The Sum of Sacred Divinity, Book 1 · Chapter 5

The Sum of Sacred Divinity · Book 1 · Chapter 5

p. 112CHAP. V.

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

ALBEIT the Glorie of GOD ſhine moſtSo much of the Kingdome of God. The honor due vntounto him, is, that the reaſonable Creatures (Angels & men) doe his Will. cleerly in all his Workes, yet is this honour, which in the ſecond place wee giuegive 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 p. 113might both ſee, behold, admire, and confeſſe the excellencie 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 gouerning, 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 himſelfe obſerue it. Therefore in his wiſdome he ſaw it needfull to create Men and Angels, indued with knowledge, iudgement, a reaſonable ſoule and will, and other excellent parts, to be the Trumpetters of his Glorie. But notwithſtanding 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 onelyonly deſire Soueraigntie and command, which the Rebels themſelues are not able to withdraw, but louelove eſpecially that their people ſhould obey & carrie Subiectly mindes vntounto them: So it pleaſed God to adde this one vntounto 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 other 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, becauſe they hauehave a will and deſire to doe it. Generally, all doe his will and pleaſure, that is, ffPſal. 115. 3. & 135. 6.Ps 115:3Ps 135:6whatſoeuer 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, whereof wee heere ſpeake, which cannot bee done but in obedience p. 114of 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 reuealed things to vsus 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 vsus in all things to ſerue and pleaſe him. The contrary whereof is ſinne, being a breach of the Law; as the Apoſtle doth define it, 1. Iohn 3. 4. And this law, I ſay, is giuen to the reaſonable Creature, not onelyonly men, but Angels alſo, reſpect being had vntounto their nature, which neither admitteth actions 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 obſeruation of the Law, our Sauiour would hauehave vsus learne, when he willeth vsus to pray, Thy will be done, as in Heauen, ſo vponupon the Earth.

But to leaue the Angels doing the will of God gloriouſly 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 falling 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. ggGal. 3. 10.Gal 3:10Curſed is euerie one that continueth not in all things that are written in the Law, to doe them. hhIam. 2. 10.Jas 2:10Whoſoeuer keepeth the whole Law, and yet faileth in any one point he is guiltie of all.

Againe, all theſe things (not onelyonly in the Seruice of God, but in the duties wee owe to men) wee muſt doe as vntounto God, becauſe it is his good will and pleaſure▪ ſeruing him aſwell in the workes of Righteouſneſſe, as of Holineſſe, p. 115as the good Father Zacharie ſpeaketh, Luke 1. 75. And heereof it is that the Apoſtle commending to vsus many excellent points of brotherly louelove, and duties of the ſecond Table, willeth vsus 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 vntounto men, yet are indeed bent in ſuch a ſort againſt the diuine Maieſtie; that the iiPſal. 51. 6.Ps 51:6Prophet Dauid feareth not to ſay of thoſe two foule ſinnes of his, ſpeaking as in compariſon, Againſt thee, againſt thee onelyonly (not againſt Ʋriah or his Wife) hauehave I ſinned. This therefore is a vertue belonging to the whole Law, to doe whatſoeuer we doe, in obedience vntounto God: As the kkCol. 3. 23.Col 3:23Apoſtle ſaith, EueryEvery thing, whatſoeuer ye doe, worke it from the heart, as to the Lord, and not to man: ſubmit ll1. P…t. 2. 13.your ſelues to all manner of ordinance of man for the Lords ſake. mmEpheſ. 5. 22.Eph 5:22Wiues, ſubmit your ſelues vntounto your Huſbands, as vntounto the Lord. nnEpheſ. 6. 5, 6.Eph 6:5Eph 6:6Seruants, 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 vntounto men, and not of conſcience to God.

For the manner of the doing, firſt, it bindeth the wholeWith that whole ſtrength of their naturall integritie. Creature, the whole ſtrength of the Creature, and in eueryevery thing requireth ſo much the greater ſtrength, as the dutie doth more excel. Theſe three muſt concurre for the making of perfect righteouſneſſe.

VnderUnder the terme of Creature, I comprehend all ones naturall powers, that is to ſay, in Angels their whole ſpirituall nature: in vsus, 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 ſpirit, p. 116that is to ſay, the vnderſtanding part of man, comprehending Knowledge, Iudgement, Conſcience, Remembrance, 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, oo1. Theſſ. 5. 23.1 Thess 5:231. 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 ppIohn 4. 24.John 4:24Spirit, his Lawes are alſo qqRom. 7. 24.Rom 7:24ſpirituall, and binde the whole Creature within and without, from one end vntounto 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 abilitie to know, diſcerne, make conſcience of, and retayne the whole will of God, our ſoules prone, and inclining onelyonly vntounto good in our deſires, will and affections, the will being able of it ſelfe, and his owne inward, free, voluntary, 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, rrRom. 8. 2. foreign.Rom 8:2Rom. 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 hauehave cauſe to ſpeake hereafter.

Likewiſe all our actions inward and outward, proceeding from thoſe powers, muſt be holy and pure; the contrary 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 p. 119both to deſire to will, and to effect them: our Bodie and all the Members thereof to practize and put them in execution. 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 ſtandeth chiefly in the knowledge of God himſelfe; then of thoſe duties which he requireth of vsus: Know ſſPſal. 110. 3.Ps 110:3that IEHOVAH he is God. Thou tt1. Chron. 28. 91 Chr 28:9SALOMON my ſonne, know the God of thy fathers and ſerue him▪ Behold, uuRo. 2. 17, 18.Rom 2:17Rom 2:18thou art named a Iew, and reſteſt in the Law, and boaſteſt of God, and knoweſt his will. Be xxEpheſ. 5. 17.Eph 5:17not 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 yyGal. 4. 18.Gal 4:18verily not knowing God, ye ſerued thoſe that by nature are no gods, zzEpheſ. 4. 18.Eph 4:18which are ſtrangers from the life of God, through the ignorance that is in them. Faſhion aa1. Pet. 1. 14.1 Pet 1:14not 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 bbRom. 2. 18.Rom 2:18knoweſt his will, and tryeſt the things that differ. So he prayeth for the Philippians, that they may diſcerne ccPhil. 1. 10.Phil 1:10things that differ. And to the Hebrewes ddHeb. …. 14.he ſaith, Strong meate belongeth to them which are of age, who through long cuſtome hauehave their wits exerciſed to diſcerne both good and euill. A principall branch of this, is the trying of Spirits: Dearely ee1. Iohn 4 1.1 John 4:1beloued, beleeue not eueryevery ſpirit, but try the Spirits whether they be of God. Try ff1 Theſſ▪ 5. 21.1 Thess 5:21all things, and keepe that which is good. Hereby ggAct. 17. 11.Acts 17:11are thoſe noble men of Berea commended, that they ſearched the Scriptures, p. 120whether the things that Paul ſaid, were ſo or no. The contrarie whereof is that which the Apoſtle hhRom. 1. 28.Rom 1:28calleth a minde void of iudgement, and the iiEpheſ. 4. 17.Eph 4:17vanitie of mindes, wherein we all naturally doe walke, eſteeming Truth Falſhood, and Falſhood Truth, whence it commeth, that we kkEpheſ. 4. 19.Eph 4:19are carryed away with eueryevery 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 llRom. 2. 15. Their Conſciences accuſing or excuſing.Rom 2:15accuſing or excuſing them as it ought. The contrary whereof is an euill conſcience, 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 mmTit. 1. 15.Titus 1:15vnfaithfull, there is nothng pure, but both their minde and conſcience is polluted. For remembrance of holy things a Commandement is giuen, Numb. 15. 39. that the children of Iſrael ſhould weare frindges vponupon 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 whereof is forgetfulneſſe: My nnProu. 3. 1.Prov 3:1ſonne, forget not my Law, but let thy heart keepe my Commandements. I forget ooPſal. 119. 16.Ps 119:16not thy Word.

In the ſoule, firſt, is the deſire, comprehending all inward thoughts and motions that but once riſe vp within vsus, and come not ſo farre as to hauehave conſent vntounto them: And this deſire is by nature a holy thing, The ppGal. 5. 17.Gal 5:17ſpirit deſireth (or luſteth) againſt the fleſh. Hereof principally the Lawes of God are qqRom. 7. 24.Rom 7:24called ſpirituall▪ becauſe they bind not onelyonly all the Creature his intents and purpoſes, but his whole force and power, and all the thoughts and inclinations of his heart.

p. 121The contrary is concupiſcence or luſt:The Papiſt, which teach, that the firſt motions are no ſin. Put off rrEpheſ. 4. 22.Eph 4:22(ſaith the Apoſtle) the old man, which is corrupted through deceiueable luſts: which he there oppoſeth to renewing in the ſpirit of our minde. Walke ſſGal. 5. 16. 17Gal 5:16Gal 5:17in the Spirit, and yee ſhall not fulfill the luſts of the fleſh: for the fleſh luſteth againſt the Spirit. Let ttRom. 6. 12.Rom 6:12not ſinne raigne in your mortall bodie to obey it through the lusts thereof: that is, of the body: flying uu1. Pet. 1 41 Pet 1:4the corruption which is in the World through concupiſcence. EueryEvery xxIam. 1. 14.Jas 1:14man is tempted of his owne luſt. Sinne yyRom. 7. 8.Rom 7:8taking occaſion by the commandement, wrought in me all luſt.

