The summe of sacred diuinitie briefly & methodically propounded : more largly & cleerely handled and explaned

Downame, John, d. 1652.

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THE FIRST BOOKE OF DIVINITIE, OF GOD THE CREATOR.

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CHAP. V.

Of the Morall Law, the first Table, and the first Commandement.

ALBEIT the Glorie of GOD shine most * cleerly in all his Workes, yet is this ho∣nour, which in the second place wee giue him, very needfull: for it was not enough for the illustration of his glorie, either to make the World, or by his Prouidence thus royally to gouerne it, vnlesse there were some that Page 113 might both see, behold, admire, and confesse the excel∣lencie thereof, aswell in themselues as others; without which, all the other Creatures and Actions of God, how infinite matter soeuer they containe of Gods Glory, could no whit increase his prayse, which was the end of his go∣uerning, and making of them, no more then all the skill and excellencie of the most perfect workman can purchase credit or commendation of his worke, if none but him∣selfe obserue it. Therefore in his wisdome he saw it need∣full to create Men and Angels, indued with knowledge, iudgement, a reasonable soule and will, and other excel∣lent parts, to be the Trumpetters of his Glorie. But not∣withstanding that in these God could glorifie himselfe, though men and Angels would stop their mouthes, and conspire to roote it out, hee being able either to destroy the Creatures he had made, and so to glorifie his Power and Iustice in their deserued ruine, or against their will to wring from them a confession of his Prayse; yet as earthly Princes not onely desire Soueraigntie and com∣mand, which the Rebels themselues are not able to with∣draw, but loue especially that their people should obey & carrie Subiectly mindes vnto them: So it pleased God to adde this one vnto the rest, for the full making vp and perfecting of his glorie.

This honour we define by the doing of his will, which is the proper office of Angels and Men, and not of any o∣ther Creature: yet it is true, the rest of the Creatures doe the will of God also: yea, the wicked aswell as the good, but not in the same manner. The wicked doe it, because they shall doe it, will they nill they: Gods Children, be∣cause they haue a will and desire to doe it. Generally, all doe his will and pleasure, that is, f whatsoeuer hee in his euerlasting counsell hath purposed to be done. But that is the secret and hidden will of God, which the wicked may doe and perish; not his knowne and reuealed will, where∣of wee heere speake, which cannot bee done but in obe∣dience Page 114 of reasonable Creatures; to the doing whereof a promise is belonging. This distinction of a secret and a reuealed will of God, Moses teacheth, Deut. 29. 30. The hidden things belong to IEHOVAH our God: but the re∣uealed things to vs and our children, to doe all the words of the Law. Howbeit, for all that, they are not two wils, but one will, as God himselfe is one.

The doctrine which thus reuealeth and setteth forth his will, is called the Law of God, commanding vs in all things to serue and please him. The contrary whereof is sinne, being a breach of the Law; as the Apostle doth de∣fine it, 1. Iohn 3. 4. And this law, I say, is giuen to the rea∣sonable Creature, not onely men, but Angels also, respect being had vnto their nature, which neither admitteth ac∣tions that are to be done by the instrument of the bodie, nor is tyed to the things that belong to the necessities of this life. But that the Angels are bound to the obseruati∣on of the Law, our Sauiour would haue vs learne, when he willeth vs to pray, Thy will be done, as in Heauen, so vp∣on the Earth.

But to leaue the Angels doing the will of God glori∣ously in Heauen; we will for more cleere euidence apply the things that follow, as they are fitting to our selues. First, it must be of all duties, without failing in any one; doing all good, and abstayning from all euill. Therefore perfection, which is a thorough doing of all, without fal∣ling of any whit, is the general vertue of the whole Law of God. Contrariwise, the failing in any one iot, either of the matter or the manner, is a breach of all. gCursed is eue∣rie one that continueth not in all things that are written in the Law, to doe them.hWhosoeuer keepeth the whole Law, and yet faileth in any one point he is guiltie of all.

Againe, all these things (not onely in the Seruice of God, but in the duties wee owe to men) wee must doe as vnto God, because it is his good will and pleasure▪ seruing him aswell in the workes of Righteousnesse, as of Holinesse,Page 115 as the good Father Zacharie speaketh, Luke 1. 75. And heereof it is that the Apostle commending to vs many excellent points of brotherly loue, and duties of the se∣cond Table, willeth vs in them all to serue the Lord, Rom. 12. 11. So making a difference betweene Christian duties and Philosophicall vertues. As on the other side, all sinnes, euen of the second Table, what iniurie soeuer they offer vnto men, yet are indeed bent in such a sort against the di∣uine Maiestie; that the i Prophet Dauid feareth not to say of those two foule sinnes of his, speaking as in com∣parison, Against thee, against thee onely (not against Ʋriah or his Wife) haue I sinned. This therefore is a vertue belonging to the whole Law, to doe whatsoeuer we doe, in obedience vnto God: As the k Apostle saith, Euery thing, whatsoeuer ye doe, worke it from the heart, as to the Lord, and not to man: submit lyour selues to all manner of ordinance of man for the Lords sake.mWiues, submit your selues vnto your Husbands, as vnto the Lord.nSer∣uants, obey your Masters according to the flesh, &c. as to Christ, not with eye-seruice, as men pleasers, but as the seruants of Christ; doing the wil of God from your hearts, with a good will, seruing the Lord, and not men. So that the contrarie to this obedience is eye-seruice, when we do good things as vnto men, and not of conscience to God.

For the manner of the doing, first, it bindeth the whole * Creature, the whole strength of the Creature, and in eue∣ry thing requireth so much the greater strength, as the du∣tie doth more excel. These three must concurre for the ma∣king of perfect righteousnesse.

Vnder the terme of Creature, I comprehend all ones naturall powers, that is to say, in Angels their whole spi∣rituall nature: in vs, the whole man, and whatsoeuer is of and in man; which standing of two parts, the soule and the body, in the soule (as wee vse by a generall name to call it) the Scripture is wont to note (when it speaketh more distinctly) two faculties or powers; the minde or the spi∣rit, Page 116 that is to say, the vnderstanding part of man, compre∣hending Knowledge, Iudgement, Conscience, Remem∣brance, and the Soule (properly so called) the seat of our Desire, Will, Affections. To all which the Law of God extends, as may appeare by that the Apostle writeth, o 1. Thess. 5. That your spirit, soule and bodie may bee kept vnblameable: for the Lawes of God are not like the Lawes of mortall men, which looke but to the outward act, and are not able to reach the thoughts and intentions of the heart: but God being a p Spirit, his Lawes are also q spirituall, and binde the whole Creature within and without, from one end vnto another, euen the least and smallest motion; so as there must be both an Integritie of Nature, and a Righteousnesse of Action: Integritie of Nature, or in a right frame and disposition of all those parts and powers; our mindes to be of aptnesse and abi∣litie to know, discerne, make conscience of, and retayne the whole will of God, our soules prone, and inclining onely vnto good in our desires, will and affections, the will being able of it selfe, and his owne inward, free, vo∣luntary, and naturall motion, to choose that which is good, and to reiect that which is euill: and this wee call Free-will. Lastly, our bodies to bee apt instruments of offering good things to the soule, and of executing and performing of them; which Integritie of Nature (when all our parts and powers are conformable hereunto) the Apostle, rRom. 8. maketh a part of the Righteousnesse of the Law, or one thing (among the rest) of that which the Law requireth. The contrarie whereof is that originall sinne or naturall corruption, whereof we shall haue cause to speake hereafter.

Likewise all our actions inward and outward, procee∣ding from those powers, must be holy and pure; the con∣trary whereof is actuall sinne. Our minde therefore ought actually and indeed to know, discerne, make conscience of, and remember the things that are good: our soule Page 119 both to desire to will, and to effect them: our Bodie and all the Members thereof to practize and put them in exe∣cution. All which, for the excellencie of the Doctrine, and because here especially the Scripture presseth mans obedience, it is necessary to goe thorow in order, as they were propounded.

Knowledge is the first both in nature and worthinesse, as that wherein wee must resemble the Diuine Essence. Genesis 3. Yee shall be as Gods, knowing good and euill: It stand∣eth chiefly in the knowledge of God himselfe; then of those duties which he requireth of vs: Know sthat IE∣HOVAH he is God. Thou t SALOMON my sonne, know the God of thy fathers and serue him▪ Behold,uthou art named a Iew, and restest in the Law, and boastest of God, and knowest his will. Be xnot foolish, but vnderstand what is the will of the Lord. The contrary whereof is ignorance of God and of his reuealed will: whither referre all Errors and Heresies concerning either God, his Persons, and Properties, or any other point of Christian Doctrine. But then yverily not knowing God, ye serued those that by nature are no gods,zwhich are strangers from the life of God, through the ignorance that is in them. Fashion anot your selues to the former lusts which you had in your ignorance.

Next, is iudgement or wisdome, which is, as it were, the life of our knowledge, and added by the Apostle as one degree higher: Thou bknowest his will, and tryest the things that differ. So he prayeth for the Philippians, that they may discerne cthings that differ. And to the Hebrewes d he saith, Strong meate belongeth to them which are of age, who through long custome haue their wits exercised to discerne both good and euill. A principall branch of this, is the try∣ing of Spirits: Dearely ebeloued, beleeue not euery spirit, but try the Spirits whether they be of God. Try fall things, and keepe that which is good. Hereby g are those noble men of Berea commended, that they searched the Scrip∣tures, Page 120 whether the things that Paul said, were so or no. The contrarie whereof is that which the Apostle h cal∣leth a minde void of iudgement, and the i vanitie of mindes, wherein we all naturally doe walke, esteeming Truth Falshood, and Falshood Truth, whence it com∣meth, that we k are carryed away with euery winde and puffe of Doctrine.

With knowledge and iudgement, a good conscience must be ioyned, whose propertie it is, iustly and rightly to beare witnesse of our Actions, in l accusing or excusing them as it ought. The contrary whereof is an euill con∣science, either benummed, or through hypocrisie seared, as it were, with a hot Iron, that both it accuseth not where it should, and excuseth where it ought not. To the mvn∣faithfull, there is nothng pure, but both their minde and con∣science is polluted. For remembrance of holy things a Commandement is giuen, Numb. 15. 39. that the children of Israel should weare frindges vpon the edge of their garments; that seeing the same, they might remember all the Commandements of IEHOVAH, and doe them, Ps. 119. 11. DAVID professeth of himselfe: I hid thy Word in my heart, that I might not sinne against thee. And Mary hath her worthy prayse, Luke 2. 51. for that shee retayned all the things (there spoken of) in her heart. The contrary where∣of is forgetfulnesse: My nsonne, forget not my Law, but let thy heart keepe my Commandements. I forget onot thy Word.

