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 vs and our children to doe all the words of the Law Howbeit for all that they are not two wils but one will as God himselfe is one The doctrine which thus reuealeth and setteth forth his will is called the Law of God commanding vs in all things to serue and please him The contrary whereof is sinne being a breach of the Law as the Apostle doth define it 1. Iohn 3. 4. And this law I say is giuen to the reasonable Creature not onely men but Angels also respect being had vnto 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 haue vs learne when he willeth vs to pray Thy will be done as in Heauen so vpon 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 g Gal. 3. 10. Cursed is euerie one that continueth not in all things that are written in the Law to doe them h Iam. 2. 10. Whosoeuer keepeth the whole Law and yet faileth in any one point he is guiltie of all Againe all these things not onely in the Seruice of God but in the duties wee owe to men wee must doe as vnto God because it is his good will and pleasure seruing him aswell in the workes of Righteousnesse as of Holinesse as the good Father Zacharie speaketh Luke 1. 75. And heereof it is that the Apostle commending to vs many excellent points of brotherly loue and duties of the second Table willeth vs in them all to serue the Lord Rom. 12. 11. So making a difference betweene Christian duties and Philosophicall vertues As on the other side all sinnes euen of the second Table what iniurie soeuer they offer vnto men yet are indeed bent in such a sort against the diuine Maiestie that the i Psal 51. 6. Prophet Dauid feareth not to say of those two foule sinnes of his speaking as in comparison Against thee against thee onely not against Vriah or his Wife haue I sinned This therefore is a vertue belonging to the whole Law to doe whatsoeuer we doe in obedience vnto God As the k Col. 3. 23. Apostle saith Euery thing whatsoeuer ye doe worke it from the heart as to the Lord and not to man submit l 1. Pâ—t 2. 13. your selues to all manner of ordinance of man for the Lords sake m Ephes 5. 22. Wiues submit your selues vnto your Husbands as vnto the Lord. n Ephes 6. 5 6. Seruants obey your Masters according to the flesh c. as to Christ not with eye-seruice as men pleasers but as the seruants of Christ doing the wil of God from your hearts with a good will seruing the Lord and not men So that the contrarie to this obedience is eye-seruice when we do good things as vnto men and not of conscience to God For the manner of the doing first it bindeth the whole With that whole strength of their naturall integritie Creature the whole strength of the Creature and in euery thing requireth so much the greater strength as the dutie doth more excel These three must concurre for the making of perfect righteousnesse Vnder the terme of Creature I comprehend all ones naturall powers that is to say in Angels their whole spirituall nature in vs the whole man and whatsoeuer is of and in man which standing of two parts the soule and the body in the soule as wee vse by a generall name to call it the Scripture is wont to note when it speaketh more distinctly two faculties or powers the minde or the spirit that 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 o 1. Thess 5. 23. 1. Thess 5. That your spirit soule and bodie may bee kept vnblameable for the Lawes of God are not like the Lawes of mortall men which looke but to the outward act and are not able to reach the thoughts and intentions of the heart but God being a p Iohn 4. 24. Spirit his Lawes are also q Rom. 7. 24. spirituall and binde the whole Creature within and without from one end vnto another euen the least and smallest motion so as there must be both an Integritie of Nature and a Righteousnesse of Action Integritie of Nature or in a right frame and disposition of all those parts and powers our mindes to be of aptnesse and abilitie to know discerne make conscience of and retayne the whole will of God our soules prone and inclining onely vnto good in our desires will and affections the will being able of it selfe and his owne inward free 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 r Rom. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. maketh a part of the Righteousnesse of the Law or one thing among the rest of that which the Law requireth The contrarie whereof is that originall sinne or naturall corruption whereof we shall haue cause to speake hereafter Likewise all our actions inward and outward 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 both 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