Of concupiſcence or luſt the Apoſtle Iames zzIam. 1. 1 4Jas 1:1noteth two degrees: Firſt, The aaforeignmoouing of the powers of nature out of their right and proper place, by rayſing vp wandring and wicked thoughts, which yet we neuer like of. Secondly, The nibbling, bbforeignas it were with ſome delight, at this bayte laid before vsus, 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 vnlawfull, 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 vsus, 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 innocencie. The ſinne whereof appeareth in this, that wee thinke not vponupon it with a deteſtation at the firſt: but when it hath once paſſed our thoughts, then we beginne to deteſt it; which in the vncorrupt eſtate of man, ſhould hauehave beene quite contrary.

Secondly, Iames doth tell vsus, that luſt conceiuing, bringeth 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 p. 122ſhould bee not of one nature? Euen ſo concupiſcence, which is the ſpawne of ſinne, the bed and boſome wherein 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 neuer heard of the Law of God, hauehave 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 altogether ignorant of, till he was taught a better Leſſon in the Schoole of Chriſt: I ccRom. 7. 7.Rom 7:7knew 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 ddPhil. 2. 13.Phil 2:13God that worketh to will in you: our eeHeb. 13. 18.Heb 13:18will is in all things to conuerſe honeſtly: the fleſh ffGal. 4. 27.Gal 4:27hindereth from doing the things ye would. The contrary whereof, is the will of ggEpheſ. 2. 3.Eph 2:3the fleſh, and of our owne thoughts, called hh1. Pet. 4. 3.1 Pet 4:3elſe-where, The will of the Gentiles.

The laſt thing to be conſidered in the qualities of the ſoule, are the affections of it to bee good and holy: Thou iiDeut. 6. 5.Deut 6:5ſhalt louelove IEHOVAH thy God with all thy ſoule. The contrary whereof are thoſe diſhonourable and foule affections, which the Apoſtle mentioneth, Rom. 1. 26. Therefore God gaue them ouer to diſhonourable affections. Againe, kkRom. 7. 5.Rom 7:5When we were in the fleſh, the ſinfull affections wrought in our members, &c. They llGal. 5. 24.Gal 5:24that are Chriſts, hauehave crucified the fleſh with the affections thereof. The particular affections, which the Scripture, aboue the reſt doth recommend vntounto vsus, as Bellowes to blow vp, and increaſe ſpirituall Graces, and to carry vsus forward to a high degree of Holineſſe, are theſe that follow: Firſt, LoueLove and liking of that which is good, hatred and deteſtation of that which is euill, as the Pſalmiſt ioyneth them together: Thou loueſt p. 123mmPſal. 45. 8.Ps 45:8righteouſneſſe, and hateſt iniquitie. LoueLove is the habit, as it were, and perfection of the whole Law both of the firſt and ſecond Table: Thou nnMat. 22. 37, 38, 39, 40.Matt 22:37Matt 22:38Matt 22:39Matt 22:40ſhalt louelove 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 louelove thy Neighbour as thy ſelfe. On theſe two Commandements hang the whole Law and the Prophets. And of the ſecond Table Paul ſaith, ooGal. 4 13, 14.Gal 4:13Gal 4:14Serue one another through louelove: for all the Law (meaning the whole ſecond Table) is fulfilled in one word in this, Thou ſhalt louelove thy Neighbour as thy ſelfe. Againe, ppRom. 13. 8, 9.Rom 13:8Rom 13:9He 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 louelove thy Neighbour as thy ſelfe. Generally 1. Tim. 1. 5. hee ſaith, the (end or) perfection of the whole Law, is louelove, &c. And Coloſſ. 3. 14. hee calleth louelove, The bond of perfection; becauſe it knitteth and bindeth together all the offices we owe to God, or one vntounto another. So as what dutie ſoeuer we performe, bee it neuer ſo glittering and ſhining in the World, if it be not done in louelove, it is nothing at all worth: As wee are taught, 1. Cor. 13. yea, our louelove in this behalfe ought to extend it ſelfe, not to our friends onelyonly, and them that louelove vsus againe, but vntounto all men, to our qqMat. 5. 44.Matt 5:44enemies and them that hate vsus. The contrary hereof, is hatred of God, our Brethren, and of good things; Of God, becauſe wee ſee him iuſt, to puniſh mens offences. A fault ſo monſtrous, that one would thinke impoſſible it ſhould fall vponupon any Creature, to hate and abhorre the Creator; but that the Apoſtle hath noted our nature to be tainted with it: Haters rrRom. 1. 30.Rom 1:30of God, and the ſſPſal. 37. 20. & 21. 9 &c. & 81. 16. & 139. 21.Ps 37:20Ps 21:9Enemies or haters of IEHOVAH, are oftentimes ſpoken of in the Pſalmes, and tt2. Sam. 12. 14. 2. Chron. 19. 2.2 Sam 12:142 Chr 19:2elſe-where: Of the hatred of our Brethren the Apoſtle ſaith, He nn1. Ioh. 2. 9. 111 John 2:91 John 2:11that hateth his Brother, is in darkneſſe. And againe, He xx1. Ioh. 3. 15.1 John 3:15that hateth his p. 124Brother, is a Man-ſlayer. Bloudie yyProu. 29. 10.Prov 29:10men (ſaith SALOMON) 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 vntounto him. With louelove is coupled a liking and allowance of that which is good, after the example of God himſelfe, of whom it is ſaid, that be zz1. Chro. 19. 171 Chr 19:17delighteth in the things that are right. Of this the Wiſeman ſpeaketh in the Prouerbs, aaProu. 16. 13.Prov 16:13Let the lips of the Righteous be acceptable vntounto 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 bbRom. 1. 32.Rom 1:32Romanes, Who not onelyonly doe ſo, but are fautors, and appro…uers of theſe that die it. And Dauid in the Pſalmes, ccPſal. 50. 18.Ps 50:18When 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 ddPſal. …7. 10.Ps 7:10yee the louers of IEHOVAH hate the thing that is euill. And of himſelfe hee profeſſeth, I eePſal. 26. 5.Ps 26:5hate the congregation of euill doers. I ffPſal. 31. 7.Ps 31:7hate them that obſerue vaine vanities. O ggPſ 139 21, 22.Ps 139:21Ps 139:22IEHOVAH, doe I not hate them that hate thee? I hate them with a perfect hatred: they are in ſtead of enemies vntounto mee: I hhPſ. 119. 104.Ps 119:104hate eueryevery euill way: I **Pſ. 119. 161.Ps 119:161hate lyes, and abhorre them. SALOMON alſo in his Prouerbs iiPro. 8. 13.Prov 8:13ioyneth 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 louelove of euill things, when our kkPſal. 141. 4.Ps 141:4heart (which the Pſalmiſt prayeth to be deliuered from) is inclined to them. This DAVID llPſal. 52. 5, 6.Ps 52:5Ps 52:6vpbraydeth vntounto 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 mmPſal 4. 3.Ps 4:3fourth Pſalme he cryeth out, Yee ſonnes of men, how long will you louelove vanitie, ſeeke lyes, &c? And Salomon in his nnProu. 1. 22.Prov 1:22Prouerbes, How long, O yee Fooles, will ye louelove fooliſhneſſe, and Scorners, long after ſcorning!

p. 125A 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 ooPſal. 119. 14.Ps 119:14reioyce in the way of thy Teſtimonies, as being aboue all ſubſtance. Thy ppVerſ. 110.Teſtimonies are the ioyes of my heart. I reioyce qqVerſ. 110. 4.in 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 hauehave offered all thoſe things, and thy people alſo that are heere preſent, doe I ſee with cheerfulnes freely offering vntounto thee. By this argument the rr2. Cor. 9. 7.2 Cor 9:7Apoſtle exhorting to liberalitie, willeth eueryevery one to doe (as he purpoſeth in his heart) that is, freely and of his owne accord determineth with himſelfe: For, ſaith hee, God loueth a cheerefull giuer: And thereupon the Children of God are eueryevery-where called, A ſſPſal. 110. 3. Cant. 6. 9.Ps 110:3Song 6:9free-hearted people. Whereunto the ſame Apoſtle there maketh griefe and neceſſitie to be contrarie. Griefe, when wee performe good duties heauily, and with grudging; not of a franke and readie minde. Neceſſitie, when wee doe them indeed but againſt our will, onelyonly 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 hauehave a notable Example in our Sauiour ttMarke 3. 5.Mark 3:5Chriſt, 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 reproued of God, Ionas 4. 9. And Ahab uu1. King 21. 4.1 Kgs 21:4taxed, that he was diſcontented and angry, becauſe NABOTH would not let him hauehave his Ʋineyard; The third affection, is feare of offending in any thing; which Salomon maketh the Badge of Gods Children: Bleſſed xxPro. 28. 14.Prov 28:14is the man that feareth alwayes. p. 126And yy1. Pet. 1. 17.1 Pet 1:17Peter doth exhort vsus, If yee call him Father, which without reſpect of perſons iudgeth according to eueryevery 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 Salomen doth there oppoſe it: But he that hardeneth his heart, ſhall fall into euill. Thou, ſaith zzRom. 2. 5.Rom 2:5PAVL, after thine hardneſſe, and heart that cannot repent, heapest to thy ſelfe wrath against the Day of Wrath. And aaDeut. 19. 19.Deut 19:19Moſes in Deuteronomie, Take heed that there be not any among you, that when he heareth the words of this curſe, bleſſe himſelfe in his minde, ſaying, Peace ſhall be vntounto 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 bb1. Cor. 6. 20.1 Cor 6:20bought with a price: therefore glorifie God in your body, and in your ſpirits which are Gods: preſent ccRom. 12. 1.Rom 12:1your bodies a liuing Sacrifice, holy and acceptable vntounto God. GiueGive your ddRom. 6. 19.Rom 6:19members ſeruants vntounto Righteouſneſſe in Holineſſe. The vnmarryed ee1. Cor. 7. 34.1 Cor 7:34woman careth for the things of the Lord, that ſhe may bee holy both in body and in ſpirit. And the Apoſtle ffHeb. 10. 22.Heb 10:22ſpeaketh not onelyonly 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 ggHeb. 10. 5.Heb 10:5Chriſt comming into the World, ſaith, Sacrifice 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 vntounto vncleanneſſe and to iniquitie, to commit iniquitie, Rom. 6 19. which is there oppoſed to the former of giuing themſelues vntounto Righteouſneſſe in Holineſſe. In this part of the Members of our bodie, the ſenſes firſt are to be acquainted with good things, eſpecially p. 125the ſight, and hearing: Incline hhPro. 4. 20.Prov 4:20thine eares vntounto my words. Bleſſed iiMat. 13. 16.Matt 13:16are your eyes: for they ſee: and your eares; for they heare. The contrarie whereof, is the abuſing of them, as our firſt kkGen. 3.Gen 3Parents did.

