most the heart and conscience, and lets us see how fare we are from our created perfection; for Adam in his innocency was made able to perform obedience without all inward or outward resistance: but we his sons find resistance inwardly, in regard of our will and affections, outwardly, in regard of the temper of our bodies, temptations of Satan, lewd company, idleness, etc. Furthermore, beside all this we are commanded by this precept to be content with our own estate, and rejoice at the prosperity of others, and forbidden all grudging and repining at their good and welfare. Heb. 13.5. Phil. 4.11. 1 Tim. 6.6. jam. 5.9. Too many think, there is no such law that requires a man to be so straight laced, as not to dare to look awry. Pharisees fume and chafe, and ask, what needs all this ado, as if it were not enough to keep the law in their hands, but their very thoughts must be bound up with it. The covetous man thinks it no matter to be greased in his fist with a bribe, to remit but a little of the rigour of a good conscience. Well, here is a rule that lays things hard to our charge, that if we resist not the very first motions to sin, we make ourselves guilty before God, and liable to his just wrath, etc.   

CHAPTER II. Of holy and heavenly Prayer.  
Question.  
HItherto of obedience to the Law; What is Prayer?  
Answer.  
It is an affectionate moving of God, with things agreeable to his will. Rom. 8.27, and 10.14. jam. 1.5.6. and 4.3. 1 joh. 2.1. and 5.14.  
Q. How ought it to be performed?  
A. With all comely gesture, in respect of that mighty Majesty whom we move, and our own baseness who do move, and that with ardent affection, according to the nature of the thing we move for. Hos. 14.2. Gen. 18.27.  
Q. How is Prayer diflinguished?  
A. It is either mental, or vocal; for the Lord understands the language of the heart, as well as of the tongue, Rom. 8.27. Math. 6.8.  
Q. What is mental Prayer?  
A. It is a moving of God without a voice, with the inward affections of the heart and soul. Exod. 14.15. Moses cried to God when he spoke never a word, and hereupon our sighs, sobs, and groans are good prayers. Rom. 8.26. Nay, it is fit that the heart should pray a long time before the mouth: full vessels do not presently run at the first piercing, neither doth the flesh that is deeply wounded, bleed presently: the heart that is truly touched with sin and misery, is not able upon the sudden to vent itself; for; as great throngs of people, pressing out at some narrow passage, stick fast, and cannot go forward but very slowly: so the abundance of matter in the heart, wanting words, is streighted in coming forth, and often a broken heart, dischargeth itself in broken prayers. And yet the harmony of such prayers is most sweet and pleasant to God; nay, sometimes contraries, as the interlacing of discords, graceth this music.  
Q. What is vecall Prayer?  
A. When according to the nature of the thing we move for, we labour to express ourselves in words, that the tongue may be the true interpreter of our prayers, and that the breath in which they are uttered, like pillars of smokes perfumed with Myrrh and Incense, and with all the chief spices. Cant. 3.6. may come up before God, as the prayers and alms of Cornelius. Act. 10.4. Otherwise our words will be but like the Egyptian flcsh pots, reeking out the hot vapours of the strong smelling Onions and Garlic of our own corruptions. If our prayers be not mental before they be vocal, they speed not: Ezekias 2 King. 19.4. bids Isaiah lift up his prayer to God, that is, pray hearty. Lusly beggars that flourish in their Rhetoric, move small compassion in the passenger; if they were hunger bitten, their hearts would teach them another dialect. The guilty thief pleading for his life, goes not about to entertain the judge's ears with acquaint phrases, and fine words, but he studies to show the passion and affection of his heart. Carnal eloquence shows small repentance; and affectation of Rhetoric, is without all affection in prayer. Too many savour in their words more like the golden sockets of the holy lights, blazing in speculations, than the bowls of the Altar full of the liquor of heavenly devotion. Such have more words than matter in their prayers: but humbled suitors have more matter than words, & ever desire to fit their words according to their matter. This makes the heart like the pots in Zech. 14.20. send up sweet fumes of contrition, righteousness, thanksgiving, into the nostrils of God, that he may smell a savour of rest from us; we a savour of peace and life from him. That which was said of Mary's Spicknard, wherewith she anointed Christ, that the whole House was filled with the savour of the ointment. joh. 12.3. The same may be said of these pleasant perfumes of our religious prayers, that they are fragrant to God and men: and the reason is, because Christ by a lively faith, lies as a bundle of Myrrh between the breasts of every Christian, and that he himself in regard of the graces of God's spirit is as an Orchard. Can. 4.13. of Pomegranates, with pleasant fruits, as Cypress, Spicknard, Saffron, etc. and all the chief Spices of the Merchant. And in this sense, the voice of the Church is most sweet in prayer. Can. 2.14. On the contrary, if our hearts be like Ezechiels' bloody pots. Ezek. 24.6. that boil with the scum and rust of lust, revenge, ambition, wanton pampering of the flesh in painted faces, prodigal garishness, monstrous disguisednesse, etc. bringing in all excess in our respects to ourselves, and content with all defects in our respects to God, we may well say, death is in such a pot, and that the sacrifice thereof is more noisome to God than any carrion. Never did the five Cities of the plains send up such poisonous vapours to God, as the prayers of a corrupt and polluted person, and God being not able to abide these ill scents, sends down upon such, a counterpoison of fire and brimstone. Oh, then let not this pot of the heart that should boil these sweet sacrifices of prayer, either be dry for want of the liquor of grace, or grow rusty for want of daily use, but let them be full of liquor and meat; so the fleshpots of these sacrifices, erunt sicut aromata, shall be as perfumes in the bowls of incense. Zech. 14.20. I know some are very short in prayer for want of matter and affection: but this will make us short and pithy for the abundance of matter and affection. Prayer consists not more in fragore quam fervore, more in contention of voice, then in intention of heart.  