wherein they are preferred and making our vse of them them the principall whereof are these that follow First Rising vp before them Thou h Leuit. 19. 32. The notes of which Reuerence are rising vp before them shalt rise vp before the hoarie haires and giue honour to the face of the aged Secondly Giuing them the place and honour of speaking first I am i Iob 32. 6 7. the youngest in yeeres and yee are aged Therefore I was afraid and feared to shew my opinion among you I said Men of yeeres shall speake and the aged shall declare wisdome Thirdly To meete them comming towards vs. So Gen. 18. 2. ABRAHAM lifting vp his eyes and looking lo Giuing them the place and honour of speaking first c. three men stood by him and when he saw them hee ranne to meet them from the Tent doore 1. King 2. 19. When Bathsheba came to speake with King Salomon the King rose to meete her Fourthly To bow vnto them as both Abraham and Salomon did in the places aboue mentioned ABRAHAM ranne to meete them bowed himselfe to the ground The King rose to meete his Mother and bowed himselfe vnto her Of this kind is the bowing of the knee Mark 10. 17. When Iesus was gone out of the way there came one running and kneeled to him Fifthly To stand by them whilest they sit downe And of this also Abraham is there set for an Example k Gen. 18. 8. He tooke Butter and Milke and the Calfe that he had prepared and set before them and stood himselfe by them vnder the Tree and they did eate l Exod. 18 13. Exod. 18. 13. When Moses sate to iudge the people the people stood about him from morning vnto euen Sixthly To giue them the chiefest seates as m 1. King 2. 19 Salomon did to his Mother when himselfe setting downe on the Throne caused a seate to be set for her and shee set at his right hand So the n Gen. 43. 33. children of Iacob eating Meate in Iosephs house sate before him the eldest according to his age and the youngest according to his youth Insomuch as the Egyptians maruailed among themselues Seuenthly To vse Titles of Reuerence when hee talketh with them As o 1. Pet. 3. 6. SARAH obeyed ABRAHAM called him Lord whose Daughters yee are whilest you doe well Ye p Iohn 13. 13. call me Master and Lord and yee say well for I am so Eightly To keepe silence in Courts and places of Iudgement till we haue leaue to speake which modesty is noted in PAVL Acts 24. 10. who after that the Gouernour had beckened vnto him that he should speake and not before answerd c. The contrarie of this reuerence is First Contempt and Vnreuerent behauiour in deriding or speaking euill and reuiling them When q Gen. 9. 22. HAM the father of Canaan saw the nakednes of his father he told his two brethren without The r Pro. 30. 17. eye that mocketh his father and despiseth the instruction of his mother let the Rauens of the Valley picke out and the young Eagles eate it Hee Å¿ Gen. 21. 17. that curseth his father or mother shall dye the Death Secondly Extolling our selues aboue our betters as Abimelech did who being a Concubines sonne would needes raigne before the lawfull sonnes of his father I udges 9. To those in any Authoritie whatsoeuer whether the To them in authoritie Subiection in a readie submission to their gouernment and Obedience voluntarily to doe what they command same be publike or priuate doth belong First Subiection in a readie submission to their gouernment Secondly Obedience in a voluntary doing of that commanded For these two are to bee performed to all in authoritie and that not onely to the good and courteous but also to the froward as the Apostle exhorteth 1. Pet. 2. 18. First It must be from Seruants to Masters t Eph. 6. 5 6 7. Seruants bee obedient vnto them that are your Masters according to the flesh Secondly Fom Children to their Parents u Ephes 6. 1. Children obey your parents in the Lord for that is right Thirdly From Wiues to their Husbands x Ephes 5. 22 23. 4. 14. Wiues submit your selues vnto your Husbands as vnto the Lord for the Husband is the Wiues head euen as Christ is head of the Church and the same is the Sauiour of his bodie Therefore as the Church is in subiection vnto Christ euen so let the Wife be to her Husband in euery thing Fourthly From the People to the Ministers y Heb. 13. 17. Obey them that haue the ouersight of you and submit your selues for they watch for your soule as those that must giue an account that they may doe it with ioy and not with griefe for that is vprofitable for you Fifthly From Subiects to Magistrates both the supreme Magistrate subordinate ones Submit z 1. Pet. 2. 13 14. your selues vnto all manner erdinance of man for the Lords sake whether it bee vnto the King as vnto the Superiour or vnto Gouernours as vnto them that are sent of him Let a Rom. 13. 