Next, is the Tongue; for by it, as the Apoſtle llIam. 3. 9.Jas 3:9ſaith, bleſſe we God. Of this it is ſaid; mmRom. 14. 11.Rom 14:11EueryEvery tongue ſhall giuegive thankes vntounto God, that eueryevery nnPhil. 2. 11.Phil 2:11tongue may confeſſe that Ieſus Chriſt is Lord, vntounto 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 oo1. Pet. 3. 15.1 Pet 3:15alwayes to make profeſſion to eueryevery one that asketh of you, an account of the faith which is in you: ppRom. 10. 10.Rom 10:10for with the mouth men make confeſſion to ſaluation. Ye qqExod 23. 13.Exod 23:13ſhall make no mention of the names of other gods, neither ſhall they be heard out of thy mouth. Their rrPſal. 16. 4.Ps 16:4ſorrowes 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 vponupon of his Name; Bowing and kneeling, Lifting vp of hands, eyes, &c. as the people did, Nehem. 8. 16. anſwering all, Amen, 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, ſſLeuit. 9. 32.Lev 9:32vncouering our head, and riſing vp before them, &c. The contrary 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 manifeſt vntounto all: or as it is in ttEzech. 24. 7.Ezek 24:7EZECHIEL, When they ſet their ſinne vponupon the cliffe of the Rocke (in the open face and view of the World) and do not powre the ſame vponupon 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 impudencie p. 126of ſinning was ſuch and ſo audacious, that the uuIer. 20. 16.Jer 20:16Prophet ſaith of them, God heard a cry in the morning, and a ſhooting at noone day. And IEREMIE, xxIer. 2. 25.Jer 2:25When I ſaid, Keepe thy foot from being vnſhod, and thy throte from being athirst, thou ſaidſt deſperately, No: for I louelove ſtrange gods, and them will I follow. Againe, yyIer. 18. 12.Jer 18:12They ſay deſperately, We wil go after our own thoughts, and eueryevery one do after the fancie of our own wicked heart. And hitherTheir errour, which hold it lawfull to bee preſent at Idolatrous ſeruice, keeping a mans Conſcience to himſelfe. And where ſuch beare themſelues bold vponupon the example of Naaman the Syrian, 2. King. 5. 17, 18, let them know, that the place hath no ſuch meaning as they would faſten vponupon it, but quite the cōtrarie: which according to the Originall, may truly be thus rendred: For thy ſeruant will no more offer burnt Offerings and Sacrifice to other Gods, but to Iehouah. in this matter, Iehouau, be mercifull to thy ſeruant, at my Lords going into the houſe of Rimmon, to bow downe there: and hee leaning vponupon my hand, that I alſo hauehave bowed downe in the houſe of Rimmon: for my bowing downe in the hou…e of Rimmon, Iehouah, now be mercifull to thy ſeruant in this matter So crauing pardon for his Idolatrie paſt, with promiſe from thenceforth to ſerue God alone. This Interpretation, the faith and pietie of Naaman truly conuerted, Luke 4. 27. the rule of Charitie; the nature and proprietie of the Word being in the time paſt, and not (but where neceſſitie inforceth) to be taken futurely: the promiſe which hee himſelfe maketh, and the Prophets anſwere (Goe in Peace) doe ſtrongly confirme.2 Kgs 5:172 Kgs 5:18Luke 4:27 alſo belong all markes and badges of Superſtition or other ſinne. But what zzRom. 11. 4.Rom 11:4ſaith the Scripture? I hauehave reſcrued to my ſelfe, ſeuen thouſand men, that hauehave not bowed the knee to BAAL. The aaExod. 32. 6.Exod 32:6People 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 Idoll was nothing in the World. And God by his bbHoſh. 13. 2.Prophet, threatneth ruine to thoſe that kiſſe the Calues, which Ieroboam had ſet vp, Reu. 14. 9. 10. it is the Proclamation of an holy Angell, ſounded with a loud voyce, If any man worſhip the Beaſt, or his image, and take a marke vponupon his p. 127forehead, or vponupon his hand, euen he ſhall drinke of the Wine of the wrath of God, and be tormented with fire and brimſtone. The ccEſay 30. 22.Isa 30:22Prophet alſo ſetteth it forth as a fruit of true Repentance, to pollute the Images of Siluer, and the rich Ornaments of the Images of Gold, and to caſt them away as a menſtruous cloth. Hence ſhalt thou ſay vntounto it.

Thirdly, outward Actions come heere alſo to be reckoned, which the Scripture commonly attributeth to the hands: Clenſe ddIames 4. 8.Jas 4:8your hands, you Sinners, &c. It is many times called the doing eeEpheſ 6. 6. Heb. 13. 24.Eph 6:6Heb 13:24of the will of God: ſometimes, the liuing ff1. Pet. 4. 2.1 Pet 4:2according to his will. The contrary whereof, is the committing of groſſe ſinnes, which the Apoſtle calleth, To worke gg1. Pet. 4. 3.1 Pet 4:3the will of the Gentiles, to doe hhEpheſ. 2. 3.Eph 2:3the will of our fleſh, and of our thoughts. IAMES iiIam. 1. 15.Jas 1:15termeth 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 kk1. Tim. 1. 23.1 Tim 1:23Paul profeſſeth, he did obtayne merciemercy, notwithſtanding he were a Blaſphemer, a Perſecutor, and an Oppreſſor, becauſe he did it ignorantly. And Dauid llPſal. 19. 13.Ps 19:13prayeth, 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 euill which I would not, that I doe. But if it be in a preſumption of Gods MercieMercy, bearing our ſelues bold vponupon the riches of his patience and forbearance, that doth much increaſe the ſinne; whereupon in the Law mmNum. 15. 30.Num 15:30it is commanded, 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 p. 128of 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 ſpeedily, 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, onelyonly 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 louelove to) doe. And of Ephraim the nnHoſ. 5. 2.Hos 5:2Prophet 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 Commandement wee hauehave, Deut. 6. 5. Thou ſhalt louelove IEHOVAH thy God, with thy whole heart (or minde) and with thy whole ſoule, and with thy whole ſtrength. Where, vnderunder the word (ſtrength) he noteth the whole power both of ſoule and bodie ioyned together, as our Sauiour ooLuke 10. 27. & Mark. 12. 30Luke 10:27Mark 12:30doth interpret it; vſing two words to expreſſe that one of ſtrength, namely, might, which more properly is referred to the bodie, and foreign, 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 ppEpheſ. 4. 23. Be renewed in the ſpirit of your minde.Eph 4:23minde. This the Apoſtle touching the ſoule, exhorteth vsus vntounto, when he ſaith, Doing qqEpheſ. 6. 6.Eph 6:6the will of God from the ſoule. rrCol. 3. 23.Col 3:23Whatſoeuer you doe, worke from the ſoule. And of the body we hauehave our Sauiour Chriſts owne exhortation, Luke 6. 23. Skippe and bee glad. An Example, Luke 10. 21. where he himſelfe is ſaid to reioyce in the p. 129ſpirit: that is, for very ſpirituall ioy and gladneſſe, expreſſed by ſome bodily geſture, to breake forth into that Thankeſgiuing that followeth in that place. So ſſExod. 39. 19.Exod 39:19Moſes in a holy zeale flang the Tables of Stone away. The contrarie whereof in the former the Prophet Ezechiel toucheth 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, ttEzech. 25. 15.Ezek 25:15Becauſe the Philiſtims wrought vengeance, ſpoiling from their ſoule; uuEzech. 36. 5.Ezek 36:5Surely in the fire of mine indignation hauehave I ſpoken againſt the remnant of the Nations, and againſt all Edom, which hauehave 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 xxRom. 3. 15.Rom 3:15vntounto euill, and their feet are ſwift to ſheade bloud, when the Tongue becommeth a fire, yyIam. 3. 6, 7.Jas 3:6Jas 3:7the ornament of iniquitie (for our wickedneſſe and filthineſſe of heart, to vaunt and ſet out it ſelfe, by) defiling the whole bodie, and ſetting on fire the whole courſe of nature, it ſelfe being firſt ſet on fire of Hell. Thus did Pharaoh foame out with his mouth, his blaſphemous thoughts, and ſcorning of God in his heart; Who zzExod. 5. 2.Exod 5:2is IEHOVAH, that I ſhould let Iſrael goe? And aa2. Kin. 18. 282 Kgs 18:28Rabſhake 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 hauehave, Ezechiel 25. 6. Becauſe thou (ſpeaking of the Ammonites) clappest the hand, and ſtampeſt with the foot, and art glad from the ſoule, of all the ſpoyling vponupon the Land of Iſrael: therefore behold, I will ſtretch out my hand againſt thee.