In the soule, first, is the desire, comprehending all in∣ward thoughts and motions that but once rise vp within vs, and come not so farre as to haue consent vnto them: And this desire is by nature a holy thing, The pspirit de∣sireth (or lusteth) against the flesh. Hereof principally the Lawes of God are q called spirituall▪ because they bind not onely all the Creature his intents and purposes, but his whole force and power, and all the thoughts and in∣clinations of his heart.

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The contrary is concupiscence or lust:*Put off r (saith the Apostle) the old man, which is corrupted through deceiuea∣ble lusts: which he there opposeth to renewing in the spi∣rit of our minde. Walke sin the Spirit, and yee shall not fulfill the lusts of the flesh: for the flesh lusteth against the Spi∣rit. Let tnot sinne raigne in your mortall bodie to obey it through the lusts thereof: that is, of the body: flying uthe corruption which is in the World through concupiscence. Euery xman is tempted of his owne lust. Sinne ytaking occasion by the commandement, wrought in me all lust.

Of concupiscence or lust the Apostle Iames z noteth two degrees: First, The a moouing of the powers of na∣ture out of their right and proper place, by raysing vp wandring and wicked thoughts, which yet we neuer like of. Secondly, The nibbling, b as it were with some delight, at this bayte laid before vs, though presently we repell it: of which nature are vaine, sudden wishes, and euill dreames, though it bee of things which a man misliketh when he is awake. And that all concupiscence is vnlaw∣full, euen that whereunto no consent of the will doth come, may appeare by these reasons following.

First, Because the Root, from whence the least thought doth spring, is naught, our owne inborne corruption: else it could neuer enter into vs, farther then by Satans offering it to the sences and outward obiects, as it was to our Sauiour Christ, and to our first parents in their inno∣cencie. The sinne whereof appeareth in this, that wee thinke not vpon it with a detestation at the first: but when it hath once passed our thoughts, then we beginne to de∣test it; which in the vncorrupt estate of man, should haue beene quite contrary.

Secondly, Iames doth tell vs, that lust conceiuing, bring∣eth forth sinne. Can lust conceiue and bee with childe of sinne, and be any other thing then sinne? Are fishes bred of Serpents? or is it possible, that the fruit and the Tree Page 122 should bee not of one nature? Euen so concupiscence, which is the spawne of sinne, the bed and bosome where∣in it is conceiued and hatched, must needes it selfe bee sinne; euen after Baptisme, after wee bee regenerate, and after that the guilt and the sting thereof is pulled out by Christ.

Thirdly, Philosophers and other heathen men, that ne∣uer heard of the Law of God, haue condemned settled purposes to doe euill. Therefore this must needs bee more close and secret, which Paul himselfe, so great a Doctor of the Law, brought vp at the feet of Gamaliel, was al∣together ignorant of, till he was taught a better Lesson in the Schoole of Christ: I cknew not sinne, but by the Law: for I had not knowne lust, except the Law had said, Thou shalt not lust.

Of the will, the Apostle saith, It is dGod that wor∣keth to will in you: our ewill is in all things to conuerse ho∣nestly: the flesh fhindereth from doing the things ye would. The contrary whereof, is the will of gthe flesh, and of our owne thoughts, called h else-where, The will of the Gen∣tiles.

The last thing to be considered in the qualities of the soule, are the affections of it to bee good and holy: Thou ishalt loue IEHOVAH thy God with all thy soule. The contrary whereof are those dishonourable and foule af∣fections, which the Apostle mentioneth, Rom. 1. 26. There∣fore God gaue them ouer to dishonourable affections. Againe, kWhen we were in the flesh, the sinfull affections wrought in our members, &c. They lthat are Christs, haue crucified the flesh with the affections thereof. The particular affecti∣ons, which the Scripture, aboue the rest doth recommend vnto vs, as Bellowes to blow vp, and increase spirituall Graces, and to carry vs forward to a high degree of Ho∣linesse, are these that follow: First, Loue and liking of that which is good, hatred and detestation of that which is euill, as the Psalmist ioyneth them together: Thou lo∣uestPage 123 mrighteousnesse, and hatest iniquitie. Loue is the ha∣bit, as it were, and perfection of the whole Law both of the first and second Table: Thou nshalt loue the Lord thy God with all thy heart, and with all thy soule, and with all thy minde. This is the first and great Commandement: and the second is like it, Thou shalt loue thy Neighbour as thy selfe. On these two Commandements hang the whole Law and the Pro∣phets. And of the second Table Paul saith, oSerue one another through loue: for all the Law (meaning the whole second Table) is fulfilled in one word in this, Thou shalt loue thy Neighbour as thy selfe. Againe, pHe that loueth another, fulfilleth the Law: for this, Thou shalt not commit adulterie: Thou shalt not kill: Thou shalt not stoale: Thou shalt not beare false witnesse: Thou shalt not couet: and if there be any other Commandement, it is summed vp in this word, euen in this, Thou shalt loue thy Neighbour as thy selfe. Generally 1. Tim. 1. 5. hee saith, the (end or) perfection of the whole Law, is loue, &c. And Coloss. 3. 14. hee calleth loue, The bond of perfection; because it knitteth and bindeth together all the offices we owe to God, or one vnto another. So as what dutie soeuer we performe, bee it neuer so glittering and shining in the World, if it be not done in loue, it is nothing at all worth: As wee are taught, 1. Cor. 13. yea, our loue in this behalfe ought to extend it selfe, not to our friends onely, and them that loue vs againe, but vnto all men, to our q enemies and them that hate vs. The con∣trary hereof, is hatred of God, our Brethren, and of good things; Of God, because wee see him iust, to pu∣nish mens offences. A fault so monstrous, that one would thinke impossible it should fall vpon any Creature, to hate and abhorre the Creator; but that the Apostle hath no∣ted our nature to be tainted with it: Haters rof God, and the sEnemies or haters of IEHOVAH, are oftentimes spoken of in the Psalmes, and t else-where: Of the ha∣tred of our Brethren the Apostle saith, He nthat hateth his Brother, is in darknesse. And againe, He xthat hateth his Page 124 Brother, is a Man-slayer. Bloudie ymen (saith SALO∣MON) hate him that is vpright. And 1. Kings 22. 9. it is the voyce of wicked Ahab, that hee hated the Prophet of the Lord, because he neuer spake good vnto him. With loue is coupled a liking and allowance of that which is good, after the example of God himselfe, of whom it is said, that be zdelighteth in the things that are right. Of this the Wiseman speaketh in the Prouerbs,aLet the lips of the Righteous be acceptable vnto Kings. The contrary whereof is an approbation of euill in other, though it were so, that we our selues did abstaine from it. This fault the Apostle noteth to the bRomanes, Who not onely doe so, but are fau∣tors, and appro•uers of these that die it. And Dauid in the Psalmes,cWhen thou seest a Thiefe, thou takest pleasure in him.

The next, is hatred and detestation of euill, both euill persons, and things, whereof the Psalmist saith, O dyee the louers of IEHOVAH hate the thing that is euill. And of himselfe hee professeth, I ehate the congregation of euill doers. I fhate them that obserue vaine vanities. O g IE∣HOVAH, doe I not hate them that hate thee? I hate them with a perfect hatred: they are in stead of enemies vnto mee: I hhate euery euill way: I *hate lyes, and abhorre them. SA∣LOMON also in his Prouerbs i ioyneth together the feare of IEHOVAH, and the hatred of euil, as special parts of the heauenly wisdome wherof he there treateth. The contrary whereof, is the loue of euill things, when our kheart (which the Psalmist prayeth to be deliuered from) is incli∣ned to them. This DAVID l vpbraydeth vnto DOEG, Thou louest euill, rather then good; lying, rather then to speake Righteousnesse: thou louest it wonderfully: thou louest all pernicious words, O deceitfull tongue. In the m fourth Psalme he cryeth out, Yee sonnes of men, how long will you loue vanitie, seeke lyes, &c? And Salomon in his nProuerbes, How long, O yee Fooles, will ye loue foolishnesse, and Scorners, long after scorning!

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A second affection is, Cheerefulnesse and ioy in that which is good, sorrow and griefe of heart, and an holy anger, when we see men to doe euill. Of cheerefulnesse, and ioy in good things, Dauid speaketh in the Psalmes: I oreioyce in the way of thy Testimonies, as being aboue all substance. Thy pTestimonies are the ioyes of my heart. I reioyce qin thy words, as one that findeth a great bootie. So is it said, 1. Chron. 29. 9. The people were glad, offering freely or cheerefully. And Ʋerse 17. I with a right heart freely haue offered all those things, and thy people also that are heere pre∣sent, doe I see with cheerfulnes freely offering vnto thee. By this argument the r Apostle exhorting to liberalitie, willeth euery one to doe (as he purposeth in his heart) that is, freely and of his owne accord determineth with him∣selfe: For, saith hee, God loueth a cheerefull giuer: And thereupon the Children of God are euery-where called, A sfree-hearted people. Whereunto the same Apostle there maketh griefe and necessitie to be contrarie. Griefe, when wee performe good duties heauily, and with grudg∣ing; not of a franke and readie minde. Necessitie, when wee doe them indeed but against our will, onely because wee must needs doe so, to saue our credit and reputation among men; whereas otherwise wee would not doe them. And so doth Peter also oppose these two, 1. Pet. 5. 2.

Of the other vertue we haue a notable Example in our Sauiour t Christ, who was angry and sorrie withall at the hardnesse of the Iewes hearts. The contrarie whereof, is vnaduised anger: such as the Apostle speaketh of, Iam. 1. 20. The wrath of man worketh not the Righteousnesse of God: or that which God prescribeth. For this, Ionas is repro∣ued of God, Ionas 4. 9. And Ahab u taxed, that he was discontented and angry, because NABOTH would not let him haue his Ʋineyard; The third affection, is feare of of∣fending in any thing; which Salomon maketh the Badge of Gods Children: Blessed xis the man that feareth al∣wayes.Page 126 And yPeter doth exhort vs, If yee call him Father, which without respect of persons iudgeth according to euery mans worke, passe the time of your dwelling heere in feare. The contrary is carnall securitie, when a man runneth on in the hardnesse of his heart without Repentance: for so Sa∣lomen doth there oppose it: But he that hardeneth his heart, shall fall into euill. Thou, saith z PAVL, after thine hard∣nesse, and heart that cannot repent, heapest to thy selfe wrath against the Day of Wrath. And aMoses in Deuteronomie, Take heed that there be not any among you, that when he hea∣reth the words of this curse, blesse himselfe in his minde, saying, Peace shall be vnto me, though I walke after the fantasie of mine owne heart. So adding a drunken soule to a thirstie one.