Q. How is vocal prayer distinguished?  
A. It is either in prose, or meeter, sung, or said: And hereupon it follows, that the Liturgy of the Church may be not only in set form of prayers, but also in dimension of words, for meeter is the measure of words and syllables. Let therefore the doting & dizzy headed Brownists, either confess Psalms, hymns, and spiritual songs to be no parts of divine worship, or else that prayer may be in a set form: but they can on the sudden both sing and say; yet in their dotage they have taken pains to bring David's Psalms into an English meeter, and use them when they meet, notwithstanding, they reject their own practice, and will not pray in any set form of words, as if singing as well as saying, were not praying. Colos. 3.16. Ephes. 5.19. But our case is never the worse, for that the Lords prayer bears part with us in this baffling of theirs.  
Q. How must all these be done?  
A. Seriously in the spirit. Rom. 8.26. Colos. 3.16. It must be done with grace in our hearts to the Lord.  
Q. How is vocal prayer, delivered either in prose or meeter, distinguished?  
A. It is either public, or private; In the Church, Family, or Chamber. Act. 10.2.9. and 14.23. Zech. 12.11.12.13.14.  
Q. What is public Prayer?  
A. That which is performed to God in the public place of his worship, and in the public meeting of the Congregation; where the Pastor is to go before in a lively voice, and the people to follow after in mind and heart; and in the conclusion, to say, Amen, to testify their consent, and desire to be heard. Deut. 27.14. to the end.  
Q. What is private Prayer?  
A. It is every where, and in all places, and at all times, where either more are gathered together, and then one is to go before, and the rest follow in consent as before; or else one by himself alone, which may pray only in mind, or also with his voice; and this again may be more solemn and accustomed, or a short ejaculation, etc. 1 Tim. 2.8. Math. 18.19. jon. 2.1. Exod. 14.15. Zach. 12.13.  
Q. To whom are we to pray?  
A. To the Father, Son, and holy Spirit, and to them alone. Psal. 50.15. Rom. 10.14. We are only to call upon them, in whom we are to believe, and that is only in God. I believe in God, not in any creature, for that is blaspheme. Neither is there in all the prayers of the Bible any other mentioned, to whom we are to sue but God alone. If any shall demand, whether he may direct his prayer to one person of three; the answer is, he may do it safely, and with comfort. What need we fear, while we have our Saviour for our pattern: Oh, my Father, if it be possible, let this cup pass. And Paul every where, both in thankes and requests, bows the knees to the Father, etc. yet must this be done with due care of worshipping all in one. Exclude the other, while we fix our hairs upon one, our prayers will be sin; retain all and mention one, we offend not. None of them doth aught for us, without all. It is a true rule of Divines, all their external works are common: to solicit one therefore and not all, were injurious.  
Q. Hitherto of Prayers general affections; What are the kinds?  
A. Prayer is either simple, or compound. Sometimes we are all suits unto God, another time all thankes; and sometimes again we join all together. 1 Tim. 2.1.  
Q. Was is simple Prayer?  
A. Where Prayer is of one nature only. Eph. 1.3. Blessed be God. ver. 2. Grace be to you, etc.  
Q. How manifold?  
A. It is either Petition, or thanksgiving. Either we request some thing at God's hands, or bless him for the receipt of it.  
