The Christians daily sacrifice containing a daily direction for a setled course of sanctification : diuided into three bookes / by Th. Cooper.

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Thirdly, that Hee is to bee wor∣shipped.

CHAP. I. That there is a GOD is manifest:

FIRST, By the Light of Na∣ture, And that by the goodly frame, and beautifull order that is held in the world,* 1.1 not possibly to bee begunne, or continued in it constant course, but by a most wise and omnipotent Nature. Psal. 81.9. Act. 1. Rom. 1.

Secondly, The excellency of the minde of man euinceth no lesse, both in that being so excel∣lent, it must needs proceed from a more excellent cause then it selfe, which must bee GOD, and seeing no earthly thing can satisfie the same, what other cen∣ter can it haue to rest in, then it blessed Creator. Iob. 32.8. Psal. 94. Act. 17.

Thirdly, And whence can the notions of good and euill and differences betweene them,

proceed if not by chance, or from sense, or vse? then surely by some intelligent Nature, and perfect Good, Rom. 2.15.

Fourthly, Nay, haue not all Na∣tions concur'd in this Principle, that there is a GOD?

1 Both by experience in the conscience,

2 By publicke confession, and

3 Generall consent Rom. 1.19. so that what may be knowne of GOD, is manifest to them; and why, euen because GOD hath reuealed it vnto them.

Fiftly, whence shall the terrors of conscience arise in men, that in regard of their places neede not feare man; if not from a supe∣rior Iudge, that both beholdeth the inward man, and smiteth it with this plague? Esay 66.24. Deut. 4.24. Rom. 2.15.

Sixthly, And are not the Mighty mightily tormented, and singled out in this life to most exquisite and fearefull torments, from an immediate Hand, which can bee 〈2 pages missing〉〈2 pages missing〉

yet they would not worship.

Ninthly, And can wee imagine that the wise and constant Gouerne∣ment of Common Wealthes could otherwise bee established and pre∣serued, then by some Diuine Pow∣er, seeing Sathan, the author of confusion, hath alwaies oppugned mankind, especially laboured the dissoluing of such Societies, Prou. 8.15.

Tenthly, What shall wee con∣ceiue of those Heroicall Instincts wherby with extraordinary wise∣dome, and courage, great busi∣nesses haue beene vndertaken, and accomplished, exceeding the common capacity, as namely

1 The inuention and polishing of Arts and Sciences, by Plato, Aristotle, &c.

2 The finding out of strange deuises, and conceits.

3 The couragious acting of Great conquests in that speedy and happy manner.* 1.2

Hath not the ground of these beene some Superiour Power,

inspiring and prospering the same? Deut. 31. Esr. 1.1. Iud. 14.19.

Eleuenthly, And seeing that euen the world hath beene ac∣quainted with the certaine and cleere demonstration of future euents. Could this proceed from any but from the All-seeing GOD, who in mercy hath re∣uealed these things for the com∣fort of His Church, and confusi∣on of His enemies? Esay 41.23. Ezech. 12.21.

Twelfthly, And doe wee not see things graciously and cer∣tainely attaine their proper ends and vses, notwithstanding con∣trary meanes, and strong opposi∣tions: And is there any but the LORD that can bring light out of darkenesse? 2. Cor. 4.6. Is not this to bee ascribed to some supreme Power?

Thirteenthly, Especially if we consider that the ends of causes and effects are finite, must there not be some First and Principle cause either Immediately or Me∣diately,

producing the rest on whom all other causes may de∣pend, and to whom, as to their center, they may returne againe, Eccl. 1. euen as the Riuers vnto the sea?

And therefore

* 1.31 As this shall bee sufficient to make the Athiest without excuse. Rom. 1.20.

2 So let it teach, not to despise the voyce of nature;* 1.4 because, though heereby wee shall not at∣taine to perfite knowledge, 1. yet shall these notions both bridle much euill, 2. and also further the performance of much morall good.

3 Yea, they shall aduance the Iustice of GOD in the gouerne∣ment of the world:

4 And seeing they are insuffi∣cient: therefore shall they pro∣uoke to seeke GOD in the right meanes: And

5 Hereby shall such as are con∣uicted, as by a generall consent of witnesses, bee better confir∣med

in the truth thereof: And

6 Lastly, this ignorance shall hereby be acknowledged, and so Gods meere mercy aduanced in sauing his Elect, especially; see∣ing this knowledge, if it bee not sanctified, is enmity against GOD, leading from obedience of GOD, euen while it leads to the knowledge of Him. Rom. 1.23.24.25. 1. Cor. 1.20.

3 Let this comfort vs, that what is impossible to Nature, the LORD hath reuealed in His Word, And therefore

4 Here, let vs search the know∣ledge of GOD: Let this bee the Touch-stone of all the other meanes, let them all haue their reference hereto, not resting in them, or the effects thereof, but renouncing and condemning vt∣terly the same, that wee may know GOD alone in IESVS CHRIST, by which wee may attaine Life Euerlasting, 3. Phil. 8.9. Ioh. 17.1.

5 Discerning herein the Insuf∣ficiency 〈2 pages missing〉〈2 pages missing〉

* 1.5And wee must conceiue thus of GOD.

1 Least wee conceiue that which is vnworthy of his Maiesty

2 That wee may renounce sence, in seeking of Him, and so

3 Seeke Him in His Word and Workes.

4 That wee should not dare to represent Him by any bodily shape.

5 That wee should not thinke Him sufficiently worshipped with the gestures of the body, or members onely, but with the minde and spirituall motion of the heart. 1. Tim. 4.8.

6 And seeing the SPIRIT alone proceedeth from Him, therefore 1. Wee should acknow∣ledge the gift both to proceed from Him, 2. Onely seeke the happinesse of the minde, from this Fountaine: and 3. Wholly referre it to His Glory.

* 1.6Thirdly, t••••••is GOD is, Intelli∣gent; as being:

1 The cause of the minde of

man, and of all the notions therein: 2. And of that order which is in the nature of things, and Common-wealthes.

2 All Intelligence or Vnder∣standing of the creatures, comes from Him; both Psal. 94.9.

1 In respect of the Faculty, and also

2 The operation thereof.

And this serueth

1 To condemne those that ascribe the variety and order of Nature,* 1.7 and things therein to proceed from it matter, and the inclination thereof to it forme:

2 To ascribe all knowledge and gifts naturall, to bee the meere gifts of GOD.

3 And so to vse them for the glory of the Giuer.

Fourthly, this God is Eternall.* 1.8

1 Neither hauing beginning, Ps. 30.2.

2 Nor ending, Ps. 48.13.

3 Giuing eternity to Man∣kind, and that because Hee is

1 Absolutely, and Infinitely Perfect, and

2 Of power accordingly, yea

3 Infinitely good, and there∣fore Hee is euerlasting in His Protection, Couenant, Reward, &c.

And this serueth

* 1.91 To reproue 1. The doctrine of doubting and despaire: 2. the malice of the world, that thinks to roote out GODS Church, As al∣so Psal. 85.2.

2 Our infidelity, that com∣plaine as if GOD had forsaken vs: Psal. 22.

3 It teacheth vs to ground our faith, not vpon present time, or things, but Eternity 2. Pet. 1.8. Heb. 11.26. Ps. 119.

4 And comforteth vs in our greatest eclypses and decayes, that once loued, and euer loued: Ioh. 13.1. Ioh. 17. 2. Tim. 2.19.

Fifthly, this GOD is Other from all creatures:

1 Because Hee is the Creator of them.

2 Hee is of a different Nature without comparison, farre ex∣celling, as being

1 Perfectly Wise, whereas the world hath many parts vnreaso∣nable.

2 Indiuisible and Vnchange∣able, and therefore Immutable, and dimensiue substances cannot bee deriued out of GOD, being indiuisible.

3 There can neither bee, nor imagined any similitude of a fi∣nite nature, and an Infinite.

And this serueth

1 To conuince Phylosophy, who will haue Nature,* 1.10 or the world, to bee GOD.

2 To condemne the Maniches and Seruetus, who hold that the creatures spring from the Essence of GOD.

3 To exclude all prophane, and idolatrous cogitations of GOD, as if Hee were like the creature.

4 Heereby wee are resolued

1 That though all things are

said to bee of GOD, It is not meant of His Essence, but because Hee makes them of nothing. Rom. 11.36. Rom. 4.17.

2 Though the soule bee said to bee Diuine, and wee perta∣kers of the Diuine Nature; this is not to bee vnderstood of the communication of the Sub∣stance, but of the similitude of Properties, as being adorned with heauenly gifts, being but created qualities, though they be a certaine shadow of the Di∣uine Nature 2. Pet. 1.3.

3 So are wee to vnderstand, when the Elect are said to bee the sonnes of GOD, and that it is not so by Propagation of the Essence, but by similitude of the Properties. Ioh. 1.13. & 8.47.

4 So are wee to conceiue what is ascribed to the Saints, that they are one Spirit with GOD 1. Cor. 6 17. 2. Pet. 1.4. to imply onely our conformity with GOD, and the inhabitation, by Grace, in vs, of His blessed Spirit.

5 And so when CHRIST is said to bee GOD, thereby is not meant a permutation of the Di∣uine Nature into the Humane, and so contrary? but an insepa∣rable conioyning of two Na∣tures, reteining their Properties distinct, into one Person, and a glorifying of the Humane Na∣ture, which though it agreeeh to a Nature which is Ruler and Go∣uernour of all things, yet not∣withstanding it is but Made and Created.

Sixthly, This GOD is incom∣presible. And that

1 In our cogitation, or the conceite of any creature.

2 In the vnmeasureablenesse of His Essence, not to bee cir∣cumscribed in space or place, or any limits.

And that

1 Because His Power is Infi∣nite.

2 Hee is euery where, and so must His Substance bee, Ierem. 23.24.

3 In the Essence of His Diuintty, because there is one and the same whole substance of the three Persons, Ioh. 16.32 & 3.13. & 14.10.

3 In the Communication of His Essence, seeing the Whole is in such sort common to the three Persons of the Diuinity; as not onely it is in them as in the crea∣tures; But also, is Their very Substance, and yet remaineth still One, and the very same.

And this condition is proper onely to the Deity, and not to the creature.

1 Because it is impossible that any creature should bee, or bee made equall to the Creator.

2 GOD Himselfe by this marke distinguisheth Himselfe from the creatures, Ierem. 23.14.

3 CHRIST proueth His Di∣uinity by this argument, Ioh. 3.13. that Hee is in heauen, when His Body is on the earth.

4 The ancient Fathers haue by this Argument, defended the

Diuinity of the Holy GHOST, because It Substance is not li∣mited as of the creatures; whom though the Angels cannot be cir∣cumscribed by place, yet are they limited by the property of their substance: But the Holy GHOST being in many, hath not a limited and finite Substance.

And this

1 Condemneth those that would haue the Holy GHOST to be a creature.* 1.11

2 Instructs in the difference between the Spirituall Nature of the Angels, and the DEITY.

3 Confirmeth our Faith in the Prouidence of GOD, that Hee is with vs in euery place.

4 Informeth our obedience to doe all things as in His pre∣sence, because Hee is incompre∣hensible.

5 To moderate our pride of knowledge in searching into that which is incomprehensible.

6 To comfort our want of comprehension, and weakenesse

of faith, seeing, though the DEITY bee incomprehensible, yet wee doe and shall compre∣hend, nay wee are comprehen∣ded; and so it shall suffice so farre to know, and beleeue, as the Word reuealeth.

7 Adoring with reuerence what wee cannot conceiue.

Seuenthly, this GOD is most perfect in Himselfe.