Lastly, our whole bodie, and all the members of it, ought holily to expresse the inward holinesse of our mind & soule. Ye are bbought with a price: therefore glorifie God in your body, and in your spirits which are Gods: present cyour bodies a liuing Sacrifice, holy and acceptable vnto God. Giue your dmembers seruants vnto Righteousnesse in Holinesse. The vnmarryed ewoman careth for the things of the Lord, that she may bee holy both in body and in spirit. And the A∣postle f speaketh not onely of the sprinkling of our hearts from an euill conscience but of the washing of the body, by the bloud of Christ, with cleane water. For this cause our Sauiour g Christ comming into the World, saith, Sacri∣fice and Oblation thou wouldest none of, but a body thou hast fitted for me; wherein to yeeld your absolute and perfect obedience, that is better then all Sacrifice. The contrary whereof, is the dishonouring or defiling of our owne bodies; wherof the Apostle speaketh, Rom. 1. 24. And the giuing of our Members seruants vnto vncleannesse and to iniquitie, to commit iniquitie, Rom. 6 19. which is there opposed to the former of giuing themselues vnto Righteousnesse in Ho∣linesse. In this part of the Members of our bodie, the sen∣ses first are to be acquainted with good things, especially Page 125 the sight, and hearing: Incline hthine eares vnto my words. Blessed iare your eyes: for they see: and your eares; for they heare. The contrarie whereof, is the abusing of them, as our first k Parents did.

Next, is the Tongue; for by it, as the Apostle l saith, blesse we God. Of this it is said; mEuery tongue shall giue thankes vnto God, that euery ntongue may confesse that Ie∣sus Christ is Lord, vnto the glory of God the Father. The contrary whereof is, when the mouth speaketh vaine things, as it is Psal. 144. 8.

To the tongue belongeth open profession of God and of all good duties: Be readie oalwayes to make professi∣on to euery one that asketh of you, an account of the faith which is in you:pfor with the mouth men make confession to saluation. Ye qshall make no mention of the names of other gods, neither shall they be heard out of thy mouth. Their rsor∣rowes shall be multiplyed that endow another god. I will not powre their burnt Offerings of bloud, nor take their names in my lips. And hither are to be referred all outward markes of this profession; as in Gods seruice, The calling vpon of his Name; Bowing and kneeling, Lifting vp of hands, eyes, &c. as the people did, Nehem. 8. 16. answering all, A∣men, Amen, with the lifting vp of their hands, and stooped and bowed downe to IEHOVAH with their face to the ground ward. In doing reuerence to Superiours, s vnco∣uering our head, and rising vp before them, &c. The con∣trary whereof is, Open profession of wickednesse, when a man need not to digge, to finde out their sinnes, as the Prophet speaketh, Ier. 2. 34. they are so plaine and mani∣fest vnto all: or as it is in t EZECHIEL, When they set their sinne vpon the cliffe of the Rocke (in the open face and view of the World) and do not powre the same vpon the earth to couer it with dust, loth it should be seene. Such is that, Esay 3. 10. The obstinacie of their face testifieth against them, and they doe not conceale, but vtter their sinne, (openly, shamelesly, and obstinately) as Sodom, whose impuden∣cie Page 126 of sinning was such and so audacious, that the u Pro∣phet saith of them, God heard a cry in the morning, and a shooting at noone day. And IEREMIE, xWhen I said, Keepe thy foot from being vnshod, and thy throte from being a∣thirst, thou saidst desperately, No: for I loue strange gods, and them will I follow. Againe, yThey say desperately, We wil go after our own thoughts, and euery one do after the fancie of our own wicked heart. And hi∣ther * also belong all markes and badges of Superstition or other sinne. But what zsaith the Scripture? I haue re∣scrued to my selfe, seuen thousand men, that haue not bowed the knee to BA∣AL. The aPeople s•te downe to eate and drinke, (before the Calfe which Aaron had made) and rose vp to play. So PAVL, 1. Cor. 8. 10. reprehendeth the sitting at the Table in the Idols temple, euen of them that knew, an I∣doll was nothing in the World. And God by his b Prophet, threatneth ruine to those that kisse the Calues, which Iero∣boam had set vp, Reu. 14. 9. 10. it is the Procla∣mation of an holy An∣gell, sounded with a loud voyce, If any man worship the Beast, or his image, and take a marke vpon his Page 127 forehead, or vpon his hand, euen he shall drinke of the Wine of the wrath of God, and be tormented with fire and brim∣stone. The c Prophet also setteth it forth as a fruit of true Repentance, to pollute the Images of Siluer, and the rich Or∣naments of the Images of Gold, and to cast them away as a menstruous cloth. Hence shalt thou say vnto it.

Thirdly, outward Actions come heere also to be rec∣koned, which the Scripture commonly attributeth to the hands: Clense dyour hands, you Sinners, &c. It is many times called the doing eof the will of God: sometimes, the liuing faccording to his will. The contrary whereof, is the committing of grosse sinnes, which the Apostle cal∣leth, To worke gthe will of the Gentiles, to doe hthe will of our flesh, and of our thoughts. IAMES i termeth it, Sinne perfited, and that though we doe it in ignorance, not knowing, or at the least, not making it to bee a sinne, which lesseneth the hainousnesse of the offence. Therfore kPaul professeth, he did obtayne mercie, notwithstand∣ing he were a Blasphemer, a Persecutor, and an Oppressor, because he did it ignorantly. And Dauid l prayeth, Clense me from my secret sinnes. But this kind of sinne is greater, when our will is carryed contrarie to our vnderstanding, to doe those things which wee know, and are perswaded to be euill, wherein notwithstanding a difference is to be held: for if it bee through the ouer-ruling of the flesh and inordinate desires, either for feare of present danger, or by the bayte of some false appearing pleasure, then is the sinne the lesse. Hereof is that complaint the Apostle taketh vp, Rom. 7. 19. I doe not the good I would, but the e∣uill which I would not, that I doe. But if it be in a presump∣tion of Gods Mercie, bearing our selues bold vpon the riches of his patience and forbearance, that doth much increase the sinne; whereupon in the Law m it is com∣manded, that the person that doth presumptuously, should be cut off from amongst his people, because hee hath despised the Word of IEHOVAH. And that this wrong construction Page 128 of the patience and long sufferance of God, is the roote of all presumption, the Wiseman teacheth, Eccles. 8. 11. Because sentence against an euill worke is not executed speedi∣ly, therefore the heart of the Children of men is fully set in them to doe euill. And the Apostle, Rom. 2. 4. Despisest thou the riches of his bountie, &c. not knowing that the bountie of God leadeth thee to Repentance? But farre greater it is, and commeth neere the top of all iniquitie, when men doe willingly follow after sinne, onely for their pleasure, and because they will doe it, which our Sauiour noteth in the Iewes, Iohn 8. 43. The lusts of your father the Deuill, you will (or you loue to) doe. And of Ephraim the n Prophet saith, that willingly they went after the commandement of IEROBOAM.

A further thing that the Law of God requireth in the performance of holy Duties, is, that in them all, whether the Actions bee inward or outward, wee put forth our selues and the strength both of our soule and bodie, to performe it with our whole force and might. That Com∣mandement wee haue, Deut. 6. 5. Thou shalt loue IEHO∣VAH thy God, with thy whole heart (or minde) and with thy whole soule, and with thy whole strength. Where, vnder the word (strength) he noteth the whole power both of soule and bodie ioyned together, as our Sauiour o doth inter∣pret it; vsing two words to expresse that one of strength, namely, might, which more properly is referred to the bodie, and 〈 in non-Latin alphabet 〉, which is the strength, and power, and spirit, as it were of the whole soule, both of the mind and will: and therefore may not vnfitly bee translated, the power of reason or of discourse. PAVL is woont to call it, The spirit of our pminde. This the Apostle touching the soule, exhorteth vs vnto, when he saith, Doing qthe will of God from the soule.rWhatsoeuer you doe, worke from the soule. And of the body we haue our Sauiour Christs owne exhortation, Luke 6. 23. Skippe and bee glad. An Exam∣ple, Luke 10. 21. where he himselfe is said to reioyce in the Page 129 spirit: that is, for very spirituall ioy and gladnesse, ex∣pressed by some bodily gesture, to breake forth into that Thankesgiuing that followeth in that place. So sMoses in a holy zeale flang the Tables of Stone away. The con∣trarie whereof in the former the Prophet Ezechiel tou∣cheth once or twice, in the Enemies of Gods Church, that with the ioy of their whole heart, and from their verie soule reioyced to doe them mischiefe, tBecause the Philistims wrought vengeance, spoiling from their soule;uSurely in the fire of mine indignation haue I spoken against the remnant of the Nations, and against all Edom, which haue taken my Land for their Possession, with the ioy of all their heart, with spoyling from their soule. To the latter it is contrarie, When men runne xvnto euill, and their feet are swift to sheade bloud, when the Tongue becommeth a fire,ythe ornament of iniquitie (for our wickednesse and filthinesse of heart, to vaunt and set out it selfe, by) defi∣ling the whole bodie, and setting on fire the whole course of nature, it selfe being first set on fire of Hell. Thus did Pha∣raoh foame out with his mouth, his blasphemous thoughts, and scorning of God in his heart; Who zis IE∣HOVAH, that I should let Israel goe? And aRabshake that standing still, cryed out with a loud voice in the Iewish lāguage, to the end that all the people might heare, and vnderstand his Blasphemies. An Example of them both together we haue, Ezechiel 25. 6. Because thou (speaking of the Am∣monites) clappest the hand, and stampest with the foot, and art glad from the soule, of all the spoyling vpon the Land of Israel: therefore behold, I will stretch out my hand against thee.

From this strength of the soule and bodie ioyned to∣gether, arise foure speciall Vertues, which are to con∣curre in all duties both to God and to our Brethren: First, Sinceritie, or vprightnesse of heart; noting a sin∣glensse * without any mixture: which Etymologie the A∣postle doth not obscurely giue in one or two places: Page 130For bthis is our reioycing, the testimonie of our conscience, that in singlenesse and sinceritie of God, we haue beene conuer∣sant in the World. For cwee are not as the rest, those which play the Huxters with the Word of God: but sincerely but as it came from God, in the sight of God, doe we speake of Christ: where sincere dealing is opposed, as you see, to that of Huxters, which mingle their Wine and other commodi∣ties to deceiue men for their gaine.