1. euery soule be subiect vnto the higher powers for there is no power but of God and the powers that be are ordayned of God Contrary to this subiection are First Contempt as that of b Gen. 16. 4. Hagar Sarahs Hand-maid who when shee saw her selfe to conceiue her Mistris was set light by in her eyes Secondly Shaking off the yoke of subiection to Princes as the Papists doe Thirdly The resisting of lawfull power whereof the Apostle c Rom. 13. 2. saith Whosoeuer resisteth authoritie resisteth the Ordinance of God and they that resist shall receiue to themselues iudgement Contrary to the other is disobedience which is one of the sinnes the Apostle reckoneth vp Rom. 1. 30. disobedient to Parents But this obedience is not absolute without bounds or limits It must bee Or when it cannot with a good conscience be done in the Lord for that which the Apostle writeth vnto Children Ephes 6. 1. Children obey your Parents in the Lord reacheth farther and hath a place in all Therefore Coloss 3. 22. hee maketh the feare of God the Rule of Seruants obedience Seruants obey your Masters c. fearing God And the like is to be said of Magistrates as we are taught Acts 4. 19. Whether it be right in the sight of God to obey you rather then God iudge ye What must be done then if they command things vnlawfull such as with a good conscience wee cannot yeeld vnto Verily in such cases wee are patiently to abide the punishment patiently to beare the punishment In which doing we no way violate the obedience due vnto them To this patient suffering of the punishment the Apostle doth exhort vs 1. Pet. 2. 19 20. For this is thank-worthy if a man for conscience towards God endure griefe suffering wrongfully for what
praise is it if when ye be buffeted for your faults you take it patiently But if when ye doe well ye suffer wrong and take it patiently this is acceptable to God The contrarie whereof is First Answering againe when wee are reprooued which the Apostle condemneth Let d 1. Tit. 2. 9. Seruants be subiect to their Masters and please them in all things not answering againe Secondly Flying from them as Hagar e Gen. 16. 6. did The dutie we owe to Magistrates and Ministers are First Ministring of charges and other necessaries for To publike authoritie of Magistracie the Ministerie Supplying of charges and other necessaries for the execution of their office the execution of their Offices Giue f Rom. 13. 7. vnto all men therefore their dutie tribute to whom you owe tribute custome to whom custome feare to whom feare honour to whom yee owe honour The g 1. Tim. 5. 17 18. Elders that rule well are worthy of double honour specially they which labour in the Word and Doctrine for the Scripture saith Thou shalt not muzzel the mouth of the Oxe that treadeth out the Corne and the Labourer is worthy of his wages Haue h 1. Cor. 9. 4 5 6 7 8 9 10 13 14. not we power to eate and drinke Or haue we not power to leade about a Wife being a Sister as well as the rest of the Apostles and as the Brethren of the Lord and CEPHAS or I onely and BARNABAS haue not we power not to worke Who goeth a warfare any time at his owne cost Who planteth a Vineyard and eateth not of the fruit thereof Or who feedeth a Flocke and eateth not of the Milke of the Flocke Say I these things according to man Saith not the Law the same also for it is written in the Law of MOSES Thou shalt not muzzell the mouth of the Oxe that treadeth out the Corne Doth God care for the Oxen Eyther saith hee it not altogether for our sakes For our sakes no doubt it is written that he which eareth should eare in hope that he that thresheth in hope shuld bee partaker of his hope Doe ye not know that they which minister about the holy things eate of the things of the Temple And they which waite at the Altar are partakers with the Altar So also hath the Lord ordayned that they which preach the Gospell should liue of the Gospell Secondly A defending them in their good and honest and a defending of them in the same Actions as the people did i 1. Sam. 14. 45. Ionathan against the crueltie of his father Saul telling SAVL Shall IONATHAN dye who hath so mightily deliuered Israel God forbid As IEHOVAH liueth should one haire of his head fall to the ground since he hath wronght with God this day So the people deliuered IONATHAN that hee dyed not The like did the Princes vnto Ieremie the Prophet Ier. 26. 24. The Dutie of Children to Parents is Touching thē in priuate authoritie To Parents not marrying without their consent First That they marrie not without their consent which the light of Nature teacheth And the k 1. Cor. 6. 