1 Because hee onely hath all things which may be desired vn∣to perfect felicity.

2 And that in Himselfe and of Himselfe.

3 And that with sufficiency al∣so, to replenish all other things.

And therefore

* 1.121 Though Hee made all things, yet this was not to aide Himselfe by them, but to commu∣nicate Himselfe to them, Prou. 16.2.

2 Neither doth Hee vse the creature in the accomplishment of this worke, as needing, but honoring the creature therein.

3 And though we worship and giue Him glory, yet this is our debt, and His due, the issue and benefite being ours alone, no∣thing hereby being added to His happinesse.

4 Though Hee reioyce in our obedience, yet it is not as cause, but as an obiect of His reioy∣cing.

5 And we are bound in Iustice to performe the same.

6 And therefore are much more bound to GOD to accept our imperfect obedience which otherwise doth dishonour Him.

5 And comforted, that seeing it is for our good, therfore He wil perfect it, for His Glory.

Eightly, this GOD is Vnchange∣able.

And that, 1. In His Essence, which can neither bee augmen∣ted, nor diminished.

2 In His Will, which cannot bee altered:

3 In place, because Hee is Immense and filleth all things.

And the reason hereof is:

1 Because there is neither outward, seeing Hee is the first mouer, or inward cause of His changing, in that Hee is not di∣uisible.

2 Hee cannot bee changed neither to the worse, for then He were not perfect; nor better, which is impossible; nor into a like estate with the former, for this is needlesse.

3 Hee can neither bee made greater, because Hee is infinite; nor lesse because incomprehen∣sible.

4 Neither can Hee moue from place to place, as a creature, seeing by His immensity Hee fil∣leth all places.

5 Hee is most Wise, and hath most perfectly, from euerlasting, decreed and fore-seene all things, and therefore they can∣not, or neede not, bee changed.

* 1.13And therefore though Hee be said to repent, yet this doth not imply a change of His Will, but

because Hee entendeth the amending of the creature by re∣pentance; and so the LORD assu∣meth our affectiōs to teach vs the holy practise of them, that hereby wee may bee conformable to GODS reuealed Will and there∣by bee pertakers of, His secret Will.

And therefore though the Pro∣mises and Threatning of the LORD, are not performed, yet seeing these imply a condition, either expressed, Ier. 18.28. (which though it bee vncertaine and changeable, in respect of mans will, yet are they certaine in the Counsell of GOD,) or necessa∣rily vnderstood; therefore doe they serue to the accomplishment of His secret Will; Namely, to bestow happinesse, vpon the per∣formance of the condition of Faith and Obedience, or other∣wise.

And though the LORD hath changed many Precepts, and Or∣dinances, and Workes, as Moses 〈2 pages missing〉〈2 pages missing〉

so we may attaine to the end.

Comforting our selues that we are kept by the mighty power of God to saluation, 1. Pet. 15. And therefore shall vndoubtedly at∣taine, because this power is made perfect in our weaknesse, 2. Cor. 12.8.

Tenthly, this God is of euer∣lasting wisdome.

1 Both in that hee knoweth all things perfectly in one act and view, for euer, with all circum∣stances.

2 And is the fountaine of all knowledge and vnderstanding to all his creatures, Eccles. 3.1. Isa. 44.7. Iob. 5. Psa. 147. Rom. 11.33.

And therefore,

* 1.141 Howsoeuer Phylosophy had some glimpse of this knowledge, yet was it darkned, and maimed; and so must bee renued by the word: And without this heauen∣ly light, howsoeuer thy might apprehend generall prouidence, yet could they neuer conceiue that especiall wisdome, whereby

the Lord saueth his Church, Mat. 11.25.

2 Blesse wee God for Iesus Christ, the wisedome of his Fa∣ther; that hath reuealed these hidden things vnto vs, Math. 11. Esay. 9.

3 And labour we to resemble our heauenly Father in this spiri∣tuall gift.

1 By diiscerning betweene things that differ. Phil. 1.10

2 Redeeming of time, Ephes. 5.16.

3 Seeing the plague, and hi∣ding our selues, Pro. 22.2.

4 Abounding in all good workes. And

5 Therein watching and wai∣ting for the appearance of our maister, Math. 24. And

6 Hastning his comming, by conuerting our brethren, Dan. 12. And

7 Hastning our selues therto, by casting away euery thing that presseth downe, and the sin that hangeth so fast vpon vs. Heb. 12.1.

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Twelfthly this God is righteous and perfectly iust.

And that

1 Both in regard of his Gene∣rall Iustice and Righteousnesse, whereby he willeth and worketh vnchangeably such things as hee hath commanded in his law.

2 In respect of Particular Iustice, whereby he immutably disposeth aright rewards and punish∣ments.

3 He is the Rule and Squire of righteousnesse in his creatures.

And therefore,

1 Though he doth good to the euill,* 1.15 and heapeth euils on the good, yet this is in great Iustice, for the making of the wicked in∣excusable, and purging out his childrens corruption; as also to try their faith, and confirme it in them. And this is not alwayes, but for a time, to fit them there∣by to their seuerall ends.

2 Though hee punish not the wicked out of band, yet he defer∣reth so, as to ripen their sin, that

so they may be prepared to grea∣ter vengeance.

3 And therefore he doth vs no harme when he doth correct vs to make vs better: if wee were per∣fect we should not be afflicted.

4 And if he seeme to do some∣what contrary to his law, it is but an abridging of somewhat from his generall will by his speciall will.

5 Giuing to each, what is no way their due, howsoeuer he giue to men of equall condition, vne∣quall rewards.

6 Yea though he hath promised, and promise is debt, and so due vnto thē euen in iustice: yet is he not simply bound by man, but by his owne will; and so, though the promise of creatures may be debt, yet the Creators promise is not so.

7 And therefore learne we to be iust in all our wayes, as the Lord our God is.

8 And condemne we all iniu∣stice either in word or deed.

9 And comfort wee our selues,

that seeing our God is iust, there∣fore hauing laid the chastice∣ment of our peace vpon his Son, hee hath acquitted vs from the curse of the law, and hauing pro∣mised in Christ vnto vs happi∣nesse, hee will performe it, and giue vs patience to expect the same, Heb. 10.

Thirteenthly, this God is True.

1 Because he hath the true and certaine knowledge of all things. Heb. 4.13.

2 He neither willeth nor spea∣keth things repugnant, nor con∣trary. 2. Cor. 2.19.

3 He faineth nothing, nor de∣ceiueth any man, Rom. 3.4.

4 He neuer changeth his mind, Psal. 89.33.34.

5 He ratifieth his sayings by the euent, Math. 24.35.

6 He loueth and commandeth truth to be kept in all, Iohn. 14.17.15.26. & 16.13. Pro. 12.22. Math. 24.51.

And therefore

1 This condemneth Philoso∣phie

that acknowledgeth God to be true, but they are to seeke where to find this Truth.

2 This resolueth that if God foretell what hee meanes not to do, he doth it not but conditio∣nally. Luke 24.28.29.

3 If he bee said to deceiue the Prophets, Eze. 14. It is not by in∣fusing any euill quality, but by giuing them vp in iustice to bee deluded by Satan. 1. Reg. 22.22.

4 And therefore that wee may not be seduced, let vs obey the truth which we know, and cleaue alone to the word for our infor∣mation therein, comforting our selues.

3 That if the word bee taken away, yet the spirit shall not bee denied, if we shall waite vpon our God in conscionable obedience, euen to leade and keepe vs in all truth, and howseeuer

4 The world is full of faire words, yet our God will alwayes ratifie his word by his deedes. 2. Cor. 1. And perfect the worke hee

hath begun in vs.

Fouretenthly, our God is Chast.

1 Because he is the most pure and vndefiled husband of his Church. Ose. 2.19.

2 His nature is most pure and free from all mixture.

3 He is the louer and authour of chastity. Malach. 2.

4 He doth most seuerely punish all vncleanesse, both inward and outward. Leuit. 18 24.

5 Hereby hee distinguisheth himselfe from vncleane spiris, & filthy diuels. 1. Thess. 4.

And therefore this

1 Condemneth the Atheist & filthy person that cōceiues vn∣reuerently of God, & vnseemly of his word. Psal. 50. So do some of the Canticles, and other places and plaine speeches in the word.

As also those that iustifie for∣nication, and condemne chaste mariage. 1. Tim. 4.

2. It instructeth to imitate God in this holy grace, and to vse mariage as a meanes thereto and

an image thereof.

3 It con••••••meth vs in our neere communion and fellowship with God. Ephes. 5.

4 And comforteth vs that this bond shall neuer be dissolued. Ose. 2.19.

5 And withall aduiseth vs to auoide all Idolatrie and spirituall whoredome, whereby especially we violate the diuine chastity.

6 And resolueth vs why out∣ward fornication and vncleane∣nesse, do abound, euen because of inward and spiritual whoredoms. Amos. 7.

Fifteenthly our God is mercifull.

1 In that he will haue all men to be saued, that are saued, and reiecteth none but those that ex∣clude themselues.

2 And therefore deferreth pu∣nishment, and inuites all to re∣pentance. Eze. 33. Exod. 35.

3 And to this ende applyeth himselfe to our infirmities, both by inward and outward supplyes, as his Spirit, Word, Oathes, Sacra∣ments

and Miracles.

4 Hee embraceth and deliue∣reth his Elect from sin and trou∣bles. Reuel. 7.17. and 21.4. Isa. 49.15.54.

5 And to this end, when no o∣ther means could be found, gaue his Sonne for vs. Iohn 3.16.

6 And performeth all his pro∣mises freely, notwithstanding our dayly failings. Exod. 33.19.

7 Yea, he is exceeding compas∣sionate and bountiful euen to his very enemies. Rom. 5.10.

8 And sanctifieth the affliction of his children to their excee∣ding good. Rom. 8.29.

9 Yea, brings light out of dark∣nesse. 2. Cor. 4. turning our very sinnes to profit.

And therefore

Though this doth not imply a∣ny carnall affection in God, but rather an vnspeakeable liking or disliking of the Obiect:* 1.16 yet doth it not chalenge the Lord to bee vnmercifull, because he somtimes is sayd to reioyce in auengement,

seeing he onely reioyceth; not in the punishing of the creature, but in the execution of diuine Iustice. Pro. 1.26. Isa. 1.24.

And though his Free and Great mercies be denyed to the wicked, Psal. 51.1. Though his euerla∣sting mercy doth not belong vn∣to them, yet is he more mercifull then they do deserue, yea, hee is more patient and bountiful then they do desire. Psal. 73.7.

And howsoeuer hee doth not saue all, seeing he might do it, yet is it his mercy that he saueth any, and his mercy must not hinder his iustice, and therefore he may not saue all. Nay it is his mercy to offer meanes of saluation, though the wicked may refuse them: be∣cause, howsoeuer, hereby they shall not attaine saluation, yet shall they bee partakers of such outward blessings whereby they measure chiefly the mercy of God, and wherein they do repose their principall happinesse.

Againe, though the Lord ac∣cept

none into fauour, without the satisfaction of his Sonne, and there∣fore it may seeme he doth it not freely: yet doth he both freely giue vs his Sonne, and also giues vs faith to beleeue in him, yea, freely continues vs to bring forth more fruite, that we may be per∣fect and entire, wanting nothing.

And therefore seeing our God is thus mercifull:

1 Let the mouth of iniquitie be stopped that blasphemeth his mercy by conceiuing it to bee v∣niuersall.

And reiecteth Gods mercy in reiecting the word, and meanes thereof.

Or abuseth, and traduceth the mercy of God by presumption, & apish imitation therof, in sparing the wicked, becaue the Lord spa∣reth them.