For this vertue of being an vpright man, IOB d is highly commended. By the same, ePeter commendeth those to whom hee wrote, I stirre vp your sincere minde. And the Apostle prayeth for the Philippians, that fthey may be sincere, and without offence, vnto the Day of Christ, as 1. Cor. 5. 8. hee doth exhort vs to it: Wherefore let vs keep holiday with the vnleauened bread of sincerity & truth. Where this sinceritie, he termeth also truth, as Ephes. 4. 24. he calleth that true Righteousnesse and Holinesse, which is sincere and vnfayned.

The Apostle gPeter noteth it out by puritie, when commending brotherly loue, hee willeth, that from a pure, that is, a sincere heart we loue one another. For this purpose, the infinite knowledge of God being euerie where present, and sounding the bottome of our hearts and reines, ought to bee alwayes before our eyes, to hold vs in all integritie. If our heart should but turne backward, saith the Church, hPsalme 44. that wee had forgotten God, though it were in secret, should not God search this out, seeing hee knoweth the hidden things of the minde? And Dauid in the 139. iPsalme, Thou knowest my sitting and my rising, thou vnderstandest my thoughts a far off, long before I thinke them, or before a word is in my mouth. Yea, thou possessest my reyns, & thy Knowledge is more wōder∣full then that I am able to discerne: Therefore saith he k af∣terwards, I watch continually to be with thee; that is, night and day it is my care, in all sinceritie and vprightnesse of a good Conscience to cleaue vnto thee. To this single∣nesse Page 131 of heart, the Apostle Peter in the place before allea∣ged, opposeth hypocrisie: Purifie your hearts vnto bro∣therly loue, without hypocrisie. And Paul to the l Romanes, Let Loue be without Hypocrisie. Hypocrisie is, when the heart & inward affection is wanting either in the seruice of God, or in dealing with our Brethren: as our Sauiour doth define it, Mat. 15. 7. Hypocrites, well hath ESATAS prophesied of you, saying, This people draw neere vnto mee with their lips, but their heart is farre from mee.

And of this sort is outward Abstinence from meates, without any care and conscience thereby to serue God more feruently, or to be better strengthened against sin, mYee fast not, as these times are, to haue your voice to be heard on high. Is this such a fast as I haue chosen, that a man should afflict his soule for a day, & bow down his head like a Bull-rush, and lye downe in sackcloth and ashes? callest thou this a fasting, or an acceptable day to the Lord? Is not this the fasting that I haue chosen, To loose the bands of wickednesse, to take away the heauie burdens, and let the oppressed go free, and that yee take off euery yoke? So of the outward ob∣seruing of the Sabbath, not regarding the true pietie of the heart. Therefore n the Lord telleth the Iewes, My soule hateth your new Moones, and your appointed Feasts: they are a burden vnto me: I am wearie to beare them. And when you shall stretch out your hands, I will hide mine eyes from you, and though you make many Prayers, I will not heare: for your hands are full of bloud. The Pophet, Psal. 12. 3. expresseth this Hypocrisie in flattering and de∣ceitfull dealing with our Brethren, by the Phrase of a heart and a heart, that is, a double heart (contrary to that singlenesse without all mixture spoken of before) when our heart in outward pretence seemeth to runne one way, but indeed and in truth is carryed another. Our Sauiour o telling the Pharises, they deuoured Widdowes houses, vnder a shew of long Prayer, calleth it a shew one∣ly, without any truth or substance: for so are truth and Page 132 shew opposed, Phil. 1. 8. The Notes of Hypocrisie are specially these: First, To rest in outward obseruances, & to presse them strictly and seuerely, letting passe those things wherein true Pietie standeth. Woe bee pto you Scribes and Pharises, Hypocrites: for yee tithe Mint, and Annise, and Cummin, and leaue the waightie matters of the Law, as Iudgement, and Mercie, and Fidelitie. These ought yee to haue done, and not to haue left the other; yee blinde guides, that straine out a Gnat, and swallow a Cammell.

Hence come those speeches and rebukes of Christ, Yee qclense the outside of the Cup and Platter, but within they are full of extortion and iniustice. Also where hee compareth r them to whited Tombes, that without appeare beautifull, but within are full of dead mens bones, and of all corruption: and to sGraues, that do not appeare, that men which walke vpon them are aware of. So doe they, vnder a Vizzard and counterfet face of Holinesse, cloake and hide the inward filthinesse that lurketh in their hearts. And to this place belongeth the pressing of mens Traditions, when no care is had of keeping the Commandements of God: Well tdoe you reiect the Commandement of God, to establish your owne tradition.

Secondly, Doing outward duties not with a right mind to glorifie God, or to edifie their Brethren, but for out ward pompe and ostentation, and to be seene of men: As our Sauiour speaketh, Mat. 23. 5. & doth particularly in∣stance u else-where in all the duties they performe, whe∣ther Prayer and Fasting vnto God-wards, or giuing of Almes vnto the poore.

Thirdly, Being busie to obserue other mens faults, without looking into their owne. Why xseest thou the mote that is in thy brothers eye, and canst not see the beame which is in thine owne? or how sayst thou to thy brother, Let me cast out the mote out of thine eye, and behold, the beame is in thine owne eye? Hypocrite, first cast out the beame out of thine owne eye, and then shalt thou discerne to cast the Mote out of thy brothers eye.

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Fourthly, Zeale; which as the Song of ySalomon doth describe, It is as strong as death, as hard as the graue; the sparkles of it, are sparkles, nay, a fire of the flame of IAH, that is, which Iah the mightie God and Iehouah alone, by the powerfull light of his Spirit kindleth in our hearts neuer to goe out. Of this the Apostle speaketh, zIt is good to be feruent in a good thing alwayes. But in the seruice of God it hath a speciall vse: The azeale of thy house hath eaten mee vp. I am bexceedingly zealous for IEHOVAH the God of Hoasts, because the children of Israel haue forsaken thy Couenant, broken downe thy Altars, and slaine thy Prophets with the Sword. So 2. Kings 10. 16. Iehu saith to Ionadab the sonne of RECAB, Come with me, and see the zeale which I haue for IEHOVAH. The contrarie whereof is,

First, That which our Sauiour findeth fault with in the Church of Laodicea, I know cthy workes, that thou art neither cold nor hot; I would thou wert either cold or hot: but now because thou art luke-warme, and neither cold nor hot, it will come to passe, that I shall spew thee out of my mouth.

Secondly, Greedinesse to sinne; when men striue as it were for a masterie, to goe one before another in wicked∣nesse, and dbeing past all griefe, giue themselues vp in wan∣tonnesse, to the committing of all vnclannesse with greedi∣nesse.

Thirdly, Watchfulnesse: whereunto our Sauiour doth so often and so effectually perswade vs; Take eheede, watch and pray. And the things which I say to you, I say to all, Watch. Watch fand pray, that you enter not into temp∣tation. The contrarie whereof, is that sleepinesse and drowzinesse of spirit, which there fell vpon the Apostles, and Mat. 25. 5. aswell vpon the wise as the foolish Vir∣gins, whilest the Bridegroome tarryed, and which the Church complayneth of in the gCanticles: I slept, &c. Whereupon our Sauiour saw it good to giue vs an Item of it, Take hheed to your selues, lest at any time your hearts Page 134 be oppressed with surfetting and drunkennesse and cares of this life, and lest that Day come vpon you at vnawares.

Watchfulnesse standeth vpon two parts: The first is, that which preuents all occasions of doing ill, and this is, as it were, a fence or hedge set round about, to guard Gods Commandements, that like wilde beasts we should not breake in vpon them.

The woman, Gen. 3. 3. had learned this Lesson, and held it forth at the first valiantly, as a weapon of great strength to repell Satans forces, when shee expoundeth the Commandement iof the Tree of Knowledge of good and euill, Thou shalt not eate, to bee as much as if hee had said, Thou shalt not touch it. SALOMON also in his Pro∣uerbs k warneth vs not to come neere the doore or gate of an Harlot. And the Apostle l willeth vs to auoyde, not onely bodily filthinesse, but chambering and wantonnesse, as meanes that leade vnto it; especially wee are to take good heed to our Senses, our Eyes, our Eares, &c. and to our Tongue, that may make vs not to offend. In which sort, Iob professeth of himselfe, If mlooking vpon the Light when it did shine, or the Moone and precious Skie, my heart was deceiued, and my mouth did kisse them, &c. And againe, I haue nmade a couenant with mine eies, that I should not looke vpon a Maide. Hereupon the Wise∣man o biddeth vs not to looke vpon the Wine when it is red. And touching the Eares, he saith, He that turneth phis eares from hearing the Law, his Prayer shall bee abominati∣on. Likewise of the Tongue, we haue in q DAVID a worthy Example: I said, I will take heed vnto my wayes, that I offend not with my tongue: I will keepe a bridle vpon my mouth, whilest the wicked is before me. Therefore heere are commanded as meanes and occasions of good gene∣rally,

First, a lawfull calling: Euery rman, wherein hee was called, therein let him abide with God. According sas euery man hath receiued, a gift, so let him administer to another.

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The contrarie whereof is no calling, or a sinning and vnlawfull calling: of which sort is that, Acts 19. 19. Many of them which vsed erronious arts, brought their Books, and burned them before all men, and they counted the price, and found it fiftie thousand pieces of siluer.

Secondly, Is commanded labour of bodie and minde, alwayes doing of somewhat that is good and profitable. In tthe sweate of thy face shalt thou eat thy bread. The contrary whereof is Idlenesse: for as it is said in common Prouerbe, and the Apostle doth insinuate, 2. Thess. 3. 11. By doing nothing, men learne to doe ill. Especially this doth for the most part lead vs by the hand to those two foule sinnes, Adulterie, and stealth, as it brought DAVID, u whilest idlely he walked vp and downe in the Kings house, first, vnchastely to cast his eyes, then to burne with lust, and in the end to commit the act of filthinesse with Ʋ∣riahs Wife. And the Apostle giueth this Rule as an excel∣lent meanes to auoyde stealth, Let xhim that stole, steale no more, but rather let him labour, working with his hands the thing that is good. So 2. Thess. 3. 11, 12. hee saith, Wee heare that there are some which walke among you inordinately, that worke not at all, but are busie-bodies. Therefore them that are such, we warne and exhort you by our Lord Iesus Christ, that they worke with quietnesse, and eat their owne bread. And 1. Tim. 5. 13. he blameth the Widdowes for being idle, and going vp and downe houses.