From this ſtrength of the ſoule and bodie ioyned together, ariſe foure ſpeciall Vertues, which are to concurre in all duties both to God and to our Brethren: Firſt, Sinceritie, or vprightneſſe of heart; noting a ſinglenſſeſm…y without any mixture: which Etymologie the Apoſtle doth not obſcurely giuegive in one or two places: p. 130For bb2 Cor. 1. 12.2 Cor 1:12this is our reioycing, the teſtimonie of our conſcience, that in ſingleneſſe and ſinceritie of God, we hauehave beene conuerſant in the World. For cc2. Cor. 2. 17.2 Cor 2:17wee 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 commodities to deceiue men for their gaine.

For this vertue of being an vpright man, IOB ddIob 1. 2.Job 1:2is highly commended. By the ſame, ee2. Pet. 3. 2.2 Pet 3:2Peter commendeth thoſe to whom hee wrote, I ſtirre vp your ſincere minde. And the Apoſtle prayeth for the Philippians, that ffPhilip. 1. 10.Phil 1:10they may be ſincere, and without offence, vntounto the Day of Chriſt, as 1. Cor. 5. 8. hee doth exhort vsus to it: Wherefore let vsus 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 gg1. Pet. 1. 22.1 Pet 1:22Peter noteth it out by puritie, when commending brotherly louelove, hee willeth, that from a pure, that is, a ſincere heart we louelove 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 vsus in all integritie. If our heart ſhould but turne backward, ſaith the Church, hhPſal. 44. 19, 21, 22.Ps 44:19Ps 44:21Ps 44:22Pſalme 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. iiPſal. 139. 2, 4, 13.Ps 139:2Ps 139:4Ps 139:13Pſalme, 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 wōderfull then that I am able to diſcerne: Therefore ſaith he kkVerſe 18.afterwards, 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 vntounto thee. To this ſingleneſſe p. 131of heart, the Apoſtle Peter in the place before alleaged, oppoſeth hypocriſie: Purifie your hearts vntounto brotherly louelove, without hypocriſie. And Paul to the llRom. 12. 9.Rom 12:9Romanes, Let LoueLove 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 vntounto 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, mmEſay 58. 4, 5, 6.Isa 58:4Isa 58:5Isa 58:6Yee fast not, as theſe times are, to hauehave your voice to be heard on high. Is this ſuch a faſt as I hauehave 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 hauehave choſen, To looſe the bands of wickedneſſe, to take away the heauie burdens, and let the oppreſſed go free, and that yee take off eueryevery yoke? So of the outward obſeruing of the Sabbath, not regarding the true pietie of the heart. Therefore nnEſay 1. 14, 15Isa 1:14Isa 1:15the Lord telleth the Iewes, My ſoule hateth your new Moones, and your appointed Feasts: they are a burden vntounto 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 deceitfull 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 ooMat. 23. 13.Matt 23:13telling the Phariſes, they deuoured Widdowes houſes, vnderunder a ſhew of long Prayer, calleth it a ſhew onelyonly, without any truth or ſubſtance: for ſo are truth and p. 132ſhew 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 ppMal. 23. 23, 24.to you Scribes and Phariſes, Hypocrites: for yee tithe Mint, and Anniſe, and Cummin, and leaue the waightie matters of the Law, as Iudgement, and MercieMercy, and Fidelitie. Theſe ought yee to hauehave done, and not to hauehave left the other; yee blinde guides, that ſtraine out a Gnat, and ſwallow a Cammell.

Hence come thoſe ſpeeches and rebukes of Chriſt, Yee qqMat. 23. 25.Matt 23:25clenſe the outſide of the Cup and Platter, but within they are full of extortion and iniuſtice. Alſo where hee compareth rrMat. 23. 27.Matt 23:27them to whited Tombes, that without appeare beautifull, but within are full of dead mens bones, and of all corruption: and to ſſLuke 11. 44.Luke 11:44Graues, that do not appeare, that men which walke vponupon them are aware of. So doe they, vnderunder 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 ttMarke 7. 9.Mark 7:9doe 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 inſtance uuMat. 6. 1, 2, 3, 4, 5, 6.Matt 6:1Matt 6:2Matt 6:3Matt 6:4Matt 6:5Matt 6:6elſe-where in all the duties they performe, whether Prayer and Faſting vntounto God-wards, or giuing of Almes vntounto the poore.

Thirdly, Being buſie to obſerue other mens faults, without looking into their owne. Why xxMat. 7. 3, 4.Matt 7:3Matt 7:4ſeeſt 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.

p. 133Fourthly, Zeale; which as the Song of yyCant. 8. 16.Song 8:16Salomon 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, zzGal. 4. 17.Gal 4:17It is good to be feruent in a good thing alwayes. But in the ſeruice of God it hath a ſpeciall vſe: The aaPſal. 69. 10.Ps 69:10zeale of thy houſe hath eaten mee vp. I am bb1. King 19. 10▪1 Kgs 19:10exceedingly zealous for IEHOVAH the God of Hoaſts, becauſe the children of Iſrael hauehave 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 hauehave for IEHOVAH. The contrarie whereof is,

Firſt, That which our Sauiour findeth fault with in the Church of Laodicea, I know ccReu. 3. 15, 16.Rev 3:15Rev 3:16thy 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 wickedneſſe, and ddEpheſ. 4. 19.Eph 4:19being paſt all griefe, giuegive themſelues vp in wantonneſſe, to the committing of all vnclanneſſe with greedineſſe.

Thirdly, Watchfulneſſe: whereunto our Sauiour doth ſo often and ſo effectually perſwade vsus; Take eeMark. 13. 33, 36.Mark 13:33Mark 13:36heede, watch and pray. And the things which I ſay to you, I ſay to all, Watch. Watch ffMat. 26. 41.Matt 26:41and pray, that you enter not into temptation. The contrarie whereof, is that ſleepineſſe and drowzineſſe of ſpirit, which there fell vponupon the Apoſtles, and Mat. 25. 5. aſwell vponupon the wiſe as the fooliſh Virgins, whileſt the Bridegroome tarryed, and which the Church complayneth of in the ggCant, 5. 1.Canticles: I ſlept, &c. Whereupon our Sauiour ſaw it good to giuegive vsus an Item of it, Take hhLuke 21. 34.Luke 21:34heed to your ſelues, leſt at any time your hearts p. 134be oppreſſed with ſurfetting and drunkenneſſe and cares of this life, and leſt that Day come vponupon you at vnawares.

Watchfulneſſe ſtandeth vponupon 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 vponupon 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 iiGen. 2. 17.Gen 2:17of 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 Prouerbs kkPro. 5. 8.Prov 5:8warneth vsus not to come neere the doore or gate of an Harlot. And the Apoſtle llRom. 13. 13.Rom 13:13willeth vsus to auoyde, not onelyonly bodily filthineſſe, but chambering and wantonneſſe, as meanes that leade vntounto it; eſpecially wee are to take good heed to our Senſes, our Eyes, our Eares, &c. and to our Tongue, that may make vsus not to offend. In which ſort, Iob profeſſeth of himſelfe, If mmIob 31. 26.Job 31:26looking vponupon 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 hauehave nnIob 31. 1.Job 31:1made a couenant with mine eies, that I ſhould not looke vponupon a Maide. Hereupon the Wiſeman ooPro. 23. 31.Prov 23:31biddeth vsus not to looke vponupon the Wine when it is red. And touching the Eares, he ſaith, He that turneth ppPro. 28. 9.Prov 28:9his eares from hearing the Law, his Prayer ſhall bee abomination. Likewiſe of the Tongue, we hauehave in qqPſal. 39. 2.Ps 39:2DAVID a worthy Example: I ſaid, I will take heed vntounto my wayes, that I offend not with my tongue: I will keepe a bridle vponupon my mouth, whileſt the wicked is before me. Therefore heere are commanded as meanes and occaſions of good generally,

Firſt, a lawfull calling: EueryEvery rr1. Cor. 7. 24.1 Cor 7:24man, wherein hee was called, therein let him abide with God. According ſſ1. Pet. 4. 10.1 Pet 4:10as eueryevery man hath receiued, a gift, ſo let him adminiſter to another.

p. 135The 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 ttGen. 3. 19.Gen 3:19the 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 vsus by the hand to thoſe two foule ſinnes, Adulterie, and ſtealth, as it brought DAVID, uu2. Sam. 11. 2, …2 Sam 11:2whileſt 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 excellent meanes to auoyde ſtealth, Let xxEpheſ. 4. 28.Eph 4:28him 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 vsus for the ſeruice of God, and of eueryevery good dutie; as Shooting, Muſike, putting forth of Riddles, and the like: for theſe the Word of God doth by name ſpeake of. So Dauid, 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 hauehave an Example in the Riddle put forth by SAMSON, Iudges 14. 14. Out of the eater p. 136came 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 yyEſay 5. 12.Isa 5:12Harpe and Violl, Timbrell and Pipe and Wine are in their Feaſts; but they regard not the worke of IEHOVAH, neither conſider the worke of his hands, who zzAmos 6. 5, 6.Amos 6:5Amos 6:6play vponupon 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 aaEccleſ. 2. 2.Eccl 2:2ſaid of Laughter, Thou art mad, and of ioy, What is that thou doeſt? Woe bbLuke 6. 25.Luke 6:25be to you that now laugh, for ye ſhall waile and weepe.