2 Let the mouth of misery be opened to praise the Lord, in em∣bracing his mercy in the meanes and that in time when it is offered freely, let him approue himselfe

to haue his portion therein, by louing the Lord, and shewing mercy to his brethren, yet by renouncing his righteousnesse, and so holding meerely of mercy. Let him mea∣sure Gods mercy not by time present, but eternity. And so let him forget all present measure, in comparison of what is to come, that so hee may bee partaker of Gods euerlasting mercies. Yea let him freely loue God, as God free∣ly loues him, not as an hireling for his wages, but as a sonne in obedience, not for what God will giue, but what he hath comman∣ded, that so he may rightly inti∣tle himselfe into the mercies of his God when hee preferres his glory, euen aboue his own good.

3 Comforting himselfe, that he can bee no looser, where the Lord gaines glory.

Sixeteenthly, our God is bountifull.

1 Because he createth and go∣uerneth all things. Psal. 95.

2 He is the onely fountaine of

all good things, Zach. 13.1.

3 Euen which befall to all Creatures.

4 Yea to his enemies. Math. 5.

5 And that of his owne meere loue, goodnes, and free mercy to the creature.

6 But especially to mankind.

7 And among them especially to his Church.

8 And herein to Angels and the Elect principally.

9 Yea, euen in his anger he is exceeding good, as ayming onely thereby at the defect and corrup∣tion of the creature to amend & purge it, still louing the substance and nature it selfe.

10 And though he inflict ma∣ny euils vpon the creature, yet doth he withall sustain it, in those euils, and bestoweth many excel∣lent blessings vpon it to inuite to repentance, and if it do repent remoueth the euils, and perfiteth the good.

And therefore,

1 This reproueth the pro∣phane

person that despiseth the bounty of God by continuing in sinne: and also.

2 The proud person that chal∣lengeth this bounty as due vnto him.

3 And is not the weake Chri∣stian here taxed that doubts of, and distrusteth this bounty of the Lord, especially in afflictions.

4 And this condemneth the wicked, that measure Gods fauor by prosperitie. And therefore cō∣demne the generation of the iust because of their afflictions, as if God had forsaken them. Psal. 71.11. Psal. 7.3.

5 And also they are here iustly reproued that complain of Gods bounty, and condemne him of cruelty, as if he delighted in their destruction, and made a sport at their torments, laying the falt on God that they are iustly condem∣ned, seeing themselues are the choosers and executioners there∣of.

2 This instructeth to obserue

the bountie of God wisely in all his workes, as not to neglect it in the least, seeing the least may be an hand to lead vs to greater: & therefore we must often meditate on our creation & preseruation, and so especially to take notice of the works of his speciall proui∣dence in the Church: and so to confirme our faith thereby as that wee rest not so much vpon what is performed, neither mea∣sure the fauour of God by any present or particular action, but rather looke forward, yea a farre of, into that which is promised: laboring if by any means we may attaine the resurrection of the dead. Pil. 3.13. 2. Pet. 1.8. Psal. 119.

3 Hereby we are comforted.

4 That as all this bountie pro∣perly belongs to vs, so wee must liue by faith in the discerning and enioying of the same, preparing our selues thereto, by emptying our hearts of al s••••••fe-loue and cō∣ceite of our owne righteousnes, and assuring our selues then to

haue the greatest measure when we haue haue most need, when the world seekes most to strippe vs thereof.

Seuenthly our God is most Free,

1 Because his nature is free from all 1. misery, 2. bond, 3. sub∣iection, 4. constraint.

2 He doth will and execute all things most freely and iustly, when, as much, and in what man∣ner he will.

3 Neither can hee bee con∣strained by any law of others, nay his Will is the Rule euen of his owne Law.

And therefore,

1 Though second causes worke necessarily,* 1.17 yet

1 Because this necessity is not absolute, but conditionall, accor∣ding to the good pleasure of God, therefore are they freely ordered from him, though necessarily they worke in themselues.

2 And though our God him∣selfe be necessarily good, yet is this necessity not of constraint, 〈2 pages missing〉〈2 pages missing〉

our mindes we delight in the law of God: yet in the law of our members we are still led captiue vnto sinne; yet so, as that wee daily discerne the weakning of this body of sinne, and hunger daily the putting off therof, com∣forting our selues, that our head Christ Iesus is ascended vp on high, and shall in due time drawe vs vp after him, that we may en∣ioy perfect liberty in his glorious kingdome.

Lastly, our God is a Iealous God, hating sinne, being angry against it, and in his Iustice will certain∣ly punish the same both with temporall and eternall plagues.

And therefore,

1 Though the wicked cannot discerne hereof,

1 Because they neither can, nor indeed desire to know sin.

2 Neither are acquainted with that price of the bloud of the son of God: yet both doe they for the present partake thereof,* 1.18 in that they are Iustly giuen vp to a

reprobate sence, and to their owne lasts,* 1.19 to commit sinne with gree∣dinesse, that so they may be pre∣pared thereto, and are not with∣out some present pangues of con∣science, and outward plagues concerning their estate; and shall when sin is ripe, drinke the full vials of Gods indignation▪ by the worme of conscience, and those endlesse torments that are pre∣pared for them in hell.

2 Labour we therefore to dis∣cerne the power of this wrath, Psalm. 9.10▪ euen in the death of Christ, that so wee may hide our selues therein to auoyd the same.

3 And neglect we not the least checks of conscience within, or outward stroakes vpon our selues or others, that so we may auoyde the entrance thereof.

4 Assuring our selues, that seeing the anger of th'Almighty is spent vpon his Sonne, therefore the waight thereof shall not lie vpon vs.

5 And therefore comforting

our selues, that though our God may seeme to be angry with vs if we measure him by such outward meanes, as are common to the wicked; yet doth he in anger re∣member mercy because mercy pleaseth him, yea his tokens of anger are meanes to preuent the same, and so proue occasions to prepare vs to his mercy, to make vs capable thereof.

6 Yea he doth not in any thing more reueale his loue vnto vs, then by these corrections, which vnto the wicked are messengers of hell, because when we are iud∣ged, we are chastened of the Lord that we may not bee condemned with this wolrd. 1. Cor. 11.31.32.

CHAP. IIII. Of the knowledge of God in Vnitie.

THus is Iehoua knowne by his Attributes and hence a∣riseth this necessary con∣clusion:

That there is but one God,

As appeareth not onely by Te∣stimonies of the word, Deut. 6.4. & 32.39. Isai. 44.6. 1 Cor. 8.4. Ephes. 4.5. 1 Tim. 2.5. Deut, 4.31. Psal. 8.31 Isay 37.16. & 45.21. Hos. 13.4. Ma∣lach. 2.10. Mark. 12.32. Rom▪ 3.30. Gal. 3.20.

But also by such euidences as none else can performe.

1 As beeing reuealed in the word, to worke miracles, to fore∣tell things to come, which cannot be done by any, but an omnipo∣tent nature, Isa. 44.7. Psa. 86.8.

2 He alone raigneth ouer all, & alone gouerneth all things, ha∣uing sole and supreme Maiesty; and therefore can bee but one, Esay, 42.8. 1. Tim. 1.17 Reuel. 4.11.

3 He hath greatest perfection, as hauing the whole, and all a∣lone; and therefore must needes be but one. Psal. 89.7.

4 Hee is onely Omnipotent: therefore one, Dan. 4.3. Because, were there many, they should

haue power to hinder each other.

5 Multitude of Gods, either im∣plies that each would be imper∣fect to rule all; or else, if one will suffice, as being perfect, the rest are superfluous.

6 There can bee but one In∣finite.

7 Neither but one First cause.

8 Neither but one Chiefe good.

And therefore.

* 1.201 As this condemneth the vani∣ty of the Gentiles and Papists, that haue multiplied their Gods, ac∣cording to their Citties, yea Houses, yea Necessities, yea Sinnes.

2 So it reproueth our confusi∣on and diuisions in diuine wor∣ship; seeing as he is one God, so must he haue one forme of diuine worship for substance;* 1.21 though for outward manner and circum∣stance, wee may vary according to difference of times, places, oc∣casions, necessities.

3 As also it condemneth all hy∣pocrisie in diuine worship, when

either the man is diuided, seruing God with the body, and keeping the heart to it lusts; or it is presu∣med that we may serue God suf∣ficiently with the heart alone, though wee serue the Diuel and the time with the outward man. Or else the heart is diuided in the seruice of God, one part in∣tending Religion, and yet with the other the World is aymed at. And

4▪ This instructeth to vnity & vni∣formity in Religion, according to the truth, and to maintaine the vnity of the spirit, in the bond of peace,* 1.22 submitting variety of opi∣nions to the rule of the word, Gal. 6. And by variety of circum∣stance, commending & aduancing the vnity of the Church.

5 As also it iustifieth the vnity in mariage, that so there might be an holy seed, Mal. 2.7. And so cō∣demneth Poligamy, howsoeuer it might be tolerated in the Church of the Iewes for some priuate re∣spects which now are ceased.

〈2 pages missing〉〈2 pages missing〉 our God more easily and freely.

Especially seeing this God lo∣ueth truth in the inward parts; therefore he will accept the pur∣pose of our hearts, not imputing our failings.

Yea seeing he is one, therefore he will not onely sanctifie the di∣uisions and differences of the members for the good of the whole; but further also will heale euery member, and cure euery infirmity, that so wee may serue this one God wholly and perfectly.

And as this one God hath but one people, as one faith, and one baptisme;* 1.23 yea one Sauiour for them, and therefore will not giue his glorie to another: so will hee shew himselfe still wonderfull in the preseruation of this his one Doue, his loue, and vndefiled, ga∣thering his stil frō out the cōtagi∣ons of the world, & bridling the world that it shall not roote his out; yea, ripening the world to it iust condemnation, that so he

may be all in all in his Saints, and his Saints may bee possessed wholly of their full inheritance.

CHAP. V. Of the knowledge of God in Trinity.

WEll, thus may wee knowe God by his Attributes,, and so it appeareth that there is but one God.

Now the second meanes to know him,* 1.24 and whereby hee reueales himselfe vnto vs; is the Distinction of Persons.

Now a Person is a thing▪

[Subsisting] no accident, or co∣gitation, decree, vanishing sound, created quality, or motion.

[Indiuiduall] not any generall, but a particular One indiuide∣able.

[Liuing] not inanimate with∣out life and vnderstanding, not onely hauing sence.

[Incommunicable] not the Diuine Essence, which is common to the

three; not the substance of mans na∣ture, or any other thing created, which is communicated to the thing begotten therof, or thence deriued.

[Not sustained in another] And so it is neither the humane nature of Christ; because, though this be Subsisting▪ Indiuiduall, Vnderstan∣ding and Incommunicable, yet is it no Person, because it is personally sustained in the word; so that it, together with the Word, is the sub∣stance of one Christ, & except it were subsisting in the word, should not at all be.

[Neither part of another] there∣fore not the soule of man is a person, because it is part of man, though otherwise it be subsisting by it selfe, intelligent, and not sustained by another.

And therefore,

* 1.25Hence, first appeareth the dif∣ference btweene the Essence of God, and the Persons of the Di∣uine Essence. As

1 By the Essence we vnderstand

whatsoeuer is common to the three persons in regard of their nature and absolute being, consi∣dered seuerally by themselues, and in themselues.

2 By Person we must vnderstand that relation which is betweene them, being compared together, and the maner of their existence therein. Briefly thus:

The Essence signifies that God is, or rather that there is one, and that eternall Deity.

The person is the manner, by which that diuine Essence subsi∣steth in each seuerally. As

The Father is that Essence which is of himselfe, and not of another.

The Sonne is the same Essence but not of himselfe, but of the Father.

