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ed, and he is a jealous God, visiting the iniquity of the fathers
upon the children.

The trespasies against ourbrethren in the breach of the second
Table, be immediate fins against God. For as when the plate
is not cur for the mint, to clippe it is no breach of the law, but
when it hath the stamp imprefled, and is coine , then to clippe
or wash, it is creason, not for the matter, but because of the
- So the matter of our brethren is but earth and the violation of
it is but the defacing of earth : but bearing the image of God in
it, it is a trespaffe against him whole image is therein-inscul-
ped, to wrong ic.

2. Because every punishment, as it is pænad punishment, so it Reason 2,
isvindiētu a revenge, and God layeth claim to thac by Prero.
gative, vindieła mea my revenge; no man can take the sword out
of his band : it is virga tua faich David thy' rod.
* 3. Because none but God can fearch the heart where linne R caf. 3.
breedeth, and knoweth how to proportion punishment to the
finne, Punishment is the Physick of the Church; 'as Augustine;

Quod pateris medicina eft, non pena, that thou faftereft is thy me-
dicine, not thy punishment. He only knoweth how to cemper
the medicine for the health of the Patient, for he knoweth-wher-
of we be made, he only can work good out of evil.

4. Because there is nune but God that doth whatsoever he Reaf. 4.
will, none but he can ordain or establish judgement: the judge
ments are called Iudicia deithe Judgements of God; in that cruel

A&S 2.23 execution done upon Christ in our flesh, as there were the wicked hands of the Jews and the Romanes, so there was the determinace counsel and fore-knowledge of God:

1. Let us not therefore finne against God, and makt an idol of Use 1:
him, by making him all mercy; for though we call hin: farcher,
doubcieffe there is a God that judgeth the world, who upon the *
wicked will rain Inares, stormes and tena
portion to drink , rather meet a temptacion with Joseph, and say,
Horo then shall I do this great wickednieffe and so fins against God?
For our God is a consuming fire, and

It is a fearfull thing to fall into the hands of the living God.
2. Let us not fret at the means ordained by God for our cor-


Use. 2o

rection, remembring that God hath established them for our Pfal.39.9. chastisement : bat let us rather say with David; obmutui e non

aperii os meum quia tu domine fecifti : I was dumb, &c, because
thou Lord haft done it : let us know and confefse who it is that
Imiteth us, and say, Thou hast mitton me and thou wilt heale


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Vle. 3.

3. Let us remember when God taketh off his hand and restoreth us again to the chearful light of his countenance, to acknow. ledge his mercy to us, and as Christ faith, to finne no more, least some more heavy judgement fall spon us.

Let us with David remember the vows which we made to God in our affliction, and spend the time of our iojourning here

in feare. Use 4.

4. Lastly, Seeing God hath comforied us, let us also comfort 2 Cor.1.9. our brethren, as the Apostle faith; for God comfortech us in all

our tribulations, that we may be able to comfort them which be
in any trouble, by the comfort wherewith our felves are comfor-
ted of God: To as Christ said to Peter, phen We our selves are
converted we shall strengthen the brethren, and the God of Peace and
all Coxsolation

shall give unto us the blessing of his Peace,
2. The Prophets dispute with God.
The Prophet seemeth amazed at the course of Gods proceed,
ing against the Jews by the Chaldæans. And the remain of this
chapter doch contain his expoftulation with God;wherein
1. He layech a ground of this Argument, ali

The eyes of God are purbo;
2.He questionesh God how these inconveniences following
are born withal by him, which are there.

Grievances... Di 19... 11. HowGod should look ox Whilft men de al treacheroufy v.13. 1 2. L'on God frould hold his congue whilst the wicked devour

ethshe man that is more righteousthen he, vers, 13. 3. How God can expose the Jews his people as a frey to the

Chaldeans, ver. 14.11 And thou makelt men as sbe fushes of the sea, and as the creepa ing things that have no Ruler, From which liberty given

to them. They break forth into all extremos af grueliy, yer, 15. They take

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up all with their Angle, they catch them in their net,' and

gather them in their dragge.
4. T hey infult over the conquered, ver. 15. They rejoyce and

Are glad.
They commit self-idol

aery, vere 16.
Therefore they sacrifice to their net, and burn incense to their

dragge, because by them their portion is made fat, and their

meat plenteons.
5. How God can fo long dispense with the enemies of his

Church, and whether he will saforsake them, ver. 17.
Shall they therefore empty ebeir net, and not spare continually
( to pay the nations ;
1. Of the ground of his contestation, Thou art of pure ejes,
This phrase is according to the capacity of humane understand-
ing, and it is doubly figurative,

1. In that eyes are attributed to God.

(2. In that they are said to be pure. 1. It is a thing frequent in Scripture to give the parts of a mans body to God, the eye, the eare, the hand, the heart, the foot, the bowels, the arme, the face, the back-parts; whereupon certain hereticks literally underftanding those phrases, have believed and taught that God is like to man in shape of bodie and that the image wherein God made man, was corporeal. These hereticks are called Anthropomorphites, because they also cribed to God the image and corporeal likenelle of man.