Fourthly, Imitation of good Examples: firſt, and principally, of God himſelfe: Be ccEpheſ. 5. 1.Eph 5:1yee followers of God, as beloued children. And to the beholding of this Example of God, our Sauiour doth lift vsus vp, when he ſaith, Ye ddMat. 5. 48.Matt 5:48ſhall therefore be perfect, as your Father which is in Heauen is perfect. Be eeLuke 6. 63.Luke 6:63ye mercifull, euen as your Father is mercifull. The Lord alſo himſelfe taketh vsus forth that Leſſon, ſaying, Be ffLeu. 11. 44.Lev 11:44ye holy: for I am holy. And gg1. Ioh. 33.Iohn maketh it that perpetuall ſtrife and indeuour of GODS Children: Whoſoeuer hath this hope in him, purifieth himſelfe, as he is alſo pure. And againe, hh1. Ioh. 4. 17.1 John 4:17As he is, ſuch alſo are we in this World; for therefore, ſaith the iiHeb. 12. 10.Heb 12:10Apoſtle, God chaſtiſeth vsus for our profit, that we might partake his holineſſe.

Next, is the example of Chriſt our Sauiour, God manifeſted in the fleſh: For kk1. Pet. 2. 21.1 Pet 2:21Chriſt alſo ſuffered for vsus, leauing vntounto vsus a preſcript, that yee might walke in his ſteps. Then of the holy Angels, as our Sauiour teacheth vsus to pray, Thy will be done in Earth, as it is in Heauen. Likewiſe of Adam in his innocencie, vntounto whoſe Image the Apoſtle llColoſ. 3. 10. Epheſ. 4. 24.Col 3:10Eph 4:24eueryevery where willeth vsus to bee renewed.

p. 137Laſtly, of good and holy men, that beholding the iſſue of their conuerſation, we may follow their faith, as the Apoſtle 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 notwithſtanding wee muſt take heed, becauſe in the beſt men much corruption is to bee found, that wee follow them no mm1. Cor. 11▪ 1.1 Cor 11:1further then they follow Chriſt. The contrarie whereof is the following of euill and wicked examples: nnIob 31. 33.Job 31:33If I hauehave hid my ſin as ADAM, or after the manner 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 ooPſal. 119. 63.Ps 119:63am companion to all them that feare thee, and keepe thy Commandements. The contrarie whereof is, Firſt, Leauing and lothing the companie of the good, forſake ppHeb. 10. 25.Heb 10:25not your aſſembling together, &c. Secondly, Societie with the wicked, for which the good King Iehoſaphat is reprooued by the Prophet, What? qq2. Chro. 19. 2.2 Chr 19:2thou to helpe the wicked one, and to louelove the haters of IEHOVAH? But for theſe thngs is hot displeaſure towards thee from IEHOVAH. Ill rr1. Cor. 15. 33.1 Cor 15:33companie corrupts good manners. To this purpoſe Salomon in his Prouerbs hath many excellent ſayings, Make no ſſPro. 22. 24, 25.Prov 22:24Prov 22:25friendſhip with an angrie man, nor companie with a furious man, leſt thou learne his wayes, and get a ſnare for thy ſelfe. Hee ttPro. 28. 7.Prov 28:7that 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 vsus 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 uu2. Kings 1. 18▪2 Kgs 1:18walked in the wayes of the Kings of Iſrael, as the houſe of AHAB did: for AHABS p. 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 vponupon them, for that the xxGen. 6. 1, 2.Gen 6:1Gen 6:2ſonnes 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 yyDeut. 7. 3.Deut 7:3to ioyne affinitie with thoſe Nations (of the Land of Canaan) to giuegive 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 other gods.

The ſecond part of watchfulneſſe, is that which vſeth all diligence in that which is good. Continue zzRom. 12. 12. Coloſſ. 4. 2.Rom 12:12Col 4:2in Prayer, or lye at it continually: aaEpheſ. 6. 18.Eph 6:18Watch thereunto with all aſſiduitie. The contrary whereof is negligence and ſlackneſſe. In bbRom. 12. 11.Rom 12:11doing ſeruice be not ſlacke.

Hitherto of watchfulneſſe, whereunto we are to couple (in the fourth and laſt place) continuance and perſeuerance in wel-doing, the crowne and vertue of all goodneſſe. The Apoſtle noteth this alſo common to all good duties: And cc2. Theſſ. 3. 132 Thess 3:13ye, brethren, be not wearie of well-doing. Doing ddGal. 6. 9.Gal 6:9well, let vsus 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 vntounto it. And the rather to perſwade vsus to this vertue, the Apoſtle to the eeHeb. 12. 2, 3.Heb 12:2Heb 12:3Hebrewes biddeth vsus 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 & giuegive ouer, p. 139and to be wearie of well-doing. Curſed ffGal. 3. 10.Gal 3:10is 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 vsus, Take ggHeb. 3. 12.Heb 3:12heed, brethren, leſt there be at any time in any of you a wicked heart of vnbeliefe, to depart away from the liuing God: for as our Sauiour threateneth, Hee hhLuke 9. 62.Luke 9:62which ſetteth his hand vntounto 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, iiLuke 12. 48.Luke 12:48to whom more is committed; of him to require more. The holineſſe and perfection of the Angels farre exceeded the holineſſe and perfection of Adam, according as their nature was more excellent and perfect. Adam kk1. Tim. 3. 6.1 Tim 3:6alſo excelled Eue, who as the weaker Veſſell, 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 goodneſſe, ſhould hauehave beene better confirmed and growne more and more in heauenly Graces, as our llLuke 2. 52.Luke 2:52Sauiour 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,EueryEvery thing, with ſo much the greater ſtrength, as the dutie doth more excell. and all the ſtrength of them muſt bee carryed both in nature and action, to the performance of all good duties: ſo it muſt bee to eueryevery 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 eueryevery Commandement ſome duties to bee preferred before the reſt.

For example: the duties of the firſt Table are greater then the duties of the ſecond, which beſides the expreſſe words of our Sauiour Chriſt, calling it the mmMat. 22. 37.Matt 22:37firſt & the great Cōmandement, may be ſhewed out of the Prophet p. 140firſt, 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. VponUpon nnHoſh. 4. 12.the tops of the Mountaines they ſacrifice, and vponupon the hils; they offer burnt offerings vnderunder 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 ooRom. 1. 25, 26 28, 29.Rom 1:25Rom 1:26God gaue them vp to their owne hearts luſt, vntounto vncleanneſſe, to defile their owne bodies betweene themſelues; which turned the Truth of God into a Lye, and worſhipped the Creatures, forſaking the Creator 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 other, not ceremoniall of the firſt Table, with the Morall of the ſecond: for in that caſe it is true which the ppHoſh. 6. 6.Prophet ſpeaketh, I am delighted with MercieMercy, and not with Sacrifice. So the chiefe, middle and leaſt duties of the firſt Table, are to be compared with the like of the latter, deedes with deedes, words with words, thoughts with thoughts, & not otherwiſe: for if you cōpare Murder with the leaſt abuſe of the Name of God, or Adulterie 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 vntounto 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, LoueLove, Approbation, Cheerefulneſſe, Feare to offend, Sinceritie, Zeale, Watchfulneſſe, and continuance both in Profeſſion and p. 141Action. 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 qqMat. 22.Matt 22ſhalt louelove the Lord with all thine heart, and with all thy ſoule, and with all thy ſtrength: As if this were proper to the Duties 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 dearer vntounto vsus, then the ſauing of our owne ſoules: As the examples of Moſes and Paul doe teach vsus; rrExod. 32. 32.Exod 32:32one deſiring to be blotted out of the Booke of Life, rather then that Gods great Name ſhould be blaſphemed amōg the Gentiles: The ſſRom. 9. 3.Rom 9:3other, for the glorifying of God in the ſauing 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 vsus; 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 ttIoh. 12. 27, 28John 12:27John 12:28is my ſoule troubled. And What ſhall I ſay? Father, ſaue me from this houre: but for that cauſe am I come vntounto 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 hauehave) yet the onelyonly zeale of his glorie ought continually to ſtirre vsus vp vntounto this dutie: and that much more forcibly then all our owne neceſſities. The contrarie whereof is LoueLove of the Creature aboue God. He uuMat. 10. 37.Matt 10:37that loueth father or mother more then me, is not worthy of me. They xxIohn 12. 43.John 12:43loued the prayſe of men, more then the praiſe of God. Whither belongeth the louelove of our ſelues and of worldly pleaſures, p. 142of which kind of people the Apoſtle ſaith, yyPhilip. 3. 14.Phil 3:14Whoſe god is their belly.