The Holy Ghost is the same Es∣sence, not of himself, but of the Father and of the Sonne: so that

The diuine Essence is one & the same, to, and in these three: but

To be of it selfe, or, of another,

to bee either of One, or of two: that is, to haue that one diuine essence, either of it selfe, or com∣municated from another; either of one, or two: this is the manner of subsisting, which is three-fold:

• 1 To be of it selfe.
• 2 To be generated.
• 3 To proceede. And by this Are those three persons which are signified by the name of Trinity.

3. The essence is absolute and communicable, but the person is relatiue & incommunicable. And this differēce is to be maintained

1 That the vnity of the true God be not distracted: or that

The distinction of persons bee not confounded: or that

Any other thing be foisted in∣to our beliefe, vnder the name of person, then what the truth of the word doth allow.

And therfore here first we must beware.

1 That by the person wee vn∣derstand not simply either a bare Relation or Office, as Sa∣bellius

dreamed.

2 Much lesse as Seruetus did, a forme or visible representation of anothers shape and gesture. But by Person

1 Must bee vnderstood a thing subsisting from others, to which it is referred, distinguished truely from them by an incōmunicable propriety, as 1 begetting, 2 begot∣ten, or proceeding, & not the of∣fice or dignity, or degree of be∣getting, begotten, or proceeding.

2 The person is not a thing ab∣stracted or separated from the es∣sence, which is common to them; neither is the essence a fourth thing separated from the persons; but euery person is the same en∣tire essence of the Deity, onely the persons are distinguished from each other: the essence is common to the three.

3 The diuine essence▪ hath not that respect vnto the persons, as the 1 Matter to the effect, because God is not compounded of matter and forme; and therefore it is not

well said, that the three Persons cō∣sist of one essēce. Neither 2 as the whole vnto his parts; because God is indiuisible, and therefore it is not well said, that the Person is a part of the Essence, or that the Essence doth consist of three per∣sons: for euery person is the whole diuine Essence. 3 Neither as the Genus, or kinde, vnto the Species. For the Essence is not the Genus of the three persons, neither the person the Species of the Essence. But God is a more common name; because the Es∣sence of the Diety is common to the three persons; and may bee affirmed of each alike. And the name of Father, Sonne, and Ho∣ly Ghost is more straight, because the the persons are truly distinct, & cannot bee affirmed of each o∣ther. And therefore it is not well said; the diuine essence is the Father, is the Sonne, is the Holy Ghost. Againe, the three persons are one GOD, or in one GOD. Againe, they are one & the same

Essence, Nature, Diuinty; again, They are of the same Essence, Nature, &c. And yet it is not well said they are of one God, because there is none of these Persons which is not very God, whole and perfect. Wherfore the diuine Essence hath such relation to the persons as it communica∣teth it selfe after a singuler manner to those vnto which it is common.* 1.26 So that

The Trinitie signifieth these three persons distinguished by a threefold manner of existence in one essence of the Deitie.

And though this name of Tri∣nitie be not expresly in the word yet is the thing 1. there expres∣sed, Math. 28.19. 2. Corinth. 13.13. Math. 9.17.

2 And the name is not contra∣dicted.

3 And the sence thereof is expres∣sed so by a necessary cōsequence.

4 And the word Three, whence Trinitie is deriued is expressed. 1. Ioh. 5.7. And so it is a sound col∣lection 〈2 pages missing〉〈2 pages missing〉

of the Deitie, as Eternitie, Im∣mensitie, Omnipotencie, Wise∣dome, Goodnesse, &c.

3 All the outward workes of the Deitie respecting the crea∣tures, either wrought in them, or by them as Creation, Conser∣uation, &c.

2 Wherein the person differ:

Namely in the works, which each Person exerciseth betweene themselues,* 1.27 as the Father exi∣steth of himselfe and none other, The Sonne is begotten of the Father from all Eternitie, 1. hath his diuine Essence communica∣ted vnto him of the Father won∣derfully: and so the holy Ghost proceedes eternally from the Father and the Sonne, that is, Hath the same diuine Essence communicated from the Father and the Sonne, after an vn∣speakeable manner, Iob. 1. v. 1.14 vers. 18. Ioh. 15.26.

3 Hence appeareth the order of the Person.

The Father is the First Person, because hee is the Fountaine of the Diuinitie, of the Sonne,* 1.28 and Holy Ghost.

The Sonne is the Second Per∣son, because the Deitie is com∣municated vnto him, of the Fa∣ther by the eternall genera∣tion.

The Holy Ghost is the Third Person, because the Deitie is com∣municated vnto him from the Father and the Sonne by Eter∣nall inspiration. Matth. 28.19. Ioh. 1.5.7.

And yet the Father is not be∣fore the Sonne, nor the Father and the Sonne before the Holy Ghost in time, but in the manner of existence.

And so, as is the order of the Persons, such is the order of their outward workes.

For though they are done by the common will,* 1.29 and ope∣ration of the Father, and the Sonne, and the Holy Ghost: yet is

the same order of Persons kept in the doing thereof, which the Per∣sons haue in their existence: So

The Father is the Fountaine, as of the Person, so of the operation of the Son, & of the Holy Ghost; and doth all things, not as if ano∣ther wrought by him, as if the will of another went before, com∣municating power and efficacie vnto him, but as of himselfe as existing, so vnderstanding and working of himselfe.

Now the Sonne and the Holy Ghost worke not of themselues, but the Sonne of himselfe, so as that the will of the Father goeth before, and the Holy Ghost so of himselfe, as that the will, both of the Father and of the Sonne pre∣cedeth. The Father worketh by the Sonne, and holy Ghost; so, as that he sendeth thē, & is not sent of them. The Sonne worketh by the holy Ghost, sends him into the hearts of the beleeuers from the Father, and is not sent of him: but of the Father. The Holy Ghost wor∣keth

and is sent of the Father and of the Sonne, not of himselfe, Ioh. 1.3. Col. 1.16. Heb. 1.2. Ioh. 5.19. Ioh. 8.42. Ioh. 14 26. Ioh. 15.26.

And yet when the Sonne and Holy Ghost are said to be sent, this is not meant of any locall motion, or any mutation in God. But 1. of the Eternall Will & decree to per∣forme some thing by the Sonne and holy Ghost. And 2. of the Reuealing and execution of that will, by the working of the Sonne and Holy Ghost: so saith the Sonne, That he is sent of the Father into the world, that he came downe from heauen, and yet that he is in hea∣uen, euen when hee was vpon the earth. So is the Holy Ghost saide to be sent vnto the disciples at Pentecost, when as yet he was be∣fore, and dwelt with the Apostles. So both are sent into the world; not as if they had receiued their existence elsewhere, where they were not before, but because they accomplished in the world the will of the Father, which was

not done before, and so, accor∣ding to that will, expressed their presence and effectuall wor∣king.

This is the doctrine of the Trinity.

And it is to bee retained in the Church.

1 For the glory of God, that the true God may be discerned from Idols,* 1.30 and may bee worshipped as he hath reuealed himselfe.

2 For our comfort and saluation, which ariseth hence, that wee know the Father whom we can∣not know, but by the Sonne, Ioh. 1.18. 1. Iohn 2.23. and by confi∣dence in him. 1. Iohn▪ 5.20. Rom. 10.24. And wee can haue no knowledge of Christ, but by the Reuelation of the Spirit. 1. Corin. 2. neither any sanctification from Christ, but by the Spirit. And therefore wee must beleeue God, as hee is thus manifested in the Trinitie, that wee may be sa∣ued eternally.

3 This serueth, for confutation of all heretickes, that deny the Tri∣nitie,

and the order of Persons &c. and of the Iewes, And

4 Also for instruction, that wee be acquainted with the scriptures whereby wee may attaine to this knowledge of God, not resting in the light of nature, or Tradition of the Elders.

CHAP. VI. God is to be worshipped.

THus are wee to know God in the Trinitie and this know∣ledge necessarily inferreth, that

We must worship this God:

1 Not onely because euen by the light of nature each nation worshipped somewhat in the place of God, after their owne vaine imaginations, which neces∣sarily enforceth that God is to be worshipped.

2 But the Lord hath comman∣ded that he should be worshipped

3 Yea, as he is thus reuealed in the Vnitie and Trinitie, he

deserueth to bee worshipped in many respects: As

First, As he is Iehoua our Lord, so he requireth worship of vs as his seruants; Malach. 1.7. So we are his creatures, and owe him all ho∣mage.

Secōdly, as he is God our Father, so are we his children, and there∣fore owe him all spirituall loue and holy reuerence.

3 As he is Redeemer, so he hath both deserued our worship, & en∣ableth vs hereunto, and therfore wee cannot but worship him the Restorer of our life, and Recoue∣rer of our happinesse.

4 As he is God the holy Ghost, san∣ctifying, and preseruing of vs: so are we bound to worship him, in Spirit and Truth. So can we not, but glorifie him in our bodies & spirits, because they are his, wee we must needes, being led by the Spirit, abound in well-doing to the praise of our glorious God.

And therefore

* 1.311 This condemneth all Athiests,

and prophane beasts, that make no conscience of this worship of the Lord: seeing the Gentiles & the Diuels shall one day con∣demne them.

2 As also this reproueth all Ig∣norant and idle persons, that wor∣ship they know not what, nor how, seeing none can worshippe whom they know not, they can∣not worship him aright whō they cannot discerne by the Vnitie in Trinitie, and Trinitie in Vnitie.

3 And so it vtterly condemnes all Popish worships, which is igno∣rance, and voluntary deuotions, not onely, not from any sound knowledge, but euen in defiance and detraction of it, as if it were the greatest enemy to deuotion.

2 This instructeth: that wee ••••••hould labour after this know∣ledge of God as he is reuealed in the word, not contenting our selues with generall notions and Traditions▪ concerning the di∣uine nature.

3. And so commendeth and en∣ioyneth

that most excellent and necessary dutie of Catechizing wher¦by we attaine to this particular knowledge.

4 And withall condemneth the neglect and contempt of this dutie, especially in the elder sort, laying it onely on Children which can yet make little vse thereof, and accounting it their shame to bee taught the grounds of religion, & so dwelling and dying, in palpa∣ble and obstinate ignorance.

5 And comforteth vs, that wee haue both a certaine rule to wor∣ship by, to preuent distraction, & so worthie a God to worship, as that we need not bee a shamed, nor repent of his seruice.

Thus it appeareth, That God is to be worshipped. Let vs now fur∣ther consider, Of whom hee is prin∣cipally to be worshipped.

CHAP. VII. Of whom God is to worshipped.

Howsoeuer the Lord created all things for himselfe: so

that euery inferiour Creature in it place and nature yeeldeth ho∣mage vnto the Creator, in doing his will, and by the same attai∣neth his preseruation and perfe∣ction, yet neither is this seruice competent to the nature of God, as being carnall and vnreasona∣ble, neither can it bee accepted of him, as being without Christ, without faith in his blood.

Onely man is that Creature who as he was 1. Created of God, fit to performe this acceptable wor∣ship: so was he 2. restored by Christ to renue and continue the same: and so is 3. kept by the mightie power of God to saluation, that so hee may attaine the benefite of his true and constant ser∣uice.

And therefore,

Howsoeuer the Angels behold alwaies the face of God, and do perform acceptable seruice vn∣to him in Iesus Christ, by whom thogh they are not redeemed frō sin into which they neuer fell:* 1.32

yet are they preserued through Christ in their happy estate: and by him are gathered together and vnited to their head: yet seeing these haue already attai∣ned their perfection, therefore as they are aboue the compasse of our direction, so are wee rather to admire and propose them as pictures for imitation then a∣ny way to admit them in compa∣rison herein.

