contrarie whereof is Loue of the Creature aboue God He u Mat. 10. 37. that loueth father or mother more then me is not worthy of me They x Iohn 12. 43. loued the prayse of men more then the praise of God Whither belongeth the loue of our selues and of worldly pleasures of which kind of people the Apostle saith y Philip. 3. 14. Whose god is their belly Secondly When we come vnto our selues the soule is to be respected before all worldly commodities z Mat. 6. 33. Seeke first the Kingdome of God and his righteousnesse and all these things shall as appendices be cast vnto you So in spirituall Graces euery one as it is more excellent Desire a 1. Cor. 12. 31. the best gifts and I will shew you a more excellent way Follow b 1. Cor. 14. 1. after loue and couet after spirituall gifts but more that ye may prophesie of outward things The bodie is c Pro. 22. 1. to be esteemed more then rayment a good name more then great riches and grace and fauour better then siluer or gold And therefore in the things that concerne our owne good first we are to aske those that belong to the sauing of our soules and that without exception next the things for this present life so farre as God seeth them to bee good for vs. The contrarie whereof is that which the Apostle speaketh of Phil. 3. 19. To minde earthly things and as he saith in d 1. Tim. 6. 5 6 9 10. another place To imbrace godlinesse not for it selfe but for lucres sake Thirdly Circumstances also of time place person and such like ought to inforce our strength and powers Paul though he carryed himselfe in all sinceritie towards all yet 2. Cor. 2. 12. professeth hee did it more aboundantly vnto them Fourthly In things that are indifferent the lesse and fewer circumstances must yeeld to the more and greater vpon this reason Ezra being in a straight either to passe vnto Ierusalem with danger of his owne life and of theirs that went with him or to giue the King 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 vs against the enemie in the way because we had spoken to the King saying The hand of our God is vpon all them that seeke him in goodnesse But his power and his wrath is against all them that forsake him In respect of all these things that hitherto haue 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 e Rom. 3. 27. Law 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 vnto our feete and a Lanterne vnto our steps as it is in Psal 119. 104. Salomon f Pro. 6. 23. also in the Prouerbs For the Commandement is a Lanterne c. the Law a Light guiding our steps aright in those straight wayes wherein we are to walke And heereof the Commandements of God are said to bee straight and right The g Psal 19. 9. Commandements of IEHOVAH are right Therefore h Psal 119. 126 I account all thine Ordinances right in all things So doth Salomon proclayme in his i Pro. 4. 11. Prouerbs that by the words of Wisdome which there hee vttereth hee will guide vs in the paths of rightnesse Secondly It is a good and a holy Law as the Apostle to the k Rom. 12. 2. Romanes calleth it That good will of God And DAVID l Psal 119. 39. Thy Lawes are good Being therefore good it is in it selfe acceptable vnto God and maketh those that doe it accepted to him Whereupon the same Apostle m Rom. 12. 2. there calleth it That acceptable will of God Contrariwise sinne peruerteth the straight wayes of the Lord as Peter speaketh Acts 13. 10. And therefore it is euill and naught Know n Ier. 2. 19. and 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 vnto sinne which being naught maketh vs odious and hatefull vnto God o Pro. 15. 26. Euill thoughts are an abomination to IEHOVAH Thou p Psal 3. 6. hatest all the workers of iniquitie Thirdly It is a q Iam. 1. 25. perfect Law commanding all good and forbidding all euill Fourthly It is an eternall Law without limitation of time or place giuing a most absolute and perfect direction for all ages and times of the World before and since the Fall and binding to a perpetuall obseruation of it So in the r Reuel 21. 27. Reuelation wee finde That no vncleane thing nor which doth abomination or lyes shal enter into the new Ierusalem And Paul telleth the ſ Gal. 5. 21. Galathians They which doe such things the workes of the flesh there reckoned vp shall not inherit the Kingdome of God for which cause the definition not of Righteousnesse onely but of euery Commandement is so fitted as the same may be a 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 euery one remayneth there shall bee no Seuenth day set apart vnto Gods Seruice for all Eternitie of time shall be taken vp for it and a t Heb. 4 9. perpetuall Sabbath no vse of Marriage but u Mat. 22. 