Secondly, When we come vntounto our ſelues, the ſoule is to be reſpected before all worldly commodities. zzMat. 6. 33.Matt 6:33Seeke first the Kingdome of God and his righteouſneſſe, and all theſe things ſhall as appendices be caſt vntounto you. So in ſpirituall Graces, eueryevery one as it is more excellent: Deſire aa1. Cor. 12. 31.1 Cor 12:31the beſt gifts, and I will ſhew you a more excellent way. Follow bb1. Cor. 14. 1.1 Cor 14:1after louelove, and couet after ſpirituall gifts; but more, that ye may propheſie of outward things. The bodie is ccPro. 22. 1.Prov 22:1to 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 vsus. The contrarie whereof, is that which the Apoſtle ſpeaketh of, Phil. 3. 19. To minde earthly things: and as he ſaith in dd1. Tim. 6. 5, 6, 9, 10.1 Tim 6:51 Tim 6:61 Tim 6:91 Tim 6:10another 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 aboundantly vntounto them.

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

p. 143In reſpect of all theſe things that hitherto hauehave bin deliuered, 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 whatſoeuer, 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 eeRom. 3. 27.Rom 3:27Law 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 Commandement, 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 vntounto our feete, and a Lanterne vntounto our ſteps, as it is in Pſal. 119. 104. Salomon ffPro. 6. 23.Prov 6:23alſo 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 Commandements of God are ſaid to bee ſtraight and right, The ggPſal. 19. 9.Ps 19:9Commandements of IEHOVAH are right; Therefore hhPſal. 119. 126Ps 119:126I account all thine Ordinances right in all things. So doth Salomon proclayme in his iiPro. 4. 11.Prov 4:11Prouerbs, that by the words of Wiſdome which there hee vttereth, hee will guide vsus in the paths of rightneſſe.

Secondly, It is a good and a holy Law, as the Apoſtle to the kkRom. 12. 2.Rom 12:2Romanes calleth it, That good will of God. And DAVID, llPſal. 119. 39.Ps 119:39Thy Lawes are good. Being therefore good, it is in it ſelfe acceptable vntounto God, and maketh thoſe that doe it, accepted to him. Whereupon the ſame Apoſtle mmRom. 12. 2.Rom 12:2there calleth it, That acceptable will of God. Contrariwiſe ſinne peruerteth the ſtraight wayes of the Lord, p. 144as Peter ſpeaketh, Acts 13. 10. And therefore it is euill and naught. Know nnIer. 2. 19.Jer 2:19and ſee (ſaith IEREMIE) that it is an euill and bitter thing, that thou forſakeſt IEHOVAH. And this is the common Epithite which the Scripture giueth vntounto ſinne, which being naught, maketh vsus odious and hatefull vntounto God: ooPro. 15. 26.Prov 15:26Euill thoughts are an abomination to IEHOVAH. Thou ppPſal. 3. 6.Ps 3:6hateſt all the workers of iniquitie.

Thirdly, It is a qqIam. 1. 25.Jas 1:25perfect 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 rrReuel. 21. 27.Rev 21:27Reuelation wee finde, That no vncleane thing, nor which doth abomination or lyes, ſhal enter into the new Ieruſalem. And Paul telleth the ſſGal. 5. 21.Gal 5:21Galathians, 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 onelyonly, but of eueryevery Commandement is ſo fitted, as the ſame may be a perpetuall 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 eueryevery one remayneth: there ſhall bee no Seuenth day ſet apart vntounto Gods Seruice: for all Eternitie of time ſhall be taken vp for it, and a ttHeb. 4 9.Heb 4:9perpetuall Sabbath; no vſe of Marriage, but uuMat. 22. 30.Matt 22:30puritie and perfection, like to the holy Angels. And the like is to be ſaid of the other Commandements: for ſeeing the Image of God, witneſſe the xxColoſſ. 3. 10. & Epheſ. 4. 24.Col 3:10Eph 4:24Apoſtle, ſtandeth in Righteouſneſſe and Holineſſe, which are the two branches of the Law, it muſt needes tye vsus with an euerlaſting louelove, 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 yyExod. 34. 27. 2 Cor. 3. 7.Exod 34:272 Cor 3:7noted, by ingrauing of it in ſtone.

p. 145But where, will you ſay, is this Doctrine of Righteouſneſſe 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 Adam, the ſame is, by the mercifull prouidence of GOD, for a more certaine direction of our wayes, and to humble vsus in ſeeing how ſhort we come of the performance of it, againe renewed, and the ſumme of all compendiouſly abridged in ten Words, Sentences or Commandements, written zzExod. 34. 28.Exod 34:28by 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 hauehave not a law, doe by nature the things of the Law theſe hauing not a law, are a law vntounto themſelues, as thoſe which declare the worke of the Law written in their heart: their conſcience bearing record vntounto themſelues, and their thoughts accuſing or excuſing them, &c.

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

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

p. 146Secondly, 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 hauehave their place in eueryevery Commandement, the corruption of nature and deſire being (as I thinke) forbidden in eueryevery one, not alone in the tenth:

And that for theſe Reaſons:

Firſt, From the nature of God that gaue the Law, who being a aaIohn 4. 24.John 4:24Spirit, & therfore piercing bbHeb. 4. 12, 13Heb 4:12Heb 4:13into the moſt ſecret thoughts and intents of the heart, eueryevery Commandement of his (not onelyonly the ten Commandements layd together) muſt needes bee ccRom. 7. 14.Rom 7:14ſpirituall; 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, extending it to all kinde of Luſt, Math. 5. 28. As for the tenth, it hath another ſenſe, as ſhall be ſeene when we come vntounto 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, vnderunder reformation of better iudgement, to be meant not of the tenth Commandement onelyonly, 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 gathereth 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 Commandement; or becauſe he ſaith many times (that Commandement) p. 147that therefore he meaneth a particular Commandement, 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 ddEpheſ 5. 14.Eph 5:14writeth, that God ſaith in the Scripture, Ariſe, thou that ſleepeſt, and Chriſt ſhall ſhine vntounto 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 hauehave ſo vſed, 1. Iohn 2. 7, 8. And albeit Paul, Rom. 13. 9. doe aptly & truly render the meaning of the tenth Commandement, by the ſame very words which heere he vſeth, that hindereth not, but that in this place it may hauehave another ſence, the word ſeruing indifferently for eeSo is foreign taken, Luke 22. 15. Matth. 22. 17. and 1. Pet. 1. 12. for a longing and earneſt deſire.Luke 22:15Matt 22:171 Pet 1:12coueting, or for lusting, and the diuerſity of the Argument inforcing a diuers interpretation of theſe two places.

The Tenne Commandements, which ſummarily conteine the whole doctrine of Righteouſneſſe, whatſoeuer the Law or Prophets ſpeake of, our Sauiour Chriſt in hisThe doing whereof is tearmed Righteouſneſſe, and hath two parts, Pietio, and Iuſtice. infinite wiſedome hath contriued into two: The louelove of God, and of our brethren: When vntounto the Lawyer, aſking him which is the great Commandement in the Law, he anſwereth, ffMath. 22. 37.Matt 22:37Thou ſhalt louelove 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 vntounto it: Thou ſhalt louelove 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 Goſpell, inſtructeth vsus, that wee ſhould liue ſoberly, and iustly, and godly in this preſent world. Where, before Iuſtice and p. 148Piety, which are the parts, he putteth Sobriety or Soundneſſe 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: ggLuke 1. 75.Luke 1:75That being deliuered out of the hands of our enemies, wee might ſerue him in holineſſe and righteouſneſſe. Put on hhEpheſ. 4. 24.Eph 4:24the new man, which according to God is created in true righteouſneſſe and holineſſe: but iiActs 3. 14.Acts 3:14yee hauehave denyed that holy and luſt one. HEROD kkMarc. 6. 20.Mark 6:20did reuerence IOHN, knowing he was a iuſt and a holy man. Yee ll1. Theſſ. …. 10.are witneſſes, and God, how holily, and iuſtly, and vnblameably wee were conuerſant among you that beleeue. Hee mmReuel. 22. 11.Rev 22:11that 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 louelove 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 louelove 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 nnMath. 22. 37.Matt 22:37firſt and ſecond Commandements.

The ſumme of the firſt Commandement is, That weePietie is, of the immediate duties to God; whereof this is the whole, that we hauehave God to be our God. hauehave God to be our God. So it is expreſſed in the Commandement it ſelfe, Thou ſhalt hauehave no other gods before my face. The firſt affirmatiue whereof is, Thou ſhalt hauehave me to be thy God. The contrary of this hauing of God to be our God, is, firſt, that which the Pſalmiſt ooPſal. 10 4.Ps 10:4noteth, The wicked are ſo proud, they ſeeke not after God. Againſt which, pp2. Chro. 15. 13.2 Chr 15:13Aſa made a Law, that if any would not ſeeke after God, he ſhould die.