Onely man is that Creature who being redeemed by Christ Iesus, from the guilt, power and punishmēt of sinne, hath yet the tainture and corruption of sin re∣maining in him.

1 That the vertue of his sauiour might dayly appeare in the hea∣ling thereof.

2 And the free mercy of his God might be aduanced in the pardon thereof.

3 That the might be dayly exer∣cised in the worke of repentance, and so haue truely experience of the true worke of grace.

4 That hee might maintain the fellowship in hauing more com∣passion of others, out of the sence of his owne infirmities, & so make sure, & encrease his consolation in plucking others out of the fire.

5 That his corruptions may be a means to quicken and prouoke to the performance of faith, pati∣ence, humility, & many excellēt graces, which heerby are maruel∣lously exercised and increased.

6 That hee might haue expe∣rience of the admirable wisedom of God, in turning about al to his good, bringing light out of dark∣nesse. Rom. 8.29. 2. Cor. 4.6.

7 That the power of God may be manifested and perfited in his infirmities, as preseruing so won∣derfully contraries by contraries.

8 And vsing some corruptions to preuent, or purge out others. 2. Cor. 12.7.8.

9 That the Lord might haue the onely glory of all his meanes, in the experience of our owne ina∣bility and disproportion.

ence whereby our growing in grace, and following hard after the marke: and thereby hunger more earnestly after perfection.

11 And seeing in this life wee cannot be perfect, therefore wee might, by the dayly sence of cor∣ruption, be weaned from the loue hereof, and so

12 Prouoked to hunger after our dissolution.

13 To looke vp still to that Citie which is aboue.

14 And to prepare therto.

15 And in all these performe a constant and spirituall worship vnto our God.

16 Vsing the holy means of the word, and to discouer & conquer such corruptions. And so

17 Approue our hearty obedi∣ence to our God, who hates ini∣quitie, that we serue him of loue, because wee would not displease him, subduing and weakning sin, that wee might in all things bee conformable to him, then either for feare of any punishment due

to, or any benefite may redound vnto vs for the same; aboue this, that wee endeauour to obey our God in all things.

18 And so might haue herein experience not onely of the ad∣mirable bountie and wisedome of our God in accepting our wil∣ling mind, euen aboue our out∣ward abilitie. 2. Cor. 8.12. but also might haue triall of the sinceritie of our obedience, as being rather inward and spirituall in our pur∣pose, and striuing against sin, then any glorious outward shew of per∣fection which we can attaine vn∣to.

Thus hath the Lord disposed of the manner of our sanctificatiō and to this ende haue I framed this daily direction, that wee may the better be led forward in the worke of grace. And seeing to this end the Lord created man euen for his glory. Therefore now in the next place let vs consider of This Creation.

CHAP. VIII. Of the Creation of Man.

AS the Lord created al things for his glory, so especially to this end created hee man,* 1.33 as to manifest in him, 1. His free Ele∣ction, and absolute power, and will Rom. 9. & 11.

2 To aduance in him the great∣nesse of his iustice. So also Rom. 9.

3 The riches of his mercy, 1. Cor, 10.31. Ephes. 2. in bestowing saluation on him.

4 And also to aduance his boun∣tie in communicating his good∣nesse vnto him. And so

5 To manifest and reueale his wonderfull wisedome and power and goodnes in the preseruation and gouernment of him, and

6 Thereby to procure the glo∣ry and praise hereof to bee giuen to him alone.

And therefore,

1 As wee must not thinke that we were made to serue our owne turnes,* 1.34 to eate and drinke, and

so let vs labour to answer these ends of our creation, 1 in striuing to aspire to our first estate by be∣ing recreated in Christ, 2 & sancti∣fying all things vnto vs by the word, 3 & returning the strength in obedience to our God.

These were the ends and ca••••••ses of mans Creation.

The manner whereof, was this,

1 In respect of the workeman the whole Trinitie consulted of, and concurred therein, thereby implying the excellence of the worke.

2 Concerning the work,* 1.35 consider

1 The Time euen when God had made all the rest for mans vse, then the Lord made him to partake thereof.

2 And when he had made him, rested from all his workes of creating any thing anew, that it might ap∣peare, how the Lord would euen repose and quiet himselfe in this worke; and communicate him∣selfe especially thereto. Pro. 8.

〈2 pages missing〉〈2 pages missing〉 the world were laid,* 1.36 such as eye neuer saw, neither can enter into the heart of man to bee enioyed of vs in an eternall kingdome.

And comforting our selues in our choyce of God and heauen (howsoeuer if wee measure it by the present, we may stumble) as looking not onely behind to what was prouided for vs before wee were, but also looking before vs to what we do enioy, nay looking a far off to what is set before vs, that so we may not be weary, nor faint in our minds.

And so vsing all good blessings in this life, as to lay vp a good foundation by them against the day of Christ.

Labouring still if by any meanes we can attaine to the resurrecti∣on of the dead.

Thus of the time. 2. Obserue we the Authour of our Creation which was the holy Trinitie, hee it is that made vs: not wee our selues Psalm. 95. no we cannot so much as make one haire of our

heads. Math. 6.

And this

1 Reproueth naturall wise∣dome which not apprehēding the omnipotency of God, who could make all things of nothing: out of that false conclusion▪ that no∣thing could bee made of nothing. inforced a more absurd, that the world and man was eternall, and so denyed the Creation.

As also the Atheism of the world, which out of these false grounds, place onely happinesse in this life, denying the resurrection and condition of a better.

2 This teacheth to worship this God alone, and to haue rela∣tion & dependance onely to him as being the worke of his hands.

2 As also to be implyed in our selues for his glory who of no∣thing made vs for the same.

3 And so depend vpon him for our preseruation and perfection.

3 Consider wee the matter of our Creation.

Which was generally of nothing

such is properly Creation.

Particularly of nothing, like to what we are (such is properly ge∣neration when like begets like) as being made of the

1 Dust of the earth concer∣ning our bodies.

2 But touching our soules: the Lord breathed into vs the breath of life, and so man became a li∣uing soule. Genes. 2.

And this Composition of both body and soule from

Such diuers matter,

Reproueth 1 the Anabaptist, which▪* 1.37 vnder pretence of spiritu∣all liberty, denieth subiection to earthly gouernors, seeing, concer∣ning the body, & outward earth∣ly things we are bound to man. As also the

2. Liberine, that onely dreames of such an vse of the soule which might serue to satisfie the flesh, as if the happines therof cōsisted on∣ly in this, as to serue the body for the cōmitting of sin, whereas the

soule was principally created to serue the Lord, and so to informe the body, as that the members al∣so thereof might bee giuen as wea∣pons of righteousnesse to serue the li∣uing God. Rom. 6.

2 This teacheth a diuersity of subiection of the same creature; as in regard of the body, and such things as belong thereto, he is, & ought to be subiect to man; but in the soule, onely, and imme∣diately to the Lord; and to man for his sake; and yet so, as these may not be diuided in either re∣spect; wee cannot so giue man the Body, but from, and by the Soule, euen for conscience sake. Neither can wee so reserue the Soule vnto God, but that it obe∣dience must be expressed in, and by the body, Rom. 12.2. least our seruice be plaine hypocrisie: only the mater is, in the diuersity of or∣der & respect, as the body to man, immediatly by the soule: the soule to God, immediatly expressed in the body, yet both immediatly &

intirely from God, and for God, Rom. 11.

As also this comforteth, in this diuersity of subiection,

1 That what is yeelded vnto man for Gods sake,* 1.38 is not lost, but safely put to keeping to the Lord, and so by him profited, ei∣ther here to be restored better, or to be repaied so at length, as to bee onely in subiection to the Lord, to be for euer with him.

2 What is reserued intirely vn∣to God in truth, though it be not for the present, answered with that correspondency of the out∣ward man,* 1.39 yet shall this neither be imputed, if there bee a willing minde, as to challenge the since∣rity of the inward man, but rather to try and aduance the sound∣nesse thereof; and it shall further still be a meanes of more grati∣ous conformity of the outward, that so both at length may con∣curre in perfect obedience to the Creator.

Thus of the composition.

Now if we particularly yet fur∣ther weigh the seuerall matter of each,

First, that man was made of no∣thing, that is, of no pre-existent substance. This

1 Confoundeth infidelity, that we cannot depend on God with∣out meanes. And

2 Informeth faith, to restore God beyond, without, and con∣trary to meanes.

3 Confirmeth the faith of the Resurrection, though all may seeme to bee resolued 〈…〉〈…〉 no∣thing. And

4 Instructeth in the discerning of the nature, practise, & growth of sanctification,* 1.40 which as it be∣gan of nothing in vs, as of our selues, so it is daily led forward by denying of our selues; that in vs, that is in our flesh, dwelleth no goodnesse; discerning that wee haue, to be as nothing; both in cō∣parison of what we shall haue, as also in respect of any thing, as of our selues, furthering there∣to:

but especially emptying our selues of all confidence therein, or glory thereby, that the Lord a∣lone might bee honoured in his onely worke.

Secondly, in that man was made of the dust of the earth, we learne,

1 Not to be puffed vp in regard of nature, seeing it came from no better then the earth.

2 Neither to despise the most vnlikely & contemptible meanes for our good, seeing the Lord made vs of such.

3 Neither to seeke after great matters in the world, seeing our originall was so meane.

4 Neither to set vp our hearts in this life, but rather to prepare to death, seeing to the earth we must.

5 Comforting our selues, that our misery in this life is not eter∣nall, seeing we are of the earth.

6 And seeing this corruption must put on incorruption, there∣fore learne we to follow hard af∣ter

the marke, if by any meanes we may attaine to the resurrecti∣on of the dead: looking by faith a farre off for the changing of these vile bodies. And comfor∣ting our selues in our better part; that the soule is immortall, and therefore labouring to haue our conuersation in heauen, and to be made meete for that glorious inheritance.

Thirdly, that man was made a liuing soule, immediatly breath∣ed from the Lord, eternally to liue with him.

This teacheth

1 That the soule is immediatly subiect vnto God, ought onely to bee bound by him, principally must depend on his blessed will.

2 That it must be exercised in heauenly things, agreeable to the nature and end thereof.

3 That it is subiect to eternall punishment for sinne, and there∣fore ought to saue it selfe from that fearefull vengeance, Matth. 3.

4 That eternall hapinesse is due thereto for wel-doing; and there∣fore should not faint, nor be wea∣ry thereof.

5 That as the creation is imme∣diate from God, though the body be from man: so also is the Re∣creation and Renuing of the soule immediatly from his meere mercy in Christ, without any help or concurrence from man.

6 And therefore we are not to rest in any naturall faculties of the soule, as if they were suffici∣ent to saluation, or could further thereto: but rather discerne wee wisely, That the wisedome of the flesh is enmity against God.

7 And so let vs deny our selues, that we may be found in Christ, not hauing our owne righteous∣nesse, Phil. 3.8.9. Yet so

8 As that seeing we haue free∣will in naturall and morall acti∣ons, concerning the outward act, though not for the truth, or man∣ner, or end of well-doing; there∣fore do we what is ours, in enter∣taining

the meanes of saluation: As, come wee to the word; and though we cannot discerne it na∣turally, neither propose the right end therein, least if wee forsake God in not doing so farre as wee may, he may iustly forsake vs in denying a blessing to the means, that so our condemnation may be iust and inexcusable.

9 That the soule was breathed into the nostrels, not into the eares, or mouth, or eyes, this ar∣gueth the imbecillity and frailty of our life, as if it depended on our nostrels, Esay, 2 22.

Thus of the matter..

Fourthly, consider we the man∣ner of our creation, and therein the Excellencie and ends there∣of.