30. puritie 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 x Coloss 3. 10. Ephes 4. 24. Apostle standeth in Righteousnesse and Holinesse which are the two branches of the Law it must needes tye vs with an euerlasting loue who were first made in that likenesse and whose perfection in Heauen is to bee fully and perfectly renewed thereunto which perpetuitie of the Morall Law was y Exod. 34. 27. 2 Cor. 3. 7. noted by ingrauing of it in stone But where will you say is this Doctrine of Righteousnesse taught First Nature it selfe doth teach it in that by our first Creatiō
4. 25. 8. 32. deliuered vp to death for vs the exceeding measure of whose Mercie and Loue in this behalfe is commended in the Scripture by two circumstances one is the giuing of his Sonne his onely Sonne his beloued Sonne for our Redemption ſ 1. Iohn 4. 9. In this saith the Apostle was the loue of God manifested towards vs that he hath sent his only begotten Sonne into the World that we should liue by him And our Sauiour Christ in t Iohn 3. 16. IOHN God so loued the World that hee gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life The second is the time of this giuing of his Sonne for vs euen then when we were his enemies This the same Apostle ioyneth with the former u Iohn 4. 20. Herein is loue not that we loued God but that he loued vs and sent his Sonne a Propitiation for our sinnes But most notably doth Paul vnto the Romanes inlarge this circūstance x Rom. 5. 6 7. 8 9 10. For Christ when yet we were of no strength in his time dyed for the vngodly Verily for a righteous man one would scarce dye peraduenture for a man that hath beene beneficiall and good vnto him some man would indure to dye But God commmendeth his loue to vs that when we were yet Sinners Christ dyed for vs for if being enemies wee were reconciled to God through the death of his Sonne how much more being reconciled shall we be saued Wherefore Called of his Father he thrust not himselfe into this Office of Mediation but had the warrant of a lawfull calling for it for y Iohn 6. 27. him as hee speaketh of himselfe hath God the Father sealed And the Apostle to the Hebrewes z Heb. 5. 4 5 6 No man taketh this honour to himselfe but hee that is called of God as was AARON So also Christ did not take this Honour to himselfe to become a High Priest but he that spake vnto him Thou art my Sonne this day haue I begotten thee gaue it him as also in another place he saith Thou art a Priest for euer after the order of MELCHISEDECH for this cause he is called an Apostle Heb. 3. 1. and the Angell of the Couenant Malach. 3. 1. And Nicodemus though hee knew him not aright acknowledgeth that he was a Teacher come from God Iohn 3. for how else might any man presume to set his hand vnto so great a worke Therefore the Prophet saith a Ier. 30. 31. His Noble one shall be of him And I will make him to approch that he may come neere vnto me for who is hee that can promise in his heart to draw neere vnto me saith IEHOVA that is as the Apostle speaketh to the Hebrewes b Heb. 5. 4. Who can take this honor to himselfe but Christ who is called of God and made our King and Priest It standeth as euery other lawfull calling doth on two parts First Gifts and Graces necessarie for the discharge of his Office which God neuer seuereth from his callings Secondly A solemne inuesting of him vnto his place Both which concurre in Christ Esay 61. The Spirit of the Lord IEHOVA is vpon me therefore IEHOVA hath anoynted mee to preach vnto the poore he hath sent me c. Of his Graces the Psalmist saith c Psal 45. 8. Heb. 1. 9. God hath anoynted thee with Oyle of gladnesse aboue thy fellowes for being the d Pro. 8. 12. Wisdome of God and in the e Iohn 1. 18. bosome of his Father how can hee bee without any Grace requisite for him that should be a Mediator And necessary it was hee should thus bee called and appointed that wee might bee out of doubt of GODS acceptance of that which Christ hath done for vs being his owne ordinance and appointment and of his good pleasure to saue vs through him whereupon the Apostle calleth him f Ephes 5. 