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A

Briefe Premonition, or forewarning of the A uthor,touching^

the rcaion of his purpofe.

ALthoughldocnot aflumcthis to my fclfc, to co0:iprchend in my mindc all the thoughts of cvill ipeakcrs,yct I forefee divers exceptions which this my endcavour(proccediog certainly from a very good intent) Trofeculi £f»/<? according to the difpofition of the world, wjll fall iniO i the chiefe of which I purpofe briefly to mecte wiihall.

Some ^ and thofc indeed not unlearned, diflikc this whole manner of writing, that the fum of„ Divinity ftiould be brought into a Chort compend. They dcfire great Volumes , wherein they may loofcly either dwell, = or wander. Whom I dcfire to confidcr, that all have not fo great leafure,orfovaftawitjas to hunt the Partrich in the Mountaincs, and Woods :butthat the condition of many doth rather requirejthat the ncft it (clfc, or the Icat of the matter which they purfue , bee Revved without any more adoc.

Some doc not dlQikc this way, if tbechiefc hcad^ be handled in a Rbctoricall v^ay3 buc they tbinkc that every particle is not fo pan<fiu-ally^io be in filled oii. Butmdeed, v^hcri the fpcech is carried on Jikea (v«ift itream,ahhough if catch m^nyrhings ot all flrts, yet you can hold tali bur a htilcj you can Catch but a Utclc^ you cai»noc find where you may Conftamly reft; but wncncerraine rules are dcliv< red, the Reader haih, aJwayes, ssit were at every pace, the place mark d where he may i.this toof.

Soms alio there will be, who will con-dsmne the care ot Method, andLog»call form as Curious and troubicfomc» Bui to them a founder jjdgcment is to bcwifticd, becaufe they remove the art of undcrlland ng, judgc-ment,and memory from thofd things, which doc almoft oncly dcf rve to bce-underflooc^ known, and commit icd to memory.

On the otherfide there wiJ not be wanting-(omc who will require morecxadncffeofthc art ot Logick, whom I could not fully fatisfy if I would, ihn)Ugh my ov\n imperfeiflion^ neither indeed would I fomuch as 1 could, becaulc of the wcaknefTe of ot' ers. limagjnC Cherc will not be few who will thinke that

to

to fctiforth fuch inftkutions as thefe, after fo mady labours of learned n .en in the fame kind, ij ^uperfluoiSj and but to doe that which hath been done before. Of whofe opinion I iKouldfcadily be,if any thingof ihiskind ..^ere extant^ which did pleale all in every refped.

Which notvvicbftandingjl would not have fo taken^ as if it ever came into my mind to hope any fuch tb ng of this writing-bat beCaufe i am not out of hopc,that it may come t > pa(Te that tWOjOr thrceor fo, may fall upon this o; ours, who may here find fomething more fit toin-ftruift^and flir them up topiecy^then they have obfcrved in the more leafned writings of o- The Amhoi thcrs? which conjedure if it doe not faile me, IK Vo^ fhall think 1 have done a work wortiithe labor. '°J^^_ |""J!y

1 cannot but cxped to be blamed of obfcuri- '^'"§ '^-"^^ ty of thole that are not fo skilful^whom I delire fcure, the M ' that they would learne of Cyrus^l^adiomm w; to'appiy him

* Siapttnii Utis luminihus non tarn effefuayies^thSLt whfchis moj ^is^ThediffuledbrigbtnefTe of the beames of ^gf^\;;;j^'^jjj

* the Sums not fo pleafant in iar^e windowes; '^eMi bei

• I S-vii*i II !• not to read

certainly a conrracted light , although it may vaine;And feem fmall^yet it doth more en lighten (if a man venlhl S come neere and obierve3then that which is^as pf^t!" m^jtl it v/ere difperfed, by too much enlargement, ""j^ eaik^ai ThedrinefTcoftheilyle, and hartfenefTcortionveiypid

' / frint.

loiTie

ua

J

fome words will be much blamed by the fame perlons.But I doe profcr to excrcife my (elfc in that facrefie, that when it is my purpofc to Teach^ I thinke I fhould not fay that in two words which may be laid in one 5 and that that key is to be chofen which doih open befl^ although it be of wood, if there be not a golden key of the fame efficacy.

Laflly, if there be any who defire to have fome pradicall things, elpecially in the latter peart of this^V/^r-r^^B^jmore largly explained,we fhallindeavour to fatisfie them hereafter (if God give leave) in a particular Trcatile, which at this time we have an aflPedion to, touching ivhichsnowqucflions which arc ufually called *calcs of

cunt in Latin ^_.f^:^_ ,p

f'iiniiKed ^ f there beany who doe yet find fault with, it3 the Au or defir.- other things,! would in treat them,that -ojuc/"*^ tht^y would vouchfafe candidly to impart to nic their thoughts, which m y afford dettfed" . matter for a jLift apology,or due amendment.

THE

jFIRS T BOOK

DIVINITY,

The firft Chapter.

of the Definition^ or Nature of Divinity.

Ivinity h the doSrine of living.to Gi)d, lohn 6.6%. The words of eternal! life,/^f?/ 520. The words of this life, Rem. 6.11. Reckonj&ur[elves to be alive unto God.

3. It is called a dodii ine, not as if the namcoflnteHigcncc, Science, Sapience Art, or Prudence were not hereto belonging; for all thefc arc in every accurate Difcipline, and efpe-cially in Divinity: but becaufc this difcipline is not from Natnreand humane invention , * ( as others are ) but from di-vme revelation and inftitution. /Agr 51. 4. Doftrine flball proceed from me, Mat.ii.i^, From Heaven: why did you not then believe him ? John §.29. we know that God fpakc toc^y?/, gaKiai^i2. The Cofpell is not according to

_B jnaiii

f The Nature of Divinity^

man i lor neither (ill I receive it from man» neither wait taught ic^buc by rt.evi!ation,M« 645.

3« The principles of other Arts being inbred in us may be f&HJheddHd brought to ferfiUion^ by ftnfc, obfcrvation, ex-pcrience^ and itrauAion: but the foUd principles of Divinity hew ever they may be brought to ferfeUion bjftudj md mdujirj^ yet they are not in Hs from Nature^ Mat. iS^ij. flefh and biood hath not revealed this unto thee.

4. But feeing every Art confifts ef rules, whereby Ibme A£t of the Creature is direfted , and feeing life is the moil nobkof ail afts^itf that i& DivirfKy) cannot properly be con^-veriilBt akoui any other thing then about lifc

5/ And leeing that, that lifeot the Creature is moftper-fefi:, which comes necrcft to the living, and lifcgiviugGod, therefore the nature of Divlnity4ite is toliveto God*

6. M«hlivetj»GodwhcnilieyrHre, accardinptothe#ill of God| to the glorji of tGroH , God inwardly working in them^ I Tfr.4.2.6 tfeat hemightlive after the will of God y according to God. 6W. 2.1^.2^ 1 hat I may l-ve to God^ * Chriftiivcsinme. 2 (^or 4.10. that that life of Jefiis might be manlfcft in our bodies 7^W. i, ^a Chrki fliali be magnified in my body^whctherby life or death.

7* This life , as touching itselfenceremainesoneandthe (ame, frowitsbeginningUJttoeternity. Johni^,^6. Sc 'y •24. He that believeth in the Sonne hath eternall life^i John 3.15. Life eternall remaining in him*

8» But although in this life there is contained as well to live happily as to live well, yet fv(t^,^ to live well, is more excellent then Ivtfai^mv ^ to Iwe happily ; and tTiafwhicfi ought cheifly and finally to berefpcftcd is not blefledneflc, which refpefts our profit 5 but goodnefle, which is referred to Gods glory. Therefore Divinity is better defined by that goodlife whereby we live to God, then by a bleflcd life whereby we live to our fclves ; as it is called of the Apoftic A figtirc ccm- by a Synecdochf, The doftrine according to God lives^i taining part Tim*6 Sj^

for fhcwhole. ^^ Moreoverfteiiigthislifefi afpiritnallaftofthewholc man, whereby he i^ caried on to enjoy Cod 5 and to doc ac-C(»^dingft>biswill9 and it is manifeft that thole things are

proper

The ffatwre of Divinity.

proper to the will, it followcs that the prime and proper (tib-jcftof Divinity is the will. Tre. 4,2 3. From the heart commeth aftions of life. And 2 ^.26,Givc me thy hearu

10. But feeing this life and will is truly and properly our molt pcrfcft praftife 5 It isoifitfelfemanifeft, that Divinity is prafticall^and not a (peculacive difcipline, notonely in that common refpe^ 5 whereby other difciplines have their iuTTf^cilU^ well doing for their end, but it is prafticall in a pf-cuh'ar and fpeciall manner and above all other.

11. Neither indeed is there any thing in Divinity which is not referred to the latt end 5 or to the meanes pertaining to that end: all of which kind doe direftly tend to Pcad:i(e«

12. This praftife of life is fo perfeftly contained fti Divi-nity, that there is no precept unhrer(aily tnic penaining to living well, contained in the difciplines of hoofhold govern-Dient,moraltty,politicall government or maidngLaweS|Which doth not properly pcrtaine to Divinity.

1 2. Divinity therefore is of all Arts, the (upreame^ moS noble, and the mafter peece^proceeding in a fpeciall manner from God,treating of God, ^ divine wu^ers ^ and tending and leading man to God, in Which refpeA it may be not un« fidy called 02«^J/rf, or 8««/»>»*,as well as e*oAoy;<*, that it a living to God, or a working to God, aswellasafpcaking ofOod.

-»i>^

Chapter II.

Of the T)iFlribHtimiorf0rts of Divinity.

%• TT Here are two parts of Divinity, Faith and obfcrvancf. j| 2Tifn.\*i^. Hold the expreuc forme of wholefbmf words which thou haft heard of mee with faith and love* I Tm.u\9. Having faith andagoodconfcicnCcP/iA 37.5. Troft in the Lord and doe good. Of thoft parts did the Di-vinicy ofP^ulconM^ft/iSs 24.14,15,16. I believe all things that are written, and have hope in God rIexercUcmyfclfe to have a confcience void of o&nce: the (aae were the parts

B 2 of

-^

The kaiure of Divim^l

fehov.^^ ": w like before iX\z co irmjiUy ani be perfed*. The laai^ diChQIiriii rv^q.iircof his Difciples, when befides faith he requires that they oblervc all things that he hath commanded, cJ^f/^28.2 0.' The fame doth F^ii//handle,in the Eprft, totht Ramans ^ wherein tis mmifcft that the fummc of Divinity is contained. Finally, he would that the fame fliould be Uiight in the Churches jr/r.5 8. thefe things I will that thoa affi-me^that they that have believed God, might be carcfuli to goe^ before in well doing.

i* A property of tbisdiftribution ( which is required in a gequine diftribution of every art ) is, that it flowes from the nature of the objed. For feeing the beginning and fiiU aft of fpiritiiilllife, (whichis the proper objeft ot Divinity J is faith, and the fecond aft or operation flowing from that principle is obiervanccat ncceffarily followes that thofttwo' are the genuine parts of Divinity,neither is there any other to be fought for^, • ^ : ! . 7>^' •' i^: *^i ^::

g. In the old Tcftamcnt ( fitly for that rcgallandfervilc' ^cftate /Divinity feemes fometimc to be divided into the fearc of Goiand obfervingof hisGommandcments^acGordingto that Ecclef^ 12.15. The fumme of all is, feare God, and keepc hisConiraandements, for this is the, whole duty of man. But by a metonymie faith[is included on the former pattjas appeares out of Prr.3.5.7. Truft in the Lord with all thine hcart.fearc theLord.and depart from evill.

4.Thefe two parrs in ufc indeed and cxercifc arcalwayes joyned together : yet in nature and precepts thcnaosjJiftjflr guiihed.

5. Theyarealfofbdiftinguifhcdih order of nature, that faith holds the firft place ^ and fpirituall obedience the lat-terifor there can be no vitall aftions brought forth^unleffe a 4^nciple of life be firft begotten within*

CapJU.

^>

CFf APT EP ^H-

Gf Faick

I T^ Aith IS a reding of the lieart on God, as on the author JT oflifeandccernallfalvation : thatistofay that by him we may be freed from all evill, and obtabe all good^ £"/>. i c. 2o.Let him leaneupon lehova the holy one oiIfradin Faith. PfaL^j.'y. Rolle thy W3iy upon Iehova^^ndrvi\& in him^ lere. i/.y^Blcfled is the manwhotruftcthin/^/^^z^i^j and whofe confidence Iehova\u . *

2.To believe commonly fignities an a(!l: of theunderfhmd-in^ yeelding ajfent to teftimony : bat becaufc the will is wont to be moved thereupon , and to ftrctch forth it felfe to em-^ brace the good lb .^Jlowedy therefore Faith doth aptly enough fee forth this aft of the will alio, in which manner it is ncccflarily underilood in this place. For it is a receiving ^ lohn i.i2.As many as received him—r—who believe^

3,^ Hence Faith is caried unto that gooi vmich hjit isntAie ours ^ is an aftof ele^^ion, ana6tofthe wholcman, which things doe in no wife agree to an aft of the underftand-ing. John 6,35. He that commcth to mc;—he that believeth in mce.

4.Therefarealthough Faith alwayes perfuppoft a know* 4cd§sjof the GofpclKvet there is no faving knowledge in any 5 ( a.n(i which dff'.rs from that which is found in feme that (hall notbe laved) but what followes this aft of the wilJ, and depends upon it. lohn 7.17.85 8.3 1.^2.1 John 23.

5. Thit truly Ghriftian Faith which hath place in the un-derttanding doth alwayes Icane upon a Diyine teftimony, as it is Divine :yet this teftimony cannot he received without a pious affeftionof the will towards Go d. Ii>hri 3* 33« H£that rc ceiv^h his teftimony^hath fcalcd th at God istr ue,gg^?w. 4* I^EoTHe was ftrengthcncd in Faith,giving glory to God. k,. .61 N^idjcryetbecauleitis'gronndedonly upon ateftimo-ny^is it the more uncertainc and doubtful!: h:;tmorec^tainc

of Faiths

in its own nature then any humare fcienc^ bcciuft it iscarled to its objcft undcra fonnall refpcft of infallibility r'ahhough by rcafon of the impcrfc&ion of the habit tvhencc Faith flowes^thcaflentofFojichiathisor that (iibjeft oft-times ap-p^ares weaker then the alTcnc of fciencc.

7. Now God istheobjeftof Faith^not as he is confidered inhimfelfej but as weby himioe llvetvell. 1 Tsm.^ lO. Wc hope in the living God, who is the prcfervcr of all men, especially of thofe that believe»

8. Chrift as Redeemer is the mediate objed: of Faith ^ but not the higheft,for we believe in God through Chrift. Rem. d. ii«to live to God by Chrift 2 Cor.^.^we have truft through Chrift to God-W£rd 1 Per. 1. 21. Through him believing in God.

9. The fentences in the Scriptures or promifes^doe containe and prefcnt an ob jcft of Faith , and they are called the objeft of Faith by a Metonymy of the adjunB. The good which is propounded to be ootained > as it is (tich^is the end and effe£t< of Faith, not properly the objcft it (clfe*

But that, upon whole power we reft, in the obtaining of that good,is the proper objcft of Faith,! Or.i.23.Wc preach Chrift, and 2.%. I determined to know nothing among you but Jefus Chrift,2 Cor. 5.19. God in Chrift*

10. With this Divine Faith ^ which lookcih to the will of God and our own falvation, we muft not fimply believeany man^but God above, Rom.y^.^\zvy man is a lyar. i ^orA^. that your faith conjifi not in the wifdorae of men.

I r^Thereforc the Authority of God is the proper an^ jm-mediate ground of all truth in this manner to be believed: whence is that (blemne (peech of the Prophets every where, the Word of the Lord* Thus faith the Lord.

12*Hence, the laft refolution of Faith as it fes forth a thing to be believed, is into the authority of God , or Divine revc-Iatio^.2 Pet. 1.20.21. If ye firft know this^that no prophcty of Scripture is of private interpretation, &c. John 2.29 We know that God (pake to AUfes ^ As the laft refolution of it as it notes the aft ofbelieving,i9 into the operation^ andinwaid pcrlwafion of the Holy Spirit,i C^.tX^ 11. That none can call Jcfus Lord,bi]t by the Holy Spirit.

of Fdth.

ijr ThisFaitb whereby wcbelieve not only a God>|. or giTecrcdittoGodj bat belicYe in God, is true and proper confidence : not as by this word is (et forth acertaineand abfolnte perfwafion of good to come, but as ir frgnifies chu-finp and apprehending oFa (iifficientgand fit meanes, and fuch is^hcrein fuch a per^afion, and expectation is founded. In which fence men a^faid to put confidence in their wi(domc, f owefj friends and richcf. 7*/^ 78.3i. They believed not in God nor truftcd in his Hilvation.

14. This is every where dedarwl in tho(e phrafes of Scrip* turc, wherein the true nature of folid Faith is unfolded, h'^yj^'VS'toleanHnott^asIfaj 10. ao, and h)A "\y^^ "^ro. 5. 5. & a^5?M? /^•50-!ah«:i Pr^.J.5. If. %0.\o. i^O T/^/.

71.^ 7r/r<v«J'iTl -ye/«V. Rom.lO^ !!♦

15. Therefore to bclievein God, is in believing to cleave toGodj to leanc on God,to reit in God as in our all^lufEci-cnt life and falvation%^i'irr 30«20;hy cleaving^ to him^ tor he

.isthylifc.

16.Hence that generall aflent, which the Papifls make to be Faith, is not Faith,bccaule by their own confeffionjit may be without any life./^^j^ 2kij^

17. But that fpcciaU afTent 'whereby we refolve that Go4, isourGodinChrift, Ib not the firft aft ot Faith, butanafit fl jwing from Faith : for there is no greater ceruinty of this truth in thee then in another, Bor a truer apprehenfion oMc in thee then another, before thou haft fpccially applied thy fclfetoGod by Faith. i?«»r.5.i 2.Bcing juftified by Faith,wc hay.e,^gg(Ce toward God, w^ glory in God.

18. Seeing alfothat Faith is the firft aft of life, whereby ' we irve toGodj inChrift,it muft needs confift in union with

God^ which an aflfeftt ^ven f« the truth concerning God c^^ in no wiftdoei

19* Fwthcralfo, feeing he that k about to believe out of a (cntc of his mifcry, and defed of any deiiverance,either in him(elfe, or inot^rs,muft needs caft himlclfe upon God in Chrift^as a fufticient^and faithfuU Saviour,he cannot in any mtafure (ocaft himfelfe by an aflent of theunderi^anding but by a confent of the will.

20. Although in Scriptnres fomctimc$ an aflent to the

uuth

$ Offaitk

truth which is touching GodandChrift, hhn li 50,13 accounted for true Faith ^ yet there is a fpeciall confidence al-wayes inchidcd ; and fo in all places uherc there islpeech of iaving faith, either a confidence in the Mtjftah is prefup-pofcdj and there is only declared a determination, or application of it to the per fon of Chiift : or by that a (Tent confidence is (ct forth as an cfFeft by its caiiff, lohn 11. 25^ 2 6,. He that believes in me (hall Uve: belicveft thou this ? He (aith^ yea Lord,! believe that thou art that Chrift, that Son of God W ho (hould come into the World.

21 .But whereas confidence is (aid to be a fruit of Faith,it is true of confidence ^ as it refpcfteth God, for that that iS; tocome, and it is a firme hope : but as it re(pefts Godin ChriftjOfFcring himfclfc in prefcntjit is Faith it felfejHence ' arift tho(c titles which theScriptflre gives to favingFaitb^thac it is^TTD'flWct, ^i^V/ct^perlwafion^boldneflc.! Cr. 3.4. & 5, 6^7^S.Eph.^.i2. iVa.i.i^.ifohr^'y.i^^i^.Tr^^ofi^o^u a full pcrfwafion. Romans 4, ai. Co/, t. 2. tiTdmng thc.fubftancc

22. Now whereas true Faith is of fome placed partly in . the underftanding, and partly in the will, that is not fo accurately fpoken,becaufe it is one Jingle venue , and doth bring forth afts of the lame kinde, not partly of Science,and partlyofaffcftions. i Cr^ij.ij. Butthat^blid/iyfl^^fycelded to the promifa of the Goipel is called Faith ;and conndence, partly becaufe it begetteth Faith as it is a generall a^ent : partly becaafc it flowes from that cor.fidence as it is a fpeciall and (olid ^/^»^ apprehending the aftuall po(Ie(rion ofjgacc already obtained. For fo it refts upon confidence of rfiencarT as a mcane, or third argumentjby force whereof fuch a con-clufiononclycan be inferred. £.<7. Hec that believeth,! am lure he fhall be faved.I believe: Gc. I am (iire I feall be (aved. Exrierience al(b teacheth that that particular aflurance of the Uhdcrffatiding is wanting in (bme 5 foratimc^whonotwith-ftanding have true Faith lying hid in their hearts.

of Godandkis nff^ncu

Chapter III L

Of GocL^and his Efence*

I. TN the former difputc , wee have treated of Faith:

I now order requires, that we treat of God ^ who is the

JLobjcft of Faith : which that it may bee foraewhat

more exaftly done, wee will firft {jpeake of the knowledge

of God*

^ 8. God as he is in himfelfe cannot be apprehended of any, buthimfelfe i Tim. 6.16. Dwelling in that inacceflible light, whom never man la w,nor can fte.

3, As he hath revealed himfelfe unto us, he is conceived as it were^ by the backe parts, not by the Face. Exod.^^^2^.

^Thou Ibalt fee my back-parts, but my Face cannot be feenc, • and darkcly, not clearly, that is, after an humane manner, and mealurcj I Cor. 13.12. Through a glafle : darkely^ after a (brt.

4. Becauft thoftthings thatpertainc to God are ncceflari-ly explained after an humane manner ; hence is that manner of fpeaking frequent in thefc matters which is called. «*9/^' ^iD^'flwc^. l,E. \ figure that attributes thofe things to God ivhieh bee proper to mcn^ as in humane aflPeftipns fenfes or Riember^S.! ^ !

^ 5. Becaufe alfo they are explained after our mca(ure, to mans capacity, hence many things are fpoken of God according to the way of our conceiving, rather then from his Nature.

6. We cannot know him otherwife , ib as yet to live : neither have we need to knew him otherwife that we may live Well.£A;<7^,33 ip.2o.

7. That which is revealed of God is fuficient for as, that we may live welljD^^r.29.29. Thofe things which are revealed to us,and our ckildren, for ever that we may doe all the words of this Law, a, r- ^

8»Now chat which may be knowne of Ood his Sufficiency

C and

JO OfG0ciy4*fdkfsBj[fenc6'

and his Efficiency Rom*^. 21, Being fully perfwadcd^that he who had promifedj was able to pertorme.

^.Thefe tvvojare the Pillars of Faith,the props of comfort^ theinciteiTientsofpfetyj and the fiireft markes of true Religion : provM by th-e place before Viz. Rom, 4. 11^.

10. ThedifHcicneyof ^ffi, is that whereby he himfelfe hath (ufficientin himfelfe for himfelfe ^ and for us: hence al-fohhecalled.M-ftifficknt56'<?>fji7.j.. ...

i|. This fu^Cieugy pi God 15 thefirft ground or rcafon ofoprFgUhwhy we belijBVciivhiriijZ'f^. because he is able to giveuslife.if<??«*4?3o.9 t,;^ • ].:U 1 i : .

i2.The fufficiency of (jod is in his Ejfejice^znd Suhfflencr, i3.The f/c-^^r^ofGodis, that,whereby he isa beingab-folutly firlK//'544^6; I am the fitft and the lafVj befidesme there is no Godi. Rev. i .%^ 21.6.^22.1^. Idim^lpha^^nd ^ Omeg^ytht beginning and end,thij firftand the laft.

I4« This £]J^;?(r^t>f God is declared in his name Jehova* Now bec^iife the Efe/jcc of Qod is (iich 5 hence it. ^ follower.

15. Ei^fl•^thatGQdi5one5andonlyonc.Z?m^tf 4. iTrn^ 2.^.8'ph.^»6.\ C^r.^,'^.6. Marks i2.'^2.R0m.^.2p,^o. .. , i I ^.Secondly 5 that Godis of himlclfc, that is^rieichct from another,nor of another,nor by another^nor for another, ^ r7.Thirdly5fitiaIly hence it is that he is voyd of that power

which is called paffive, hence he is unchangeable. Tfa.ioi. 27«28, thou Fcmainefl ; thou art the fame. Rowans u xy the glory of the Incorruptible God. lames 1.17^ With whom there is no variablcnefle , nor fliadow of turi^n^^^^^pr changing^

18. Now bccauft this €{[ertce cannot be fufficiently com* prehendcd of us by one Aft it is explicated of us as if it were manrfoldj namely by many attiibutes/

ip.They ^re called attributes^ becaufe they sre rather (^id to be attributed to God, then properly to be iahim, if they be taken as the words found,

20.Tbe(e attributes in God, arconcnaoft purc^ andfimple aft. Hence the nature of the Divine attrifcittcs^ may be rightly explained b; thefe propofitions as fo many C(?^^ff^/^>,

Eir/}..

Of<^od^andhisBJfeHce^ |^

21.Fir ft all the attributes of God are truly fpokcn of God, as weii ih the abltraft as in the concrete.

i'a. Secondlyjthofe attributes; which arc in a fort common to God with the Creatures, doe in their fubftance belong to God in the firft place, to the Creatures (econdarily; although the names arc transfcrd from the Creatures to God, ana fb doe fir(t agree to the Creatures.

23-rhirdly,thc Divine attributes doe admit no inward in* tention^extention^remiflTion orimparity.

24.FourthIy5 the Divine attributes are not contrary one to another,but doe very well agree together.

2 5.Fifthly, all Divine attributes are as it were Divineper-feftions:yetfbasthat all imperfcvSion, which accompanies liich a property in the Creature^ is to be removed inthisap* plication of it to God , and the perfe6licn thereof i.s to be conceived with grcateft eminency.

26. Sixthly,Divine attributes are in God^not only virtually, and by way of eminency, but alfo formally,although not 7 in that manner, that quditics, are in the CreatureF.

27.Seventhly,theyareinGadas in a fecond Ejfence, be-caufe they are not of the foritlall rcafon of the Divine Sffeuce^ for we conceive God to be 3 before we can conceive him to be juftjand good.

aS.Eighthlyjtheyarcdiftinguifliedj fromthcjE/^^^f^, and Ratmerathci-^ among thera(elves,not only in reafon ( as they fay) re.^foning^ nme^ rmom hut alfo reafonrea/(?ned, (6 that the foundation of the diftin- R^tiocinau* ftionisin Godhimfelfe. * '

^g^Ninthly, thofeattributes, which in their formall ref-^pcEFTinclude fomething proper to the Divine Effence^ are altogether incommunicable: as Omnipotencyj Immenfity, Eternity, and fuch like.

30. Tcnthly, thofe that are faid to b^ communicated to the Creatures 5 doe agree to them by likeneffe, not altogether in thefamemanneras they are in God: neither yet altogether

51. The attributes of God fet forth. What God is, and

32* What God is , none can perfedly define, but that hath the Logickc of God himfelfe. But an impcrfeft

C« dit

dcfcription which commeth nccrcft to unfold Goda na« tare , and naay bee conceived of us , is (uch as this.

35, Gcdfs a Spirit having life in himfelfe. lohn 4;24> God is a (pirit, md (^hap, 5.2(5* The Father hath life in him^ felfc.

34. He is ealld ^SjHrir. i. Negatively, bccaufe he is not a body.2. Analogicallyjor by a certainelikenefle,bccaufe there are many perfeftions in fpirituall (ubllances which doe more ftiadow forth the Divine natare^then any bodily thingcan-

35. Heisfaidto be Living, i. Becauft God doth mod efpecially workeofhimfelfc, not being moved by another^ 2. Becaufe the vitall aftion of God is his very Ejfcncc. 3. Bccaufe he is the Fountaine of all being 9 and vitall operation V toother livirkg things. AEis 17,25.2 8. He giveth to alUifcjand breathjand aH things:in him welive^movCj and be.

36. He is (aid to live in himfelfe^ becaufe he receiveth nci*-thftr beihgnor-lifejfrom any^ in any part.

37* Hence, the chicfe title of God whereby he is diftingui-ftied from all IdollSjiSjthat he is the living God. Deut. 32. 40«\ PjQ/.84.23.A?r.5,2.

38. Hence our Faith feeking eternall life ^ dodi reft in God aloui 5 becaule God is the Fountaine of all life. John 5.26.

^ 3P. Who God is^thofc properties doe fet forth to us whcr-by he is diftinguiflied from all other things.

40. Now thofe Divine properties doe (hcw^How great God island what an one he is.

41. Under the motion of Quantity he is faid to be^ i. One. 2. Infinite. Firft^inwardly.becaufe he is unmcafurableT^'." condly^qutwardly as he U incomprchenfible.3,he is faid to be eternall.

42. He h (aid to be One, not in kinde, but in that moft pcrfcftunity^which in the Creatures, is wont to be called numerically and individualL

43* God is infinite , as he is void of all bounds of his

Effence.' Pfai 139,8. If I clime up to Hcaven^tfaou art there:

or make my bed in the Grave, behold thou art there.

w \.^^'p^ is unmeafiirable, as he h void of all nutter of

dimenfion ormcafure.iX/;;^,8,a7.The Heavens, and Heavens

of

of heavens doe not containe thee. T/i^d.i* Heaven is my throne. Earth my foote-ftoole.

45. Hence Faith doth looke for no certaine meaftre of bleffcdnefle, to be communicated from God, but unmeafu-rabk glory.

46. God is incomprehenfiblejbecaufe he is void of any bounds to compafle hin%

47. Hence he is prefent every where ^becaufe there is no place whence he is excluded ^ neither is hee included any where.

48. God is alfo eternall , becaufe without beginning and

49.H^nce it is^that our Faith doth apprehend ctcrnalllife in Ged*

50. What an one God is thole properties doc fet forth by which he is faid to worke : unto thefe now ought to be attributed all the properties o(Efe»cf^2Lnd quantity^ fimplicityj immutabilityjeternityj and immenfity. /* 51. Thefe qualities are conceived either under the reafon of faculties or elfe of vertucS, by which thofe faculties are adorned.

52.The faculties are underftandtng and will, whence Faith dothle.ineupon him^whoknowcs what is needfull for us^and is willing alfo to fupply it.

53.The underftanding of God is firaple without any com^ pofition^difcourft or reprc(entation offhapeSoH^^.4,13, AH things are naked and open to his eyes.

54»Theunderftandingof God is unchangeable ;hc knowes /'tiurutrrcrwifejnor more one thing then another, nor more before then now^ or now then before. %A£ls 15. i8, known io the Lord are all his workes, from before all ages.

55. Tke underftanding of God iseternall : it neither be-ginneth nor endeth^ 7^/V.

55. The underftanding of God is Tnfihite, becauQ he perceiveth all truths, and reafons of all things, ^^l^ i lo 8, 9. The Wifdorae of God is higher then the Heavens j longer then the Earth : deeper then the Sea. F/^/. I39- ^« thy knowledge is more wonderfull then^that; I cm con* ^

ceivc it.

G 3 5;^The-

!4 Of Gods fuhjifitnce^

57#The fame way alfoth^ nature of the Divine will ought to be conceived of us.

58. The will of God is fingle and only one in God.

5 9. The will of God is unchangeable : becaufe he alwaycs wilkth therame^and in the famemanner.P/. 3 j.ii.The counfcU of the Lord remaincth for ever.

60. The will of God is ctcrnall ; becauft hec doth not begin to will what before he would not 5 nor ceafeth to will that which before hee willed. CM^l^ch* 3* 6, I Jehova change not.

6 r. The will of God may be faid to be infinite: becaufe ic hath no outward limitation. ^

62. The affeftions which are given to God in Scripture^as I love,hatredgand the like,doe either fet forth afts of the willjOr doe agree to God only figuratively.

63. A vertue is the perfeftion of the underftanding and Will 5 fuch as is wifdome, holineflc , and the like in God.

64. Virtue is attributed toGodjasitnotesafcadinefJeofSr doing: not under the refpeft of an habit diftinft from faculty and aft.

65. But the vcrtues which in man 5 arifc from occafion of finne and imperfeftiangdoe not agree to God^as humility. chaftity^fliamefaftneSjand the like.

• 66. Out of all thefe attributes^that perfcftion of God doth refultj whereby hee is called bleflfedt i 7/«r. r. u, and 6. 15,

67. Hence our Faith hath a firme foundation, bccauftit leanethonGodthe poffeflbr and author of all pef feftfufr ', -blcffcd nejfle and glory.

Chapter V.

of the Snhfifience of God.

!• "TpHe Subfiftence of God is thaC one EffcncCj as it is with jL its perfonall properties.

2. The (ame cflencc is common to three fubCiicnccs, and as touching the Deity, every fubfiftence is of it ielfe.

I* Nothing morcoveris attributed to the Eflerxe, which Qi/c?/d c^mi^ Hiay not be attributed Co every fubliftence in regard of the ^'^^. EfTence of it#

4 But thofe things that are attributed properly to every Tub- ^^odftibfifie-fj^ fiftcnce in regard of its (ubiiftence^ cannot be attributed to the ^^'^^^^ Effcnce.

5# The fubfifteocesare dlftinguifhcd from the EflcQceg as the manners of fublifting growing togctncr with the (ame Eflcnce are diftinguifhcd from the fame abfolutely ccn^ fidcred. oM -! '

d.They are diftinguifhcd among themfelves, as Kelatlves by certaine relative properties; fo as one cannot be another j yet they are together in nature, neither can they be faid to be former^ orlattcr jbut in order of bcginningj and manner of iubfifting* , -.'''■■ ; ' ^ > _ .

7. But feeing thdie relative properties are, as itwcreiridi-'^^^^;wto^ei /^viduating in an Eflence that Jives fpiritually and moft per-^^^^/^^^^^'^^ ^

fcftlyt therefore thofe (ubfiftcnccs arc rightly called perfons. imMti(^^^ * 8. Now thcfc^properties are not inherent qualities^ but re-lath^eaflfeftianSj .lanfo which agrees^ all that perfediori, which is found in the like afFeft ions of the Creaturcj but no impcr* feftion agrccth to them,

p.Hencetis that a relative property in God doth make or infer a pcrfon , which in the Creatures hath not the fame rcafon.

iG.Thofe&bfiftences arc either breathing^ asFather^ ^^^ spirantes fpinfti^ "Sonne 5 or breathed, as the Holy Spirit.

11 • To breath, or fend forth is a relation, not fuch as by Emittere. it fclfc can make a perfbn , but common to two perfons.

12. The relative property of the Father is to beget. Pfal. 2.7, ThoH art 7nj Sonne,this day I begot thee. Iohn'>^^ l6» the only begotten Sonne. 'Heb^ 1 /6. The firft begotten. Hence he isthefirftinOrder.

13. The relative property of the Sonne is to be begotten, that i^ 5 To to proccede from the Father, that he is partaker of the fame Eflence, and doth perfeftly refemble his nature: and hence, he is the fecond in order, Hf ^. 1.3. The bright-

neflc:

J

jg of the fubfifieHce of&od.

ncffe of his glory , and the Charadler of his Pcr-

fon.

14. The property of the holy Ghoft, is to be breathed, or fcnt forthj and proceede both from the Father, and the Sonne. fohrt.\'^.26NW\\ovnlvJi\l fend to yon from the Father, that fpirit of*truth who proceeds from the Father, Komans 8.9. The fpiric of Chriit. gaL^. 6. The fpirit of the Sonne.

15. The difference betwcene (thefetwo^tobebegotten^ v/hlch agrees to the Sonne, and to proceed, which is proper to the holy Ghoft ^ cannot be explained by us in proper wordSj but that the Sonne proceeds from the Father alone, 3nd the holy Ghoft from the Father and the Sonne , making Gae xelative together ^ .Or making together one re-lation«

16. Yet it may 5 in part, befliadowed out in a fimilitude; namely the father is as it were, ^eus intelUgens Godundej> ftanding : the Sonne the expreflc Image of the Fatber,is as it were DeHsintelleBtUyGoA underftood; the holy Spirit flow^ > ing and breathed from the Father by the Sonne, is as it wer« l^em <6/rffi«,God beloved.

The Sonne is produced as it v/ere by an aft of un-derftanding or fpeaking, from the tmderftanding, or fruit-full memory of the Father: the holy Spirit is produced by an aft ofloving or breathing from the fruitful! will of the Father and the Sonne. Hence the Sonne is called the word, VVifdomcjlmage, which are not affirmed of the holy Ghoft* But bccaufe in the Creatures there is found the generati^_of a fonne, but there is not any thing found which dotnlotra-mediately proceed from two equally perfeft ( as the holy Spirit proceedeth from the Father, and the Sonne ) therefore theprocelTionof the Sonne is properly defigned, noted 3 or fee dow/ie in Scripture: but neither is a fpeciall manner of proceeding ^ norfpeciall name abfolutly proper given to the thirdperfon. For it is truly (aid of the Father and the Sonne, that they arc fpiriis, and holy, and the Sonne alfo proceedeth from the Father by fpirituall gene ration.

17- ThepjropernamcofGod, with his proper titles, is

given

given in Scripture, not oncly to the Fathcr^biUaKbtothc Sonne./^r 2 f.6. ftbova out righteourncfic, loh» 1. i. T^he Word was Goc^« Ror^.p. ^. God blcfTed forever, i lim.^, 16. Godmanifcft inthcflcfli, /ff'z.17,14. LordefLords^and King of Kingf, It is alfo given to the holy Spirit, e^^// 5, 354« thatthoulhouldeftly to the holy Spirit, thou haft HcxT untoGbdv ^<^/28. 25. with I/^j 6.^. lehova faidj the holy Ghoft fpake.i Cor,^. i6.ic 6,19.2 Con6^i6. the Temple of Godjthc Temple of the fpirit. iS.Divine attributes are affirmed not only of the Fathcr^but alfo of the Son^I/ajf p.^.The moft mightyQod.Fathcr of eternity. M/^ 2.2 5.He knew what was in man^andj. 13. The fon ofmanisin Heaven 3 and 8.38. Before Ahahamvf asI am. In like manner alfo of the holy Spirit,P/,r jj.j. Whither fluU I fly from thy (pirit.i €0.2,1 o.The fpirit fcarchcth al things, even the dcepe things of God* HeL^.i^ the ctcrnall fpirit.

I p. The proper operations of God , are attributed not only to the Fathcr,but alfo to the Sonne , and the holy (pi-^it. £/^fliV;f is attributed to the Sonne, LMat. 24. 31. His elcftj and the eternall counfell of God is attributed to the holy Ghoft. //^jr 40.13. Who hath waighedthe ipiritofthe ^Lord as the man of his counfell^ Creation is attributed to the Sonne^Iohn i.3. All things were made by himiand without him was made nothing that was made: Alfo it is attributed to the holy Spirit ^ P/ii/.33.6.By the Word of the Lord were the Heavens made, and all the ftrength of them by the breath of his mouth. Upholdingjfc governing of things created is attributed to the A^onnCj Heb, 1.3. Who upholdeth all things by t_har bis mighty Word, Alfo they are attributed to the holy ^piri^G^^^. i,2.The fpirit did move upon the face of ths waters. Zech.4.6. By my i^pirit faith the Lord of Hofts: Proper power of doing miracles is given to the *yon.-^S.4.ic. Through the name of Jcfus Chrift, he ftandeth before you wholej,& 9.34. Jefos Chrift healeth thce.Its alfo given to the holy »?pirit, €>/(3/2.4. They began to fpcake with tongues^ as the fpirit gave them utterance. The communicating of fpiritualUife, and ofall grace, in vocation, juftification, adoption, fanftificttioo, and glorification , is every where given as well to the iJonne and holy i'piritas tothcFather, ^ D the

f i OfGod^ andhk Ejfence^

theordaining,fending,and bleffing of Ecclcfiafticall Miniftcry is given to the .?onne, Efh. 4.8. 11. He gave giftSjhe gave fomc Apoftles , &c. Andto the holy Ghoft, iCor. 12. ii. All thefe v^orketh one and the fame fpirit. A^s 20.28. Tm holy .Jpirit hath made you overfecrs. The very Rcfuricftion of the flefti is alcribsd to the iS^onnc , as the author. lohn 6.54, I willraife him up. Alfo to theholy-i'piit, Roni.%. 11. Hee (hall raifc up your bodies, by his fpirit dwelling in you.

20. Divine honour alfo, and worflii pis given., not only to the Fatherj but alfo to the 5onnc. Hebr. i. 6. Let all the Angels of God worftiip him. And alfo to the holy spirit : when his Name together with the Father and the Sonne^ is appointed to be called upon over the Baptifed^ Mat. 2 8. ip. In the name of the Father, and Sonne.and holy Spirit. In like manner the Sonne 5 and Spirit is called upon g in that (blcmnc forme of (alutation. The grace of the Lord Jcftis Ghrift, aed the love of God the Fatherland the communication of the holy Spirit be with you all. 2 Cor. 13. ijtAndv whatfoevcr pertaineth to worfliip is referred as well to ^ Ghrift as to the holy Spirit, in that the true worfhippers of Godj asthey arcfuch, are called Temples not only ot God ^ theFather, but alfo of Ghrift, Rev. 2 1.22. The Lord God Almighty is her Templcj and theX^w^^^. i Cor 3.16. Know yee not that yee are the Temple of God , and the Spirit of God dwelleth in you and 6. ip.Know yee not that your body is the Temple of the holy Spirit^who is in you.

21. Finally, that authocicy, and majefty, which is proper CO God,is given to the Sonne and the fpirit. 1 Cor. a^^^SjHhe Lord of glory, i Pet.^. i4.that^ fpirit of glory. All holy^--phecyisattributerltoChnftandthe holy Spirit, i Pet. ^. 19. Ghrift by his fpirit went and preached to the fpirits. thatareinprifon.2'^'r'.T 2 i-HoIy men fpake being moved by the holy Spicit- ABi 28.25. The holy Spirit fpake by J/aiah the Prophet.

22. Now that the holy Spirit is propounded to us in all thefe as a perfon fubfifting, it doth manifeftly appeare by thity that lifcjunderftanding, will and power is given to him every whcre^togcther with all ads proper fo a perfon.

^3oAIfo

23. AI(b his diftinftion from the Father and the Sonne is deer'Iy taught when he is calledjanother,fent, con^ming/rom thcFather and the Sonne. lohn 14.

24.Hencej<G6d is the objeft of cur Faiihj is every way fiif-ficient to impart falvation to us. For all love, grace, and the communication of thofe things which pcrtaine to living well doe flow from the Father, Sonne, and holy Spirit, 2.

G HAPTER VI/

Of the Efficiency of God.

!• TpHe Efficiency of Qod is that, whereby he worketh all X in all things,£pki.i I. Who worketh all things, Rom. ^11.36. Of him, by him, and for him are all things.

2. That EffeSing.workjW^ora^m^ofGody being aftively ^ taken as they are in God afting, fiot really diverfe from God

himftlfe. For no compofition, or mutation of power and aft can have place ia the mod fimple, and immutable nature of Godt Yet it addeth a ccrtaine relation of God to a real! effeft.

3. He worketh ail in all things^ becaufcthe Efficiency of ali ' and every thing 5 depends upon thefirftcaufe, not only as

touching its fubftance, butalfo, as touching all reallcircum-ftances*^//^^ 45* 7« That I lehova doe all thefe things. Lam. 3.37.38, Who is he that faith^and it commeth to paflc, when theLordcommandethitnot ? Out ofthe mouth of i^hcmoft high proccedeth not evill and good ?

Alfo whatfoever hath any perfedion ingeytere moris in matter of manners, is accounted among the workes of God : but not imperfeftion or defefts^which are oppoled tothefub^ jcftion that is due to God;

^. In the efficiency of God fliines forth Ijoth his EflTence and his fubfiftance. ^* ^

5. That Efficiency which pertaines to the Eflence of God, is l:Us omnipotency^

D 2 6. The

' 6. The power of God being confidcred as (imply powerful! ) is altogether the fame with his fufficicncy, and pcrtaines properly to the nature of God 5 as it is confidered under the rcCpcftofa being, and fo is before the knowledge and will of God. Kon:% 2i« 23. for God is able to graft them in againe.

7, But power in afmuch as it is in execution, is in (brae fort after fufficicncy^and pertaines to the Efficiency of God, and fo doth follow the knowledge and will of God.T/k/. 115 3.and i55.6.Whatfoeverh€ plealedhc did*

8. In thefe therefore this order is to be conceived. That firft we conceive in God P6>]f>, tobeabk, (ccondly iydr^, to know 3 thirdly 7^i?//<f to will; Laftly, Sficere potemer^powcv-fully to efi'cft 3 which differs from the efFdftuall will of God, but only ratione, in reafon, whence is that Syllogifmeof faith, which in A/^r.8.2,5. is diftinftly explained ; Lord if thm wi/t^thou cdtjft : I will. Therefore it is done. Where the argument is from the will coaiming to the power.

9. Hence the very Will of God, asitisanefFe(?Hngprin-\ ^clplej hatha kinde of power, Rom. ^. 19. Who hath re- .

lifted his will ; rcither is executive Omnipotcncy anything^ elfe , then the €tFe(3ing wiilof God. l^fa/me ^^. 9. Hce commanJed^ard it was done, iict ,4.11. By thy will they arc and were Created.

10. Therefore it is an error againft the nature of God 3' to fay3 that G ^d properly wiHcth to doe many things, which * yet by his Omnipotency he doth not. Epl.\ i • 19.20 The exceeding g: eatneflc of his power in us that believe ^ according to ih: w rking of his mighty power. -^ - --^

IT. The dnnipotency of God is that whereby, he his able to effeft all things that he willeth or can will, z C/br.20. 6. In thy hand is power and ftrength, and none can refill thee, Lukj 1.37. With God there is no word which cannot, be done.T^//.3. 21. He is alfo able to fubjcft all things unto him(clfr.

12. Hence alfo God Is every where called in the oldTe-ftament Ts^l ^K mighty God ^ ffky 9 6. leremy 32. 18. Alio ^^^ ht^ God al-fufficienu G'^;r.i7. i. & 3 5.11. Rutk. i.2C«2i. And in the new Teftament heis called ^^^>t/»««'V<c^

the

the Loi d AInrightyj 2 C^r.6.ii, /f<?z'.i.8. &4.8, And the only ^vfa^^m Potentate. X Tim.6* 15.

Power is at-cributcd to God adivcly, becaufe he hath power to communicate fomethlng to other!, fuch as is the power of the caufe*

13 PotentU^velpoteFl^ cmfdL^k caufing power yet properly aftive power doth not agree to God^as if in rclpeft of him-fclfe, he were firft idle, and after did put himfelfc forth into aft : for Godisamoftpure Aftt/4»?f/1.17.

14. Therefore we muft not im^agine fuch an a6live power in God, which is a different thing from his E(Icnce, for the very Eflence of God is this power whereby he is powerful]: As the fame Eflence is mercy it fclfe, whereby he is mcr-cifuIK

15, Eat an aftive power agrees to God,iir re(pc(!l: of the Creature, which is properly faid to be able to receive , and prove that aft of God, which before it did not feeleand prove* LMatthew ip. 2d. Ail things are poffible with

/ God.

i6. The Omnipotcncy of Godis convcrfant about things ) abfolutely poffible, whatfocver God willeth , or can will. Jbidem.

17. It is not therefore cxcrcifed about things which areal-togethcr dS^^arct. impoffible, and doe imply a certaine contra-diftion^ either in GodjOrin the things created, %Tim.2.i^^ He cannot dciiy himfelfe.

1 S.Hencea certaine diftinftion arifeth of Divine Omnipo-tency, whereby it is diftinguiflied into abfolute power, and ' ordina^e^ or aftuall power.

19. Abfolute power is that whereby God is able to doe all things poffible, although they never flball be.i^^r.3 9. God can of thefe ftones raife up children unto ^hnJoam^ and 26.53.Thinkeft thou that I cannot now pray my Fatherland he fliall prefently give me more then twelve legions of An-gelU T May\^. 10.27. Efh. 3.20.

20. The ordi late power of God is that whereby henot onlycandoc that which he wiD^ but alfoih very deed doth aftually doc , whatfocver he will. ?fd^ Ji5»3« .Sc 135. 6.

D3 ax. The

21. The manner of Gods fabfiftence which fliines forth in his Efficiency is firft,thc co-working of all perfonj.;feCcnd-ly, the diftinft manner of the perfons in working.

22. Their co*-working is ^ that whereby they doinft-parably worke the fame thing : for all cxternall a^^ions are common to all the perfons,^^^^ 5'i7«i f^My Father worketh, and \ worke. Whatfoever be doth , the fame iikewife doth the Son. and i6.i3,i4.That fpirit (hallnctfpeakof himftlfe; but whatfoever he (hall hcarej he (hall fpeak. He (hall take of mincjand give it to you*

230 Hence every perfon worketh of hiralelfejas touching the cau(all power which he cxercKeth.

24. Hence, there is no preeminence of dignity 5 in that co-working, but great unity ^ and identity of one, and the famecauft.

25, HcMce equal! honor is equally due from us to all the Divine Perfons.

2d. The DiftinB manner of working is that whereby e-^ very perfon doth worke according to the diilinft manner of ^ his (ub(iftence. \

27. That dirtinft manner is partly in the order of working, v partly in the bounding of the aftion.

28. As touching the order 3 the manner of working of the Father is of himfclfe, by the Sonne and Holy Spirit. Hence the beginning of things, namely Creation,is properly attributed to the Father, who in order of beginning is the firft Perfon.

29. The manner of operation of the Sonne is from the Father by the ipirit. Hence the difpenfation of things Is pro- ' perly attributed to him, namely Redemption^and thecon^ ftiUicion of al the offices in theChurch. Bp. 4 ii.He therefore gave fome to be Apo(tles,fbme Prophets^&c.

3c. The manner of working of the fpir it is from the Father and the Son by himfelfe. Hence the communication of things is attributed to the Holy Spirit,as Regeneration. Tit. 3 .5. The domroimication of all (piricuaU gifts, 1 ^<?r, 12. 4. And the perfeftion of natural! things themfelvc*.

31. As touching the termiiutioh of the aftion that works, ' in

Decree and ConnfelU in which the Working, or manner of working of one perfon^ doth chiefly {hine forth is chiefly attributed tothatperfon. So Creation is by a fpeciall application appropriated to the Father, Redemption to the Sonnej and Sanftification to the holy Ghoft.

Chapter VIL

Of the Decree , and Connfdl of God.

li T M the powerfiill Efficiency o^GodythcDecree of God ob--I taineth the firft place : becaufethis manner of working, being of all raoft perfcCl^doth chiefly agree to the Divine Nature.

2. The Diffr^^ of God is his determinate purpole of efFeft-^ng all things by his almighty Power^and according to his fco\xnCclhSph. I.I I. He doth all things according to the coim-\fcll of his own will.

3. la the Decree oi God theirc appearcth hisconSancy, truth, and faithfulneflie.

4. Conftancy is that whereby the Decree of God remaincs alwaycs immutable. Niim.21.2':^. TheftrongGod is not a man that he ftiould ly^orthe Sonne of man that he fhould re-'ftnu'Prov*i(p.2i.T:htCoHnfell ot the Lord it fhallftand*

5. Truth is that whereby he declares that alone which he hath deqrced, ler. i o. 1 o. lehova is a God of truth. Ront. jo 4. Let God be true and every man ajiar. For although his words may (ceme fometime to found another thing, yet the fence of them doth alwayes agree with the Decree.

6. FaithfulneflTe is that whereby he efFefts that which he hath decreed, and as he hath decrecdilfay 46,1 o. My Counfell fliall ftand^and I will doe all my plcafure.

7#Every ^^fr^f^of Godiseternall.i Cor. 2. j^ASls 15.180

8. To this Decree of God pertaineth C^unfelh £pk la?* >f(^/4 28. ^t, The ^ounfell of God is as it were his deliberation con-

cernkig;

J 4 Decree and Ceunfill^

ccrningthc doing of every thing in thebc0 «anner, after that it is of the underftanding and will approved.

10. Counftll is given to God iflrcfpcft of pcrfcft judges mcnt, whereby he doth all things advifcdly /. E. willingly andof fet purpofc : not in refpcft of any inquifition upon which fuch a judgement doth depend us men. For God (cctb and willeth all and every thing togcther^Thercforc it is called^ as it were deliberation,not deliberation properly focallcdL

11. Three things concurrc to the perfcftion of this counfeU^ !• A (cope or end propoundedt 2. A conceipt of thcminde tending towards that ^ope. 3. An intention, and well plea--lingneue of the will*

12. The (cope or end of this C^unfeJl is the glory of God i himfelfe,that is, thatgoodneffe, orperfeftionofGod which

is made manifefrby bis Efficiency, and feines forth in his workSj-Epfe.i.6.To the praift of his glorious grace.

13. In every artificer, or one that workes by counfell ^^ txtra^ outwardly,there is a platfornae afore baad in the mind which when he i« about to worke hee lookes into, that lie may fit his worke to it; fb alfo in God,leeing he wort) cth not naturally nor raftily, nor byconftraint,but with^ greateft perfeftion of reafon,//)^<rA a flatforme is to be conceived^ to fr^xift bcfere in his mind^ as the exemplary canfcofall thing8tobedone.H^.ii.3. Thofe things we fee were made of things that doe not appeare.

14. The platforme of all things is the Divine Ellence, as it is underftood of God hirofelfe as iraitable by the CKa-turcSj or (b as in (bmc fort the Image of that perfcftion or (bme footftcp thereof may be exprcflfcd in the Cccaturcs: that is 3 the Creatures themlclves, as they are conceived in the Mind of God, are the platforme or image of that nature which they have in themftlves.

15. A platforme in the mind of man,who attaines to knowledge by Analyfis or refolution is coilefted of things them-fclvcs: and fo things are firft in themfelves^thcn they come untothefcnftsofmcn, and then to the underftandingWjhere they can make fome Idea to direft the foliowing^operatlon. But becauft God undcrftandeth all things by ^enejis^ or compofition,and doth not require knowledge by Analyfis^or

refolution j

rcfolwtion of things^ therefoi c all things are firft in his mindc before they are in them (elves.

i^S.ln us the thinf^s themfelves arethcex^plcjplatformor copy , and our knowledge is th<: Image ; but in God the Divine knowledge-is the coppy-platforme^ and the things thenifelves theliiiagCj orexprelTcli!<enefle of it-

17. An^^^f^inmanis firft imprinted and afterwards cx-prefled in the things : but in God it is only exprdfing properly 5 not imprefled, became it doth not come from any o-therthinc^.

- H.From this one foundation may all errors of merits and forefecnc faith be fufficiently »refced.For li^iny Decree of God (hould depend properly upon (uch fore^ghc, then the Ij^^ of God ihould come to him from fomething elfe^ which doth in no wife agree with his nature.

ip. The/^^<!rorplatforme, asitisabfoludyconfidered in God,is only one, but as it includes divers refpefts to the Creatures, it becomes manifoldjfo that it is true, that the ^Idca of one Creature is not the Idea of another.

20. There are in God platformes of all perfeftions which \ are in the Creatures, becaufe they proceed from the adive

powerofGod :but not of iraperfe(flionS3if they be formally confidered as imperfcftion?.

21. Therefore the knowledge of evill depends upon the denying of good , as the being of cvlU confifts in privation of good 3 for every thing as ic hath its being, fo It is knowne.

22. J^i^4/as they are many, (b fbmc of them are Comexa .knit together among themlelveSj and depend one upon a-

nother : whence alfo a certainc order arifeth of former and lattert

23. /ie/J-as they are confidered going before \\\t'T)€cree of Gods Will, doe reprefent a qnUditj of things^and only a poffible exiftence : as they are confidered after the determination of Gods Will, they reprefent the fame thing, as a<^ually to come,according to their aftuall exiftence.

24.From that divers confideration there arileth diftinftion of Divine knowledge into that which is called, Knowledge of iimple underftanding^and knowledge of vifion.