36 37 38. Apostle giueth this honour to Parents to haue power to keepe his Virgin and not to giue her forth to Marriage Secondly When need requireth to releeue them If any l 1. Tim. 5. 4. and in their necessities to releeue them Widdow haue Children or Nephewes let them first learne to shew godlinesse towards their owne house and to recompense their Parents for that is an honest thing and acceptable before God This was Iosephs m Gen. 45. 9 10 11. Pietie who sent word vnto his father Come downe to mee tarrie not And thou shalt dwell in the Land of Geshen and shalt bee neere mee thou and thy children and thy childrens children and thy sheepe and thy beasts and all that thou hast Also I will nourish thee there for yet remayne fiue yeeres of famine lest thou perish through pouertie and thy houshold and all that thou hast Contrariwise our n Mat. 15. 5 6. Sauiour taxeth the Scribes and Pharises for the violating of this Dutie But yee say Whosoeuer shall say to father or mother By the gift that is offered by me thou maist haue profit though he honour not his father or his mother shall be free Thus haue yee made the Commandement of God of no authoritie by your tradition To Masters is due faithfull seruice whereof we haue To Masters faithfull seruice two worthy Examples one of o Gen. 24. 33 36. Abrahams Seruant sent to get a Wife for his Masters sonne who would not so much as eate till hee had done his Message and when but some stay was made of the Maidens going with him Hinder p Verse 56. me not saith hee seeing IEHOVAH hath prospered my iournie send mee away that I may goe to my Master The other of Iacob q Gen. 31. 38 39 40. who speaketh thus of himselfe to LABAN This twentie yeeres I haue beene with thee thine Ewes and thy Goats haue not cast their young and the Rams of thy Flocke haue not I eaten whatsoeuer was torne of Beasts brought I not to thee but made it good my selfe of mine hand didst thou require it stolne by day or stolne by night I was in the day consumed with heate and with frost in the night and my sleepe departed from mine eyes The contrarie whereof is deceitfulnesse and wasting of their Masters goods which the r Tit. 2. 10. Apostle specially biddeth Seruants to take heed of not to bee Pickers but to shew all good faithfulnesse that they may adorne the Doctrine of God our Sauiour in all things Betweene Man and Wife are due First mutuall helpe The woman as ſ 1. Pet. 3. 17. Peter saith being subiect to her Husband and the Husband liuing with his To Husband and Wife each from other mutuall helpe Wife as a man of knowledge giuing honour to the woman as to the weaker vessell both being heires together of the grace of Life Secondly due beneuolence Let t 1. Cor. 7. 3. and due beneuolence the Husband giue vnto the Wife due beneuolence and likewise also the Wife vnto the Husband The Wife shee oweth this to her Husband First that shee represent his vertues being therefore called u 1. Cor. 10. 7. The Wife also to represent her Husbands vertues The glorie of man as man is the image and glorie of God Secondly to saue that which hee bringeth in wherevpon the x 1. Tim. 3. 11. and to saue that which he bringeth in Apostle willeth them to bee faithfull in all things The dutie of all Superiours to their Inferiours is First Good example of graue and wise carriage The y Tit. 2. 3 4. Againe from all Superiours A good example of graue and wise carriage elder women let them be in such behauiour as becommeth holinesse not false accusers not
yeeres knowledge or howsoeuer else Reuerence in acknowledging the good things wherein they are preferred and making our vse of them The notes of which Reuerence are rising vp before them Giuing them the honour and place of speaking first c. To them in Authoritie Subiection in a readie submission to their gouernment and obedience voluntarily to doe what they command or when it cannot with a good conscience bee done patiently to beare the punishment To publike authoritie of Magistracie and the Ministrie supplying of Charges and other necessaries for the execution of their Office and a defending of them in the same Touching them in priuate Authoritie To Parents not marrying without their consent and in their necessities to releeue them To Masters faithfull seruice To Husband and Wife each from other mutuall helpe and due beneuolence The Wife also to represent her Husbands vertues and to saue that which hee bringeth in Againe from all Superiours a good example of graue and wise carriage and vsing of the things wherein they are preferred to the others benefit From them in Authoritie first instruction of their Inferiours in the things of God