1. an offering and sacrifice of a sweet smelling sauour to God without which all his sufferings had bene in vaine But albeit his Office of Mediation in Gods appointment were before all eternitie yet actually it beganne euer since the fall of Adam vpon Adams fall comming after the Couenant of workes which was from the beginning assoone as Angels and men were made when as yet the purpose of God to saue vs through Christ lay hid within himselfe which first hee reuealed in Paradise assoone as man had fallen The g Gen. 3. 15. seed of the woman shall breake the head of the Serpent Hereupon wee finde him inuested into the place not onely after he had taken flesh when a voyce came from Heauen saying h Mat. 3. 17. This is my welbeloued Sonne in whom I am well pleased but before his comming into the World by him that sware i Psal 110. 4. Heb. 5. 6. Thou art a Priest foreuer after the order of MELCHISEDECH And againe k Psal 2. 7. Heb. 1. 5. Thou art my Sinne this day begate I thee In regard partly of his calling to the Office of Mediation partly of the Graces that God his Father did adorne him with hee is named Christ that is to say Anoynted and because also of Gods euerlasting Decree it is said Prouerbs 8. 23. He was anoynted before the World This Office of Mediation belongeth to whole Christ to be a Mediator not to any one seuerall nature in that great worke of our Redemption the Man-hood being assisted of the God-head and the God-head in an vnspeakable manner working by the Man-hood So whole Christ is called l Heb. 3. 2. The Apostle and high Priest of our Profession m Eph. 2. 13 14 our Peace n 1 Cor. 1. 29 30 our Wisdome Righteousnesse Sanctification and Redemption and finally o Rom. 1. 4. Our Lord and p Eph. 1. 20 22 Head of the Church An Office so appropriate vnto him that there neither are nor can be any more the Apostle telling vs that he hath a Priesthood q Heb. 7. 24. which cannot passe vnto any other but remayneth in himselfe for euer And Acts 4. 12. There is no other name giuen vs vnder Heauen whereby we may be saued Therefore he proclaymeth of himselfe I am r Iohn 14. 6. the Way I am ſ Iohn 10. 7. the Doore Touching the parties for whom Christ is a Mediator betweene God and men this benefit is proper to Mankinde Neither the Angels that fell are redeemed by him whose fall being with a high hand presumptuously and without temptation can neuer bee repayred and therefore our Sauiour saith Mat. 25. 41. that Hell fire is prepared for the Deuill and his angels neither are those that stand vpholden by Christ as Mediator for hee tooke not their seed or nature wherefore those places Ephes 1. 10. That he might gather into one bodie all things in Christ both the things in Heauen and
I write it Answerable hereunto is that of z Ezech. 36. 26 27. 1. Iohn 2. 8. EZECHIEL I will giue you a new heart and a new Spirit I will set in the middest of you and I will take away the heart of stone out of your flesh and I will giue vnto you a heart of flesh and my Spirit will I put in the middest of you and make that yee shall walke in mine Ordinances and obserue and doe my iudgements whereby this Holinesse is distinguished from imputed Righteousnes which is without vs and in another that is to say in Christ And from both these ariseth the third and last consideration of the Law of God as it is qualified and corrected and hath another nature set vpon it by Christ our Sauiour turned now into a 1. Iohn 2. 8. a new Commandement as the Apostle speaketh or a Law Euangelized and of another temper seruing no more for death and condemnation to those that are his but for helpe and direction for b Psal 119. 106 a Lanterne vnto our feet and a light vnto our steps to teach vs how to walke when we are in Christ Therefore c Luke 1. 6. Zacharie and Elizabeth are both commended as righteous before God because they went in all the Commandements of the Lord. d Iam. 1. 25. IAMES also calleth vs hither He that stoopeth downe into the perfect Law of Libertie and abideth in that hee not being a forgetfull hearer but a doer of workes shall be blessed by his doing And our Sauiour Matth. 5. 17. biddeth vs not to thinke that hee came to dissolue the Law and the Prophets I came not to dissolue them but to fulfill them for which cause also the right vnderstanding of the Law is needfull for vnlesse wee know our Masters will how shall we frame our selues to doe it Fourthly The new life put into vs which wee call Viuification or Quickning commeth from the power of Christs Spirit which rayseth vs vp from the sleepe and death of sinne to awake to liue righteously that e Rom. 4. 