Thirdly, Honest recreation: a thing that fitteth vs for the seruice of God, and of euery good dutie; as Shoo∣ting, Musike, putting forth of Riddles, and the like: for these the Word of God doth by name speake of. So Da∣uid, 2. Sam. 1. 18. to teach the children of Iudah to handle the Bow, vttered that Lamentation which is there extant of Saul and Ionathan. And himselfe, by the sweetnesse of his Musike, refreshed the troubled heart of Saul, 1. Sam. 16. 24. Of the other wee haue an Example in the Rid∣dle put forth by SAMSON, Iudges 14. 14. Out of the ea∣ter Page 136 came meate, and out of the strong came sweetnesse.

The contrarie whereof is, first, the dulling of our selues by a continuall wearying of the minde and bodie, without intermission.

Secondly, An excessiue vse of lawfull pleasures and delights, without referring them to the right end. The yHarpe and Violl, Timbrell and Pipe and Wine are in their Feasts; but they regard not the worke of IEHOVAH, nei∣ther consider the worke of his hands, who zplay vpon the Violl, as DAVID, they inuent Instruments of Musike, and drinke in Basons of Wine, and anoynt themselues with the chiefe of Oyntments, but are not grieued for the affliction of IOSEPH. I asaid of Laughter, Thou art mad, and of ioy, What is that thou doest? Woe bbe to you that now laugh, for ye shall waile and weepe.

Fourthly, Imitation of good Examples: first, and principally, of God himselfe: Be cyee followers of God, as beloued children. And to the beholding of this Ex∣ample of God, our Sauiour doth lift vs vp, when he saith, Ye dshall therefore be perfect, as your Father which is in Heauen is perfect. Be eye mercifull, euen as your Father is mercifull. The Lord also himselfe taketh vs forth that Lesson, saying, Be fye holy: for I am holy. And gIohn maketh it that perpetuall strife and indeuour of GODS Children: Whosoeuer hath this hope in him, purifieth him∣selfe, as he is also pure. And againe, hAs he is, such also are we in this World; for therefore, saith the i Apostle, God chastiseth vs for our profit, that we might partake his holi∣nesse.

Next, is the example of Christ our Sauiour, God ma∣nifested in the flesh: For kChrist also suffered for vs, lea∣uing vnto vs a prescript, that yee might walke in his steps. Then of the holy Angels, as our Sauiour teacheth vs to pray, Thy will be done in Earth, as it is in Heauen. Like∣wise of Adam in his innocencie, vnto whose Image the Apostle l euery where willeth vs to bee renewed.

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Lastly, of good and holy men, that beholding the issue of their conuersation, we may follow their faith, as the Apo∣stle exhorteth, Heb. 13. 7. And againe, Heb. 6. 12. That ye be not Bastards, but followers of them, that through faith and long sufferance inherit the promises, 1. Cor. 4. 16. hee saith, I beseech you, be followers of me. Wherein not∣withstanding wee must take heed, because in the best men much corruption is to bee found, that wee follow them no m further then they follow Christ. The contra∣rie whereof is the following of euill and wicked exam∣ples: nIf I haue hid my sin as ADAM, or after the man∣ner of men, especially of the Deuill the father of Lyes, for which our Sauiour taketh vp the Iewes, Iohn 8. 44.

Fiftly, Societie, and companie with the good: for such as ones companie is, such lightly is ones selfe: I oam companion to all them that feare thee, and keepe thy Com∣mandements. The contrarie whereof is, First, Leauing and lothing the companie of the good, forsake pnot your assembling together, &c. Secondly, Societie with the wic∣ked, for which the good King Iehosaphat is reprooued by the Prophet, What?qthou to helpe the wicked one, and to loue the haters of IEHOVAH? But for these thngs is hot displeasure towards thee from IEHOVAH. Ill rcompa∣nie corrupts good manners. To this purpose Salomon in his Prouerbs hath many excellent sayings, Make no sfriend∣ship with an angrie man, nor companie with a furious man, lest thou learne his wayes, and get a snare for thy selfe. Hee tthat keepeth the Law, is an vnderstanding childe, but hee that associateth himselfe to Gluttons, shameth his father. Where opposing companie-keeping with Gluttons, to the keeping of the Law, hee sheweth how forcible a meanes ill example is to leade vs into sinne.

Of this kind especially is the contracting of our selues in marriage with the vngodly; for which, the same Kings sonne Iehoram is taxed: He uwalked in the wayes of the Kings of Israel, as the house of AHAB did: for A∣HABS Page 138Daughter was his Wife, and he did euill in the eyes of IEHOVAH: yea, this is noted as the prime sinne that corrupted the olde World, and brought the floud vpon them, for that the x sonnes of God, the professors of Pietie and true Religion (of the Posteritie of Sheth and ENOSH) seeing the Daughters of men (who made no conscience of seruing God) to bee beautifull, tooke them from any (indifferently without respect of what Religion they were of) wiues such as they chose. Therefore were the Children of Israel precisely forbidden yto ioyne af∣finitie with those Nations (of the Land of Canaan) to giue their daughters to any of their sonnes, or to take any of their daughters for their sonnes: for, saith the Lord, They will certainly draw your sonnes away from following me, to serue o∣ther gods.

The second part of watchfulnesse, is that which vseth all diligence in that which is good. Continue zin Prayer, or lye at it continually:aWatch thereunto with all assiduitie. The contrary whereof is negligence and slacknesse. In bdoing seruice be not slacke.

Hitherto of watchfulnesse, whereunto we are to cou∣ple (in the fourth and last place) continuance and perse∣uerance in wel-doing, the crowne and vertue of all good∣nesse. The Apostle noteth this also common to all good duties: And cye, brethren, be not wearie of well-doing. Doing dwell, let vs not bee wearie: for in the proper time we shall reape, if we faint not. Which is a notable reason taken from the end and reward due vnto it. And the ra∣ther to perswade vs to this vertue, the Apostle to the eHebrewes biddeth vs to looke to the Captaine and perfiter of our faith, IESVS, who, for the ioy set before him, indured the Crosse, despising shame, and sitteth at the right hand of the Throne of God. Consider therefore (saith the Apostle) him that indured such gaine-saying of sinfull men against him, that you bee not wearie and faint in your soules. The contrarie therefore is, First, To faint & giue o∣uer, Page 139 and to be wearie of well-doing. Cursed fis euerie one that continueth not in the things that are written in the Law, to doe them. Secondly, To slide backe and fall away: from which the Apostle doth carefully dehort vs, Take gheed, brethren, lest there be at any time in any of you a wic∣ked heart of vnbeliefe, to depart away from the liuing God: for as our Sauiour threateneth, Hee hwhich setteth his hand vnto the Plough, and looketh backe, is vnfit for the Kingdome of God.

Now wee must not thinke that this perfection here spoken of, is required of all alike: for euen among men it is iust, i to whom more is committed; of him to re∣quire more. The holinesse and perfection of the Angels farre exceeded the holinesse and perfection of Adam, according as their nature was more excellent and per∣fect. Adam k also excelled Eue, who as the weaker Ves∣sell, euen then when shee stood in her integritie, was first assailed by the cunning and slight of Satan: and both Adam and Eue, if they had still continued in the state of Innocencie, by time and experience of Gods good∣nesse, should haue beene better confirmed and growne more and more in heauenly Graces, as our l Sauiour did; so in men growne, and publike persons, more is required then in children or priuate men.

The last thing is, that as our minde, soule and bodie,* and all the strength of them must bee carryed both in na∣ture and action, to the performance of all good duties: so it must bee to euery one in his degree and place: For a difference of duties must of necessitie bee holden: the Commandements are some greater then other, and in euery Commandement some duties to bee preferred be∣fore the rest.

For example: the duties of the first Table are grea∣ter then the duties of the second, which besides the ex∣presse words of our Sauiour Christ, calling it the mfirst & the great Cōmandement, may be shewed out of the Pro∣phet Page 140 first, and then out of the Apostle, who both make the breach of the first Table, to bee the cause that men runne head-long into all offences against the second. Vpon nthe tops of the Mountaines they sacrifice, and vpon the hils; they offer burnt offerings vnder the Oke, and Poplar, and Oliue, because the shaddow therof is good. Therefore doe your daughters commit fornication, and your daughters in Law goe a whoring. And therefore oGod gaue them vp to their owne hearts lust, vnto vncleannesse, to defile their owne bodies betweene themselues; which turned the Truth of God into a Lye, and worshipped the Creatures, forsaking the Cre∣ator who is blessed for euer. For this cause God gaue them vp to vile affections, vnrighteousnesse, fornication, &c. The duties of the first Table are greater then the second, as they are in order before them.

And this is absolutely true, comparing like degrees, as morall duties of the one, with morall duties of the o∣ther, not ceremoniall of the first Table, with the Morall of the second: for in that case it is true which the p Pro∣phet speaketh, I am delighted with Mercie, and not with Sacrifice. So the chiefe, middle and least duties of the first Table, are to be compared with the like of the lat∣ter, deedes with deedes, words with words, thoughts with thoughts, & not otherwise: for if you cōpare Mur∣der with the least abuse of the Name of God, or Adulte∣rie with the least breach of the Sabbath, these are the greater sinnes.