and of their speciall callings Then due recompence of good or euill actions And lastly protection from wrongs From publike Authoritie that is to say from Magistrates maintenance aswell of true Religion as of Peace and Honestie of life From the Ministrie publike teaching From priuate Authoritie prouision of Food and Rayment familiarly to teach their Inferiours and in Prayer to goe before them From both the Parents to apply their Children to that they are fit for and to prouide for them The Father to name the Child the Mother to nurse it From Masters due respect of their Seruants trauailes From Husbands cherishing of their Wiues with all intire affection Secondly it is of equals one vnto another in louing honouring doing of good to all but chiefly to such as by the bond of Nature or profession of the same Faith are more neerely linked vnto vs. And lastly towards our selues the maintayning of our honest credit and sober esteeming of the graces we haue receiued CHAP. XI Of the sixt Commandement THe generall duties of Loue are those that are without respect of degree And respect the Person or the good things belonging to the Person Person as Mercy and Chastitie Mercy is of the duties that touch the preseruation of ones person Where the speciall vertues that leade vs by the hand to the keeping of this Commandement are Meekenesse and Kindnesse Meekenesse in a gentle and peaceable disposition readie to depart from ones right slow to wrath and patient to indure wrongs Kindnesse in a louing disposition and helpfulnesse vnto other not only forgiuing offences but recompencing good for euill CHAP. XII Of the seuenth Commandement CHastitie is of the duties that touch the puritie of ones person both soule and body and that aswell in single life as in the state of marriage which God hath instituted for a Remedie against Vncleanenesse The two preseruatiues of Chastitie are Modestie and Temperance Modestie which keepeth a comely Shamefastnesse in Words Countenance Gesture Apparrell and other things Temperance which is a moderate and sober vse of lawfull Pleasures especially in Meats and Drinkes and in the vse of Marriage CHAP. XIII Of the eighth Commandement THose that respect the good things belonging to the Person are Vprightnesse and Contentednesse Vprightnesse is to hold a lawfull course in dealing about them and standeth in Right and Truth Right which is in dealing iustly Both for the meanes of comming by them that it be by lawfull Purchase or Descent and in the vse of them to doe it frugally and liberally by a cheerefull communicating of them all both in Giuing and Lending One Branch whereof is Hospitalitie CHAP. XIIII Of the ninth Commandement TRVTH is in dealing faithfully As Prudence in iudging aright Simplicitie in speaking and doing the Truth Charitie to take things in the best part c. CHAP. XV. Of the tenth Commandement THis is Vprightnesse Contentednesse is to rest fully satisfied with that which God bestoweth reioycing in anothers good as in our owne which is the top and perfection of Loue. CHAP. XVI Of the Couenant of Workes WIth the Creatures who are thus to doe his Will it hath pleased GOD to make a Couenant which is called the Couenant of Workes A Couenant of Life to the Doers of Death vnto Transgressors Both more or lesse as the Righteousnesse or Sinne aboundeth Life is a continuall Progresse in Holinesse and Happinesse Death is a Sinnefull and Cursed Estate Sinnefull in Darkenesse and a totall corruption of the whole strength of Nature vnto all Vnrighteousnesse Cursed in the Wrath of God and all the euill that commeth of it contrary to the former Coniunction and Communion with him CHAP. XVII Of the Fall of Angels THis Couenant both Angels and Men in our first Parents Adam and Eue kept for a time but left vnto themselues they quickly fell away First of the Angels some onely fell but a great multitude One the Scripture nameth him Satan or the Deuill the chiefe Ring-leader of the rest The Curse vpon them is the fulnesse of Gods Wrath which falling vpon a bare Creature not able to beare the brunt of it crusheth him downe into Hell for euer And this estate is called Damnation drawing with it the full height and top of all Iniquitie hatred of God obstiuate Vnrepentance finall Desperation and such like Notwithstanding it pleaseth God many times to send them some release out of that Dungeon suffering them to dwell in the Ayre and to roame thorow out the World that so they may be Instruments to worke his pleasure here among vs. All this till a Day appointed which we call the Latter Day when they shall receiue their last Doome of an euerlasting and more dreadfull Damnation