5. as Christ was raysed from the dead by the glorie of his Father so we might walke in newnesse of life for if wee bee ingraffed into the likenesse of his death verily so shall we also bee vnto the likenesse of his Resurrection Wherefore the f Coloss 3. 1 2. Apostle saith If yee bee risen together with Christ seeke the things which are aboue not the things which are vpon the earth Teaching that it is by the power of his rising that wee are renewed vnto righteousnesse as by his death we obtaine power to mortifie sinne Fiftly Touching the manner of the The Papists say that in Freewill there is a libertie or strength to receiue or reiect the grace that should quicken it which they call Preuenting Grace and so part the slakes betweene Grace and mans Freewill working there is a difference betweene the grace it selfe of Sanctification and the fruits that come from it In the grace it selfe as in the worke of our new birth man standeth meere passiue before God hauing no power or vertue in him to worke with Gods Spirit or to helpe the worke of Grace yet hee is not in this first renewing of his soule as a trunke or a dead stock for that he hath both reason and faculties or powers fit to receiue the Grace of God when his Spirit doth worke vpon them But in the fruits of Sanctification The Papists make not the Holie Ghost but their owne Free-will the principal agent in this second grace which Free-will they say goeth before and disposeth and prepareth vs to a Iustifying Grace in belieuing in hoping in repenting c. the principal Agent is indeed the verie Spirit of Christ who after the first grace and new Creation abideth and dwelleth in vs not idlely but euer working some good in vs and by vs as it is said Rom. 8. 26. The holy Ghost maketh intercession for vs with sighs which cannot be expressed But a second Agent working with Gods holy Spirit is the verie soule of man or rather the new man or new creature in the soule and all the faculties thereof So that in this second Grace which is the action or worke of faith wee stand not as meere passiue but beeing moued by the holie Ghost wee worke our selues by his Spirit working in vs. Whereupon we are called g 1. Cor. 3. 9. The fellow-workers with God 1. Cor. 3. Touching the distinct degrees of Sanctification In wherein there is no more now required but that sinne beare not the rule in vs and our workes of Righteousnesse though all mingled with sinne the estate we now are in there is a difference betweene it and legall Righteousnesse in that perfection is there required without fayling in any iote eyther in matter or manner Whereas our Sanctification in this life is euermore imperfect fayling much and hath alwaies sin mixed with it not as Chaffe or Darnell is mixed with Whear but as water is mingled with wine that there is no drop of wine but it is water also and that is by reason our new birth is imperfect So that Donatists and Nouatians and those heretikes that were wont to bee called Catharises or Puritanes dreame of puritie and perfection in this life albeit by the grace of Regeneration we desire in all things to liue righteously and well yet still we labour vnder the infirmitie of the flesh h Gal. 5. 17. that we cannot doe the things wee would Whereof the Apostle Paul one more then after an ordinarie sort regenerate giueth in his owne person a noble example Rom. 7. 15 c. I approue not that I worke for I doe not that I would but what I hate that doe I for I am delighted with the Law of God as touching the inner man but I see another Law in my members c. and in the end concludeth Therfore I my selfe in the Spirit indeed serue the Law of God but in my flesh the Law of sinne Wherefore in this estate it is enough if sinne i Rom. 6. 12. raigne not in our mortall bodies it is not required which is impossible that it should not at all dwell in vs. And where the Scripture in many places doth call vs perfect as when it saith k Matth. 5. 48. Yee shall therefore be perfect as your Father which is in Heauen is perfect l 1. Cor. 2. 6. We speake wisdome among those that are perfect m 1. Cor. 14. 20. In vnderstanding bee yee perfect n Eph. 4. 13. till wee come to a perfect man o Phil. 3. 12. As many therefore as be perfect let vs bee thus minded p 1. Iohn 2. 5. Whosoeuer keepeth his Word of a truth in him the loue of God is perfected q 1. Ioh. 4. 12. If we loue one another God abideth in vs and his loue is perfited in vs. r 1. Ioh. 4.