E (5. Know

1 26 Decree and CowtftlL

SikmkfpnpHch a 5. Knowledge of innplc intelligence , is of all poffiblc Jmlligenti£. things^ that is, of allandevery thirtg^whichmaybedoneby

i moftpcrfefl: knowledge in God.

scictakvifi)nu. 26. Knowledge of vifion, is the knowledge of allfaturc _ things, whether they be in tlicir own natBrcneccifary^or free, or contingent.

27. Theft thitigs that Gkxl knowes by the knowledge of fimple intelligence or meere undtrftanding,he knowes by his al fofficicncy ; but thofe things that he knowes by knowledge ofvilion, he knowes by his Efficiency or by t\it Decree oi his own will, T/i. gj. 15. He that frames their hearts, ob« fervcth all their workef. i/44* 2. Who as I, foretelleth and dcclareth it, or ordereth it to me ^ from the time that I diA pofed the people for ever; that the things to come^ and which (hall come to paffe may be declared to them 1 9cimk mdk. . 28. A midc le knowledge by which God is fained of fome to have known before the Z^e'cTif^ of his will by fuppofition^ foch events to come to pafle,if fuch caufes were put : feeing that it doth both determine events to come certainly to puHteV independantly from Gods Will, and doth make fume know-r ledge of God to depend chiefly on the obied : I (ay (iich( a knowledge cannot ftand with the great perfcftion of God. .

29. ThcDmntldeay according to the variety of Notions^ which are in the things^doth pyt on divers re(i e(ft?. In rei^ peft of the Principles 5 it is called intelligence whereby God pcrce veth every fevcrall thing in every thing : in relpeftof truth belonging to every feverall thing it is called Science^ which as to t he extent of it, is Omnifcience : and as to that being which things have in their proper mea(ure5 ^^ called Pr^fcience. In refpcft of the dependance of truths which they have among themfelves,it is called Sapience^ wheieby h« knoweth what is convenient for every things and what isdi(i agreeab.efromit : In refpcft of the whole order to heap-pointed in praftife , it is called Prudence, whereby he • knowes , to apply the fitteft occafions to every thing : La^ftfy , in refpeft of pwttin^ in praftifejit is called An. Whereby hce fcnowes to cifeft all thiiigs moft skilfiilly.

30. Theft

Godi Decree tndCetmfelU ^ y

■ jo-Thoft worcjs ;arc often ufed promilaioufly in the Seri^ turcs, to cxplaine the perfeftion of Divine undcrftanding to tfac capacity of thofc, who have an underftanding very im-pcrfc&jyet of their own naturcxhey adniit this diffinftion^and iiotancieher* . ,. ...,v?,. (.j ^bjiir., Ji^l.^ ,'iO'iuiuV;

51. That conye(fldrall feiowledgd wBctt only ibxne doe give toGodjabout contingent things to come,doth plainly rc-pugne the nature^nd perfcftion of God.

Of thofithree thingsvohich Vferefrofounded, asconcNrringt9 theferfeHionofGois^punfeUy namelyy ^fcofe^con^ ceived of the mi/tde , and intention ofypill • The Thirdremainestoheconfidered^ n^hich

u calledfiooi pleafure. <^^

. 52. The Good pleafisreofGod is an aft of Dhrfctlc wUIj jffloft freely and cfFeftually determining of all things*

5J. Good fleafure indeed in Scripture doth moft ufiially ftt forth the good will of God, whereby he wHlcth, and deteroiineth a faving good unto his : yec because all the Connfell of God is well pleaiing to him^ it is rightly ufed by Divines to cxplaine every Co$mfeU of God| even according to the Scriptures*

34* This will is truly free : becaufe whatfbever it willeth^il willeth it not by necefllcy of nature ^ but by Cotsnfci. .. 3 5« It is moft frcC) or chiefly and abibtutiy free,dependin^ upon na other , but thcfrcedome of the will of men tna Angels by rea(bn of that dependancc which it hath on God^ is leflcfree paruking of another.

'•-■ 394Freedon)e in thoCt operations which are oQtward is not only concouiitanr,as it is in inward operacionsibut al(b ic is antecedent by way of a principle : biecauft that which GodwiUcth to worke outwardly, he willeth not outofne* celTity of nature, but of jprecedent choiJc : for there is not a neceCTary connexion t^tweene the Divine N^ure , and ihoic Afls.

. i^^^Thii will is Effeflhiall: bc'cauft whatfoeww ii willethihe cffe^tiiuinitsxime, neither is there any thing tilat is not

E« donC|

•^8 DecruaH'4 <!(mn0U. - )

done, if he willeth it to be clonc.T/^Ari 5.3* & i ^^.6i.%hwa dothwhatfoeverheplca(cth» r v( -^ v ;

jS. Hence the Will of God is the firft caufe of thing?. Rev.^.ii* By thy will they «:e 5 and were created* But the Will of God, as it willeth to workc oiKwardly^doth not pre-fuppofe the goodneile of the objcft, but by wiUi^ng doih make the objeft. latn.^s i .iS.B^caufe he would^he begait uSyRoS* 18. He hath mercy on whom he will. ;:G^T>?fn

39. Therefore there is no caufe properly focalled^tobe given of Gods Will.

40. H nceitisrighily faidjthat'Goji doth will one thing to exift for another; but not that tbit one thing is a proper caufe whereby the Will of God is iiiwardly moved to appoint that other thing. So God we)iild that the Sunna andftars ftiould exlft, for the generation, confcrvationjandi corruptJonof things below ; yet theSunneand Stars 5 aro not a caufe why God would that thofe things fiiould be gci^ ncrated, conferved , and corrupted. And fo it is in all things cut of God, which indeed among themfelves are rao(ea and cffefts,even as they depend upon the Divine will^but therj is no caufe of Gods Will out of it fel fe, \

: 41. Alfo the willing of ©nc thin^g luGod, is not properly a caivfecflFefi:ingihat he wil another thing in bimfelfe, becaafe the Efficiency of a canfe upon an cffcftj.and d-epen-dance of the tfFeft upon a caufe^.cannot be in the Will of God 5 which is God himfelfe, truly and (imply willing all things togcjhierandr>iiC^aii?ce; i ivith one oncjly jaft i^ycat it Is true that the Sch&oM^friiky^i\i^t^)ipA^i attiugency ofthe Divine will in rcfpcft of oneHhitjg ,: is- a caiifc of a paflive at-tingcncy in refpeft of another: and fo m this fence it is truly' andpita>(lyfaid^thatOod willethfomeonethings becaufehci willeth anothec^ i ^ \ r W; . : 7

,42. ^ Therefore although he willet^h many things whidi will not follqw bqt upon fomcantecedent aft ofthe£ircaturc^^ yet the vcrya<^ of willing in God doth not properly depend as aconfequent thing^upon the aftofthe ereaturc. Neither Is it lawfull under the appellation of an Antfcedentwill^^ to g|vf? untcK Qodv thaf ifpperfcft willwhiai^^^l^^ a wOttWingin-tbe *S(:^^<^Aai Edr it doth iiotragree fo lb

Omnifcicnt, Omnipotcntj and infinitely blefled Nature^

4 }. Wherefore that oprnion which determines that God doth will fometbing antecedently to the aft of the Grca-tmty which fame thing afterwards he wiHcth not towards them,but wills another thing ^ is not to be admitted: bc-cauft it makes the Will of God mutable and depending upon the aft of the Creature,{b that as oftca as the aft of the Creature is ch2nged 3 (b often alfo it is changed.

44. By that opinion alfo ^ that forme of fpecch prefcri-bed in the Word of God whcr«ln we commit rur ftlves and al ours to God, asl willdoethiSjOrthatjifGod wil, fhoirld not be ufed in all things, but turned contrarily, God will doc this or that, if man will.

45. This will determines ofall things 5 grcateft^leaft , eon-titigent5necc(rary,frcc, without exception. This the Scripture (he wcs of all kind of things: as of Chrift Jefus to be glorified, and the Church to be favedbyhim. Tfd.7. & no. 4. & 40. 7,8^9. Heb.'j. i6.2i, £^^5 2?. 2 Tim. I. g. Of PW^<?/?. £-W»i- 5» Where God did fodi(pofe all things, that he might move PW^^?/? to perfccutc and overthrow the pcoplcof i/r^^/;nay he hardened him, that he mightper-fecutethem : yttPharaoh^ and/y^-^^/didworkcfreely• In like manner of the felling of Jofc^h , wherein all things happened freely, and contingently J God determining ofit according te his Will. Of the very heart of man. Pyi/. 33. 15. I Sdm. 10.9.26. l^roT. 21.1. Of a man killing another by chance. ^xod.2^.i^. Of the Lot Caft into the Lap. Prov. I^w33..0f little gparrowes falling to the ground .- Of all the haircs of a mans head. Matthew ic.29. 30. OftheLilHcs, Flowers, and Graflb of the Earth, Matthei^ 6.2%v*^o. Fi^ nally^ of all created thingsi foh. ^%^ P/4/./-104. Ifaj 45.7. ^i^rem.1^,22.

46. If Gcd {hould not dctermtngoif all things,his Will fto^ld not bcliniply^ and univern^lly the firft caufe .• and therefore they that thinke the contrary , muft of neceffity either make two firft beginning? ^or more then two, which is very far from all truth.

47. But there is not the (amerearonofwillas thereisof Divine knowledge and power, for knowledge knowes all

E 3. thmg^

things that may be known, and power can docallpcffiblc things, and they are ftrctched forth together beyond thofc things which a^ually have been, are^and (hall be ; but by his prill he willeth not all things he can will, but all things which hejudgeth to be willed, and therefore aSually to be hereafter ; whence it is that although God tnay be called^ Oainifcicntj and Omnipotent, yet he cannot be called Onar nivolcnr.

48. Whatfoever God wilicth in all thefe things^he is uni-verfally efFeftaall : io as he can in no wife be hindred, or friiftrated, whereby he cannot obtaine what he wiUs.Vox if he ftiould properly will any tbiug^^and could not obtaine it , he ftiould not be moft perfeft and blefled,

49^ Yet the fVilt ot God doth not infer a ncceflity upon al future thingSjbut a certainty only as touching the event* » So it could not be as to the certainty of the event, that the

bones of Chrift ftiould be broken > becaufc God would that they (hould not be brokrn: yet there was no neccffity impoled upon the SouldiersSpcares^ and other iecond caufes which were prefent*

$0t Nay it is fo far off^ that the will of God, which doth moft certainly attaine to whatfoever it »///(?rA 5 doth urge all things with hard necefllty, that it is the prime reote, and efficient cau(c of all that contingency, and freedome,which is in things: becaufcit dotheflFedually foreordaine fuch efFefti to follow of filch caufef.

51. In thofe things which God WlUeth there is a ccrtaine order conceived, namely that firft he PFi/leththechd^ be^ fore the meaner Co the end , becaufc he worketh by moft perfeA reafon r^nd among meanes, he firft PVilleth thoCt things which come neereft to the end : for that which is firft ia order of execution, that is laft in order of intention, and (b contranly.

5 2.This will of God,iSjpartly hidden, and partly revealed.

5 3. Thole meanes by which this ff^/// is revcalcd^are right-^ ly called the fFill of the figne^not only metaphorically,becauft they declare among men what they would have, but alfome-tonyniicalIy,becaufe they are cither efl&dls^ adjunfts, partly declaring the proper ^/il of Godc 54. There

54- There are five figncs put in th«t old vcrfc. Fr^cipit^ & frohibet^Vermittit^Confulit, Implet: Hecommandeth,and for-biddcth^Permitteth^ounfclIcthjfclfilicth.-but becaufe counfell U all one with a command} inftcad of it^ it fliould be better to put in Promittit^Hc promifeth.

Thus farre in genevAll of gods Efficiency^ rphich together with his Suffciency , doth make a fit ^ and ada^mte ohjeElof Faithm T*he kinds ef it do follow.

51

Chapter VIIL

of Creation.

!• f I • He Efficiency of God,is either Creation or Provi-I dence*

X. 2. Creation is the Efficiency of God whereby he made the World of nothing, in the beginning very Igood.

3. Aftive Creation is conceived ^ by the manner of a tranfi-cnt aflion 3 in which there is alwayes an Objcft prefuppofed about which the agent is exercifcd^ yet ic is not formally traniicnt,but only virtually j becaufe it doth not prcfiippoft, but make an Objeft.

4. Paffive Creation is conceived by the manner ofmutati* on^which is improperly called mutation*

• 5. Creation refpcfts the whole worldjthatisjwhatfocver doth cxift befides God,

6. Hence, both all things which exift befides God arc created, and they are altogether created ^ that is.as well ac* cording to matter, as according to formca Rev. 4. 11. Bc-cau(e thou haft made all thing?* j^ol.i.i6. For by him were niade all things which are in Heaven;^aDd which arc In Earth, vifibleandinvifible.

7 Creation doth produce Originally, becaufe itprodu-ccth abeingjootonly as it ft a being, but alfo abfolutly in every part*

8. There-

^.Therefore before the Creatien^ the Creatiires had no reall being either of exiftencCjOr Eflcnce, although they had a known being.from eternity in the knowledge of God*

9. Cri?^^^» then produceth out of nothing, that is, out of matter that doth not prascxift 5 that hath a being before^hwx co-€xift 5 that hath a being together with the th'iKg created : For there was nothing from eternity befides God, neither is God the matter or part of any Creature^ but only the efficient cau(e.

I o. Indeede fomethings are faid to be created, whofe matter did pre-exift : but then Creation refpcils not only that immediate aftion^ whereby it comes to paflc that (iieh things arc 5 but alfo aniediatc aftion,whereby it comes to pafleihat the matter ic felfe Qiould exift of which they are formed: fo it was in the Creation of plants and living Creatures, Genef%i.zo.

!!• Thatnothing, or not being of things, did goe before their being : not only in order of nature^^ for (b they might co-exift with God from externity : but alfo in order of duration 3 continuance, according to our manner oi cotkf ceiving* )

12. Hence that beginning in which God is faid to creates the Worldjwastheend of that duration which nothisg had, aad the beginning of that which a the world had.

ij.Thcrefore God would by the Creationy both Jhew forth hisperfeftion, that he did not neede a^iy Creature or outward thing; for then he had created the world as (bone as he could. And alfo his freedome whereby he brought forth all things 'without naturall neceffity, for if he had created neceflarily 5 he had done it from eternity. Rez. 4, n^ 7>/. 115. 3^

14, The world neither was made from eternity, neither could be created from eternity^inthat difpofition, and order of chingSjWhich now it hath.

i 5, That day had not been, if infinite dayes ought to have pone before/or thofe dayes going before had never been en-dcd,that that might lucceed themt

16.Hence alfo it followcth that no Creature was, or could be a caufe either inftrumental],or principall in the aft of Cr^. t*^». 17. Every

17. Every thing created was very goftd, becaufc it Was made neither raftly, nor m vaine, but unto the end which the Maker did attaine unto- ^eK. i. 31. Whatfocver hee made was very good, i Tint. 4, 4* Whatfocver God made is good.

.. iSiGobdnefle of a thingcreated isthat^erfcftion whereby itisfictothe ufe it fervcsfor: Now thatufeis^pacticdarjor univerlall. ':1ilc'"^^

' I $•. The Particular is chat proper operation to which any thing fervcs in its proper nature. .

20, Univerrall u(c, is the ordaining of one thing with otherSjfor the pcrfeftioii of the Univeijfcor; whole.yy'i/ 104. Sci48.£/4j40.13.

^i.By thisgoodneflfe all created things in their naturall madiier tend to God from whom they came. For the fecond Mng^is from the firftjand for the firft.. Hence thofe phrafes. j^om him ^ through him 5 and for* him are all things. Aom.} 1.36^

22. Now naturall things tend unto:God. r. In that they declare Gods Giory.PfaLiQ*!* 2.That they giveoccafion. to us to know^and fteke GodiRom.1.20. ASls ij. %6. 3. In that tiey (uftainc our life, that we may live well unto God i. ^cr. jOtji. 17W.4.3. 4* : '

23. Time doth co-exift or hath a being together with all naturall things^ as appeares in that phrafe in the beginning: for then was the beginning of time. ^

24. Place al(o doth co-exift , that is, a certainefpace, herein the extention of the Creature is bounded. Genef,

2 5,But thefe arc not properly created, but concreated. or anncxedjknit to the things created : bccaufe they have not an abfolutCjbut only a relative entitle or being.

26. Becaufe God created all things of northing, therefore our faith refts in him againlt hope, under hopejtor thofe things which arc not^as if they were^/f^^wf 4. 7 18.

27. The Cr^^r/<?» ofthe world is Hillribuced according to the parts of the world: for although the world be one ^ b/ unity of aggregation, order , and end ; yet ic conhtts of parts, diflinguiflied not onely according to the ficuation

€re4tiotu

t)Ue alfcr according to the Eflfence ^ and EKiftence.

285 But the Creanon of theic parts'of the world, was not altogether and in one momeat^but it was finifhcd by parts fiic-cceding one anothergin the fpace of fix dayes.

29* Creation then is of the parts of the world , that arc either immediatly pcrfcft^or mediatly»P/^/. 33. S. Hek 11 • 3.

30. Creation of things immediatly perfeft is, that whereby things were made having their principles^ both materiall and formall, at the firft ingencrared in them^ and that in a compleat exiftence;

3i.Henccthofe Creatures of themfelve sate fubjeft to no effen ia)i Gbangc^as geneiation, or corruption.

32. The parts immediatly perfed arc the highcft Heaven, and the Inhabitants of it the Angels.

35. The higheft Heaven, is the dwelling place of Gois holineffcjfull of all things which pertaine to eternall blefleo-neffe: where the Majefty of God doch prefent it felfe to btv fcenc as it were Face toFace.^ i Or.2.8. Marc. 12.23V i

34, It is called the third Heaven ^ JEmpjreumdcvy ^The' Heaven of Heavens^ and Paradile.^ 1 Kings 8.2 7. Mata 8.10 Marc. 12. 25 • 2 Cor. 12.2.4^

3$.ThisHeavenismcant.G^^^.i.i# Heb.ii.xo.iS.

36. Angells are Spirits of primary perfcftion, created to minifter unto God..

37. That Angels were created appeareth^ C^l.u i6.?fah 148,5. That they were created the firft day with the higheft Heavenjappeareth. i. From the likenefle of naturcjthat they have* 2. In that they are faid to have as it were applauded God in the ^r^^/;V;a of other things. 7(7^.58,7 3, In that they are Spirits. H^.1.14. i^^.24,39.Miniftersof God.H,?^.i.7,i4.0f chiefe perf eftion^ and of an immortall nature. Luke 20.3 6.

38.Hence the Angels doe fo excell in cleere (eeing reaioni that chey are (aid to be as it were, full of eyes^ prcfently dif-cerning what God would have done by them, and how it is to be done : And in liberty of willjthat they performc their offices With diligence^ Pfalme 1 o3.20* And in perfeftion of ftrengthj that they arc able to doc great things. 2 Teeter

^■"- And

CredHofU

2.1 f^Andin greatcft agility, that as if they had wings^thcy doe ftfiftly difpatch that which they have in ccmmiffion. Et^ech. Is 6*

39. Their M iniftery is to celebrate the glory of Cod, and to execute hiscommands.F/i/.io3.20.Efpccially about thole who (hall be heires of eternal! life, Hcbu i. 14. Pfalme ^u I !• & 34* 8.

40. They were created found in holinefle, and righteouA

41. In number they are very many, unto ten thoufand times ten thoufand. "l^afj. 7. io# Heb.12.22. LMat^iS.^^. They are diftinguiflied among thcmftlves, in reipeft of tlieir OfficcSj & Objcfta^aboHt which they are cxcrrifed.£;»^*l.21* And they are under the command of God and Chrift only.

42. By the Creation God is known, but not God the Fa-tjker, Sonne and Holy Spirit, becaufe that effedling power vhcrebytlie world was created , pertaines to the eflcnce of ^od^and not to his pcrfbnall fubfiftence.

43. (/ireAtion of the parts of the World mediately per-\feft, is whereby things were made of principles, that did / exift before.

44. Hence thofe Creatures are (ub/etfl to change and corruption.

45.Thofe things that were mediatly perfcft have a double exiftencej firft a rade and incompleatc, then afterwards a complcatjdiftinft, and beautified cxiftcnce.

46. The rude and incompleat cxiftence of things was in that mafle which in the beginning was created , without formejvoid^and involved in darkncflc ^ which is called Earth, Waters^the Decpe.

47. It is (aid to be without forme ;not bccauft it had no formejbut becaufe it neither had beauty, and ornament, nor a corapleat a&of thofc formes which were afterwards to pro* cecd out of it.

48.1n the conftitution of the coliiplcat exfftchce of things^ two things are chiefly to be refpcfted 5 Namely, the manner, and order.

49. The mantterof conditutioi) contalnes foure thiiigf* I. The command of God producing every thing: Let be^

Fa M

$5

ox let this or that be done: wherein the power of God (h^nf s forthjthat by his only word or will he did all things. T^(. 33.9,T/i/. 115. 3. 2, His approbation acknowledging the fame thi^ brougkt tbrth as good, God &?v that it was good^ Hence the goodnefle of God ftiines forth^that he produced all things to a good end and u(e# Pfal.i9*2* 3. His ordination <^ffic^ntng to every thing bis nft; Let it be to this or thac cnrJ., H^ncc the wiiiioirie of God (hines fortfi whereby he hath ffiroiti reverailuiesto every thing, in a nioft fit way* ffy.iou & 51. 15. He ma e the Earth by his power, he Oabiiftied the habitable World by his wiflome.and ftcctched 0m the Heavens by his prudence. 4 •The eflablifliing of a tiWj^ and order, perpetually to be obfervcd in that thiig, which is alfojoyncd with ordination. Hence the conftancy ofGod (hineth forth.that he would have all Creatures to i^b-ferve their order, not for (bmc daycs, or y eares^ but to the erd <)fth6 world/ . M ,\; .! .;

$0. Theft former are not fevcrallyexprefled in fame kini of things 5 becaufe their imperfeftion depends upon thbper* . fcftion of other things : yet in common reafon they doe} equally agree to all. . ,: . ^ i

51^.The order of conftitutiop. wasHihus filn thfiirft^ay after the bringing forth of the higheft Heavens 5 the Angells, ( and the unQiapen Maffe ^ the fukileft part of that Mafle J being.called forth upward, there was made light , that is, fliiningfire.

; 52» On the fecond day, Of that part which in (ubtilty came neereft to the former there was made Aire. •

53* Onthe third day,the parts of theMaflc wereib diftri- ^' butedjthat the Waters being gathered, in theitc^annels ^ of that part which was for the greatcft 5 the Sea|}yas by it fclfe, pd'thf^^;';;h^appear^dad^^^ ^ifTrec/?. ;; :>

... f 4-Pn ^hc^Wtbday 5' thfXumif^^^ Were made,to'give light upoii the EartK. ''" | -. [ 1 ; '' ^''

,. 55,pn thefifth day^Fifties^and Bijpd$,that dwell in the^i^r and water wcj;cbrQugbcfQrth.^ ^ ^ T

^6.0n the fixth day, were brought forth all TerreftiiaI|Ii-v}ngPre^mres,fi)cftJthely then aftegirard

foan: and fp the Hieayei]^ and Earth were pcrfeifi:cd;^8c^the Hottsbfthcna* ' ^,; ' 57*ln

/ ^

iu^^. .In this order the.wifdotDfr, power aDdgoodnqfliof Gadiothgreatlyfbio? forth. .:. , . v

^8iits4dome. 1, Ih ?hac th^efimpleclcnicaMwerefirft CTcatedbcfurething^elemcntaTyorconcrcte, andcompoun-"ed. 2. In tb.t amung fimple things the more perfed were madclirfivvihich come neercft.iO; the nature pt God. 3. In SHtSithr;gs..y.r.firft,created,^W^^^^ .

henth .ft Khich belidc being'have alfolife;thenthofethat befide being and life i have alio fence : then lail ot alb fhole thtgsSEefide being, lift and fence. have alfp.ea^on. I In that in funple things, therrjsas a progrelTe frpp thmgs more pcrfca to things leffe perfcft, but mcompoan^, thu^g^: itQj\i)r^m$^3t,x,^^^mm^^ y fr^ai plants

Tp. The pow^r of God (hincd forth in that he firft coated

the Plants, Herbs and Trees, bcforethe Sunnc, and Stars,

whicharewpntcabeca^fesinihfir.producing. ^ n • n

66, Thegoodneffc of .Qx^jfhificd fpt^than that hecreaH

teddwdlinss,- before inhabitant, food before living Crea-

• ,tures,thpfe things which lhould.be ufefull for manMorf^

man himfelfe. „ . ^ /- ' 1. li

^i. Man ashe was thq laft of the Crcatijrcs, i fo w^s Iwihc C««»W»/*w,a}3ridgementofallQre*tures,>oth imme^ and mediatly perfea, partaking the nature ot m Pnci m hi* foukiandoftheother inhis'hody^ .. : ,. , ...

6u He was the end of the Creatures mediatly perfeft, ^nd fp iifi Pg^s ln|entioi},Tefi)?^e4 Jii thcip,, ..and^^ve

6 iv'Heriecke i&faidtobecteatedin anotWf m^nnerthat 'the other Creatures: for they were brought forth by a word onlvjlec there be light,let theretc a'firmamcnt.But rtian was ^r^sght forth as it were swth^grsafcr couiiieJl,.^nfl dcUberattr, ch;I;eeusHiakeman.^/».Vj6.., ,{ \^^ , yj,p ^ '>^ Jf " 64 For the body was firft prepared, and afterward the foulc wasinfpired.(?e«.».7- Thebody of Elementary matter, bucthe foule was produced ofno matter being b«fpre,hut im-mediatly by the power of God. ,.'1.

d.5.Tte ExcdUncy pfix»aBwas|aac5dxfhi?Pj:>W^Ws,thac

hcWcth*Image of Gefl^o rj • frju} vfl r;^rn-fi ^''"'^-^'^'^ Tbico

€reMimi\

6S. thi?ce things arcrccpiircd to make an Image I 1. That it be like. 2» Th.i- it beexpreflfe , and framed to imkate aflother thing as an exemplar ^ or copy. 3. That that likenefle be either in its (pccifiali nature, or moft noble per-ftftion.

6 J. Hmct it is, that in the inferior Creatures the Image of Grod is not properly found; but only a (hadow, and foot-ftcp of it.

68* But in man the proper reafon of an Image is found .• yet not perfeft, which is only in the Son of God. Cc/. lA'y* Heb^i \J^ But imperfeft, [not with a privative we, but negative imperfeftion,

^p.This Image then is a conformity of man, according to his raeafure^to the higheft pcrfcftion of God.

70. All this Image was naturall to man, but in a different rcfpeft, for it was partly the very nature of man ^ partly it flowed from the principles and pcrfeftion of naturc^and partly it was due to nature in a certaine manner.

71. ThelmageofGodinman was partly inward, part-, ly outward. The inward ^ was the perfeftion of body andfoule.

72.The perfe^ion of the body is that whereby it was aWb-lately fitted for comlinefle and ufe agreeable to Gods Will* Ge77.2.2^.R(m§.6, 13.

73. The perfe<aionofthe(bule was that whereby it was of i an immortall nature, not only in thofe faculties by which it / was a free principle of its own aftions, inunderftandingand I; . will, but alfo being adorned with gifts whereby man wat I ^ made ablejand fit to live well, namely with wifdom, holincfl^* ^ ^ and righteoufncs. ^/jA. ^•'^4.10/.^. lo. j^

74. The Externall perfeftion of man Was his Dominion -|-* over other Creatures ^ whereby he might ufe them freely j to Gods Glory , and his own neceffity,^fw/i/ i.26«and i||

7.t^. 20.

75. Hence the tilling of the Earth, and getting of food out of the Planes of the Earth , was coranutted to him. C7^;;*2. 25.

76.iHcnce was the comming of the Creatures to him as to their Lord,and names by him puc on them ^ as by ihcir Lord. Gtn^i.tip. 77.Hencc

77.Hcncc he tvas placed in the Garden of Edtn as in his Pallace.(7^«.2.i9.

78. In all thoft things joyned together the pcrfcftion of man was compleatc : and from that perfeftionj a ccrtaine Image of GodjOr of Divine perfcdlion did arifc,

79.Tbis ^r<?4r/e?« of man, was, ofthtC^aie, zn^ Female, both of them of nothing, as touching the louie. The body of the jW^/^, of the Earth 3 mingled with othei Elements. The body of the Woman5of ihtMale^ andforthe A/^/^,-that nothing might be wanting to his well being, i Cor. II.8 9.

80. From the confideration of the Creation our Faith af-ccndeth above all the order of nature 5 and apprehends the light of the Glory of God 5 to be (hewed forth m the Face of Jefiis Chriftjbecaufe it is God, who commanded the light to feine out of darknefle.2 Cor. 4. 6.

J

Chapter I X.

^ of Providence.

I. f^ I THe Trovtdence of God is that Efficiency whereby he provides for his Creatures now made, in all thingSj according to the counfell of his owne

I by he provides for his Creatures now made, in JL a " '"^ ""

V Will.

2.This TrovUence is extended to all things, not only com-mon,butprop€r.7'MT45a5,i6. Prr.t6.9.3j. Exod.ii^i:^. Being properly determined of no caufe, but determining all caufesiand hence in their manner ic is the univerfall and particular caufe of all things. 3The Providence of God is either immcdiate,whereby God by himfelfe^as the abibhite fole caufe provides for things,or niediate,whereby he provides by the u(e of meanes.

4. God doth all things that come to paflc immediatlyj bothbyreafonofhispower^ in refpeft of all being, which is found in the e^eft, (for the power of God attaines to every

eifelt*

of Prcvrdence. efFcft.: DeuikS.S* -E^iy aS. 26.^ and alfo byteafori^ofthc fiibjcft in rcfpcft of that being it hath aa it is a being 2 for God himlilfc who is alwayes and every where prefent immediatly and inwardly, doth workc that in all things alfoe

5.Yet in refpeift of thofe things upon which (econd caqfes have their influence by force of their owripropcr forme^ God' isnotfaidto worke^ immediatly, but mediatly, bdcauft he workcth by the meanes of fubjefts and virtues of fecond

6. God therefore ufeth meanes^not for want of powcr^bot thrctagh?the abundanceof his goodnefle ; that naaaely- he might communicate a ccrtaine dignity of working to his Creatures alfo ^ and in them might make his efficiency more percej^veable. 1 Sam. 1 ^^.j. Tis all one to Jeheva to lave with many^ or with few. Hence God doth cifcien ufe thofe meanest to producethemoft noble efFefts, which ot themftlves, have no aptncfle to bring forth fuch cffefts. i Cor* i .27, 28. ityimo^ 5.9*2.C/jr.2 4.24«Airo he doth often make the moft fitmeans, inefFeftuall. T/.33.T^;^ 12^a 2rH^/.4.1 o.

7. Hence our Faitti doth not properly refpeft thofe me^ns which God ufcth,neither depends on thf m ^ but on God only, who can relieve all our neceflitics either with meanes i or without meanes 5 asitfeemesgoodtohirr* jD^/%3. 17. Our Gcjd whom we worfhipfis abletot^elivei us out; Cft|(^ hot fiery Fornace^ and out xiJ^tJiy ha{;(^dQiii» u c 8* rhfi 'Vrevidence ofi^oi is ^icibc;jOruiiury an J ufualI,or Extraordinary and unudiciH. .'

9; The ordinary providence 15 whereby God obfcryeth that order in things whichu as appointed irom the begui/)i,>g, Th^ reafon of which order requires, that ioniecutaiii thing goe, before jiandrfrptn fhatibeing put^ fome cc.taiae ch|ng follow after. Hof. 2. 22. I will heare tiie Heavens ^ and they lliall heare the Earth, and the Earth ftiall hca/cche Corne, and the y Vme y and the Oyle5 and they (hail Uearc Jfrael. , .- n . ; j.. , -, ;,-: ■ : ■■' ■ ^ /,.;.. ;

.v-ia.Ikatclfdcr inonattiiiJI jthi^ ofnacare,

cbmnaan to all,things or the very nature of things, y^s it is fiabliftied in a certainc order 5 arifing from the force and

efficacy

efficacy of that never to bee rcvafcpd Word of God given in the beginning: Let it be made, Ifet it be, be it fo, which exprefling the refpeft of a thing to come , doth (Tgnific perpetuity and conftancy, and by its virtue doth cfFcd: all things which doc ufuallycoire to paflfcot the fame thingf. Icr. 31. 35. ^6* The flatutes of theMoon, andof theStarrcs, &c% ard 33,20. My Covenant of the day and my Covenant of tbcnighr.

II. Extraordinary providence isthatwhereby Godpro-vidcthforthingsbeyond theuluali, and appointed order (ff them, in which manner whatfocver is cffefteJ, is by a metonymy of the efFed called a Miracle* ' 12. A Miracle is an operation above the order appointed whence true Miracles doe alwayes give evidence of the om-nipotency of the doer. Hence God only is the Author of true Miracles.

13. Men may be morall caufes of Miracles, as they ob*

taine this of God that he would doe them 3 or as God ufeth

their help as a figne,or token of a Miracle to be don^by him,

I yet they cannot be caufts really efficient, norindeed^ inftru-

, J mentall,much leflc principall.

^ 14. The Providence of God is either confervation or gu-

bernation«

15. Conftrvation is that whereby God makcth all thingi, bothuniverfall, andfingularj both in their Eflcnce and exi-ftence, and in their ftrength, to perfift, and continue. P[kL io4.i9,20. AElsij.i^.Heb^i.^. Which is of Schoolemcn, not unfitly called tJM^nHtenentia, Dei ^ Gods holding in his ^^^ hand , becauie by it God doth (uftainc all things as with his Hand.

\6. This conftrvation doth neceflarily conx between Cr€^tion,zx\A, government of things created :becau(cwhat(b« ever is crcated,is created to forac end,and uft^to which alfo it ought to be direfted and governed : but it cannot attaine that end,nor be dircftcd to itjunleffe it be continued and con-ferved in its being.

17. Gods conftrvation is neceflary for the Creature be-cauft the Creature doth every way depend upon the Qreator^ not only as touching its Pieri. i« being to be made, but al(b

G touching

touching \U Ejfe^ exlfle^fermanen ^ & oferm. i . Being, Exiftencc.Continuance," d operation: fo that every Creature (hould returne into that nothing whereof it was Uiadc, if God (hould not uphold it 5 and the very ceffation of Divine confervation, would without any other operation pre-fcntly reduce every Creature into nothing. PpUme 104429. If thou hideft thy Face^they are troubled, if thou takeft away their breath they die, and returne to their duft.

18. Some things arc confervcd immediatly^namely fiich as are fubjeded unto God only. This confervation is in very deed the fame with Creation, differing only in reafon^ in that Creation includes a certainc newnes which confervation excludeSj& Creation excludes a precedent e^iftencc which confervation includes . fo that that confervation is nothing elfe then as it were a continued C^eatim , and therefore it is joyned with Creaticn.Neh.^^.S.Thon haft made,and thou prc-ferveft all thcfe things.

19. Gubernation is that whereby God dircAeth and lea-deth all his Creatures to their proper ends.P/^^ 29. i o, Ichova fits King for evcr^

20. The government of allthings ought to be of God- For they would never certainly attaine the end to which they were created, unleffe they were governed by the fame power, by wWdbi they wete createdrai^tti it proceeds from iroperfe^i-on^when he leaves the work that he hath made, to be direfted by another afterward.

Sf» This Gubernation includes ijotrin/ecally, not only ipeanes convenient and fitting to the end, butsalfo their cer-laine efficacy, or the attainment it (elfe. The order therefore of this government U certainejimmoveable, and indiflblable, fo that the Creature cannot wholly withdraw it ftlfe from all order of government^although it may decline Irom its par* ticular order.C^^. 50. 20«

22. This government is common or fpecialL

23. Common is that whereby God doth govern all things In a like manner 5 unto this government bcloDgeth, Firft, The Law of nature common to all things^ w hich is a certainc participation of the Law, and WiU of God, putintoall 44pg»^rQmt;hebcgiflmng. Joh^S.i2f Haft thou commaH*

ded

Providence. ^^

ded the morning, and made known to thcday^fpriiTghis plactj &c. Secondly, a natural! indiFiationjWhich h aprirr* cipleof woifcing according to rh^.t Iwjleb.^, 7, The fparkcs fly upward. Tlwrdly, a natarall inftinft: which is a peculiar ftirring up of the living Crcitares, to fofne more noble aft^^ witJiacert^ncfliew^ndprincofrcafon, T^(}^ 6. 61 Ooe to the Pifmhe O (laggard, behold h«f waycs hnd be wife. And 30,24. Theft fourc are fmall upon the Earth 5 but they arc exceeding wiftjth^^i^//5 th^Mife^ tht Loc^s^Tht Spiders^ Ierem.%.^. The fi^rk^ ihQ Tffrt/e^ thtCr^ne^ dd\d Swallow obftrve (he times of their' coniming. foitfthly , A certain© obediential! power,whereby all Creatures are apt to obey the command of God. 7y;i03.2i.& 14S.8. Doing his plea fure, * fulfilling his Wordt

34. This government (hines forth in the operation of all thing?, firft in that they alwaycslooketofomecertaineend, andloitisneccflary that they be afted and governed by an intelligence every where prcftnt, and omnipotent, that is,

.ofGod himftlfe, Ioi*^S.2yAn (endingdown raineCoikisfic the waft place , and bringing forth the bud of thr tender jHerbe, Ifay 55.lO^ The raine caufeth that the Eattfebring 'ibrth feed to the fower, ^nd bread fibr him that eateth. Se* condly Jn that the works of nature arc ordained Co accuratcfy, and agreeable to rcafon, that they cannot but proceed fiiom high^rea(bai Prov. 30*25,26,27328. Thirdly^in that betides a proper ordination wheticby every thing (eckes his own perfeftiouj they doc keepe as it were a common fociety and all doe more dcfire the confervation of the whole then of ....^.^hemfelves, as it ift to be (een in heavy things which are caried upward to avoyd an cmptinefle.

35. By fbrceof this Gubernation all fecond cau^s ^ are in a certainc manner dctenniiicdaforcijtMt is, Fir(l, they are fticred up, to workc ^ by an influence, or frevioHs motion, m regard that (be(ide the communicating of ftrength, and (uftciitation of the fame) there is foroeluchthkigrequired neccflarily to bring forth that into a&which before was in thiB power ofthe CSrpatiir^f Sfccdntfly^i ttey are applied to accrtaitieobjca, about which they are exercifcd in work* ing« Ez^ck%u%i.2iALC* ^ Smf.vi. to. h\![o by force of the

G 2 fame

^ SpeciaHGnbernationof Angds^and l^en.

' fame government they arc ordered^that is,i. Limits, and bounds are fct to their aftions : Job, i. 12. &2.6. &38.tc» a. Some good is drawn out of their aftiomC^w. 5©.aot

^6. Bccaufethe exercife of that ftrengthwhichis inthc Creatures depends upon the Will of God 5 hence it is that we truft in God alone ^ and not in thofe Creatures, by which the kindncflc of God is derived to us.

Chapter X.

Qf ffeciall (jHhcrnation about intelligent Creatptres.

In the former difpfitation common Gnbernmon n^as handled ; nqv(> foUowes jpeciall Gubernationt

I. ^^Vccull Gnbernation is that whereby God doth go-/ ^^^verne reafonable Cr^^r^r^/in a fpeciall mannei'» -) Vi^ 2. The fpeciall condition of thofe ^r^^?«^r^/dotli caule the difference. For feeingthey are in (bme fort immor-tall, and created after the Imagi of G^d, and have an inward principle of their own aftions proceeding from counftl, therefore they arc to he governed to an eternalfftate of hapi-pinefle or unhappinefle^ and that agreeably to cpuuftUj and frecdomc» ;

3. Yet this fpeciall ^uberndtion doth not conclude that rcail Gnbernation of the rea(bnable Crcature^which is Cofti-^ mon to all (yeatures^ut is added to it.

4* Thismorall government corifiite in teachirt^^^^,^^^^^^ filling accordingxb that that befdi^^ he hath taught.^ -Mickh. 6.8.HehathIhewedtheeOTnanwhrtW^liW Deut. ^O.i'^l. Lite and good : Death and Evill. Hitherto properly pertat-tieth that revealed Will of Ood which is the rule of doing as touching manners, to.the rea(rmahte Crv^fji5^r(f.G6dg^ vernesby teachii^g^;partly in m^)xiii^k^^ ffiefta-

bliftiingit» •; ^- ■ / ^

$• A Laiv is made byrcommanding, and forbidding*

7.A Law is cftablifticd by promifing, and threatning. S.God govcrnes by fulfilling5 wbenhe pcrformesthofe things he hat htaught./t^r^w. 32.19. Thine eyes being open doclookeunto allthe waycsot men , that thou mayeftgive to every one according to his wayes, and according to the fruit of his doings.

9. From this fpeciall and proper way of governing rea-fonable Creatures , there arifeth that covenant^ which is between God and them. For this covenant is as it were a cer-taine tranlaftion of God with the Qre^ture^ whereby God commandethjpromifeth^thrcatnethj fulfillcih^and the Crea^ ture doth tie ic fclfe in obedience to God thus covenanting. Dent. 26.16, 17^ 18, 19. This day lehova thy God com-mandeththce. &c. Thou haft avouched this day the L:>rd to be thy God , &c. Jehovah hath avouched thee this day »&c. To make thee high J &c* And that thou mayeft be an holy peoplej&c.

10. Now becaufe this way of entring into covenant is not between tbofe that are equall, but between Lord and fcrvant.

\ Therefore it pertaincs to government, whence alfb it is moft J properly called not the covenant of manjbut of God.who is y the authorj and chiefe Executor of it.^Df/^r.S.ij. 18.That he may performe his covenant*

11. By vcrtue of this covenant the morallworkesof the intelligent Cre-^r/zr^?, whilit he is in the way , have alwayes a refpeft, either to happincfle a? a reward 5 or to unhappineflc as a punifliment: but in the iait there is meriting 5 but in the other not.

^^ ^^ Hence the proper and higheft difference of a 2:ood work and finne doth fl^w 5 namely in that a good worke is an o-peration expefting happincflcofanotherby way ofreward: as by the oppofiti5 privation of it ^ evill ^worices^ ^re made in their kind extreamlyeviil. ^^ 0 **od?i w 3^ il /i ^

. 13.Hence arifeth theforccand reafdn of con(ciencfe,which is the judgement of an intelligent Creature of It iidfe , as he is (ubjcfted to God. : .-::) ^lr rr?^^-' | *^^J ' h-ic - I i 4* Speiciill govef nmcB« iirfrthe rcaibnablc Qreature is of Angels aiidtuen.. :-..»: vl,.! .

.15. Speciall government of Angclls^ is either a fpeciall

pre-

prefcription ^ or ordering the event that folloWcs upon it.

16. This Was the fame Law as touching the fubftance^with the morall Law which is contained in the Decalogue.

17. Yet thofe in the Decalogue are to be excepted which eitherpertaineto the nature of mans body 5 or the tondirjon ofthisjnortalllifc, which take no place rn them: a? many things of propagation pertaining to th^ leventh precept. Mat. 22. 30. Alfo many things pertaining to the fife precept , of iubjcftion of inferiors to their fuperiors, in like ibrt ibme things belonging to the eighth precept of eve; y ones getting of food in his vocation : finally many diitit« of the fccend and fourth ConHnaBdementtobcfwrformed to men.

18. The ordering of the event, was in forae, a preftrvati-on to perfift in obedience. Hence it is that they were confirmed in good, and endowed with fiill hapj. inefle,(b t&atthey doe immutably clcavi to Cod, with pcrfeiS obedience, and fuUncflc ot gloi y. Whence thofe Angdls are called cle&cd. I Tim. 5. 2i.Good aTKj \\oly^Lfic.^,z6. BlefTcd alfo, and Aw-1 ge!s of lighr.2 (^n.n.i^ \ (

19. In others, the ^rderiog ot the event was a permiffioHi whence it is that they abuhng their liberty did fall into Apollalie.

2c. Hence it is that from that ^imetheyweneobftioate, in evill^and condemned to extierne mifery. lud. 6 zPeui. 4* Whencetheevill Angclls, are called impurefpiritSj aad angellsofdarkncffc.Z.;/%8,2 &942« : ^ *• *

2 i.In that different ordcring,tlierc doth manlfeftly appcarc the eleftion of fome Angcls,and reprobation of others, by God free coiinfcll,and good |ilcaiure.

22* Touching the time of the h\\ of Angels, it doUi oiAf appeare^that it was before ^^^wj fi«ll.

23. Toucfchig the kind of tbtir fin which was &^^commie ted by thena, it is moft like that it wias pride. ,

24. Touching their punifliment the Scripture witnefi&tb th^t it is not yet inii&ed in the higheft degree, but to be in* fliiftcdin thcendofthc world*iWiir.25.4M^<wV^.3.' »>'

.:irni?).:j? .^j:n .i'^ io :i:2^rntrn:^vo^^l'if: Tims

Thu4 m^ch ef the government of Anaells* The government of Man foUovpes.

^5. In th€ fpeciall government of rnenj T^o things arc to be obi[crvcdj as in the government of Angclls , namely prescribing a Law, and ordering the eveirt that would thence follow. Yet there is not the fame reafon of all on either fide.

26. In prcfcribing a Law there is like reafon. i. In that the Law prcfcribed to Men and Angells,was chc fame as touching the EiTencc of it: namdy morally thefomme whereof is in the Decalogue. 2. In that that k was written in the heart by way of habit^wherein the firft reafon ofconfcience is placcd,which is called Sjynerefis.Rorf .2.15.

27. But the diflirailicudej and difference is diver?. For^ Firft, The principles indeed of this Law arc common to Angclls and Men , but many (ecundary conclulions arc only proper to men : asof Parents^ mariagc, meats , and the like.

j 28.Secondly, feeing m:^n is of a more imperfeft nature then -^Angells, and fo needs more inftruftfon and cxerci(c, therefore there was added cp the Law of nature a certaine poficive thing^othei wile ofckafame reafon with U: a$ the fanftifying of the feventh day.

2g. Thirdly, becaufe Man in this animaUIife doth undcr-ftancl by fences, and (b is as it vvere led by the hand from fenfible things cointelligible and fpiritual! , therefore unto xhat fpirituaJl Law there were added unto Man outward Symbolesi and Sacrament^^toilJuftrate,and confirm it. And in thefe Symbt>ks,there was contair^ed, both a certaine fpe-c\z^\ ind pofitive Law^and a profeffion of general! obedience to the Law of narure befoie put into him and al(b a confirraa • ^

tionofthatfolemnfanftionoftheLaWj which didconfiftof promifes^and threatnJngs.

30. Fourthly J becaufe /tJiam wa« the beginning of man-kindj outofwhom^'i Men were to be derived, therefore a Law is given to him not only as one private perfbn^ as was done in the Angeils > but alLb as a publique perfbn ^ or

the

[the head of mans nature, from whom all good and evHl was [to be derived to his pofterity. ^/f5ls 17. 26. Rom.^aS^ls^.

31 .Fifthly jin the (anfiion of this Law, there was contained a promile, of continuing animall life, and of exalting it afterward to fpirituaU, asalfo a threatning of bodily death which had no place in the Angells.

32, This interpretation being had* the Law and covenant of God with man in the Creation was, T)oe tbis^andthoti fi)alt live : If thou doe itnotj thou (halt dye the death. In which words there is firft contained a precept ^ Doe this. 2 a promife joyned to it* If thou doe itj thou (halt live. 3. A like threatning. If thou doe it not^thou ftialt dye the death.

33, Unto this covenant there were two Symboles, or Sacraments adjoyned , In one of which the reward due to Obedience was fealed by aTiee^namely of life^and in the other the puniflimenc of difobedience was fealed by a Tiee, namely of knowledge of good and evi/l ; that was a Sacrament of life, this a Sacrament of death. j

Chapter XL

of Mans Apoftacj^&r Fall.

In the former difpute , we have treated of the firfi part of the fpeciall government of Men^ which confiTls inpre^ '"*-

fcribing a Law: the other part folUweSy '<S^ ' in ordtring the Event.

I, TN ordering the Event, at to Man,^ there are two things

I to be conlidered ttVoT^o-ij • and dpclTaa-ig^ tMans Fall^

JLand his reftoring. Rom.^.ig. i Cor. 15. a i.

2. In the Angells there was prcfervation of (bme, and

JpofiacjofothctSf butDo*Vflt^«^/f reftoringofthoic that did

Apofiate. But in Man there Could notbebothprefervation

and

V

and apoftafy, together : becaufc all men were created in one Adam,as in the beginning/octe^and head : but in one and the fame u4daf9f ^ fome men could not be prefcrved from the Fal/^ and others Fa//.

3. In the Angells there was no «V«V-(ir/j or Reftoring. Firft, Becauft they Fell from the higheft top of excellency : Secondly, becauie in the F^//of Angells, all the Angelical! nature did not perifli, but by the (in of the firft Man all mankind did perifti.

4. The Ap9flacj of Man is his Fall from obedience due to God , or a tranfgreffion of the Law prefcribed by God«

5^ In this Fall two things are to be confidercd. i. The committing of Uie tranfgreffion.2. The propagation of it.

6. The committing of the tranfgreffion was accomplifli-cd in the eating of the forbidden Fruit, which was called the Tree of the knowledge of Good and Evill: but the firft motion or degree of this difobediencc 5 did neceflarily goc

)before that outward ad of eating , fo that it may be truly faid that Man was a finner ^ before he had finifticd that outward aft of eating. Whence it is that the very dclire which Eve was caried with toward the forbidden Fruit, doth ftemc to be noted, as fome degree of her fin. Gen* 3* 6. When the Woman faw, that the Fruit of the Tree was good for Meate, and moft delightfull to the Eyes, and the Fruit of the Tree to be defired to get knowledge (he tookc and eat.

7. Therefore the firft degree and motion of this di(bbe-dienccj wsiS an inordinate defire of fome excellency, by the lifting up of the mind: which that fhe might attainc, the forbidding of God being laid afidc, through unbelief e,flie would make triall 5 whether the forbidden Fruit had fome »>ower to confer (uch an excellency.

8. Hence was the grievoufiieffc of this fin 5 which did not only containe pride, ingratitude , and unbeliefe ) but alfoby violating of that moft folemne Sacrament, did make (hew of, as it were a generall profeffion of dilobedience, and contempt , of the whole covenant, AH which alfo were fo much the more foule by how much the condition of the hnner was more perfeft.

H ?.In

so Mans Fall^

$• In the committing of this tranfgrcflion two things arc to be confidcredjthc caufeSj and confcqucnts of it.

I o. Caufes were one principal!. And others adjuvant.

II. The principall caute was man himfelfe, bytheabufe of his free-will. Bccle(<j.i^. For he had received that righte-oufiieffe, and grace by which he might have perfifted in obedience if he would. That rightcoufnefle and grace was not taken fronrhim before he had finned, although that ftrength-ning and confirminggrace by which the aft of finning (hould have been aftually hindred, and the contrary aft of obedience brought forth was not granted unto him, and that by thecertaine^wiiej and juft counfellof God. God tberforc Was in no wife the caufe of his Tdl : neither did he lay npon man a neceflicy of falling,but man ot his own accord, did freely-FW/from Gocf^.

i2.The adjuvant caules were the Dcvill, and the Woman.

13. ThefirftfinofthcDivellwas pride : From pride did prefently follow envy towards God , and Gods Image in Man 5 For bccaufe he had loft an orderly Excellency by af-r fcfting one out of order, therefore the JExcellency of othersl grieveS him, and he was malicioufly bent to oppoft ir# But(l theDevill was not the compelling caufe , neither the caufe "^ of fufficicnt dircft neceflary or certaine efficacy in procuring that fin : but only the ccunfcUing and perfwading caufe^ by icmptingjwhence alfo it is that hc.hath the name of the tempter-.^/^r. 4.3, ^ '

14. The tempting of the Divcll is a fallacy, or fophifticall argumentation : whereby under a fhew of that which is trucj and goodj he labours to fcducc to that which is falfc: and ih-^^ ducc to that which i&cvill.

15. lo this tentation, the good which he propoundcd,and aS'it were promifed^was fliewed to be as it were thcgrcatcft : the way to be ufed to attaine that good, was propounded to be as it were eafic,and light: that greateft cvill which did hang over his hcadjWas hidden from him.

id.Thc Dcvill is wont to goe tlK like way in all his tenta-tioDS ; which he doth infnare mankind with ; yet in this tentation a ccrtaine fpcciall cunning is to be obferved which ^^ containcs many craf(;s,and thofc very fubtilc.

Mam Pall.

17. The firft of them was lo that he cho(e z Serpent^ his inftrnment which had a certainc naturall aptnefle, which the Devill knew how to abufc.

i8 The fccond flight was in that he dcaic with the Woman iTim.ui^. Whether in the prefencc^erabfcnce of her husband the Scripture is filent.

19. The third flight was in that he determined nothing at the firft fpeech: but only propounded a certaine que&ion to the Woman,as if he were ignorant of tbofc niatters>Hath God indeed faid?

20. The fourth was that his queftion had much ambiguity in it, for fo might be underftood that heftiouldnotaskeaf Gods command, but of the fence or meaning of that command 3 peradventurc not fufficiently underftood by nianj If the queftion be underftood of the command it felfe, then he might (ccm to have asked whether God had forbidden them, that they (hould not at all cat of the fruit of any Tree, or as the Woman her felfc anfwcrcd whether he had forbid-

Jden them the ule of that one Tree^and fo had notiimply given them leave for all. 2r# The jfift was that having firft called the command of God into doubt by that queftion^he did fo artifically extcnuat the fanftion of it ^ or comasination adjoyned in the conceit of the Woman now wavering, that ftie ftiould deny either the truth, or atleaft the neceffity ofit.

22. The (ixtwas thatafterhehad weakned theComman-dement, andthe (anftion ofir, he^oth oppofe a prediction quite contrary. ^' ►

23. The fcventh was that to confirmethat prediftion , he doth both abule the Name of God, and the Name which GodhadimpofcdontheTrce. gen.:^.'^. God knoweththac what day ye (hall eat thereof your Eyes ftiall be opened, and you ftiall be as Gods, knowing G^d and Evill.

24. Hence it is that the Divell is called a Serpent , a Lyer^ ^ Sedncer^z Man^jlajer. Revelations li*^. John S,4^: Rev.20.io^

25. Withthis tempting of the Dcyill thfitt \it2i joyned the tempting of God ^ whereby he did (6 order that bu-liagflc, that it might thence be manifeft what was in Man.

? : •• Ha But

$1

e2 ConfequenU of the Fall.

But this tempting of God WM neither Evfll, nor tending to Evill.

26. A third tempting did follow thefc : namely of Man towards God , wherein he did in a ccrtainemannermakc triall of the truth and Grace of God : namely making triall, whether God would preftrve him,although he did not cleave to himjOr whether he would certainly doe what he had threatncd.

27. A fourth temptation of Eve did accompany that, namely towards her felfe 3 whereby (he received the tentation or (uggeftion oi the Dcvill^into her felfejand applied to her felfe to her own ruine.

28. From that arofe a fifth, whereby the Woman ferving the Divcli, as his inftrumentdid tempt ^dam : and from that proceeded a fixeh^whereby A^/^»? tempted himfelfe,whilft he conftnted with a ccrtaine purpofe to the Woman , and the Devill.

2 9. Either all or moft of thefc tentations are found alfo in every Mans fins, i

30. And fo that fin was confiimmated, as touchingthrf Tall of Man-kind in j^dam^for ^^*«»^ was properly the be*, ginning of Man-kind, not Evt» Unlefle as (he was madc^ for him, and with him^did make one and the fame begin-ning.Hence it is that we read in Scripture of a fecond ^dam^ but not of a fecond Eve,

Chapter XIL

Of the confequents of Sinnel

fn thefcrm^ difputat ion r^ee treated of the Fall^ and

thecaufesofit: noyp follow the confequents

of the Fall.

'■I

HE conftquents'of Sinnezre. i. Guldnefle and FilthiDcfle, 2. Punifluxientyproperly and diftinftly Ibcsdled.