with Execution accordingly The Angels that fell not are supernaturally vpholden from all danger of falling CHAP. XVIII Of the Fall of Man AFter the Fall of Angels by Satans Temptation of Eue and through her of Adam they and in them all Mankind did fall The punishment vnto them by the great patience and long sufferance of God and in his singular Mercie to make a way for the Redemption of Mankind is so qualified that the vttermost and most extreme furie of it is put off till the Latter Day Whereupon grow two Degrees of this sinfull and cursed estate for either it is in part onely during this Life or in the fulnesse of it after Death In part onely as Sinfulnesse not in the highest pitch Touching their Cursed estate first the Wrath of God vpon them so farre that all things not Blessings onely but his very Graces turne to their Ruine Secondly separation from his Presence Thirdly losse of our former Soueraigntie and consequently of our Power insomuch as both the Creatures are become our enemies and we slaues to Satan Fourthly all kinde of Calamities Ignorance Shame Infirmitie Sicknesse and
consider three things First The guilt of sinne whereof the q Rom. 3. 9. Apostle witnesseth that all the World is subiect to the iust punishment of God And againe r Heb. 2. 15. that all men naturally and in themselues considered out of Christ are subiect vnto bondage Secondly As before whilest they stood in their integritie inioying the comfort of a good conscience they had peace and quietnesse of minde so man had no sooner falne but feare and terrour came vpon him As wee see in Adam Gen. 3. 10. I heard thy voyce and was afraid And as it may be seene in all the sonnes of Adam who in respect of sinne Å¿ Heb. 2. 15. are in a perpetuall feare of death all their life long Wherefore the t Rom. 8. 15. Apostle noteth it the generall condition of all Mankinde before they be renewed to be possessed with the spirit of bondage vnto feare The fruit whereof is the drawing vs from God and to make vs flye from him as from our Enemie as Adam u Gen. 3. 8. fled from the presence of God and hid himselfe among the Trees of the Garden Thirdly The particularities of this cursed miserable estate which all the sonnes of Adam doe welter and lye in all their life are manifold and of diuers kindes comprehending x Deut. 28. 61 and 29. 20. all the plagues and punishments that may be thought of written not written but the chiefe and principall of euery sort as they lye in order opposite to the happie and blessed estate before described are these that follow First The wrath of God for so the Holy Ghost saith y Iohn 3. 36. He that beleeueth not the Sonne the wrath of God now abideth vpon him But this is not the full cup of his wrath So farre that all things not blessings onely but his very graces turne to their ruine the dregges whereof the wicked shall drinke hereafter for that no man can indure and liue but qualified and mixed that it breaketh out yet no further then this to turne all things to their ruine not onely outward blessings wherein God lifteth them vp that hee may with a greater force cast them downe but euen the good graces of God and gifts of his holy Spirit which all through their owne fault worke vnto their euill Christ is to them a Rocke z 1. Pet. 2. 7. of offence and set a Luke 2. 34. for a stumbling blocke all b Esay 28. 13. the wholesome instructions which he vseth his chastisements and corrections to reclayme them by their wickednesse are to make them fall to bee snared and in trapped the c 2. Cor. 2. 6. Gospell is a sauour of death vnto death vnto them the d Ro. 2. 4 5 c. bountie and long suffering of God serueth to the hardening of their vnrepentant heart And this is contrarie to that loue wherewith God before imbraced man Secondly Separation from the fellowship of God as 2. Separation from his presence Adam was cast out of Paradise the visible testimonie of his presence In regard whereof the Apostle e Ephes 4. 18. saith We are estranged from the life of God are f Ephes 2. 19. strangers and forainers and g Ephes 2. 17. farre off from him Thirdly Losse of our soueraigntie and consequently 3. Losse of our former soueraigntie and consequently of our power insomuch as both the creatures are become our enemies of the power wee had to rule and to command In so much as the Creatures that before were subiect to vs shaking off the yoke of their obedience are through Adams fall armed to our destruction the wilde beasts of the field readie to deuoure vs and all the creatures to rise vp against vs. Wherefore the h Iob 5. 