Q. What is Petition?  
A. When by prayer we crave any thing of God, according to his will. Math. 26.39. jam. 1.6. 1 joh. 2.1.  
Q. What may fall out heresometimes?  
A. Making of vows, which is a solemn promise made to God, with mature deliberation of things lawful, and possible, etc. Psal. 76.11.  
Q. How many sorts of Petitions are there?  
A. Two; either a craving of some things to be done for us, or an entreating that some thing may be avoided by us, or removed from us. Eph. 6.18. Heb. 5.7.  
Q. What is the craving of something to be done for us?  
A. Our petitions to God, to bestow good blessings upon us; where we are to labour to have a true sense of the want of these blessings. Psal. 119.17.18.  
Q. Wherein consists it?  
A. Either in good things that concern God, or ourselves: the first we must desire infinitely, as the end of our thoughts, the other, with moderation, as means to help us to that good. No man desires meat, or medicine infinitely, but for health, we never think we have enough of it: so God and his goodness must be sought without measure, but the things of this life in a mean, as means of a better kingdom. Math. 6.33.  
Q. What concerning God?  
A. Our sanctification of his name, the coming of his kingdom, and performance of his will: first, we pray that God may be glorified by us; and secondly, we pray that the means of his glory may be sanctified unto us. Math. 6.9.10.  
Q. What concerning Man?  
A. All things convenient and necessary for him in his condition, that both himself may line by God's blessing, and others by him, etc. Math. 6.11. Eph. 4.28.  
Q. What are the things we entreat to be removed from us?  
A. Sin and misery: Where we are to make use of that holy exercise of fasting, which is to abstain from God's creatures for a time, to testify our humiliation before his Majesty. jocl. 2.15.  
Q. What is our deprecation for the pardon of our sin?  
A. It is our entreating of God to forgive them, and that he will never lay them to our charge; Remission is an action of God the Father, whereby for the merits of his Son applied by his spirit, he accounts sin as no sin, or, as if it had never been committed, Isa. 38.17 and 44.22. jer. 31.34. and 50.20. Mic. 7.19. Math. 6.12. Colos. 1.14 1 joh. 1.7.  
Q. What is our deprecation in regard of miseries?  
A. That the Lord would deliver us out of all temptations, and other afflictions and calamities, which if we consider them as they are sent of God, than our entreating is in Lamentation; if as they are inflicted by the wicked. It is a Complaint. Psal. 35. and 69. In both which Psalms, David lamenteth for the wicked and complaineth of their ingratitude to God. jer. 9.19.20.  
Q. What is thanksgiving?  
A. An hearty acknowied gement of God's mercies bestowed on us, yielding him due praise, and ascribing unto him, kingdom, power, and glory for ever, Amen. Psal. 29.2.9. and 66.2.3. and 96.6.7. Luk. 1.68. Eph. 1.3. Col. 3.17. 1 Tim. 2.1.  
Q. What is a compound Prayer?  
A. A prayer consisting of all, or some of these simples. 1 Tim. 2.1. I exhort, that supplications, prayers, intercessions, and giving of thankes be made for all men. As faith is the Conduit cock, that watereth all the herbs and flowers that grow in the Garden of obedience; so prayer is the messenger that knocks at heaven gates, for the showers and dews of heavenly benediction, to make all thrive and prosper. Oh, that every soul whiles it is feasting and banqueting with God by faith, as Ester with Ahasuerosh, could bethink itself, what suits it hath to him, or what trouble some enemy it would be rid off, suppose it to be some potent Haman of pride, etc. How soon should it be executed and crucified before our eyes, if we could but make our complaint to our best beloved? or if we find we have more need to petition for ourselves, then deprecate against others, then let us duly consider what grace we want, ana make our suit to God, as Achsah to Caleb, and we shall have given us the plentiful springs of grace, both above and beneath. And that we may do all these, the Lord powere upon us the spirit of grace and supplication, and that we may cheerfully look up to him whom we have pierced with our sins, etc. Zech. 12.10.   

CHAPTER III. Of the Sacraments.  
Question.  
HItherto of Prayer; What is the celebration of a Sacrament?  
Answer.  
An act of faith, whereby according to God's institution, we celebrate the Sacraments or dained of God by the reciprocal action of godly giving and taking. 1 Cor. 11.23.24.25.26. Hence the Lords Supper is called a Communion, God communicating to us by giving, we with him by receiving. 1 Cor. 10.16.  