2.GaiI-

2, Gultineffc is tha binding of the Sinner to undergoc juft pBbiftment for his fault. Levit.y. a, j^ 4, 5. He is guilty. Rom.^.^, We have proved that all are under Sixnr. And y^rf. 19. All the world is guilty before God. I Cor. 15.I7» Ye are in your »yiW^/»

3. Hence that diftinSion 5 of Gultincflc of the fault, an4 guiltineffc of punifihmenc, as alfothatdiftinftionofthePa-pifts of reiniffion of the punifhracnt' and of the fault is a diltinftion without a difference*

4. That guiltinefle is not the forme of Sinnc but an affeftioUjor a confcquent adjunft^panly {cparablc,partly infe-parable*

5. Now it followes Stj^ne ^ partly by vertue of the Law of God adjudging puniflinient to Sinnes^ in which refpeft it hath fome good in it, and is of God : and in thisrefpev^, God cannot feparate that guilt ineflfe from Simies. Yet as it flowes from Sinne , and is a worthincflc and delerving of puniftiment, it doth alfo partake of the nature of it , and it is a vicioas thing : and in this refpeft it cannot be iepa-

J rated from *?/««/-. This double c<)nfideration of guiltinefle is intimatedjXo/^.i^Q.Knowing the Law of God^thatthey that doe fuch things are worthy of death. *

64 From this guiltinefle there foUoweth a confcience altogether evill ; namely accufing and condemning juftly. And hence followes horrour,and flying from the prefence of Godt

y.Filthinefle is that (pirituall pollution, whereby a finner is made deftitute of all comlineflc, and honour, and becomes vile.il/4M 5.1 i.Xw* 2 2. II.

8. This fihhinefle doth immcdiatiy follow the offence of t\\tSinne^2XiA remaineth in the Sinner^ after the aft erf Sinne 18 paft and ceafeth to be: it is wont to be called the (pot o^ Sinne, Corruption, Defilement^ Deformity ^ DiP honefty3Nakednefle,UnGleanneflre;ablot^and ibmtimes Culpa^ a fault*

9.From this filthineflc there followes ;Firft , A turning away from God, EJaj i.i5. Which is alfo called abomination, anddeteftation, l^rov.i.^i. Efpecially in refpeft of gvedXetSinnes/Prov. ^,i6.Icr€m.\6. 18.Secondly, the (haaic

' H 3 of

ofaraantohisconfufionC/^r. 3,7. For fiich a fhatnc, is a fcarearifingfromthe<:oTifci€nccoffome filthineflfe. Rem. 6. 21. What i^ruit had you of rhofc things whereof you are now afhamed ?

10* Punifhtticnt it an evill infliftcd upon the StnKcr for his Sinrte.

lu It is called an evill bccaufc it is a privation of good. But itis not a privation of an honeft good^as it is honeft, di%fin is: but its a privation of the good of happinefle, in refpeft of the Sinner^yNho is puni(hed»

12. It is faid to be an evill inflifted , not fimply con-traded 5 becaufe it pcrtaines to rewarding and revenging Juftice.

13. It is faid to be inflided for «y/;^^<? 5 becaufe it hath al* wayes refpeft and order to the defart of the Sinne ^ unto which puni(hn)ent foUowes from the offence, by reafon of the prohibition^ and from the guiltineflc , by reafon of the commination.

14. Therefore punilliment properly fo called ^ hath no place but in Intelligent Creatures , in whom alfo Sinne found.

15. Becaufe Sinne is reduced into order by punifhment^and Sin in it felfe is in fomc meafure againft the goodneflc of God, but puniffiment only againft the good of the Creature : thsrci-fore Sin hath more evill in it fclfc then punifliment.

1 6. Hence it u that the leaft Sin is not to be admitted, although the greateftpunifhmeat might by that meanesbeai-voydedjor the greateft good obtained.if(^w^.j. 8.

17. In the ordaining of punifliment divers attributes of God doc flbine forth, chiefly Holinefle, Righteou&efle, and Mercy.

18. The holincflc of God ic the largeft fignification \^ that whereby he is free and as it were feparated from all imper-feftion*//^. 6.3.if(ft/.4.8. Bat that holineflc of Gt)d which doth there properly (hine forth is that whereby he being pure from any fpot ofSmne, cannot communicate with any Smne. Tfal. 5.5* Thou art not a ftrong God that delighteth in iniquity: evill fliall not dwell with thee. Haki.i^. Thou art of purer Eyesthenthatthoumayeft behold Erill.

i^.Thc

i

2 p. The revenging Juftice of God which here fhincs forth is that whereby he inflifteth evill upon them that doe eviJl. 2.Thef. 1.(5. It is juft with God to render affliftion to them thatafflift you.

20. This Jiiflicc as it doth burnc fimply againft*y/Wfis called \jvratb,Rom, 1.1 S.Eph, 5.6. As it doth more fiercely wax hot it is called iurf*Deut.2^.20*\%k doch gi\reiintcnceto be executed agdmHa.Sinner ic is called, judgement. Rom* 2. 5*. As it doth execute the fentence given ^ it is properly called revenge.Hf^, 10. 50.

2 I.Mercy here fhiningforth is that whereby he punifheth *?/;?5leflethen thccondignede(ert of it.

22.This mercy is clemency or beneficencfr

ag.Clemcncy is that whereby he doth moderate the punifh-ments that are due,L^w.3.22. It is the Lords great kindneflc y that we arc not con(iimedr .

24. Clemency appeares in patience, and long (ufferancc.

2 5.Patience is that whereby he doth forbearingly fufFer Sm, andfparesthci*^w^fr/# 2'Tet.^.^.

i 25. Longfufferancc is that whereby he doth long fu(pcnd Jrevenge. Exo.^^.6*

* 27. Beneficence is that whereby j being rich in good-neflcjhe powreth forth many good things,even upon Sinners.

So much of the Gmltineffe^ Filthineffe^ and funilhment of ftnne ingenerall , now follewes the puni/hment' in ffeciall.

28. The punifhment infli&cd on man for *y/;^«^ is deatht

^- 29. This Death is a miferablc privation of life.

50» By the life of man is underftood^both the con junftion of the foulc with the body, and all that perfcftion^which was agreeable to man in that ftate 5 whether it was aftually communicated, or to be communicated upon condition. Pfaf. 35.10, With thee is the Fountaine of life^in thy light we (haH en/oy light*

31. Therefore Death is not from God, as he did ordaine

nature

$6 ConfequentiofSinne.

nature, but it is from God^as taking vengeanccon Sime j and fo properly from Smncyzs the meritorious and procuring cauie.

32tButtiiatDeathis notafimple, and bare privation of liic^ bacjoyned with iubjcftion to mifcryrand thcreferc IS not the annihilating of the *y/»»<?r^ wherf by the fubjcft of miftry being taken away, the mifery it fclfc alfo ftiould be taken away.

33. A certaine Image and repcefentation of this Dciith was the caftingof man out of Paradife, in which there was contai-Rcd a Symboll or Sacrament of life. Ge^M^.22^2^^ 24.

Thus much of Death in general : It followeth to ffeakeofittnfpecUlL ^

34. In Death, or the curft of God that doth lye upon Sinners^ there are two degrces;the beginning of it^ and the per-feftion of it: and two members; The puniftiment of loflc, or privativejand thepuniflimcnt of (cnfejor pofitiverand thcreare two kindsjDeath fpirituall, and corporalL /

3 5 The beginning of fpirituall Death, in matter of loflcj is the defacing of the Image of God, that is, the lofle of grace, "^ andoriginalljuftice. Rom.^. 23. They are deprived of the glory of God. Efk. 4. 18. Being ftrangers from the Life of God.

36. By this loflTe of grace, man is robbed of all (aving gifts: andfonatureisweakned, put out of order, and as it were wounded. ^

37. The beginning of fpirituall death in matter of fencc^is fpirituall bondage.

38.Spirituall bondage is a (ubjeftion to the power of dark-neflcj or of fpirimally deadly enemies. Co/of. r.j^^ Hath taken us out of the power of darkcnefle. 2 Pet. 2. 19. Of whom, a man is overcotBc, of the fame hee is brought in bondage.

39, This bondage, is bondage of the Divell,and thofc that fervethe Devill.

40. Bondage of the Divcll, is a Cibjc&ion to that power of the Devill, whereby he efieSiuaUy worketh in men ^ and

in refpeftofthem he hath command of Deaths A^^ ttf, 18,

• 41.Bondage of the fervants of jthe DiveU, is of the world and Stnne^

42. Bondage of the world is a fubjeaion to thcentifc-mcnt8 which arc fourel in the worlda PhiL^.19. 1 Ioh?j ^,5. & 2. 15,16.

43.Service or bondage ofSinrje^is that whereby a mfin is Co captivated under Sifi^ that he hath no power to rife out of it.

44. By this bondage it comes to pa(Ie,that although free-dome of will remaine;which is effentiall to mans nature, yet that frccdome which pcrtaines to the perfcfikion of humane natnre, ('the property whereof was that power to exercife ads (piritually good,and by that raeancs acceptable) is not found in his finfuU ftate,unlefrc,Remote,and Dead.

45 .From this beginning of fpirituall Death, there followet the multiplying oi Sin in this life preftnt.

46. Thofe-^/W that follow, have fomc refpcft of punifli— «icat4nrc(peftofthcfirft/».Rt?iw. 1.2& r J 47* But this refpcft of puniftiment is attributed to thoft ^Sinnes^ firftby rcafonofthecffcds or confequcnts ofthem, becaufe they further the Death of man , and increafc his mifery: Secondly, they are (aid to be puni&mcnti in refpcft of that inward fuifering to which man is fubjicied to in fin* ning; whereby alfbhis nature is prefled down, and made more bale. Thirdly, they are faid to be pusifliments of the former/«: becaufe that ioimttfinne was a caufe for which man is deprived jof that righteoufnefle, and grace,or Divine helpe,by the abfence whereof it comes to paffe, that man runs into xho£tfms. Fourthly, they may be faid al(b in a certaine manner punifhments of the former/^^becaufe that former fm was a caiafe difpofing and preparing Qian to commit the following/^^, and in that refpe^ it hath brought upon man all thofc 5'i;^x,and whatfbever evills, doe either accompany or follow them*

Chapter XIII.

of Originall Sinne.

Jn the former diffute (Theft 45 J the mHltiplicatien offnnc

Jiv!^given as a cortfiqmntfrom the beginning offpiri^

tuall D cathj which v^e mil thus Jhew forth

in the following Thefes.

I. f I ' HE -J/^f^^ that followed upon the firft Fall isci-I ther OriginaU,or Aftuall.

X. 2. O* iginall Sinne ^ is an babituall exorbitancy^ of the whole nature of man ^ or it is a deviation from the Law of God.

3. Becaufe it is the corruption of the whole man: hence it is called in the holy Scripturtt^ The old inan. R^m.6,6.j Efh^^.22.CoLi.^. ThhhoAyo^ Sinne. Rom*6,j.2^. A Law of the nicmber8,/?(?w.7,23.And the members thcjtti'fclvcs, CoU\ ^.'^.¥\t{^John^.6:Rom.j.^i^,2'^.

4. Hfence alfo it iis that in Scripture^j zhor^ogeneall cor^ riiptibn is attribnted not only generally to thd%holemaOj* but al(b to every pare of it: as to tne underftanBing, Gen.S.^y. The imagination and thoughts only evilI./?»^«*8.5,6.7, They (avour the thirtgs of the ftefh. To the confciertce. Tit* i» 15.^ Thdrmind aildpotifcience is defiled. To.thcAfrilr, Gen. 8. aik The imagiriaition of the heart of iriari i^ cvill froiii his childhood; TbthbaflFeiitrons of every kind.Rom. it24.To un-clcanncile in tht: lilfts oftheii: hcartsw Laftly^'to the body and all the rhcrtibers df5r.iJd^;6.ip. Your memb^R ferVants to un-dt'^nntfft, and ihilqtiity to commit iniqiiityo

5. This ifffc^ isfllid to be ari exorbitancy, of deviationiof man, becaufe it Vs in mart ^n habituall privation of that dlic conformity to the Law impofed on man by Obd^ <vherein he ought to wali as in his way,

ft rtcl[i6EJ It is that that feriginall depravation is called in the Scriptures ^y/;/;^^ or th^t Sinne ^ by a certainc Tpcciall

appro-

ASutU Snmei

tppropmtion.R^ttf. 12.7. t 7* <ii^rrURm,y,i. to. The L^w01 Sitsne. 7*%^^ Sinne dwelling in us j, inhering, adhc* ri»gandcompaj[fingusaboot.R<>w«7ti7,20*7.ai.Hf^.i2a.

7. This diforder in man, hath as it were two parts. One fonnall,and the other as it were matcriall, Ier.2. 13. My peopU have done two evills : they have forjaken me^ &c^ That they might dig to themfelveSiCifterncs. The defcription of aftuall Sin4o^ cpDtaine the piflturc of originall^as the daughc^er doth containe the pifture of the mother.

8. The formal! part is an avcrfion from good. Rom^ 3.12. There is none that dothgood^ no not one.

9. The materiall part is a turning and inclining to evill. jR<?»;.7.23. TheLawof^yi^.

xcByreafonofthisoriginall depravation, it commeth to.paflc, that although the will of man be free in the ftate of Sinne ^ at touching all aS;$ which it doth exerci(e, yet it is captive and (ervile, as touching the manner of doing, be-cauft it is deprived of that power whereby it fiiould will well, and that inclination is ias it were a forme whereby it comestopaffethatitwilleth amiiffcjCven when that thing is good about which it is cxercifcd in wiliing. Kom.^iVi.'j.\6^^ jj' 2 Cm'^i^^Iohn 8.34.2 P<^2.Ip. Rom^6. id.

i9

Chapter XIIII.

Of ABhMI Sinne.

I. Thns fnuch of Originall: N$i» foliomtb AShaU Sinne.

2. A Ctuall^S'/^^isaacKorbitancy of mans aftion: er

f^L a deviation of it from the Law cf God, 1 1(^ 3*4*

JL AiXt Howes £rom originall 5i)i;f#^ as an zBt from an

habit: or as the fault of the per&n flowes framthe fault of

naturei Inwhith refpeftaUb originall i*/;! is rightly called

i^tfdXloi^inne.fometpeccaii^

^ Therefoce a^uaU i'im^ although tbey «re often op*

pofitc one to another in rcfpcft of tlietr objcfts^and their fpccial waycs whereby they are carried towacde their obje^s: yet in rclpcft of that beginning or foundation whence they proceedjthcy are indeed tied & knittogether./^^i.io^iTVtdkp.

4. Aftuall Si^>ies arc diverfly diftinguiftied among them-felvc8. Firft, in reipe^ of degree. One Smjie is greater or leiTcr then another. £^<rfA.5. 6.&8. Shec hath changed my judgements more then the GentiU^themtshcSy & 8.15. Thou (halt fee yet greater abominations then thefe# lohnxg^. 11 • He bath the greater Sime : whence alfo puniftiraent is greater^ orlcfler. Lnke 12.47. He that knoweth and doth not 5 (hall be beaten with many ftripes, and he that knoweth not and dothjftiall be beaten with few ftripes.-^^Mi.a2.24.

5. But this difference ofdegreeSj depends. Firft 3 upon re-fpeft of the perfon by whom it is corninittcdt Numb. 12.14. Whence it is^there is a difference between Fornrcation^Adul-tcry, & Inceft. 2.Upon the kind and nature of the thing, ^^r* 5.2i.22.He that is angry unadvifedly r he that callethif^r^: he that faith,thou foole. 3 Upon the intending, and remit-/ ting the Aft. ThiL/^. 6. As concerning zeale perfccuting theChurch, iTim.i.^. A blafpemcr, a Perfccutor, and\ Injurious 4. Upon the way, and manner of committing: for it is done either out of ignorance 5 infirmity, or with an high hand. Num.iy2j*^o. If a foule (hall Sime through error he (hall offer a (he Goat^ but the fomle which ftal com* mit with an high hancJ;{hall be tut off. ^falr^e 19. I3*i4. T(^or.6j. There is utterly a fault in you. 5. Upon the cir-cumftances of place^time^and the like.T^.ad.io. When favour in (hewed to a wicked man, he will not learne rigbteoulhefle: is the la>nd of uprightne(Ie,he doth wickedly.

6. Secondly^the fpcciall difFerenceof aftuall Sinnei is properly privativejand doth formallyidepend upon the difference of reft itudei,from which theft afts doe decline.

j.Therefoi'e thaiiliftributidrtr b(Sim as they are comrai^ to the Gommanderaentof God ,■ is moft proper*."

S^ThicdlyjaftualW/Vj isdiftfftguiSicd inrcfpdfibf pafts:mto 4m9^o(Om^K>nyandShf^<ACjom^ Forftciqg

there are as it were two part of ciriginall Sihft^ , turning from g/^q^g^yjwd a twnipgtoittill:aftuall S^he thaiflbwesfh)m r.t'vr ^^ ^ theace

ihcnce hath a double refpcft . for where turning from good doth moft appcarCj that is faid to be a Sinne of OoiilTion; and where a turning to evill doth moft appeare, that is called a Sin of Coromiffion.

9, Therefore a Sinne of OmilTion is not to doe that that ought to be done*/i^iiv^/ 4, 17, He that knowcth to doe well and doth it not^to him it is Sin. Maui') ♦ 43. I was an hungry and ye gave me no meat, &c.

. lo.Sinnc of Commi(lionji$to doe thas which ought not to be done.

11 .Sinne of Omifllon is mofVdireftly contrary to the command of God, and Sinne of Commiffion to the forbidding: in a Sinne of Commiflion there is a certainc addition to the Law of God, and in OnilTion there is a certaine detrafta-tionfrom the Law: both which are forbidden.D^^r.4,2.i2.

12. This diftribution oi Sinne is not inte the kinds of Sinne. i. Becaufe^ Commiflion and Omiflion being about the fameobjeftj aud under the (ameformall refpeft, doc no? differ in kind^s in covecou(neireo.2,Becau(e to fpeak^ nfK)rally there is no Omiflion without an aft going before,oraccom-^/ paningic. 3* Bccaule Omiflion cannot be voluntary and free J^ without an aft, unto which aft there doth alwayes cleave a I S/;?;;^ofGonFimifiion.

13<K. Fourthly, Sinne is diftributed ia refpeft of the fubjeft, into Sinne of the heart^of the mouth^and of the worke. So that it is, A word^a deed^or a thought againfl: the Law^.^. 1S.

14. Fifthly, Sinne is diftributed in refpeft of the objeiffc Into that Sinne which is againft God ^ and into that which is againft men, Lnk^ 15.18. x S^w; !• 25. Yet it doth not altogether in the fame reafon refpeft God and man. For Sinne as it is a tranfgreflion of the Law of God, is an offence againft Cod only : but yet in a materiall refpeft, as to the wrong and loflfe that is often done to men by Sinne ^ ithathre(peft alfotomen.

14. Sixthly, Sitine is diftributed m refpeft cfthee&ft. Into Sinne diftroying the confcience^ and not dcftroying. Into Sinne raigning ^ and mortified : into Sinne pardon-

I 3 abk^

jIBhoII Sinne. ttble>and unpardonabk^which yet are not properly belonging to this place.

i(5.[From this raultiplication of Sinne there followcs an in-creafe of (pirituall death both in matter of loflTe, and in matter of fen le»

17. In matter of lofTe , there is fecurity of confciencej and ftupidity ; that is a deprivation of the fence of Sm»^ and mifery.

18. This fecurity comes from cuftome of finning, and ot-ftinacyofmind in S/«/;^for S;^/whether they be of Com-miffion Or Omiflion 5 being brought into cuftome, and made old 5 through dayly multiplication doc beget an cvill habit, and doe as it were bring an hard skin over the will and mind. ferepf.i^.i^. Can a Blackaniore. change Ws skin , or a Leopard his fpots ? then may yec doe good that arc accu-ftomed to doe evill. jBpfc.4.19. Being paft feeling, they jgavc themfelves to lafcivioufneflej to comeait all uncleannefle with grcedinefle.

19. In matter of fenccjthereis grcateft terror of confcience joyned withdcfperation. H^^.i0.26327.9^^.4.15.

20. This terror ariftth from the grcatncflc and multiplicity of gifilt, together with an inavoydablcneOc of immi-^^ ncnt puniftiment.

21. But in this beginning of fpirituall deaths there is a ccr* taine moderation ufed by God. This moderation is intemall or external!.

2 It Theintcrnallappcarethin the remainderi of Gods Image, lames 3.9. Now thelc remainders appcare both in the underftafldingj and alfo in the will.

23; In the underftanding , by thofe principfcs of truth, which direft both the thcorcticail, and prafticaU judgement.

24^Thc theoricall principles | arc both of true^and faIfe,of which all men that have any ufc of reafon have ibmc know^ ltdgc.Rom.i.20.PfaI.ig.2.^.

2$. Prafticall principles, arc of that which is honcft^and diflioneftjjuftjand unjuft^that God is to be worfliipocd , that that is not to be done to another, which one woula not have done to himfelfe.

2(5Thi5

CorpcraUDtath. (J^.

26. This is the Law written in the hearts of all men.

r Rom. 2. 15. They (hew the effcft of the Law written in their

I hearts.

I 27. From thefe principles there arifcth a certaine force of

'" naturallconfcicnce^ Rom.T^i^. Their confciences together bearing witneffe, and their thoughts accufing one another,or excufing; which confcience notwithftanding together with thoft principles^is corrupt^and fo dead.T^r.i.i 5. Theirmind^ and confcience is defiled^

iS^ In the vvilltho(e remainders appeareby a certaine in* clination unto good knowen in that manner: which although it be vanifhing, and dead, yet it is found in all in fome mea-fure: whence alfo it is that at leaft the (haddowcs of vertucs, are allowed and embraced of all.2 Tim.^. j.Having a (hew of godlincffe.

29. Alfo that re(trayning power pertaineth to the will together with the underftanding whereby exceffe of Sime is reftrained in mofl:, (b that veen Sinners doe abhorrc die committing of many groflfcr Simes. 1 Cor. 5, !• Such fornication which is not named among the Gentiles.

30. The outward moderation of this mifery isby thofe ^ externall rweancs both politicke and oeconomitke > where-1; by the coiic(€ of Sinne and mifery is wont partly to bccsr

hindred.

Chapter XV.

Of Ctn-fordl "Death.

Thmfarre of the beginning ofjpirituall Death ; n^w ft -followes to Jpeaks ^f^^^ beginning of bodily^ eat h , mththeconfummationofboth.

I. r I 1 HE beginning ofbodlly death in matter of lofle^

I is cither inward or outward*

Jl 2. Inward is the lolTe of the internall good things

ofthcbody^as of health and long lifc: I>r;^^ 28,21 •27.35.

I Ar.i lAO.Mat^ Q.2.

3.Hcncc

S ^; Hence is morcalicy) astoocbing the ftale, and neereft power to Death.

4. For this mortality is a diflblving or loofing of that band wherewith the foule was Joyned with the body.

5.The outward beginning of this jOf^rA in matter of loffc is the lofle of outward good things, whereby this life was either beautified or (uftained,

, 6. Of the lirft kindc is. 1. LoiTc of dominion over tt^ Creatures: the which after the Fall did put of for the greateft part that fubjcftion towards man, to which they were made, and became his deadly enemies, unlefle they be brought into order by the fpcciall providence of God. lob. 5.22,23. Be not afraid of the beafts of the Earth, For thou (halt be in covenantwiththeftonesof the Field, and the beafts of the Field (hall be at peace with thee. Hof 2.i9.l will make a covenant for them with the beafts of the Field. 2 That ignominy which hcc is fubjeft to, both living and dead. ^eut. 28.20. J7.

7. Of the latter kinde is poverty t or the loflc of thofc things which percaine to food^raiment^and poflefBons. ^euu 28* 17. 18.

8 .The beginning of this Death in matter of (ence is alfo in^ ward or outward.

9.1nward is in wearinefle^ Ge^t.^. ip. Paine^and difeafesJ Deut.i^.^^.

io.Outward,is in all thofe calamities, to which the life of man it outwardly fubje&.D^i//.28.25.48.

11.The moderation^that appeared in this corporal! punifh* ment is touching inward, and outward things.

i2.Touching inward things. In that man hath yet ipace, and commodity of life, granted to him by thegoodnefleot God* GcH^ .6.

i3.ToU€hing outward things: in that ke bath certaine remainders of dominion over the Creatures. Gen. g.%. Let the feare of you and the dread of you be upon all the beafts of the Earth, &c. So that although man by bis (inne rell from all right which he had before, of u^ng the Creatures to his benefit: yet by grant and divine indulgence, hee may ofe them^ and in that he Hns not ^ that he doth iimply u(e them^

although

of Cor^arall Death.

although he finnc in the manner of ufing : becaufefblong as life is granted, and prolonged to him^with the (ame, there 18 together granted the n(c of thofe things, which arcnc* ceflarily required unto life ^ and in a fort they arc due to hitr.

Hence it is that although the Creatures were (ubjcft to vanityandacurle^forthefinof man. ^rf^.j^iy.iS.Rnm.S. 20. 22 yet they are preferved in that cftate,that Chcy may fiipply the neceHicies of mans life*

Chapter XVI.

Of the ConfHmnuitim of T)eath*

u r I ^ H E Confommation of Death is the higheft degree

I of the punifhment appointed, and to endure for

JL even As touching the degreeyit is (aid to be in*

finite.

2. But it is infinite only in vtfyt&ioi the loUe and privation : becaufe it is the loofingof an infinit good^not in refpeft of fenceorpofitivc affliftion : yet it may be faid to be po-(itively infinite, in rcfpeft of the thing afflifting, but not in relpeft of the manner of afflifting.

3. Hence it is that there are certaine degrees in this punifh-mentjaccording to the variety of degrees^which are found ia fin?. Lui^ 12. ^7*^^^. He (hall be beaten with many ftripes : he (hall beaten with few ftripef.

4* As touching the continuance/this puni(hment is faid to be eternall or never to be ended. tMare.^.^^. ^6. 48* Where their Worme dieth not,and their fire never goeth out.

5. Now it is eternall. i. Becaufe of the eternall abiding of the offence. 2. becaufe of the unchangeablene(Tc of the condition which that degree of punifhment doth follow. 3t Becaufe of the want of fatisfaftion.

6. Hence it is chat the incorruptibility ofthe damned is their immortality iDdeath, and to death#

tf4 Confnmmatio* (^ Death.

J. The confummation of fpirxtuall death in matter of loflfej is a totall and fioall forfaking, whereby a man is (eparated wholy from the facCj prefencc, and favour of God. Mat.j. 23. Depart from me. hnA2^,j[i.GoejeecHrfeA 2Thef.j. 9. Who {hall be puniflied with everlafting deftruftion 5 being driven from the Face of the Lord ^ and the glory of his Power.

8. Hence fcUowes the greateft, and cternall hardningia cvill,and defpaire of good. i?/r.i6.26.

9.The confummation of fpirituall Death in matter of fence, U fulneffe of bondage, whereby he is altogether delivered into the power of the DevilI./J/^r.25. 41.

lO.Hencc is fulncflc of terrors of confcience, and fulneflc of iinne,for the damned doe (in, and will fin for ever, although neither the fame fins which were in this life, as Theft, Mur* der, Adultery 5 nor altogether of the fame condition, .vfith them which they committed alive. For they offend chiefly in hatred, envy indignation^and fuch like zffcdioM , which the (harpeneffc of punifliment gives occafion to. AHq thefe fins after death 5 have not the fame re(peft ofdefcrt which they have in this life, becaufe then tlyre is neither any poC fibility to avoyd fin^neither is there place for thrcatning and iacreafe of punifliment by them.

ti•Hence it is that iins themfelves,in the damhed^have more wfpeft of puaiftuncnt: but in thofc that live, they hare more refpeA of offence.

IJ. Tef^rorofconfeienceisasitwcrcaworme, perpetually gnawing*/J^*9.44. Efay 66*24.

i3# The GonfummatioQofcorporall-D^tfffe together with fpirituall, is firft by (cparation of the (bule from the body^ i^C^n I 5.^.4^.To»which.thatchahgcoffomci»anfweable3 whtchis^lifcedeach.i:^^??^. 15.51% 52.1 TA^j!)^. 153!tf.Secondly, bycafeig the foule and body into Hell, or that pkce which ©od hath prepared', for theextreame torments ot fins.

I14. Bfenceare^pwms^ andgreatcft vexations both of foiilc andbody*Zr«r.i6^ 23.

i>5* Hence are Lamentation, Bowlings , ©naflbing of Tee th^^and fu^b like cfkBss^oi gmm^ vexatioa^X/^. J5« tS,

i<. But of the place o( Hell, and manner of torturcjand xaturc of outward things which pcrcaine thereunto, becaufc they are not neccffai y for us to know, the Scripture hath not pronounced aay thing diftinftly of them.

Chapter XVIL

of the 7r0pafati^ cf Sirtne.

TTmf jjmch of the tranfgrefpoftn Nsr^ it f&Uimes to treai Iff the frofagmon (fir,

I rnnf His propagation is that whereby the whole pofle-, I xity ofman ^defcending from Adam , in a natnrall JL manner, is made partaker of the fame condition mithhim. ^d.i^.$.PfaL%i.j. Rom.s*^^* £ph.2»S* Thisk come to paUc by Gods jaft ordination. The equity whereof appearech in Come mcafure among men. !• In naturall right^ whereby inbred qualities arc derived from that which be-gettech , to that which is begotten, ti. In hereditary right, whereby the burdens of parents are transferd upon their children. 3, In the right of like for like whereby the rejedion af good, and fulFeringof evill are equally extended»

2.This propagation oCSinne confiftsof cwoparts.Namcly^ Imputation and real! communication.

5. By imputation 9 the fame fingular adl of di(bbedience^ which was Adams^it alfb become ours.

4. By reall communication the fame (ingplar On is not de-tS^red tdus, but the fame in kind, or cf the fame reafbn and nature.

5. Originall fin, feeing it is formally a privation of ori-inall righteoufneffcjand this privation doth follow the firft i^asapuniftimentJicnccit hath the refpeft of a punifhment ir^der of nature^befbre it hath the refpeft of a finne# As by thiJufticeofGodthat originall ri^teoufncflc is denied^ fb fartorthitis a punifliment: As it ought to be in us, and yet through mans fault is wanting, fo far forth it is a iin«

K « ^ Th^r#>^

PropagatiouofSiMe^

6, Therefore this privation is derived from -^^^w by way of dcfert^as it is a punifhmcut ; and by way of a rcall efficient, as ithaththerefpcftof a fin joyned to it, for in that that any is borne a fon of^damy he is made worthy to be endowed with ^righteoufneflc : when therefore he ought to have it, and hath ic not, that want to himis fin.

7. Togcthcrwiththis privation, there is al(b derived, an unapcnes^and a certaine pervcrfncflc of al the bodily faculties, which in their manner are oppofite to that reftitude, that is approved of God.

8.For upon the deprivation of righteoufiieffc whereby all the faculties were to be dircfted 5 there followesinthemall, fuch a defeftj whereby it comes to paffc, that when they arc carried to any moral! thing, that very inclination is morally cvilK

9. Of theft arifcth every aftuall Sin^e : for the mind being blind by the privation of light doth cafily admit any errors : And the will being now turned from God ^ doth burnc with love of it ftlfe, and evill defires without God,

lO.From Si)^»e thus propagated,there followes alfb^ a pro-pagatio of death,both begun & confummateias well touching (ence as touching lofie, as well corporailat (pirituall, to all the pofterity of Jdam*

II. Through this apodafic of mankind, it comes to'pafle^ that our Faith , whereby now wee believe in God, is not fimplyforlife, but for (alvation. For it is not (ufficient for man being fallen, that God doe fimplygive him life, but it isalfo rcquiredjthat he would give it man being dead m Sinne^ Eph.2.i4 And this was one difference betwcene the qucftion of the rich young man* Mat. 19. 16. What good (hall I doi that I may have eternalllife ? and chat of the Jaylor^ AH 16*3o.What muft I doe to be faved ?

Cap. XVII-

Chapter XVIIJ.

Of the Perfon of (^hrift ^ the Meih^or.

aAfter thc^ Full of CMan : it fMowes that wee fee his refioring.

!• ^ I ^HE reftorlng of man is the lifting him up from

I aneftateoffinncanddcathjUntoancftateofgrace,

JL and life.

2. The canfe of this reftoring was the mcrcifnll purpoft of

God. £pkug. According to his free good will which hce

had purpofcd in h(nv(clfe. For there was nothing in man^

which could confer any force to procure this reftoring :

but rather much which made to the contrary, as fin, in which

there was an enmity againft God : which in that refpeft

^ doth commend this love of God towards us. Rom.'y^S.But

God commends his love towards us^in that when we were yec

finners,Chrift died for us.

3 There arc two parts of this reftoring : Redemption, and the application thereof. That is as ic were the firft aft of this reftoring: this as it were the fecond aft. That is as it Were the matter , this as it were the forme of our falva-tion. That is as it were the Sufficiency , this the very Efficiency*

4. Thefe parts are altogether ofoneand the fame latitude.

or the end of redemption is the application of it : and

k prime reafon, rule, and meafure of application is that

«^e gracious Will of God which was the caufe of Redem*

pfcn it fclfc. Eph. I • p. 10* He hath made knowne to «s,thc

m^ery of hi^will, according tJ his free good will, which

he lad foreordained in himfelfc, that in the full difpenfati-

on cf thofe times before ordained^he might fummarily gather

together all things in Chrift.

J»l Therefore Redemption is appointed to all and every L K 5 one,

^nc, forwhomitv^aJiiGudsiiuendmcnt obtained : according to that of Chrlft. Joh%6.yj. WhatlotverthtFather gi-veth mc fliallcomeunto me.

6. Redemption is the bringing of ii^ati into frccdome^ from the bondage otfinne, snd thedevill, b> ihe|aymci tof an equall price, iTttA. |8. Yee know that yee were not redeemed by cormptibic thm^s^as Giver arid gold, but with prccions blood, i c;<>r.6.to. Yeearc bv.tight with a price^and 7.23 • Yee are bought with a price.

7. For this freed we W2t not primaiily efF fted by power, nor by prayers , ( althouah thefe alio had their force in pcrfeftingthis bufincn^,)'^ui fey the payn^cnt of a juR price.

6. This price feeing if cou d not be paid by man, the helpc of a Mediator was necefi^. y,whti (huuld conc^e betweeoeGod and man5 making a perfe.>rcconciliati^ ibecw^n" them. I Tim.%.%. #^^/?x 20.28.The Church ofGod,which heh4^ f^rchaftd by his own blood, i T.m.%^6. The man Corift JefiiSgWho gave hitnfeife a price of our redemption.

f. Now m:h a Mediator is iiot given, for one af5e only, but for yeftcrdayj to day and for evcr. Heh. 13, 8. Jcfee Chrift yeltcrday, to day and is the fame forever :^rc^r/. i|^ 8. Trie Lambe flaine from the found itioa of the World* Although he was only nianifeftinthe fulncffc of time. Col. u 2j.Th. 1. 2. I Tr;4.ic. For this Mediation was equally ne-ceiTary in all ages: Al(b it was fuffictent, and e£FcAuall from the begiiining^by vertue of God* decree ^ promife, andac« ceputior.

lo. This Mediator is only Jefiis Chrift. ftx/H/4. la.Nei' ther is there (ajvation in any rther, for among men there/ given no other name under Heaven, by which wee muft \

11 In Chrift two things are to be confidered .1 .The fitnee which he had to pcrforme the worke of redemption. 2. 7« parts of the redemption it felfc.

12. Hi8fitne(Srconfiftsoftwoparts.Thcfirftishisperl>n: the fecond is the offioe,impo(cd upon his perfon.

i^.IntheperfonofChrifl the Mediator two things acta be obferved: the diftinftion,of the two natures,and the perfo-' nail union of them.

Theferfm&fCbriJi. . 7^

14. ThediftirxS natures arc : the Divine nature, as it is rheleco.id pcrfon of the Deity, and the humane, in all things l:ke to our natures ( excepting finne ^ and the manner of (Iibifting) cyI^iM.23. £ma»ue/,God with us, lohn i. 14. That word was mide flefh, &c. The diftinftioo it (clfebctweenechole two natures rcmaines : becaufechey re-maiiic abfolutely the fame which they were before ^ as well touching thei cffcnct as all thcireflcntiall properties : Hence neither the Djicy in Gfirift with the humanity, nor the humanity with the deity is cither changed, or mingledjOr any Way confounded*

15. The perlbnall union , is that whereby the ftcond pcrfonofthe deity did take the humane nature, that it might infcparably fublift in the Um^pcrConfohm.i/^.

id For the iecoad perfon of the deity although it have but one (ubfiftence^yet it hath a twofold way of fubfiftmg: one in the Divine nature fran eternity, another in the humane nature rtfter the incarntiont Rom.9. 5. Of whom is Chriff, as touching the fle(h, who is above all, G^dblefledfor cver^ Amen. Which latter way of fubfifting doth agree to the Son of God, inrcfpeft of the union which he hath with the hu-^mane nature.

17- This union to the divine pcrfon and nature, doth ad nothing, butacertaine relation : but in the humane nature itraakech a change, whilll by this meanes it is elevated to higheft perfeiftion: for ic is made as it were a proper adjunft of the Divine pcrfon by which it isafllimed : as it were a member of the fame whole G jd man* e-^^^ ^ttUx whereof tir: divine nature is as it were another part : as touching the fiibfiftcnce, it is m^deasit wereancfFeft Angularly upheld by the Divine nature : and aKoitis made as it were a fub-jeft wherein the Divine nature doth efpecially dwell. CoU. 2. ^,

18i Wee endeavour to defcribe this union, by many logi-call waycs : becaufe it cannot fufficiently be explained by any one.

19* We ufe all thoft terraes wherein the fountaines of con-fent, and unity are containcdj that we may (hew the union to be moftrnfere.

20. Yet wee temper thefcternrics with that limitation, as it were, becaufc this union is myfticalJ,attd ftcret,(e as it may not be plainly cxprcflTed , but oncly (hadowed forth by humane words, and notions.

21. From this union there foUoweth a perfonall communication of properties : which is not a reall transfufion. For then the Divine nature (hould take the properties of the humane, and the humane fhould take the properties of the Divine, and fo the humane (hould be the Divine, and the Divine, the humane,or as well the Divine, as humane (hould ceafe to be* Neither is it a reall donation from which ftould follow, that the humane nature might u(e the Divine properties as its own inftruments. But it is a Communion, or concurring unto the fame operations 5 fo that they are performed together by each nature, but according to their own diftinft properties.

32. Hence it comes to pafle that all the doings and foffir-

ings ofChrift arc referred properly to his perfon as the proper

Terminum^ bound ofthem : although fome are properly to be

referred to the one,{bme to the other nature, as to their begin-

' ning,and proper refpeftst

13. And hence followcth the Communication of thefe V properties, as touching predication, or attribution, where- \ by the properties of the one nature are attributed either to I the whole perfon, as when Chrift is laid to be dead which is proper to the humane nature, and to have becne in the beginning which is proper to the Divine nature; Or to the other nature, becauft of the perfon,as when Godisfaidto be taken up into glory; I'tim.i. 16. To be crucified^ r Cor. 2.8^ Which doe not properly.agree to the Divine nature,but to the humane. And thole things which are proper to the whole perfon, are properly attributed to cither nature: as when the man Chrift is laid to be the Mediator betwixt God and man. i Tim.2.%* Which doth not agree to Chrift as hec is man,but as he is God and man.

24. But jis that Communion doth properly relpcft the perfon ofChrift^not the natures confidcred in thcmfclves, fo thatcommunicationwhichconfifts in predication doth reft peft God^or man in the concrete,not the Deity, or humanity in the abftraftc 2 5»Thcre-

25. Therefore the conimunicaiion of properties is not mecrcly verball, neither yet is it fo reall that the property of one nature doth pafle in the other as touching the intrinfe-call poflTeflion and ufiirpation.

26. Thofe examples which arc wont to be brougTit ofthoft that thinke the contrary of that communication which is betweenc the matter and the forme , betweene the (bulc and the body^and betweene Iron and the fire^doe neither agree to this miftery, nor prove the pofition it felfe.

27. There were in Chrift twounderftandings rone Divine, whereby he knew all things, lohn 21.17. ^"^ ^^^ other humane, whereby he knew not (bmethings as yet. Marl^^^.^z. Alfo there were two wilk, one divine Luke^. ij. And the other humane^ together alfo with a naturall appetitCj ^hu 26.39. So there is a double prefence of Chrift: but yet the humane prcftncc, can neither be every where, nor in many places at once*

28.Becau(eGodinChri^,God-man , hath reftored life to uSjtherefore our Faith is carried 0 wards Chrift,and by Chrift toward God»

Chapter XIX.

of the office cf Chrijh

Thm farre of the ferfen of J^hrijl ^ Us office fdltmes.

I. r I »HE Office ofehrift,is that which he undcrtookc,

I that he might qbtainc falvation for men: i Tim. u

JL 15. This is a fiirc (aying, and worthy of all ac-

ccpution : That Jdus Chrift came into {he World to ftv«

Sinner?.

2. For tho(e that denie that the proper end propounded by God and Chrift in this miftery, was the falvation of men, they deprive God and Chrift of their honour , and men of their comfort*

-L 3.1n

The office of Chrift.

3,Ih it two things arc to be confidcrcd* The calling to this ofBce,anc[ the office it (e\k.Hcb.^.^^^'y^6.NonG takes this honor to him feifcjbut he that is called of God, as was jd^cn : So al(bChrift,&c*

:4.The calling is an a&ionofGodjefpccially of the Father, whereby^a fpeciall covenant being made, he ordained his Son to this office*

5.Thiscovenant is exprcflcd 5 //^j*53.io, ThatifChrift wojld make himfclfe a facrifice for fin , then he fhould fee his feed.he (hould prolong his dayes, and the delight of the Lord fhoiild profper by him.

6^ This calling therefore containes in it ftlfe. Chuffng, fore-ordiinipg^and fending. Jfay 42.1.Mine cieft. i Per^r. 20. Which was fore-knowne before the foundation , of the World, Iclm 3,17. God hath fent his Sonne into the World, Itis called in Scriptares Icaling. ^tfiS?;* 6.27. San<Sification, iuhr} ic.36.Anointing.//i^ 61.1* PjaL^^.S^Helf.i. 9, And a givingjM.S.i^*

7. Chiifmgjtefpefts the end; fore-ordaining the meanesj fending, the execution it felfej of meere grace 5 without any condition forefeene, cither in men ^ or in Chrift him-felfe.

8. All things which Chrift either did or fuffercd, even as touching all circumftances were foredetermined, Lpikf 22«22. The Sonne ot man goeth as it is appointed^ A^s 4. 28* Th t they might doc all things whatfoever thyhand,and thy coun ell had before determined to be done,

9. Belt this calling was not inftituted in an ordinary man- ' iier , but confirmed wich a folemne oath, to confirmc the excellency and eternity ofit. Tfa/me iicj:. Uch^^^J^* & 7. 24. ' ^ ' ^'

10. 1 he office it (eife to which Chrift was called is threefold : Of a Prophetjof a Prieft, of a King.

I i.Thisnliiiiber,and order of offices, is (hewed : Firftby mens necefficyjgrecvoufly labouring under ignorance, aTicna-tionfrom God ^ and difability to retnrne to him : the^rft of which is healed by the Prophecy of Chrift, the fecond by his Pi'ieft-hood, the third by his Kingdome.

12. Secondly, the^ order of conferring falvation doth

{hew

V:

(hew this number alfo which ought firft to be unfolded, then obtaincd,and then afterward applied 5 the firft of which is the part of a Prophet ^ the fecond of a Prieft and the third of a King.

13. Thirdly,thc fame order alfo appeareth by the fbleinne manner of executing it, whereby Chnft did firit teach c-thers, declaring the Will of God unto them ; then hee did offer hinnfelfe ; and afterward hee did enter into bis Kingdome.

14. The prophecy of Chrift is that whereby he hath per-feftly revealed the whole Will of God that bringeth falvati-on: whence hee i^in Scripture called not oncly a Prophdt. BcHt.i^A'^. A^s 5.22^ And a Doftor, CMat^i^.j. Th^ Apoftle of our profeffion. HeL^a. And the Angell of the covenant* Afa/ach* ^. u Butalibthevery wifdomc of God. I Or.1.24. And the treafureof wifdome and undcrftanding,

I 5.This prophecy was in Chrift as in the principall caufe .• in others whathcrangells, or men as inhisinftrun)entSji Pet. 1.1 !• The Prophets did fearch what or what manner of time the foretelling fpirit of Chrift which was in them 5 (hould decline, &c. And 3. i5?.By which going to the fpirits which ;tre in prifon 5 he preached. It was in Chrift by way of habit fo that he might when he pleafcdj reveale all thefecrcts of God. Butinothersby way ofa^ftj and flaftiing or coruf-.cation fo that they icould not exercife prophede but at cer-taine times when he pleafed./e^r^w. ^i.y,After tendayes came the Lord to/^r^w?;. > '

16. That he might be fuch a prophet^ it was nccefTary that he (hould be God 3 y^/?^ 1.18.&3.13. And wichall alfo, that hclhouidbeman, AEls ^.12. Compared with Df^r. 18.15^ Eornnlcfle he had beene God, he (hould neither have per'-feftly underftood the Will of God. i,C^r.2. i !• id/Neither had he been able to reveale it throughout all ages t unleflc he hfcd been man,he could not fittly have unfolded it in his own perfoti unto men* Hebjui.

' ly.Thepriefthoodof Chrift is that whereby he hath purged by facrifice the fins ofraeB, and obtained the favour of Godforthem.C(?/.i,2o.&.22* 2Cor.y\^,Rom.%.\o. m

:. L 2 iS.This

iSr This priefthood was not legill j or temporary ^ but ^ccorAln^ioihtotAi^ Ok AfAchifcd-^ck. Heb.j.ij. Not by a carnall Commandernciic biic by the pow^r ot an cndleffe life. IbiL Ver. i6. Not by an order that it weakeandlame, but ftable, and perfeft. I^'^* Ver^. 18. & i g. Not for a time, butforc'/cr. IhU. V^rfe 24, Finally admitting no (ucccfTor or Vicar, but perpetiiali, andproper toGhriftj and of him that cverlivethk Ibid. Verf.2^^.2^^

19. InthisofficeChrift himfelfe was tbePricft, Sacrifice, and Altar 5 hcc was Pried according toboth natures. Ueb. 5.6. He was a Sacrifice, moft properly according to his hu-riSanenature : whence in the scriptures this is wont to be attributed not only to iht perfon ofChrift^but tohlsbody. Hebu\2.\:^i \Pcr.2.i^. ^oLi.t2. Tohisblood, C<?/.i.20. And to his Soule, iraj 53. ic. MAt.20.28. Yet the chicfe force whereby this facrifice was made cfFcduall did depend upon the nature of God ^ namely that the Sonne of God did ofFerh?mrelfcforus./^(5?/2o*28* ^^w.S 3. He was the Altar properly according to his Divine nature. Hebr.g.i^.ic. ijw 1-0,11.15* For it is belonging to the Altar to (anftifie that which is offered upon it 5 and fb it ought to be of greater dig*-nicy then the facrifice it fclfe. Mat.2^. ly. But Chrift by his divine nature did in a cectaine manner faniVifiehimftlfe according to his hamanenature.M/; 17* 19.

20. Therefore it doth hence alfo appeare^howncceflary it was that Chrift the Mediator ^ (hould be both God and man : for unleffe he had been man y he had not been a fit ft-crifice: and unleflfe he had been God, thai facrifice had not • been of (ufiicient vcrtue.

21. The Kingdome, of Chrift is that whereby he doth dif-pence and adminifter all things with power and authority, whichpertainctothefalvationofman. ?/#«/.2.6. Dan.2.j^^

22. The properties of thisKingdomeare.Firft,Thatitis univerfall. i. Inrefpcdof allagcs, Mat.12.^^.^^^^. 2 In rc{pe6lofallkind of men. "2)^^.7. 14. R^'z/.i7.i4^ 3. InreA pcft alfo of all Creatures, as they doc in any fort pertaine to the furthering, or beautifying of mens (alvatiom Evh. i.2i»fta;

22. Si!

ij.Secondly^that it is over the very foules^and confciences Q^mtn.Rom. 14.17.

2^» Thirdly 3 that it difpenlctb life and death cternall. Fuv. I. ! 8.

25. Fourthly, that it is eternal!. Z)^;;.2 44.& 7.4,

26. Fifthly, that it brings greateft peace 5 and {.eifed felicity to thofc, that arc heircs of ic I fay 9. 6. Eph. 2. 16^

27. Hence this Kingdome in the Scriptures is every where called the Kuigdome of God', the^ kingdome of peace, and glory, in the places above cited rand the Kingdomeof 1 ghc and gloryjthe Kingdome of Heaven, and the world to come.

2 8, And hence alfo it appeareth how neceffary it was that Chrlft the Mediator (hould be G^d , and man : for unlefTe he had bin God^he conld not be the Ipirituall King of our (oules, dilpenfing life and death cternall . and unleffe hee had been man he could not have been anhead of the fame kinde with bis body-

29. Chrift in all his offices had types :Iln the prophetic call office he had meo alfo fo (iibordinate to himfclfcthat they alfo wcreralled prophets: but his Priefthood and king-dome doe not admit (uch a fubordination : neither was there ever any by office a fpirituall Pried or King befide Chrift alone.

30.Thcrcafonorthe difference is , bccaufe that the declaration of the will of God unto men, which is the office of a Prophet may in fome manner be performed by a mccrc man : but purging of (innes by facrifice before God which is the duty of a prieftjand government over the foules and con-(ciences of men^which is the part of a King 5 cantiot at all be done by a mccre man.

31 .The Kings of the nations, are not properly (iibordinate toChrift in their authorityjbut unto Godr

L 3 Gap^XX.

Chapter XX.

Of SatisfaBiofi.

.j^rTT^Here be two parts of redemption : the humiliation I of Chrift as our Mediator, and his exaltation. X^ 2. Hiimiliacion is that whereby he is (ubjcft cc the juftice /&£ God ^ to pcrforme all thoft things which were required to the redemption of man. PhiL 2.8. Being found in fliape as a man, he humbled himfelfc and became 6* bedicnt unco death.

3. This humiliation was not properly of the Divine na* turc or perfon 5 confidered in it felfe, but of the Media,tor God-man.

4. Therefore the taking of the humane mturejConfidered fimply & in it fclfe is not a part of this humiliation :becau(e it was the aftipn of God only: but that condition of a fcrvant, which did accompany the taking of the Divine nature ^ w?s the prime 2|nd proper reafon of the humiliation ^ Yet in re- ^ fpeftof this condition^by a relation redounding from thence, the Divine perfon is rightly faid to be of no reputation. ThiUi.j. Bccaufeitdid exift in that forme , which for a time Was void of all glory and Divine Majefty :jfor the Divine Majeity did fupprcfle and hide it (elfethroughqiit all that fpace of humiliacion; that it did not conftantly exer-cifc that diguity which did afterward appeare in the exaltation^ rj.iu/i twi. '\y.\C ^ . . . .

: 5. Theefrf^fthistemiliationisfatisfaSionandrneric. 6* It is called fatisfaftion ♦ as it is ordered to the honouj: of God by a ^crtainc rccompeace for the injury done to him byourfinne?. /f(5^.3,2?• Whom God,hath fct forth tobea reconciliation by his blood to fhew this rightcouincfic. This is (hewed in all thole places of Scripture ivherein Chrift is (aid to be dead for us 5 for that effidency is fct forth in this phraife. which cannot be attributed to Taul^^ or Teter in their deathj iCor.ii^* Which takes away condemnation.

/?^w.8.34.Whkh finally brings with it reconciliation tofal-

vation./?^»^.5 -^o-

7.1t is the fame alfo which is fignificd where it is faid 5 he was made finnc for u?. i(^or.\. 21. For he could no other way be made nnne then either by inward pollution ^ or outward reputation: but he was mod ofall free from pollution: neither did the imputationoffinany other way agree to him then that hce might for us undergoe the punifhracnt due tofinne.

8. In the fame rcfpeiflit is faid thathe bore our iniquities, Ifnj. 53. 4. Neither doth that phraife fignifie a bearing of patience: for by bearing he toofce away the fins of the world. John 1.19 Ndther doth it only de<:Iare a power of taking a-' way fins: for he bore our fins in his body upon the Croffc. I Tet.2 34.

9. The like force is of that forme he paid the price of redemption for U5. Mat. 20. 28. For neither is there a mecre deliveringfetforth by that phraife, noreveryineanesofit; becaufe the pcice it (elte is nonfiinated, and it is intimated to be of the like common rcfpcft withthepaimcntoffilveror gold for vendible merchandize. I'Tet.i. 18. Andtheappli-cation of this price it alfoadded, f/^^.9,13,14,15. Blood fprinkling thofe that areuncleane. And 10 22. Our hearts purged by fprinkling from an cvill confciencc* So that Chrift himfclfe is therefore a Mediator becaufe he hath given him-felfe a price of redemption^ i Tim. 1%'ys 6. And wc are therefore made partaker of that redemption, bccauft Chrift hath given himfelfe for us, GaL2.2C» And we believein him. hht iLi2.Andby himinGodji T<ff.i-. 2ii

10. Inthei farric fence alfo he is called an offering and (a-orifice for cur finnes. Efh.^,7* He gave himfelfe for us an offering and facrificc of afwcet fmelling favour to God. For he was (b triK and proper a facrifice for finnc, that all other facrifices which went before^were but fhadowes of this : and after this is finifhedit is neither ncedfulJ, nor lawfull to ofitr any 6lher*He'^. 1(J,12*I4.

II. But this whole myftery depends upon this , that Chrift is made fuch a Mediator^as that he is alfo a fiirety; Hehiy.22. And the xowimon roote of thofe that are to be

rtdccmed^

Wo SathfaUion ofChrijl^

rcdecniedjas^c:/^^^? was of chofc that are creatcd,and loft. Rcm^ 5.165I 7,18,19.1 ^tfr.i5.22.

12.1n the fame humiliation of Chrift thtrc was alfo^ merit, as it is ordered to our benefit J or to obcainc feme good for us in the way of reward. This is (hewed in all thofc places of Scripture wherein he is faid by his obedience to have procured rightcoufncfle form. Ronr.^.i^. Many are made righteous ; to procure the favour of God for us. Rsrr.^. 1 o. We have been reconciled to God by the death of his Sonne; and to procure life eternall for us» RonfA2^. Life eternall by Jcfiis Chrift.

13. The merit and fatisfafiion of Chrift dtfFernot in the thing it felfe , fo as they ftiould be Cought for in fundry and different operations ; but they ought J n a divcrfe way to be acknowledged in one and the fome obedience.

14. Neither ought any part of that obedience which is foundin the humiliation ofChrift^to be excluded from that dignity and u(co

i5^.6ut the exaltation of Chrift^although it be an eflentiall part of his mediation^ yet it doth not pertaine to his merir^or iatisfa£tion.

I d. This Satisfaftion as touching the (ubftancc of thc^^ thing was perfeft, in rigour of juftice; yetitpreliippoleth^V grace, whereby Chrift was called to performe this worke^ and whereby it being performed, it was accepted in our name and for our good.* Laftly^ whereby that is performed by covenant rewarding which was required in this Satisfafti-on. John 3.16. So God loved the world that hee gave his only begotten Sonne. /?(?;».3.24. We are juftified freely by his grace.,through the redemption made in Jefos Chrift. & 5. 15.The grace ofGod,and gift by grace, which is of that one man Jefus Chrift^

17. Hence greateft juftice^ and greateft gracc^are together tnanifefted,andworke in mans redemption. Rom. $. 17. They receive abundance of grace, and the gift of righteoufncflc, Co that all the fruit of this Satisfaftion arc rightly together called the fruits and effefiks of the grace and mcrcie of God.

iS. This Satisfadion had worth (ufficient • and in Come

teCpcGt

rcfpcft infinite : Firftjromthepcrfonof him that did offtr, who was God : Secondly, from the dignity and cxcellcnqf ofthe thing offered, for he offered him felfe God and man* Thirdly, trom the manner of offering, in which there was a cert<iinc divine pcrfeftion i by ttaCon of the jperfonall Union.