Secondly, Atheiſme, in denying God or his properties, p. 149as Prouidence, Wiſedome, Preſence, &c. The foole qqPſal. 14. 1.Ps 14:1hath ſaid in his heart, There is no God. Yee hauehave ſaid, rrMalach. 3. 14.Mal 3:14It is in vaine to ſerue God, &c.

Wee hauehave God to bee our God, by cleauing toThe parts are two: one to cleaue vntounto him. him, and worſhipping him. This Diſtribution Moſes giueth, Deut. 10. 20. Thou ſhalt feare IEHOVAH thy God, and ſerue him. Thou ſhalt cleaue vntounto 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, ſſ1. Cor. 6. 17.1 Cor 6:17He that is glued to the Lord, is one ſpirit. Of this it is ſaid, ttIoſh. 23. 8.Josh 23:8Stick faſt vntounto IEHOVAH your God, as you hauehave done vntounto this day. He exhorted uuActs 11. 23.Acts 11:23all, that with purpoſe of heart they would cleaue to the Lord. The contrary wherof, is that which the Prophet ſpeaketh of, xxIerom. 17. 5.Curſed is the man whoſe heart departeth from IEHOVAH. Their yyEſay 26. 13.Isa 26:13heart is farre from mee. If any man zzHebr. 10. 38.Heb 10:38with-draw himſelfe, my ſoule ſhall hauehave no pleaſure in him. This cleauing to God, groweth from a reſpect of that abſoluteneſſe of all good things that are in him, and hath theſe parts:

Firſt, to louelove him for his goodnes, deſiring nothingLouing. more then to be ioyned vntounto him, delighting to thinke and ſpeake of him, and to doe the things that are pleaſing in his ſight. By which notes and marks it is eaſie for vsus to examin our louelove vntounto him: aaDeut. 6. 5.Deut 6:5Thou ſhalt louelove IEHOVAH thy God, with all thy heart, &c. The contrary whereof, is that hatred of God, whereof we ſpake before.

Secondly, to reuerence him for his Holineſſe, and theReuerencing. Maieſty of his preſence, before whome no vnſeemely thing may come. bbEccleſ. 5. 1.Eccl 5:1God is in Heauen, and thou art vponupon the earth, therefore let thy words be few. And this as a bridle reyneth and keepeth vsus 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 p. 150more glorious then all the Princes of the world? Therefore doth the Holy Ghoſt aggrauate the ſinne of the old world: ccGen. 6. 11.Gen 6:11That the earth was corrupted before God: and of the Sodomites, that ddGen. 13. 13.Gen 13:13they 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 eeProu. 5. 21.Prov 5:21vſeth this as a moſt effectuall Argument, to draw men from the enticements of ſin, vnderunder that one of the ſtrange woman, comprehending all the reſt, For that the wayes of eueryevery one are before the eyes of IEHOVAH. For the other, common are the exhortations in the Scripture, ffGen. 17. 1.Gen 17:1Walke before me, and be vpright: And ggExod. 20. 3.Exod 20:3thou ſhalt hauehave none other gods before my face. ENOCH hhGen. 5. 14.Gen 5:14is alſo commended, that he walked with God. And the Prophet Ieremy iiIerem. 13. 23.Jer 13:23notably 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: kkHebr. 12. 16.Heb 12:16Let there be no prophane perſon, as ESAV, &c.

Thirdly, to feare him for his Power and Iuſtice, notFearing, with a ſeruile feare, which hath paine and torture in it, and ſetteth the conſcience, as it were vponupon a llIohn 4. 18.John 4:18Rack: 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 mmLeuit. 19. 14Lev 19:14ſhalt not curſe the Deafe, neither put a ſtumbling blocke before the blinde, but ſhalt feare thy God: I am IEHOVAH. Who nnIer. 10. 7.Jer 10:7would not feare thee, &c. ſeeing Power reſteth in thee? Let ooHeb. 12. 28.Heb 12:28vsus labour to pleaſe God with reuerence and feare: for euen our God is a conſuming fire. If pp1. Pet. 1. 17.1 Pet 1:17you call him Father, which without respect of perſons iudgeth eueryevery one according to his worke, paſſe your time of dwelling heere in feare. If qqMal. 1. 6.Mal 1:6I be a Father, where is my feare? Feare rrEſay 8. 13. 14.Isa 8:13Isa 8:14not the feare of this people, nor terrifie your ſelues. IEHOVAH of Hoaſts him ſanctifie: let him bee your feare, and let him bee your terrour. Where theſe two kindes of feare are plainly diſtinguiſhed: p. 151The contrarie whereof is contempt of God, like to Pharaoh, Who is ſſExod. 5. 2.Exod 5:2IEHOVAH, &c.

To beleeue him for his Truth and Faithfulneſſe toBeleeuing, performe whatſoeuer hee ſpeaketh, as hee ſaith in the Pſalmes, ttPſ. 89. 34, 35,Ps 89:34Ps 89:35I will not alter that which is proceeded out of my mouth, nor falſifie my faith. The lacke of this Grace bereaued thoſe two worthy Saints of God, Moſes and Aaron, of that great bleſſing (which they ſo much deſired) to conduct Gods people into the Land of Promiſe, Becauſe nnNumb. 20. 12Num 20:12yee beleeued mee not, to ſanctifie mee in the preſence of the Children of Iſrael; therefore yee ſhall not bring this Congregation into the Land which I hauehave giuen them. The contrarie of it is doubtfulneſſe concerning the Truth of Gods promiſes or iudgements, whether preſent or to come. I xxPſal. 116. 11.Ps 116:11ſaid in my heart, All men are Lyars. Whence commeth tempting or God, when through diſtruſt and vnbeliefe wee ſeeke ſignes of his Truth and Power: yyMat. 4. 7.Matt 4:7Thou ſhalt not tempt the Lord thy God: zz1. Cor. 10. 6. 101 Cor 10:61 Cor 10:10Neither let vsus tempt God, as they tempted him, and were deſtroyed of Serpents.

To truſt and ſet our faith and full affiance vponupon him,Truſting and in reſpect of his Power and Might, whereby hee is able to doe it. Hereof the aaRom. 4. 21.Rom 4:21Apoſtle ſetteth Abraham before vsus for an example, the father of the faithfull, who contrarie to hope, beleeued vnderunder hope, being fully aſſured, that what God had promiſed, he was able to performe. And of himſelfe he ſaith, bb1. Tim. 1. 12.1 Tim 1:12I know whom I hauehave beleeued, and am perſwaded that hee is able to keepe the thing committed to him vntounto that day. Agreeable whereunto is the ſpeech of our Sauiour Chriſt, My ccIohn 10. 28.John 10:28Father 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, IEHOVAH, IEHOVAH, the mightie God, &c. And why the Apoſtles Symbole, commonly called the Creed, comprehending in ſumme all the Articles of our Faith, beginneth p. 152with this, I beleeue in God the Father Almightie. For holding this, there is nothing ſo incredible to fleſh and bloud, which wee will not beleeue and depend vponupon: 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 ddPſal. 22. 5, 6.Ps 22:5Ps 22:6called vponupon thee, and were deliuered; they truſted in thee, and were not confounded. God eePſal. 27. 1, 3.Ps 27:1Ps 27:3is my light and my ſaluation: whom ſhould I feare? God is the ſtrength of my life, of whom ſhould I be afraid? And ff2. Kin. 6. 16.2 Kgs 6:16hee anſwered, Feare not: for they that be with vsus, are more then they that bee againſt vsus.

Thus wee muſt truſt in God, not onelyonly when wee ſee the meanes before vsus, but without, and euen contrarie to all meanes; as ggDan. 3. 17.Dan 3:17SHEDRACH, MESHACH, & ABEDNEGO did. The God whom we ſerue, is able to deliuer vsus out of the hot burning Furnace, and out of thy hands, O King, he can deliuer vsus. The contrarie hereof is,

Firſt, diſtruſt in God; as the wicked Achaz, hhEſay 7. 11.Isa 7:11being 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 vntounto the hands of this Iehouah (whom thou talkeſt of) a matter 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 vsus, as Friends, Honour, Credit, Wiſdome, Riches, or whatſoeuer elſe: ii1. Tim. 6. 17.1 Tim 6:17Exhort 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. kkIer. 17. 5.Jer 17:5Curſed is the man that hath his confidence in man, and maketh fleſh his Arme. The llObad. v. 3, 4.pride 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, p. 153ſaith 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 andHoping in him 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 mmRom. 11. 29.Rom 11:29the gifts and calling of God are without Repentance. It is nnLam. 3. 22.Lam 3:22the wonderull kindneſſe of IEHOVAH, that we are not conſumed: for his mercies faile not. Therefore ooEſay 30. 18.Isa 30:18will IEHOVAH waite to doe grace vntounto you. And therefore will hee lift vp himſelfe to hauehave merciemercy on you: for IEHOVAH is a God of vprightneſſe and iudgement. Bleſſed are all that waite on him. Hereupon the ppPſal. 37. 5, 7.Ps 37:5Ps 37:7Pſalmiſt doth exhort vsus; Commit thy way vntounto IEHOVAH, and truſt in him, and he ſhall bring it to paſſe ▪ waite patiently vponupon 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 qqPro. 16. 3.Prov 16:3thy workes to IEHOVAH, and thy thoughts ſhall be directed. The contrarie whereof is deſpayre: I rr1. Theſ. 4. 13.1 Thess 4:13would not, Brethren, hauehave you ignorant concerning them which are aſleepe, that ye ſorrow not, euen as other which hauehave no hope.