Q. What is a Sacrament?  
A. It is a divine testimony, wherein external sensible things, by a solemn right, are separated from common use, to signify, seal, and represent unto the faithful, assurance of life in Christ jesus. Rom. 4.11. Circumcision is said to be a sign and seal of righteousuesse by faith. A sign in regard of the thing signified, a seal in regard of the covenant made betwixt God and man; of righteousness not our own, but that of Christ, both active and passive; for all the ways of God are just and true, and therefore no imperfect righteousness can be sealed in God's contracts, and treaties with men by faith, for that as the instrument makes the righteousness of Christ ours by imputation.  
Q. How many parts, or members be there in a Sacrament?  
A. Two; The outward and sensible sign, and the inward and spiritual grace; for as man consists of a body and soul, and that nothing ordinarily comes to the soul but by the body, Almighty God condescending to our weakness, hath ordained outward teachers, to convey knowledge and comfort to the inward man. Math. 26.26. This is my body. If bread, and the body of Christwere not two distinct parts of a Sacrament, the Sacrament itself should be lame and imperfect, both in reason and religion: In reason, because the relation betwixt the sign and the thing signified should be taken away, the one being present without the other, as a real presence of flesh, without a real presence of bread; and so the teacher of the outward man being removed, God is so fare in the Sacrament above our capacity, that it is incredible to believe either the thing, or the power of God in such a conversion; for it were unreasonable to turn a piece of bread into a glorified body, or a glorified body into an omni-present God. A Sacrament is the plainest part of Divinity, and cometh lowest both to our necessity and capacity: yet Papists elevateit above all Divinity, and make it obscure above measure. Secondly, it is against reason in proper speech to call a member the whole, and to say the body of Christ is the whole entire and perfect Sacrament. If they say it is but a part, then let them show us the other, the bread being vanished away, and remaining no more in his substance. Thirdly, it is against Divinity and Religion, to think any part of it to be corporal food; for it is the rule of the will, and consequently of the whole man; and so is a spiritual teacher, though it be helped by sensible means to convey itself into the soul, and therefore Christ in the Sacrament profiteth not, except he be eaten by faith. A reprobate may receive bread; but the sign, seal, and thing signified are none of his; for he hath no experience of this mystery, that wants the first part of Divinity; without the which the second cannot work, no more than a man live without a soul.  
Q. What is the sensible sign?  
A. That external part, which is liable to the senses, whereby our faith being weak, and our sanctification but in part, our chedience very imperfect, and prayers, not as they should be; Notwithstanding the divine Goodness witnesseth to our senses, the constancy of his purpose to save us, and it is (as it were) the badge, symbol, and token, whereby the true Church is married to the spouse jesus Christ; and therefore separated from all other companies, and hence it is, to show, to whom she belongeth, and to distinguish her from all other sects. Hos. 2.19.20. Math. 28.19. Act. 8.36.37. 1 Cor. 10.17.18.19.20.21.  
Q. Have these signs been always the same?  
A. No; They have been divers, accerding to the times of Christ, either as he was to be exhibited, and then they were ordinary, and extraordinary; or else as he as exhibited in our flesh. Before his coming, he confirmed the ordinary signs by extraordinary miracles, lest the jews should doubt of the Messiah, or of the virtue of such external rites and ceremonies. The Cloud, Pillar of fire, Manna, Rccke, Red sea, etc. were all Sacramental signs to the jews, as well as Circumcision, and the Passeover. 1 Cor. 10.1.2.3.4.  
Q. What is the spiritual part?  
A. jesus Christ, both God and man, with all his benefits, which hath never varied. Heb. 13.8. The Cup, and the Bread 1 Cor. 10.16. are called, a Communion, that is, the drinking of the wine in the Cup, and eating of the bread, makes a communion betwixt us and them in corporal nourishment: So Christ with all his benefits, being received, and the fruit thereof being truly perceived by faith, is our happy communion with the body & blood of Christ: otherwise we communicate no more with Christ in the Sacrament, than we do with the bread and wine, whiles they stand untouched upon the Communion Table.  