19. For as the grcatneflc of the injury growes from the dignity of the pcrfon offended, bccaufe there the worth of the offended perfon is hart : fo the worth of him that makes facisfaftion doth grow from the dignity of him that makes Satisfaftion, bccaufc here the yeelding ofhonour is looked unto,which depends upon the dignity of him that yeelds the honour! ft:i:"-re*^ :. ;» ^^ /i.i ' 's

ao.AIfo in (atisfaftion, not the aft only or (uffcring, but alfo the perfon it fclfe which doth or (iiffcreth is^voluntari-ly (ubjefted to the obedience of him to whom that honour is yeelded, alfo the manner of working doth alwayes flow from him that worketh with proportion. *

21. Where this alfo is to be obftrved^that a (ubftantiall dignity fuch as was in Ghrift, doth more properly confer to the dignity of the work, then an accidentary dignity/uch as is in ' fomemen.

%%. Fromthisdignity ofebeperibnitcomestopaflfe, that the (adsfaftion of Ghrift, was fufficient as touching the fub-ftance:'aadfuperabundant as touching cetcaine circumftan*" cet which did not at all agree to Ghrift.

Chapter XXl.

of the Life of Chrift being humbled.

t.¥ I 'Hcparts of Ghrifts humiliation aretworhisLifCj and Death.

Tl -■

^. Of his Life there are two parts :thefirftin hi» Gonception and Birth : the fecond after hee was Borne.

M 5. Unto

Ofthe Life ofchrifi. ^ ^

3, Unto his copecpticn there were two principles that did \y, orkc together pne aftivc^ and another palTnre* * 4. The Pailivc was the blelied K/V^i^ Utfarj : which is called a paflive principle, not becaufe (he did nothing unto the bringing forth of Chrift, but becaufe (he did nothing of her felfe^but that (he did adminiftcr that matter of which thefle{hofChrift\;7as formed. Neither yet could ftie admi-nifter it immediacy fit, ( for (he had no pure matter j but it was made fit by a certaine fupernaturall preparation, and lancflification. Z^i'.i.35. Becaufe that which fhall be borne of thee is holy 3 yet Chrift was truly and really the Sonne olMary^^nd the feed ofthe Woman promifed from the be^ ginning.Neithcr are there therefore two Son-ftiips in Chrift really diftinft , or two fonnes joyncd together 5 for that tcmporall Son-Qiip, whereby he is referred to his Mother, was a refpedl of reafon only. Indeed the humane nature of thrift had a reall relation to Mary ^ as to a caufe , but the Son-fhip doth no way agcec to the naoire, but to the perfon only : yet there is that relation of the humane nature to the pcr^n^andofiliiir; to that nature, that it may be truly and rightly laid, Marj was the Mother of God#

5. The aftive principle of this conception was not a mm (whence^ Welled cJtfigry was a Mother and Virgin together. Mit:*i.2^. Ifayy.14. ) But the holy Spirit. Neither yctcao Chrift he calkd the Stoonc ofthe holy Spirit, no not in as much as he is maQ ^ jfbras he is oian, neither is he of the fame nature with the holy Spirit, neither doth it agree to a nature 3 but to a perioa to iindergoe -the rcfpeft of a Sbnncci

6. In the firft inftaat of this conception, Chrift received according to his humane nature^fulneffe of all grace^as touch-* liig the firft ad. J^/?^i.i4* Fallofgrace^ and truth. Lhc.2. 4O0 He was filled with wifdome, yet to as that it might bee increa&d as touching the (econd a£ts , and by fpreading forth to new ob^s, Lffk? 2« 25. Hee gjfewin Wifdome. .|

7. HenceChrift^waa indeed enriched Mtir blefleaneflc, from the very bftant of ht« conception^ but Co as that ^ as travellers doe^he proceeded in it^untill he came to higheft ex-altation^ St In

OftbeLifeofChrifi. g^

8. In the birth of Chrift there was humility of grcatcft poverty with an atteftation of gratcft glory : that both natures, and both parts of mediation, might be declaredirora the beginning.

9. All the earthly things which did belong to the birth of Chrift were moft humble : But the Angels and Starrca of Heaven did declare that glory wherewith all kinds of men, Shepheards, wifenenj Herod^ and the Priefti with aH the people were moved.Z^r. It 18. J[/^r.2.a,3.

10. By reafon of this birch he was according to the flefli the Sonne of the P^tfrrVcA^i'of all the world, yet fpecially he was that feed oi^hraham^m whom all Nations (hould be blefled 5 and that Sonne of David who was to pofleflc a Kingdomc^not of this,but of another for ever. Johni^. 36, My Kingdome is not oft his world. Lhc.i.^^. And he fhall raigne in the houfeof/^^<^^ for ever^ and of bis kingdom there ihailbenoend«

11. The time, place , and the like circumftanccs, ac^ cormpanying his Birth did make the fame truthmanifcft.

12. After the birth of Chrift was his life* ftivate and publique. -• .'•^^hr,-M ^•'» ^% r:

13. He lived a private life before a publike.becaufc the condition of man did fo require, to which he had f»b)edled him-fdfe, becaufetheLawofGodhadfodetermined, and foal-fo the infirmity of man did require that by degrees the Sunne ofrighteoufneiTeftiould appcare unto tl^m, and thatt^they^ (hould be lead as it were by the hand from every impcrfeflk thing to that which is perfcfl:.

i4.In his private life, there was his infancy and fobjeftion CO his parents*

15.1n his infancy there was his. i. Circumciiion and offering. 2.His flight unto JE/jpfj and returning thence.

^6. Chrift was circumcifed andoflfered, becanfe he did {\hysiik himfelfe not only to the eternall and morall Law^ but alfo to the CcremonialI,and every Law of God.

17. Thofc ceremonial! obfervations ^ were fo many ccHi*' feffions of finnc. Therefore Chrift who was madefin iov u«i was fitly made conformable to them.

i8. Alfo they were certaine outward meanes belonging

OftkLffe^fChrift. to ravine worfhip : thire^fope Chrift ebftrwd thcm^thathe might fulfill all rightcoUfneflTc.

19. L^ftly 3 they were certainc types fhadowing forth Chiiit: now that he might fulfill thofc, and by this meanes fanftific the fame,he would apply them to himlelfc.

20f Circumcifion was the;Seale of the Covenant of God.

21. Offering was a prefcnting and dedicating the firft born unto God : therefore Chrift was fitly both circumcifed a;nd offered, becaufe hee was to confirme chat faving Co-vetoant by his blood, and among the firft borne , hee was oncly perfeftly holy to Godj of whom all others were only types.

2XHis flight Into JE/j/>f,andhis remrnethence,was,i.That he might fhcw from the beginning of hii agc^ that ke was borne to undergo^ ttiiftry. 2, That according to the condition to which he had fubmitted hira(elfe,fae might ipfoYide for his life attcr the manner of men#3.That he might withal (hew,thal he wac the manjthat (hould bring us out of Ipirituall £fjpt in^ Cothe promifed Land.

23. In his fubjeftion to his parents which pertaincth to thefift precept of the Decalogue , he did fhcw that he was lubje(ft to the whole morall Law. i. Becaufe there is the (amc rcafon of one precept* as of all. 2. Becaufe there is no part of morall obedience from which Chrift the Lord of Heaven and Earth might (eem to be more free^then from fiibjefti-

O»tomen. .-^ -'vf^ );;-•:= :.; ..■'■:■ - ^-'^^lijyi\jiU

24. Although that this legall obedience Was required of Ghrift now made man by right, of Creation, yet becaufe he wai made man^not for himfclfc,bat for us, it was a part of that Homiliation^tisfacf^oi^ andimecii^whidvGod required, and accepted of him for us* h >. 1^^ "L f j in: i^> r 'li,5 •orti i ' 25« In this (ubjeftion thcfe two things are to be observed* The exception which hee did fuffer ^ and the cffcft which it did bring forth*

26m The exception was the disputation which he hadwith theScribeSjWhen he was b«c twelve yearcs oidf

27. This difputation was a foregoing tcftimony, of thai publick calling whereby he was ordained and (enttabea roafter and uacher oilfrAd^ ^8. Tf

2*. Ic was alfo to teach , that that knowledge and wifcdome wherewith Chrift was endued^ was not gotten, by progrcflc of time, but conferred or infufed of God from the beginning.

29. ThcefFcdlofthls ftibjeftion was his labouring with his hands, that is, an enduring of that cune of ours, whereby it comes to paflc that we eat our bread with that labour inthefweatofthe face.

30. Hi' publique life is that whereby he openly manifefted himfclfe to be the Mcjfias. In this life, there was^ i. Thecn-terance. 2. The progrefle. 3* The conclufion.

31. Unto the entrance percaines his Baptiime and Ten-Cation*

32. The BaptiCne of Chrift was his publick inauguration to the publick performance of his office: therefore in it , the three offices of Chrift are affirmed^an J coafirmed.

3> They are affirmed by the teftimony ofthe father pub-lickcly pronouncing that Jefiis Chrift is his Sonne 5 and fo that he is appointed a King by him^ even that King in whojn he is well pleafed, that is, achiefe Prieft^ who by his in-terceffion (hould take away the (ins of the World, and a chiefe Prophcto'L^^^5,i7.& J7.3,Thisismy Sonne in whom I am well pleafed^heare him.

34. The fame offices are confirmed by fignes: namely,by opening of Heaven, defcending of the holy Spirit under the bodily ftiape of a Dove ^ rcftmg upon Chriftj and an audible voycc fent downe from HeaveUjWhereby the teftiniony of the Father was Hgnified.

35. They were alfo confirmed by the teftimony oijoh>2 who Wis appointed J for a witneflc , preacher, and forerunner of Chnftj and being certified of Chrift partly by the revelation ot the Spirit^^nd partly by thoie fignes before men-tionei.he did teftihc of him before othtrs.

36. MoieoverbytheBaptifmc of Chrift^ our Baptifmc was confirmed, andianftified : and wichall the perfon is declared towhom Baptifme doth (b adhere 5 that all the force of it is to be foiight for in him.

^^T Chrift was tempted^that he might fhcw that be was mucn ftronger then the ^xHzy^dam^ and that he could alfo

M 3 over-

OftheLifi ofChrid.

overcome tentationsiand alfohclpe us with a fellow-fccRng. 38. The progrefle of his publicke life was inpoYcrty and laboitr.

5p,The poverty of Chtift was without a Hngular vow, aiid without bcggery.

40. The labour ofChrift was in travailing through divers Countries, in watchings, and in grcatcft intention of all his ftrcpgch to doe good.

4i.x.This publique life of Ghrift was performed in preaching 5 and working miracles 5 unto the preaching ofChrift was alwayes joynedg in refpeft of himftlfc^ grace and au-thority* Inrefpcft of others either opening, or hardening of heart.

42*Thc objeft of bis preaching was properly the GofpcU, or Kingdome of Heaveni4a1?rf #1.14.Preaching the Gcrfpcli of the Kingdome of God.

43 The end of his miracles was.i Todemonftrate thepcr-fon of Chrift.2. To confirme his doftfinCf 5. To jfignific hit fpirituall operations.'

44.Ghrift wrought miracles, in the Angis, in mcnjin brute CrcatureSj^ in things without life : in Heaven, in Earth Jn the Aire, and in the Sea: in things corporeal!, and fpirituall : that he might (hew, hi? univer(all and Divine power to be ofcquali force in every kind of thing.

45.The conclufion of the lifcof Ghrift was in the very preparation to death.

46. His preparation to death was in his inftrufting his Difcip es and confortiDg them.

47. I his inftruftlon and confolation was partly exercifed in his transfiguration. Z.»f49.31. Mo/ts and S/ioi appearing in glory did tell of his departure. And by the fc Sacraments which lookc to the death of Ghrift by a certaine (peciall rc-(peft^nanlely the paflcoverjand flipper of the Lord; partly in cxample^M;^ i^a'y. I have given you example, that as I hare done tOjyou/oalfoftiould ye doc: partly in his laft ScrmoDj John 14.& 15& id.and partly in his ^x^ytr.lohn 17.

Gap. XXfL

Chapter XXIL

OftheDenthofChrin.

I. f I 'He Death of Chrift is the lafl aft of his bnmiliation,

I whereby he did undergoe, extreme ^ horrible, and

X. greateft paines for the (ins of men.

2jt was an aft of Chrift 5 and not a mcere fiifFering ,be-

caufe he did of purpofe dilpofe himfelfc to undergoe and

fiiftaine it. lolon i o i ij am that good fliepheard : the good

(bepheard layes downc his Ji(e for his ftiecpe Verfi 11 No

man uketh it from me, but I lay it downc by my ielfe: by

ihcrafl:iereaibn aifo It was voluntary, not compelled. And

out ofpower^not out of infirmity only : out of obedience to

his Fatherland love to us,not oat of his owne guilt or defert:

unto fatisfaftion by overcomming, not to perdition by

-yeelding.

3. It did containe greateft puai&ments : becauft it did equaJi all that mifcry which the finnes of men did dcftrve. Hence is that plenty of words & phrafeSj by which this death is let forth in Scriptures. For it is not fiaiply called a death, but alfo a cutting oiF, a caftmg away, a treading under feet^a curfe^anheaping up of forrowes,and fiich like* Ifay.'^'i* PfaL2Z.

* 4. But it did (b containe thcfe punifhments , that the continuance of them, and holding under, and fuch like cir-cumftancex, which accompany the puniftiments of the fins of all the damned , were removed fromthisdeath.«>^/?j2. 24. It could not be that he could be held under by death, TheTea(bnisfirftbccaufcfuchcircumftances as tbefe arc not oftheeflenceof the puniftiment it felfc : but adjunfts following and accompanying that puniftiment in thofe who can-net fo fuflfer punimment^ thai by fcffering they ftiould (aiii^ fie. Secondly, becaufe there was in Chrift^ bothworthi-ncfle> and power to overcoooc as itwercby thkmcanesjthe

puniftiment

of theDeahofChriji.

punifiimcnt impofed. iC<?r.i5.54 57.Dcathi$fwaIIowcclup m viftory.Thankes be givcB to God who hath given us viftory by our Lord Jcfws Chrift.

5.But becaufc there wa^ in this death the cotjfummation of all humiliation , whereof that alfo was the far grcatcft part: hence often in Scriptures by a Syncchdochc df the member, the death it felfe of Chrift is put for all that fatisfaftion which is contaioed in his whole humiliation.

6. Thefe limkations being had ^ this death of Chrift was the fame in kind and proportion with that death which in juftice was due to the fins of men reprcfenting the very fame degrecSimembcrs^and kinds*

7. The beginning of the fpirituall death of Chrift in matter of loffc, was the loofing of that .oy and delight, which the enjoyment of God, and fulnefle of giace was wont to bring. But he did loofe this fpirituall joy, not as touching the principle and habit of ic^ but as to the ad and fence of if*

8. The beginning of fpiritmll death in matter of fence, was the tafting of the wrath of God , and a ccrtainc (ubjefti-on to the power of darkenefle- But that wrath of God was moft properly that Cup which was given to Chrift to be Dtunkc.Mat.26.^9. My Father, it it be poffible , let thii Cup paflefromme*

5>. But the object of this anger was Chrift ^not abfblutly, but only as touching the puniflimcnt which is brought by this anger,which he as our furety did undergoc.

I o. That fubjcftion to the power of darkeneffe was noc to bondage ^ but to vexalion, which Chrift did fcele in his mind.

ii.From theft the foule of Chrift was afFeSed with forrow, gxiefe^fearcjand horror,in an agony. Mat.26.^9. John 12.27. Heh^^.j.Lfic.2 2.24.

I2.1n this manner was the (bule of Chrift afFefted not only in that part which (bme call the inferior, but alfo in the fupcrior part / not only nor chiefly out of a fellow-feeling which ic had with the body, but properly and immediatly: nor chiefly out of compaffion which it had in refpeft of o-thers, but out of a proper fuffcring^ which it didundcrgoc

in QUr^iamc. Laftly,not out of an horror of tcmporaJl death, which many of Chrifts (ervant^ alfo have by his power over* comc,but ouc of a cercaine fence of a (upernaturall and Ipiri* Uidl death.

13* Thercwcre two cfFcfts of this agony. Firft, a vehement deprecation (hewing a mind aliunilhcd and a nature flying from the bitterneire of death , yet under condition, and with fubjeftion to his Fathers will. Ma>c. 14.35. He prayed that if it might 'be that houre might p?ffe from him. Iohn^i2.2j. My foule is troubled ^ and what (h.ill I fay ? Father keepe me from this houre: but therefore came I untc this houre. Secondly, a watery fweat having clutters of blood mixed with it dropping downeto the ground, Luc.ir.^^ Being in an agony he prayed moFe earneftly. And hii iweat was like drops of blood falling downe to the ground.

^^ In this beginning of fpiriruali death there was a cer-taine moderation, and mitigation 5 that in the meane while there might be place for thole duties which were to be fini-{hedbefore,hisdeath,namelyprayer85 conferences, admonitions, anlweres.

15.This moderation was inward or outward. . 16. The inward was by fpaces of time upon the flacking of the prcflure and vexation which he did feele in his ioule. Hence in his underflanding he did attend unto the courft of his ofiicc undertaken, to the glory that would thence arife to his Father, and to himfelfe, and to the falvation of thoft whom his Father had given to him. In his will alfo hee did chufe and enibrace all the miferies of death to obtainc thole ends.

. 17. The outward mitigation of this death was by an An-gcll who did ftrengthen him in talking withhim. L/rr*22. 43. And appeared to him an Angell from Heaven comforting him.

1?. There was no inward beginning of the bodily death of Chrift befidcs that natural! mortality and weakening which the outward force did bring.

ip.The externall beginning was manifoldjboth in matter of loflcjand matter of ftnce.

20t In matter of IqAc , he was rejcfted of his own people, N counted

of the Death efchrift. counted worfe then a nwrthcrec, forfaken of his moft inward DifciplcSj denicdjand betrayed of aU kind of men > c(^ pecially of the chiefe ones, and thofc who were counted the more wife, he was called a mad man> a deceiver, ablafphc-nier, one having a dcvill ^a great man and invader of another mans kingdome,he was ftripped of his garments, and deftitute ofneceflTity food.

2 i.Intnaitec offence there was.Firft^fhamcfcjll apprehending. Secondly , a violent takins; away ; injuft judgements, both Eccleliafticall, and civiil. Fourthly, in working^whip-ping^and crucifying,with reproches^ and injuries of all kinds joyned with them. Yec there was fome mitigation of this death. Firft,by manifeftationof the Divine Majefty, to the working of certaine miracles : as in cafting the Souldiers downe to the ground with his (ighc and voyce, and inheal-itig the earc oiMalchtis. Secondly, by operation of the Divine providence, whereby it came to paffe^ that he was jufti-ficd by the Judge,before he wascondcmned.2W^r.29.24. lam innoctnt ^fthe blood of thisjnfi man.

II* The confummation of the Death of Chrift was in the highcft degree of the punifhment appointed : where is to be coilidered. The death ic felfe, and the continuance of it.

23,TheconfummatIonofrpiritnall death in matter of lofle, waSjthatforfaking of the Father whereby he was deprived of all fence of confolation.0^^.27.46* LMjGoi^ mjGodi^hy hafi ^hou forfdks*^ me?

24*Theconrummation of the death ot Ghrift in matter of fencewasthecurftj whereby he did endure the full fenfe of Gods judgement upon mans finne. G^Aj.ij, He was made a curft for us* The hanging on the Croffe was not a caufe and reafon of this cur(e,but a figne and (ymbolc oiiijhid.

25« The confummation of bodily death was in the brea--thing out of his foule with grcatcft torment, andpaineof the body.

26. In this death there was a feparation made ofthefonle from the body 5 buc the union of both did remaine with the Divine nature, fo that a diflblution of the perfon did not fellow-

37, Thif

Oftk^xaUationofchriJi. pi

27*This death of Chrift was true, not feigned: it was na-turalljor from caufcs naturally working to bring it^not (uper* natural!; it was voluntary^noc altogether compeHed 5 yet it was violent 9 not of inward principles : It was alfo in a cer« tainc manner fupcrnaturall, and miraculous, becaufc Chrift did kccpe his life, and ftrength fo long at he would^and when he woulcl.,hclayd itdown,M//10.18,

28. The continuance of this death was, inrcfpeftof the ftate of ioweft humiliation, not in refpe(ft of the puniftiment of affltftion,for that whichChrift (aid^ it is finiftied, is under* flood of tbo(e punifhmcnt?.

2p.Thc continuance wa5 the remaining under the dominion of death by the (pace of three dayes , ji^s 2. 24* This ftate is wont properly to bee let forth by defccndirtg into Hell,

^o.Chrift being buried three dayes, was a witneflTc and cci*-* taine rcprefentation of this ftatc#

G HAPTER XXIII.

Of the Exaltation of ^hrifi*

j,rTn»He Exaltation of Chrift is that whereby hce did I glorioufly triumph over his and our enemies. Lnc. X 24. 26. Ought not Chriil to have fuffcred thefc things, and fo to enter into glory ? Eph.^^S. When he afccn-ded up on high, hcled captivity capttve.Ci?/. 2.15. He hath (polled principalities and powers, and hath made ajfliewof them openly^and hath triumphed over them in it*

t. He overcame death by enduring it, finne by fatisfying, the Dcvill by fpoiling him , or taking the prey out of his hands*

3. The perfeftion and manifeftation of this viftory is in his Exaltation. Therefore although there was a virtuall triumph, and triumph of merit in his death, and in the Croflc, in which Chrift is faid to be exalted, or extolled^ Iffhf 3.14* Not in iituation and place only^ but alio in v^me^md merit:

N 2 yet

of the Exaltation ofChri(L yet the aftuall triumph as touching the Rate of it, was not in his humiliation,but his Exaltation.

4.Ghrift did triumph in the Croffe, as in a Field o f vifto-ry; but in his Exaltation, as in the kingly feat, and Ghaiiot of triumph.

5 .The glory of thif triumph was^a changing of the hamble forme of a fervant, and that mod abjed condition which inithedidundergoe, intoblcflcdneflTej altogether Heavenly. TiiA a. p» Wherefore alfo God did highly eKdkbim, and gave him a name above every name.

6. Inrefpeft of the Divine nature, it wasonely ana<5ive manifeftation ; li rcfpeft of the humane nature , it was a reall receiving with fatable a<Sions flowing from itr-

y.The humane nature received all thofe perfedions,which a created nature could take.Fcr in the foulc there flouri(hed all kind of fulnefl'e of wifdome and grace, not onlyinrefpeft of the principle and habit, but allb in refpeft of the aft and exercile : his body alfo was adorned with grcatcft purity, agilityjfplendorjand ftrength. Hehr.i2.2» For the joy that was (et before him, heenduned theCroficj P/^Z/.j. 21. Who (hall transforme our^ile body^that it may be life to his glori' onsbody,

8, Butasthefoule of Chrift being now exalted, didfiill retaine the nature of a foule , fo alfo the body glorified did in no wife lay downe the effcnce, and eflentiall properties of a body : therefore it can neither be every where, nor together in nwny places, nor in the fame place with another body Penetrative. Which indeed all that have eyes to (ee may cleerly perceive in thofe phrafcs of Scripture. Being taken from them he was caried up into Heaven. Luke 24.51. He is not here,he is viCeti^Mar.22.6' And many uich like.

9. There were three degrees of Exaltation oppofite to as many degrees of his extreame humiHarion : namely his R^-(uireftio from thedead>eingoppo(cdto his deathjhisafcen-ding into Heaven oppofed to his defcending into the Grave^ and to the loweft place of the Earth 5 and his (itting at tfce rjght Hand of God oppofed to his remaining in the GrAvC;> axid in the ftace of death or in Hell.

lOcXhrifts Refurreftion was of hir whofc humane na*^;

ture

lUre which before had fallen by dtath. In refpeft of the foufc h was from Hell, or from the ftatc, and domin'fon of death, rowhichthcfouleas it was a part of the humane nature,was fiibjcft.In refpeft of the bodyjit was fromth^ dead, and fronj ihe Grave.

11. The fbuk is faid improperly to have riferragaine t but the body and humane nature properly. For the body, and the man , did properly recover his perfcftion : but the Ibule did recover the aft^ and nootion of its perfeftion in the body,

IT. There arc two parts of his Refurrc&ionj the firft is an internall aft, namely a reviving reftored, by the uniting of foale and boiy : the (econd is an extcrnall aft, namely his going ouc of the Grave to the manifeftation of li^ reftored,

15. Unto this Refurre.ftion there did give teftimony. i; th« Angclls. 2. Chrift himfelfe by divers apparitions ( ten whereof at leaft are reckoned up in the Scriptures ) and alfo bydtvers proofcs taken out of the Scriptures* 3*Mtn;whio were certified of it by fecing^hearing, and handling him.

14. ButChrift did rife not by the power or leave of another 5 although this operation be attributed to God the Fa-thtx.ASls 2*a^.But bv his own \>o^tulohn 2 .ipvDeftroy this Temple^and within three daycs I will raifc it up, and 10. 18.' Iliave power of taking up my life againe.

15. The time of RcfiicreAion was the third D^y after his Death and Buriall, Mat^iS.i. Lnks 24.7. ABs 10.-40V lOr. i5.4«

1 6. The end of this Rcfurreftion was. i. That he might be declared to be the Sonne of God , Rom.i.^. Declared wightilytobetheSonneofGod by the Refurrc(flion from the dead. 2. That he might feale a full viftory of death .1 Ct?ra 15.57.Thanke$ bete God who hath givenus viftory through^ ourLordJefu^Chrift. 3. That he might fulfill thofe parts ofhis office which did follow his death, Row.j^.2$. He was^ raifed againe for our juftification. 4. That he might fhew Wmfclfe bbth juflifiedj and juftifying otherSti ^e?r.i$.i7. IfChri(Vb€notrifen,your faith is vaine : yeeareyctinyour^ &iiies.5. That he might be the fubftance, example, and

N3 entrance^

of the Exaltation of Chrili* catratice of our fpirituall, and corporall Rcfiirreftion." Fi-rjC 20.21.23* Oi the fame Chapter. He is made the firftfruics of them that llccpc In Chrift (hall all be made alive.

17. For Chrift as God is the caufeabfolutcly principal] ofourR*e(Lirreftion:as fatisfying by his humiliationjand death be is the meritorious caufe : but as rifing from the dead he is the exemplary caufe , and withall a demonftration and an initiation.

i8. Theafcendingof Chrift intoHeavcn^ isamiddlede-gree, or rertaine progreflTe of exaltation , whereby leaving the Earth he afccctfls up into the higheft Heaven as into his throne of glory. <iAfls i.ii. He is talcen up from you into Heaven 9 Ephef. 4. 10. Hcc afcended farre above all Heavens.

j9.This afcenfion was of the whole perfon; yet it doth noc agree to the Divine nature, but figuratively, namely as it was the caufc of afcending ^ and was joyncd with the humane nature, in excellency : manifcfting alfo his glory in it^where-ofhe had as it were emptied himlclfe^when he defended into it by the incarnation : but it doth moft properly agree to the humane nature J becaufe it fuffered cnange from a lower placetoanhighcr^

zo.Thc time of his afcenfion was 40 dayes after hts Refur-reftion JBsi,^. notfooner : becaufe the infirmity of the Difciples did require the delay of this fpace of time^ihat their faith might be confirmed by divers appearings, and they might alfo be more fidly inftrufted in thofe things which per-tainetotheKingdomeofOodt ABsi.^. Not later ^leaft he ftiould fccme to thinke upon an earthly life.

2i,The place from which he did afcend was mount Olivet jifts I. 12. Where alfo heentredintodcepeft humiliation. Lhc.2%.:}9^ That he might teach that his fuffcring^and afcenfion did pertaineto the fame thng.

22. The place into which he afcended, was the Heaven of thebleilcd, and whichisnotan vhi^marj Hcsis^n^ as fomc doe imagine ^ fo as that afcenfion fhould only be a change of condition, and not of place, but it is the higheft above alithc other Heavens. Efh,^.io. The fcat^houft or manfion of God* lohn 14. 2% So that in relpcft of locall prefence

Chrift^

Chdfts hiimane nature is rightly and truly faid not to be with us in Earth, Mat. 26* it* Although he himfclfe in refpcft of his perfoujand that fpirituall efficacy which doth depend upon the humane nature,is every where with his unto the end of theworldj/l/<i/.28,2o.

23. The witncfles of this afcenfion, were both many men, and Angels*/^fl^/.T,

24. In refpciftoforder, he was thefirft of all thofe who afcendedinto Heaven, in priority of nature: becaufchisaf^ cenfion was a caufe by vertuc whereof others doe afccndr f/^^.^.S.But others had a(cended in their foules before in time-CcLi, 2G. And fome alfo ( as it is moft likcj in their bodies.

2 5.The caufe of this afcenfion was the fame which before was of the Rcfurrc(!1:ion : namely the power of God^whkh is the (ame both of the Father and the Son :hence in refpeft of the Father it is called an afllmiption which in refpeft of the Son is called an afceijfion.^^i^. I.I i.Biit there was added more-over the condition of a glorified body; which is carried as well upward as doivnward.

26. The ends of his afcenfion were. i. That he might place his humane nature now glorified in the manfion of glory, 2. That he might (hew himfclfe to be him who could pierce into the Heavenly and dcepeft counfels of God. lohn 3. i3.How{hallyeebeIieve5if.I tell you heavenly things?For there is none that alcendeth into Heaven, but he who dc-fcendcth from Heaven ; namely, the fonnc of man who is in Heaven. ?• That he might prepare manfions for all his in the honfe of his Father, fohni^,'^. 4. Thatheemightinth^ name ofhis own take poffeflion of the heavenly Kingdorae. Eph.246^ Hath railed us up together 5 and hath made u^fit together in Heaven, in Chriftjefus. 5.Thatby hisintercef^ fionahd power he might take care for thofe things which were to be performed for their falvation% Ioh?7. 1 6.j. If I goe fromyou^ I will fend the Comforter unto ^01% 6. Th'atwc may have a moft certaine argument of our afcenfion into Heaven. 1 Cor. 15.2 0. He is made the firft fruits of them rfiiac fleepe.y.That wee alfomight in thoughtjgfFeftion and convcr-fation follow after Heavenly things. C^^*^* tPhiL^.to.SecW

thofe

0/ thcEXaltatwHoJChrtjt., thofc things that arc above where Chrift if. We carry oat fclves as^Ciiizcns of Heaven: from whence alfo we looke for a Saviour,thc Lordjefiis Chrift.

17. Sitting ac the right Hand of God is the higheft degree of his Exaltation, whereby heenjoycth the higheft glo^y of bis mediation. Hence Refurreftion, and Alcention arc (notions tending to this fitting : hence alio Rcfurreftion and Alcenii-^n in a certaine manner common tons with Chrift j but fitting at the right hand of the Father agrees to none,buc toChrift only.

,a8. That higheft glory wherewith Chrift is endowed by this fitting is properly and formally a kingly glory, eyftis 2. 56 Let therefore allthehoufcof 7/r4<?/ know for cercaine, that God hath made (his man a Lord.

7,9. This kingly glory is a fulnefle of power and majefty wl^rcby he govcrneth all things for the goodof his.T/i/.uo. I. I Coui 5.25. For hemuft raigneuntillhe have put down all his enemies under his feett

30.This majefty and power doth properly agree to the per-(on of Chrift the Mediator : in refpcft of which it is alio truly faid that the humane nature of Chrift hath now fo mu/:h^minency of dignity and ruledome 5 that with power he is above 3 and fet over all created things Epha^ 20* But from this eminency of dignity 5 to conclude that the hu mane nature of Chrift ( which was created and remaines finite ) being abfblutely and abflradedly confidcred^hath the fame omnipotcncy^and omnipre(ency withGod himlelfcit is iio other thing then a certaine ftupid madneflc^ anditis.not iar from blafphcmy.

31. Unto this kingly dignity pertaines that power whereby Chrift was made the judge of all men ^ and AngcUf.

32 This kingly glory of Chrift doth alfo redound unto o-dier of his offices^ fo that he exercifech a kingly Prieft-hood, and a kingly prophecy.

33. The kingly prieft-hood is^ that whereby he doth plead owrcaufe, not byfuffering, and humbly fupplicating as it were with bended knees, but by reprcfenting glorioofly thofe xhings which he did and lufiered# H^^. $»2^. Chrift is en-

tred

it ^'

of the Application ofChrift. tred into Heaven it fclfc, to appcarc before the Face of God foius.

34. Chrift doth exercife a kingly prophecy : whilcft he powrcs out his fpirit upon all flefti : vvhileft he fends his Em-bafladorsjworkcs together with them , and confirmes their word by fignes that follow : laftly whileft he gathers his own out oftheworld,proteft.%buildsup, and preferves them for ever.C^*ir.28,i8ji9j20. Marc.i6*20.

Chapter XXIIIL

of the application of Chrijl.

So mnch of Redemption : The application of the fame Re^mptionfollowes.

I. f I (His application is that whereby all thofe things I which Chrift hath done , and doth as Media*-JL tor,' are made aftually effeftuallin (bme certaine Men. *

2« This application by a fpeciall appropriation is attribu-* ted to the holy Spirit, i ^(?r,i2. 13. Ryone fpirit Wc arc all baptifed into one body : yet it doth depend, i. Upon the decree, and donation of the Father^whereby he hath given (bme certaine men to Chrift to beredeemed^and (aved. John d.36.This is the will of my Fathcr^chat of that he hath given me I ftwuld loft nothing, for all thofe, and only thofc whom the Father hath given to Chrift, doe come to him* Ibid^Verfe.ija^ Upon the intention of Chrift whereby he hath determined his (atisfaftion for the good of thole, wnom he hath appointed to him by his Father. lohn 17.9.11,125 19. I pray for them whom thou haft given me,becan(e they are thine. 3. Upon the accepution of the Father, whereby he doth accept and ratifie that (atisfadion for the reconcilia*' tion5& falvation of the fame perfons.2 Or. 5.19. Namely ^that God was in Chrift,reconcilingche world to him(elfe,not imputing their (ins unto them*

The applkalion ofchrift.

3. This trinfafkion bctwecne God and Chrift wasaccr-tainc fore-going application of our redemption, and dclU vcrancctooiirfurctyj and to us in him : which unto the fiaiftiinsofthat fecundary application in us, hath the refpeft of an effeftuall example, lo as ^that is a rcprcfcntation of this, and this is brought forth by vertucof that.

4. Hence our deliverance from finne and death ^ was not oncly determined in the decree of God, but alfo granted^and communicated to Chrift, and to us in him, before it be perceived by us. Rom.% .10.11. We were reconciled to God, by the death of his Son. By whom we have now received a reconciliation.

5 • Hence both the Father and the Sonne arc faid to fend the Spirit to performe this application, lohn 14. 16.&C16. 7. The Father (hall give you an advocate,! will fend him unto you.

6. Hence every good giving, and every pcrfeift good it faid to defcend from above from the Father* James i.ij. And all faving things are (aid to i>e communicated to'us, in Chrift 3 as in the head. For Chrift as obtaining jt|by his merit and through Chrift , ase&£hially applying it* Efh. 1.3.5.11.

7.Hcnc€ alio application is the end & effeft of impetrationi But feeing the end is intended Jby God the Father and Chiift, ic hath a certaine connexion with impetration as with its meanes* For if the redemption o\ Chrift were of incertainc event, then the Father ftiould appoint the Sonne to death, and the Sonne alfo ftiould undergoe it , being yet incertainc, whether any would be faved by it or no 5 then alio all the fruit of this my ftery fliould depend upon the free will of meq.

8. H^ce application is altogether of the fame latitude with redemption it fclfc, that is, the redemption ot Chrift ii applied to all and only tbofc, for whom it was obtained by theintention of Chrift and the Fadier^yet for their fakes the fame temporall benefits of Chrift doe redound unto others alfo.

9. And in this fence, namely in refpcfk of the ihtention of application ic is rightly faid : Clirift 4id oncly (atisf^

for

The applicat iofi ofChrijl. j 01

for tho(c that are (avcd by him : although m rcfpcftof chat Sufficiency which is in the mediation of Chrift^it may be rightly faid aifOjChrift fatisficd for all , or every one : and becauIethofccounfclltofGodarc hidden to \x%y it is agreeable to charity^to judge very well of every one, although we may not pronounce of all together collcftively, that Chrift did equally plead their caufc before God.

10. The way of application whereby God doth with greatcft firmncfle pcrforme that, which was contained in a covenant formerly made, and broken j is called in the Scriptures a new covenant. H^^.8.8.1 o. A covcnaat of lif(?,(alva-tion, and grace, Ront. ^\6.GaU^. |8. Which in the fame fence alfo is called the GofpclL Rom. i. i6, Tiie good Word of God. Heh%6.<y. A faichfuU ^ying and worthy of all acceptation^ I Tim»i.is. A good doftrine. i Tim. ^,6% The Word of life. Thi/^%. i6. The Word of reconciliation^ « C^r.'y. 1 9. The Gofpcll of peace* Epl^^ 2* 17. 8c i. 15. The Gofpell of (alvation , and the Word of truth, £^. I.I j.The ArmcofGod.7/^7 53.1. The favpur of life to life,

I i.Ic is called a covenant becau(e it is a £rme promise, for in the Scriptures every firme purpofcj although it be of things without life,is called a covenant, lerem.^^. 20»2$. My coyc-* narit of theday,and my covenant of the night :if my covenant be no: with day and night, if I appoint not the ftatutes of Heaven and Earth.

12« Yet biecaule it confifts of a free donation j and is con* firmed by the death of the giver,it ii not fo properly called a covenant as a teflament,H^^.9.1^. Which feeing it is not found in the former, that is not fb properly called a teftament as a covenant.

ijiBut this Dew covenant differs from the old many wayes. I. In the kind, for that was aiit were a covenant of friend-fliip betweene the Creator and the creattu^: but this is a co-^ venant of reconciliation between enemies.

14. 9. In the efficient: for in that there was an agreement of two parties, namely God and man: bat in this God onely doth covenant. For man being now dead in linne, had no abilky to concraft a ijpitataall covenant wuhGo^^ But if two

parties after the manner of a covenant are to be appointed, yet then God only is the party afluming, and conftituting, but man is the party aflumed.

15. 3. It differs in the objcft : for that is extended to all men 5 but this belongs to fome certaine ones in a fpeciall manner. For although the promulgation of it be oftentimes propounded promifcuoufly 3 after the manner of men, yet by a {jpecial propriety it belong8,and is direfted to thofe to whom it was intended by God, who arc therefore called fonnes and heiresjofthispromifeandof falvation»G'^».l5.i</7. 1.39.& 3. 25./Ztf.4 i6a5.& 9. j^'&^GaL^. 21. ap.

16. 4. In the beginning or moving caufe: for there God according to his foveraingty did worke out of his wift and juft counfell: but here mercy only hath place* There indeed there did feme refpeft of grace (hine forth, in appointing a reward due to obedience: yet it was not properly dire&ed by grace : and fo not this covenant ofgrace, but that was accompliftied 5 that is, it did aftually lead man^ to happi-*. nefle. .bc\> .^»

17. 5* In the founilation, which in the former was the ability of man himfelfe; but in this,Ghrift Jcfijs*

18; 6. Jn the matter or good things promiftd : for in that God promifed life only ^ butinthxshe prami(etbrighteou& neneal(Q,andalithemeanes of life r becaufe to man being dcad^notthe continancc qt perfeAion of life, butreftoring wasneceflary. > .

' 19, ? 7« Jn the con<Mons: for that reqtured perfefl: obe-dicncfe ofworkes> which was alfotobcperlbi^ bj^ man. (Sfhisdwn ftrci^th before any ciieft of the promife, that it might haverefpeA of n^eritunto it: but this requires not any condition properly fo called, or going before, but only fol-Ipwing after dfcomming^ctweenc,: and that itb be com-mhnicated by grace^ tbatritmlghttK^.amcianestopcr^rctho lame grace: whtchistheproper nature of Faith. r ',^:rii

20. 8. Intheeffcfts:for;thatte?tiheth-ahd fticwethwhat*

is righteous, butthis.beftowes rightcouftTci& it felfe, in that

tbeiewasadeadiett»c^ anddeadiyta>a4im]er: : butifKthisa.

i^ickriing^idG/t hfii^h w »ii 5?' r:d nuiu i.li jngurva-) ihr^b

2 1 »HeAce that never brought (alvMion to any man, nei^

tb^

tbcr could bring any thing to a linner, butoncly death : but this doth not properly and of it felfc bring death or condemnation to any, but it brings aflurcd falvation to all thofe of whom it is received.

22. 9. In the adjinft of continuance : for that is antiquated in rcfpeft of thofe who arc partakers of this new ; but thisiseverlafting^ bothinrefpeft of the countenance it hath in it (clfe, bccaufc it admitts no en JjOr change, touching the fobrtance^and alfo in refpeft of thofe to whom ic is communicated, bccaufe the grace of this covenant doth continue for ever with them, who are once truly in covenant*^

Chapter XXv.

!• Tr\Ecaufe this application of redemption is made to |%romecertainemen, andnottoalljfothat itftieweth jLJ A manifeft difference betweene men, in refpeft of the di(pcnfation of grace ; hence it doth make the preiefti-natiori of God concerning men appearc to us in the fir ft place.:

, 2f Predeftination indeed was from eternity 5 £ph.\. 4, He hath chofen us before the foundations of the World were Uidr 2. Tf>i».x.9^ Which grace was given us before allages# And it did alfo worke from the beginning of the workcs of God : but it makes no inwarddifFerencein the Predeftiriate t-hemfelvcs before the a(ftuali difpenfation of this applicati-6ri» jfipfc.2.3# And we were by nature the children of wrath as wcUas others* i Cor.6m\\. Thus yee were indeed. For Predeftination before the application of grace doth put nothing in the pcrfons Predeftinated^but it doth lie hid only in him that doth predeftinate.

^. This Predeftination is the decree of God of manifeft-ing his fpeciall glory in the eternall condition of men* Rom. jl.21^2^. Willing ta(bcWchi^^wrathandtomakchispower .-pi : O 3 knowne

ktiownchefiifFcrcdwith much long fufFcring thevefTells of wrath, prepared to deftmftion. And to make knowneche riches of his glory towards tlie veflTels of mercy v^hich he liach prepared unto glory.I Thef 5.9. God hath not appointed us to y^rath, but toobtaine iDercy.

4. Iciscallcddeftination cbecaufeit is a ccrtainc determination of the order of raeanes unto the end. But becaufe God had determined this order with himfelfe, before any aAualt cxiftencc oi things, therefore it is not fimply called dcftina-tion,but predeftjnation* ^

$. It is called a decree: becaufe it containes a definite (en-t^jncc to be executed by certaine counfell. In the fame fence alfo it it called a purpofe, and counfell, becaufe it propounds an end to be attained unto, as it were with an advifed deliberation.

6.Hence predeftination hath grcatcft wifdomc, frcedomc, firmencflCj and immutability joyned with it: becaufe tbefeare found in all the decrees of God.

7, Therefore the realbn of Predeftination is unmoveablc, and indiflTolublCj 2 7Vw,2# i p. The foundation of God ftand« etb (lire having this feale. The Lord knoweth who are his. And under that refpeft the number of the predeftinatcd, ^ not only the formall number , or number numbering ^as they %cake ) that is, how many men at length fliall be (aved, and how many not; but alfo the materiall number or number numbredj that is, who thofe feverall men arc ) is certaine with God, not only by certainty of foreknowlcdge^but alio by certainty of order of meanes.Z^aio.ao.Rejoycc that your names are written in the Heavens*

8. For Predeftination doth not neceflarily prciuppofe either its limit^or objeft as exiftlng^but itmakech it to exift: I0 that by force of predeftination it is ordered^ that it (hould ht.\,?eui.20.0flhrijl forehjtorpm before thefonndations of the world were laid.

9. Hmce alfo it depends upon no caufe/reafon orout^ ward condition, but it doth purely proceed from the will of himthatpredeftinateth. LMat.11.26. Even (b Fatherjbc-caufe it pleafed thee. Rom.^.i6.i%. It is not of him that willetb, nocjof him that runneth ^ but of God that fheweth ;. * ' mercy:

of Prcdefiination. ro5

fncrcy:hc hath mercy on whom he will, and whonci he will he hurdeneth.

to. Hence it is neither neccflary nor agreeable to the Scriptures either to appoint any fore-required quality in man, as it were the formal] objeft of Predeftination : or foto.;(Iigne any certaine condition of man ^ that the reft (hould be excluded :forit is fufficient touoderftand that menaretheobjccl of this dccrte,(b that the diiFcrencc of the decree doth not depend upon man, but that difference^ which is found in men, doth follow upon the decree.

ii.In order of intention there is no forc-knowledgc>fore-re-quircdjOr ought to be prefuppoi^ unto the decree of Predefti-natioHsbefidee that fimple intelligence which is of all polTible things : becau(e it depends not upoii any reafon, or cternall condition 5 but doth purely proceed from the will of him that doth prcdeftinate. Eph.i.^.p. He hath predeftinatcd u$ according to the good pleafurc of his owne will. According to bis free good will which he had purpoftd in himfi-lfe.

12. It is properly an a(ft of Gods Will whereby it is cxer-cifcd about a cwtaine obje(5k which ic determines to britig to a certaine end by certaine meanes. Efh.i.ii* We were chofcn,when we wercprcdeftinaCed,according to the purpofe of him that workcthalhhings according to the pleafurcof his own wil!#

13. This decree as ic doth exift in the mind of God prc-fuppofing an aft of the will is called fore-knowledge: whence it comes to pafle that forc-kno^vledgc fignifics as much (bmetime as Predeftination 5 but lefTc properly ^ Romans I It 2. Hee hath not caft away his people whom hec fore-l$n€w.

14. There is only one a6lofwilI in God properly jbecauft all ^ings in hkn are together , and nothing before or after^ and fo there is oiiiy one dea«e about the end and mcanes: but after our manner of conceiving , God in order of intention doth will the end before the meanes. Ro/k.^.^o. Whom hehathpredeftinatedj thofc he called : although in€)rderof execution 5 he willcth the mcanes firft before their direftion totheend% 2 Thef.2. 13. He hath chofen -us tio falvation through fanftification,and faith. 15. Some-

15. Some things are the ireanes, and the end , and the cauiesalfoofothdrmeanes. M^ 6.37, Whatfoevef the Father givcth me (hall come to me, and him that ccmmcth tome I will in no wife caft away, yet they are not caufes of the ad ic fclfe of Predeftination, nor of all the cffe6ls of ic.

i6i There are feme meancs which oftheir own nature are ordered to the end of Predeftination : of which fort are all thofe things which pertaine to the grace revealed in the Gof-pell 5 but other things in a certaine outward refpeft arc fubje^ted to this order: fuch as are naturall good orcvill things which above or beyond their nature through the over-ruling dircftion of grace doe workc together to our falvation.

17. OfPrcdeftination there are two kindcs, Eleftionand Reprobation.

18. Eleftion is the predeftination of fome certaine men, that the glorious grace of God may be manifefted in them* £^^.1.4,5,6.Hehathchofen u8, he hathpredcftinatcdusto the praifc of his glorious grace.

i9.Ele£tionisana(5^ofthewill, which in God is only one and fimple :y et after cur manner of conceiving ic fees forth(by Synecdoche) by divers aft«.

20; The fir ft aft of eleftion then is to will the glory ^ of his grace in the falvation of fomc men. 2 The^a* 2. 13. God hath chofed us from the beginning unto falvation-

21. The (eeond aft Is to appoint (bme certaine men who (hal be made partakers of this falvation.i«T/w»2.i9.The Lord knoweth who are hif.

22. But the proper reafon of eledion is in this fecond aft,whichaft containes theie three things in the conceavrng ofit» i. Lose^Rom.^.i^. i.Lovewithrcfpefttoafuperna-turalland chicfe good, ^rr.31.5. EfL%.2^. 3^ Love with a feparatingfrom others: in which comparative manner, there i^ contained a certaine virtuall intention of love* Rem. 9.15,

23. The third aft of eleftion is a purpole or intention of preparing and direfting thofe meanes by which men clcfted

. are

C^ PredefifH4thm.

areccrtainely lead through to falvation asco ah cnd.But theft mcanes are properly rcdemptionjand application of redemption! Iohn6.:^j. 2 The^. 2*131

24. This third aft m a fpccrall rcfpeft is called prcdeftf-nation : which is fometirac in the Scriptures diitinguiftcd from cleftion^vcn as it reipefts the cleft above, R^rt^S.iy. Epki 4.&5. Whom he did fore-know, thofe hcallopiecic-ftinated* As he hath chofen us. Who hath prcdtltinated nu Although otherwifcbya fynecdochc it is uicd in the fame fence with eleftion, •i^'

25. Hence Prcdeftination is fomerime faid to.be according to his purpofc. Eph.iAh And his purpofc according to eleftion, Rcm.^. 11. And eleftion alfo according to purpofc, thecounfell, and goodplcafurc of the WillofGod, EphA.%.

16. There doth a certaine knowledge particularly accompany theft afts of will in eleftion in the mind of God, whereby God doth moft certainly know the heiresof et^rnail life : whence alfo eleftion it ftlfe is called > knowledge or foreknowledge. Rom. 8.29. But this knowledge ofGodbecauft with greateft firmn^flfe it retaines the diftinft names of thofe that are to be faved, .and the good things appoioted for them, as if all were written in Gods Booke, therefore it is called the booke of Life. T/^Z/^^^p. 29. Revelations ^^'y. and 13.8»

2 7. This eleftion was ojily one in God in refpeft of whole Chriftmyfticailyconfidered, thatiSjofChtift, andofthoft who are in Chrift, as there was one Creation o^f ail mankind ;yet as a certaine diftin^ftion may beconceived according to reafoUjChrift was firft clefted as the Head, and then (omc men as in embers in him. f)?^. I r4.

28. YecChrift is not the meritorious, or impulfivecauft in refpeft of the eleftion of men it lelfe , although it hath the reafon of a caufe in refpeft of all the cffi^fts of of eleftion, which follow the fending of Chrift him* ielfc.

29. Chrift kimfclfe in the firft aft of eleftion as touching the wbrkc of redemption is rightly (aid to be an cffcft, and meanes ordained to th^jEalvation of man, as the end ^ as this

P (alva-

cjq3 Of fridtfiinatkn.

fo^Wiicibn is the aAion of God, lohn 1 7. 6^ Thine they were, •iat>4 tlwu gaveft them me. Yet asthisfalvationis our good, Chrift is not the effecftjbut the caufc of it. So it may be rightly faid in rcfped of the fidl aft of elcftion^that Chrift the redeemer was the leflfeft and fubordinatc meanes^ but in the third aft of ekftion he is to be confidered as a caafe,^/?/?. i ,5^ He hath bkffcd us with all fpirituall blcffings, in the Heavens, in Chrift.

30.Reprobation is the predcftinating of fome certaine menj that the glory of Godsjuftice might be manifcftcd in them.

31 .Three &fl:s ^rc tobe conceived in rcprpbation^as before ineleaion. 1:: ficij

3a.The firft a^lis to Will the ietting forth of Juftice.Thcre-fore the end of God in reprobation, is not properly the de-ftruiiionot tbeCrfature^but the Juftice ^fGod,wfa£:h (bines forth in deformed deftrudtion.

33. Hence is the firft difference in reafbn betwecne eleftion and reprobation 5 for in eledion not only the glorious grace of G6d b^thtber€fpcftofanend:butaIfo theialvattonof men themfelves: but in reprobation damnaticm in it felfe hath notthcrefpccflofknend, orofgood. '^ t : ..; :

34. The fecond aft is to appoint thoft certaine men in whom this Juftice of G o d ftiould be made manifeft. Jnie 4. . ^

^5. Thataftcannot^properly becalled eleftion : becaufe itisnot^rtdfUovejneither doth it biding the beftowing of any good, but the privation of it : Therefore it is properly called reprobation, becanft it doth rejeft or remove thole aboutwhomitis exerciXcdj from that love wherewith the cleft are appointed to (alvation* As therefore in eleftion^ therei^dovewithdifcerningfo in reprobation there is fecne the dentall of love with putting a difference.

36. But bccaufe this negative fctting apart which is fctind in reprobation, dpth depend upon that(cttingapart::iwhich is in eleftion : hence the remote end of reprobation is: the glory of that grace which il^mianiFefted in ekftion..ffi2>^. 5^22, aj.He (fifferedthdveflck Qfl«7rath,thattiemighrmake known the riches of hi^ glory toward the stSAz of mercy*

27

.jt.>l

37» Bccaufc of this fetting apart, whereby God will not communicate bkiledDefle upop ^n^^ £^^^9*^ 9 ^ *^ there* fore faid to h^te them. Kow*^. 13. Thie hatred ,i& called nc-gativcj or privative^ bcca:xifcit denies ekftion : butic includci' a pofitive aft whereby God would that forae (hould be depri^ vcd of life etcrnall.

38. Nevertheleflc in this is the (econddiflferenccofrea-fon, between election and reprobation, that the love of ele&ionj doth bcftow the good on the Creature immediate ly, but the hatred of reprobation,doth only deny good^doth not bring or inflift cvill^but the dclert of the Creature com-ming bctweenr

39*Tbe third aft of reprobatio is an intention todireft tboft meanes whereby Juftice may be manifcfted in the reprobate* r, The moft proper meanes of this kind are permiflion of fi% and living in fin, Rom.^jS zThejf.i.iiyXt.

40. In this aft there is the third diflperence of rcafon between elcftion and reprobation^ that cleftion is the caufej not only of falvation , but alfo of all thpfe things which have theconfideration of a caufe unto falvation :but reprobation is not properly a caufcjcither of damnation, or of finwhich de* fcrves damnation, but an antecedent only. , .41.^ Pence ^^Ifo foUowesa fourth diiparityj that theyery meanes have not alwaycs among themftlves the refpeftof^, c^ufe and efFeft: for the permirtion of fin is npt the caule 6i forfaking hardningjpuniftiingjbut fin it (elf(p.

' vC ^*i i •■'•-►"' -^-'^ V .;^ .* .» /i ' - - * _^

-y;^ ^ J '\ \ . J^ I .^^ >.'' . o . "*—r" '■ • ' ^' ^.. '.I ' rr »

of Callini. Hitherto cf application : The farts ofitftl/owl

i.^TP'HE parts of Application arc two. Union with

I Chrift, and communion of the benefits that flow

A from thatUnion* PhiL^.^. That I may be found in

him^having the righ:eoufnc0c that is by the Faith of Chrifto

P a a.This

OfCallMg^ to This UnioD is that fpirituall relation' of men to Chrift whereby they obtaine right to all thofc Meflitrgs which arc prepared in him. r lohn 5 A2mHe that hath the Sonne hath life : Am.ik^^^ H^ iwelleth in bim^ and he in him. j.This Union ts wrought by calling. 4. ForCilUng is a gathering of mcn'togethcr to Chrift, chat they may be imited with him. 17^^.2.4,5, To whom comming, EpK 4. 12. For the gathering together of the Saints for the edifying oi the Body of Chrift. From which Union with Chrift there follwes Union with G o d the Fa* ther. I T/;<?/-i. i,&^*i.i.Tp the Church which is in God the Father,and in our Lord Jefus Chrift.

5» This therefore is that firft thing which pertames to the applicationofredemption. Efh*!*'^^^^. In whom we have redemption, &€• After he made known imto us the my ftery of his will: and ici« that firft thing which doth make a man aftually elefted in himfelfe , that is the firft aft ofeleftion which IS ihewed forth and cxerci(cd in man himfelfe : whence alfo it is that Calling and eleftion are fometime taken in the Scriptures in the fame fence, i Cor.\.i6^2'j, 2%. Tee fee your CaUing'. God hath chofen foolifli things and weakc things. - rr

6. Hence the Calling of men doth not in kny ibrt depend ilpon the dignity, honefty, induftfy , or if\j ittdcavowrof the called,but upon eleSion and preJeftination of God only.' ASls 2.47. The Lord did ad to the Church fuch as fhould befaved. And 15.48. As many as were ordainedtolifebc-lieved.5^;» S.30. Whooihcpredeftinated, them alio he cal* led: T/V,3.$. Hat by. works of rightc^lheffe, but of his own mercy, lames 1 18. Of his owne will be^at hem bj they^ri of truth.