For the manner, we were crea∣ted in Gods Image, not that ei∣ther wee were made of the Es∣sence of God, or that God must bee like to vs, hauing humane shape (although if we respect the second person in Trinity, it might

wel be, that as he was to take flesh in the fulnesse of time, so euen at the present when man was made, hee assumed extraordina∣rily an human forme; and so also after that forme and Archetype made man. But we were created after the Image of God, in holi∣nesse and righteousnesse: that is,

The soule being breathed into the body from the Lord, was in∣dued with diuine and heauenly qualities. As

1 Immortality.

2 Excellent light of reason and vnderstanding, acknow∣ledging God, and his will, dis∣cerning the nature and essence of things.

3 True righteousnesse of the minde and heart, and all the fa∣culties thereof; in which was in∣flamed true loue, and feare, and confidence in God.

4 Most absolute consent of the will, obeying the iudgement of right and reason, from compulsi∣on, bondage and misery.

5 Excellent strength and vigor of body, free from all infirmitie, diseases, troubles, death. And

6 Admirable glory and maiesty.

7 Destinated to eternall life in heauen.

8 Which should haue propaga∣ted an immortall kinde, accor∣ding to the Image of God.

9 Yet all this mutably,

1 That so if Man had ouercome the Tempter, his glory had beene the greater.

2 That way might bee made hereby to the reuelation of the eternall mercy of God to his e∣lect in Iesus Christ, as also of his Iustice in the condemnation of the wicked for the refusall of the Messiah, and in him of their saluation.

And hence ariseth the excel∣lency of Man; 1 By the consi∣deration of his creation, espe∣cially that in respect of the mutability thereof: hee was to be interessed in the Messiah, & so to be restored & preserued by him

vnto saluation.

Hence also arise the ends of mans creation.

1 To aduance the goodnesse and bounty of the Lord, in or∣daining saluation for him by his sonne.

2 That the Lord hereby might haue the onely glory of all his mercies.

3 That Man might haue the dominion ouer all the Crea∣tures.

4 That also he might bee, as it were, a sweet Companion with the Lord in eternall glory and happinesse. And

5 That hee might bee made meete hereunto by the know∣ledge of his Creator and Redee∣mer, Ioh. 17. And by spirituall and bodily worship, according to his knowledge. 1. Cor. 6.

Whence we may learne

1 To admire and conceiue worthily of this loue of God,* 1.41 in making vs thus like vnto himselfe and so to expresse our loue vnto

him, in striuing to bee like vnto him. 1. Ioh. 4.

2 To magnifie his admirable wisedome in making our estate such, as in regard of our free-will to be subiect to change; and so to rest content with the will of God in things more contrary to na∣ture and vnlikely for our God, seeing the Lord out of this muta∣ble estate raised so much good, e∣uen to aduance his holy sonne Iesus; and in him to renue and e∣stablish our formerly mutable condition.

3 And seeing the Lord did or∣daine this condition to be there∣fore mutable, that so man, being left to himselfe, might bee the chooser and author of his owne fall, therefore learne we to iusti∣fie God, and to condemne our selues, that so we may not be iud∣ged of the Lord.

Lastly, seeing the Lord, as hee ordained the fall of man muta∣ble, so hee ordained a Redeemer before the fall to recouer the

same. Therefore let this comfort vs in all our troubles, whether vpon vs, or expected, that vn∣doubtedly we may expect a good issue therein; seeing we were first apointed to glory, & so to deliue∣rance from thē, and so appoynted to afflictions to make vs sit for glory: And we are here taught to loue the person of man, as bea∣ring Gods Image, though we may hate the sinne.

Thus of the Creation.

CHAP. IX. Of the fall of Man.

WHerein man continued not; as being left to him∣selfe, and so fell away from God: in obeying the suggestion of the Serpent, and so fell away from his former estate of Innocencie and happinesse, through disobedience of the Commandement, & plun∣ged himselfe and his whole poste∣rity (as hauing receiued en e∣state for it) into a most fearefull

bondage of sinne, and Satan, and to all such punishments as were due to the breach of the Com∣mandement. The occasion here∣to was the righteous law of God, which the more indifferent it was, and easie to be obeyed, did

1 The more discouer the malice of Sathan against the Comman∣dements: And 2 the more con∣uince the breach of man: and so 3 aduanceth the more the mercy of God, in prouiding a redeemer.

The instrument of this fall, and manner therof, was the suggesti∣on of Satan, enuying mans happi∣nes, & working in him distrust of the word, tickling him with the outward obiect [the Apple] but e∣specially with a conceit of a more excellent estate. And setting vp∣pon the weaker vessell when she was alone.

Breeding discontent of the pre∣sent estate, and hatred of God, as if he did enuy their happinesse, & did not therfore loue thē: so be∣ing distracted in their iudgment,

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to redeeme vs, Math. 4. Luk. 2.49.

2 In taking our nature vpon him. Mat. 2, Luk. 1.

3 To the Law, in fulfilling it perfectly which we had broken, Esay. 53.

4 In vndergoing the punish∣ment, when hee had fulfilled the Law, Rom. 5.19. & 10.4.

And by these his sufferings, our redemption was secondly wrought out.

* 1.42These sufferings of Christ: were

First, either in the humility of his Natiuity: or his whole life, such miseries as sin had drawne vpon vs, that hee might sanctifie them vnto vs:* 1.43 as in the body, Hunger, Cold, Pouerty, &c. Heb. 2.18. Heb. 4.15.

2 In the soule,

• 1 Ignorance, Mat. 11.13. Mar. 13.32
• 2 Tentations, Matth. 22.35. Matth. 4.1.
• 3 Sadnesse, Ioh. 12.
• 4 Ignominies, Mat. 12.

* 1.44Secondly, or at his Death, such

paines as we had deserued: and here he suffered,

First, in his body,* 1.45 as

• 1 Preparations to death,
• 1 Accused of Blasphemy,
• 2 Buffetings by the Souldiers, Mat. 27. & 28.
• 3 Whipping and scourging.
• 4 Crowning with Thornes.
• 5 Carrying of his Crosse.
• 6 Nayling to his Crosse. Ioh. 19.

Secondly, death it selfe: heere consider,

1 The ignominious manner, vp∣on the Cursed Tree. Gal. 3.

2 The cruelty vsed vpon his dead body, as being pierced to the heart by that mercilesse Souldier, Ioh. 10.34.

3 His ignominious buriall, and de∣taining for 3 daies in the graue.

These were his sufferings in body.

Secondly he also suffered for vs in his soule, & that 1. In his whole life.* 1.46

1 Griefe for the sin of the world, & especially of his own country∣men, who refused him, Ioh. 1.

2 The mockings of the wicked, 〈2 pages missing〉〈2 pages missing〉

7 That by his death hee might ratifie the eternall Testament of grace, Heb. 9.

8 That hereby sinne and death might be destroyed, and the Di∣uell that had the rule of death, Heb. 2.14.15. Rom. 6.20.

9 As also taking away the feare of death.

10 That sinne might not rule o∣uer vs: but

11 That we might die thereto.

12 That we might liue onely to Christ.

13 And liue for euer with him.

14 And lay downe our liues for him.

Now, because it was not possible that the Sonne of God should be holden of the sorrowes of death; for then had he not been iustified and acquitted from our sins: ther∣fore by the power of his God-head he raised vp himselfe; & so accom∣plished yet further the work of our redemption.* 1.47 Rom. 4.25. Act. 2.24.

And so Christ Iesus our redeemer obtained a glorious conquest by his

resurrection from the dead: & that,

First, ouer the law, in abolishing the curse, dominion, & rigor therof.

Secondly, ouer Satan & hel, chai∣ning vp Satan, & destroying for e∣uer the powers of hell.* 1.48 1. Cor. 15.57

Thirdly, ouer sinne, and that

1 In taking away the sting and guiltinesse thereof.

2 Abating the rage & fury of the same, Rom. 7.24.25.

3 Healing in some measure the corrupt fountaine of the same.

4 Weakning the force, and daily eating out the very corruption thereof, Rom. 6.12.13.

Fourthly, death is also conquered and subdued; and that

1 By taking away the sting therof.

2 By destroying the dominion of the same, Rom. 5.14.

3 Sanctifying it to the Godly, to whom it is the gate to euerlasting life. 1. Thess. 4.

4 Raising vp our flesh from the graue. 1. Cor. 15.

And thus by this glorious con∣quest of our captaine Iesus Christ,

is recouered vnto vs, Heb. 12.2·

* 1.49First, the fauour of God our Fa∣ther, whose children we are now become in Iesus Christ, 2. Cor. 5.18 1▪ Ioh. 3.1. Col 1.20.

Secondly, the fruits of this fa∣uour, which are

1 Faith in the Sonne of God, whereby being iustified before God, we haue,

2 Peace of Conscience with God and man, Rom. 5.1. Rom. 7.4.

3 Ioy vnspeakeble in the Holy Ghost. 1. Pet. 1.8.

4 We become fruitfull in all good works, and so therby become meet partakers of saluation, Col. 1.12.

The earnest whereof we haue in this life: first, by the inward testi∣mony of the spirit, 2. Cor. 1. Eph. 4.

Secondly, by our outward simi∣litude & conformity to our head Christ Iesus, being changed into the same Image from glory to glory, as by the spirit of the Lord, 2. Cor. 3.18,

And wee shall fully enioy it in the life to come, where shall be

• 1 Ceasing of all sinne, infirmities &

• sorrow. Reu. 7.17.
• 2 Perfect knowledge of God.
• 3 Perfect righteousnesse and holi∣nesse not to be changed, Eph. 5.27.
• 4 Fulnesse of ioy. Psa. 16.
• 5 Excellent glory.
• 6 Immediate fruition of, and con∣iunction with God. 1. Cor. 13.12.
• 7 Continuall praising of God.
• 8 God shall be all in all. 1. Cor. 15.
• 9 Perfect loue to each other, though in diuersity of glory.
• 10 Knowledge spirituall of each o∣ther, as they haue had fellowship in this life in good.
• 11 Triumph ouer all enemies.
• 12 Eternall happinesse and blisse for euermore. 1. Pet. 1.4.

All these hath the sonne of God pur∣chased for vs

CHAP. XI. Of the Appliclication of this benefit by faith, how it wrought in vs.

THe meanes whereby all these are made ours.

This faith is wrought in vs by the preaching of the word, Rom. 10.17. And that first of the Law.

First, discouering our misery vn∣to vs in particular, both

* 1.50From what a blessed estate wee are fallen, Rom. 3. Rom. 7. as also

Into what a woful and desperate condition we are now plunged, not onely by reason of our sinne:

Being able to do nothing but displease God. Gen. 6.5,

And that in regard

1 Of the trangression of Adam, which lies vpon vs, Rom. 5.

2 The fruit of this transgression, euen a generall infection & cor∣ruption of all the powers and fa∣culties of soule and body.* 1.51 * 1.52 As

First, the substance of the soule, 1 before being simple, is now be∣come double through hypocrisie. 2 Before being mortall naturally and spiritually, is now spiritually dead. Eph. 2.

Secondly, the gifts of the soule: As 1 the minde, through igno∣rance, become vaine in it dis∣courses,

Eph. 4. Rom. 2.21.

2 Of the vnderstanding, filled with blindnesse and darknesse: and not sauouring the things of God, Eph. 4.17.

3 The Conscience wounded, sea∣red, defiled, neuer soundly peace∣able, Tim. 4. 1. Cor. 1.2. Esay. 57.1.

4 The Memory fit to retaine e∣uill, & to forget good, Heb. 10.22.

5 The Will captiuated to euill, & yet running headlong thereto: but to choose, or do good, altoge∣ther auerse, Rom. 8.5.6. Ioh. 8.39. Rom. 6.16.17.20. & 7.14.