Q. How many Sacraments are there?  
A. Two; one of our Nativity, and another of our education: our Christianity is sealed unto us both in the birth, and growing of it; for as the application of Christ unto us, is both for our being in him, and rising with him: so the two seals thereof, are either for our grafting into Christ, or growing up with him. Hence the first Sacrament may be called the symbol, or seal of our entrance, or initiation in God's Church: it is (as it were) our matriculation, etc. The second, is the Sacrament of our spiritual nourishment, and continuance therein. It hath been an ancient custom in the Church of God, to set the Font below in the Church, and the Table above, and thereupon have called it the high Altar, not for to sacrifice Christ upon it with the Papists, but to remember that everlasting, and perpetual sacrifice he offered once for us upon the Altar of his Cross. This is a humane Ceremony, and not without edification, because it carries with it a proportionable signification to both the Sacraments, and yet are these places, or instruments set up in them no ways Sacramental, though profitably significant. 1 Cor. 10.16. The Cup, in the Communion, is no more Sacramental, than the Font in Baptism; and yet the Apostle says, the Cup, which we bless, is it not the Communion, & c? He makes an holy use of the Cup which contains the wine, and so may we of the Font which holds the water: yet must we not think the Cup more holy than the wine, the Font than the water, or the table then the bread and wine, etc. And therefore it is a sin in some ignorant people, that more reverence the high Altar, than the Sacrament itself, and think that the suppleness of their knees, in bowing at, or before the Communion Table, should be a mask to hide the starkness and numbness of all the joinrs of their Souls, in their submission to the Commandment itself, in a spiritual eating and drinking at the same Table, which is therefore to be reverenced, because it is the Table of blessing so spiritual a banquet. For it is too well seen and known, that superstitious Papists, and carnal Protestants, (for I speak not of them that reverence the place for the mysteries themselves (as Paul did the Cup for the Sacramental wine) that their knees, which are Camel like in the common courtesy in God's house, are jointlesse and Elephant like, in the special obedience unto his precepts, to whom the house and place is consecrated.  
Q. What is the Sacrament of our Nativity?  
A. It is the Sacrament of our engraffing into Christ; and therefore but once used of us. For we are but once borne Christians, though we have daily use of nourishment, no grow up in Christianity, Rom. 6.3.4.5. Col. 2.12.13.  
Q. What is the external part thereof?  
A. Before Christ was exhibited in the flesh, the extraordinary signs were the passing of the Israclites through the red sea, and the Cloud, that was by day to cover them, and the Pillar of fire by night to guide them in the wilderness: the ordinary sign was the circumcising and cutting of the foreskin of the flesh, but since Christ's coming our Baptism, or washing of the flesh. Math. 28.19. 1 Cor. 10.2.  
Q. What is the spiritual meaning of this?  
A. Christ's righteousness washing away our sins: secondly, the presenting of us as holy, clear, and clean before the Father, whereby we are delivered from death, and restored again to life. Eph. 5.26.27. Tit. 3.5.6.  
Q. What is the Sacrament of our spiritual education?  
A. It is that Sacrament of our spiritual nourishment, or growing up with Christ, after we are once in him, and therefore this is more often to be performed by us. 1 Cor. 11.26.  
Q. What is the sensible part thereof?  
A. Before Christ was exhibited, the extraordinary signs, were Manna, and the water which ran from the Rock; the ordinary was the Lamb in the Passeover. Since Christ was exhibited, the bread and wine in the Lord's Supper. Math. 26.26.27.28. 1 Cor. 10.3.4.  
Q. What is the spiritual meaning?  
A. Our continual strengthening of the spiritual man by his often feeding (as it were) by faith upon the Lord and his righteousness, to the undoubted assurance of eternal life. joh. 6.32.33.35.50.51.54.55.56. etc. Say not now (O careless Christian) when thou hast run over these rules, thy Catechism is done: but consider it is not done, till thou hast done it. Thou mayest be an unclean beast for all thy chewing of the Cud, and frequent repeating of these lessons, except thou divide the hoof in holy practice. I have endeavoured to anoint thy right ear with wholesome advice, but labour thou to have thy right thumb and toe anointed with the holy oil of grace, to walk more smoothly and currently in the ways of God. Remember thy Baptism, and entrance into the flood jordan, not there like boys, to play and paddle in so holy a water, but to wash and be clean. And for the Lords Supper, be not like the changeling, Luther mentioneth, that is ever sucking, never batling: rather take Saint Peter's advice. 1 Pet. 2.2. As new borne babes drsire the smear milk of the Word, that ye may grow thereby. The bottle and the Bible are both alike, if we drink not the liquor, it cannot cheer us, and if we eat not the little book, concoct, and digest it, what nutriment can it afford unto our spiritual life? Let us all in the fear of God, like Gedeons' Soldiers, learn to be as able to carry in our hands the burning Lamps of godly life, as we are with our mouths to sound the trumpets of God's truths. I say not a word more, make the rule the rudder of thy life, and the fountain of thy well-living, and then do that which thou knowest to be good, and happy art thou. (* ⁎ *)  
FINIS.