7. The parts of Calling are two; The offer of Chrift, and the receiving of him. 7^^?74.11, Became to his owtvand his own received him riot.^uf to as ttiany as receive him^ he gave tothem>&c. _

8. Theoffeoisanbbjeftlve propouncHng of Chrift, as of a meanes Efficient and ncceffary to falvatibn. 1 Cota .>5,2^, We preach Chrift, the Power of God and the Wifdofn^^ GoD.^ Hebr^y.2^. He is ablj^ pcrfeftly to (avc thofct|fe

conac to God by him. ABs 4. la. 'Neitheris there any other name under HeaYen,which is given among men^ by which we muft be favcd.

9. But theic is nothing propounded 5nor ou^ht to be propounded of Chrift, in the Calling of men 5 to be believed as true 3 which is not (imply and abfolutely true. For this is both againft the nature of a tcftimony, as itis anobjeft of that Faith which is in the underftanding , theforraall rcafon whereof is truth; and alfo is againft tbe nature of the Gofpell it IcIfCjWhich by an excellency, is called the word of tiuch.Ff^. I i:j.

10, TheofFer of Ghrift is out ward, or inward*

1 !• Thcoutward is a propounding, or preaching of the the Gofpell or of the pro miles of Ghrift, y4<??rp:i5,That he may bcare my name in the fight of the Gemdts.

12. Yet that man be prepared to receive the promifts, the application of the Law doth ordinarily goc before to the difcovery of fin , and incxcufabknefle tnd humiliation of the fiuner : Row. 7* 7. I knew not finne,but by the Law.

ij.Thofe promifts as touching the outward promul^tionj are propounded to all without difference , together with a comt^and to believe them, but as touching the propriety of the things promi(ed 3 which depends upon the intention of him that promifeth, they belong only to the elcft, who^ arc therefore called the^onnes and hcires of the promift.

r4. The inward offer is a (pirituall cnlightningj whereby tbofepromifesareprojpcunded to» the hearts of men, as it Were by an inward word. John 6.\<^^ Whofoever hath heard' of tbe Father and hath learned, commeth tome. E}>h. 1.17. That be might give unto you the fpirit of wifdome and reve-» lation, the eyes of yoiir mind being enlightened, that ye may know w4iac is thlt hope of your calling.

15 TWs alfo is (omeiifne, and in a certaine manner granted to thofe that are notelefted. Hcbrtvpes 6. 4. 8c K).2p*

16. If any one oppofe himfelfe out of malice to this illumiflationjhe commits a fin againft the Holy Ghoft^ which

P 3 is

is called unpardanablcj or unto death. Beh.6.6*ic ia2^« i

17. The receiving of Chrift is that whereby Chrift being, offered is joyncd to niaH,and man unto Chrift* lohn 6.'y6. He abides in me^ and I him.

18. In refpeft of this conjunftion we fay that we arc in Chrift,^ C^r.5» 17. And to put on Chrift.(7^/*3^27.To be dwelled in by Chrift* Eph^^.iy, The houfe of Chrift. Hebr.^.Cs the Temple of Chriftj 2Cor^6A6. To be efpoufcd to Chrift. J5/>A.5.23.BranchesofChriffy/fl'/7» 15. 5. Members of Chrift, 1 Cor. 12.12. And the Name of Chrift is in a certaine manner communicated to us.: I ^(^.i2.i2.So alfo is Chrift.

. I?. By reafonof'thisreceiving, Calling is called conver-fioip^ ABs26*20. B^cauft all they who obey the call of God, . arc wholly converted from fin to grace, from the world to follow God in Chrift : It is alfo called regeneration as by that word, the very beginning of anew life^ of a new Creation, of a new Creature y is often fet forth in the Scriptures, lohrf U 13* & 5« 6. r John 3. p. i Tet. I. 23. & 22. As in refpeft of the offer it is properly called 3 Calling, as Go D doth effeSually invite and draw men to Chrift.

^o- Receiving in rcfpeft of man is either paftive^ or aftivc^-^ Phiiippram ^. 12. That I may apprehend : I was^ apprrf-o bended.

i I* Pa(£vc receiving of Chrift is that whereby a fpirituall principle of grace is begotten in the will of man. Ej^^ a;5. Hchathq^!ckned^,l^n I'Knjni ji ar' i^T:::' / :. i

! 22. For this grace is the foundation of that revelation whereby a man is umccd with Chrift, I^hr^ 3. 5. Except a man bee borne againe^ hee cannot ftc the Kingdome of

G O D.

a3^But the will is the moft proper and prime {uhjeS:oi this grace, becaule the converfion of the will is an effeftuall principle of the converfion of the whole man. T^hil.2. 17. It isGod that wotketh in youboth to willand to doc^of hisowti good pleaftirc. ..^

14. The enlightning of the mind isnotfufficicnttopro*

ilwcthisefFeA, bccaufe it doth not take away that corrup*

A tion

L

tion which is in the will, neither doth it communicate ui^o it any new fupcmaturall principle, by vcrtuc whereof it may convert it fclfe.

2$. Yet the will in refpeft of this fir ft receiving, hath not the confidcration either of a free agent ^ or a naturall patient^ but only of obedient iall fubjeftion. 2. Ctrr.^.S. Becauft God who hath faid that light ftiould (hine out of darkencfle, he it is who hath (hined in owr hearts,

26# AL(5tive receiving is Atipts elicttu^^zn ad of Faith drawn forth, whereby he that is called doth now wholly Icane upon Chrift as his Saviour 5 and byChiiftupon God 5 lohn 3,i5.i6.Whoroevcrbelievesinh5m3i Pet. 1.21, Throughiikn t>elievinginGod.

27.This a(?l of Faith doth depend partly upon a principle or habit of grace ingenerated, and partly upon the operatien of God moving before and ftirriiig up, lohn6.^^.^ Noqecaa come to me^unleffe the Father draw nlmi t .r r

28. It is indeed drawen out and exercifed by man freely, but certainly unavoydabl/j and unchangeably, lohn 6. 5 J. Whatfoever my Father giveth mee (hall come unto mce. -# .c ;L:ri.: ; .>o :;,'^!JW3•T

2^. With this Faith wherewith the will is turned to tbelit* ving of the true good ^ there i« alwayes joyned repentance, by which the fame wiU is turned alfo to the doing of the true good 5 with an averfneffe 3 and hatred of the contrary evill 5 or finne. Aits i^./^* CMarc. 1,15. Repent^ and believe the Gofpell.

3C.ftepentance""haththe fame eaufes and principles with Faith/or they are both the freegifts of God. Eph.2.S. Faith is the gift of Godi^ T'/«7*2.25. Whether God will atany time give them repentance. They have the (ame fubeft, becaufe both have their feat in the heart or will of man. Ropr. 10*9. I Kip7ffs 8.48. With the heart manbelieveth. Theylhallre-turne with all their heart. They are alfo begotten ^at the fame time* Butj firft, they have divers objefts, for Faith is'pro-perly carried unto ChWft^and by Chrift linto God: but repentance Is carried to God himfelfe who was befof«<)fFen'' ded by fin,' ifS/ ^20.2!.- Repentance toward Godjand Faith tovrard our Lord Jeftis Chrift. Secondly ^ they havedivers

ends

ehds for Faith doth properly fecke reconciliation With God, butrepentancc a (utablencffe to the will of God* Rom.^. 25. A reconciliation through Fait bin his bloud. ARy 26.10^ That they (hould turne unto God doing workes mccte to repentance*

31 •Repentance In refpeft of tft at care mine flcjand anxiety & terror arilingfrom theLawwhich it haih joyned with it,doth goc before Faith , by order of naturc^as a preparing and dif-poling caufc.' but in rcfpedl of that ^c&uall and kindly turning away from tin, a^ God is offended by it 5 (6 it foliowcs Faith 5 and depends upon it as the effeft upon his caufe, and herein is proper to the faithfulK

32* Although this repentance doth alwayes bring griefc withit for fins paft and ^relent, yet it doth not (b properly or eflentially confift in griete, as in turning from, and hatred of fin^and in a firniepurpofe to follow after good,-^;w(?j 5 ♦i^, 15. Hate the evilly Love the^ood.

.3 3.1 hat repentance is not true and (bundj which doth not turne a man from all known fin, to every known good: neither that which doth not virtually continue, and is aftually renewed as often as need is, from the time of converfion to the end of life*

34.Repentance is wont to beperceivcd before Faith : be^ caule a finner cannot eafily pcrfwade himfelfe that he is reconciled to God in Chrift, before he fcelehimfelfetohave forfakcn thofe fins which did ftparate him fron^ God.

Chapter XXV IL

Of JtiTlification^

-J, X^Ommunion of the bleffings flowing from Unioa I with Chrift is that whereby the faithfull are made -.. ;%^-/pai'trfk€rsof all thole thinjgs they have need of^to live j^cU 5 ;and blcffedly with God. SjJo. 1.1^. He hath blefled ns *vkb all rpirituall blcffings. Km.^M^iMt who fpared ngt his

own

(

1.

of Jufiificatien^ own Son ^ &c. How fhall hciiot fredy with him give as all ihings-alfo?

•a. This comrnunion therefore doth bring a tranflation and change of condition to believers, from the ftatc of fin and death, to the ftate of righteoufnefle and life eternall. I lohn 3** 14* Wc know that we aretranflatcd from death to lift. rii>ii/:n^iflv;'^

5/ This change of ftatc is twofold 5 relative, and abfolutc or reall.

4, A relative change of ftate is that which confifts in Gods reputation. Rom*^,%. And hethat worketh not,but believeth in bifm that juftifieth the ungodly, his faith is imputed to him for righteoufiieflcji C^r.^^li^ God was in Chrift reconciling the World to himiclfe : not imputing to them their

offences* '

5, Hence it admits no decrees ptoperly 10 Called, but it is together and at once perfeft in one only aft, although in refpcft of the manifeftation. fence, and effefts^ it hath divers degrecs.Hitherto pertaines juftification and adoption.

60 Juftification is a gracious fentence of God, wherebjr forChriftsfakc apprehended by Faith he doth abfolve the believer from fin and death, & accounts him righteous unto life. R(m.'^*22.%^. The righteoufnefle of God by Faith of leftis Chrift in all, and upon all that believe : as they who arc freely juftificd by his grace through the redemption made by

7.1t is the pronouncing of a fentence, as the ufe of the word dedares, which doth not fet forth a phy ficall^or re.^l! change in the holy Scriptures : but that judiciall. or n^orall change which confifts in pronouncing of a fentence and in reputation ProvAJ^i'i* He that juftifies the wicker^. Rnn?.S.^^. Who ftiall lay any thing to the charge of Gods Eleft ?Itis

God that Juftifies. t , r /

8. Therefore T^^»^^ with his followers doth fowly erre, who would have juftification as it were a phyticall motion, by a reall tranfmutation from a ftatc of unrightoufnefle to aftateofrightecufnefTe^fo as that the terme from which is fin the terme to whicb^is inherent righteoufnefle, and the motion is partly remiffion of lin^partly invdion of righteouftes. ^ Q^ 9«lhis

9. This fefitencc was. i- As it were conceived in tkc mind of God by a decree of juftifying.G'<^/;5.8. The Scripture forefecmg that God would jiittifie the ^^«r/7<rJ- by Faith* 2. It was pronounced in Chhit our head 5 now rifing frooi the dead* 2 Cor. 5.19. GodwasinChrift reconciling the world tohitnlclfcnotiraputing their fins to thecn* ?• It is virtually pronounced upon that firft relation which arifcth upon Fiaith begotten, Rom^^.u There is therefope no condemnation to them that are in Chrift Jefus. 4. It is cxprcfly pronounced by the Spirit of God *itneffing unco our fpirits oitr reconciliation with God. Rom^'y.'y The Iwe of God is flied abroad in our hearts by the holy Spirit tbac is given fou^ In this teftimony of the fpirit juftification it felfe doth not fo properly confift, as an aduall perceiving ofthat before granted as it were by a rcfleftcd aft of Faith.

10. It is a gratious (entence^ becauleit is not properly given by the Jufticeof God5but by hisgrace^ Rom.:^^^ Freely by his grace. For by the fami5 grace whereby he called Chrift to the office of Mediatory and did draw theeleftto Union with-Ghrift, he doth account them being already drawn and believing.to be)uft by that Union*

11. It is for Chrifts iak^, a Cor.5.21. Thatv^re mayiip made the righteoufnefle of God inWin » fqr the obedience of Chrift is that rightcouihefTc in refpeft whereof the grace ofGoddothjuftifieus, noothcyviife, then the difbbedience of Adam was that offence in refpeft whereof the juftice of God didcondemneus./tr#5,i8. ,.

II* Therefore the righteo\ifn^fle ojfChriftjisimputed to believers in juftification. "P^rV.j.p. That I maybefoundln him not havi ng mine own righteoufnefle which is ot the Law, but that which is by Faith of Chrift^the righteoufnefle of God through Faith. -. j. m^ ••

15. But becaufe this righteoufnefle is ordained of God tothatend^andby hisgrace is approved and confirmed :fb that.finners can ftand before him through this righteout neffc 5 therefore it is called the righteoufnefle of God.

Rom.10^2. . • T} rT ., -

14. But this Juftification 13 fbr Chrift , not abfolutely co^niideredj ia which fence Chrift is^ alio the caufe of vocation.

:.^-

Ciiion, but for Chrift apprehended by Faitb^which Faith doth follow Calling a3 aneffcft, and followcth righteouf^ ncile , by which bclog apprehended juftification fol-loives : whence alfo righteoufneffe is faid to be of Faith. R^imj^ns g.^o^ 8c l;0« l6» And juftification through Faith^

15•; This juftlfyitig Faith is not that general! Faith whereby in the iinderftandingwe yield affent to the truth revealed ia the holy Sewpcures : for that doth neither properly belong to tiiore that are juftified ^ neither of it own nature hath itapy forcein kieUVtojuftifie, ncicberdoth it produce thofe efifc&s whichiar^ ev^ery where in the Scripture given to juftify^ big Fakb* ^

x^. Neither is it(to (peake properly)thae fpcciall confidence, whereby we doe apprehend retniffion of fins, and iuftificati^ on it fdfe t tor j^iiifying Faith goeth before juftification hfsil^ 1 u xh^ caufe goeth before the effeft^but Faith appre* beoding juftificattoa^doth neccflarily prcfoppofe^ and foilow /uftification, as an aft: foiiow^i the objeft about which it it

MerciAdf

^^7^ That Faith, therefons ii properly called fuftlfyingi whereby we reiy upon Clirift for remiiSon of fins and for falvation*For Chrift bthe ada^^atc objeft of Faith as Faithi JiUftify€th»Faith alfo doth no otherwilc juftifie^ then as it apprehends that righ^eouCieffe by which we arc Jiiftified s but tl^t righteouih^flre is not is the truth of Comt fentenceto which we yi^fct ai&ni^ tetin Chrift alonr^ who is made fimne for usj thai wee mi^ bse rtghteoufnefl§' in him ^ t

il# Hence are tbofe Sermons (o often repeated in the nc^/Tfiftament^wbkkdot &ew that fuftiiication Is co be fOHgl^lor 10 CkUVdoji&:/«ib i^^f^.&^.i^a^f «tMo«

, ;i 9i ,TbR juftifying Faith of it own nattiredoth producej, aprf fcrhath joyii^ with It a fp^eiall and cercaineperlwafion o^hfigcacflaftdmeroyof Ood in ChriO^ t whence W^jn'M-iwfti Faith it ofteiftiQiei^ Wl anrffli'.dtel^ thodon by diis p§rfwaiion^ iipecially when thcydoeop*

of lufiification. pofc that generall Faith to which the Papifts afcribc all things: bur. t. Thisperfwalion as touching the fence of it^ is not ahvaycs prefcnt. For it may and often doth come to paflTe, either through weakcnefle of judgement, or through divers tentations and troubles of mind, that he, who truly believetb,aad is by Faith juftified before God , yet for a time may thinkc according to that which heefeeles,thathc neither bclieveth^nor is reconciled to God. a^There be divers degrees, of his perfwafion, fo that neicher all believers have altogether the fame affurance of the grace and favour of God, nor the fame believers at all times: which yet they cannot properly affirme of juftifying Faith without a great deale of detriment ofthatconfolatiou and peace which Chifft bath left to believers.

2o.JufUfication abfolves from fin and death not immediate ly by taking away the blame, or flaine, oralltheefFedsof fin: but that oblation and guilttoundergoccternall death. S#. 8.i,33,34.Thcreis n© condcmnation,who (hall lay any thing to their charge 'i who (hall condemne ?

21. Neither yet doth it fo take away the guilt, as that 'it takes away the defert of punifliracnt from the fin, wMch ( thefinnc it felfie remayning, ) can in no fort be taken a-way 5 but it fo takes away the guilt, that it takes away the revenging purfuit of the defarc of it^ or the deadly effcfts of it.

21^ This abfolution from fins is called in a divers rcfpeflt, but in the fame fcnc^in holy Scriptureg Kemi(fion, Redemption, and Reconciliation, Efh.\.6^j. For as the ftate of fin is eonfidered as a bondage, or certaine fpirituall captivi* ty in rcfpeft of the guilt, fo his juftification is called Redemption , but as the fame ftate is eonfidered iaa a (ub)cftion to doe puniihment| fo itiscalledremiiribn^asalfoapaifingby^ a^pttingout,^ adkburdening, d taking away,acaftiDga^ way, a removing, a cafting behind the back, K(?ffl;.4.7i CoL 2.iq..tMkh.';,iS. Ijaj 43.12.38. 17. Pfa/.^2^i.7. And a« the fame ftate is eonfidered as a certaine enmity againft Ood, fo jaf^ficatipn is called r9 reconciliation. Romany 5.I0. As alfo a ccrtaipjc irioWogat fin^ Nm^k^if^ A coveringoffin.

«3.Bae

23. But not only the fmsofjuftifiedperfons that arc paft arc remitted, but aUb in feme fort thofe co come* Nnmb. 23. 25. He fceth no iniquity in lacoh^ nor pervcrfncflein Ifrael^ bccaufe jfiftification hath left no place to condemnationj lohn 5.24. He that believeth hath eternall life,and (hall not come into conden" nation : and it doth certainly and immc-diatly adjudge one to eternall life. It alfomakcth all that rcmiilionj, which was in Chrift obtained for U6,to bcaftu-ally ours : neither can fins pad and preftnt be altogether and folly remitted, unleflc fins to come be in fomc fort remit-tedalfo.

24. But there is this difference , that fins paft are remitted byaformall application, by fins to comeonely virtually : fins paft are remitted in themlelyes^fins to come in the fubjcft or perfon finning.

25. Yet thofe that arc juftified doe dailj defirethefor-givencflc of fins, i. Becaufc the continuance of this grace is neccflfary to them. a. That the fence and raanifeftation of it may be more and more perceived ^ as (cveraUfinnes required. 3» That the execution of that fentcnce which in juftificJatioh is pronounced , might bee matured and for-thered. '

%$• Befides the forgivencflc of finnes there is required alfo imputation of righteoufncflcj Rom.^.iZ.Rev.ig.^.Rom. 8,3. Becaufe there n^ay be a totall abfence of fin ,wherc notwith-ftanding there is not that righteoufnefle which nuft comein place of Juftification*

a7.But this righteonrncflc is not feverafly to be fonght in the purity of the nature^birth^and life of Ghrift: but it arifeth out ofall the obedience of Chrift together with remiffion of fins^ as the fame difobedknce ofhdam^ hath both robbed us of originali righceoafnefle^and made us fubje^ to the guilt of CQDdemnation,

0^3 Gap, XXVIII.

no ofA6iopUcn>

GHAP.T2.R XXVIII,

Of Aipftior.

I. A Doption is ^bc gracious fcatcacc ef God whereby aA he accepts the faichfqll for Qhrifts fake, unto the

JL jLdignityofSons. M/^ i»i2. As many as receive him^ to them he gave power tp be ma,{^e the Sons crf^God, to thoft that believe in his Namet

2. It is called a gracious (entence of God : becaufe it doth, manifeft the gracious will of God toward men: i lohn 3 j.See what love the Father k^th (k^^.tqus, xh^^ ?iftftpv4<J b^ci* led the Sons of God. . .^e^b iin^-^'' .1 > mI : > -> -

3; This fentence is pronounced with the ifame diverfity of degrees as juftiiication; for it was iirl^ In Gods predefiination* Eph.i.%^ He hath predeiiinated qs^^that Ij^e might adopt us tp be Sons. Afterward it.was in CJi.yft^ ^^^•4*435*God hach fent forth his Son^ that we might receive adoption. After-wa^fd;;t WAS iq b^ievers therafelvcs , The fame Gh^ptier ferfe 6. And becaufeyee areSonnei God hath fent forth the Spirit of his^ Sonne into your hearts^ ^^ying^t/^^^n

4. It is properly convcrfantab^Qt the faithfuy that are c«Ii-kdand^/nftified, M^^d^i^^For by adoption we ape not made jali; which would neceflarily follow, if adoption wtm parr pn^ftifi^^^^^Pfl^t ^4^9^51 fpmewoy^^ .• neither Is It a

c^Uingjiinto Chrift, byt a cervine ^cellene digtjity flovilog from tTie application of hkp. li^m^fi $^ *?• Heirei icf ^tli^; H^ith Chrift.

5* Yet calling and Juflificadon have the rcfpeft of a foundation to this relation of Adoption: for the right of A« doption is obtained by Fakb>and the righteoufnefle of FaitL

XohnHiz^ , ..;. ; <^.

6iBut although Adoption follow upon Faith: yet it doth not foimmediatly foiiow^but juftification comes betweene:

fer

{at Adoption df its ownc nature doth forereqiiirc ^ and pre-(iippotc that reconciliation which is found in Juftification^

7. Hence all the faithfull doe expeft Heaven as it were by a double title, namely by the title ot redemption which they havebyiuitification, and by the title as it wereofSon-fiiip, which they have by Adoption.

8. Which yctoQght fo to be underftood thatthetitJeof re-redemption is a foiindacion of this right5 and Adoption doth ad a certaine manner of excellency and dignity*

f. Hence ari(eth the firft difference betvveene Divine A-doption and humane : for humane Adoption is ofaperfon thatisaftrangefjWhich hath no right to the inheritance, but by force of Adoption : but the faithful! although by naturall generation they have no right to the inheritance of life, yet by vertiie of regeneration, Faith and juftificationjthcy have k ad judged to them,

lo. Hence alfo the (ccond difference followeth,that humane adoption is only an extrinfecall denomination, and a communication of thofe things which are externall : but Divine adoption is a relation fo really that it is alfo founded in an intrinfecall adion^ and in the communicating of a new kiwarilife*

U.This-Adoption is made for Chrifts fake : bccauft Chrift did not only dcferve it as Redeemer,(7^/.4v5. That he might redcemetbem, to receive the adoption of Sonr. But alfo as being already applied by Faith^he is the bond of this Union jfI<;w«8.i7*29,H€iresof GodjCoheires with Chrift.To be con^ formed to the Image of his Son.

12. For as Chrift in juftificationis applied as a garment to cover our fi«S': fo in Adoption he is applied as a brother and Prince of our falvation. H^^r. 2 • i c* i t,i 2,13. Many Sons. The Prince of falvation. He that fanciificth, and they that arefanft^fied are all of one. He is not aftiamed to call them Brethren. Behold I and the children which God hath given mee.

13. This application and conjunftion is fo neere, that although Chrift is properly the only natural! Son of God, and much more the firft begotten of God : yet by this grace of Adoption, and communion with Chriflj alltbt faichfiill

alfo

alfo arc (aid to be the firft begotten of Godt HebALti^. Ycc arc come to the uaiverfall aflTcmbly and meeting of the firft borne who arc written in Heaven*

14. Whence alio it appeares that believers are in a far different manner the Sons of God then Ad^im was in thchrft Creation : for although ^</^»^ by reafon of tfcatdependancc which hec had of God together with that fimilitude and Image to which he was created , might be called racta-phorically the Son of God; yet he was not the Son of God by this my fticall con junftion and communion with Chrift who is the naturallSon of God»

15. Hence ariftth the third difference bctwcenc humafic adoption and divine, for humane adoption was brotight in upon want ofa natural! Son : but the divine Adoption is not

* from any wantj but out of aboundant goodnefle, whereby a Iflccnefleofa naturallSon, and a my fticall conjunftion with him is communicated to the adopted Sons.

16. That dignity which this Adoption brings with it, doth not onely far exceed that common relation whereby God is faid to be the Father of every Creature : but that alfb which we had before the fall: because that was weake, but this by reafon of the band doth rcmaine for ever, John S.ja. The fcrvant abidech not in the houfe for ever: but the Son abideth for ever.

17. Hence the Name ofGod and ofChrift is named upon the faithfully by a fpeciall right and rcafbn. I yfi'/?^^ 3.1. As Jacob taking the (bns oflofeph into adoption would have them called by his name. Ge^.^S. 5.

18. Hence alfo the faithful! are taken as it were into Gods Family^ andareofhishou(hold% GaL6.ic. That is , that they may be alwayes under the fatherly tuition of God, de- ! pendinguponbimj fornourifliment, education, andpcrpe-tuall confcrvation : as in old time among the Hehrcwes a- , doption oftentimes was no otherwifc teftiiied then by the ' nurtirring and education ^ of their next kindred in blood. I i Jieji. 2, J. I I

< ip.Togcther with the dignity of fons there is joyned alfo I the condition of hcircs, Rom.S.iy. If fons^thenalfoheircs.- ' ^ But this inheritance to which the faithful! are adopted, is

bleffedneiTe .

of Adoption. bleflcdncflc cternall : whence adoption doth fometinieg in Scripture comprehend all that glory which is prepared for the faithful I , and is expefted by them in Heaven, Ron?. 8, 23. Looking for our adoption, the redemption of oijr bodies. ^ r 20. Therefore etcrnallbleflredneflcpertaines to tht iaith-full,and is communicated to themj^HOt of juftice for their de-fcrtf, but from that grsce whereby they are taken into the number of fonsii Gal.^.^9. If yee are Chfifts^then are yee yf-hrahams fee i,and heires by promife.

21. Hence arifcth a ccrtaine fourth difference bctweenc humane adoption and divine :for humane adoption is ordained for that that the Son might fucceed the Father in the inheritance : but divine adoption is not ordained for fuccefiion, but for participation of the inheritance affigned; becaufe both ■ the Father and his firft begotten Son liveth for ever^aad fo ad-mittethno (ucccffion,

12 • A proper adjunft of this adoption is the tcftimony of the (pirit which is given to the faithfaU whereby this dignity is^aJcd together with the inheritance which is to be expeO:-ed from it, and it is called the (pirit of Adoption, Rom.%.i 5.

23. But the Spirit is laid to be communicated to the faithfully not becauft Faith goeth before all operation of tiic Spirit, as (bme unskilfully gather: for the very firft regenera-tion and converfion is plainly attributed to the holy Spirit by Chrift. hhnj.^^yS^Z, Borne of the (pirit: but becaufe believers onely after they have already believed, doe receive this operation of the holy Spirit whereby they are lealed, as withanearneft of their inheritance. Efh.ui^.i^^/^. 30.

24. And hence alfo it doth (ufBciently appeare that aflii-ranee of falvation is not properly juftifying Faith, but a fruit ofthatFaith:becaufe the Apoftlc cxprcfly (aith. After yee believed,ye were fealed. Eph.ui 3.

25. The firft fruit of adoption is that Chriftian liberty. Whereby all believers are as fet at liberty by a roanumiffion as it were from the bondage of the Law, (in and the world. John 8,32.3 6. If the Son ftial fet you fi:ec,fc(hal be free indeed*

R Riw.

ofSmBificuHon' i?^«f.8.a2. Being freed from fin. we are made fcrvants unto God. Gal.^. Itttdakm which is ibove is frec,whichisthe mother of us all. Hcbr.2.1%. That he might fet at liberty thofe who for fearc of death were all their life time fub/cft to

°" d! The fccond fruit is that the faithfuU partaking of the dignity of Chrirt,arealfoby him^as it were, Prophets, Priefts,

indKings:fi<r?.i.^. ,,/-,.

The third fruit is, that all the Creatures and thofe things which are done by them 5 arc either fubjeft unto the dominion and pure ufedhhe faithful!. r/M.t5.. I Or.3.2i.a2, Or doe pcrfor me the office olMiniftery forthem,as it is affirmed of the Awgclis. Bek 1,14V Or at leaft doe tome to their good* Rom, 8.18.

Chapter XX:i}t.

• Of SanHifiiatiort.

S$ WHch of the relative change of the condition (^f he fafthfiiU

^'w^fufiifcatiar^.and Adoftion : the re all change folloTPa

'• Tvherehj that former « manifefied^and as touching the

^p^s^ as it werecormnittedto

execfitioft^

I, f I IHE reall change of ftate is an alteration of qukli-I tics made in man himlelfe. 2 Cor. 5,17. Old things JL arepaftaway,allthings^are become new.

2. Biit becaule it doth not confift in relation and refpcftj^ but in reall cfFefting ; therefore it admits divers degrees ^ of bcginningjprogrefic^and perfe(Sioni2 ^or.^,i6. The inward man is renewed day by day*

3. This alteration of qualities doth either refpeft that good which is juft, andhoneft, and it is called Sanftification : pr that good which is profitable and honorablc^and it is called glcrification. Ron:.6.22. Yec have your fruit in holinefle, and thcendcyeriafting life* '

4.Sana:i-

4. S^n^jificatia n is a rcall change of a iran froni the filtlMt neflc of (in 5 to the purity of Gods Image* ^p^-^^^22.2^^2^; To put off as touching the old converfation, th^toidman, which doth corrupt it felfe in the dcctivabIcluLts:and tobe renewed in the fpiric of your mind ; and to put on that r:ew roan , who according to God is crcvited to righteoufnefie and true holinefle.

J. For as by juftification a believer is properly freed from the guilt oi fin 3 and hath life adjudged to hirUj the title of which life is as ic werejdeterrhincd in adoption; fo by fanfti* iicatioa the fam« believer is freed from the filthineflc and ftaine of iinne and the purity of Gods Image is reitored to him,

6. For here by Sanftification is not underftood thefepa-ration from a common ufe and confecration to fome fpecxall life , in which fence the word is often taken in Scripture, fomctime ietting forth onely the outward, foraetimc alfo that inward and cffc^all feparation j for fo it may be extended to calling or that firft regeneration whereby Faith is communicated as a principle of new life I in which fence rcge* neratiqn and Sanftiflcation is wont to be confounded by moil'; but by it is uad^rftood that change of a man, whereby i believer hath righteoufnefle and inherent holinefle communicated to them. 2 Thejf.2.1^. Through Sanftiiication of the Spirit. ♦ . ^ .

7. For God himfelfe doth raanitcftly witncffe that holinefle is a gift of grace inherent, /<?r.31.3 |.l will put my Lawcs intotheirmind, and in their he^rt will I write them, Ezech. ^6.26. ay. I will give you a new heartland a new fpirit will I put into the midft of you.

8. But thiifanftification is diftinguifhedjfrom that change of a man which is proper to the calling of a man in Faith and repentance, In that that Faith there isnocconfidcred properly as a quality, but in relation to Chrift : neither is repentance there confidcred as a change of difpofition j for fo itisallonewithfandification : but as a change of the pur-pofeandmtentofthemind. But here a reall change of qualities and difpofitions is looked unto.

9.ltU called a reail change^ thatittnaybediftiiiguiihed

R 2 not

of SanifificatioH*

not onely from juftification,but alfo from that fanftification which is by Juftificatibn ^ as is the Sanftification of the fevcnth day : or alfo that which is by relation of a figne, as IS the San^ification of the elements in the Sacraments, or laftly^ that which is by manifeftation , in which manner God himfclfe is faid to bee (anftified by men. i ^eter 3. 14.

I o Jt is of the whole man ^ not of feme one part, i The^^ 5. 23 • Now the God of peace himfelfc fanftifie you wholly^ and your whok fpirit, foulc and body be preferved blameles unto the comming of our Lord Jcfuft Chrift. Although Co much of man 5 TantHm& totnm or that whole that is in man is not prcfently changed.

II • But although the whole man be partaker of this grace^ yctitfirftand chiefly agrees to the (bule^and afterward from the foule is derived to the body, as the body of it is capable by that obcdientiall power wherewith together with the foule it is (tibjefk to the will of God. So alfo in the foulc firft and properly it agrees to the will, from which it is derived into other faculties according to the order of nature. Detit.

^0.6. The Lord thy God fhall circumcife thy heart, and the heart of thy iced, to love the Lord thy GodwkK^all thy heartland with all thy loule,that thou raaift Dve.2!:(?w.2.2^4Thc circumcifion of the heart.

12. It is a change ofa man from fin^ to diftinguifli it from that fanftification which is^A contrArio mere negativo fromthe meere negative contrary^ foch as that was which is attributed to the humane nature of Ghriftj which is faid to be (anftified, or made holy^although the nature of Ghrift was never defikd withfinne.

13. The tcrmc from which this is,is filthineflc, corruption^ or the blot of fin, a Cor.j*u Let us purge our felves from all filthinc(Ie offleih and fpirit 3 perfedtingholincflTe in thefearc of God.

i^Thc tcrmc to which,iathc purity of Go Is Image^whicb is faid to be framed or created againe in knowledgt^righteouf-aefle and holincfie. Efk^.2i^ Or a conformity to the Law oiGo&.Jani.i.2^. Newnes of life, Rom.6Jj^. The new crea-l«re,2 C(^.5«ii5r(7^6a54& the Divide natlir^^2T^M.4»

^ i5*Biit

i 5.But it IS called the new and Divine creature. !• Becauft it is not produced of thofe principles which are in us by nature, as thehabic of all arts are brought forth which are gotten by induftry and learning, but out of a new principle of life, communicated by God unto us, in our calling.2.Be-cau(e our naturall difpolition is altogether of another fcinde then it was before. 3* Bccaufc in its meafuix it reftmbles that higheft perfcdion which is found in God.

16. There be two degrees of this fanSiticationj one in this life, which is called in generall an infancy, i. Or. 13,11, I z£ph, 4. 14 2 Peu2.2* Becaufe although that variety be foundin this life,thatiffome of thofe that are (an(3ified be ^: compared with others and with themfeives at divers times^

then fome may be rightly called infants , and others men growen^whilft they live here, H^^.5.13,14. Yet the higheft degree which we attaine to in this lite is oncly a beginning of holinefle promifcd and to be expefted. The other degree is called mans age and perfcft age. £p^.4.i4. i Car.13.11. Thi/.^.i2. Becaufc in the life to come the motion and pro-greflc of fanftificacion ceafeth, there is onely found reft, and pcrfe^ion, (b that in this life we arcmorepropcrly (aidto have fanftification then holineflejand in the life to come; holinefle only,and not fanftification;

17. Sanftification therefore hath two parts rone in iefpcft of the terme from which, is called mortification ^ and the o-ther in refpeft of the terme to whichjis called vivifiQtion and refurrc&ion.S^w.S. 5,6.

18. Mortification i« the firft part of fanQ:ification whereby fin is wafted5Cc/.3 3.5. Ye are dead^morciySie therefore your earthly member?.

19. The meritorious 5 and exemplarycauft of it is the Death of Chrift. Rom.6.^. 6. Being grafted into thelikeneflTe of his death: knowing this that our old man is crucified with hirr.

to. The caufe principally working is that fpirit of God who communicates to the faithfull the efficacy of hit death. it<?w.8.13.1fby the fpirit yce mortifie the deeds of the body, yccftialllive* *

2 i.The adminiftring caufe is Faith it kl(c^Rom^6*i7. From

R 3 the

of San&ificathff. the heart yee have obeyed that tormeof doftrlnciinto which ytewerc dcliveredt

22. From this mortification there followcs in all that sire fanftifiedadeniallot thcmfdveSj and the World, Lfic.^.2^%

2 3. Hence arifeth that inward difference which is bet-wcenefin, which remaines in the taithfuU from that which remaines in others : In others (in is raigning. prevailing, and predominating : in the faithtuU it is broken 3 fiibduedand mortified.

24. Vivification is the fecondparcoffanSification wher-by the Image or lite o£ God is reftored in man.Cc?/. 5,10. Epk. 4•24.^e^'. 12.2. Having put on the new man; be ye transformed by the renewing of your mmd»

2 5.Th« exemplary caufe of it is the Refurreftion of Chrift, CoL 3,1.2. Ye are rifen with Chrift.

26. The caufe principally working is the Spirit of Godj which railed Chrift from thcdead, iiiPw.S.ii.If the Spirit of him that raifed Jefus from the dead dwelleth in you.

27. The adminiftring caufe is Faith, Ga/.2.2o. The life which I now live in the fleih ^ I live by the Faith of the Son

4>f God.

2§.From this vivification there arifeth a ftrong tye in thofe who arc fanftificdj of thcmfelves to be addifted wholy to God and to Chrift. 2 Cor. 8^ 5. They give themfelvcs to the Lord.

20. Becaufethis {anftification isimperfcdwhileftwelive here as infants, therefore all the faithfullare informed as it were with a double forme ^iin arjd grace * for the perfeftion of fanftification not found in this life 3 unlcfle in the dreames of fome fantaftick pcrfons. i fobn i.S.If wee (ay we have no (in^ wc deceive our (clves^and t here is no truth in us. Yet all th^t are truly fan£tified doc tend unto perfeftion5^^/^.5.48. a Cor. 13.11.2 P^/.3.18.

30. Sinne or the corrupted part which remaines in thofc that are fanftified, is called in Scripture!, The old man 3 the outward man,the members, and the body of finne. Grace i or the renewed part is called the new man, the fpirit, the f mindj&c. f

3i*H€rc.

51. Hereupon there foUowes two things, i. Afpirituall war which is made continually betwcene thcfc parties. Gal. 5.17. For the flefn huls againft the fpirit,and the fpirit againft • the flefti: and theft are contraxy one to the other. 2. A day ly renewing of repentance.

32,Thatfle{h which reraaincsif^thcregeneratejisnot only in the vegetative, and fenfitive appetite, but alio in the will andreafonitfelfe,! Thej[,'^.2^.

33. The flefh or this concupifence hath the true and proper realbn of linne in the regenerate themfelves. ^om^ 7.

3 4. With this corruption even the beft workes of the Saints arc infectcd,fo as they have need of fome remiflioii.

35. Yet the good works of the regenerate are not to be called finSjbut defiled with fin.

36.That defilement of good workes, ( by reafbn of Juftifi-cation} doth not hinder but they may be accepted of God to be rewarded.

37. That fight which is found in wicked men betwecne confcience and the will, is not the driving of the fpirit agaitiftthe flefn , but of the flcfli fearing againft the flcfli deiiring.

-fr*rrr^

Chapter XXX-

of gi&rtficatioro

iHthe former diffumion we fpak? offAnBijication which it one

fart of the alteration of qualities , which did refpe£l that

good that i^juft andhoneft: the other part foUowes^

mmelj Glorification which refpeUs that good,

that is profitable and honorable.

!• ^glorification is a reall tranfnnitation of a man, from f —Tiifery or the punifhment of finne, tmto happincfle VJeternall.i?^»j?/8. 30. And whom hee juftified^thofe

hecaloiified. ^

2. It is called a reall tranfroatation,that it may be diftin-guiflicd from that bklTedncfle which is either vircuallonely, in Eleftion, Calling, Juftificacion, and Adoption, or declarative in holy workcs^ Rom 4 6. D^vid declares that nian to be blefled to whom God imputeth righteoufnefle^ &c, T/Jr/. ($5. 5. Blefled is hee whom thou chufeft 3 and bringeft to dwell in thy Courts. CMatthtw 5. Blefled are the poore in fpirit,&c.

3.1n refpe(3; of ihc termc from which^x^/^^mifery or the pu-nifhment of fin,it iscalled a redemption.i C<?r. 1.30. Eph.i. 14.

4. This redemption is a rcall delivering from the evills of puniftimenc: which is nothing elfe in very deed but tlic execution of the (cntence of Juftification : for in JuiHfication, as wee arc judged to be juft, fo we are Judged to have lifet Now Glorification makes that life that wa? judged^and pronounced ours by rcaU communication.to be ours aftually and by poflTeflion.

^5. It is faid to bercall, that it may be diftinguiflied from that redemption which is in the paiment ofthe price of redemption, and in application of the fame Co jui^ificationi whereof mention is made Efh. 1.7.O/. !• 14.

6. In the Scriptures alfo it is wont to be called deliverance, and prefervation from the wrath of Godjfrom death and from the kingdome of darkeneflc*

7. In refpea of the terme to which, it is called, beatifica-cation,, bleflingjlife eternall, gloryj Glorification, the kind-dome of our Lord and Saviour Jefus Chriflj and an immortall inhcritancc^ff/?.i.3.M» 3.36.& 6.47,2 Teu !• 3,11. iPtt. i.4«&5*tc.

8. The firft degree ofthis Glorification begun , is thcap-prehenfion and (cnce of the \ovq of God ftiining forth in Cfarift, upon the communion which the faithfull have with him.iJ(?.5.5.The love of God is flied abroad in our hearts 3 by. the holy (pirit which is given to us.

9. Hence there arifeth a ccrtainefrFendfliip betwecne God, Chriftjand thefaithfulljM;/1 5-i 5-1 have called you friends, becaufc all that I have heard of my Father have I made known unto you.Uma 2.2^. Ahaham was called the friend of God*

lo^Tfae

la The (ccond degree is undoubted hope and expc'ftati-on, of the enjoyment of all thoic good things which God hath prepared for hi^.Rom.'^. 2. We rcjoycc under the hope of the glory efGod.

ri.Henceis freedome to come to God wich boldmffk.Evhi

12« Hitherto pertaines the aflurance of perfeverance and (alvation alfoj Rom.^.:^'^,

13. For this aflurance as touching the thing it felfe which is called a certainty of the objeiftjis fealed to all true belie-vers: but as touching the perceiving of it, which is called a certainty of the fubjedjit is not alwayes prefent to all 5 yec it may bee gotten by any without (peciall revelation, and it ought alfo to be (ought for by all : fo as this certainc confidence rightly grounded hath nothing common with prcfiimption.

14. This certainty is grounded upon^ and confirmed to thcfaichfuUby the word, theftales, by oath, and by the earned ofGodhimfelfe.Hr.6.i7.God willing abundantly to (hew to the hcires of the promift rfie immutability of his Coan(eIl, he bound it by an oath: that by two immutable things we may have ftrongconfolation* Efh. i. 13. Yceare fealcd with that holy Spirit of p^romife which is the carneft of our inheritance.

I %. This truth is perceived,and made certaine to us. i. By a certaine (pirituall fence whereby the grace of God now being pre(cnt, doth make its preftncemanifeft^ and evident to the believcr.2. By the gift of di(cerning whereby believers doe diftinguilh true graccfirom the (hew of it. 3. By di(cour(c and teftimony of confcience whereby grace and (alvation is no Icflc (eale to the faithfull,tbcn fin and death to unbelievers. 4. The Spirit of God himfelfe doth (b confirme all the(e wayes of perceiving, that they have the (ame certainty that Faith hath, Rim.%.i 6. The fpirit it felfe witneflcth with our (pirit, that we are the Sons of God. i C^r.2.1 2« Wc have received the fpirit which is ofGod,thatwe may know thethingi which God hath freely given us* 3 CorA^^^. Try your (elves whether yet be in the Faitb,eicaminc your felves. i John 4.16. We know^andbelicveithe love which God hath towards us.

S i6.Thi«

OfClorificA^ion^ i6. l^\\h certainty doth follow upon the p«rceivmg of Faith ^hd Repentance 5 where the fice covenant of God is rightly underftood. 2 ^^r.13.5.

17. If either of thefe be v/anting, this certainty is taken a-vvay as touching the perceiving of it; fo that hec that doth rightly underftand the prornife of the covenant, cannot be fare of his falvation , unlefle hec perceive in himfelfe true Faich and repentance: neither can he that tceles himfelfe truly to believe, and repent, be furc of his perftverance and lal* vation, unlefle he alio underftand by the covenant that God will mightily preferve thofc that believe and repent^evento the end.

1 S.Therefore certainty of falvation is not of anyjuor other* wife perceived 5 but thofe who together with Faith keepe a good confcicnce, and that whilft they kccpe it from any grievous wound ^ which by tho(e (ins is brought which are wont to waft con (cience.

X 9. Hence as Faith, and a good confcience doe florifh 01: Iangui(h in men^ (oalfo this certainty is either confrmed, or diniini(hed*iPy;5i.

20#They therefore that w ithout any fence or care of Faith^ ;tfid repentance doe certainly hope for (alvation^in prefumipg they hope,and hoping they perifh.

a I. From this certainty arlfeth confblation,peace, and Joy ttDfpeakable.iJ^w^^5.1.3. i Pet.i.^.Ro.i^.xy. z Qq> . i.j. Which are thefirft fruits ot glory^iJ^»^.8.23.

22*Conlolation is an eafing of fearc and oppreffing griefe. a Cor, i,4.Yet it containes lometimes by a Synecdoche all falvation begun.CtfA2.2*

23. Peace is a quieting of the mind, whicharifeth partly feom deliverance from evilb, and partly from the preftace or hope of contrary good thingf»?Ai/.4.7.

24.When it is joyned with grace in thcApoftles (ahitations, then it lets forth all that felicity which is communicated ta the faithful! by the favour of God.

2^ Joy is that delight which is perceived from the con* jucwflioPj, and communion of the chiefe good.

26. Henceeternaillife itfclfciscalkd)oy. 0^^/,25.2i.

of GlorificaHm. T 3 3

17. The third degree is in partaking of the fpirituall gifts of giace with abundance, or overflowing.^<?/. J.a.j.i o. With all riches of the full afTurance of underftanding.Abounding in Faith'Complete.

28. Hence the abundance of grace is faid to minifter a large entrance into the Kingdcmc of G o d. 2 I'eter I, 8. II.

29« The fourth degree is in experience oftbe good will or kin^neflcofGovi. Pfal.^u20. How great is thygoodneffc which thou doft lay up for them chat feare thee ? Pfal. 6$. $• We are facisficd with the goodnefle of thy Houlc, with the things of thy holy Temple. ^ .^^^

go.Hithcrco pcrtaineth that fatherly providence of God whereby he watcheth alwayes over the faichfuU for good, ashewatchethoverthe wicked for evil!: in which relpcft^ iii Scripture the good Hand of God is faid to be-with k'i$t

} I. Hence all things workc together for good to them that toveGod,i^(>^t8* 28.

32 .From the fence of all thefe, the faithfull are rooted^and grounded in the love of God. Efh.^.ij.

Pcrfeft Glorification i% in the taking away of all impcr-feftion from loule and body ^ and communication of all perfection.

This Is granted to the Coule immediatly after the fepa-ration of it from the body. 2 Cor.^, Verfc 2. ThiL 1.2^, Hd.2. I2«2$« But it is not ordinarily granted to the foulc and body joyntly before that laft Day^ wherein all the faich^ full (hall bee pcrfcftcd together in Chrift. £phe/l 4. i j.

S ^ Cap. XXXL

of the church myfiicaUy cpnjidered.

I ■ I ■ ■ ■ I

G HAPTER XXXI.

Of the (^hnrch myfikalljf conjuiered.

Thus mHch of the affUcation of Redemptiotuconfidcred in itfelfe:

The ffebjcEl to vphichy and the manner by r^hieh this

application ismadf^dothfollow.

iJ I »H E Subjcft is the Church. i5/»/?. 5.2 '^^26^2j.C\\n& I loved the Church^and gave himfclfe for it : that he JL might fan^iHe it being purified by him with the wafhiBg of water through the Word: that he might make it to himfclfe glorious, that is , a Church not having fpoi or wrinkle or any (uch things but that ic might be holy and un-blameablc: whence Election, Redemption,Vocation, Jufti-fication^ Adoption, Sanftificatien^ and Glorification doe in their propriety belong to the fame fcbjeft, that iy^to the fame Angular men 3 which make the Church. I^hnij.^.io^iiii* I pray for them 5 I pray not for the World, but for them whom thou haft given mee^ becaufe they arc thine,' Rom. 2. 29.30^ For whom hee hath fore-knowne, them hee did pre-d:eftinate5&c.

^ z. Y^t the Church hath fo the confideratign of a fubjcft in refpcft of this application, that it is alfo aneffeftofthc fame applicatiba : for it is not firft aftually a Church>and afterward made partaker of Union and communion with Chrift } but becaufe it is united to Chrift,therefore it is the Church of Chrift.

3. And this is the reafbn why we can neither explainc nor underftand the nature of the Church, unleflfe thofe things whichpcrtaine to the application of Chriftj be firft explain^ and perceived.

4. The eleft before they be grafted into Chrift are in them-felves no otherwifc of the Church, then that power which mits owne time (hall certainly come into aft, byrcafonof

Gods

Gods intention and his tranfaaion with Chrift : becaufe that remote power which is common to all men, inrclpeftofthc elcftjis certainly determined in God.

5. Therefore thofe orthodox Divines, which define the Church a company of eleft ones, doc either by elcft ones un-derftand, thofe that are called according to elcftionjor^ they define the Church not only as it doth aftually cxift, but alfo as^it is to be hereafter.

6i That firft thing which doth make aSually a Church is calling : whence alfo it hath taken both its name and definition.

7. For the Church is a company of men that are called. I Cor. i%2 4. With I a3 2.Called both levrcf and Greekss. To the lei^es ^ to the Greekes, and to the Church of God. But be-caufc the end of calling is Faith j and the workc of Faith is ingrafting into Chrift ^ and this Union with Chrift, doth bring with it communion with Chrift, hence it is defined, in the very fameftnce^a company of believers, a company of thoie who are in Chrift; and a company of thofe that have communion with Ghrift^^

8,But as Faith doth Co refpeft Chriftjasthat by Chrift alfo it refpcfts God 5 fo this Church,which dothexift by Faith is both referred toChrift as to the head,and by Chrift untoGod: whence the Church is called the body of Chrift. ^^/.i. 24^ And alfo the Church of God» iC^r.io. 32. TheKingdome of Chrift, Co/ofo i. 13. And the Kingdome of God, t Ronj.i^. 17.

9. It is called a company : becaufe it doth confift properly in a multitude joy ned in fcUowftiip together^ or a community of many, not in Tome certaine one that is called : whence Sph.^.i6. It is called a body fitly joynedandcompafted to-gether^of divers members 3 and by the fame reafbn it is often called in Scripture an Houfe, a Family, a City^ a Kingdome^ a Flock, &c.

10. This company is reftrained to men; becaufe the good Angels^althoughin fbme refpe&they pertaine to the Churchy by reafon of that Union they have with Chriftj and the grace of confervation communicated by hira^yct they arc not ho??ici-' gent all members of the Church redeemed^

S3 11.The

of ihe clutch myftictilty ccnfidtred.

If. The forme or conftuuting caulc ot this Church ir«ft needs be fuch a thing which is found alike in all the called:bat: this can be nothing ci{e then a relation , neither hath any relation that force btlidc^ that that conilfts in achiefeand ifirimate ;?itcttiontoChrift : but there isnoiiich iu man be-fides Filth : Faich therefore is the foiircof the Church.

12 For Faith as it is in every believer, difti ibuiivelyjis the fornne of thofe th^t are called : but as it isconfidciedinail coile&ively, it is the forme of the company ol thofc that arc called,thatis the Church.

i3» For the fame, believing men^ who being in fcvcrall diflributively^confid red arc the called of G A . are aiio tbq Church oi Godjas they ar^ Jc^} ntly or collcftivcly confidcred in a company.

14. Hence all thofe promifes of God which arcmadeco the Church in the Scriptures, and doe con aine in themftlvcs cflcntiall biellings.doe alio pertaine t ? every believer.

15. This relation is fo reere^tl a in refpefk of it^, not only Chrilt is the Churches 5 and the Church Chrilh, Cant.t. VerfeiS. But alfo Chritt is in the Chutchjand the Church in him. John i ^Verfe.^. l Ivhn ^^Verfe 24 So that tht Church is myftically called Chrift. i C^r. 12.12. Andthcfullncflcof Chrift.<?p^* .23,

16. Hence the Church by a metaphor is called the bride, and Chrift the Bride-groome: the Church a Clty,and Chrift theKing^rhc Church an Hou(e,anu Chrift the Houfe-holder; the Church the brancheSj and Chrift the Vme : finally the Chu' ch a body,and C rift the head.

17* But by thefc comparilbns, there is fignificd not onely the Union and Communion which is betweene Chrift and the Church , but alfo the way of order whereby Chrift is the beginning of all dignity, lii:e,powcr5 and pcrfedion, to theChuich.

18. This Church is myftically one, not generally^ but as it were ih^ Species Specialijfima j or Individuum : bccau(e it hath no kind properly io called.

• \g. It is therefore called catholique,not as catholiquc (ignifics a C^^^^ or fomc gcnerall thing ^ but as it fets forth fomething integrally univi^rialL) ( as when we fay the univcr-

far

(all world) bccaufc it con taints the faithfull of all Nations, of al places^and of all times.

20. ThercForc no p^rt of the Church can truly be called catholickjbut as it doth profciTe that Faith which xi the Faith of thccachoiick Church, in which fence the Ancient.^ did not oacly call that pair of the Church which was at Romcy but other Churches alio. As our Church at Fy-Ane^-yj^m^y be rightly called catholic.':, as it doth proiciTe that Faith which belongs to the catholick Church.

31. The Church is dcvided into members according to the degrees of c'omiTiunioa which it hath with Chrift^ in which refpcft ic is called eicher Militant, or Triumphant.

32. Th: Church militant is that which is partaker oncly of communion begun: and Gj doth wraftle as yet with enemies in the field of this World. iCor,i:}.g.i2 We know in parC5 and prophefie in part : for we fee now through a OlaflTc and darkly. 3 Coy.io.^ The weapons of our warfare. Eph.6.i 2,15. Wee wralile , therefore take to you the whole Armour of G O D.

25. The church triumphant is thatwhichisalready pcr-fated. J/)^^4*i5#LIntillweallcemct6aperfcft man^ to the Bacafeife c^the full ftature ofChrift.i C'ora J. Aftercommctb ihat which 18 pcrfeft.

24. The militant Church is both invifible and vifible^ aamely with outward fight or ience.

35. Bucthisdiftinftionisnotadiftribution of the ^enf^s into the Species , as if fo be there were one Church vifible, and another invifible ; nor of the whole into the members, asifonepartof the Church werevifiblc, and another invifible : but a diftinftion of the adjunfts of the fame fubjecfVj becau(e invifibility is an affe£Wonor manner of the Church, in refpcft of the eflentiall, and internall forme: vifibility is an afFedion or manner of the Church in refpeftofthe accidental l,and outward forme.

26. The eflentiall forme is invifible ibecaufc it is both a relation, which doth not come into the fence, and alfo fpi-ricuall, andj ib reoxrved more irom feirccihen in many other leUtionSr

a7*Thc

ay.Theaccidcntiall forme is vifible, becaufe it is nothing clfe then an outward profeflion of inward Faith, which may be eafily perceived by (cncc.

28. This vifible profcffion is that vifible communion of the Saints which they have with Chriftj and among themfelves.

29. The afts of communion with Chrift are thofe vifible afts, by which they prefcnt themfelves to God in Chrift to receive his blcfllngs, and to give the glory of them to him.

30. The ads of communion among themfelves arc all thofc aftsjby which they ftady to doe good each to other; but ef-pecially thofe which direftly make to further their<:ommuni-on with God in Chrift-

3 J. Many afts of this latter kind arc to be cxerciftd alfo toward thofe who as yet are not members of the Church: bccauft by a certaine power they arc to be judged to belong to it.

32, This Churchasitisvifibleinitfclfejisinrefpeftofo-thers and comparatively alfo diftinguiftied into the Church lying hid,and manifeft.

33. That which is manifeft is when the number is greater, and the profeffion more free and more poblicfr,

34.That which is hidden is when the number is leflfe, and profeffion leflc op>;n : which is wont to come to pafle by rca* fon of herefies, perfecations, or prophanc manners abounding abroad.

3 5.1n the (ame refpcft alfo the Church is purer and impur-cr, as the profeflion is more or lefleperfeft.

36.But this profeflion doth not depend upon confefllon only and preaching of the Word, but alfo upon the receiving of it and religious obedience to it.

37. But although the Church be fubjeft to fuch changes, and may leave any part of the World»yet it hath never totally failed, or (hall f aile from the beginning of the gathering it to the end of the World.