22 23. Holy Ghost noteth it a fruit of our reconciliation vnto God Not to bee afraid of the beasts of the Earth but to bee in league with the stones of the field and to haue the beasts of the field in peace as being otherwise at warre and at defiance with vs. More then that a thing most opposite to our former and we Slaues to Satan soueraigntie and dominion Satan himselfe the most vilest and most basest of Gods Creatures and the same our vtter Enemie is become our Lord and Master insomuch as hee ruleth and raigneth ouer vs after his owne pleasure haleth and pulleth vs which way it pleaseth him and holdeth vs fast bound as it were in chaines to doe his will being therefore called The i 2. Cor. 4. 4. God of this World that blindeth the mindes of the vnfaithfull the Prince k Iohn 12. 31. and 16. 1â— of this World the l Ephes 2. 2. spirit that worketh effectually in the children of disobedience in m 2. Tim. 2. 26. whose snares wee are and holden captiues of him Whereupon the Apostle saith that by the ministerie of the Gospell Wee n Col. 1. 13. are deliuered out of the power of darknesse and freed o Heb. 2. 15. by Christ from the bondage which through feare of death wee were all our life subiect to And hereof it followeth that the Reprobate hauing beside the sinfulnesse of their nature the Deuill by whose swindge and sway they are wholy led so readie to kindle the coles and to blow the fire of their owne corruption can doe nothing else but sinne Fourthly A heape and multitude of all manner of euill 4. All kind of calamities and calamities of all sorts which the Holy Ghost p Deut. 28. Deut. 28. doth reckon vp as fruits of sinne first in body to be q Verse 25. smitten before the enemies r 25 48. captiuity seruing of the enemie in famine and in thirst in nakednes and want of all things in Å¿ 50. great disgrace and to be t 64. dispersed and scattered into the furthest parts of the earth In mind a u 65 66 67. trembling and heauie heart In the morning to say I would it were euening To bee x 28 29. smitten with madnesse and with blindnesse and with astonishment that they shall grope at noone day as a blind man gropeth in darknesse Then foraine in our possessions first wife and children and then in our goods A y 30. wife shall bee espoused and another shall lye with her sonnes z 32. and daughters giuen vnto a strange people and goe a 41. into captiuitie Touching goods in the Land first and the fruits thereof to b 30. build a house and another to dwell in it to plant the Vineyard and another to eate the fruit the c 23. Heauens to bee brasse that no rayne shall fall and thereby the Land to bee Iron that no fruit shall grow the seed d 38. that shall sowe the ground to bee consumed by the Locust the e 39. Vineyard by the Worme all the f 42. Trees and
telleth vs that Hee which vpon Adams fall began his Mediation had a Being long before and together with his Father and Holy Spirit weilded a greater Scepter being the Lord and Creatour of Adams selfe and of the whole World besides and the great King out of whose Throne proceed those euerlasting counsels that rule and moderate whatsoeuer is or shall be Thy Throne is established before any time thou art from euerlasting The other degree is in the tayming and bringing downe of the proud enemies of his Kingdome whose rage and furie hee compareth with the loud noyse of mightie waters when the Waues and Surges of the Sea arise Christs Dominion that sitteth aloft as Lord Paramount with the stilling and ouer-ruling of them Then followeth the second mayne Arme and Branch of his Kingdome in the Scepter of his Word Thy testimonies are exceeding true And lastly the euerlasting Righteousnesse which by the Spirit of Sanctification hee bestoweth vpon his Church In thy House is comely holinesse O IEHOVAH for euermore The first of these is properly called his Iudicature or Office of a Iudge the second is his Propheticall Office the third is wont by excellencie to be called The Kingdome All most glorious and noble effects of his Ascension into Heauen and sitting at the right hand of God as the Apostle telleth vs Ephes 4. 8. Ascending on high he led captiuitie captiue whereby he meaneth the absolute power giuen vnto him for the gouernment of the World seene specially in the subduing of the proud enemies of the Church And gaue gifts vnto men which g Verse 10. by and by hee interpreteth to bee as much as to fill all things that is the whole bodie of his Church and all the parts of it with the varietie of his Graces Not that Christ had not this excellencie or did not raigne at all before his Ascension into Heauen for h Iohn 1. 49. Nathaniel telleth him Thou art the King of Israel And i Iohn 18. 