6 And so the Affections led vio∣lently after the sway thereof. As also,

7 The Conuersation most loth∣some to God and Man. 1. Tim. 1.15.

8 The Thoughts impotent, and vnsatiable to euill, and infinite therein.

9 The Members seruants of Ini∣quitie.

10 His best actions greatest abo∣minations. Prou. 28.9. Io. 3.31.

Psalm. 50.16.

11 His glory also lost, 1. In that he hath lost his soueraignetie o∣uer the Creatures.

2 And that reuerend maiestie of his Person.

A second part of mans misery, is the fruite of his sinne,

* 1.53Namely; that

First, He is most odious to God and most iustly accursed of him, Col. 1.21. and this curse is mainfest,

First, vpon his Person which is subiect to all infamy.

2 Vpon his Body by those feare∣full and innumerable plagues, di∣seases, iudgements of famine, &c. which lie vpon men and consume them in this life. Deut. 28.15. Gene. 3.17.

3 By that horrible abuse of Gods blessings, which are bestowde on him: making the creature to grone vnder this bondage of cor∣ruption, and so to increase the score against the life to come. Ro. 8.19.

Secondly, Vpon his Soule, and

that first in this life:* 1.54

1 In being giuen vp to a repro∣bate sence. Rom. 1.23.

2 Depriued of the knowledge of God, but so farre as shall make him without excuse. Psal. 49.15.

3 To bee past feeling through the hardnesse of his heart. Ephes. 4.19.

4 Thence to commit sin with greedinesse, and so to make vppe the measure thereof.

5 Thence to fall into wofull and irrecouerable despaire, Gen. 4. and to discouer the same by mad∣nesse, blasphemies, &c.

Secondly, In the life to come,* 1.55 by

1 Vtter separation from the pre∣sence of God, and happinesse for e∣uer. 2. Thess. 1.21.

2 Perpetuall communion with Satan and the infernall spirits: & so of all torments, Esay 34.

Especially

First,* 1.56 Desperate sorrow for an ir∣recouerable losse.

Secondly, Insufferable waight of the wrath of God.

Thirdly, Sensible torment, yet not to be expressed. Math. 3.

1 Without intermission, Reu. 14

2 Without end. Apoc. 20.

Fourthly, the worme of conscience accusing and gnawing continual∣ly, Esay. 66. Esay 50.

Fifthly, Bitter enuy at the happi∣nesse of the elect, expressed by gnashing of teeth, Mat. 13.22.

Sixthly, vnsatiable desire of sinne, without hope or ability to com∣mit the same.

Seuenthly, Restlesse content in this fearfull condition.

Thus the law discouers to man his misery. And therefore,

First, it is to be preached to sin∣ners, 2, Tim. 4.2.

Secondly, Men are to be acquain∣ted with the particulars of it.

Thirdly, And to yeeld to the power thereof; that so driuing men out of themselues, it may lead them to Christ, who is properly reuealed vnto vs in the preaching of the Gospell, which doth especially beget and perfect the worke of

iustifying Faith, and that

1 Because the Gospell reueales God in Christ, not as he is in the law, auenging sinne, but reconci∣ling the world vnto him, by not imputing sin thereunto.

2 Hence a sinner is enabled to iustifie Gods righteousnesse and mercy in pardoning sin.

3 And so hence proceedeth to apprehend in particular the par∣don of his sin:

And that in this manner,

1 By making vs to beleeue our miserie, through a particular appli∣cation thereof vnto our selues, Rom. 7.9. Rom. 15.4. Mat. 9.12.

2 By working anguish and sorrow in spirit for the same. Act. 2.37. Ier. 21.18. Iudg. 2.3.10.

3 Aduising what to do, Luk. 15.17 Ierem. 8.6.7. and considering deepely what we haue done, Reu. 7.24.

4 Submitting to Gods will, to be guided hereafter according to the same. Luk. 17.9. Eze. 36.2. Act. 9.6.

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9 Heauenly conuersation, Phi. 3.20

10 Readinesse and patience, to, and vnder the crosse. Rom. 5. Phil. 1.27

11 Desire to bee dissolued, and to be with Christ, Phil. 1.23.

Thus is Faith wrought in vs: thus may we discerne the work therof.

And this is properly iustifying faith, & it differs from all the rest,

1 Because it onely is the cer∣taine confidence, whereby we ap∣ply Christs merites vnto our selues, that we may bee esteemed righteous before God. 1 Cor. 1.11.

2 It onely concernes spirituall gifts, & such as belōg to saluation.

3 It comprehendeth all other kindes of faith, but is not com∣prehended by them.

4 It only obtaineth the inheri∣tance, which the rest may see, though not apprehend, nor at∣taine vnto, Rom. 3.28. Rom. 4.5. And this faith is thus effectuall, and discerned by these markes.

1 Acknowledging what is in the Scriptures to be true.

2 Finding our selues bound to beleeue them.

3 Applying principally the pro∣mise of grace. Ioh. 8.36.

4 Boldnesse on this confidence to rely on this present grace.

5 Ioy in the present blessing, but especially in the saluation to come.

6 Desire to bring forth the fruit of an holy life, whereby wee are made partakers of the diuine na∣ture, and so made meete to that happines, wherinto no vncleane thing shall enter. Iam. 2. 2. Pet. 1.3. Col. 1.11. Reu, 21.27.

Hence we may learne,

1 That there is no holinesse in na∣ture, and therefore no happinesse from thence, Rom. 3.9.

2 Though Christ be offred to al, yet all do not receiue him. Rom. 5.

3 No man knoweth iustifying faith, but he that hath it.

4 Our righteousnes is of faith, lay∣ing hold on Iesus Christ. Phil. 3, 9

5 Being redeemed by Christ, we must be zealous of good works, which God hath ordained vs to walke in.

6 That wee may not erre in wel-doing, nor be weary thereof,

we must haue a Guide to direct vs therein. Ioh. 11.9.

7 Certainty, vpon the assurance of Gods promise, that, though his faith may languish, and be ecclip∣sed, yet it shall neuer faile fi∣nally.

8 And therefore still striuing with doubts and tentation, and getting the conquest ouer them.

CHAP. XII. This Guide is onely the perfect word of God.

1 BEcause it is the briefe of Gods reuealed will.* 1.57 Psalme 40.7.

2 It reacheth not onely to the outward, but inward man also, & is a discerner of the secret thoghts and reins. Heb. 4.12.

3 It is that will of God, which the Lord would haue to this ende communicated vnto all. Colos. 1.6. Ioh. 5.35.

4 It is sufficient and absolutely

perfect to accomplish whatsoeuer concernes our entrance or perfe∣ction to eternall life. 2. Tim. 3.16.

5 It is a sure and euerlasting word able to accomplish that which it promiseth or threatneth, and gi∣uing grace to perform that in some measure which it enioyneth. Eph. 6.17. 1. Pet. 1. 2. Pet. 1.19. Psal. 19.7. Psal. 119.93.

6 It is most plaine and easie to be apprehended, as being a light shining in a darke place. 2. Pet. 1. Pr. 8.2. 2▪ Cor. 4.4.

Hence it followeth.

1 That whatsoeuer is not war∣ranted by the word, is sinne,* 1.58 Apoc. 22 18. Deut. 4.2. Prou. 30.6.* 1.59

2 That the Law of nature writ∣ten in our hearts, is no sufficient rule of life. 1. Cor. 2.14. Mat. 16.17. Rom. 2.12.

3 Much lesse the Lawes of nati∣ons are perfect rules to liue by. Deut. 4.6.

4 No wil-worship is accepted of God. Matth. 15.9. Colos. 2.23. Deu 12.8.

5 Nither a good intention makes a good action. 2. Sam. 6.6.

6 Nor an erroneous conscience ex∣cuseth an euill fact, or maketh that which is doubtfull good, Rom. 14.23.

7 No not Ignorant Deuotion a∣uailes in Gods worship. Rom. 10 2. Act. 13.50.51.

8 Much lesse the lawlesse lusts of our hearts, which tend to the de∣struction of life, Eph. 1 22.

9 Neither is the Multitude a iu∣stifiable warrant for our actions. Exod. 23.

10 No not the examples of any, further then they square with the word. 1. Cor. 11.1.

11 Neither the word it selfe in the letter, but in the spirituall mea∣ning thereof. Math. 5.

12 And the meaning of the word to be fetcht not from any other but the Word, comparing spiritual things with spirituall things, 1. Cor. 2.13.

13 Yea, the true meaning must be appplied by faith, before our

actions can be warranted therby. Rom. 14.

So doth the word containe a perfect direction of our life.

CHAP. XIII. What this direction is namely to serue God daily and constantly.

THis direction is a daily and con∣stant endeuour to serue God.* 1.60 And

1 Because the Lord requires such a dayly and constant course. Philip. 3.15. Gen. 17.1. Iob. 1.5.

2 The Lord giues grace and ap∣points means for the performance thereof, as the continuall inhabi∣tation of his spirit, and the fruite therof, the holy seed that remains in vs. 1. Iob. 3.8.

3 The Saints of God haue practi∣sed such a course. Psal. 1. Genes. 18. 1. Cor. 15.

4 To this ende were we redeemed that we should serue God in holi∣nesse and righteousnesse all the dayes of ous life. Luk. 1.

5 God doth dayly bestow bles∣sings vpon vs, therefore wee

must dayly serue him. Lam. 3.23. Psal. 103.2.

6 Christ Iesus maketh continuall intercession for vs: that wee should daily, yea hourely and continually performe acceptable seruice vnto God. 1. Iob. 2.2.

7 Satan is neuer weary of temp∣ting vs: therefore wee should haue our loines girt, and bee alwaies vpon our watch to resist him. 1. Pet. 5.8.

8 Wee haue not a daies warrant, no not an houres certaintie of life, therefore we are at no time to be vnprepared, because we know not the houre when our master com∣meth. Math. 24.

9 We are pilgrims and trauellers in this world, and therefore wee must trauell each day homeward to our country. Heb. 11.12. 1. Pet. 2.11.

10 By our calling we are watch∣men, souldiers, &c. and therefore we must daily be exercised in this spirituall▪ warrefare. 2. Timothie 2.6.

Hence it followeth.

1 That to fancie any such ser∣uice out of the word,* 1.61 * 1.62 which is not daily and constant, is sinne. Ho∣sea. 6.4.

2 To thinke that the seruice of the Sabboth is all that God requi∣reth is also sinne. Esa. 1.13.

3 It is in vaine to serue God at randome, and not in an holy and constant order.

4 To put off the seruice of God to the end of our life; is most pre∣sumptuous. Psal. 95.7.

5 To thinke I haue any libertie or time to serue sinne; is Atheisticall. 1. Pet. 4.2. Ephe. 5.16.

6 That it is not wil-worship, to performe this seruice, seeing it is warranted by the word.

7 That it is no nouelty, to serue God after this manner.

8 Neither is it precisenesse, to tie our selues hereunto, seeing it is reuealed and therefore bee∣longs vnto vs. Deut. 29.29. Ephes. 5.15.

Therefore▪ that we may serue God ac∣cording to his word, we must perform dayly, and continuall obedience to to him, Coloss. 10.

CHAP. XIIII. What this dayly course is, namely a constant purpose to serue God, & how

ANd this is, first, a purpose of the heart, to serue God, as God: wholly and continually. He. 13.18. Act. 11.13.* 1.63

2 This purpose is setled and roo∣ted in the heart, and bringeth forth some constant fruit of obedience euery day. Col. 1.23.

3 It is also sincere, and generall, hauing respect vnto al Gods com∣mandments, in all things desirous to please him dayly, and to bee fruitfull in euery good worke Psa 119.6. Col. 1.10.