38. For Chrift mufl alwaycs have his Kingdome in the mids of his enemies, untillhee (ball make his enemies his footc-ftoole.

39. Yea the Church doth never wholly ceafe to be vifiblcj for althougk fometimc there fcarfe appeare a ChiH^ch any

where

where fo pure, that one may fly unto k in communiou of the fame worftiip in all things : yet the Church doth in fome fort abide vifible in that very impurity of worfhip and profcffion.

Chapter XXX II.

Of the Church Injlituud.

I. / I *HE Church as it lives upon Earth^although it be I not wholy vifible together, yet it is vifible in its JL parfs, both dividedly in the feverall members, and joyntly in companies or Congregations.

2. The former vifibility is by mens perfonall profeflion which doth not make a Church limply vifiblc^butincertaine members 5 or vifible members of the Church, although the Church in ic felfe cr in its integral! ftateisnot vifible in the fime place. Alls 19 i P^///came to £/?^^//^ where he found ceitdine Difciples

3. That vifibility 3 which is in diftinft companies or congregations, doth not only make a vifible Church^but touching the outward forme doth make fo many vifible Churches 0IS there are diftinft congregations. RcvcLi.^. The feven Churches,2 Cor.%.i.ipm The Churches oicMacfdoma^^iU the Churche?#

4. For thofe congregations arc as it werefimilary parts of iht cathoHck Church^and £0 doe partake both of the name and nature of it.

5. Therefore a particular Church in refpefl of that common nature which is found in allparticularChurches, is a Spfcies of the Church in generall, but in retpeft of the catho-lick Church which hath the rclpeft of an ^whole, it is a member compounded of divers (everall members gathered together I and fo in refpeft of thofe members it is alio an whole.

6* Such a congregation or particular Church is a fbciety of believerce joyned together by a fpeciall band among chem<

T fclves,

ftlves , for the conftanc exerd(e of the communion of Saints among themftlvej.

7. It is a (bciety of believers :becau(c that fame thing in profcffion doth make ' a Church vifible, which by Its in-ward and reall nature doth make a myfticall Church, that iSg Faith.

8. Bjt becaufe true Faith hatlr holineffe joyncd with it^ which it doth efFefluallyworkcj Acts 15. 9, And fothepro-felfion of crite faith cannot be disjoyned from the profeflTion of liolineffe, the^-eforc the Church is promifcuouflyand in the fame fenfe called , a fociety of believers 5 and of Saints. Sph.i.i. To the Saints which arc at EfhsfmznA faithful! in ChriftJefiiM Cor.ia* compared with, 2 Cor.1^1. Rem^i.j. ColofA*7.

9. Hence viiible and particular Churches alfb,by reafon of this Faith which they profeflc, are rightly faid to be in Go J the Father 5 and in the Lord Jcfus Chrift. i Thef[. !• i. 2 Thefj.i,

10. It is alfo very probable that there is no fuch particular Church in which the profeffion of the true Faith flourifh-cth,but in the fame alfo there are found fome true believers

11 .But thofe who are onely believers by profeiTion^folong as they remaine in that fociety are members of that Church, as alfo of the catholick Church as touching the outward (late, not touching the inward or eflentiali ftate.l lohn 2.^c|. They went out from us,but they were not of u?»

I at Among believers there are to be accounted as members of the Church the children of thoft believers who arc in the Church: iCor.j.i^ Your children are holy. For they arc partakers of the fame covenant, and the fame profeffion with their parents.

13. Yet infants are not fo perfeS members of the Churchy as that they can cxercifeafts of communion 5 or be admitted to partake of all the priviledgcs thereof^ uoltflc there doe firft appeare an increaft of Faith : but they are not to be excluded from thofe priviledges which pertaine to the beginning of Faith and entrance into the Church.

14. Believers doe not make a particular Church^ajthqagh peradventwe many may meete and live together in the

of the ChrchltfftHyted* |j^l

fimc place, unleflfe they be /oyncd together by a fpcciaU bond among thcmfelves ; for Co fomc one Church fliould ofceh be diffolved into many, and niany alfo (hould be con« founded into one.

15* This bond is a covenant, either exprefle or inipiicite, whereby believers doe particularly bind tnemfelves^ toper-forme all thofc duties 3 both toward God and one toward another, which pcruine to the refpeft and edification of the Church.

16. Hence it is thatinthe oldT^ftamentweedoeforthe moft part fo often read of the renewing of their covenant | as there is related any folcmne reformation of the Church*

i7.Hence none is rightly admitted into the Church,but by coafelfion of Faith and promift of obedience.

18. This joyning together by covenant doth onely Co far forth make a Church as it refpcfts the exercifing the communion of Saints: for the fame believing men may joy^e themfelvcs in covenant to make a City or fomc civill fociety, astheydoeimmediatly re{pcft a common civill good 3 bat they doe not make a Church but as in their conftitution they relpeft holy communion with God among themselves.

19. Hence the (arac men J may make a City or poIitJcke fociety and not aChurch;or a Church,and not a City;or both a Church and a City.

20.Hence it is that thofe meetings that are formally Ecclc-(iafticallyare faid to be had in the Name of the Lord. Mat^ 18. " 10.1 Cor.%.^0

21* Neither yet doth (bme fuddaine joyning together^ and excrcifc of holy communion fcffice to make a Church: unleffc there be alfo that conftancy 3 at Icaft in intention, which brings the ftatt of a hodj^ and mcmberi in a ccrtaine fpirituall politie.

22. This Church is inftituted by God and by Chrift^H^^* 3.3^4^ He that btilded the Houfc, for every Houfc is bulk by fome^ and in this refpcft it differs from the myfticall Church, the gathering 0^which together into one is not prcfcribedunto mtn, but performed impiediatly by divine opecation ^ bm the gathering together into an inftituted

T ;& Church

of the Church InfiitHted.

Church is fo performed by God, thac his command and mans duty and labour doc come bctwecne. Hdr. lo, 25. Not forfeking the aflfembling our (elves together,

23. But it IS ordained by God and Chrift onely,becau(c men have neither power oftbemlelvestoiRftitacey or frame a Church unto Chrift ^ neither have they by the revealed will of God any fuch power committed to them : their grcatcft honour i5,tbac they arc fervants in the Hculc of God. Hc!\ 3.5.

24. It is nottherefore in the poorer of man either to take away any of thofe things which Ghri!l hath granted to his Chiirch^or to ad other to thcnvof the like kind : although he may and ought by all lawfull meanes to provide, that thofe things which Chrift hath ordained may be farthcj^ed 3 and confirmed,

25. But Chrift hath fo inftituted the^Church^thatital-V?ayc6 depends upon hirafelfe as upon the head, fo that if it be didinclly Gonfidered without Chrift, it is not a com • pleat body.

26,Hence the Church itfelfemay notproperly make new LawcB to her fclfc of new things to be ordained, butftce ought onely tocare for this^that ftieedoe well find out the will of Chrift,and obfervc his ordinances in order and decent-lyjWith grcateft fruit of edification.

27. But beciufe the ordinances of Chrift have alwayes a bleffingof God joyned with them, therefore here are divers promifes of God o^ade to the Church of the prefencc of Churift. Mat.iS.io^ I ^<^r.5.4. So as in a fpeciallmanner hec is faid to be converfant and to walke in the Churches. ReveU 2. I. Efay 31. 9. And of the prefence of the Holy Spirit, EJaj 59.21*80 that a more ample and certaine blcffi ig of God may be cxpefted in the Church of God inftitut^d^ then in any folitary life whatfoever.

28. They therefore that have opportunity to joyne them-felves to the Church, and ncgled ir,.doe more grievoufly fione, not onely againft God in refpec^ of his ordinance but alfo againft their owne foule in refpcft of the blefTing ad joyned. And if they d ^e obftinatly perfift in their carclcOcneffe, whatfoever they doc othcrwUc profcfli^ tinsy > can fcarce

;: be

be accounted for believers truly feeking the Kingdomc of G o D.

2p.Theproreflionofthctrue Faith is the moft eflemial! note of the Church.

3a This profcffion raay in (bme company goe before the folemnc preaching of the Word, and adminiftradonofthe Sacraments*

Chapter XXXIII,

Gfti)^ extraordinary tj^inijlers of the Chnrch^

I. f m <Hus far of the (ub^ft of application,The manner of

I ic follower*

JL 2. The manner of applying confifts in thofe things which aremcancs oftheipiric apply ingChrift with all his benefits to us for our falvation.

3. The which (pirit it felfe doih apply all iaving things unto us , internally and moft neerely^and fo in his manner im-mediatly, neither is any externallmeanes capable properly of that vcrtue whereby grace may be really communicated to us : Therefore though thoft doe morally concurrc and operate in the preparation of man to receive this grace,yec they doe not properly confer the grace by themftlves, but the fpirit which woi kct^i together with them.i C^r^^.j. Neither is he that plantcth iny thing^nor he that watereth: but God ivho?iveth power to increafc.

4. The two principall meanes of this fort arc the Mi-nifieiy and the holy Signcs : unto which notwithftand-ing there is neccflarily to bee joyned (bme Ecclcfiafticall Difcipline.

5. TheMiniftery is an EccIeGafticallfunftion whereby a-man being choien out dcthdifpcnfe holy things offpeclall right.2.C<??-,4.i. We have this Miniftery, as wc have obtain* edrcercy, \C0r1.2. Letamanfoaccountofusas iifthcMi^ mftersofChriftjanddiipenfersoftheMyfteries of God.

6At is called a Miniftery^bccauie that power which is com*

T 3 mittcd

OftodtMfdimry Uim^m ^fthe €hurch. mitted to Ecclcfiafiicall meti J isapowerofdoingocelyby Che command of Chrift, and mccre obedience toward hin:*

7. A fpirituall or regall power of govcrnmeot whereby one workech of his owne libmy and will^is not belongii^ to jncn, but to Ghrift alone.

8. Hence a Minifter of the Church is bound to execute hij office by himftlfe, as one that hath not power to appoint any vicar in his place 5 for this (hould norbcanaftionofobedi-cncc,but of command.

9. Therefore one that is a conftanc Minifter of divers Churches which are neceflarily to be provided for by Vicars, is not of Gods Ordaining, but of mans ambition and pre-(umption.

« o. The power k not abfolute^but relative, that is, it doth notconfiftinansbfblutepower to doe any things but in a right 5 whereby one hath power to doe that rightly and law-ftilly which he might not before fo doc^ and therefore it is ToteJlasJHru^z power of rights

11. But it is of fpeciall right; bccauft it refpefts fbmc fpe-eiali duties unlawful! to others, and it doth undertake fomc common duties in a certaine fpeciall manner*

I i^Thc right of the Miniftcry depends upon calling,Hr^. y. ^.Neither doth any take this honour to himfclfc^but he that is called of God^as was Aarotf.

13. A calling is an adion whereby an office is comitted to any with authority to Miniikr.

14. Therefore they arc very ridiculous who doe (b ordainc the calling of Minifters, that they girc them not power to pre^h the wordjUnlcfle they have Ibmc new grant.

15 • A EKcefTary adjunft of a calling is ficncfle to the Miuiftery*

1 6. Hence thofe who are altogether unfit to fulfill the Mi-niftery, if they be called to it by men , are the Minifters of nicD,notofGod» H^4.4Becaufethou haft dcfpifed knowledge,! Will alfo defpifc thee, that thou (halt not be a Prieft unto mce.

17* This fitneflcarifeth from a fit iBcafure of gifts, and a ready wil to undertake and execucf the officei

181 From

18. From th« Miniftery there arifeth a third ftate of the Church : for as by Faith it hath its cflendall ftatc, and by a combination its intcgrall ftatc : fo alfo by the Miniftcry it hath a cercaineorganicall ftate : becaufe it is now made fit to excrcift all thole operations which pertainc to the good of the whole,

ip.Thccoarleand dirc(5lion of thefc operations, isEccle-fiafticall polity.

20> Ihe forme of this polity is altogcthermonarchicall in refpeft of Chrift, the head and King ^ but as touching the vifible and vicarious adminiftration, it is of a mixt nature, partly as it were ariftocraticall ^ and partly as it were dc-mocraticalK

21. Hence in the lawfiill Miniftery of the Churchj Hierarchy holy principality hath no place^but rather Hieroduly^ or holy Service.

22. Therefore one Minifter t$ not fub|efted unto the power of another in his difpenfation, but ail doe imcnediatly depend on Chrift: as tho(e Angells which are inferiors in office to others 3 are ioKnediatly fubjed unto God , not ta other Angels*

25.Thi$ Miniftery i^ either extraordinary or ordinary. 2 4. Extraordinary Miniftery is that which hath a certaine higher, and more perfeft direSion then can be attained to by ordinary racanesr

25.Hen ce (cich Minifters have alwayes gifts and aftiftance ex^ traordinary,fo that they doe Minifter without error.

16. The right of an extraordinary Minifter isbeftowed properly neither from man,nor by man, but from God alone by Jeftis Chrift and the holy Spirit.G^/. i»i.

2j. Hence the calling to fuch a Miniftery is immediate, 28. Yet every extraordinary callings is not fo immediate that it excludes all Miniftery of men; asappearcs in the calling of Elifeu^y and Matthias ; but it excludes onely that Mi-nittery which is deftitute of an infallible dircftioii;

29 This extraordinary Miniftery was very ncccflary for the Church, becaufe that will of God which pertaines unto living wdl to God, could not be found out by humane in-^liftry and ordinary meaner 5 as all otho! Artsand Sci^ces,

buticdidrequiremcnftirrcdupandfentbyGod, to whom he hath tnaniteftcd his willjthat they might be to us in (lead of God himfclfe. Exod.^,1^^16. And be ihou to hitn inftead

oi G O D» ^"^ •

3aGod hath revealed bitwill to thefe extraordinary Mini-ftcrs.i .By lively soyct.Re. i.icUnto which was often added an apparition and (peaking to of an Angell orChrift himfelfe, as ot the Angel of his covcnant.2.By vifion^vvheicby together with the word the iy/?faVi of the things to be declaied were rcprelented to their eyes waking, 5. By dreaines whereby fuch like things were propounded to the minds of them being a (leepe. 4. Sometime alfo by a certainC fpcciall familiarity as it were mouthtomoutb^ without parable, Numb. 12 6,758. If there be a Prophet among you^I will make my ielrc J^hova knowHc to him in a vifionj and will fpeake to himinadreamc. My (ervant C^(?/r/ is not (b : with him I fpeake mouth to mouth even apparently, and not indarke fpeechef^and the (imilitude of the Lord (hall he behold.

31. The manner of this revelation was (o powerfuU, that it did draw men oftentimes into an cxtafic or trance^where-by they were fo caught above theitifelves, that they perceived nothing be(ide that that was propounded, neither all that thing it felfe according to all its circumftances ^ 2 Cor. 13. 3- 4- .

32. Yet it is fo certaine 5 that the divine truth ofit is often confirmed, and ina certaine (peciall manner fealed to them to whom it is r^evealed : (6 as it need not another confirma-liom GaL\.i'j.2^2.6. Neither did I rcturne to thofe who were Apoftles before me. . They who were in eftimation added nothing to mee : Although fometimes alfo for the more abundant confirmation miracles are added. J^dge 6. 36. 37. 38.

53. Thisextraordioary Miniftery isdther ibrthefirftin-ftituting of a Church, or, for the (peciall and extraordinary conlcrvaticn of a Church^or finally for the extraordinary rc-iloring of a Church being fallen.

' 34* The Miniftery of inftituting a Church hath alwayes a te(timony of miracles joyned with it: Heh.2,^^^, Which at firft began to be fpoken^ &Ct 3od al(b bearingthem witr;

neffcj with figncs and wonderSj^nd with divers miracles, and gifts of the holy Ghoft according to his will.

35# Yet miracles doe not fo give tcftimoHy to the doftrinc of any, as that it may bee prcfcntly believed. For that doArine which doth not conlent with thcknof^newillof God ought not to be admitted, although it fecme to be confirmed with miracles. Z)^'/#M3^1,2,3. Although that fignc or wonder come to paffe which he foretold thee ^ ^y^ngj Let us goe follow other Gods. Haricen not to the word of that Prophet. C^/.i.S. Though wee or an Angell from Heaven, preach another Golpell befiJe that we have preached>let him beaccurfed.

36. The Miniftcry of confcrving,and reftoring a Chtircb, although it be extraordinary, and is alwaycs confirmed by miracles 3 yet it doth not alwayes or neceflarily require a teftimony of miracles: as appeares in many in the old Tefta-ment,and in ^e?/?;^ the Baptift.

37. Extraordinary Minifters were Prophets, ApoftleSjand Evangelifts.

38. fVicllffe^ Luther, Zwin^/ins^and (uch like^that were the firft reftorers of the Gofpell, were not to fpeake properly ,cx-traordinary Minifter?.

3 9» Yet they are not amifle called extraordinary by (bme. I. Becaufe. they did performe fomething like thole thing* which were done by extraordinary Minifters of old, 2^ Be* caufc in refpeft of degree they received iome lingular gifts from God,as occafion did require:which alfo may be affirmed of many among the more famous Martyrs. 3. Becauft order at that time beingdifturbed and decayed, they were of neccf-jfity to attemjpt ft>n>e things out of the common courft.

4c. It is therefore ridiculous, to require miracles of tho(e men 5 to confirme that doftrinc which they propounded, feeing fuch an atteftation is not neceflary, no not in all extraordinary Minifters.

V Cap, XXXini/

^the btfy stfiptmtt.

CHAPTER XXXJIIL

Of the holy ScriftMre}

I. "f"^ Xtraiordittaty Minifterstvcre raifed up by God^ m

wA inftrnathcChurch not onely by lively voycCj hue

JL->airoby Divine writings, that there might be a per-

petuallufc, and fruit of ih'^s Miniftery in the Church^cvcn

when foch Minifters were taken away.

2. For they oncly could commit the rule of Faith and manners to writing, who by reafon of the immediate and in-fallibie direftlon which they had from God, were in that bu-fineflc free from all error.

3. They received a command of writing from God, partly cxternallyjboth generally when they were commanded to teach, and fpecially fomctimes, when they were commanded to write, Z)wr.3* 19. RevtU !• ip. Write ycc the SongjWrite thofc things which thou haftfecnc, and partly hy the inward inftinaofthefpirit.2'?^.i,2?. For prophecy came not in old time by the will ofman, butlholymcn f^keasthey were moved by the holy Spirit. 2Tini.2.\6. ^]1 Scripture is infpired by God.

4.Thcy wrote alfo by the in^iration and guidance of the holy Sphk/o that themen themfclves were as it were inftru-4Rents of trbs fpirit. In the place before, ^erem. m^^ Behold I put my words inthy raouth, ABs 2S.25, Well indeed (pake iChc holy Spiritty Efaias the Prophet.

5» But Divine infpiration was prefcnt with tfaofe writers wkh iome variety, for ibme things to be written were before ^together unknov/ne to the writer, as doth iiifficlcntly appcare in the Hiftory of the Creation paft, and in fore-tellings of things to come : but fome things were before knownc 'Unto the wjiter , as appeares in the Hiftory of Ghrift, written by the Apoftles; and fome of theft they knew by a naturall knowledge, and fome by a fupernaturaJl; In

thofc

of the hi/ Smpiwet^ j^a

xh6& tbingdtfaatVDrere hidden ^nd unknowne ^ Divine infpK ration did pojforaic all by it «eJfc r m tbofe things which wee kntwen , cr the knowierfge whereof might be obtained by ordinai::y meanes ^ there was alio added a religious fttidy,Giod fa a£fting them} that in writing they might not crre.

6* In all tho/e things which were made known by ftper-nitufallinfpiution, (whether they were matters of right, DC £ji£i ) he did infpirc not onely the things themfelvcs,^ bui did^ di(flatc and fuggcft all the words in which they fhould be written : which notwithftanding was done with ihafcfw€etc attempering, that every writer, might uft thdfc maners of (peaking which did mod agree to his perfoR and condition.

> HeOise the Scripture is often attributed to the holy Sfuk as to the author^ making no mention of the Scribes* ihhc7»erio.i'^. Whereof the Holy Ghoft alfo is a witneflc to IH.

S. Hence alio 5 although in the infcriptions of the holy Bookes it is for the nioft part declared by whofe labour they were written, yetthere is (bmetimcs deepe filence of this matter, and that without any detriment of fuchbookeSjOrlef-fening their authority.

9. Neither yet doth itfuffice to make a part of holy writ Jf abooke be written by (bmcextraordinary (ervaniof Godj and uponcertainediredion of thc(pirit:unlcfleic be al(b pub-lickly given to the Church by divine authority, and fenftifed ^to be a Canon or rule of tlie fame. ' 10. The thing it felfe which they Committed tb wti-ting, as touching the (iimme and chiefe end of the matter, is nothing elfe, then chat revealed will of God^which is the rule of Faith and mancrs.

IX* Hence all thofe-things which in the flrltdifputation were fpoken of the doftrine of life revealed from God, doc properly agree to th6 holy Scripture. For the Scripture is nothing clfc then that doftrinc 5 with the manner of writing joyncd te it 5 which nuanncr was not to be handled thereout inthispkce. ^ ' f v ''

1 2. Hence the Scripuire in refpeft of the thing and fubjea

V 2 meanings

OfthehofySmptHht\

meaning, that is, as ic was the doftrine revealed from God, it was before the Church : but in refpeft of the manner in which it is properly called Scripture , it is after the fitft Church. / ^ :

13. It if called the holy Scripture , and by»«/l§oj^w the Scriptur&j and the writers them(elves are called holy, partly in rcfpeft of the fubjcd, and objeft matter, wh?ch is (b called, the true and faving will of G o d , and partly in re-(peft of that dircftion whereby it was committed to writing, Romans 1.2. Ephc.^^'y. 2Tetcr 1.21, & 2.128c 3.21 Rev.1i.20.

14.But although divers parts of the Scripture were written,

upon fome fpeciall occafion, and were direftcd to Ibme cer-

tainemcn, or aflTemblics: yet in Gods intention, they doe

as well pertaine to the inftruAing of all the faithful thorough

all ages, as if they had beene fpecially direSed to them:

whence, H^^. 12. The exhortation of Solomon , which is

ufed in the Proverbs^i^ faid to be fpokcn to the HebreweSyVtho

lived 'v\ the Apoftles time,)as to children^and 2 Pet.i^. i ^.Panl

is faid to have Wrote to all the faithfuU in that he wrote to the

Romans.Ueb. 13.5.That which was laid to^<?/^//^ is faid to be

fpokentoalithe faithful!.

!$• All things which are neceflary to falvation are contained in the Scriptures, and alfo all thofe things which are necciTarily required to the inftruftion and edification of the Church.> 2 T/Vw.3.1 5,153 17. The holy Scriptures can make ^ thee wife unto falvation, that the man of God might be per- ^ fe&,,perfe5ttyfurnifhed to every good worke*

16. Hence the Scripture is not a partiall,but a perfeft rule oCFaitb , and manners : neither is here any thing that is conftantly and every where neceflary to be obferved in the Church of God , which depends either upon any tradition, or upon any authority whatfoever aad is not contained in the Scriptures.

17 Yet all things were not together and at once committed to v^rlting, becaufethc flate of the Church and the wiidomeofGoddid 1 tharwift require : but fronl the firft writing thofe rhing!? were fucceffively committed to writing* which werenece0ary in thofcages.

x8.Nei'

Oftheholy ScriptHi^ef. l$l

i8# Neither did the Articles of Faith therefore incrcafe according co fuccclfion of times jin rcfpcft of the cflTcncc \ but only in fefpcft of the explication.

19. As touching the manner of deli very the Stripture doth not explaine the will of God by univcrfall;^ and fcicntifical! rules, but by narrations, examples^ precepts, exhortations, admonitionF,and promiics : bccaufc that manner doth make moft for the common u(e of all kinde of men, and alfo moll toafFeftthewill, and ftirre up gcdiy motions, which is the chiefe fcope of Divinity.

20. Alfo the will of God is revealed in that manner in the Scriptures, that although, the things themftlves are for the moft part hard to be conceived, ^et the manner of delivering and explaining thcm^efpecially in thofe things which are nc« ceflary^iscleereand perfpicDous.

21. Hence the Scriptures need not efpccially in necefla-ries 3 any fuch explication whereby light may be brought to it from Something el(e : but they give light to themlelves, which is diligently to be drawne out^y men^ and to be communicated to otliers according to their calling.

27. H^ncc aUo there is onely one fence of one pi ace of Scripture : becaufe otherwife the fence of the Scripture ftiould be not onely not clcere and certaine,but none at all: for that which doth not fignifie one thing, fignlfieth certainly nothing.

23.For the determining of controverfics in Divinityjtherc is no vifible power as it were kingly or prctorian, appointed in the Church : but there is laid a duty on men to enquire ; there is bellowed a gift of difccrning, both publicfcly and privatly : and there is commanded a defire to farther the knowledge and pra^ife of the known truth,according to their callifag^unto which alfo is joyned a promife of direftion, and blcffing from God.

24. But becaufe the Scriptures were given for the u(e and edification of tb^ Church, therefore they were written in thofe tongues, which were moft commonly vulgar in the Church at that time when they were written.

25. Henccall thofe bookeswhichwere Written before the comming of Chrift were written in Hebrcrfi : for to the

V 3 hrpcs

Ofthehol/ Scriptwref' Jtwes wtrc commhcd the Oracles oi God, Rsm.^^l.^ ^.^l And upon like rcafon they that were written afterward were delivered in the Creeke tongue, becaufe that tongue was mod conunon ia^ tWe p^is where the Cburch did feft florifls.

%6. Hence there is (bme knowledge at leaft of thefe tongues ncceflary to the exaft uaderftanding of the Scriptures : for the Scripturesarcttoderftood by the fame meancs that ot^cr humane writings are , many by the skill 5 and ule of L9gick^y Rhetoric^ji grammar y and tho(e tongues in which they are expceflted : except in this, that there is a iinguiar li^ht of the fpirit alwayes to bee fought for by the godly in the Scriptures. iv^u'k -

27. Yet the ScriptMte is not (b tied tathoft firft tongues, but that it may and ought alfo to bee tracflated into other tongucsjfor the common u(c of the Church*

28.Bu£amongiarerpreters^neitherythofe feventyjwho turned itinto Cjreeke^ot Hiercme^viot sttiy fiicb like did performe the office ofa Prophet^ (b that bcfliould be free from errors in interpreting,

29. Hence no perfbnsare abiblutely authcnticall,bnt fo far forth only as they doe expreffc the foantaines, by which alfo they are to be tried^

30t Neither is thci^any authoriiDy in Earth whereby any verfion may be made (imply authenticall#

3T% Hence: the providence of G od: in preftrving the Fountaines, bach beene alwayes fjamous^ and to be ado^ red J not oncly that they did not wholy peri(b, but alfo that they ftioiild boC be main^d by the lo(Te of any bookc, oc deformed by any grievous fault^whcn in the meanc while there is no one of the aUHcient verfions that remaines whole,

32. Neverthelefle 3 from taofe humane verfions there may be all thofe things perceived which are abfohitly ncceflary^if fobethey af^ceewiththcftmntainesin the eflentiall parts^ all chofe verfions that are received in the Churches are wont to doe, although they differ^ and are defcftive in the fmaller things notafenv i53r Neither iliercfbrc moft wee alwayes reft in Mie vcr*^

fion

^

of iheh§yi Scripinr)^^ lijj

fion that is received : butwc muftmoftrcligioufly provide, that the maft pure and faultlcflc iftt^rpr^atkm bt put upon the Church.

34.0Fali tbo^ bookes^being ddijwcrcd from God,and placed, as it were in the Cheft of the Church^therc is made up a pertcft Canon of Faith and mannerSj whence alfo they have the name of Canonicall Scripture,

35. The Prophets m ide the Canon of the old Teftimcnt, and Chrift himfeltcapproved it by his TclUmony.The Canon oi tht new Tc&aTnent together with the old, the l\"poftic Ji7/?/^a.p.pPoved and fealedup beii^furniihed with Divine au-xbority* /J^z.l2.i8^ip, Forl'doc wdtneflexo^tiicr^gdcvery Dne.thnt'hcafies the WGkrd!8 of .the propfaerfy of this iwofcc: if any (hall ad to theft , God (hall lay upon him the plagi4c8 written in this J>ooke vand if any (hdl take away arty thing from the book* of his^prophefic^God (halltakeaway thi« part out of the booke of life.

516. Tthofe^ookes wjhich commonly iwe call apocryphal], jdoc not pertaine to the divine CaBoa,ncither were they rightly enough joyned by nien of old to the canonicall booKes, as a certaine iecundary Canon : for <irft in fome of them there are raanifeft fables told and affirmed for true HiftorieSj as of Tpi^iih^ Indith^ Snfanna , ^r/, the Dragon , and fiich like* Secondly,, bccaufe tiiey coiitradifi both the facred Scripture and thcmfdvcs. Oftentimes. Thipdly, they were not written in Bebrevc^nov delivered to the lewijh Church,or recei-^ vedbyit, to which notwithftanding God committed all bis ^ Oracles before the commingof Chrift^ R^m. 9. 4. Fourth---' ly they were not approved by Chrift,bccaufe they were not amongtbofebookes which he fet forth when he commanded his to fearch the Scriptures. Fifthly, they -were never rcceived.citbtrby tfhe Apoltles or the firft Chriftian Church as a j)^rtx>fiCthcrDwine C^^on.

of the ordinary Minifim and f reaching-

Of ordinary LMinrflers , and their Office in T^reachingm

I. •"^Rdinary Mniftery is that which hath all itsdi-

■ 1 rcftion from the will of God revealed in the Scrip-

^^fci^ cures, and from thofc meanes which God hath

appointed in thcChurch, for the perpctuall ediication of

thcfam^* i

2. And hence they arc called ordinary: becanfc they may and arc wont to bee called to Miniftcr by order appointed by God.

5. But becaufe in their adminiftration they have that Will of God which was before rev-ealed by extraordinary Mini* ftersforafixed rule unto thcmt therefore they ought not to 4propoundordoe any thing in ihe<!ihurGh which they have not prefcribed to them in the Scriptures.

4. Thesiefore alfo they depend upon extraordinary Mi^ niftcrg, and are as it were thieir fucccflbrs: for although in refpeft of manner and degree extraordinary Mintfters have no fucceflbrs; yet in refpcft of the eflence of adminiftration, ordinary Minifters performe the fame office toward thcChurch as extraordinary did of old, ^

: 5*Thc right ofhisMiniftery is wont to be communicated ^ by men.and in that rcfpcft the calling of an ordinary Minifter is mediate. ^ 4« But t his is fo to be under flood 5 that the authority of ad-miniftring Divine things is immcdiatly<:ommunicatcd from God to all lawful! Minifters, and the appointing of pcrfons upon wbichit isbcftowedisdone by the Church.

jr. ^ gut bcca^ufe the Church can neither confer gifts ne-ccmry for this Miniftery nor prefcribc unto God upon whom he (hould bcftow them, therefore (hec can only chuft thoft whom before flie feci fitted, for not as extraordinary Minifters,

fo

Co alfo ordinary arc made fie by their very calling, when they Were unfit before.

8. Hence in an ordinary calling it is neceflarily required that a lawful! triall goe before the calling it felfe. i Tim.^. 10* Let them be firfl tried, then let them Minifter if they be blamelefle.

9. Ordinary Miniftcry is for the prefervingjpropagating, and reftoring the Church by ordinary meaneSa

10. There arc two parts of this Miniftery. i. That in the Name of God he doe thole things whicli are to be done with the people. 2.That in the name of the people he doe thofc things with God which are to be done with him.

11. But in thefc the preaching of the Word doth moft ex-cell, and fo it hath bcene alwayes of perpetuall ufe in the Church.

12; The duty of an ordinary preacher isto propound the Will of God out of the Word^unto the edification of the hea-rers.i Tir^. 1.5. The end of preaching is love out of a pure heartland a good confcience,and faith unfained.

13. Butbecau(e there is chiefly required a (erious defire to edify the Church^thcreforc he cannot be a fit preacher, who hath not prepared his heart to (eeke the Law of the Lord^and to keepe it > and to teach Ifrael the ftatuccs and judgements* For he that teacheth another ought before and when he teacheth»to teach h\m{c[k.Rom.2.2 1. Ocherwife he is not fitted to edifie the Church«

14. This duty is to be performed not only univcrfally in refpeft of all the hearersin common, but alfo fpeciallyin refpeft of order and agewhatfoever, as of old men, young men, fervants.71r>.2.&3. Of teachers, 2 Trr.i.ia^&c. Yea of every one, iThef.2.11, We exhorted, and comforted, and charged every one of you , not publickly onely, but privatly alfo. ^£is 20 20. Publickly, and from houfeto houle.

15.HC ought to have this fcopc of edifying fo alwayes before his eyes, that he diligently take heed he turne not afide from it 3 to vaine laughing, i Tim.1.6. To ftriving about Words. 2. T/».2.i4. To unprofitable controverfics, orfpe-culatioBis of(cienccfalily focalleda Kin.6.lo.'&ai ihew hin-

X fclfc

of ordinary Mimfierf AndpYeacUng. felfe to be an holder faft of the faithfiill word which tends unto doftrinc. Tiui. 9. And which cannot be condemned^ Tiiuz. 8.

16. But becaufe the Will of God is to be propounded outofhis Wordjto this end therefore h^ is not fit for his Miniftery^ who hath not his fences exercifcd in the holy ScriptnreSj even beyond the common fort of believers, fo that he might be faid to be with ^A^ollos mighty m the Scriptures. AUs 18. 24. Hee muft not truft to Poftils and Commentaries.

17. That the Will of God may be propounded with fruit of edification thefe two things,are nccefiary to be done.i.That a declaration be made of thofe things that are contained in the Text. 2. That application of the fame be addrefled to the confciencus of the hearers as their condition doth feeme to require.' i Tm^ 6. 17. Charge thole that are rich in this World that t-hcy be not high minded, nor truft in unccrtaine riches.&c.

i8. They deceive their hearers^and altogether forget them-' (elves J who propound a certaine text in the beginning ^ as the beginning of the Sermon to be had, and afterward doe • Ipeakc many things about the text or by occafion of the text, but for the moft part draw nothing out of the text it felfe*

19* In declaring what truth there is in the text ^ firftit ought to be explained, and then afterward what good doth follow from thence. That part is (pentindoftrines, ordo-GUmetots , this in ufe or derivation of profit from thofe doftrines. I.Tim, 3. i6* All the Scripture is prefitable for doftrine, for reproofc, for corrcftion ^ and inftru6tionin i^hteoufneflc.

20. They who invertand confound thofe parts ^ doe not provide for the memory of their hcarerSjand doe not a little hinder their edification : becaufe they cannot commit the chiefe head of the Sermon to memory 3 that they may after-Ward repeate it privatly in their families, without which exer--dfe the grcateH: part ofthatfruit.dothperifh which would by Sermons redound unto the Church of God*.

2ii Doftrine is a Theologicall Axiom, either copfifting in

^J

*.L^

ihc cxprcfTc word of Scripture ^ or flowing from them by im-mediate conftquencc.

22. A doftrine muft firft ht rightly found ontj and then afterward handed.

23. ThefindingitcmisbyLogickAnalyfis, unto which Retorickealfo and Grammar ferveth*

24. Analyfis depends chiefly upon the obfervatlon of the fcopcor purpofc. and the meanes by which it is attained, according to the aft of Logick.

25. Unto this muft be (ubjoyncd for confirmation the interpretation of thofe things whicli are doubtfull in the Analyfis: but manifeft things, and fuch as are perfpicuous of themfelves doe neither require,, nor admit a needelefle in« cerpretation.

26.Handling ( of a doftrine ) doth partly confift in proving , if ic may be q^eftioned by the hearers 5 ( for it is unfit carefully to connrme that which all acknowledge) and partly in illuftration of the thing Efficiently proved*

27. Proving oughi: to be taken out of the more cleerc tefti-monies of Scripture^reafons alfo being added where the nature of the thing wiil fofFer.But here that meadire is to be keptjwhich the commodity t)f the hearers^ will diftatc.

2§ JUuftration may be drawcn almod from all places of in-vcntion.butdiffentaneous, acd comparate arguments have here the chiefe place.

29. Every doftrine being now (ufficiendy explained mufi prefently be brought to u(c, in which part alfo, unleflTe fomc (peciall reafon doe othcrwife require, we muft mod infift : becaufc it containes the end and good of the other and is more joyned with the chiefe fcope of the Sermon namely the edification of the hearers.

30. They faile therefore who ftickto a naked finding out and explication of the truth and negleftingufeandpra(flift5 in which Religion qndfobieflcdnefle doth confift, doe little or nothing edifie the confcience,

3t. Neither yet arcallthcdoftrines which may be drawn out of the t^xt 5 to be propounded ^ nor all the ufes to be in* €ulcatcdbut thofe are to be chofcn out which thccircum-ftances of pla^c 3 time and perfons ^ (hall teach to be moft

X 2 ncceffary.

of ordinary Minijkrs Andfreachittg. ncccfrary^andofthofcfiichcfpcciallyarc to bechofenwhich make moft to ftir up or confirmc the life of Religion,

32. They faile therefore 5 who care not much what they fay 5 fo they may fceme to have obferved, and fpoken many things : nay they doe this not feldomc, that they may extort many things out of the text which arc not in it, and oftentimes draw from other places unto it, bringing every thing out of many things : whereby indeed the (ubverfion rather then the edification of the hearers, efpccially thofcthat arc more unskilfulljdoih follow.^

35. Both doflrine and u(e as much as may be ought (b to be framedj that they may have fome connexion among them-fdveSj and doe alio (hew it. For the niinde is not drawen from one thing to another without di(profit : neither is there any thing doth more helpe memory then order of dc-du^ion.

34. An ufc fs a Theological! Axiom, drawnc from the doSrinCjftiewing the profit goodnefle or end of it*

35, Thereafonofthededu^ionistobe opened,ifitbenot very plaine: unto which alfo muft be fubjoyned probation,or illuftration^as the ncceffity of the hearers, and prudence of the fpeakcr (hall adyife.

^6.1hii ufc cither pertaines to the judgeraent,or to praftifo 3TVw«3i&

37 Jn the judgement there is Information, and Reformation of the mindc.

gSJnformation is the proving of (bme truth.

39.Reformation is the confutation of (bme error.

40. But although every truth may be taught upon occa-fion, yet every error is not every where to be refuted. For old hcrelies which are already buried, are not to be digged up againe that they may bee refuted, neither are wicked blafphemies eafily to be repeated : this doth trouble and offend^efpecially when they arefolemnly norainacedjexplain* cdj and refutedJ

4T. In praftife of lifethereisdireftion^whicbconfiftsof inftruilion and corrt&ion.

42. Inftruftion is a dcmonftrationofthatli/cthatis-tobB followed^

43'Cor.

^■,

43* Corrcftion is a condemning of that life that is to be fiiunned*

44. After declaration^application ought to follow, whick hath (b great agreenrcnt with derivation of ufcs, that it may often be mingkd with it.

4 J.To apply a doftrine to his ufe^is (b to whet and put on feme generall truth with (pcciall accommodation, as it may pierce into the minds offuch asareprc(ent>witha movingof godly affeftions.

46. Men are to be pricked to the quick, that they may fcele in every one of them that of the Apoftle, namely that the Word ofthe Lord is a two edged fword, that peirccth into the inward thoughts and affcftions, and gocth through unto the joy ning together of the bones and the marrow. Preaching therefore ought not to be dead, but lively and efFeSuall, (b that an unbeliever comming into the Congregation of the faithfull he ought to be affeftcd , and as it were digged through with the very hearing of the Word, that he may give glory to God. i Cor. 14. 25. And fo the hidden things of his heart are made manifcft : and (o falling down on his faccjhc will worftiip God, and fay that God is in you indeed.

47. But this application doth either refpeft amindeop-preffed, as confolation, or fainting in t^e profecution of good,as exhortation 5 or in avoydrng of evill^as admonition.

48. Confolation is the application of (bmc argument^ ^either to take away, or to mitigate griefe and opprcfling

?^feare.

49.1n confolation^markcs are profitably joyned, by which the confciencc of a man may be aflured that fich a benefit peri tames to him, with the confidcration of which the Minifter doth comfort the confciences of believers, adding occupati-trons, and refutations offuch things as a pious and troubled mindcrray bring and tthinke of to the contrary*

50. Exhortation is the application of an argument, either to beget^cher ifii^and excite fome inward vcrtue, or to fiirther the exercise of it.

51. In exhortation to vertuc it is very profitable to (hew tlie meancs which doe tend to the begetting that vertuein

X 3 as^

us 3 but let all be proved by places of Scripture and exam* pies , or by reafons which have a firme foundation in the Scriptures.

52. Admonition isthe application of an argument to cor-rcCkfome vitioufnefle*

53,Inadmonit2on5 or dehorration from vice, there may be remedies ad j oy ned out of thofe places which are moft like to prevaiic againll thofe vices.

54* The manner of working in all thefe muft be (uch that it have no oftentation of humane wifdome, or an cnter-minglingofcarnallaffeaions, but thedemonftrationofthc fpirit every wheremanifefted. i Cor.i.iy. ^caf. 2.1. 4.13. Not with skill offpeaking leaft the Crolfe of Chrift (hculd be made of none effeft. Not with excellency of fpeech or wifedomernot in parfwading words ofmenswi(edome but in fpirituall and powerful! demonftration. Not in words which mans wi(edome tcacheth but which the holy Spirit tcachcth J for it is the word of the fpirit 5 the word of life which is preached to edification of God which is by Faith; unto which if any thing he not fitly (foken or done ^ icisas vaineashay andftubble.1 C^r,3.r2.

55. Therefore neither ought humane teftimonies what-foevcrthey be , norHiftories known only to the learned, to be intermingled ^ unlefle very (eldome ( thecaufe al(b being iignified which couftraineth fo to doe ) when urgent neceffitie or certaine hope of fruit doth feeme to require fuch a things much Icfle words or fentences of Z^r/W, Greeke^ or' m.^ Hehrew^^hXch the people doe not nnderftand. ^ ^

56. The purity, perfeftion, and majclty of the word^ of God is violated , whilft it ftemes to want the mixture of humane words 5 and withal] there is a icandall given to the hearers 3 who being accuiiomed to fuch humane flv unfiles, oftentimes, contraSing itching eares, doe begin to lothe^the fimplicity of the Golpclij and will not (uffer wholefome doftnne.2 7;>w^4.3.

57. Tlje example oiPat^l (who cites a very few^and briefe (ayings of heathen Poets , not naming the Authors 5 to convince the Gentiles to whom they were knowen and approved 3 and that very fcldomej and but by the way ) this

example.

example I fay doth nothing enforce that neceffity or pro* fit, which they urge , who doe obtrude humane teltimonies frequently, and of purpose, commending the authors with the fame folemnity almoft wherewith they ufe to cite the names of the prophets, and that among Chriftians, who doc onelydefiretoheareChriftj to the end to (hew forth foine learning.

58. Neither al(b are u^neceflTary, and far fetched Proems, or perfwalive words of Orators to be followed : neither muft

•^ they love digreffions, or excurfions. They doc favour an humane fpirit^ fpend time, and (hut out other things which would more edifie.

59. But if there be ufed any EKordium , pertaining to the prefcnt matter^that hath his proper place.eitherin thedeclara-* tion of the text or applying it to u(e.

6o.The fpeech and aftion ought to be wholly fpirituali flowing from the very heart ^ (hewing a man much conver-fant in exercifes of piety who alfo hath before perfivaded bimfelfe, and throughly fetled in his confciencc , thofc things which he endeavours to perfwade others toiinto which finally there is ZealejCharityjMildnefrejFreedomejHumility, with grave authority.

61. The pronouncing of the fpeech muft be both naturall, familiar, cleere, and diftinft, that itmay be fitly underflood: as alfo agreeable unto the matter that it may alfo move the affeaions.G'^/.4. 2 o. I would now be prefent with you, and ^change my voyce rbecaufe I am in doubt of you. '^ 62. Among others here arc two voyces moft to be blamed 2 the one which is heavy, flow, (inging, droufie, in which not only the words in the fame diflindlion of a comma , arc ft-parated with a paufe , but even the fyllables in the fame word 3 to the great hinderance of the underftanding of things.

63. The other voyce which doth here moft offend is that which is hafty and fwift^which overturnes the cares with too much celerity fo that there is no diftinft perceiving ofthings.

64. That fpeech pronountiation and aftion which would

be ridiculous in the fenate in places of judgeraent, in the

Court;

OftheSacramenti.

Qmtt 5 that is more to bee avoydcd in a Scrmoiu

65. Theefficacyofthe holy Spirit doth more clccrclyap-pearcinanakedfimplicity ot words, then in elegancy and iieatncfle : hence P^ul faith that he was i'«f/o7)jj Koy^i^ rude in fpeech* 2 Cor. i !• 6. Ycc if any have a cercaiae outward force of fpeaking , hee ought to ufc it with a Genuine fimplicity.

66. So much afFcftation as appeares, (b miJch efficacy and authority is loft.

6j. The fummeiSj that nothing is to be admitted which doth not make for the fpirituall edification of the people, neither any thing to be omitted whereby we may inaftrcway attaine to that end.

68. An appendix of the Sermon is Prayer ^ both before and after.

6g* In Prayer going before 3 thofcgenerall things ought to be propounded, whereby the end and ufe of the word and preaching^and our wants, unworthincflc,and duty, together with the gracious promifes of G o d may bee (b brought to remembrance, that the minds of all may be ftirred up humbly to fcekc , and faithfully to obftrve the Will of God.

70. In Prayer following after, giving of thankesis al-wayes to be uied^and the chiefe heads of the Sermon (hould be turned into petitionst

Chapter XXXVI. ^

Of the S^ramcnts.

Thus much of the manner of application 3 in the firfi part tf if^ namely in the LMinifierj.

!• ^ I 'He mannerof application in the other part of it is I in the fignes.

X «♦ A fignc is a fcnfible thing which befides that (new it caricth pmcdiatly to thcficBlcs^makes another thing

withall

of the SacrammU.

withall come into the mind : and in this (encc the confidcra-don of a figne is as large as of a Logicall argument*

J.Signes are fome natural!, feme by inftitution-

4.Yetbetwecnethcfe two there is (o great diffcrcncc,that they cannot be confounded without foule error.

$.Thcre is alfo a figne ordinary and perpetU4ll,and another extraordinary and temporary.

6. Inrefpeft of the thing fignified, ic is either of things pad J ind ithcallcd ^^^^^^^^^U<^nf<^woranvurf^, A figne of remembrance; or of things prcfent, and ics called ^t^yv'^Tiy.if DcmonftrativHWy a demonflrativc figne ; ofthingstocome, and it is called fr^iK^vtKh TrjtnuncUtivumy a toretelling ligue; or finally confiding of all thele/o as it (et$ forth things pre* fcnt^paft^and to conie.

7. In refpeft of the end and ufe, it either ferveth for the underftanding,and is called Notifcans a notifying figne; or the memory, and is called Commonefmens^ an admoni/hing figne ;or for Faith alfo^and is called Obftgyjam.gi Sealing figne, or laftly for all thefe together.

8.Hence an holy Signc is cither a bare fignejOr a feale alfo.

9»Abar€ figne is that which onely reprelenteth : a fealc is that which not onely rcprefenteth^but alfo exhibiceth by iealing.

10. A feale fealing the Covenant of God is called a Sacra-

ment,ff<Wt4'ix*

11. For ic is a figne^of remembrance, demonftratiogjfore-telling^notifyingjadmoniftiingj and Sealing.

I a. A Sacrament therefore of the new Covenant is a Divine inftitution, whereby by fcnfible fignes, the blclfings of the new Covenant are reprefentedjexhibited and applied.

13.Hence fuch a Sacrament hath the refpe^fl of a (ccondary Divine teftimony, whereby that primary teftimony which is contaiaed in the Covenant it (elfe^is fpecially confirmed in refpeft of u$»

14^ Hence that fpeclall application ofthe favour and grace of God, which arilcth from true Faith,is very much confirmed and furthered by the Sacraments.

15. In a Sacrament therefore there is a fenfible thing^and a fpiritualU

Ofthesdcramtnfs*

i6f Th€ fenfible thing is a figne cither rcprefencing, or applying : the fpirituali thing is that which is rcprefented and applied.

17. Yet by the name of a Sacrament,ufualiy and moft properly the outward and fenfible thing it felfe is wont to be fct forth.

18. The Sacramentall figne hath not tharfpirituali thing to which it is referEed either phyfically inhering or adhering 5 fo^ fo the figne and thing %nificd {houM bee tt>geth€r. ^^ifcOF. r;]fi'';:

19. Neither yet are they bare declaring and reprcfenting fignes, but communicating the thing it lelfc, teftitylng, and exhibiting the thing to be more communicated^

20. Hence none can inftitutcfuchanholy figne,bu£God only : feccaufe no Creature can beftowthe thing fignificd, or niake the communication of it certaine to us, or finally ad that vertue to file h fignes, whereby they may be mukdefitto confirme Faith, and Confidence 5 or to ftir up any fpirituali grace in US3 more then any other thing. i* v.:^ vi^it^

21. The thing it felfe which is fct apait a»id ^ai^ted to fuch an holy u(e is properly called a repreftnting fignc^ as Bread and Wine in the (upper , but the ufe of thefc things is called an applying figne ; as diftributing, reo^iviug, eating,drinking. ^:i»".niv > ) 3d> :: iilcil 'yn^ A .':> v

22. Hence Sacraments doe not propcrly>«iift outbfth«k tirfe 5 that is neither before, nor after they arc applied to ihcir ufe^are they indeed Sacraments.

25* The fpiiituall thing wliich is fignifiedby the Sacraments of the mw covenant is the new covenant it icifcr thac is 5 Chrift with all thofeblcffing^ which in him arc prepared for the feithfull. r

14; Yet fome Sacraments doe more cxprelly repreienta wanner oribmerefpeft of his Covenant, then others^ which dop alto more fct forth fbme other manner.

25. But all have this common 5 that they (eale the w4ioIc Covcnafit of grace, to the faitirfuU ; neiticr have they i4iii5 uCc at that only time whdft they ar^ admiiirftred, b»t 9o the tndofHfe. usii yii ^nl .?!

26. The forme of a Sacrament is that uiJon whi^ is^bc^ Wveen the figne^and things^fignified* 27* This

^

27.Tbis union is not corporallj neither yet is it Imaginary, but it is a fpirituall relation by vertuc whereof the thingj fignified are rcailycomtipunicatcJtothcfc^ whodoerigbtly ufe the (igi:es«

28. For neither doe all thofe partake the fpirituall thin^ it refte,who are m^de partakers of the fignes ^ neither is there the (ame minner and meanes of partaking both.

2p. From this Union followeth a communication orPra> dication, whereby Firft^ the fignc is predicated of the thing fignified, as whrnSanftification of the heart is calling cir-cumcifion. 2, Th« thing fignificd of the figne, as when circuTicifioa is called the Covenant ^ and bread the body. 3. The effe6lofthe thing fignificd is predicated otthefigne, as when Baptifme is faid to regenerate. 4. A property of the figne is predicated of the thing fignified , as when breaking which agreeth to the Bread is attributed to Chrift. 5. A property of the thing fignified is attributed to the figne, as when facramcntall eating and drinking is called fpi* rituall.

30. The foundation of this relation ariftth^ Firft, from the fimilitude or proportion of the figne to the thing fignified .for fuch a likcncflfe although it doe not make a Sacrament , yet it is required afore to tbofe things which doc make a Sacrament, and is laid as a foundation to them. Secondly, from the word of inftitution , which confifts of a command and a promiie. the command doth impofe a duty ofufing the Creatures to that holy end. The promife (foth giveus to belicvethat we fliall not (b ufe them in v^he. But this word of inftitution diftinftly applied with fit praycrSi is called the word of conftcration, of blcffing, the word of (anftification , and fcparation. 3. It ispcrficedwithobfer-vation, and the ufe it (cite prefcribed, of which here is (b great force,tha£ for default of it thatjs not a Sacrament to this or that petlbn b^ing prcfcnt in body or receiving j which to others is moft effcftualf.

3 f • The primary end of a Sacrament is to ftale the covenant, and that not on Gods patt cncly,but confcquently alfoonours, that is,not oncly the^^raceof God, and pro-mifes are fealcdto us,butalfooiir thankfulncflc and obedience towards God. Y 2 32;, There-

of the Ecckfiajlkall Dijciplwe. 32. Therefore myftlcallfignes of holy things cannot be. inftitutedby min, without prejudice and violation of the Sicraments, although they doc fet forth mans duty ooly^

33# For although fuck fignes are not properly Sacraments 5 yet they are fignes SacramentalUhat is, they pcr-takc the nature of Sacraments,and (b cannot be inftitutedby man*

34. A (econdary end is profeflion of Faith and love: for there are reprefented in the ufe of thcSacraraents, both that union which we have with God in Chrift, and that conni-n:iunion which we hold with all thole who are partakers of the fame union,crpecially with thofe who are members of the fame Churcbf

G HAPTER XXXVII.

OfEcclefiaJUcall "Difcifline.

An adjunSl of the PVord and Sacraments is Difcipline :

which in rejpelt ofthefumme efthe matter hath b^ene

alwayes one^and fo may fit/jt be handled in

this one place.

I. y X^'7 ^^^^*P'^"^ ^^ ^ perfonall application of the I 'I Will of God by cenlurcs, cither for the prcven-JL-. Xcmg, or taking away of (candals out of the Church

of God.

2. For in the preaching of the Word, the Will of God is propounded and really applied to beget and iacreafe Faith and obedience. In the administration of the Sacraments, the Will of God is al(b perfonally applied by the (calcs, to con-firme Faith and obedience. In the exercife of Difcipline, the Will of God is perfonally alfo applied in the cenfures for the removing of thofe vices, which are contrary to Faith and Obedienc.

3. Hence it is that Difcipline is wont to be joyned with the Word and Sacraments by the beft Divines^ in the notes

of the EcckJ?aJiicall DifcipUne-oftheChurch, for though ic be not a notcfimply cflciniall and rcciprocall ( as neither the other two ) yet ic ought neceiTarily to be prelcnt to the complete cftateot a Church. 4. This Difciplinc is ordained and prefcribed by Chiit him(clfe. Mat..i6^i9. & 18.15,16^17. And fo is pliitdy of Divine right: neither may it be taken away 5 diraini(hed, or changed by men at their plcafurc.

5 Nay the (ins againft Chrifts, the aothorj and ordainer^ whofoevcr doth not fo much as in him is to cftablifii and promote this Difcipline in the Churches oi God.

6. The pcrfons about whom it ought to be exercised arc the members of vifible inftitutcd Churches , without any exception. Mat.i^.i^^ 1 (^or.^.n. And not others : There Ferf. 12. For it pertaines to them,and only them that have right to partake of the Sacrament.

7» Unto thofe^perfons it applies the Will of God, that is, thole meanes of fpirituall reformation^ fuch asChrift onclyhath given to his Churches. 2 C^r.io. 4, Therefore puniftimcnts and vexations to be endured by the body or purfe, have no place at all in Ecclefiafticall Dilcipline.

8. Itrc(pefts fins and fcandalls in thofe perfons:for it is an wholfclbme hcalifig plaifter of thofe wounds and difeafes to which theiheepeof Chrift are fubje(5^. iCor.^.'y.

9* It forbids and takes away thofe offences: becaufeit doth cffeftually and pcrfonally apply the Will of Chnllj the im« pugrdng and abolifting of them. ^ IC But becrule it doth lo effieftually urge obedience K- toward Chrill , therefore not without fingular reafon a great part of the Kingdome of Chrift as hee doth viiibly governe the Church is placed by the beft Divines in this Difcipline?.

i|. And this isthctru^ rcafbn why the Difcipline of Chrift is folidly conftitutcd and cx^rcifed together with doftrine in fo few Churches , becaufe moft even ofthofc who would feeme to know Chrift, and to hope in him doe refufe to receive the whole Kmgdomc of Chrift^ and to yceld thcmielves wholly to him..