For the measure and proportion to bee obserued in this difference;

First, in the seruice of God, our nature ought to bee more prone, and apt vnto it, our knowledge greater, our iudgement riper, our conscience tenderer, our memorie fresher, our desires and will earnester, all things to bee done with a greater Affection, Loue, Approbation, Cheerefulnesse, Feare to offend, Sinceritie, Zeale, Watchfulnesse, and continuance both in Profession and Page 141 Action. In which regard, to shew how all our Thoughts, Desires, and Affections should thus bee taken vp, when we come to deale with God, it is said, Thou qshalt loue the Lord with all thine heart, and with all thy soule, and with all thy strength: As if this were proper to the Du∣ties of the first Table, which indeed doth but principally belong to them, and is by proportion to bee carryed to the rest. Therefore the glorie of God ought to be dea∣rer vnto vs, then the sauing of our owne soules: As the examples of Moses and Paul doe teach vs; r one desiring to be blotted out of the Booke of Life, rather then that Gods great Name should be blasphemed amōg the Gen∣tiles: The s other, for the glorifying of God in the sa∣uing of his Brethren the Nation of the Iewes, wishing to be anathema, accursed from Christ. But especially Christ himselfe, as a most absolute and perfect example of all righteousnesse, doth herein goe before vs; when the houre being come wherein hee was for our sakes to drinke vp the full cup of the fierce wrath of his Father, and his soule perplexed, that he knew not which way to turne him, yet hee more regardeth the glorifying of God, then the sauing of himselfe from that houre, Now tis my soule troubled. And What shall I say? Father, saue me from this houre: but for that cause am I come vnto this houre. Father, glorifie thy Name. And hereupon it is, that in all our Prayers we are to set that in the first place, as our Sauiour by the verie order of his heauenly Prayer teacheth: so as if it could be imagined, that wee had no need to aske for our selues (which wee alwayes haue) yet the onely zeale of his glorie ought continually to stirre vs vp vnto this dutie: and that much more forcibly then all our owne necessities. The contrarie whereof is Loue of the Creature aboue God. He uthat loueth fa∣ther or mother more then me, is not worthy of me. They xlo∣ued the prayse of men, more then the praise of God. Whither belongeth the loue of our selues and of worldly plea∣sures, Page 142 of which kind of people the Apostle saith, yWhose god is their belly.

Secondly, When we come vnto our selues, the soule is to be respected before all worldly commodities. zSeeke first the Kingdome of God and his righteousnesse, and all these things shall as appendices be cast vnto you. So in spi∣rituall Graces, euery one as it is more excellent: Desire athe best gifts, and I will shew you a more excellent way. Follow bafter loue, and couet after spirituall gifts; but more, that ye may prophesie of outward things. The bodie is cto be esteemed more then rayment: a good name, more then great riches, and grace and fauour, better then siluer or gold. And therefore in the things that concerne our owne good, first, we are to aske those that belong to the sauing of our soules, and that without exception; next, the things for this present life, so farre as God seeth them to bee good for vs. The contrarie whereof, is that which the Apostle speaketh of, Phil. 3. 19. To minde earthly things: and as he saith in d another place, To imbrace godlinesse, not for it selfe, but for lucres sake.

Thirdly, Circumstances also of time, place, person, and such like, ought to inforce our strength and powers. Paul, though he carryed himselfe in all sinceritie towards all, yet, 2. Cor. 2. 12. professeth, hee did it more aboun∣dantly vnto them.

Fourthly, In things that are indifferent, the lesse and fewer circumstances must yeeld to the more and greater; vpon this reason, Ezra being in a straight, either to passe vnto Ierusalem with danger of his owne life, and of theirs that went with him, or to giue the King occa∣sion to suspect the truth which he had taught him, pre∣ferred that rather; I was ashamed (saith hee) Ezra 8. 22. to aske of the King an Armie and Horsemen, to helpe vs against the enemie in the way, because we had spoken to the King, saying, The hand of our God is vpon all them that seeke him in goodnesse: But his power and his wrath is against all them that forsake him.

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In respect of all these things that hitherto haue bin deli∣uered, the Law of God is called the Moral Law: for there is a four-fold cōsideration of the Law of God. One as it is an absolute and perfect comprehension of al duties what∣soeuer, whereupon it hath the name of the Morall Law. Another, as it is the Image & Sampler, wherunto men & Angels were created in all Wisedome and Holinesse at the beginning. And so it is properly termed the Law of Nature. The third, as it contayneth the couenant of workes. In which regard, Paul is wont for the most part to terme it the Law, and sometimes the eLaw of Workes. The last, as it is a rule and direction for renewed Holinesse, or the workes of Grace and Sanctification. And in that sence, Iohn calleth it the new Law or Com∣mandement, 1. Iohn 2. 8.

But the Morall Law is it which here wee treate of, whereunto for the Reasons afore-said, these properties are ascribed:

First, It is a Light vnto our feete, and a Lanterne vnto our steps, as it is in Psal. 119. 104. Salomon f also in the Prouerbs, For the Commandement is a Lanterne, &c. the Law a Light, guiding our steps aright in those straight wayes wherein we are to walke. And heereof the Com∣mandements of God are said to bee straight and right, The gCommandements of IEHOVAH are right; There∣fore hI account all thine Ordinances right in all things. So doth Salomon proclayme in his iProuerbs, that by the words of Wisdome which there hee vttereth, hee will guide vs in the paths of rightnesse.

Secondly, It is a good and a holy Law, as the Apostle to the kRomanes calleth it, That good will of God. And DAVID, lThy Lawes are good. Being therefore good, it is in it selfe acceptable vnto God, and maketh those that doe it, accepted to him. Whereupon the same Apo∣stle m there calleth it, That acceptable will of God. Con∣trariwise sinne peruerteth the straight wayes of the Lord,Page 144 as Peter speaketh, Acts 13. 10. And therefore it is euill and naught. Know nand see (saith IEREMIE) that it is an euill and bitter thing, that thou forsakest IEHOVAH. And this is the common Epithite which the Scripture gi∣ueth vnto sinne, which being naught, maketh vs odious and hatefull vnto God: oEuill thoughts are an abomi∣nation to IEHOVAH. Thou phatest all the workers of ini∣quitie.

Thirdly, It is a q perfect Law, commanding all good, and forbidding all euill.

Fourthly, It is an eternall Law, without limitation of time or place, giuing a most absolute and perfect direction for all ages and times of the World, before and since the Fall, and binding to a perpetuall obseruation of it. So in the rReuelation wee finde, That no vncleane thing, nor which doth abomination or lyes, shal enter into the new Ieru∣salem. And Paul telleth the sGalathians, They which doe such things, (the workes of the flesh there reckoned vp) shall not inherit the Kingdome of God: for which cause the definition not of Righteousnesse onely, but of euery Commandement is so fitted, as the same may be a perpe∣tuall rule to serue all times and persons whatsoeuer: for albeit some speciall duties of certaine Commandements shall cease when wee come to Heauen; yet the substance of euery one remayneth: there shall bee no Seuenth day set apart vnto Gods Seruice: for all Eternitie of time shall be taken vp for it, and a t perpetuall Sabbath; no vse of Marriage, but u puritie and perfection, like to the holy Angels. And the like is to be said of the other Com∣mandements: for seeing the Image of God, witnesse the x Apostle, standeth in Righteousnesse and Holinesse, which are the two branches of the Law, it must needes tye vs with an euerlasting loue, who were first made in that likenesse, and whose perfection in Heauen is to bee fully and perfectly renewed thereunto: which perpetuitie of the Morall Law was y noted, by ingrauing of it in stone.

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But where, will you say, is this Doctrine of Righte∣ousnesse taught?

First, Nature it selfe doth teach it, in that by our first Creatiō, we were made & framed to the perfectiō of it, & yet retayn some notions therof in this our corrupt estate.

Secondly, The Image of this Righteousnesse being in manner quite defaced and done away by the Fall of A∣dam, the same is, by the mercifull prouidence of GOD, for a more certaine direction of our wayes, and to hum∣ble vs in seeing how short we come of the performance of it, againe renewed, and the summe of all compendious∣ly abridged in ten Words, Sentences or Commande∣ments, written z by the finger of GOD in two Tables.

Thirdly, The same are expounded and handled more at large in the whole Volume of the Scripture, where all this Doctrine is fully and absolutely taught. Of both thse Lawes, the Law of Nature, and the written Law, the Apostle speaketh, Rom. 2. 14, 15. For when the Gentiles which haue not a law, doe by nature the things of the Law these hauing not a law, are a law vnto themselues, as those which declare the worke of the Law written in their heart: their conscience bearing record vnto themselues, and their thoughts accusing or excusing them, &c.

For the vnderstanding of those ten Commande∣ments, and the better to discerne the large spread of Righteousnesse which they contayne, take these few Rules that hold in euery one.

First, They are vttered by a figuratiue speech of a part for the whole, vnder one (and that commonly the grea∣test) comprehending not onely euery particular dutie, whatsoeuer may fall into the life of man, of the same nature with that which is there commanded or forbid∣den, but the whole manner of performance, that it bee with all the powers of ones minde, soule and bodie; which belonging to euery Commandement, is once for all explayned in the definition I gaue of Righteousnesse.

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Secondly, Commanding one thing, they forbid the contrarie: forbidding one thing, they command the contrarie. Lastly, this withall is to be remembred, that all the things before spoken of in the definition I gaue Holinesse and Righteousnesse, pertayne and haue their place in euery Commandement, the corruption of nature and desire being (as I thinke) forbidden in euery one, not alone in the tenth:

And that for these Reasons:

First, From the nature of God that gaue the Law, who being a a Spirit, & therfore piercing b into the most secret thoughts and intents of the heart, euery Com∣mandement of his (not onely the ten Commandements layd together) must needes bee c spirituall; to binde the whole strength of nature, and all the thoughts and desires which the Scripture is wont to call the spirit of our minde, as before was noted.

Secondly, Since it cannot bee denyed, but that this is so in the duties of the first Table, the same reason and proportion carrieth it to those of the second also.

Thirdly, our Sauiour Christs interpretation of the seuenth Commandement, is a sufficient warrant, exten∣ding it to all kinde of Lust, Math. 5. 28. As for the tenth, it hath another sense, as shall be seene when we come vnto it. And that which Paul saith, Rom. 7. 7. I had not knowne lust, except the Law had said, Thou shalt not lust: I take, vnder reformation of better iudgement, to be meant not of the tenth Commandement onely, but of the whole puritie that way, which the Law of God thorowout requireth, and that as well in the duties to God, as to our brethren; which the Apostle soundly ga∣thereth to be commanded in the Law, because the Law is spirituall. Neither doth it follow, because he saith, Except the Law had said, Thou shalt not lust, that therefore he must needs point out the very words of one Com∣mandement; or because he saith many times (that Com∣mandement) Page 147 that therefore he meaneth a particular Com∣mandement, one of the tenne: for the Law may as well be said to say, Thou shalt not lust, because in the generall doctrine thereof it forbiddeth all kind of lust, as in the like case the same Apostle d writeth, that God saith in the Scripture, Arise, thou that sleepest, and Christ shall shine vnto thee. Which notwithstanding are not the precize words of any one place of Scripture, but the generall summe and doctrine of the Gospell.

The name also of Commandement, comprehending the scope and substance of many Commandements, you haue so vsed, 1. Iohn 2. 7, 8. And albeit Paul, Rom. 13. 9. doe aptly & truly render the meaning of the tenth Com∣mandement, by the same very words which heere he v∣seth, that hindereth not, but that in this place it may haue another sence, the word seruing indifferently for ecoueting, or for lusting, and the diuersity of the Argu∣ment inforcing a diuers interpretation of these two places.