three are all comprehended vnder 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 vs. The contrarie hereof is praying to The Papists that teach Inuocation of Saints any Creature Saints Angels or whosoeuer else this being an honour that belongeth to God alone for how Å¿ Rom. 10. 14. can they call vpon him in whom they haue not beleeued And God in the Psalme t Psal 50. 15. willeth vs Call vpon me in the Day of trouble Of the nature of Prayer when the necessities of this A piece also of this seruice when iust occasion requireth is Swearing and Cursing by his Name making our Vowes vnto him and by Lottery to coÌ„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 vnto 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 vnto God prayse and pay thy Vâ—â—es vnto the most High And of lots Salomon in the Prouerbs The u Pro. 16. 33. lot is cast into the lap but the whole disposition thereof is from IEHOVAH The contrary hereof are blasphemous The 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 x Ier. 5. 7. shall I spare thee for this Thy sonnes haue forsaken me and sworne by them which are no Gods They y Ier. 12. 16. taught my people to sweare by BAAL They z Amos 8. 14. that 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 CHAP. VI. Of the second Commandement THE summe of the second The Papists strike out this whole second Commandement most saor legiously Commandement is That wee worship God as hee himselfe hath commanded Euerie a Deut. 1â— 32. thing which I command that shall you keepe and doe Thou shalt not adde vnto it neither shalt thou take from it b 1. Chron. 15. 13. Therefore saith the good King EZECHIAH did IEHOVAH our GOD make a breach among vs at the first because wee sought him not according to appointment Whatsoeuer c Exod. 23. 13. To the worship of God two things doe belong a holy manner of warshipping God a holy rest The manner standeth in Obedience and Reuerence I say vnto you you shall keepe Herein it differeth from the former Commandement Obedience is the worshipping of him according to his Commandement That commanded the Worship of God which is natural This the Worship whatsoeuer the same be which is by Diuine Ordinance and Institution To doe whatsoeuer God commandeth is called Obedience A vertue as Samuel saith 1. Sam. 15. 22 23. better then Sacrifice and wherewith the Lord is more delighted then with burnt Offerings And that Obedience is the summe of the second Commandement may appeare by the opposition there made of them that loue God and keepe his Commandements to these words Thou shalt not make any grauen Image As therefore in the first Commandement the worship of false gods was forbidden so here is forbidden all false worship of the true God which the words plainly shew forbidding to make any carued Images to our selues or to bow downe and worship the things which so we make Now there is none so foolish that iudgeth the worke of his owne hands to bee indeed and truely God or that worshippeth the very things that himselfe hath made but onely in and by the same doth worship him whom in his true or false conceit hee holdeth to bee God Therefore it is said Mat. 15. 9. In vaine they worship me c. The contrarie therefore of The Papists teach and command all manner of Will-worship Idolatry Superstitions and their fabulous and sayned Traditions this Commandement is in one word Will-worship wheÌ„ wee worship the true GOD falsly that is to say after our owne inuentions d Col. 2. 23. which things haue indeed a shew of wisedome in Will-worship and humblenesse of minde and in not sparing the bodie but are not in any estimation seeing they are referred to the satisfying of the flesh e 1. Sam. 13. 13 SAMVEL said vnto SAVL Thou hast done foolishly Thou hast not obserued the Commandement of IEHOVAH thy God Will-worship contayneth vnder it First Idolatry that is the The Papists Idolatrie and their wicked and fond distinction as if the Scripture onely condemned such Images as the Heathen made for the worshipping of their false gods which is manifestly coÌ„futed both by the example of the Iewes Exod 32. and by this Commandement of Moses Deut. 4. 12 15 16 who to restraine the people from Idolatry opposeth the voice of God heard in the Mountaine to all Images euen to the Image of God himselfe not onely to the Image of Heathen gods When Iehouah spake vnto you out of the middest of that fire yee heard the voice of his words but saw no similitude saue a voyce take heed therefore c. worshipping of GOD in Images or Idols whereof God giueth so straight charge f Deut. 4. 