By this our cleauing vntounto God, two vertues come to be wrought within vsus:

Firſt, Patience, in a cheerefull vndergoing of dangerFrom whence ariſe Patience and and troubles, without repining or vſing vnlawfull meanes to bee deliuered from them: and that by reſting vponupon his Wiſedome, who hath the times when, and the meanes how to ſend vsus helpe, numbred before him. Though ſſIob 13. 5.Job 13:5he kill me, yet will I truſt in him. I was ttPſal. 39. 9.Ps 39:9dumbe, and opened not my mouth, becauſe thou diddeſt it. The contrarie whereof is impatience in afflictions; as that of IEREMIE, Curſed uuIer. 20. 14, 18.Jer 20:14Jer 20:18bee 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 p. 154ſorrow, that my dayes ſhould be conſumed with ſhame? And the whole third Chapter of Iob bewrayeth his great infirmitie this way.

Secondly, Humilitie, to acknowledge all we hauehave, toHumilitie come from God; and therefore in the conſcience of our emptineſſe, and of his bountie and goodneſſe, to giuegive all glorie vntounto him alone; whereof the Apoſtle ſaith, Let him xx1. Cor. 1. 31.1 Cor 1:31that glorieth, glorie in the Lord. Decke yy1. Pet. 5. 6.1 Pet 5:6your ſelues with lowlineſſe of minde: for God reſiſteth the proud, and giueth grace to the humble. Such an humble heart was in zz1. Chron. 19. 11, 14.1 Chr 19:111 Chr 19:14DAVID: 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 IEHOVAH, and thou excelleſt as head ouer all. But who am I, and what is my people, that wee ſhould bee able to offer willingly after this ſort? For all things come of thee, and of thine owne hand taken doe we giuegive vntounto thee. The contrary wherof is pride or preſumption boaſting and glorying of our ſelues. Now aa1. Cor. 4. 6, 7.1 Cor 4:61 Cor 4:7theſe things, Brethren, I hauehave figuratiuely applyed vntounto mine owne ſelfe and APOLLOS for your ſakes, that yee might learne by vsus, that no man preſume 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 receiued 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 vntounto God, Acts 12.

Worſhip muſt needs be a part of the firſt Commandement:The other to worſhip him. 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: bbLeu. 24. 15, 16Lev 24:15Lev 24:16Whoſoeuer curſeth his God, ſhall beare his ſinnes, and he that blaſphemeth the Name of IEHOVAH, ſhall be put to death. Such was that of curſed p. 155cc2. King. 19. 102 Kgs 19:10RABSHAKEH: Thus ſhall ye ſpeake to HEZEKIAH King of Iudah, and ſay, Let not thy Goddeceiue thee, in whom thou truſteſt, ſaying, Ieruſalem ſhall not be deliuered into the hand of the King of Aſſhur. Secondly, Worſhipping of any beſide God: Thou ddMat. 4. 10.Matt 4:10ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerue. And this hath vnderunder it diuers kindes:

Firſt, Worſhipping of the Deuill, whether in direct ſeeking vntounto 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 vncleane ſpirit, wherewith one is poſſeſſed, or of ſome Familiar; As the Mayden, which in the ccActs 16. 16.Acts 16:16Acts hauing a ſpirit of diuination, got her Maſters much aduantage with diuining. Of theſe the ffEſay 29. 4.Isa 29:4Prophet ſpeaketh, Thy voyce ſhall be out of the ground, like him that hath a ſpirit of diuination, and thy talking ſhall whiſper out of the duſt. Secondly, Sorcerie and Necromancie, where the Deuill is ſought vntounto in the forme of ſome dead man, as in the Storie of the Witch gg1. Sam. 28. 11 13, 14.1 Sam 28:11of Endor, who rayſed vp the Deuill in the likeneſſe of Samuel, like an old man lapped in a Mantell: for that it was not the true Samuel, but a meere illuſion of Satan; beſide many other, this one reaſon doth euince, for that God had hhVerſe 6.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, caſting 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 flying 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 p. 156of God is alike impeached in them both. And therefore the good Witch no leſſe then the other Witch is abominable in his ſight. And heere all going to Witches, Coniurers, and Soothſayers, and ſuch like, is alſo condemned: If iiLeuit. 20. 6.Lev 20:6any 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 hauehave dyed for his tranſgreſſion 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 onelyonly lawfull Miniſter of God, to know his will by: For kkDeut. 10. 14, 15.Deut 10:14Deut 10:15theſe Nations which thou ſhalt poſſeſſe, harken vntounto thoſe that regard the times, and vntounto Sorcerers. As for thee, IEHOVAH thy God doth not ſuffer thee to doe ſo: IEHOVAH thy God will rayſe vp vntounto thee a Prophet like vntounto mee, from among you, euen of thy brethren, vntounto him ye ſhall harken. llEſay 8. 19, 20.Isa 8:19Isa 8:20When they ſhall ſay to you, Inquire at them that hauehave a ſpirit of Diuination, 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. wherein, vnderunder a ſhew of worſhipping of God, the Deuill indeed is worſhipped. mm1. Cor. 10. …0.1 Cor 10Thoſe things which the Gentiles ſacrifice, they ſacrifice to Deuils, and not vntounto God. And I would not that ye ſhould hauehave fellowſhip with Deuils.

Thirdly, Attributing religious reuerenceThe Papiſts teach that this religious reuerenc is to bee done to creatures, as to Angels, the ſoules departed, the Croſſe, &c. 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 nnReuel. 19. 10. & 22. 8.Rev 19:10Rev 22:8fell downe before the feet of the Angell, to worſhip him. But he ſaid vntounto mee, Take heed thou doe not; for I am thy fellow ſeruant, &c. Worſhip God. So ooActs 10. 26.Acts 10:26Peter p. 157ſeeing Cornelius giuegive him more then a ciuill honour, rayſeth him vp, and telleth him, I am alſo a man.

VnderUnder the name of worſhip, are comprehended generallyWhich worſhip comprehendeth all kind of Seruice, Publike and Priuate. his whole ſeruice, and whatſoeuer hee commandeth for the glorifying of his Name, both publike exerciſes 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 branchOne principal part whereof is Prayer. of this ſeruice, is Prayer, the Flowre of all the reſt, without which, wee can aſſure no bleſſing vntounto our ſelues of any good thing wee doe enioy: For pp1. Tim 4. 4.1 Tim 4:4eueryevery creature of God is ſanctified by the Word of God and Prayer. A noble and a worthy ſeruice; ſo acceptable vntounto 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 qqCant. 4. 11. Both Petition for the obtayning of good things, or turning away of euill, and thankeſgiuing for all we doe enioy.Song 4:11Honie dropping from the Honie-combe; It ſtandeth both in Petition for all things needfull, and Thankeſgiuing for all wee hauehave; eſpecially ſuch good things as by Prayer wee obtayne of him. Call rrPſal. 50. 15.Ps 50:15vponupon mee in the Day of trouble: So will I deliuer thee, and thou ſhalt glorifie me. PAVL, 1. Tim. reckoneth vp foure kindes, Deprecations, Prayers, Requeſts, Thankeſgiuing: But the firſt three are all comprehended vnderunder Petition: Deprecation being a Petition to be deliuered from hurtfull things, Prayer noting a Petition for ſome good thing; and Requeſt, a Petition againſt thoſe that wrong vsus.

The contrarie hereof, is praying toThe Papiſts that teach Inuocation of Saints. any Creature, Saints, Angels, or whoſoeuer elſe, this being an honour that belongeth to God alone; for how ſſRom. 10. 14.Rom 10:14can they call vponupon him, in whom they hauehave not beleeued? And God in the Pſalme ttPſal. 50. 15.Ps 50:15willeth vsus, Call vponupon me in the Day of trouble.

p. 158Of the nature of Prayer, when the neceſſities of thisA piece alſo of this ſeruice (when iuſt occaſion requireth) is Swearing and Curſing by his Name, making our Vowes vntounto him, and by Lottery to cō mit into his hands, the ſucceſſe of our doubtfull affaires. life require, are, Swearing and Curſing by his Name, as a witneſſe of the truth, and a Reuenger of all Lyes, making our Vowes vntounto him, and by Lottery to commit into 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 Pſalmiſt ſpeaketh, Pſal. 50. 14. Offer vntounto God prayſe, and pay thy V…es vntounto the moſt High. And of lots Salomon in the Prouerbs, The uuPro. 16. 33.Prov 16:33lot is caſt into the lap, but the whole diſpoſition thereof is from IEHOVAH.

The contrary hereof are blaſphemousThe Papiſts allow theſe blaſphemous Othes. 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 xxIer. 5. 7.Jer 5:7ſhall I ſpare thee for this? Thy ſonnes hauehave forſaken me, and ſworne by them which are no Gods: They yyIer. 12. 16.Jer 12:16taught my people to ſweare by BAAL. They zzAmos 8. 14.Amos 8:14that ſweare by the ſinne of Samaria, and ſay, As thy God, O DAN, liueth, and as the God of the way of Beerſhebah lineth, euen they ſhall fall, and ſhall not riſe any more.