The Tenne Commandements, which summarily con∣teine the whole doctrine of Righteousnesse, whatsoeuer the Law or Prophets speake of, our Sauiour Christ in his * infinite wisedome hath contriued into two: The loue of God, and of our brethren: When vnto the Lawyer, as∣king him which is the great Commandement in the Law, he answereth, fThou shalt loue the Lord thy God with all thy heart, and with all thy soule, and with all thy might. This is the first and great Commandement, and the second is like vnto it: Thou shalt loue thy neighbour as thy selfe: on these two commandements hang the whole Law and the Prophets. PAVL vseth the very termes of Pietie and Iustice, Rom. 1. 18. For the wrath of God is manifest from heauen against all impiety, and iniustice of men. So he saith, Tit. 2. 12. that the Grace of God manifested by the Go∣spell, instructeth vs, that wee should liue soberly, and iustly, and godly in this present world. Where, before Iustice and Page 148 Piety, which are the parts, he putteth Sobriety or Sound∣nesse of minde, as the forme that is to hold in both, 1. Tim. 1, 2. he deuideth it into Piety or Godlines and Honesty. Sometimes in stead of Piety, you shall finde the terme of Holinesse, which is all one: gThat being deliuered out of the hands of our enemies, wee might serue him in holinesse and righteousnesse. Put on hthe new man, which according to God is created in true righteousnesse and holinesse: but iyee haue denyed that holy and lust one. HEROD kdid reuerence IOHN, knowing he was a iust and a holy man. Yee lare wit∣nesses, and God, how holily, and iustly, and vnblameably wee were conuersant among you that beleeue. Hee mthat is iust, let him become more iust: hee that is holy, let him become yet more holy. According to this diuision of our Sauiour Christ, wee commonly call these two, The first and the second Table, as they were at the first deliuered of God to Moses.

The summe of the first Table is, Thou shalt loue the Lord thy God with all thy heart (or minde) and with all thy soule, and with all thy might. And to this Table the foure first Commandements doe belong. The summe of the second is, Thou shalt loue thy neighbour as thy selfe. And to this Table the sixe last Commandements doe belong; for all which, our Sauiour Christ himselfe is our warrant, who calleth these two, The nfirst and second Comman∣dements.

The summe of the first Commandement is, That wee * haue God to be our God. So it is expressed in the Com∣mandement it selfe, Thou shalt haue no other gods before my face. The first affirmatiue whereof is, Thou shalt haue me to be thy God. The contrary of this hauing of God to be our God, is, first, that which the Psalmist o noteth, The wicked are so proud, they seeke not after God. Against which, pAsa made a Law, that if any would not seeke after God, he should die.

Secondly, Atheisme, in denying God or his properties, Page 149 as Prouidence, Wisedome, Presence, &c. The foole qhath said in his heart, There is no God. Yee haue said,rIt is in vaine to serue God, &c.

Wee haue God to bee our God, by cleauing to * him, and worshipping him. This Distribution Moses giueth, Deut. 10. 20. Thou shalt feare IEHOVAH thy God, and serue him. Thou shalt cleaue vnto him, and sweare by his Name.

Cleauing, I call that straight and holy bond, whereby we are tyed and glued as it were to God, as the Apostle speaketh, sHe that is glued to the Lord, is one spirit. Of this it is said, tStick fast vnto IEHOVAH your God, as you haue done vnto this day. He exhorted uall, that with purpose of heart they would cleaue to the Lord. The contrary wher∣of, is that which the Prophet speaketh of, xCursed is the man whose heart departeth from IEHOVAH. Their yheart is farre from mee. If any man zwith-draw himselfe, my soule shall haue no pleasure in him. This cleauing to God, gro∣weth from a respect of that absolutenesse of all good things that are in him, and hath these parts:

First, to loue him for his goodnes, desiring nothing * more then to be ioyned vnto him, delighting to thinke and speake of him, and to doe the things that are plea∣sing in his sight. By which notes and marks it is easie for vs to examin our loue vnto him: aThou shalt loue IEHO∣VAH thy God, with all thy heart, &c. The contrary where∣of, is that hatred of God, whereof we spake before.

Secondly, to reuerence him for his Holinesse, and the * Maiesty of his presence, before whome no vnseemely thing may come. bGod is in Heauen, and thou art vpon the earth, therefore let thy words be few. And this as a bridle reyneth and keepeth vs backe from committing either open wickednesse, or secret sinnes. Who would not be ashamed to spue in the face of his Prince? How much more should we blush, to powre foorth our wickednes in the sight or presence of this King of Kings, infinitely Page 150 more glorious then all the Princes of the world? There∣fore doth the Holy Ghost aggrauate the sinne of the old world: cThat the earth was corrupted before God: and of the Sodomites, that dthey were exceeding sinners before IEHOVAH, that is, without all reuerence daring in his presence, and as it were hee looking on, to commit all kind of filthinesse. And the Wiseman e vseth this as a most effectuall Argument, to draw men from the entice∣ments of sin, vnder that one of the strange woman, com∣prehending all the rest, For that the wayes of euery one are before the eyes of IEHOVAH. For the other, common are the exhortations in the Scripture, fWalke before me, and be vpright: And gthou shalt haue none other gods before my face. ENOCH h is also commended, that he walked with God. And the Prophet Ieremy i notably inforceth this reason, Can any man lye hid in darkenes, and I not see him, saith IEHOVAH? Doe not I fill Heauen and earth? The contrary wherof is prophanenes of heart: kLet there be no prophane person, as ESAV, &c.

Thirdly, to feare him for his Power and Iustice, not * with a seruile feare, which hath paine and torture in it, and setteth the conscience, as it were vpon a l Rack: but with a filiall and childlike feare: that is to say, not so much for feare of punishment, as for feare of offending so good and so gracious a Father. Thou mshalt not curse the Deafe, neither put a stumbling blocke before the blinde, but shalt feare thy God: I am IEHOVAH. Who nwould not feare thee, &c. seeing Power resteth in thee? Let ovs labour to please God with reuerence and feare: for euen our God is a consuming fire. If pyou call him Father, which without respect of persons iudgeth euery one according to his worke, passe your time of dwelling heere in feare. If qI be a Father, where is my feare? Feare rnot the feare of this people, nor terrifie your selues. IEHOVAH of Hoasts him sanctifie: let him bee your feare, and let him bee your ter∣rour. Where these two kindes of feare are plainly di∣stinguished: Page 151 The contrarie whereof is contempt of God, like to Pharaoh, Who is s IEHOVAH, &c.

To beleeue him for his Truth and Faithfulnesse to * performe whatsoeuer hee speaketh, as hee saith in the Psalmes,tI will not alter that which is proceeded out of my mouth, nor falsifie my faith. The lacke of this Grace be∣reaued those two worthy Saints of God, Moses and Aaron, of that great blessing (which they so much desi∣red) to conduct Gods people into the Land of Promise, Because nyee beleeued mee not, to sanctifie mee in the pre∣sence of the Children of Israel; therefore yee shall not bring this Congregation into the Land which I haue giuen them. The contrarie of it is doubtfulnesse concerning the Truth of Gods promises or iudgements, whether pre∣sent or to come. I xsaid in my heart, All men are Lyars. Whence commeth tempting or God, when through di∣strust and vnbeliefe wee seeke signes of his Truth and Power: yThou shalt not tempt the Lord thy God:zNeither let vs tempt God, as they tempted him, and were destroyed of Serpents.

To trust and set our faith and full affiance vpon him,* in respect of his Power and Might, whereby hee is able to doe it. Hereof the a Apostle setteth Abraham before vs for an example, the father of the faithfull, who contra∣rie to hope, beleeued vnder hope, being fully assured, that what God had promised, he was able to performe. And of himselfe he saith, bI know whom I haue beleeued, and am perswaded that hee is able to keepe the thing committed to him vnto that day. Agreeable whereunto is the speech of our Sauiour Christ, My cFather is greater then all, and none shall be able to take you out of his hand. And this may well bee thought the cause why the Lord himselfe setteth that name in the fore-front of his Titles, IEHO∣VAH, IEHOVAH, the mightie God, &c. And why the Apostles Symbole, commonly called the Creed, compre∣hending in summe all the Articles of our Faith, beginneth Page 152 with this, I beleeue in God the Father Almightie. For hol∣ding this, there is nothing so incredible to flesh and bloud, which wee will not beleeue and depend vpon: doubting of this, there is none of Gods promises so cleere and certaine, which wee are not readie to call in question. Of this trusting in God we reade, They dcal∣led vpon thee, and were deliuered; they trusted in thee, and were not confounded. God eis my light and my saluation: whom should I feare? God is the strength of my life, of whom should I be afraid? And fhee answered, Feare not: for they that be with vs, are more then they that bee against vs.

Thus wee must trust in God, not onely when wee see the meanes before vs, but without, and euen contrarie to all meanes; as g SHEDRACH, MESHACH, & ABEDNEGO did. The God whom we serue, is able to de∣liuer vs out of the hot burning Furnace, and out of thy hands, O King, he can deliuer vs. The contrarie hereof is,

First, distrust in God; as the wicked Achaz,h being offered of God a signe, for the strengthning of his faith, disdainefully doth answere, I will not aske a signe, neyther will I make tryall of IEHOVAH, by committing vnto the hands of this Iehouah (whom thou talkest of) a mat∣ter of such danger and importance to the State, as is the Warre now in hand.

Secondly, Confidence in the Creature, whether our selues and the good things which God hath giuen vs, as Friends, Honour, Credit, Wisdome, Riches, or whatso∣euer else: iExhort the rich men in this World, that they trust not in the incertainty of riches, but in the liuing God, who ministreth to all men aboundantly, &c.kCursed is the man that hath his confidence in man, and maketh flesh his Arme. The lpride of thine heart hath deceiued thee. Thou that dwellest in the cliffes of the Rockes, whose habitation is high, that sayst in thy heart, Who shall bring mee downe to the ground? though thou exalt thy selfe as the Eagle, and make thy nest among the Starres, thence will I bring thee downe, Page 153 saith IEHOVAH, 2. Chron. 16. 12. Asa a Religious Prince is taxed, that in the extremitie of his sicknesse he sought not to the Lord, but to Physicians.