15 16 Take heed therefore vnto your selues for you saw no similitude in the Day that IEHOVAH spake vnto you in Horeb out of the middest of the fire That ye corrupt not your selues make you a grauen Image the likenesse of any representation c. And the g Esay 40. 18. Prophet cryeth out Vnto whom will ye liken the mightie God and what likenesse will ye addresse for him Hither belongeth that where he is said to be a h Esay 45 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God that hideth himselfe that is to say inuisible and not to be expressed by carued Images As the opposition there sheweth Wherefore the Apostle in the Catalogue of offences worthily giueth the first place hereunto They i Rom. 1. 23 turned theaglory of the incorruptible God into the similitude of the Image of a corruptible man and of Birds and of foure-footed beasts and of creeping things This was the sinne of the Israelites in the Wildernesse for they worshipped not the Calfe as the Papists
is wrought First By ouer-passing some wants and infirmities in mens words or deeds As It is the u Pro. 19. 11. glorie of a man to passe by an offence Secondly By couering them with silence and keeping secret the offence of our Neighbour where Christian loue doth not compell vs to disclose it for Loue will x 1. Pet. 4. 8. couer a multitude of sinnes And the Wiseman telleth vs He y Pro. 17. 9. that couereth a transgression seeketh Loue But he that repeateth a matter by rubbing vp the memorie of it when it is gone and past doth separate a Prince that is maketh euen the greatest friends to fall out The contrary whereof are complaints one of another as that of the Pharises z Marke 7. 3. to our Sauiour Christ against his Disciples for eating bread with vnwashen hands This vice a Iude v. 16. Iude noteth in his Epistle These are Complayners c. Thirdly By courteous answeres in word or deed A soft b Pro. 15. 1. answere putteth away wrath but grieuous words stirre vp anger Take Gedeon for an c Iudg. 8. 1 2 3 Example whose kinde speech and vsage pacified the fierce wrath of the Ephraimites As on the other side we reade 2. Sam. 19. 44. that the insolent and proud answere of the men of Iudah caused reuolt from the King that followed in the next Chapter The contraries are First Bitternesse in speech taxed Rom. 3. 14. Whose mouth is full of cursing and bitternesse Secondly Brawling and chiding as that of the Ephraimites Iudg. 8. 1. Crying which is an vnseemely lifting vp of the voyce whereof we haue an Example Acts 22. 23. As They cryed and brake their Garments and cast dust into the Ayre And againe Acts 23. 9. Then there was a great cry and the Scribes on the Pharises part contended c. These three the Apostle hath altogether Ephes 4. 31. Let all bitternesse and rage and wrath and crying and euill speaking be taken from you Fourthly Lowring or frowning as d Gen. 4. 5. Kain who being exceeding wroth his countenance fell downe So e 1. Sam. 18. 9. Saul is said to eye or looke a-squint vpon f Psal 10. 5. Dauid Fiftly Snuffing whereby Dauid painteth out a wicked man He snuffeth saith he at all his Aduersaries And in another g Psal 12. 5. place God is brought in saying For the desolation of the needie ones for the mourning of the poore ones I will vp now saith IEHOVAH and set at safetie him whom the wicked man snuffeth at The third step of a peaceable disposition is suffering and patient to indure wrongs of wrongs patiently lest they breake forth into further mischiefe Take saith IAMES h Iames 5. 10. for an example of suffering wrongs and of long patience the Prophets c. The contrary whereof are grudges growing from impatiencie though something or other haply keepe it from breaking sorth Grudge i Iames 5. 9. not one against another k Iude v. 16. These are Murmurers or Grudgers Complayners c. Kindnesse the other vertue standeth in two things Kindnesse in a louing disposition First In a kinde and brotherly affection from one vnto another in as much as wee are all the Creatures of one God and the naturall children of one father ADAM Reioyce l Rom. 12. 15. with them that reioyce and weepe with them that weepe They m Amos 6 5 6. play vpon the Viall drinke in Basons of Wine and anoynt themselues with the principall Oyntments but are not grieued for the affliction of IOSEPH The contrarie whereof is Insulting ouer men in aduersitie Thou n Obad. v. 12. sheuldest not saith the Prophet haue seene the day of thy Brother the day when he was made a stranger Neither shouldest thou haue beene glad at the children of Iudah what time they perished neither shouldest thou haue inlarged thy mouth in the day of Aduersitie Of this nature are first derision and scorning as it is said o Gen. 21. 