12. But as it is a part of the Kingdome of Chrift, (b alfo it is by the fame reafon a pare of the Gofpeli: for it is an holy

Y 3 manner

manner of protnoting the GpfpcU ordained in theGofpell: They therefore who rejeft difciplinedoc neither receive the whole Kingdome of Ghriftjnor the whole Gofpcli*

13. But bccaufe both every part of the Kingdome of Chi ift is necefTaty in its meafute, and that chiefly which doth re-preflefin, effc(9:i3ally , therefore men doe not (afcly enough content themfelves, in Churches wanting Difciplinc, unlcffe that publick defeft be m^de up by a private ckxc^ and watching one over another.

14« The parts of this Discipline are brotherly corrcftion, and excommunication.

15. For it doth not either only or chiefly confift in the thunderclaps of Excommunications and JiiiaihffMs , but chiefly in Chriftiancorreftior. 'i '^

16. Neither is the proper end of rcproofe that there might be then an entance made to Excommunication ( although by accident that fometimes doe folIow)but that the nectfficy ofExcommunicatingif it canbe , might be prevented, and

— the finner may bee by tinfiely repentance retailed in ttie

Church. ilii H'31. / , g a av^ri , 3ni

17. Correftion, increpation oradmanirioftj cug;httobc ufcd in every finne unto which the medicine of Di'^cipl/nc agreeth, yet in a divers manner according to the difference of the fin fecret 3 and krrowen^ For in hidden n'm^thofe three degrees are to be obYerv^d which Chnft hath in order prefcribed.cJW^^. 18.15516.17. ^"^ ^" pubiick Cns luch a gradation is not necelTary,i TVw.5,20. ' 18. Thefe admonitions ought alwaycs to be taken out of "^ the word of God, not oiit of mens decrees: othcrwife they v^ill not pierce to the confcience.

19. A plenary excommunication is not to be ufed^unle/Je contumacy be added to the fin, Af^r. 18. 17: Forthcfinner rightly admoni(hed,of neccffity muft app^arc penitent^or ob-ftinate^but the penitent is not to be excommunicated 3 there-* fore only he that is obftinate.

20. Yet in the more bainous ofFences fo much patience and delay is neither neccflary nor profitable^ toexpcft re-pentance^and to the difcerniog of contumacy ^as in more nfu-alifeultf. :

2£. When

21. When the thing it fclfc may fuflfer delay, it \% agreeable to Scripture and reifon, that excommunication be firft begun by fufpenfion or abftcnfion from the Supper, and fuch like privileges of the Church, which is wont co be called the leffer excommunicatian,

21. Yet wee muft not ftay in this degree, but by this meancs and in xhi% fpace repentance is to be urged ^ and there being no hope of it, we muft proccede at length to a com^pleat fevering from the Comoiunion of the £aithfull,which is wont to be called the greater Excommunication.^

23.Bnt brciufean obftinatc (inner cannot be (eparated from thefaithfuil/inlefic the fakhfull be Separated from him, and this alfo mokech for their wholeiom rfiame.2.Tifjf.3. i + Thcr-fore they who arel^wfully excommunicated, are to be avoy-ded of all Com municants, not in refpeft of duties fimply mo-rallj orotherwife ncceflary , but in refpeft of thofe parts of converfatian wtiich are wonxco a ccompany ap prub ati ur i a nd inward familiarity.^ . ;. .. ,,^ .

Wich the fecludedj^neither confer, nor pray Salute, nor teaft^nor cat with day by day. 24. From the bond of E^ccommutiication none that is not penitent ought to be loofed ^ neither ought it to be denied to aay that is penitent* Bat it is not a fuiBpierH/epen-taQce,if ORke (ay it repents mtji will doc {q"^^ snoce y ^^k^ doe not'otherwilefhew trm? Repentance : but iuch judgeii^iits, ^^of ftrious repentance ought to appcace sts the Church is ^ bound to bee^ iitisfied in them \ otherwife hypocrifie is nourifhed , and the Church is mocked , atad Chriift

25• Yet in foine-fins a wca&c repentsiicc (^fodt appeal^ ti!ue)may be admivced them in other fin^ j * • fl i

. 26. Tfee power orf thb Difciplinc iji refpeft of the right It fclfe pertaincs to that Church \n common, whereof the loflFcndbris, a meaiber ^ for it pertatnes to her ;to caft cut to whom in belongs to admit at firft; and the confervation (W* cutuing off of mtmhcrs concernes the whole body •cjuilly^ : it iwHcpefore to be committed to execution with the confent of the Church (and thai: nafecMielythcGhurch 'i; permit-

170 Of the admnijlration of the etvemnt htfore Chrifi.

permitting, but alfo approving and appointing.)

27, Yet the Elders have the chiefe parts, in theafting and exercife of it. And that not onely in direfting the pub-lick aftion^and pronouncing fentcncc, but alfo in admonici-onsforegoing.inwhichtheymuft makeup that which they fee was neglefted by private pcrfons.

aS.Theufuall cenfurcs^ofthcT^?;^^?/, of pontifical! Bijhopi and their officers 5 doc thcmfelves deferve a grievous cenfurc: for they are prophanationsof ^hc Name of God^ props of an un juft govcrnmentjand fnarcs to catch other mens money, not fpirituall remedies of fiich fins«

29. Indulgences., Commutations, and humane tranf-aftions, in thofe things unto which Chrift hath ordained the Difcipline of the Church, arc wages of the great Whore.

Chapter XXXVIII.

of the ftdminiftrAtion of the Cvvenimt of grace before the commi/tg of (thrift.

If . A Lthough the free, and faring Covenant of God /A hath bcene onely one from the beginning, yet the

JL JLmanncr of the application ofChriftorofadmi-niftring this new Covenant, hath not alwayes bcene one' and the fame, but divers, according to the ager in which the ^ Church hath been gathered.

2t In this variety here hath bcene alwayes aprogreflc from the more imperfeft ^ to the more perfeft.

S.Firft therefore the my ftcry of the Goipel was manifeftcd generally atid more darkly, and then more (pecially and morecleerly.

4- This manner of adminiftring is double: one ofCfarift to be exhibited, and the other of Chrift exhibited.

StFor the old and New Tcftamcnt are reduced to theft two primary heads: the old promifeth Chrift to come, the New teftificth that he iscome.

of the adminiji ration efthe Covenant l^spre Chrifi^ ^ji

6. Whileft Chdft was to be exhibited, all things were more outward and carnalL afterw^^rd more inward and fpi^ xiiyxAX^John 1.17. ThcLavv v/asciclivercj by Af^y/i'/.gr^ce and thJth came by ChriJ}.

7. Yet at chat time there vjjlS a double confideration of the Church, i. As an heiie, and 2. as it v^as an infant, C^alatians 4,i« and following : So long as theheirei^anin-fantj heenothlng differs from afervant^thoughheebceLord of all.

8. As an heirc it was free * as an infant it was in a certains manner (crviie. There.

9. As an heire it was fpirituall: as an infant carnall, and

I o.As an heire it had the fpirit of adoptionjai an infant the fpij it of fearc,and bondagc.R(?r». 8. 15. Yee have not received the Ipi it of bondage againc tofeare, but yee have received the fpirit of zAdoption*

1 u The manner of adminiOration which refpeftsChrift to be exhibited was one,before M^fas^ and another from

Mofei to Chrift. \ ,■ . ■ -

12. Before Aiofts the polity of the Church was rude and loofc . as being in infancy : there were (b many vifible Churches as there were Families of godly perfons : the Mi-niltery was almoft alwaycs extraordinary by Prophets: the matters of Families^ and firft ^borne had right to adminiftcr fome holy things, as ordinary Mirufters, according to that dirtft:on which they receaved from the ProphetSt ' 13. Yet there were feme difference of the dilpenfation from ^dum to Abraham^ and from that which was after Abraham UntiJl CMo'eSm

14. From Adam to ^Abrah^.m^ Firft, Redemption by Chritt.and the application of him was promifed in generalJ, to be pfirformcd by a feed of the Woman^ to loofe the workes ofthcD^vill, that is, fin and death. ^^.3.15. Rom.i6.20^ I lohn 3«8. The feed of the Woman (hall breake the Serpents head. The God of peace (hAi tread Satan under your feet (hortly.TheSonof God was manifcftedtodiflblvethc works ofthcDcvill.

15. 2. Calling was exercifed ia that diAinftion which

Z was

was between the (ccd of the Woman and the (ced of the Dc-vill, between the Tons of God and the fons of men 5 Gerj^6. 2.3« The way of juftification was fet forth by expiatory facrifices offered and accepted for fin?. Ifl^. 5. 2. Chrift hath loved us and given himfelfe for us, anoffringandfacri-fice to God for a fweet fmcUing favour.

16. 4. Adoption was declared both by the title of fbns at that time common to all the faithfoil, and by the tranfla-tion of Enoch into the Heavenly inheritance, Gen. 5, 24,

17. 5^ SancSification was both exprefly inculcated by the Prophets and typically (hadowed out by oblations and rites of facrinces.yW i^,RGni»i2*i.

18. 6 GlorificatioOj was publickly ftaled both by the example of i?;^^r^, and conftrvation of iV^^c^^ith his family from theflood«iF(?r.3. 20^21.

19. In this period of time the building and conferving cf the Arkc in the flood, was an extraordinary Sacrament. Beh. 11. Verf.y.i Pet. ^.20 2i. 21. Therewas no ordinary Sacrament : but that in many (acrifices here was fomething that had the refpeft of a Sacrament: for in that tboft that did facrificc for the moftpart were made partakers of their facrifices in an holy banquet ^ in an holy place with joy before God. JEx€(i.iS.i7. This did fcalc to them in fQme fort that grace of the Covenant which is exhibited in the Sa-cramencs*

20.From the time of Abraham the Church did chiefly con- ^ fift in his family and poftcrity,

21. In that period of time all the benefits of the new Covenant were mor« cleerly and difiinftly fet forth then before.

2^. I. Elefticn was reprcfcnted in the perfbns of Ifaae and faceb , beloved before Ifmael and Efan^ Romans 9. 115X2313.

23, 2.Redcmption togcthrr with the application of it was inoft excellently exhibited in the perfon 'and blefling olMel^ chifedecJ^^ alfo in the promife and covenant of blelEng tocomc to all Nations by the feed oi Abraham.

14. 3, Calling was exercifcd by Uzdmf^ionh Abrairam

out

out of Vr of the Caldees to a certainc new and heavenly Countrey^H^^, 11.8.9. i o.

25. 4. Juftification wa? illuftratcd by the exprcfle t^la-mony of God > that Faith iV4S imputed to ^h-Jiam for rightcoufneflc, as the Father and pacterne of all^.h tiTioiild believe, and by the Sacrament of circuoicifion, which was a feale of the famerighteoufncfTe,

2(5. 5. Adoption was fct forth by calling of theNameof God upon Abraham and all the (bnsof the promife 3 and by affigning of the inheritance to the fons of the promifes begotten of the free Woman, through gV2iCt* GaUtUns 4, 25.t8.31*

27.6«Sanftification isras figured by circumc^'fion which did fet forth the taking away and abolifhing of tht corruption of fin and of the old man, that a new Creature might be fettled in itspiace*C<?/.2.ll./>ir^/r. 30. 6.

28. y.Glorification was (hewed ivi the bleflfing promUed, and in ttie Land oi Canaan^ which was a type of the Heavenly Country. • -^-'^

2p. From the time of Mofes unto Chrifi, all thefe fame were further Qiadowed^by meanes both extraordinary^and alio ordinary.

30. Redempcioa and the application hereof was extraordinarily fignified. I. By the deliverance out of E^//?t by the Minifteryofc^<3/^iasatypcofChrift. LMat.2.i'y. And by ^ the bringing into the Land of Carman by the Miniftery of y J§fMAh, as of another type of Chrift. 2. By the brafcn Ser-pentjby the beholding whereof ^ men that were Hie to dyie were reftored to health* felon 3,14,12, 32. 3. By the cloudy whereby the Ifraelites were covered from all the in; iries both of their enemies^and of the Heaven. And moreover they had light 3 together with refrcQiing of their ftrength admini-ftped by day and by i{\^\t.i Car.10.2.Efay 4.4. 4. By paffing thorough the red Sea, whereby they had away caft up to the Land of promi(e 3 their enemies being overwhelmed and deftroyed. i G^r*x 0.2. ^.hy MannahitomHtdNtn^ and Water oDt of the Rock, whence they received continuall nouri(hment,a8 it were out of Gods Hand* i ^<?rt 10.3. & 4. 7^;7.6.32.33«

Zz i^i.Ordi-

jjA Of the adminijiration of the Covenant bsfore'Chrifi.

31. Ordinarily ChrJft and redemption by hiei was (had-dowed out by the high preiil,thc authors, and facrificcs for finne?.

32. Juftification was {hewed in many facrifiies, wa(hingi, and the Sacrament of the PaflTcover.

33 Adoption was fnewcd in the tirft bornej who were dedicated to God.

34,San&ification5in all the offerings and gifrs, and inthoft obftrvations which had any (hew of cleanlinefle.

35. Glorrficationj by the inheritance of the promifed Land, and by that communion which they had with God in the moft holy place,

jdiThe Church of the lewes in&kiittd by Mofes^in rc(peft of the outward gathering together was only one, becaufe all that folemne Communion, which wasatth^ttimeprefcri* bed,did depend upon one Temple, and there it was to be exer-cifed by publick profelGon and with certainc rites*

37. The Synagogues were not compleate Churches, be* eaufethe whole worfhip of God and the whole holy Communion at that time prefcribcd could not be exercifed in them.

38. Therefore the Church of the fewes was a national! Churchy and in fbmc rcfpeft catholick^or univerfall^ as the be* licving'?rtfyr/j'^^^ of every Nation under Heaven, were bound tpjoynethcmiclvcs to that one Church. A^s z.^^S^^.^^io^ 11.&8.27. ^

39.TKe primary Minifters were the Priefts, of the family^ oi A0.rony in a continued liaeoffiicceirion, to whom were joyned the other Levjtcs. I^nm.^.dy.S 9.10.

40. Yet neither Priefts nor Lsvites were admitted to Mi-nifter^unleflie they were firft tried ^ and that as they were able ^ in body »age, and the gifts of the mind.

41. The pifcipline of that tifnc that was merely Ecckfi-afticalLwas for a great part ceremoniall ^ yet fo as all kind of holy things were to be preferved pure.

Cap. XXXIX,

Chapter XXXIX.

Of the adfnwiftratinn of the Qovcfia'ot fr$m Qhrifi exhibited to the eni of the fVor/d*

1. r m ^He manner of adminiftration now Chrift is cxhib-I ted is double^ one uncill the end of the worlds and JL the other in the end it felfc. 2.From Chrift to the end of the world, there is an adminiftration of one raanner^and that altogether new : whence al(b it is called the New Teftament*

5Jt is ofone manner without end or alteration, becaufeit Is pcrfe^ijO thatthcre is not another to be expefted^ta which it fhould give place as to the more pcrfcft.

4. It is the New Teftament, in refpeft of that which was^ from the rime ol-Af^/^j 3 and in refpedrofthepromifcmadc to the Fithers : not in refpcft oi the cflence^but in refpeft of thcmaf nerjbecaufe in them in rcfpeft ofthcmanncrof ad-miniftring , there was lomerepclcntation of the Covenant of workes, from which this Teftanient doth eflentially differ; and {o feeing there didn^ t appeare an integral] difference, of the New Covenant from the Old, but in that adminiftration which is moft properly called the New Covenant

) and Teftament.

5. But it differs from the former adminiftrationjifl quality and quantity.

6» That wherein it differs in quality is cither cleernefle, or ' frcedomc. ^ 7^Clcerencfleconfifts in this^firft that the doftrine of grace and falvation by Chrift aiid Faith in him^together ivith thoft thingsannexedtoit, h oiorcdiftinft andexpreffe, then before it was; Second! y^that it is not declared in types and ftia-dowes.butin a moft manifeft manner.

8.inboththe(e rcfpefts, Chrift before is (aid to be propounded before underavailc, but now to be offered with open arid unvailed face* a^f r.3. >i. Wc u(e great evidence

Z 3 in

WjS ^d^im/?.r4thH of the Covenant Ji»ceChrJfi.

in fpeakirg 5 neither arc we as ^<7/}/whoputa vaijeoverhis face, ttiat the children oi Ifr^.el could not fee to the end of that which now as unpraficable is taken away.

p Freedome doth confift in this. Fitft, that the govcrn-nientofthcLaw, or mixing of the covenant of workes^which did hold the ancient people in a ccrtaine bondage, is now taken away : wh-ence alfo the fpirit of adoption, although it was neverwholydenycd to the faithful!, yet molt properly it is faid to be communicated under this N^w Tcfta-ment, in which the moft perfeft ftate of believers dorfi moft cleerly appears, Gal.^.'^. After thefulncfle of time came, God fenc forth his Son—that we might receive the ?idop-tionoffbns^ &c. Secondly^ it con{iftsinthis,thatthcyok^ of the cereraoniall Law, as it was an hand-writing againft finncrSj as it did forbid the u(e of things in their nature indifferent 3 as it did command many burdenfome obfervation^ of them, and as it did vaile the truth it fclfc with manifold and carnall ceremonies, h now wholy taken away y CoU 2. 14. 17, Which arc a fhadow of things to comejbut the body isofChrift.

lo.They therefore offend againft that liberty which Chrifl hath obtained for us ^ who obtrude upon the Chrifliaa Churches either lerpiih ceremonies g or other of the like nature with them^religious, and myfticall. For divine ceremonies are not taken away, that humane (hould fuccced in their roomc ; neither is it likely ^ that Chrift would leave fuch my fteries to the will of men, after his comming,when he per-^ ^ mitted no (uch thing to his people ofold, especially feeing he might (b eafily in this kind provide for us 9 if he had judged any religious and myfticall ceremonies nece£fary or profitable for his, befidcs thofc very few which he did by name \ prcfcribe.or at Icaft (hew in certaine Tables^to whom he did grant fuch an auchority^which he no where did. GaL^.u Stand faft therefore in the liberty wherewith Chrift hath made you freehand going back againe be not entangled with a yoke of bondage,

11 .In quantity this adminlflration differs from the focmerj

fedth intenfively and cxtenfively. . r

12. Intenfively, firftj inthattfee application by the fpirft

is more effeftuall ^ aid the gifts of thefpirir are more perfeft> then ordinanlj they were under the Old Tcftament, whence the old adminiftration is comparatively called the Letrcr^and thencwtherpiri..2 C^r.3.6. Secondly^in that it begcttctha more fpirituall life. 2 (^or 3.18.

13. Extenfively, firllin refpeft of place, becaufeitisnot concraft^d to tome one people, as before, but is diffiifcd through the whole world. Secondly, in refpcAof time, in that ic hath no termc of duration before the confum-mation of the whole my fticall Church. 2 Coriyithiayts ^.11. £/?6.4.i3Thac which remainethjUntill we all meet unto a per-feft man, unto the meadire of the full ftaturc of Chrift.

14. But becaufe this new adminiftration is fo perfeft, therefore it ism elite al(b , that the communion of Saints in the Church under the New Teftament bee ordained raoft per ft ft.

15. Therefore in every Church of the New Teftament the whole (blemne and ordinary worfhip of God and all his holy ordinances may and ought to be obfervedjfo that all the members ofthat Church may ordinarily exercife comnauni-on together in them.

16. For it is not now as it was ordained of God in the Church of the /<?k?^/ that fomemorcYoIemne parts of Divine worftiip may beexerciled in one place^&other in other places, but one particular Church is ordaincd,in which al holy office* are to be performed.

) i7.Hence all Chriftian Chiurches, have altogether one and tlie fame rightjthat one doth no more depend upon another, then another upon it.

18. Hence alfo it is moft convenient that one* particular Church doe not confift of more members thea may 4neete together into one place to heare the Word of God, celebrate the Sacraments, offer prayers, and exercife Difci-plinc, and performc other duties of Divine polity, as one body..

19. For it is an Aberration not void of all confufion^tkat in fome greater Cities , although there be more believers then that can exercife that Communion together, yet they ircnotdiftributcd into divers Churches, but doc make one

fo to abound , that the edification ot every one cannot be rightly taken care for and furthered.

20. I hereforc the Church inftituted fi^ce Chrift exhibited^ n not one catholickChurch,fo as all the faithf jll throughout the worl ) fhould be joy ncd together in one and the fame outward band among themfelves, and (bould depend upon one andchcfameA^iriblepartoF, or company of paltorS; but there are fo many Churches as there are companies 5 or particular CctigiegationSjof thofe that profefic the Faith, who are )oy-ned together by a fpcciall band tor the conftant excrcifeof the communion of Saints*

21. For although the myfticail Church,^? it is in its members-, is no other way diriributei then inco the adjuncfls, and fu^tfis, in which refpeA Mt call ihe Church of TSelgia^ of Brit any ^ of France ^ ^s we cdli th«'Sea iCCorH^ngto the ftioreswhich it Waflicthto, thi Bv)^, Lk,Eri :fh , hrtixh Sea, altht ugh it be one and the lawe Sea : yet the inUi?uted ChuicheSj arcdivcismolt Tpccial! Spe.ie^j or lidiviJudnf^ partaking ot the Un.c ccmmun natt;/e. as divers fountaines, divers Schooles, divets Fani ir&: although many or aU per-adventure might be called oj c Chuich in refpcft of iome one aflPedion which they have in common , as many Families of fome noble ftockc, are otten let forth by the name of one Famil; ^ as the Family of theHouic of NaJ^

22. Neither is this Church that i» inftituted by God pro-pcrly nationall^provinciall.or Dioeccfan» which rormes were^ brought in by menfrom thepateincot civill government^eli pecially the Romane: but it is Parochially or ot one corgrc-gation, the members whereot are combined among them-(clve5,?nd doe ordinarily meete into one place to the pubiick. excrcilc of religion. ^

2 3. For fuch a company, and not larger, is properly fignK fied by the word l-^hnrla ^burch^ neither hath ic a larger fig-nification in the New Tcftament when it is referred to any vifible and dcfigned company, neither alfo among prophanc authors who are the more ancient.

24,Hence divers fixed Congrcgation8,of the fame Countrey and Province arc alwayes called Churches in the pluraii

Rumbcr

number not one Church, even in /W.r^, which was all before one nationall Church, i Thef 2.14. AEls 14. 23. & I'it^l* Remans l6.^.%* 16, i Car. 16. j .if. 2 Or.S.i.iS.ip. (74/, 1.3.12.

25. Alfo thole particular Churches which are reckoned up in the New Teftament were wont to mecte together Et! t$ otViintoone.e^(3il.46.& 5.12.& 14.27.8c15.25. & 21.23. I Or.5.4.&i4.23-36«& ii.i'/mZ^.

26.Neither is there any thing read in all the Newleftament of the inftifution ofany largerChurch upon which Icflcr congregations fliould depend.ncither is there any worfliip or holy ordinance prcfcribcd which is not to be obftrved in every Congregation, neither is there any ordinary Miniftermadcj who is not given to fome one fuch company.

27. Yet particular Churches, as their Communion doth require, the light of nature and equity of rules and examples of Scripture doe teach, may and oftentimes alfo ought to enter into a mutuall confederacy and fcllowfliip among themfelres in Claflcs ^ and Synods, that they may ufe their common confcnt and mutuall belpe as much as fitly may be, in thoft things efpecially, which are of greater moment; but that coBibination doth neither conftitute anew forme of a Church, neither ought it to take away, or diminifti any way, that liberty and power which Chrift hath left to his Churches, for thedircfting and farthering whereof it onely fervet*

a8. The ordinary Minifters doe follow the forme of the Church inftitutedjand arc not OccumcnicallsNationall, Provincial!, or DioeceCm Bifhops, bat Elders of one Congregation, who in the (ame (ence are alfo called Biihops in th6 Scriptures.

29. Thofi tranfcendent members of the Hierarchy were meerly humane CrcaturiBS brought into the Church without any Divine precept or example : They cannot fulfill the office of a Paftor in fo many Congregations. They rob the Churches of their liberty, whilft they exercife as it were, a regall, or rather tyrannicall dominion over the Churches ihraifelves, and' their Psiftors, they have brought in with them the Roman Antichrift himfeife,as the head, and Chan-

A a cellors^

cellors, SufFraganes, Arch-deacons, Officially and the like props of the Hierarchy, as the taile of the fame fort^ ( whole very natncs are Apocryphall 5 and altogether unknowcnto the firft Churches j to the utter oppreffing of the Chutchei of G o D.

30. The right of calling an ordinary Minifter is in the Church it felfe to whom he muft fcrve. ^£ls 74.23.

31. Yet hei e chey need the dir€<flion and helpc of the Elders, both of the (amc Church, and very often alfo of the neighbour Churches^

31. The eflcnceofthe calling is in eleftion of the Church, and acceptation of the ele6^ed.

33*An antecedent adjunft of it is, examination, or triall.

34. A confequent, and confummating adjunft is ordination, which is nothing elfe then a certaine folcmne entrance of the Minifter already elefted ^ into the free execution of his funftioniwhence it comes to pafle that X^S'o'" w,ordaining by eleftion 5 and ;^«f-o9g(r/<t Impofition of hands doe often fignifio the fame thing among the ancients,

5 5. The Epifcopall ordination of a Minifter without title^ that is, without a Church to which and in which he (hould be ordained , is as ridiculous as if any (houid be fained to^bea husband without a wife. 5>i-- Oi n jrt? !;o rMn^n /{jwA^.a

3d* A Minifterfo called to (bmeone Chlirch • Can neichdf forfake it at his own will 5 or be caft out from it without juff caufe : neirhcr can another undertake the like care ef the Gfaureh,oTneglearthat which he hath undercjken 5 by volun- ( tary ribn-rcfidenc);^, withdtit ftcrikgicw^break^^ hut corenanr. '"'^ -»^*'^ ^?»(rc>riiid i^i-b-^xiO v) .iUnaiv

37. Ordinary Mfttrtfft#ate-t*&i^Paftcwlaiid Teifchers^^ ruling Elders, to whom are joyned thofe that take<:arfc of ch6 poone'^that is DeaconSjDiacoiieflss or Wido^es* • -

38. By thefeofficei Cbtift^fe^th fuffidentlJL^rovi^ded fer^^^ the ncceflrties of thef nietnb**^ of the Church, namely thag they may be chiefly inftmfted in the kttowledg ofthe truth b)r TeachcrSjftirredup chieflly tothepraftife of piety by Paftbrs^ prefervedmthateoUrftdf Rfe^andciilledbacfc to repentance fdirifitis^b)^#em^dthiB Rttieri^andib^ £le}]^dd^gainr^pov«)tf *■""^"icons. ;• ^ "-•-. ■lunhlr : •' ,,

Ca^p. XL.

OfBaptifme and the Supper of the Lwd. jfii

G HAPTER LX;

OfBaptifme anJ the Suffer of the Lord.

I. A Fter the nature of the New Tcftament, the Sacra-AA mcntiofthclarHcdoefoUowrj for they are for nuni-

JL JLber few, to be obtained, and obfervcd eafy^ and in their fignification muft perfpicuous.

«. They were fanftified and inftitutcd by Chrift himftlfc: forajtheughthe one Sacrament Was firftufed by lohn'Baf* tiSii yetin that very thing he was the forerunner of Chrift, that he might (hew, what Chrift himfclfe afterward would allow and inftitute ^ neither had ic the refpeft of an ordinary inftitution by the Miniftcry of lohn ^ but by the inftitution of Chrift himlelfe.

^. Thefe Sacraments are Baptifme, and the Supper of the Lord, for neither were there either other Sacraments or fa-cramentall fignes delivered to the Church by Chrift or his Apoftles: neither can there other be appointed by men in tli Church.

4. In refpeft of Gods Inftitution, there liethgreateftne*-ccfBty upon the faithfoll toufe thcfe Sacraments j tfiligently, and religioufly | yet they are not fo abfolutely neceflary to ' falvation, that the abfence, or mecre privation of them dothr bring a privation of this inftitution : neither ought they in that refpeft, to be celebrated either of thofe that are not law-full Miniftersjor out of a Church aflfcmbly.

$• Baptifme is the Sacrament of Initiation or Regeneration.

6. For although it doth feale tlie whole covenaat of grace together to the faithfoll , yet by a (peciall approbation it doth reprefentj and confirme our very ingrafting into Chrift. *<?w.6,3.We are baptifed inro Chrift Jefus,and Verfe 5. Being planted together with him. And i Ccr^i2.i 3. We are baptifed into one body. -^

1 7# But becaufc upon oat €rft ingrafting into Chrift by

A a ^ Fairh

Faithjthcrc doth immediatly follow a relation of our Juftifi. cation and Adoption : therefore Bapiifnie as the Sacrament of the ingrafting it felfe, is unto remiflion of fins. M^rci. 3, And it is alfo a reprelentation of ado|)tion, whilft that by it wee are confecrated to the Fathcr,Sonnc, and holy Spirit, and their names arc called upon the baptifed.

8. Bccaufc alio holincfle is alwayes derived from Chrift into whom we are ingrafted, unto all thefaithfull, thercforfc BaptiCne alfo is the feale of our fanaification*TiV.3.5 Jlchath favcd us by the laver of regeneration, and the renuing of the holy Spirit.X^w.6*4,5.6.

9. And becaufc Glorifijcation cannot be (eparated from true holineffe therefore it is withall the ftale alfo of cter-nail glory. Tit.^.j. That we might be madeheircs, according to the hope of eternalllifco. ^^iwx^/ 6.8g If we be dead with Chrift , wee believe that wee Qiall alfo live together with him*

10. But bccauft tho(c benefits arc (caled according to the meaiure of initiation in Baptifmc 5 hence^ Firftj Baptifmeis but once to be adminiftred, becaulc there is but one begin* . ning of fpirituall life by regeneration, as there is but one beginning of naturall life by generation.

11. Hence alfo. Secondly, Baptifme ought to be adraini^ Urcdtoallthoftto whom the covciiant of grace pertaines, becaufc it is the Qrft fealiog.Of tb^QovenivM; it fel& powArft

12oPut thatxhe inftnts of the faithfull arenot to be forbid^ 4en this Sacrament, it appearcth* it. Becaufc if they be par-takersof any graec^it is by vertuc ofthe covenant of grace,^nd fo both the covenant, andthefirftftale of the covenant alfo doth pertainc to them 2* In that the covenant in which thc\ faithfull are now contained^is the fame with that covenant «\'hich was made with Abrahdw. Rom.J^.ii . G^^/.3,7^839#Bui that did exprcflcly extend unto Infants* 3. This covenant which is now adminiftred to the faithfiill^doth bring more large and full confolation to them , then of old It could before the com nvng of Chrift. Bdtif it ftiould pertaineonely to them 5 and not to their Infants , then the ^ace of God 4^ their iConrplationfhoiddb^ oipre narrow, smd contra^cd

•i; '•• £ i.h after

after Chrift is exhibited then before it was. 4. Bccaafe bap-tifmc luccecded in the place ofcircunicifion.(ftf/,i* ii.i i^And fodoth pertaine as well to the children ot believers as cir-cumcifion it (elfcr 5. Jccaufein the very beginning of regeneration, whereof baptifme is a fcale^man is meerely paP* five ; whencealfo there is no outward a&ion required of a man either to be circumcKed or bapti(ed , as in other Sacra-mentSjbut only a paffive receiving: therefore Infants ^ arc as capable of this Sacrament in refpe^ of thechiefeufeof it,as theft of age are* ' ' V •

15. Faith and repentance doe no more make the covenant of God now then in the time oi Ahrdham ( who was the Father of the faithful!) therefore the want of thofe afts ought no more to hinder bapti(me from Infants now, then it aid forbid circumcifion then*

I4« The figne in this Sacrament is water, not fimply,but as it purgetb the uncleane, cither by dipping or (prink<^ ling.

15; But therefore water was chofen, bccauft there is nothing in uft that doth more£tly reprelcnt that (piritual wafti-ing, which is performed by the blood or death of Ghrift, neither is the (pr inkling or application of the blood of Chrift, fo fitly exprcfled by airy thrng, feeing that now fiocc the death of Chriftjthcrc ought to be no iife of naturall blood in holy thipgs*:

i5*The fupper of the Lord is the Sacrament of the nourift» ^ in^ and growth of the faithfuU in Chrift» : i7« Hence it ought oftentimes to i>e adminiAred to the fiimeperfonf^

18. Hence alfo the fupper is onely to be adminiftred to / thofe 3 who are vjfibly capable of nouriOimenc and growth

in the Ghurch : and (b not to Infants^ butoncly to thofe of age.

19. But becaufe moft full and perfeft nounOiment h iealed in Chrift,therefore here is uied not fome one and fimple figne (/nouri(hing,but of a double kind ^ as the nouri^meet oi the body doth require,uamely 5read and Wine.

:: ; 2o*Thcy therefore who take away one of the(e fignes from the faithfull in the adminiftratioa of the fupper, dot de«

Aa3 craft

traft from the wifdomc of God, make lame the inftiturion of Chrift, and grievoufly leflcn or take away the conlolation of the faitbfull.

2i» But bread and wine are therefore ufcdjbccaafc except the eating of flcfh ( which hath noplace in holy things now the facrifice of Chrift is finiflied ) and the drinking of blood, from which not only religion^but mans nature abhors: there is nothing doth more conveniently expreffethat ncercft union which by degrees wee enjoy with Chrift, which is founded in ths facrificing of his body and (h^dding of his blood.

2 ZsTo faigne any tranfubftantiation, or confabftantiation in this Sacrament more, then in baptifme, is a cerraioe blind and ftupid fiipcrftition.

23. For it is not required to fpiricuall nourifliment in this Sacrament, that the bread and wine be changed into the body and blood of Chrift, nor that Chrift be corporally present with them, but only that they be changed relatively in rcfycBt of application and ufe ^ and that Chrift b^ ^itually preient vf ith them who receive in Faitht

24. This tranfubftantiation» and confubftantiation is a^ gainft t he nature of a Sacrament in generally againft the ana« logy^our other Sacrament, orbaptifme, againft the moft ufiiall phrafes in the Old Teftamenc againft the humane nature ot Chrift againft his ftate of Glorification^and againftlthc revealed will of God> which (aith that Chrift fhall remaine in Heaven untill the day of judgement.

25.As touching the wcards of Inftitution,This i« my body, they are ncceffarily to be underftood, as other (acramentatl phrafes , which every where we mcete with in the holy Scriptures, of which we have God himftlfe a cleerc interprc-tcv^gen.iy^io^iuThisumj Covenant. Thatitmay beafigne of the Covenant betwcene me and you. \ 26. As touching the manner of opening the words of tfaii phra(c according to artjeamed men doe diflfer among them-(elves. Moft of our interpreters would have a trope in the wordSjthat h^z metaphor or a metonymy.

27. The Lutherans contend that here is no trope to be found, but only an unudxall predicadon*

28iTherc

\

2 8. There are not a fcw^ and tho(c new Interpretcrg ^ who deny ^ that there is either any proper trope , or unufuall predication, but they; noake it an improper and myfticall predication.

29. But no fufficient rcafon is brought why we may deny that there is a trope in the words : which may be thus dc-monftrated. If it be an improper or unufuall predication ;is they would have it, this unufuall or impropcr'way: ought to be (hewed in fomcword: which if it be done, tlien of neceffity it is that that word be fomc way tranflated f?dm his natural! fignification and ufe: if that be fb, the word takes the nature and definition of a trope.

30.. But the trope is neither m the Article going before, nor in the proper (^c}}/4U y atf in the word' is ; but in that which foHowes, thaci% in the word body, for body irput for a figne of the body 5 not that a tru^ and proper boay is excluded out of that fentence, but rather included , by a relation y which the figne hath to thfc^^ thing fignified. 41.^. \ .:.. v.^^\^^--

31. But there is not onely one frt)j)c, h6i thrtlefol* in this word, the firftia a metaphor, whereby one thinglifce is put for aaother unto-which t mctOHymic of tiie adjun'ft adheres^ arid is ihingled. For th^ bread is hot oAely like the bodyof Ghrfifti batalfoby Gbds iriftltution ii is ma^de'an • adjun(9:ofit : thcftcoiid is a Synechdoche of tfie partfo? ^ the whole, whereby the body of Chrift is ptit foF whbli * ^hrift ; tbc third is a metonymy oft he (ubje^fc for tlie ad-> juriftsj in that Chrift is put for all thbfc benefits alfo which arc derivcd'from Chrift to us. In the other part of' the Wine^ ^ei^e are other tropes fufifciently hnanifeftedf

Chapter XLL

.f.i.s:.vr^,0£.£ ' -^'^

iBdJg'ilii

Chapter XLI.

To the end of the World.

I, rTT^Husfarofthc adminiftration whicih is before the I end of the World : in the end it felfe that applica-JL tipR (hall be perfcifted, which is onely begun ia this lite.

2.Then the end of calling (hall be present to all the called; for we are called to the eternall glory of GoA i Tet. 5. i o. Wherein alfo the end of Faith is faid to be contained, that is, the falvation of foules.i Tet. i • ?•

3» Then that declaration of JuftiHcAtion and RedemptioHi which is by the effefts, (hall be compleat,in refpeft whereof the faithfull are faid in this life, to expeft Redemptioni Zuc. 2iA^*Rom.^,2'i* Efh.i.i^.

r\ 4; Then all the adopted (hall enter into thcpoflcfTionic felfe of theinheritanc^in which (ence the faithful! are faid in this life to expeft their zdopxXon^Rom.^.z^.

i ,5^ Then the Image of God (ball be perfeded in all the Saints. f/^A.S^27. That he might prefent it to himfelfc glo-riou8,not having fpot,or wrincUe^or any fuch thing,but that it might beholyandunbiaraeable.

6. Finally then the glory and bleflcdnefTe hoped for, (haH * fiune in all kind of fulne(ie, not only in the (bule, butalfb in th? very body. ThilippUnf ^^21. Hee (hall transiigure our meane body .that it may be madeconformable to' his glorious body. V

7. Butbecaufe the ftate of the Church at that time flball be a (tate of pcrfcdion, and not of edification, therefore the Mi-nj^ftcrysSacramcntSjand Dilcipline, together with the inftitu-tidjd^durchesuthemfelves ftal ceafe ^and the my(licall Church (hall remaine in immediat communion with God*

8. Hence alfo this end of the World ought withdefircto be cxpefted of all the f aithfull. Phil. 3,2 oXit. 2.13. We ex-peaaSaviourJcfusChrift. Expcfting that bleflcd hope, and

that

that glorious couiming of the glory of the great God and ©ur Saviour.

9. 1 hcperfeftlon of this finalladminiftrationdoih require the comming and pcrlL>nall prefence of Cbrift himlelfe*

10. The (econd comming of Chrift in this (hall be like the firft, that it (hall be real], vifibleand apparent./i(f7/ j,i i.Bjc ii) this unlike, that it (hall be. !♦ With greateft glory and powcr./W^/.24 30, Tit.t.i^. 2.It (hall be with greatelt terror in refpeft of the ungodly^ and with greateft joy of all the godly.2T/?^/. 1.7,8 p ic.

> I. H.nce there are two A^s, ihatfcrve for the laft difcer-ning between the godly and ungodly i.Rclurrcftion and the Ia(t judgement, z.Cor.'^.io. ^

I i.Refurrcftion is of that which fell: but becauic ma« fell • from life, by the (cparatiun of the foule from the body,ther-fore that he may rile againe, it is nereflT^ry that the fame foule be agame reunited to the fame body,that by the rcftorcd uni n of both^thefamemanmay exift;

ij.Thatfuch a Rcfurreftion is polTible to God kappcareS: becaufe (lich a reparation of man doth not exceed that* power whicn was manife(tcd in his firft Creation. T/7/7,3.2 !•. Accordiag to that efFcftuall power whereby he is able to iub-due all things to him(elfe.

14. But that this Refurrcftion (hall aftually be^it can* not bee certainly demonftrated by any natucall reafbn, i^either^ A priori^ nor Afofierivri^ but it is properly of • Faith*

15 Neither the nature of the loule, nor of the body,can be the caufc of Ele(urreftion : forthe forming againe and railing Ap ot the body, out of the du(t, is againft the wonted courfe ofnattirc, which when it is perfeftlydeftroyed,i8 not wont tQ be repaired by nature : and the infeparable union of the foule wi h the body by which man is made immortalljis above th^i ilren^th of nature.

\6. Therefore the raifing up of the dead doth properly a-greeto Chrift God-man : the principle of it is the Divine omnipotency of Chrift^whereby it may eafily be accompli(h*. cd^cycn in an Inllanti

B b i7.Thc

tj. TbeMinlftiry of the.AngelSjfhall not be properly to raifc the dcad^buc tog^echer the pans to be raifcd^aiidto gat hi* ' ther^/CtigkhWb^ifigrsirc^ - • »

18. Bui althmigh aH (h^U bje raiCed by Chrift, yet not in one and the fame way: tor the Relurreftion of tbefaithlull Js unto Life, 6^lt !^ ^xco^ttpli(lied by vertueofth they hkvfe wifcGft!ift,f^^With-thcir LL^c. CrAj.f.r Thef. a^ 14. And by tlie operati6Vrbf Ri? c|U'ckning fpirit which dwcls in them. Ro^ 8.1 i.Heftiail al(b quicken your mortall bodies,^ by his fpir it dwell! g in you : but the Refurreftion of others, is by that power otChriftjWhereby he txecuteth his revenging Juftiee. ; '' ' ;-' ' ' ,; ri • ,

19. TheteforetheRefurreaion of the faithfuU is frdti:? the lifeofChrift, as from a begmtnng, unto thcrrlife, a^the friiitand efFeft:and tlierefoic it is called the Refurreftibn of life : 2nd the railing up of others is from rheientcncr'of d^ath and condemnation;^d death and condemnation it lelfe^' and therefore it is called,' the rclurreAtoh of cohdcmnaddr!*

- 20. The laft judgement ?rtxercifed^^ Chrrift'-ar By a King : for the power of Judging is part of the office of it'

• 21 \ln rcfpeft of the faitlrfiiH it comc<ffrom grarcc,aitd iVih^ office of the Kingdome of grace ^ eflenttall to Chrifll*th<f Mediator:but in rcfpeft.of unbelievers, it is an ojiide of power onely and dominion , granted of the Father ^ be-^ loi^ihg to fbmc perfcftion of mcdiatltin, biit riot xffkntij all to it. '

22. Hence the fin3 of the faithfull fharll not come into judge-' ment: for fteing that in this lifcth^y arc covered and taken away by the ftntence of Juftification, and that laft jadgemcnc\ ffiaH be a confirmation and manifeftatitin oTtfrat jfenfeiice, it \^ould not be mecte j'that at that timd they rtioaTd againe be' brought to light.

23. The place of this judgement ihall bee in the Ayre. -iTS/jf..4.r7. 1 *\ ■'.,',.* '' ;

24.Thcdayandyearcofit isnotVcvcaleidihSlfrrptefe^l^^ (bmaynotbcfctdowniy mW v(- - ? ;.

25. The fentencc prefcBtly to be fulfilled ^ (hall be givcni

of

of eternal! life or death, according to workcs forcgoiag.

26. Bgt the femchcc oMife^ inrclpcftoftheele^j fhair be gWcn.accordi.ig to their workesjnot as raericorious caufcs, bjit^s efSsftsceftityingof irue.caufts. K i^^B'Jt th^ (enteiice of death in rcfpc(ft of thereprobateifliiil B^ given acconiiqg taiheir wor^cs^ as r he truccauies.

28. Cbrift God-man is thejjdge, as it w^re delegated : yet in rcfpeft of that Divineauihoricy and power which he "hath^and upon which depends the ftrengchofthefentcnccj her<iis tbe-js^iincipallJudge. ^^- : , , - •-- : 1 r-^

«>TKe faithfiril allp fbaH ji^ge wich C^ifti alfiftlng^Ticlt', con{ulting,buc approving^as well in their judgment and wiilj as by comparifon of their life and workes. * '

30* Judgement (hall be given not onely of wicked men, buti-al^ Q^-e^lI Afifjglls. She^fopi. tbc' ififittg ^ y^and jud^^,or wic?€# menio be^p4e by ^hi*i[f| (io€K|no m6rc argu^[ che'^ur^eH^il j^demp^ok,J2j^^ thiSa of Jhc

Devills.

;i. The £f£-tlut is appointed ^opuf^^nd renew the World , ihall not,goe before the judgement ^ but (hall follow. 1 >5 - T4 AUr .

j^i^Pur^atprjfisjnomorc ncceffk before the day of judgement then after : feeing therefore there fhdl be none afterward, bythe^0Rfefllap^tb<9?pa^i^^^^^ neither is there any now bclPore.:

3 ^.Thc elements (hall not be taken away^bnt changed. ^, ^, Ghcift alfq iftet the day of judgement ftalljeiiiainc King and Mediator forever.

Bb 1 The

^.•A ' ^»5rrtf*:"^ t'J^ 'V^fj!'V)f

MQO

THE

SECONDBOOKE

OF SACRED

THEOLOGY.

CHAPTE R I.

of Oj^fervance ingenerait.

Tbffs much sfthefirji fart of Theology^ or ofFdth < * in God : the other partfollowet^'which is Ob-fervancc toward God.

I • SBSS^^Blervance is that whereby the Will of God is performed with (iibjtr&ion co his glory. 2. It refpefts the Will oi God as a pattcrnCj and a rule, asappeares by the thoi^e words of Cbrift, wherein al(b he de« fcribes our obedience j let thy Will be done as in Heaven, fo alfo in Earth; and did alfo ex* plainc his own obedience. Mat.26^^ f. Not as I will, but as

ihou

thou wiltiand Ferfe 42. Let thy will be done, Co P/aL 40, 9.1 delight to doc thy willjO my God : and thy Law is writ-ecu in my bowell5.

3. Butitrefpcftsche WiilofGod not as it is frcrcc, and powerfully efFcftu^l, or ordaining ; for To even all other Creatures and ungodly men 5 and cVic ^'ery D-viI>8 al(u chCiT-(tlvcsdoe pcrforme the Will of God^wich that obediential! vertue which is common to all C:e4tures : but it refpeils that Willof God which prefcribcs our duty to us. Deut.29. 29. Things that ai'c revealed , arc revealed, that wee may doc then].

4. It rclpcfts that will with fubjeftlon.fi^w. 8,7. Bccaufc it applies our will to fulfill the Will of Godjas it commands us any thing according to his authority. Rom.S.y. Icisaoc fubjcft to the Law of God.

5. Hence it is called obedience: bccaufc it makes the will ready to commit the command oJ" God to exccutionj being heard, and in (brae meafure perceived.

6. Hence al(b it hath in it felfc (bmc refpeft of Service toward God 5 whence it comes to paffc^that to obey Godjtnd to (ervehim^ found one and the fame thing. Luc.uj^. Rem. 6.16, Andtoferve God is altogether the fame with fcrving of obedience and righteoufhcfle. There Fer/e itf. i8,22. ^c-ca u'e that to doe the Will of God with (ubjeftion, is to fervc God. Eph.6. 6,y. As ftrvants of Chrift, doing the Will of the Lord irom the heart^with good wil doing (crvicc, as to the Lord.

7. For our obedience toward God^althoogh in rcfpcft ofrcad^neflcof mind ii ought to be the obedience of fons : yetinrefpeAofthatftfidobigaiion to (ubjcftion, it is the obedience of ftrvants*

8. From this fubjeftion to the Will of God, there doth ncccflariiy follow a conformity betwixt the Will of God and ours. Rev. 2.6. This thou haft/hat thou hateft the deeds oixXit NicoUitflns^\fih\ch\ a](b hate. Andacertaineexprcflc refemblancc of that Divine pcrfeftion which God hath revealed and propoimded to be imitated by us. 1 P^M.4.That we might be made partakers of the Divine nature, for he that doth truth, his wotkes are faid to be done according to God.M^3.2. Bb 3 $• Hence

, f. .Hencethe'^rneobedience wlucb is c^lkdobedience, bccaufe it refpedh the Will of God with fubicftion ; and lighteoufnefl'e , becaufc it performcs that fubjeQiion which is due ; is alfd called holineflfe bccaufe it rcfpeAs the fame vvil vyitKconformity and pure likenefle.i Vct.i.i^.i 5. As obedient children—as be that hath ,called youisholyj^beyeairo holy in all manner coaverfation.

I o^ Obedience lookes to theglory of God, i Cor. 1 o, 31. Doe -^11 to the glory of God : as it doth acknowledge hii chi^^c: authority and power in commanding, i CvrS. 2Ci Yee are bought with a price : therefore glorifie God 3 &c,And alfoasirhath in part relation to,and doth reprefent thepc: feftion oFG d. i Pt;r.2.^9^That yee may (et forth his vcrtuesr-in the mamfcftationofwhichthingsconfifts thatglory whick may be given to him of us. J.cO ^' •/./: 1 a\\ o^ ii. clj

: t\m Alfbjb this (iibjefti3W3thctie ik' i rcfpeft of fefcre > as the Authority and Power of God is acknowledged : whence alfothe feare of the Lord is in Scripture often put for whole ob£»dknoe/i?7^6cf^.;4iiii2, j{ will teach 70U the feace c^ the

.\-t^ltT^t)siuSoi%^]&tokk^tQV^^ God istfce

iUilceiiiti^ and as jice is the Objcft^of It^. and^lfaashdeiB

<)3 ig^iliiifc^riaCipiaofi«f6Gi€xitcauft6f it by wayvof^a inwafd ^iii jfljaercr^Xfiniaaipie ^ is modiady-F^tK^^ and imiwidiiitJy j6aifti%injp(5rracel.:;••;; ^-''' A'.ui-atii^i i:v-i.in:.\[-ii; ■■> 1117*

14. For Faith doth both prepare a way fopusto G<^d.iF3?<ri.,' Ao;3r* L'et!»sxliawbigll bysiffuranceofFaich, and fower itaigoe (tjo ladm^ d >^m ii> 04^% Faith* ycc ftand r wbertct ixbediericeifnillad theiob©di^ce of Paith^ R^it^t. 5. Antl the raithfiill are called the children ofobcdicnce,^ P^MVi4J \ d-n'V Now Faith doth fcHng fortfc <>f>edfence in a threefold refpcft,! .As itdoth appr^end Chrift who i^ the Foun-raii>e ok JLife^ ai^ theSpringiaf ail po^wer t^^doe well, and rft^AsitarecerwCBandreft^iflJthbfe^^^ Wzhlch G^d

4i«ti!ti^b^pobtidcr* to cfe In-^c^ptikie to perfwtfde obedi^ tiocd^gamely by promlfes-andrhreMfringr.3, As it hath pcywer tio obtaific all giaoeyl a^jbthat gr^ce whereby obedience fil,jpcrfb«Decbf:uijrdu3.biiii '^y '''■■ k .. ;: * -

Id. Bat (anftifying grace is chat very povTcr whereby vrs arc liued up^ co afipl^ our will to the wrall ohGod. ■ Whencef alfo ne^ obedience is alwaycs included and tinJeriloGid, ia Scripturc, when there is mentfon m!!de6f ihcTiew mail ^ arid thenew creamre.5/?^/4.24/Cy'^/.6f IT*

17 Fora nhing cau be pei forciR'^f by mati^'firrceninnc ii en-traJ,acC(3piable ti) Gi^d^, as itcooies from him, or as a woric \ ot^ f7>ri«»aH liVj 5 unldTe, it be pci loirried iti Ghiilt by Faith aiifl the grace of (^ndC\iiX^ax\on-J^hH 15.4; 5. Without m^ yieccandoc nothing. ' '* -

i8.Yache(exlucic8 ^re not^thcrero^re to be omitted by a man thandothnod yet believe ;btfcaufc they age in ^hen?>ftl?leid good5 they hiiidcr the i jcrcafe of iinne, and paniihrnetifs ot rin'»*n, ffayxhey sfet>ke^recortiipiAlki t^icb'^^drs be-nctics trom God, although nbt by forCe of any^detdrmij}ed L;w 3 buc by a c^c^itte'afcrundfeiic add f€€Fet-fc?iKiAcBe

I 19*; The a(i*uvarit"€aMfi*l^y^i»ovi!igfe;«i^' Thi^digt^ity'an^^ 111 jelty of God in it fdfeti^ bcbbferved.;^ IX/)J^^3l.3. Afdi^rlf*' ycc greatncfli to our Oddv^P/^^p. !av OiV'* uhtot^riortf the glory of his nanfib. ' 2. The kinAlefle of God toward Us^' in which refpccft we d^e te hint v\Aatfoever is ifl us, I C^r. 6.20. Know yee not that yce are not your owne---^i(rfcich' areGodrJ lR.o^.t2^ 5ythem€r<:ycJ?Gdd,'^b^i[icialfo^^ that our ab^diifice is nothing elfe th^n thankrulnefle due to Cod, and itisrighcly exphined by Divined ttndfe'that name.

\^. Thd authforieyof God cOttiEtiandifig>'Vi?hi^h hath uni-verfali andfuil dominion aver ii&, Jafneji^.211} Tfaci^e isbfie^ liaw-giver who €an (ave artd deftroy* 4, Tbc^ equity ^ntf profit of the things commanded, which doe both a^ree With greatefi reafon ^ R$m^l, i 5* Thiirtt^nfcienc^cf t^Dgethe-r bca-;

^ ring witncflS 5 and aj(& percaifw toourpcrfeftron'and bleffed-nelie.^Di'^^j2*47. ftily^Urtife^ 5. ThereWsIrda?ndpr^o^ mifes by which ^btdi^nce is ptriWdde^* 2 GVr.^. i^ ^^cfng ive have thclc promifes^Iccus pwrgeour fclvcs, &c. 6,The mi-(ery which they that d6eothcrwift dd^incurrc, P^m*. 28.16% jEfci.fi. 26. Cuifedthaltthoubi.- FbrourGadisa'confar-mingfire; " / • ;^

" 20. The HKitter .of obedience h tbat Very thirig ^ich ir

com man-

obedience in generdlL ^

commanded by God, and fo is furamarily contained in the Decalogue : for otherwifc the Law of God (hould not be perfcft.

21. Tberciore the Law of God,although in rcfpcft of the faithfull it bee as it were abrogated, both inrefpeft of the power of juftifying which it had in the ftate of integrity, and in refpcft of the condemning power which it had in the ftate of fmne : yet it hath force and vigor, inreipeftofpowerto dircft 3 and (bme power alio it doth retainc of condemning, bec^^ufe it reproves , and condemncs fnnc in the fai hull thenifelvcs, although it cannot wholy condcmne the faith-foil tbemfelves , who are not under the Law, but Ui.dcr Grace.

22 The forme of obedience i* our conformity to the Will ofGodjthcreforerevealed thaticm«y befulhllcd by us.Adichm 6.8. Hii hath (hewed thee O man^ what is gooc^.

23. For neither iS the fecret Willof Ooi, themleofour obedience, nor all his revealed will, for ^^r^^^^w finned in ta^ingihe Kingdomc of Ifraelj although the P( ophet told him th4t God did in forrc ibrt will it. i Kwgs 11. 31. with %Chror.i:^.'^.6^j. But that revealed will , which prefcii-beth cur duty is therefore revealed^ that it may be rul61-led by U£. V: Ou.

24. But this Will ofGod in this very refpeft, is (aid to be good, perfeifl and acceptable to God. Ron!.i2*i. Good^be-caufe it containes in it lelfe all refpeft of that which is honeft: perfeft, becau(c there is nothing to be (ought further for the inftrud^icn pf life : acceptable to God, bccau(e obedience performed to this will ^ is approved and crowned of G o D.

25. The knowledge of this will is neccflary to true obedi* ence. Prov.^A:^. Take hold otJnlhuaionj and let her not goe : keepcher, for (hce is thy life, and J^er^e 19. The way of the wicked is daikencile, they know not at what: they {tumble,

I . Therefore thedcfire of knowing this will of God is commanded to qs, togethef v^ith obedience it fclfe. iVc^^.5.1.2. Attend to wifdom.irX'ine thine eare to underflanding .whereof a gic^^t \ia ^Ifg i:-,whca itrefpeSs praftifc^ as on the

contrary

^

Contrarj,all ignorance of thofc things which wc arc bound to know and doc, is finnc. 2 T/^^jf.i. 8. Rendring vengeance to thofe that know not God^ and obey not the Goipcll ot our Lord Jcfus Chri(t.

a6. With knowledge of the will ofOod in this life^thcre ought to be joyned a trembling and fcare to tranfgrcflcir. Pre. %i7.i:^ict^.\6, I wirdomejhavewithmethcrearcof the Lord. The wile man feareth and departcth for evil/. Chiefly indeed in refpcft of offence: but alfo in refpeft of the anger and puni(bmcnc moft of alias itfcparates fromOor^^ Neither oufijht (iich feare to be called fervilc^whea it refpefts not puniftimcnt only.