Sixtly, To hope in him, and patiently to expect and * waite for all good things at his hand, because of his mercies, and the vnchangeablenesse of his nature, who neuer repenteth him of his promises: For mthe gifts and calling of God are without Repentance. It is nthe wonderull kindnesse of IEHOVAH, that we are not consu∣med: for his mercies faile not. Therefore owill IEHO∣VAH waite to doe grace vnto you. And therefore will hee lift vp himselfe to haue mercie on you: for IEHOVAH is a God of vprightnesse and iudgement. Blessed are all that waite on him. Hereupon the p Psalmist doth exhort vs; Commit thy way vnto IEHOVAH, and trust in him, and he shall bring it to passe ▪ waite patiently vpon IEHOVAH, and hope in him: fret not thy selfe for him that prospereth in his way, and for the man that bringeth his enterprizes to passe. Commit qthy workes to IEHOVAH, and thy thoughts shall be directed. The contrarie whereof is de∣spayre: I rwould not, Brethren, haue you ignorant con∣cerning them which are asleepe, that ye sorrow not, euen as other which haue no hope.

By this our cleauing vnto God, two vertues come to be wrought within vs:

First, Patience, in a cheerefull vndergoing of danger * and troubles, without repining or vsing vnlawfull meanes to bee deliuered from them: and that by resting vpon his Wisedome, who hath the times when, and the meanes how to send vs helpe, numbred before him. Though she kill me, yet will I trust in him. I was tdumbe, and opened not my mouth, because thou diddest it. The con∣trarie whereof is impatience in afflictions; as that of IE∣REMIE, Cursed ubee the Day wherein I was borne, and let not the Day wherein my Mother bare mee, bee blessed. How is it that I came forth of the wombe, to see labour and Page 154 sorrow, that my dayes should be consumed with shame? And the whole third Chapter of Iob bewrayeth his great in∣firmitie this way.

Secondly, Humilitie, to acknowledge all we haue, to * come from God; and therefore in the conscience of our emptinesse, and of his bountie and goodnesse, to giue all glorie vnto him alone; whereof the Apostle saith, Let him xthat glorieth, glorie in the Lord. Decke yyour selues with lowlinesse of minde: for God resisteth the proud, and giueth grace to the humble. Such an humble heart was in z DAVID: Thine (saith he) O IEHOVAH, is greatnesse, and power, and glorie, and victorie, and prayse: for all that is in Heauen and in Earth is thine: thine is the Kingdom, O IE∣HOVAH, and thou excellest as head ouer all. But who am I, and what is my people, that wee should bee able to offer wil∣lingly after this sort? For all things come of thee, and of thine owne hand taken doe we giue vnto thee. The contrary wherof is pride or presumption boasting and glorying of our selues. Now athese things, Brethren, I haue figura∣tiuely applyed vnto mine owne selfe and APOLLOS for your sakes, that yee might learne by vs, that no man pre∣sume aboue that which is written, that one swell not against another for any mans cause: for who separateth thee? and what hast thou, that thou hast not receiued? If thou hast re∣ceiued it, why reioycest thou, as though thou hadst not receiued it? A notable example hereof is in Herod, whom the Angell of the Lord smote, because he gaue no glory vn∣to God, Acts 12.

Worship must needs be a part of the first Commande∣ment:* for whom we worship, him wee acknowledge for our God. There is none so brutish, that doth otherwise. Contrary to this worship are, First, Blasphemie, which is a reproch of God, and a flat contempt with a high hand against his Maiestie: bWhosoeuer curseth his God, shall beare his sinnes, and he that blasphemeth the Name of IE∣HOVAH, shall be put to death. Such was that of cur∣sed Page 155 c RABSHAKEH: Thus shall ye speake to HEZE∣KIAH King of Iudah, and say, Let not thy Goddeceiue thee, in whom thou trustest, saying, Ierusalem shall not be deli∣uered into the hand of the King of Asshur. Secondly, Wor∣shipping of any beside God: Thou dshalt worship the Lord thy God, and him onely shalt thou serue. And this hath vnder it diuers kindes:

First, Worshipping of the Deuill, whether in direct seeking vnto him, coniuring and inuocating of him, or in Deuillish meanes, though pretending other causes.

To the first, referre all vsing of the helpe of an vn∣cleane spirit, wherewith one is possessed, or of some Fa∣miliar; As the Mayden, which in the cActs hauing a spirit of diuination, got her Masters much aduantage with di∣uining. Of these the f Prophet speaketh, Thy voyce shall be out of the ground, like him that hath a spirit of diuinati∣on, and thy talking shall whisper out of the dust. Secondly, Sorcerie and Necromancie, where the Deuill is sought vnto in the forme of some dead man, as in the Storie of the Witch g of Endor, who raysed vp the Deuill in the likenesse of Samuel, like an old man lapped in a Man∣tell: for that it was not the true Samuel, but a meere il∣lusion of Satan; beside many other, this one reason doth euince, for that God had h refused to answere Saul by Prophets, such as Samuel was. To the second belong Sooth-saying, and Diuination; by flying of Birds, looking into beasts entrayles, as the King of Babel did, Ezech. 21. 21. who consulted with Idols, and looked into the liuer. Star-gazing, Charmes, Mumbling of words, ca∣sting of Figures, &c. MOSES, Deut. 18. 10, 11. hath all these together, Let none be found among you that vseth Witchcraft, or is a regarder of times, or a marker of the fly∣ing of Fowles, or a Sorcerer, or a Charmer, or that consulteth with spirits, or a Soothsayer, or that asketh counsell at the dead. Where the pretence of doing good, which some Obiect, doth no whit lessen the sinne, seeing the glorie Page 156 of God is alike impeached in them both. And therefore the good Witch no lesse then the other Witch is abomi∣nable in his sight. And heere all going to Witches, Con∣iurers, and Soothsayers, and such like, is also condemned: If iany turne after such as worke with spirits, and after Sooth-sayers, to goe a whoring after them, then will I set my face against that person, & cut him off from among his people, 1. Chro. 10. 13. SAVL is said to haue dyed for his transgres∣sion principally, in that hee sought, and asked counsell of a Familiar Spirit.

To this seeking to Sooth-sayers and Witches, the Holy Ghost opposeth a Prophet, as the onely lawfull Minister of God, to know his will by: For kthese Na∣tions which thou shalt possesse, harken vnto those that regard the times, and vnto Sorcerers. As for thee, IEHOVAH thy God doth not suffer thee to doe so: IEHOVAH thy God will rayse vp vnto thee a Prophet like vnto mee, from among you, euen of thy brethren, vnto him ye shall harken.lWhen they shall say to you, Inquire at them that haue a spirit of Di∣uination, and at the Sooth-sayers which whisper and murmure; should not a people inquire at their God, from the liuing to the dead? to the Law and to the Testimonie?

Secondly, The Worship of false gods, as the Heathen did; Iupiter, Saturne, the Sunne, the Moone, &c. where∣in, vnder a shew of worshipping of God, the Deuill in∣deed is worshipped. mThose things which the Gentiles sacrifice, they sacrifice to Deuils, and not vnto God. And I would not that ye should haue fellowship with Deuils.

Thirdly, Attributing religious reue∣rence * to any creature, man, or Angell, how excellent soeuer: which fault Iohn so holy an Apostle twice fell into, and is reprooued of the Angell for it: I nfell downe before the feet of the Angell, to worship him. But he said vnto mee, Take heed thou doe not; for I am thy fellow seruant, &c. Worship God. So oPeterPage 157 seeing Cornelius giue him more then a ciuill honour, ray∣seth him vp, and telleth him, I am also a man.

Vnder the name of worship, are comprehended ge∣nerally * his whole seruice, and whatsoeuer hee comman∣deth for the glorifying of his Name, both publike ex∣ercises of hearing the Word preached, partaking of the Sacraments, &c. and priuate meditation of his Word and Workes, &c.

More particularly, one speciall and principall branch * of this seruice, is Prayer, the Flowre of all the rest, with∣out which, wee can assure no blessing vnto our selues of any good thing wee doe enioy: For peuery creature of God is sanctified by the Word of God and Prayer. A noble and a worthy seruice; so acceptable vnto him, that it is compared to Incense or sweet Perfume, Psal. 141. 2. Let my Prayer be directed in thy sight as Incense, & the lifting vp mine hands, as an euening Sacrifice; also to the drops of q Honie dropping from the Honie-combe; It standeth both in Petition for all things needfull, and Thankesgi∣uing for all wee haue; especially such good things as by Prayer wee obtayne of him. Call rvpon mee in the Day of trouble: So will I deliuer thee, and thou shalt glori∣fie me. PAVL, 1. Tim. reckoneth vp foure kindes, De∣precations, Prayers, Requests, Thankesgiuing: But the first three are all comprehended vnder Petition: Deprecati∣on being a Petition to be deliuered from hurtfull things, Prayer noting a Petition for some good thing; and Re∣quest, a Petition against those that wrong vs.

The contrarie hereof, is praying to * any Creature, Saints, Angels, or who∣soeuer else, this being an honour that belongeth to God alone; for how scan they call vpon him, in whom they haue not beleeued? And God in the Psalme t willeth vs, Call vpon me in the Day of trouble.

Page 158

Of the nature of Prayer, when the necessities of this * life require, are, Swearing and Cursing by his Name, as a witnesse of the truth, and a Reuenger of all Lyes, ma∣king our Vowes vnto him, and by Lottery to commit in∣to his hands the successe of our doubtfull affaires. Othes and Curses are both ioined together, Nehem. 10. 30. They entred into the curse, and into the othe, to walke in Gods Law, which was giuen by MOSES, &c. Swearing is expresly commanded, as a part of Gods Worship, Deut. 6. 13. Thou shalt feare IHOVAH thy God, and serue him, and shalt sweare by his Name.

The nature of it the Apostle sheweth, 2. Corinth. 1. 23. Now I call God to record against mine owne soule, that to spare you, I came not as yet to Corinthus. Of Vowes the Psal∣mist speaketh, Psal. 50. 14. Offer vnto God prayse, and pay thy V••es vnto the most High. And of lots Salomon in the Prouerbs, The ulot is cast into the lap, but the whole dispo∣sition thereof is from IEHOVAH.

The contrary hereof are blasphemous * and superstitious Othes, Vowes &c. when we sweare by them which are no gods, or by Idols, as by the Masse, our Ladie, &c. How xshall I spare thee for this? Thy sonnes haue forsaken me, and sworne by them which are no Gods: They ytaught my people to sweare by BAAL. They zthat sweare by the sinne of Samaria, and say, As thy God, O DAN, liueth, and as the God of the way of Beershebah li∣neth, euen they shall fall, and shall not rise any more.

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