9. of the sonne of Hagar the Egyptian that hee mocked Isack Dauid in the Psalmes p Psal 69. 13. complayneth of it They that sit in the Gate talke of me and the Drunkards sing of me As if he should say I am their common by-word This derision is many times expressed by a scornfull nodding of the head They q Mat. 27. 39. that passed by rayled at him nodding their heads and saying Thou that destroyest the Temple c. saue thy selfe Secondly Railing with contemptuous termes as Raca r Mat. 5. 22. Foole. Thirdly Mocking and taunting our Brother and making our selues merrie with him vpon his wants eyther of minde or bodie Thou Å¿ Leuit. 19. 14. shalt not curse the deafe nor put a stumbling blocke before the blinde Cursed t Deut. 27. 18. is he that maketh the Blinde goe out of the way especially if it be for godlinesse sake as the little children of the Idolatrous Citie Bethel did vnto the Prophet â— King 2. 23. Ascend Bald-pate Ascend Bald-pate Secondly It standeth in three noble fruits that flow and helpfulnesse vnto other from this kinde of affection First To pittie our Neighbour in his distresse lending our helping hand vnto him and ministring vnto him in his necessitie the comforts that God doth blesse vs with If he be an hungrie to giue him meate if thirsty to giue him drinke if a stranger to lodge him if naked to clothe him if sicke to visit him if in Prison to come vnto him as these particulars are reckoned vp Mat. 25. 35 36. u 1 Iohn 3. 17. For he that hath this Worlds goods and seeing his brother in want shutteth vp his bowels from him how doth the loue of GOD dwell in him Let Iob a mirrour of all vertue bee euer before our eyes to stirre vs vp to this dutie who x Iob 31. 17 19 20. testifieth of himselfe I ate not my morsell alone but the fatherlesse ate of it If I saw one readie to perish for lacke of clothing and a poore man that had nothing to couer him his loynes blessed me for he warmed himselfe by the fleece of my Lambes For this cause in the Law they were commanded both before the Vintage or Haruest to suffer the poore for satisfying of his hunger to gather Grapes or plucke Eares of Corne and in the Vintage to leaue an after-gathering for the poore Of the first you haue a Commandement Deut. 23. 24 25. When thou commest vnto thy Neighbours Vineyard then thou mayst eate Grapes at thy pleasure as much as thou wilt but thou shalt put none in thy vessell When thou commest into thy Neighbours Corne thou mayst plucke the Eares with thine hand but thou shalt not mooue a Sickle to thy Neighbours Corne. An Example thereof is extant Mat. 12. 1. At that time IESVS went on a Sabbath Day through the Corne and his Disciples were an hungry and began to plucke
pronouncing against vs the iudgement and condemnation f Rom. 3. 9. due vnto sin to driue vs to seeke Righteousnesse and thereby Saluation in another that is to say in Christ For Christ is the end of the Law for Righteousnesse to euery one that beleeueth Rom. 10. 4. So g Gal. 3. 22 23 24. The Law shutteth all men vnder sinne not that they should perish but that the promise by Faith in Iesus Christ might be giuen to those that beleeue And thus are wee led by the hand to the second part of this most holy Doctrine the Doctrine concerning Christ and the ioyfull and glad tydings of Saluation in and through him In speaking of Christ we are to handle both his Person Immanuel God with vs is in one person and his Office And first his Person In regard wherof the Scripture giueth him the Name of h Esay 7. 14. Mat. 1. 23. Immanuel God with vs or God-man The true Iehouah Coessentiall and Consubstantiall with the Father and the holy Spirit true man of our very nature and substance Wherefore in his Person are to be considered First The two distinct natures Secondly The vnion of them into one Christ The two distinct natures the Sonne of God Samosetanus held that Christ was not before hee tooke flesh Patropassians held that the Father tooke flesh and suffered are his Deitie and Humanitie his God-head or Diuine Nature being not the Person of the Father who was not incarnate nor of the Holy Ghost but of the Sonne as it is confessed by all as many as admit the distinction of persons and euident by the Scripture Gal. 4. 4. When the fulnesse of time came God sent downe his Sonne made of a woman c. Iohn 3. 