Whom some ignorant Persons have used to point in the reprefentation of a grave old man, against the clear text of Scripture and warrant of truth.

Of this I will only tell you what Saint Auguftine writing to Fortunatianus a bishop concerning the judgment of another Bi

Epl1.11. lhop, who maintained this heresie, faich,

The text of Scripture attributing the parts of humane bodies to God, must not be literally understood; for then we must allow Godi also to bave bodily wings, for me read also often of the wings and feaibers of God.

But faith ke, as by the wings of God, we do understand divine Protection: fic cum audimus manus operationem: pedes præfentiam ; oculos visionem : faciem juftitiam: brachium potentiam :

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So by hands divine operation, by feet Prefence, byens vifion, by
face lustice, by hands divine Power.

And to thew that neque folus, neither alone, nec prior,nor first
he is of this opinion , he cireth Saint Hierome, Saint Gregory, Na-
zianzen, St. Ambrofe, St. Athanafius, all of the same judgment.

And surely because this errour is yet in the minds of many
simple and ignorant people of the world, it will be-fic that you
do learn chat when you do either give thanks to God, or pray,
or think on God, you do not conceive him in your thoughts in
any such manner, but as he hath revealed himself to us in his
word; God is a spiric eternal, immortal, invisible, infinite in
Wisedome, Justice, Holinesse, Power, Mercy, Goodnesse, See-
ing and foreiceing all things, doing whatsoever he will in
heaven and in earch, and in all deep places, governing all things
by the word of his power,

Moses who searched as deep into this facred and secret myste-
ry of God, found that the face of God, that is, bis heavenly na-
ture could not be seen, only his back-parts, that is, the effects of
his atcributes might be fecn.
- No doubt God cook chat occasion in Moses to teach the
Church, how they should conceive him in their thoughts... -

I hou shalt see my back parts.

Gregor. Nyliene. We must follow after Gods for he goeth before
us, and guideth us, as David. He teacheih the way that He fould

Qui autem sequitur, non faciem fed tergam aspicit,Procopius.In.
vifibilia dei videntur ex creatione.

For we must remember how render God was of appearing in
any forme which might bave been represented in picture or
fculpture for fear of idolatry

Take yee therefore good heed unto your (elves, (for. yee Saw no. manner of fimilitude on the day that the Lord [puke into you in Ho

reb, ont of the midst of the fire.) Verf. 16. Least ye corrupt yourselves, and make you a graven image the

fimilitude of any figure, cc.

Neither is ie necessary for adoration, that we do assigne any set figure to God in our thoughes, seeing every one of us doch believe that he hatha living ioule in him, whereby all the parts


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Deut. 4.


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of the body are both directed and enabled in their feveral offices, yet no man can conceive any set forme or similitude wherunco it may be resembled,

2. Another figurative speech here is where che Prophet calleth these eyes of God pure eyes; for wickednies and evil cannot defile the sight: it is said of the fair eye of heaven, that it shinech upon the just and unjuft. And David faith; that God seeth all the thoughts of mans heart, why he then seeth much vanity and much iniquity

But thofe are called pure eyes which do behold nothing that is evil, to approve it in it felfe, to aber it in our brother, to imitate it in our selves, and in this sense the eyes of God are said to be pure, that is, abhorring fin.

Again, the Puricy of Gods eyes doth import the clear judg: ment of God, which is of such penetration as nothing can con. ceal it self from him, in which sense David faith i The Lord is in his holy Temple, the Lords Throne is in heaven:

PII, 14. his eyes behold, bisepe:lids try the children of men, upon which words Saint Augustine saith, that there is apertio and.opertio

. Octalorim des; an opening and a covering of Gods.eyes.lv ..!

He is said to fee with his eyes, when he declareth himself to see and cake notice of any thing : but he doth tty with his eye-lids, when he maketh as though he Nept and considered not, winking for a time at the iniquitics of mense 12 Our Lellon from thiodonble figure of specchiis, so

Dod. That God as a severe searcher cand punisher of linne ; for search he triech the hearis da reinstfor panihmentgjudgment begins at his own houfe:this certain rule of truth we mustday hold & be leive, that che Justice & trạch of God can't fail;che wkole coucfa of Scripture, the experience of all times doth make this goodwr

The fin of the Angels that kept not their firft estate, was foon found out and punished; the first news we hear of them was that one of them was a cempter, and deceived our first Parents.

There was a light shining in darknefle, which the darknesse comprehended not. The Manichees feeing che devil wenn so early againft God, thought and taught that the be were two prima cipia,ebo beginnings, one good wood the Author of all good, anochied evil God the Author of all evil, not knowing the fall of



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