37. hee himselfe when Pilate asked Art thou a King answereth Thou sayest true for I am a King But the full and reall manifestation of this Kingdome in his flesh or humane nature did then first beginne To prosecute now these parts in such order as wee One whereby he gouerneth all the World according to their owne nature since the fall did propound them The first is that which extendeth generally to all the World and to the whole gouernment and administration of it which hee himselfe is wont to call his Iudgeship or Office of iudging Iohn 5. 27. He hath giuen vnto him dignitie to execute iudgement as he is the Sonne of man And Iohn 5. 22. The Father iudgeth no man but hath giuen all iudgement to the Sonne where that it may appeare how large his Power in this behalfe extendeth hee calleth it all iudgement Agreeable whereunto is that of the Apostle Heb. 1. 3. where hee is said to sustayne all things by the power of his Word Therefore Iohn 5. 17. he makes this generall proclamation My Father worketh hitherto and I worke without restraint of time or place or of the subiect or persons towards whom it is wrought God therefore who before gouerned immediately and by himselfe hath euer since the fall of Adam appointed Christ his Vicegerent and Lieutenant generall in whose person he would afterwards rule the World Not that himself sitteth idle in heauen as Iosephs Master did when he had committed vnto Ioseph the Administration of his house but being in him and with him and working all things by and through Christ who againe vseth to that end beside his Spirit and the power of his Word the seruice also the ministery of his holy Angels all which is figured by many excellent and goodly Similitudes in the Vision of k Ezech. 1. Ezechiel where the foure liuing Creatures representing the innumerable company of Angels whose Ministerie extendeth vnto all the foure parts of the Earth haue vnder their feet foure wheeles noting the whole vncertaine course of this changeable and vnconstant world which moue when they moue and rest when they stand still And when the liuing creatures lift vp themselues from earth into heauen to receiue from God new Commandements the wheeles also as it were doe follow them and cease from wheeling to wait their direction Aboue which Angels is a Curtaine or Extent betweene God and them all of Christal cleare and transparent thorow the which as he beholdeth these inferior creatures so they both Angels and men according to their mediocritie are able to see him and the brightnesse of his glorie Ouer that Extent higher than the highest heauens is a most glorious Throne erect whereupon doth sit the likenesse of the Sonne of man Christ the blessed Lord of glorie God and man whom all obey and stoope at his command All this for the good of his Church and people for whose sake it was necessarie he should be armed with so great a Command and Power In this part of his Kingdome I note First The largenesse thereof in that it reacheth euery where and no place exempted from it I will giue the Nations l Ps 2. 8. for thine inheritance and the ends of the earth for thy possession m Zach. 9. 10. His dominion shall be from Sea to Sea and from the Riuer vnto the ends of the earth n Dan. 7. 14. And to him was giuen Dominion and a Glorie and a Kingdome that all people nations and tongues should serue him o Ps 72. 8. 11. He shal beare rule from one Sea vnto another and from the floud as farre as the ends of the earth All Kings shall bow downe vnto him and all Nations shall serue him p Math. 28. 18 All power is giuen me in heauen and vpon the earth Secondly In this Kingdome Christ alone perfecteth all things not like to other Kings and Potentates who rule by deputies but here hee himselfe doth all for though there he vsed instruments yet all commeth from his strength and vertue and hee himselfe is euery-where present by his Spirit Whereupon his Kingdome is called q Esay 9. 6. Wonderfull because the effects and working of Gods Spirit are strange and marueilous Thirdly the vertues and properties of this our King arming and inabling him for the effecting of those great things are two Counsell to aduise of things wisely and Strength to put them in execution beeing both the stayes and props of a Kingdome as it were the two pillers Iacin and Bohas whereupon r 1. King 7. 21. Salomons Porch was built Therefore Rabshake to discourage Hezekias vanteth of these two as of the things whereon the hope if battaile standeth as if Hezekias were not in them to be compared to the King his Master Å¿ Esay 6. 5. Say yet they are but lip words that thou haue counsell and strength for the warre yet in whom doest thou trust And Salomon though hee preferre the one maketh