4 It is in wisedome, both auoi∣ding all occasions which may hin∣der, as also vsing the best meanes may further the execution there∣of.

5 It is constant and earnest, not

giuing ouer though it be preuen∣ted, and interrupted, but hereby is more kindled and enflamed, to weldoing.

Fifthly, it is spirituall, and re∣spects the ends, which are two:

1 Gods glory, not any worldly or vaine respects. 1. Cor. 10.31.

2 The eternall saluation of my soule not any trāsitory or outward bles∣sing. Phil. 3.8. 1. Pet. 1.9.

3 It enioynes these so farre, as God shall inwardly enable; and out∣ward means permit, rather to put vs in minde what we should bee, then what we can bee in this life. 2. Cor. 8.12. Hence it followeth.

First, that though this course were impossible,* 1.64 yet were it necessary to be known, and indeauored of vs.

1 That it might bee a dayly rule of our life.

2 That it might continually humble vs vnder the mighty hand of God.

3 That it may daily driue vs to Christ

4 That it might weane vs from the world, & fit vs to eternal happines

Hence it followeth.

Secondly, that it is not impossible in some good measure,* 1.65 to keepe such a course and trade of holines

1 Because he presumes not abso∣lute perfection; which indeed were folly for any to dreame of in this life, but is onely a following hard to the make, and furtherance to perfection. Phil. 3.13.

2 It is no harder a taske, then what the Saints of God do desire to attaine, Psal. 90.12. haue volun∣tarily vndertaken, and in most com∣fortable measure performed Genes. 5.22.

3 It may stand well with our or∣dinary callings. 1. Tim. 4.8.

4 Neither doeth exclude our lawfull comforts 2. Tim. 4.8.

Hence it followeth.

* 1.66Thirdly, That it is no more then needs must to take this course.

1 Because hereby we shew our selues obedient to Gods commande∣ment. Gen. 17.1.

Secondly, Wee do also approoue the soundnes of our obedience: as

1 That it is hearty, not Hypocri∣ticall.* 1.67

2 Not by halfes but generall.

3 Not temporary, but continuall.

4 Not indifferent, but conscio∣nable.

5 Not enforced, but free & cheere∣full. Deut. 28.47.

6 Not vncertaine, but constant.

7 Not carnall, but spirituall.

Thirdly, Heereby we increase in righteousnes and holines: as being

First, Confirmed in well doing, and that

1 By the knowledge of our hea∣uenly thrift. 1. Thes. 4.10. Mat. 25.16.

2 Thanfulnesse vnto God for it.

3 Commending the successe to God.

4 Crauing his further supply.* 1.68

4 Recouered also we shall bee out of euill:

1 By seeing our escapes. Ieremy 3.13.

2 Iudging them. 1. Cor. 11.32.

3 Denying our selues. Math. 16

4 Casting our selues vpon Christ. Math. 11.

Fifthly, Hereby also our outward callings are furthered,* 1.69 as

1 Being sanctified by this spiri∣tuall exercise 1. Tim. 4.5.

2 Moderated, least we be drun∣ken with them. Deut. 17.18.

3 Ordered to the right end, least they mislead vs. 1. Cor. 10.31

4 Seasoned, lest we be weary of them.

5 Blessed, in seeing a happy re∣turne by them Ps. 128.

Hence it followeth.

Fiftly, that this duety is most conuenient for all sorts.* 1.70

Both for all persons, as well 1 babes in Christ, as 2 Strong men.

And for all estates, as well in prosperity, as in aduersity.

* 1.71First, for Babes in Christ: that

1 They may beginne well.

2 Th••••••y may go forward with∣out griefe, vncertainty, wearisomnes.

3 That they may obtaine a more glorious Crowne.* 1.72

Secondly, For strong men and that

1 To keepe them constant from backe-sliding Collos. 2.7.

2 To make them more able to winne and hold others. Rom. 14.1

3 To acquaint them with the deepnes of Satan. Apoc. 2.24.

4 To repaire them to greater glory. Dan. 12.

5 To humble them in the sense of their extraordinary graces. 2. Cor. 12.

Thirdly, it is fit for men in pros∣peritie: and that

1 To preuent securitie. Isa. 5.12.* 1.73

2 To humble them in regard of those temporall things. Luk. 22.48.

3 To teach them how to vse them to Gods glory, their owne and their neighbours good. 1, Tim 6.17.

4 That they may part with them willingly. Phil. 4.12.

5 That all may bee counted as dung in respect of heauen Phil∣lip. 3.8.

Fourthly, This practise also will be very necessary in the time of afflicti∣on: And that.* 1.74

1 To prepare vs thereuto. Prou· 28.14. Iob. 3.25.

2 To qualefie the sharpenes and tediousnesse of it.

3 To sanctifie them vnto vs.

4 To be conquerors in our tro∣bles, and ouer them. Rom. 8.

5 To be deliuered finally from them. Psal. 34.

And therefore though doe what we can,* 1.75 some corruptions shall still re∣maine, yet this labour is not vnprofi∣table:

1 Because God accepts herein the purpose of our hearts. 2. Cor. 8.12.

2 The Lord will haue some in∣firmities still left in vs to humble vs with all 2. Cor. 12.

3 And so enable vs to make bet∣ter vse of our society, by walking more tenderly with them & win∣ning them more comfortably. And yet

4 Our hatred of sinne shall be perfited hereby, though it remain in vs.

5 The strength of sinne shall

also much he abated in vs.* 1.76

6 Our edge to eternall happi-shall be still sharpened & our de∣sire enflamed to fitte vs thereto. Rom. 7.

Neither is this labour vncomforta∣ble. For

1 We increase hereby an assu∣rance of our saluation.* 1.77 2. Peter 1 9.10.

2 Wee grow more setled, and resolued in godlinesse, and get the maistery of inconstancy. Ephe. 3.18.19.

3 Wee performe holy duties more constantly, and easily. Ps. 119 32. Ioh. 4.34. Mat. 11.24.

4 Wee haue more neere and sweete fellowship with our blessed God, and his holy Spirit. 1. Tim. 4.10. Mat 10.30. Ps. 1.3. Rom. 8.31. Ps. 2.12.

6 Wee preuent many noysome lusts which otherwise would fa∣sten on vs, Ps. 119.10.11. Io. 15.15. Exod. 19.5. Pro. 19.23.

6 Wee are freed from many temporall iudgements, which vn∣staied

soule, are subiect to. Psal. 91.11 Psal. 32.10.11.

7 Our score shall bee the lesse, and our reckoning more easie at the day of iudgement.

8 Hereby wee shal haue our cō∣uersation in heauen Phil. 3.21

9 We shall labor to a m••••••••••••e ex∣cellent measure then wee lost in Adam.

10 Our heart & the inordinate lusts thereof shall be kept at a bay

11 We shall bee armed against al temptations, end secured in the midst of them Ephes. 6.13.

12 Wee shall bee weaned from the loue of this wretched world.

13 Yea led forward constantly to obtaine the ende of our faith, which is the saluation of our souls Ephes. 6.2. Tim. 4.

14 We shall approue our selues not to be of the world, by our con∣trary fashion to it. Rom. 12.

15 Wee shall recouer our first I∣mage, in being holy as God is ho∣ly. 1. Pet. 1.

16 And ready to meete our Sa∣uiour

whensoeuer he shall come. Ephes. 6. Math. 24.25. &c.

17 We shall see out daily weak∣nesse and inability to serue God, and so acknowledge vnfaignedly our vnworthinesse of the least mercies, and so happily preuent spirituall pride.

18 We gaine hereby a certaine knowledge of our estate in grace, and by the light hereof wee know whither wee walke 1. Iohn. 3.1.

19 We shall be raised vp from our falles into sinne, 1. Ioh. 2.2.

20 Wee shall vse prosperity a∣right, Iob. 31.24. Ier. 8.4.6.

21 And ouer-come all trou∣bles. Rom. 8.36.

22 Yea, we shall bee fitter to winne others. Gal. 6.1.

23 And so grow forward to perfection, Col. 1.9. Ioh. 7.52.

24 And happily bee continued to the end.

Notes

• * 1.1

  Reasons of ••••••he Deity.
• * 1.2

  Alexander.
• * 1.3

  Vse.
• * 1.4

  Natures vse for the knowledge of GOD.
• * 1.5

  Ʋse.
• * 1.6

  Intelli∣••••••ent.
• * 1.7

  Ʋse.
• * 1.8

  Eternall.
• * 1.9

  Ʋse.
• * 1.10

  Ʋse.
• * 1.11

  Ʋse.
• * 1.12

  Ʋse.
• * 1.13

  Ʋse.
• * 1.14

  Ʋse.
• * 1.15

  Ʋse
• * 1.16

  Ʋse.
• * 1.17

  Ʋse.
• * 1.18

  Rom. 1.
• * 1.19

  Psalm. 81.1
• * 1.20

  Ʋse.
• * 1.21

  Note.
• * 1.22

  Ephes. 4.
• * 1.23

  Eph. 4.1.2.
• * 1.24

  Sect. 1. What a person is.
• * 1.25

  Ʋse.
• * 1.26

  Trinitie what.
• * 1.27

  Persons how they differ.
• * 1.28

  Order of Persons.
• * 1.29

  Order of workes.
• * 1.30

  Ʋse.
• * 1.31

  Ʋse.
• * 1.32

  Note.
• * 1.33

  Ends of Creation.
• * 1.34

  Vse.
• * 1.35

  Time.
• * 1.36

  1. Cor. 2.
• * 1.37

  Ʋse
• * 1.38

  Body.
• * 1.39

  Soule,
• * 1.40

  in regard of the A∣nalogy be∣tweene the Crea∣ation and Regenera∣tion. 2. Cor. 12.11.
• * 1.41

  Ʋse.
• * 1.42

  Sect. 6. 2. By suffe∣rings, where what they were.
• * 1.43

  1 In whole life.
• * 1.44

  2 In death.
• * 1.45

  3 In body.
• * 1.46

  4 In soule.
• * 1.47

  Sect. 7. Conquering and how.
• * 1.48

  Vse of his death.
• * 1.49

  Sect. 8. The benefit of our Re∣demption.
• * 1.50

  1 By sence of our mi∣sery, & fall from our first estate.
• * 1.51

  The great∣nes therof,
• * 1.52

  1 By sinne.
• * 1.53

  2 By fruite of sin what they are.
• * 1.54

  1 In this life.
• * 1.55

  2 In the life to come
• * 1.56

  3 Particu∣lars of hell torments.
• * 1.57

  Sect. 1. The word the guide of this di∣rection.
• * 1.58

  Sect. 2.
• * 1.59

  Ʋse.
• * 1.60

  Sect. 1.
• * 1.61

  Sect. 1.
• * 1.62

  Ʋse.
• * 1.63

  Sect. 1.
• * 1.64

  Sect. 2. This course to be known though im∣possible to be kept.
• * 1.65

  Sect. 3. It is not impossible
• * 1.66

  Sect. 4. It is ne∣cessary.
• * 1.67

  3 To en∣crease in righteous-
• * 1.68

  4 To reco∣uer out of euil:
• * 1.69

  5 To fur∣ther our callings.
• * 1.70

  Sect. 5. It is most conuenient for all sorts.
• * 1.71

  1 For Babes
• * 1.72

  2 For strong men.
• * 1.73

  3 For men in prosperi∣ty.
• * 1.74

  4 For the time of of∣fliction.
• * 1.75

  Sect. 6. And pro∣fitable.
• * 1.76

  Sect. 7. And plea∣sant, where
• * 1.77

  The bene∣fite of con∣stant godli∣nes & there in the pri∣uiledge of Christians.