16. God so loued the World that hee gaue his onely begotten Sonne c. This is also the confession of PETER Mat. 16. 16. Thou art the Sonne of the Liuing God and infinite other places Whatsoeuer therefore is disputed before concerning the God-head of the Sonne and his eternall Deitie falleth into this Man Christ Iesus And this nature doth of it selfe make a person supporting and holding vp the Manhood that wholy is subsisteth in the person of the God-head Wherefore that which is said Iohn 1. 14. The Word became flesh is expounded Heb. 2. 16. to be by taking it to his God-head therein to haue the being and subsistence and of the same to be supported and holden vp for euer The other nature is his Humanitie and very man Marcian and Valentinus taught that Christ tooke his bodie from Heauen and passed thorow the Virgin as water thorow a Pipe or that he tooke it out of the Ayre and so denyed the truth of his humane nature in that hee was perfect man of the very flesh of Marie So we reade Rom. 1. 3 Made of the Seed of DAVID according to the flesh that is his humane nature and Heb. 2. 16. He tooke not to his Godhead the nature of Angels but the Seed of ABRAHAM Againe Galat. 4. 4. he is said to be made of a woman the Preposition of noting her very substance and flesh And this is it that was prophecied long before that i Gen. 3. 15. the seed of the woman should tread downe the head of the Serpent And that k Psal 132. 11. Acts 2. 30. of the fruit of DAVIDS Loynes God would rayse vp Christ as touching the flesh Wherefore to make this more manifest he is called Shilo that is the After-birth of IVDA Gen. 49. 10. and is said to haue opened the Virgins wombe Luke 2. 23. Hee was therefore made of the Seed of Dauid and was a Plant of the Roote of Iesse a perfect man consisting as all other men doe of a bodie and soule indued with the faculties of vnderstanding and will That hee had a bodie it is plaine Heb. 10. 5. A bodie thou hast fitted for mee That it was a true bodie flesh and bones appeareth Luke 24. 39 euen after his Resurrection See mine hands and my feete for it is I my selfe handle mee and see for a Spirit hath not flesh and bones as ye behold me to haue Of his soule l Mat. 26. 38. the Holy Ghost saith His Apollinaris thought that Christ tooke a bodie onely and not a soule but that his God-head stood in stead of a soule soule was heauie vnto death And hee himselfe Father m Luke 22. 46. into thy hands I commit my spirit And when he had said so he dyed Now this could not possibly fall into the God-head which is not subiect to any passion was not nor could not be seuered from the bodie seeing it is euery-where Therefore it must needs be meant of that part of mans nature which properly wee terme the soule According whereunto he attributeth Monothelites which hold there was but one will in Christ vnto himselfe a will and that distinct from the will of his Father Not n Mat. 26. 39. as I will but as thou wilt So he is said to haue an Vnderstanding Luke 2. 47. They maruailed at his answeres and at his vnderstanding And in both these parts was he subiect to o Heb. 4. 15. 2. 14. all humane frailties and imperfections without sinne In his bodie to p Mat. 4. 2. hunger q Mar. 4. 38. sleepe r Iohn 4. 6. wearinesse Å¿ Marke 3. 9. wringing t Iohn 20. 25. 19. 37 38. piercing wounding and death it selfe u Luke 2. 52. growing in height and stature as other mens bodies grow finite and circumscribed Vbiquists that would haue his bodie to be euery-where Papists that would haue it to be in many places at once in place that when hee was in one hee was not in another but x Iohn 20. 19. remooued from place to place being y Mark 16. 19. Acts 1. 9. Luke 21. 27. taken vp and corporally ascending into Heauen from z Mat. 25. 31. Acts 1. 11. whence hee shall corporally come downe againe In his minde he was subiect to ignorance of some things but not sinfull ignorance for he grew a Luke 2. 52. and increased by degrees in Wisdome b Heb. 5. 8. He learned obedience by the things hee suffered yea of some things hee had no knowledge at all as it may be probably gathered out of Mar. 11. he had not c Mar. 11. 13. of the Fig Tree whether it had any fruit or no d Mar. 13. 32. of the day houre of Iudgement in his soule hee was subiect to all kinde of naturall passions e Iohn 11. 4 35 not sinfull loue f Heb. 5 7. feare g Mar 3. 5. griefe anger h Mat. 9. 36. 14 14. pittie i Iohn 11. 15. ioy k Mar. 10. 14. indignation l Iohn 11. 33. trouble of heart m Mat. 8. 10. Mar. 6. 6. wondering n Iohn 11. 27. perplexitie