27. The chiete end is Gods glory; for We tend unto him by obedlence^upon whom we leanc by Faith: otherwife obedience (hould not flow from Faith. Seeing aUo that Faith is our lifc^asit doth joyne us to God in Chrift, it is ncceflary chat the aftions of the (ame Faith ^ which are contained In obedience, (hould bee caricd alfo to God ^ that is , to his Glory.

28* The lefie principallend is our own falvation and blef-fedneflt. Row. 6 22. Being made fcrvaiits to Qod^yce have your fruit in holincffc^ and the end cternall lifc.Hr^.i.i.2.For the joy that was fet before him he endured the Crofle.

29. For although that obedience which performed oncly for fcare ofpuniflimcnt or cxpcftation of reward, is rightly called mercenary : yet that any (hould be Secondarily ftirred *ap to doc his duty, by looking on the reward, or for feare of • punifhment al(b ^ this is not ftrangefrom the Sonncs of 'God, neither doth it in any part weaken their folid o^ bcdience.

/ 30. But our obedience is not tkc principall or meritorious .caufeoflifeetcrnall. For wc do both receive the priviledgc .ofthisUfc, and alfo the life it fclfe^ by gr^ccj^ndthcgiftof ',God for Chrilts fake apprehended by Faith. Rom. 6. 23. The gift ofGod is cternall Life in Jefus Ghri(^ our Lord. ^ But our obedience is m a certaine manner^ the Minatring, ^helping and farthering caufe toward the poflcflbn cf this lite, "iihe right whereof wc had before 5 in wljich refpcft ij,is called the way wherein wc walke to Heaven. £pA, 2a ©•

C c ji.But

ju But It furthers our lifc.both in its own naturejbecauft it a fome degree of the life, it fclfe alwayes tending to perfeftion : and alfo by vertue of the proinife of God who hath promiftd life eternalltothofethat walkeinhis precepts. gaiatiansS. 8. Hcc that fowes to thefpirit, of the fpirit fliali rcapclift efcrnall.

32. For although all our obedience iwhilft wcc liviBjherc is imperfeft and defiled with fome mixture of finne. Ga/4. 5,17. the flefti lufteth agajnft theTpirit j yiet in Cbrift k is fo acceptable to God, that it is crowHed with the giea* tsft reward.

33. Therefore the premiss made to the obedience of th« faithfuli,are not legall^but evangchcall,alchough by lomeiliey are called mixt./l^^r. 5.3. '

34. Themannerof obedience is in fubjc^ion or homijfty largely takcjwherby the creature doth fubmit himielf c6 G(^^ to receive andexecutc his commands : unto which thereolbgiA alwayes to be joyned, I* Sincerity, whereby all mvxtnre<rf a ftrange intention and affeft ion is removed, fo that the wbofc nwn 18 applied to this^ducy. i T^^jf-S * 23. i |^r.56.io. And 2. Zeale^that iSjtbe highcft degree of a pure ^iflfeiftioni GgL 4, iS.'it is a good thing ta love ^r^ntlf^imio'^Ai in a good thing alwiaye^ ■ - ■ ' > ' ' - ^ : , ^ ^ !

35.-Thc chi^fc fubjeft of obedicike as alfo Wlivily Faith is th^ will. Ti/.2;1 J, It isOod ttoat worieth in you both to wi!I,andtodoc. ['■' ^ .

46. ^ Btft becaaft the fiftcerity of the will approvfeg doth iftoftappearein readineffe^ Macnty orchcerfulneffej^f^fnindj * cherforc that cheerfoUies doth ttioft of all pertai^e to the very cflTenceof obedience, 2 ^(^r.p. 7. "D^^r. 28. 47. G&dloves-a -'Cheerfull giver ; bccaufe feHo\^^idtt not fervethy God in jcj^ ^'j^ndchbcrfdrln^fleofhearrv Soasolteri it isple^fing and at-•O^tabliefo God, akhbugh ch^ tv^rke it felfcrhar iS'fH;opoun-•dcijbc not perf6rmed.2 Or*S.'t 2. For if there be firft a £ea^ •fiiind,one is accepted accorcfifqg to that he bach. ? ^

37«And becauie thei^e^ebf the ^511 doth chiefly confiS ki

tioveand haftn^^ therelore affo thb^t % nectflafily requir^to

i^bedience acceptable to G^d^,alove^t4iegoGd,andhatred'6f

evU!. F/:4S'8. Tfcpti taftloved r^teoafBtfie^aridbated Jrf-

^mty. aS-Tht

38. The cfFcft and fruit is not oncly a dcclaration^but alfo a confirmation of Faith and Hope.2Tiw.i ,19«Kccping Faith and a good confcicncCjWhich being put away^fome have made Shipwrack of Faith.

59. An adjunft that accompanies it is a confciencc quiet, joyfuliand glorying.H^^. 13.18.2 C^r.i,i2.i fohn^.1^,21. For wc truft that we have a good confcience , dcfiring to behave our felvcs well ill ailthingf. t.Our glorying is this, the tcftimony of our confcience^by this we (haU afliirc our hearts*

Chapter 11.

Of Venues

If rTp'Hcrcbctwo parts of obedience. Vcrtuc, and the

I aftion of Vertuea. Tet. 1.5. Ad to your Faith

JL Vertue, Sea For if the(e things be fvith you and

abound^they will make you chat yee Ihall neither be barren

nor untruitfiill in the knowledge of our Lord Jefus Chrift.

2.This diftribution is of the whole into members; for theie two are in their own nature joyncd together, and doe make one and the fame obedience,

) 3. Hence both vertues and their anions are fei forth by the lame namey afid are explained alfo by the fame defini* tion, bccaufc they are altogether of the i^me nature : even a3 arguments of Logicke^ are of the (ame name and na-mrc^ whechcr they be confidercd alone and by themfelves, or >in Axioms, and Sy Uogifmes.

^. Vertue is an habit whereby the will is inclined to doe well.

5» It is called an habtt^ notasitisdiftingni(bed fromdif^ pofition,and fignifieth a confirmed and perfeft conftitution of mind : for fuch a degree of vertue isfcarft granted to men^ while they live heere : but generally, as it containes both a; .pcrfe£t and alfio imperfed degree of Vertue 9 and ftat« oi fjliemindf

6. But it is called an habit, not oncly bccaufc it is had» but alfo bccaufe it makcth the fiibjcft which ic is in to have it fclfe in a ccrtaine manner, that is, ic determineithefe-culty to gojd 5 which ochcrwilc is not determined» in which fence this word is found, Hthewes^.i^Mhobyte^^ fon of habit, have their fences excrcifed to difcerne good and evil!.

7. Ic is in the will. Firft, becjufe the will is the proper fubjcct of Theology as it is the proper principle of life, and of moral! and fpirituall a(^ion?. 2 Bccaulc the will is that faculty which is properly carried unto good that ishoncft, Rom. 7.19.21. 3. Becaulc vertuc is an habit that is "rpocu^riKU orcleftivej the proper, and immediate operation whereof is voluntary elcftion* 4. Becaufe the will doth commend the other faculties ^ and fo Vcrtue doth moil agree to it^that all maybe direftcd aright. 5* Becaufc the will is neither by it felfe, norbyreafon luffi iently determined to good j^dions, and fo it hath need of its owne andintcrnalldifpoli^jonto worke aright. 6. 5^aufc the bthcr faciiltife rtiayb^ compelled,and by confequciice one m^y wl^thet* he' wifror no lofe vertuCj if ic(h)uld have tht proper and fixed feat, in them. 7. Bccaiifc that praifc is moft properly due to the afti-ons of the will, and to the operations of the other facaities, fo far forth as they flow from. anc{ depend upon the will 5 but that it is proper to vertue to be praife-wotchy^ not cnely tht Philofophers teach, but alib^ the ApoMe, ^^htlipfiaiif 4^8,1 If there be any vcrtue, if any pray {c.8i ^ccaoft neither the underftanding can be the fubjcft of vertue, becaufc intclleftu-. all habits, although they bee moft perfcft ^ yet they do€ not makca man goad, nor any fenfttivc appetite, bccaufe true vertuc is found in Angels, and the foules being feparated frorn^ bodies, which are void of this appetite : yet there are often in the fenfitivc faculties feme difpofitions , which caufe th^t the will commanding aii^ht is more eafily obeybd, and in that refpcft they have a certaine refcmblancc of Vertuc.

: S.Vc tu- is fai ? toincUne toGod.Firft,thatit may bcdiftin-guiOied from a vLtious habit whereby men are inclined to cvilL Re.y.i 7.2o.»3.l. That it may bediftinguiflied alfo from thofi

pcrfcftions of the mind^which indeed doc bring Iigh(,whcre-by t he will may diicft it fclt'c as well doing, buc not incUnc it to due right.

9.Hence,Firft5truc and folid vcrtucs,doc alwayesmake him good in whom they are : not that the very difpofitions that doc inhere in us, arc the grace making us firft accepted with God, as the Schoolemcn fpeake, for that pertaines to Faith; but becaute they are reciprocated with a good man,and good-neflc is derived from them into our aftions.

10. Hence alfo none can ufc vertue amiflc, as being the principle of aftion ; when notwithftanding men may^and are wont toabufe any habit of the mind.

11. Therefore thofe vertues which are wont to be called in-tclleftualljihave not an exaft refpeft of vertue.

12. Moreover vertue IS fa id to incline sotonely to good* but al(c> to well doing : beciiule themannei of action doth; chiefly flow from vertue.

13. But as the rule ofwcll-dolng^lb alfo the rule of vertue . isthe revealed will of God, whichonly hath the force of acertainc irijic in thofe things .which pertainc totbe^ii^cfti-onoflife. ruh^ . ":j::nr' ?>. ■ ih

X 4« That is a LesbUn ruleof vertue ^hichAriflotle puts to be the judgement of prudent men : for there are never fuch wife men , to whofe judgement wee may alwayes ftand? neither if there were 5 they could not bee alwayes knowrie or conlukcd with by thofe who cxcrcife thcmfelvcs in Vertue*.

15 That which is faid to be right reafoci, if abfolute refti-tude be looked after^ it is notclfc-where to be fought forthen where it isj that is, in the Scriptures : neithcrdoth it differ from the will of God revealed for the direiSion of our life, Pfal.ii 9^66. Teach me the excellency of reafon and knowledge : for I believe thy precepts. But if thofe imperfcft no* tions concerning that which is boncft, anddifhonefl be underftood, which kic found in the mind ofmanafter^he fal!; feeing; they are imperfca and very obfcure^they cannot exaaiy informe vertue ; neither indeed doc they differ any thingfrom the written Law of God^buc in imperfcaioa and obfcurity only.

Cc 3 i(5,There.

efTertue* 16. Therefore there can be no other difciplinc of vertuc then Divinity ,^ which delivers the whole Will of God revealed, for the direftitjg of our reafon will5and life.

17* They-^hat thirike ^hcrwifcj doe bring no rcafous, uAibh may ii>a?c an underftanding and found man. They (ay the end of Divinity is the good of grace : but the end of Et^ickj is a moral! or civ ill good. A^if no n»orall or civill good were.in any refpft^ agood of grace and ffirituall. As if the proper good, bleffcdnefic, or end of mm, were manifold^ orasifthatftiouldbc avertneof a man,^ which doth not lead a man to his end , and chiefe good. They (ay that Divinity is excrcifed about the inward afFciftions of men ; but Ethicks about the outward manners. As if either Etbicks ( which they define a prudence to goveme the-will and appetite) did not refpeft the inward affedion : or that Divinity did not teach as well outward , as inward obedience.

They would have it that Ethickes arc concluded in the bounds of this life, but that Divinity extends to a future. A^ if a blefled life werenot ^mt\ 6v that of one and the (ame IHe^ there were one rule, as it is pre(cnt, and another as it ii Co come. They (ay thefiibjeftof-E^^^Vi^^i isaman, approved,^ good aiid honeiS: ^' but the(nbjedV of Divinity is a godly anJ religious man ^ when notwithftanding the Apoftlfdoth expr^fly teach that Divinity inftru£ls as to live not only pipufly and religioufly, but al(o temperatly 9 and /nftlj^ 1 that is, approvedly and honeftly, Tit.i. 12. Ad to the(e,' th^ themoft eager defenders of the contrary opinion, doe acknowledge and contend, that morall vcrtues are the image c^<)od in nrtan^ndfo a degree of Theological! veftuc 5 and that morall virtue compared to (piritiaajf is as warmth to ) heat^and the morning light to the noone light. As therefore warmth andheat^ morning^ and noone light are taught iq t^e fame aft i fo alfo vertue morall and fpirituall. 'j8. Therefore that judgement, and Wifhofthatgrfcatcft

* inaftcc oC 2iXi^ Peter R^mns^v;^^ no leffe piou^ then jprudent:

* If I (hould wiSi for that which I would obtaine,! had ra-

* tfacr that this learning of philo(bphy were delivered to chil-'dren out of the Gofpell, by fome Divine that is learned^

•1 ^ -nj

^ and of approved maoncrs 5 then out of Arifi^f,/^ by a Phi* Mofopher* jfi child will Icarncmiayiixipictiesoutof >fr/y ^ fiotU^ which it is to be feared ^ that he will forget too latc^

* That the beginning of bleiTedneflc, dqth ari(e out of menj •thattbeendofblenedncfle is bounded m man : that all vcr-*tuc8 are wholy contained in mans power 5 that they arc ^obtained by mans nature, art, and ioduftry* That though

* thefe workes, arc great and Divioie, yet that God k never Vuftd to theaijCither as anaidcr,orw<>rkemans.t;hit Diyin^ •providence is removed from this theatre of huiBanc lite : c^

* Divine Juftice, that there is not a word fpoken : tbi^tnwflp *blcfledncflc is placed in this ftaUe Life &c. , '/-L.^ . ij.But the fame habit which is called verttic^as it dothJnclinc

in hi^ manner unto God^i^ alfo called a.gifc ^ ;as ic is &ivf:aQf God^nd infpircd by the holy Spirit: and it is called gtacc^aj it is freely bcltowcd^by the fpeciall favour of Godiipou us^al-p foin a:efpcft of the |)er{eftion. which it hatb^togethcr with thic iprofiCitnd ivncttiofSk , wfiicb is p.ercrivedrfrom it,^ il is c^llp^ fruit:and in refpeft of thshopcitbringsofilifejetomitit isf a*-fedlJefJcdnefrcbyfomc. A f vr; : ■ ! --

. . 10. Xhey therefore doe weary thcmfclvcs in vaine, whb ;make fevcn gifts of the fpiritoat of Ifay 11. 2, Upon whopi ihli (piric oSiJ^hofua (hall reft- Xhe Spirit of*wiidoni€and underftanding, theipirit.of'counreliandofniight^ tbefpkit ^gf knowledge and of the feare of Jehova : and doc carefully iliftinguifii them from vertucs, and have enough to doe todc-\ rmonltrate the proportion of every of them to (bme vertue* Fox neither are there only fevtri gifts of the fpiric. although there are no more ( nay but fix ) reckoned up there; becauic thereonly thfcchiefe and moftkirigly gifts in refpeft of the fiibjcdl are remembred;(for it is there fpoken of Chrift,^ other gtfcs by a )Synecdoclic beingunderltood : neithertholcgifts tfachilelves whereof there is mention made thcrc^arein very deed diftiiiigu ftied frdm * crtws, tut they doe by a metonymy^ fee forth allyertucs by thdir cauies.

21. For although thofc x^j^Vfurat Oraces^ whereof there is mention, i Cermham 1 2 ♦4. arc in very deed diftinguifli-td from virtues: : yet Grace .when it notes an inherent per-fc<ftioEi in u.%dotheither let forth fomeoiie \crtue;arar}Oy^^lv asit were in his rootc. 2 jjn

2 2# In vainc alfo are there twelve fmits of the fpirit gathered out of Gal.% 21. The fruit of the fpirit is Love. Joy, Peace, Long-fcfFering, KindncflTcj Goodncffc, Faith, Mcckneflc, Temperance, together with the addition which is found in theconimontranflation : and they are compared to vertue?, as is aforefaid of gift«; for neither are they only the fruits of the fpiritjwhich are there exprefled upon the prefent occafi-on, and arc explained in that place with the names of the vertues themfelves : becaufe vcrtucs are fiuits/uch as arc required and cxpeAed by the husband-man 3 and doe agree to the nature of the feed which he did fow, and alfo bring profit and (wectneflc 5 with them, when they are perceived: all which doeagrce to virtues, and their aftions in a certainc manner in refpcft of God j but the profit chiefly in rcfpeft of us: whence alfb ic is that holineffc with all vertues is not only called a fruit of the holy Spirit, but alfo our fruit, Rom.6.22 • But this profit together with the fweetneflc is (hewed in that place to the GaUtians^in as muchas joy^and peace are reckoned tip^as fruirs of the fruits.

23« They alfo ufe the fame judgement, who thinke they have found eight beatitudes in the Sermon of Chrift. LMat. 5. For there isbutone bea itude, but feeing, it hath divers fignes, namely all iblid vei tues/ogethcr with the operations or them, the Lord doth propound certainc fingalar virtues, or operations of vertues , which doe moft agree to his King-dome,and arc very remote from humane fence.and doth partly perfwade them by thepromileof bleflTcdneflc, and doth*^ partly al(b defcribe blcfledneflc, or bleflcd men, by the ftudy and profeffion of them.

24Thc c^mraon afFcftions of vcrtue, are thofe foure which are wont to be calledCardinall vertues. v

25. For they doe not make foure kinds of vertucs,as the ^ moft have hitherto thought, who doe manifcft violcnceboth to vcrtue and reafon it felfe^whilcftchcy will con(trainedly refer all fingular vertues to thoft heads : but they are foure conditions, whichare neccflarily required in that difpofition tiybich defcrvcs the name of vcrtue.

%6. The hrft of theft is called Juftice in that generall fenfe, whereby it fcts forth an inclination to doe rightly ^ giving A'/3 every

every man his own, and it may be called thercftitude of vcrtuc: for in that dcfcription of vertue which the Apoftic doth propound in a certainc heap of words, Phif,^,S. What* foever things arc true, whatfoevcr things are honelt, uhat-focver things are )uft, whatfoevcr things are pure, vvhacfb-ever things are lovely, whatfoevcr things are of good report, if there be any vertue , and if any prailc, akhrugh truth, Jurticc , purity doe fet forth one and the fame nature of vertue, yet Juftice doth moft intimately (cc forth the cffencc of it.

27. The focond is Prudence J whereby all theftrengthof reafon is u(cd to find out that which is right, and to direft a right all the meancs of it: ic is therefore the alone difcerning of thofe things which pertaine to right doing : and it coa-Caincfi in it (cifc the force of understanding, knowledge and and wifedome ; fo that all thole perfcdions of the mind which arc wont co be called intelleftuall vertucs,in this refpcA alone doc pertaine to vertue, fofar forth as by the power of then? the wili«dircftcd in doing well.

28. It is called in the Scripture Spirituall underftanding and wiiedome, O/ i^. Where underftanding doth feemc to fet forth a gencrall perceiving of good, and evill 5 and wit dome notes out the fame perceiving as it is applied to (cverall things coniidered with their circumftances, wherewith chcy arc clothed : fo that underftanding coniidering doth as it were fay, It is lawfull: wifdome faith^ It is expedient; according to that diftinSion which is, i Corinthians .6. 12.

' & ID* 23. To this is oppo(cd,Fooli{hneflc,£/^^(?/f^^/5.i7, Be not thereforeunwife, but underftanding what the Will of the Lord is.

* And Ignorance, Efk^.i^. Being ftrangers from the Life of God^by rcafon of the ignorance that is in them^ It is alio called Judgement, i C^. 2.15. And Difcerning, Phil.i.io. To which is oppofcd vanity of mind, Eph.^.ijAnA a mind voyd of all Judgement,ii^»7.i.28.

29. This Prudence ought to be cxercifed, i. With cir-cnmfpeftion, caking heed and due diligence,which are often in the Scripture commended under the name of Watchful-ncffc. Marc^ 13.33«Take heed, watch and pray: unto which

D d is

is oppofcd that drowfic flecpineflc which is (aid to have fcilcd upon the fooliih Virgins. Maut^.^.i^. Secondly, witheleftion upon a due proportion; fo as the greater duties be preferred before the leflcr, and in every one a covenient mcafure be kept according to the intending of afFccflions and ftrength. Mat.6,'}^.i Ce?r.i2.3i.&a4.i.Seckefirft the King-dome of God and the righteowfnefle of it. Affeft thegrca-' ter gifts: but rather that yec may propheiie.

30. The third generall affeaion of vcrtue isforCitude,which is a firme perfifting in doing rightly, enduring and over-comming all thofe difficulties which may arifc either from the continuance of the aft which is required^ or from other impediments whatfoever. Hence it is that vertue in the i^^-^r<?>j? is fet forth by the name Chriftjeven when it is aicribed to Women. Prov.^uio. And a mighty ftrengthning is required in every vertue. £ph.^,i6* It containes therefore, i. That confidence which is commended, nA^is 4. 29. To which feare is oppofedj Phil. i%i^ That they are bold to fpeak the word without feare. Secondly, prefeverance and conftancy, RevfI,2.26»VJhoiotvcv (hall overcome,and keep my workcsunto the end. To which is oppofcd a fainting of mind and wearincflc of weldoing^ 2Tbef^:}.i^. Cfd.6m g. Heh.\2*^.i2. Let us not be weary* Be not weary. Lcaft ye faint in your minds. Raife up the weake hands, and feeble knees. Thirdlyj It container (ufferance or patience.Za/s^f/.-5, 7.8.f/^^» 10.3d. Be of a patient mind^and ftablifti your heartat For ye have need of patience. o^*

31. The fourth is TcmperaiKe, whereby all thofe defircs: ' which divert men from wel-doing are afiwagcd and reftrain-' ed : and fo it makes vertue undefilcd, %Ttm.2.^. None that goeth a warfare entangleth himftlfe. i Tct.jA^. Girdup*^ the Ioyne5 ofyourmindj befobcr. Sec. Itio often calledin^ Scripture Sobriety when that word is ufcd in a more generall fence^ as I F^/.i. 13/& 5.84 And purity or cleanneflc of heart. iTim.i.'y,! Peter 2. a:?. Andalfo finccrity, asit doth exclude pollution of any mixturc.This force of the word isftiewed zCor^i. iz.With (iraplicity and fincedty of God, not with flefhiy wildom.^

32. Oi ihcfe fourc conditions of vcuu^^ the iirft doth^

order

order and as it were conftitutc vertue : the fecond doth di-reft and free it from error : ihe third doth ftrcngthcn it a-gainft inconveniences : the fourth makes it pure^and defends it againft all allurements which doc feduce ir,

33« Allthcfevertuesdoefecrae to be prefcribcd, and explained together and almoft by name* 2 P^m.4,& 6. Ad to Faich Vertue: that is Juftice or an univerfall reftitude : to vertue knowledge, that is, Prudence dircfting aright all your waycs: to Prudence continence* that is, that temperance whereby ye may containc your felves from all allurements ofpleafurcs, wherewith men ufe to be flefhed, and drawen away from the right way : to continence patience ^ that is fortitude, whereby ye may endure any hardfliip for righte-oufnefle fake* But that which foUowes there of piety and charity doth containc a diftribution of vertue,to be propounded in his proper place.

34. Yet becaufe every of thofe affeftions doc more appearc irffomc vertucs then in othcr^therefore fome fpcciall vertues doc take both their name and definition from them : for be-cautc an accurate rec^licudc doth moft appearc in the number:, mcafurc, weight, and valcw of thofe things which are mutually received andgiv^cn by man , therefore Juftice, in a certainc fpeciall manner is wont to be,^placed in things of fuch fort. And becaule thofe inconveniences are held moft terrible, which are wont to happen in warreaitd fuch like dangers, therefore the name of fortitude is wont to be re-^ ftraincd to (uch things. Becaufe the plcaiures of the fences are wont moft to ticklc^therefore temperance is for the moft part placed in them only ; although thole three together with Prudence taken in a.generall fence ^ are tied and folded ' together among thetnlclves^ as that Philofopher did ob-^ fcrve , who did firft almoft propound thofe foure heads ofvertues.

35 .Whereas the forme of vertue is placed by many in a certainc medioaity between two vices in the cxtrcame, that can be defended by no reafbn, i. Becaufe privation is not the forme of an habit; but mediocrity, is nothing clfe then a privation of a dcFcft and an excefle. 2. Becaufe the forme of vertue is to be fought in that conformity which it hath to his

Dd 2 rule J

rule :But this conformity doth neither only, nor chiefly, nor ibnactime at all confift in mediocrity. 3. Becaiife vertue in its formall refpcft cannot be too much intended, and fo doth not admit excelfe^ but either in that materiall thing which it hath common with vices, or in the circumftan* ces of operations , as when fome of them are cxcrcifed when they ought not, or arc not excrci(ed when they ought.

jd.Thatmeatie which is found in all vertues, is no other thing then a conformity to their rule, or meaftire: for by this they have ccrtainc mcafurcs and bounds in which their nature is as it were contamcd,fo that they may not decline to the right hand or to the left, but by this rcafon mediocrity is no more the forme of vertues, then of all other things which are difiinguiOied from other things by certaine formes and differences

57. But thofe vertucs which confift in the middle betwea two vicious habits 5 are not therefore vertues becaufe they confift in the middle, but becaufe they doe in that manner confift in the middle as their rule preCcribcs 5 in which manner , mediocrity whether of participation or negation, Rei vel rationi^.ofths thing, or of a relped, is to be confi-dered rather as a fubjeft matter) then as a perfetfling forme<t

38. Bat it is manifcft that fuch mediocrity bath no place in fome vertucs; for the love of God is not in that refpcft praifed that it is not too much^botthat it ismoft ardent, here themea-^* fure is without mea(ure»

39. There is the like reafon of all vertucs in refpcft of their proper and fpecificall nature. Hec that giveth when he ought not, is not too liberall: but he is too much in ^ givinp,{oth:n in that refpcft he ceafcthtobe liberall, and in ^ the fame aft he may be as much defective in not doing that which he ought.

40. The wilcmanindeedadmoniflicth, EccIef.j^iS^ThM we t e not Jiift overmuch, but this is not at all to be undcr-ftood of Jiiftice in its nature ( for it followes Verfe 20. That there is none juft upon Earth who doth good and linneih not) but as it is in opinion, whereby many docxhaUenge . ' too

too much to thcmfelvcs , and would have it attributed to Juftice : but intrucvercues we ought alwaycs to endeavour to thisjthat wc may more and more abound^as in the holy Scrip., tures we arc often admoni(hed.

41 •There be no degrees in vertue of one and the fame kind, if it bcconfidered ink felfe in thecxtent.For there is no vertue which at leaft in difpofition doth not extea i it ftlfc to all tholethings which are conrained in the compafle of itsob-jcft. He i$ not temperate which doth moderate himfelfein oneiultjand favours himlclte inochers^butinrcfpeiflofthe fubjcift fome vertue ia more ftrong in one then it is in another, eitherby reafonofa more apt difpofition by nature, orbe-caufc of greater accuftoming , or becaufe of a raorepcrfeft judgement of reafon , or finally becaufe of a geater Gift qI: G o D.

.^ . 42. i hat which is wont to be raid,that vertues are increafcd by daily ufe andexercife, that muft be lo underllood in iblid vertues proceeding from fanftifying grace, that day ly cxer-cilc is the difpofing caufe^and by vertue of the promife of God in fome fort the procuring caule, not principally or properly eflFcftingfuch an increale of vertue^

43*But vertues arc Icfllncd by the oppoHte vitious a(5l9, and in rcfpcft of the difpofition which they bring, and by reafon otthe merit that is in them.

44« By how much the afts of vertues, or contrary vices are more intenr,more frequent and more continual!, ft) much >, the more they prevaile,cither to the increafing or diminution of virtues.

45. Hence is that diftindion of vertues into humane and heroicall;into vertues purgingjpurged and exemplary : and of . thofe that are endued with vertue, into Infants, and men of < ripeagc.Hc^.^.ii, 14.

4<J. The communion of vertues is both intheconaexion and lubordination of them among themlelvcs.

47. For connexion is that whereby all vertues which arc fimply neceflary,doe cleave together among themfelves. i. In rcfpc6kof the beginning from whence they fiow:Forevcry good giving, and every perfeft gift defccndsfrom the Father of lights 5 By the fpirit of grace./^w^/1. 17, % Coni2.

Dd3 2ln

1. In rcfpcft of the end and intention, which is to the fame thing in gcnerall ; for all vertues doe rorcfpcftGod^thatif his authority be violated in one, it is withall virtually violated in all, James 2. i o. j.In refpeft of that helping indea-vour which they performe mutually one to another. For one vcrtue doth difpofe to the aft of another ^ and alfo doth de* fend and confirm the fame with the aft.

48. Yet vertues are not fo cffcntially and intrinftcall]^ knit together^ that every one is of the eflence of the other, or doth necelTarily depend upon it as upon a procreating caule.

49*Subordination of vertues is that whereby the aft of one vertucis ordered to the aft and objcft of another , either as a mcanes to an end which is the command of a fuperior upon an inferior vcrtuc.as Religion commands Jufticc temperance, and thelikcj when it refers their afts to the furthering the worfhip and glory of God ; orasacaufetoitscfFeftj, whic'h belongs to every vertne in refpeft to every one i for fo Religion it felfe is ordained to bring forrfi and cbrtCerve Jufticee

5 0, Whenfoever the aft of one vertue is ordered to the end of another vertue , this ordination although in refpeft of the direftion it depends iipoh Prudence, yet in refpeft of the cffeftuall force and authority, it depends upon a fuperior vertue.

Chapter I XL

of gaod PFork^s.

1. A N aftion of vcrtue is an operation flowing from a l'\ difpofition ofvertue. Mat.i 2.35. A good man ©ut X jLof the good treafurc of his heart bringeth forth good thing?.

2. In the fame fence it is called an aftion or worke that is good^rightjlaudable, and pleafing to God.

or bcginniag,that is,a will well difpofed, and working from true vcrtue •, for good fruitsdocnot grow butoutof agood Tree. Mat* 12.^^. Secondly, a good matur or objcft, that is foracthing commended by God. Mat^i^.^^ In vain^ they worflaipmc, teaching doftrines which aretheCommande-ments of men. Thirdly,a good end,that is the glory of God, and tho(i things which tend unto his glory, i Cor. lo. 31. Doc all to the glory of God-

4* But the end and the objeft are oftentimes all one , both in good and evill aftions, efpecially in the intention and e-levfHon of the will ^ where they end ic felfe is the proper ob-jeft. For thofe ^6ls arc cither coBveyfanr in the en d it (clfe, as in the matter or objxft ^ as theafts of defiring, willing, wiQiingJovingjinjoyingjor iiitholc things which tend to the end as they are fuch/o as the goodncffe or deformity is pro' perly derived from the end. ..[^ -^ y ^ ;d ,

$., For although that good intention or intention of v?ell-' doing which isgenerall arKi coafufeddoth not make a particular aclion good , if other conditions be wanting : neither doth a fpeciall intention of good fuffice for it, if the meanes be evill: as if aay intending to bcftow any chingon the poorc or upon pious ufes (hould to chat end take to him-felfe other mens goods .' yet an evill intention doth alwayes make an aftion evill, and a good intention with other conditions doth make very much to the conftitution of a good aftion.

6. But there is required to an aftiQn truly good^that at leaft virtually it be referred to God, as to the chiefecnd.

7. In the fourth place alfo , there is required a forme or a good manncr^which is placed in the agreeing of the aftion to the revealed vVill of God.

8. Moreover this will of God doth informc an aAion of man, as far forth as it is apprehended by reafon . Hence the veryconfcienceofmanisthefubordinate rule ofmorallafti- . ons s fo as every aftion muft agree with a right confciencc, and an erring or doubtfuU conlcienceisfirft tobelaiddown before a man may doe againft it j akhoUgh a lighter fcruple or ilickmg of confcicncc muft not any way putoflfanyaSion otherwife approved^

9.Bu t

^lO of good Worker*

9. 5ut that this formcor manner be good it requires all the <:ircumftances to be good^ for a lingular aftion is alwaycs clothed withies circumftancesjupon which thegoodncflc orc-villneflc of it doth not a little depend.

10. Buttho(e circumftancesbeing referred to the aftcf the willjdoe pafle into the nature of an objeft. For the will whiles it willeth (bmc worke, willeth all that which is in it, and (ball the known circumftances either exprefly or impli-citely ; and a knpwen circumftancc being changcd^oftentinies the aft of the will is changed.

11. But the fame circumftances bemg referred to the aft of any other faculty bchdes the will,?»re only adjunfts.

12. So the Cfid it felfe is rightly reck ned among the cir-cnmftanceSj although not in reiptft of the u 11, yet in rcfpeft of the faculties and other A Af«

13. By reafon of cbefe circurr.ftances it comes to paffe, that although many Afts in the generall or in their owne nature are indiffe'-cnt , ytt th» re is no Angular Aft that is morall , and deliberate , but it is eithei good or evill.

i^. An Aft in its kind indifferent is^when the objeft of it includes nothing which pertaiines to the will of God, either commanding or forbidding , yet fuch afti^ beujg in exercifc, feverally confidercdjif they be properly humane proceeding of deliberate reafon , are either dircfted to a dueend,and have conformity to the will of God, and (b are good : or they are not rightly direfted, but diflent from the will 01 God,and in «• that refpeft are evill.

15. Befides aftions good, evilly and indiflFerenrjfpme doe obferve that there are lome afts that do Sonare in m^lnm^ have an evill (bund, that is being abfolutly conhdcred they doe * impart a certaineinordinatencfle, but by Tome circumftances ' comming to them they are fbmetimes made good,as to kill a man, and the like :but even thofe afts ought to be referred to indifferents ; for they only feemc to have fome evill in themielves : as al(b to free a man from danger of death feem-ethto have (ome good in itfclfe, with which ft^ewalfbmany that ate not evill arc deceived ; but the true goodneflc or pravity of thefc aftions depends upon the objeft , and

other circumftanccs: to flay che innocent or fet at liberty the guilty is evill; to fliy the guilty juftly,or deliver the innocent upon juft reafon is good.

\i. The goodncffe ofalitbclc cau(cs and conditions i$ »

coUeftivcIy required for an aftionabfohitely good, but the defeft of fomc one makes the aftion fo far forth evili.

17.Hence our good workes,whileft we live here,aie impcr-fcft and impure in themfelvcs.

18, Hence they are not accepted before God , but in Chrift.

19* Hence in the workes of the regenerate there is not that re(pea of merit whereby any reward is obtained by Juftice.

2o.Yet that reward which is imputed not of debt, bucof graces Rom,^j{. is fometime afGgned to thole imperfeA in-deavours, Mat.'y. it. Becaufe although all our blefledneflc iithemeeregiftofOody Rom.6% 23. Yet the fruits of grace abounding in us, are put upon thofe accounts whereby we doe get the certainty of that gift. Phil ^. 17. I require that fruit abounding which may be put on your accounts*

a I .The aftion of vertue is either inward|Or outward*! Car. Stio* I itTo will, to doe, to performe*

22. The internail a&ioo is propeily of the will it felfe«

23 The externall aftion is of another faculty diftinft from the will; whether it be of the underftandingjOr of the ftnfitive apj>etitc which i« commonly called internail, or ofthccxecu* ^tive power which is ufually c&Ued external!. ' 24. The internallaftion of the will hath goodneflc or evill- . neffe fo intrinfecall, that an aft cannot remaincthefaraein the nature of it, but ic muft be the fame in manners 5 but an outward ^ft may rcmaine the fame in nature, and yet become another in manners mamely of good may become eyill,and of /»evill good :As if any onebeginning to walkeout of an honeft ' purpofcjdoe perfift in his journey for an evill end.

2 5. T here is one and the fame goodneflc or evillncfle of an internail aft, and an externall commanded by it : for it it the fame aft in kind of manners ; For to will to worftiip God 5 and from that will towards God^are not two afts of obedience, but two degrees of one and the fame aft ^ fo that

E c the

the goodneffe of the one is pcrfited in the ot her, a C$r. 8. i M Performe to doe that very thing : that as thcrcwasareadi-neffc to will^fo there may be a pcrforraance.

t6. The outward aft witbout the inward i» not properly, good or evill : buc the inward is good or cvili ^ without the external!; becaufe the goodneflc of an a6tion depends firft andchieiiy upon the will, which is often accepted with God, although the outward work it fdfc beabftnt^ 2 C^.8. 15. If there be firti a ready mind^ one is accepted according to chac he hath.

27. But as vertae in its own nature tends to an aft ^for it is a difpofition to doe well,neitbcr is it idle ) fotheincer-nall ac^ of it tends to an extcrnall,and produceth it*, and[ in it is lead to its end. James 2.2a. ThoufeeftthaCfFaith was the helper of his workes^aiid by works Faitk ws» brought to its end.

28. Yet the cxternall aft joyncd with the internall doth not properly and by it felfe incrcafe the goodncflfe, or cvilI-nefie of it in relpeS of the intention only; but by accident it doth increaft it^ as it doth continue or increafeihc aft of the willitfclfe. r

29. The goodneffe and evillsefTe ofanya^, which depends upon the objeft and the circunoflanccs of the ad, is in rcfpcft of KS nature in the ex^'ernall aft ^ before it be in the ioternall, although fiiorderbf exiftence ic is firft in the inter* ihH. For to will to give every one his owne is therefore good, becaufe this thing^togive every one his own is good : • yet the goodnefle doth exift in the aA of willing before in the ^S: of giving^ So to will to fteale is evill, becaufe to ft^lc'is evill, thereafon iSjbecauft the exterior aft is the eaufe of the inward^in order of intention, and the inward a^\ is the cau(e of the outward in order of execution. ,

50^ But that goodneffe or evillnefle which depends upon the end 3 is fij ft in the inward aft, and after in the outward^^ becaufe the very ifjteiuion of the end is the inward aft of the will ^ lo to forfake the World for rigbteoufneffc fakd is good, beciu^e to willrighteoufneflcisgoodj and to give almes for vaine glory is evill ^ becaufe it is evill to will vainc Qlory*

3i.Obcdi-

31* Obedience that appcjres in outward aftions.withotit thr titward h tiypncrilicjaiid lb is not in deed obedicKcc, but a certaine fhadow of jr.

32. Ytc inwarJ cibedien#c without otitward,although it be incompleat,yet ic is true: and if there be an effccluall will prcfcntj (b th it opportunity ^ or ability of executing is only wanting/it is no IcflTe acceptable to God, then if it had an eX' ternalla(!^jpyaedwixhit.2C<7r*8. 12. . "'' ^

33. rheirforc we muJl no<c judge of aftioni good or ovill by t>ietvcnt. Foralthowgli it is equal!, and God limifeltd willcibjthat he that is jjdge c^f offences among men, doc in-cliue to the mor^ ftvouraUefidc^ if the event it fcHcdoe favour* Exoi^2Xi2u and fo forward: yet before the tribuBall of God, the inward fan is as great a«rerz!^;?^ri^«tf other things anrwcrablcj when neither event nor outward aft foliowcs, as if both (hould follow. iMkf.5. ^^* Whofocver lookes on a worn in to luft after hei^hath commkted adultery already if^ith her in his heart.

34. Yet inurard obedience is not of iticlfe Efficient, because the whole man ought to (ubjVft it felfe to God roar bodies arc to be offered to God,/ffw. 12. i» He is to be glorified in our bodies. iQoy.i^^Q. Neither is that true inward obedience which doth not incline to cxtcrndl.

55 Tlw workes wbidh arc called workcs of fupererogation. Whereby the Papifts doe boaft that ibroc oft heirs doe pcr-f ormc more excellent workes then arc commanded in the Law

'of God, by the obfervation of certaine counlells which they fai^ic doe not command, but counfcUonly a Angular pcr-fcftion, arc thcdotingsof idle men which know neither ihc Law nor the GofpelK

36. Unto the beft workes of the faithfull there adhcreth thai

nmpcrfeftton which hach need of rcmi^n:y€t the workes themfelves are not fins*

Ee 1 Chap.IIIL

J J * efRdigioHt

Chapter lill.

Of Religion.

I. ^"*V Blervance is cither RcligioOj orjnftice. f J 2. This diftribation as touching the thing it ^^m^ ielte is made by God in the divifion of the dcca-loguej afeicisenroIdcdbyChrifte Af^r.a2.37. Al(b the fence of the fame diitribution is exprefled in other words, Rom. !• i8» Where all difobcdience of man is diftributed into impiety and injuftice, which could not ftand unleflc all obedience alfo were converlant in Piety and Juftice : which is alfo more phinly opened. Tit.2, 12 Where of thoie thrct things propounded. Rigliteoulncfle and Piety , doe make the parts of new Obedience, and Temperance notes the manner or meanes of performing the fimc^tl^raely deny ing worldly Ms.

3. Unto the fame alfo that diftribation of a Ghriftian iiletends, which is more frequet^lyufedj into holi^efle and righteoufnefle.X^c.i.75« £/?^.4»24. And the fame i^ the mea-aing of that diftributicn which is of lOvetowardfe God, ^nd Jove towards our neighbair. -

4. Yet we ufe the n^imes of Religion and Juftice, becaufc^ Religion is a word moft generali.containing all thofe duties which are owing to God, and it h moft emphaticall^be^ ' caufc it exprefleth that proper and diftinft way whereby they areduetoGod. j4Ss%6'^. /^w^i 1.26^27. And often in the ;Epiftle to the Hthrewes. *

$. Religion is Qbfcrvancej whereby we performe thole' things which doe dircftly pertaine to the bringing of honour to God. Romans !• 21. When they knew God, yet they glorified him not as God, neither were they thanke-(uU.

^.Therefore this name is not amifle by fome (aid to be derived a Religdndo from binding againe, bccaufe in this part of obedience we doe dire£kly and immediatly tend unto

God,

Cod 9 that we may cleave, and as it were, be tied tohio?.

7. It hath the firft place in obftrvance, !• Becaufc obedience towards God muft ncceflfarily begin 5 from God him-(elfcjaad from thofc affcftions , and afts whereby we are caritd Cowards him. 2 0r. 8. 5. They gave thcmfelves hrlt to the Lord, and then to us by the Will of God. 2. Becaufe Righteoufneflc towards men, muft be perfermed by force and vercue of ReligioD, that ijt may be true obcdienceto-wards God, tor it would not be obedience towards God, unleflfe it did bring honour to God : neither could it bring honour to God^unlefle it (hould proceed t, o n a religious at-feftiouo I 0.10*31. DoC all to the glory of God : wherc-unt) that phrafe alfo belongeth. In the Lord, in the Name of thcLord.C^/.3.f7- And as to the Lord ^ and not to men. There Verfe 23. 3* Becaufe Religion hath command over theaftsof Jufticcjand is the cau(c of them not only virtually effefting, but alfodircfltii^ and ordering. lames i. 26. If any feeme to fee religious among you, not refrainipg his tongue, but deceiving his own heart, this mans religion is vainc. ^. Becaufe religion is in a certaine mannerthe end of all the ads of Juftice,as far forth as they difpofe to the aft of rc-ligion.as a certaiae greater thing.

I &-^ Hence Juflice it r^Ueisfom|eUme called religion.inthe Scriptures*. Theix Tr^/f 1>7 -ffut religious worfhip, pure^arid without fpot before God, and the Father is tovidtechc fa-? therleflc, 8cc. Not only becaufe it is a figne which is not

», feparated from true religion, but alfo bcaufe it ought to be

exercifed by the comaiand of reiigioi^i a^4 have iubcginniug

from it. _ ilr .rr^j i^CiO ; I :iui;^rt:oi V-i^^' - •'. ^-

9.Hencethe offices of religion are the firft andchicfeft.yl/rfK

> 6.33. & 22.37.Firft fceke the kingdome of God. The firft and

I great Commandcmcnt.

lo.Thcy arethe firft in orderjfothat they ought tobetaken care for in the firft place ^ There.

11. Hitherto pertaines that phrafe5 which every where we meete with in the Pfaimer^ of feeking God early in the morning.

12. Alfo they are the chiefe indignity^andfo chiefly to be cared for. Af^r, 10.37.He chat loveth father or mother above mcjisiaot worthy of me. E e 5 13. Hen ce

13- Hence tha dmiei of religion ought to tc ptrfprtoeil with more intcrt -md ftirrcd up forces then the duties of JuftiCe 5 far that ruk pertaincs properly to chcm,not to thcfc, rclovfe V/ith all the heart, all thelouiej andall thethpugki.

<J^Ut\22 37.

54*Whichyctim]fi notbefounderfloodjns if all tiheftrcngth Wtre not a\Co vtqmredii performing and in filling the duties of the &c6t\^ t^ihle 5 biK. iw Set^uilethis is principally fe* ^ <^fkT4^dinihfedety<!)l jR<cligiuru ^/ ^ecaufeit is not inquired fn the other duties iA rcipc^ot our neighbour, uhonithey dbcifnmedi^tly ftf^eS: >, but in reiped o Gcd,»nd by vcrtue ef religion* 5. ^eeauie one may love h.s neighbour with too ttiuchinte«tion»a$tc*GGtitti^ ehe vc^ymateriall ^/ft of loving^ ahboU€;h thh i^^inuot be done uiide= the refpcft of vertue and love, but we can no way loveOod with too Oiuchin-ttnfion.

1^ Hance, if fbme duties of piety and juftice cannot be perforiiiei^rtogctherjan eC[iiiiU attd prudent cotnpariibn being ufed^thexiuttesof piety affdtdbe prefcrrc<^. LMtiU 1 2^^6^ 474 4&. Luk^ 2 ,49, 'Behold my mother and my brnr hren,. why did ye fedce me- ? knew ye not ttiat 1 *muft goe about^iy /fe* thers bufineffc ? • 'i

' 16. But aR^uat^ codr^riforr^ wfeetiifuft proportion is bbferved of the greatell tb t'he^eatdll^ and of the Idferjtp tfeb leffe»'" 'i ■* . -7

. 17. But becauie God is more worfbipjxd with the ioWard aflfeftioti then with the outWard worke^ butmendocmoifc/ need the oiltwsrd WorJa : therefore the oucwaatriSwcirj^e of religion may fometime be omitted, that a neceflTary v\ror&eoF • Juftice, atidmercVmay te fiMlkd. Matthm>i2* 'f^j9 i. ?54 7-'0.iiJwifl haveirerty andhmfacrific€,&c. ^

18a Neither yet is religion in the mcane while by this f nnseiiicsvidlatted, becauferellgion it (elfe doth ccmixiaod to emit an cxternall workcjthat^Dedeflary may be performsd* n?i':9. Thfie imme<liateobje5S: of fsligion unto which it dsca-tied , isGod r:ai2^ that lb adcquate^thafnoduty of religion* may be referred to any other- objeft without greateft injury id God^vWthiife ^pcmi?^ «^ whej^tbydic is

&idu)btZ^/mf4;^Z4i(f^jfw^2egkia^ ^

OfKthgion^ %\j

ao.Btitthal rcfpctflj under which religion doth confider

Q<iA^ is that Dvinc excellency, which (hines forth in bi|

fufti :iency & efficiency;it is not ibmc one attribute, but a per-

fcftion ariii'^g of all his attributcs.fx ^^.6,'/,2.7chsza,^eheva

ihe ItrongGoctt mercjfull and gracious, long^lufferiiig, and

foil of loving kin Jnclfc and truth, &c. Therefore ail the at-

tributes of God have fame power to beget religion in us, and

and (b, in the Scriptures, the fpeeiall refpciSl of it is referred,

fomecime CO mercy. Tyi/. 130.4. with thee is pardoning,

that thou mafyeit be ir<rvcrently worfliipped : (bmctime co

Jiuticc. BeHU^.2^Miih.it 29*LctU9 have graccjby which we

may fo ferve God^that we may be accepted of hJm with reve-

Mhce and feare.For our God is a confliming fire. And lb alio

to all the other attributes*

11. Hence religion doth immcdiatly flow from that Faith whenewith we believein Godi asiritheiuffident^arid efficient cauleoflife. . i V r • :

^ 22. So is that to be underftood which is wont to be (aid, thatreligion refpc^ts God as the firft beginning and fupream^ Lordof life. Andfo that diiiinftibiiofthe Papiftsi's too empty whereby they confelle, that diofe afts ot religion which rcfpcftGodasthc firft beginning of life, aretobepcrform* cJ only to GcxJ^ Butthey contend that other afts of religion m ly be communicated to the Creatures alfo, when there is no aft of religion w-feach doth not belong to God^as the firft beginning of Idfe.

2> The proper aft of religjon is to bring honor to God, tod it is called worftiip. £;tW.i 2.2 5,26. and adoration,/t^/?^ a2.23« For it rauft containe in a certaine manner good unto God 3 othecwi(c itfhculd not be obedience towards him^but there can be no intrinfecal good added to God^brt an outward good^which is honor , that is, a teftirtcationof the vertue of 'another to further his glory or eftimation, and this is all that which the Creature can performe unco God.

24. Therefore an agreeable or worthy eftimation of God, and other afts wherby an eftimation is manifefted,doc make as it were, the next matter of religion. And every humane honeft aOr^as far forth as it may be referred to the honour and glory o^f God, may be the mattcr,^^or mat^riall objcft of religion^

Rgion. Alfo one and the fame aft which in rcfpeftoffob' jcftion to the precept is called obedience * in refpeft of the honour which it brings to God is called religion and worftiip.

2 5, The proper manner of honour, or religious worflhip is * tofubjedthe(bule ic felfe, and the inward afte£tions and ad«^ of the will to another.

26. For in refpeft of the (bule and inward afts of it,man is not fubjeft direftly and Perfeto any Creature, although as the foule is knit to the body ^ and the inward ads to the outward, his^ as it were neceflary^condition doth command that fubjcftion which is due to the Creature as a fuperior.

27. This honour is due to God, not only accordingto the agreement of the thing , in which fence we fay, thofe things^ are due which we give of liberality; but alfo according to the right of the perlon to whom it is given, and that by fo ftrift a rights that in refpeft ofthe debt it exceeds all Jufticc, although in refpeft of equality it is much exceeded bj Jultice.

28. Therefore all worfliip which either by its nature oc condition, or by Law^and common cuftome, or by the mind and inftitution of him that gives it doth give religious honour to another befide the true God, it doth To far forth at leaft faine to it felfe a new and a falfe God.

29. Hethatdoth not give this religious worfliip to God is prophane^he that gives it to another befides to the true God is an idolater, ABs iQ.RevfLig.io.3c 22.8. ^

30. But bccaule greateft care ought to be had in Divine* worfliip, therefore among the Latines the word religion is (omctime metaphorically ufed to fet forth any anxious care, even in things that were not facred. By which appeares that the Heathens thcmfelves by the light of nature did fee, that* the care of Religion is to bee prefered before all other / thing?.

31. Alfo becaufe the feare of confcience pertaines to the worfliip of religion^thereforcalfo every fcruple of conlciencc is wont to be called religion, whence alfo we may gather,that nature it felfe doth diftate that the confcience of a man doth firft and moft properly refpeft religion,

32.Thc

jf* The gcncrallftatc of the Church, as it doth profcffc a right manner of worfliipping God, is rightly wont to be called the Chriftian Religion , becaule fuch a relation of a ftate or profeflfion, arifetK from vertue and the aft of Re* ligion» ..^ :-::i J ;

3J.Tho(c things which by a fpeciall inftitution aredcfti-naced to religrvdis afes as theinftruments of religion, arc alfo by reafon of their (late or fixed relation which they have^called religious

34.That peculiar manner of living which the Monkes have chofen to themftlves to crercifc a ceruine fained pcrfcftion, without any reafon.and not without wrong to other ChriHi-an?j is wont to be called rdigion by the Papifts, and fuch Monkes religious perfoBK

}5. He that is not religious,is not a Chriftian.

3dt.Thc tiue religion is onely one»

f-.-rrf?!''; . r,7p f ■

Chapter V.

Of Faith.

u f I »H E parts of religion arc twojnaturall wor(hip,and I voluntary or inftituted worfhip* JL 2. Thisdiftinftion is grounded on Ex^J. 20.6. thofe words of the fecond Commandement: who love me, and keep my Commandements.

3. Naturallworfhip is that which depends upon thcna-jrc of God: fo that although we had no Law revealedj and

^refcribcd by God ^ yet if we did rightly perceive and know the Nature of God , by a meet contemplation of it, we might, the grace of God helping us^perceivealthofe things which in this behalfe pertaincs unto our duty.

4. For there is 00 body who undcrftands the Nature of God rightly, but withall he doth alfo ncccflarily acknowledge. That G c D is to be believed and hoped in, that God is to be loved, called upon, and to be lieard in all

^ ^"^'" F f sMcifck

5. Hence this Hatiirall tlrorfliip i$ fimply ftece(Rry to ftl-vation. Tj^/.79.(5* Jerenu 10. $2^ 2 Thef.uS. Powrcout thy wrath upon thofc Nations nhat fen6w thee nOft and upon the Ktngdomes that call not upon thy name. Foralrhoujgh wc obtainc etcrnall life neither by merit 5 nor by any vertue of our obedience ) yctthis part of obedience hath fucha^n e(^ fentiall connexion with that Faith whoreby we reft upon Chrift to life eteifnall, that inexercife k cannot be feparated from it*

d.Hence alfo this worfliip hath bccnjis^and (hall be one and the famcj or immutable, i Jahn i^VerJi y.Thc old Commandc-ment which ye had from the beginning* {.

7. Natural! worfhip is commanded in the feftprecept^not only as it is internalijbut alio »is it i« cxternall.

8. For. !• AU obedience is the fame inwardly and cHit* wardly: therefore the (amc inward and outward wotftip is contained in the fame precept: f • In thofe precepts which pertainc to the ftcondtable, inward and outward obedience is together commar>dcd in every onc^ Chrift himfclfe being interpreter. .^4f.'5/ Mdch nfiore therefore in the precepts of the fird table, and in the firft and chiefe of tbem« 3. If that diftinftion were lawfuU*! that tht firft precept would command only inward worfhip,and the (ccond only oatward^chen Ibe fiiS Gtjmmandement ftK^ b|r^ the in^'^d «iSf'i'^nd the foule only to obedience^ mA thefecpnd only the oltward mantirtd ifee bodyjwhicli is contrary toall reafon. 4

p.NaturalI wor(Mp tentb tmto GoA^ti^icx as ouf(good, ot? as good in himielfc. . >■ . n ; :) ffi ; . ;,

m.The worfliip which leeds unto Oddii as unto^oilr'igqDd, doth either refpeft him as he is in prilent ours, as Faith : «cjr ashereafterheistobfcourSj as hope. ^ ^

II. Faith is ft vertue whereby we cleaving to the faithfirfy neflc ofGodjdoeleanc iipon him^ that we may obtaine that which he propounds to us* He that receive th his teftimouy hath (caled that God is true. John K12. As n>any as received himj^who believe in his Name.

II. Thefe five things concurre to make ^ Divine Faith, i. A knowledge of the thing teftified by God. a; A piouS affeftion towards God ^ which caufeth that his leftimony

doth

of f^th- %i\

dotfi moft prcvailc with uf« 3, An aflfent which is given to tIiechingtcltified,bccaufcofthisafFc(flion towards God who isrhewitntfleofit. 4. A rcfting upon God for the obtaining^ tlu? wKi^h is proppundedt %. Aacleftionorapprch«n-{ipn of the tl^pg it fclfe^ wiich is exhibited to us ifithc t^ftitnony. .

\ 3* The firft of theft is in thcundcrftanding: but it doth npt make F4i};h3hccauic it is common to us with unbelievers^ herccic»s,apoftare8,and the devilis thcmfelves.

l4tThe fecond5fourth and £ftarfi in the wiiliand doe make Faith as it is a vcrtuc3and a<ft of religion.

15* The third as in (hjs underftanding j but as Ms moved by the will;ncith^r is it: properly ih^ virtue of Faith^butan

16. But the perfeftion of Faith is not but in elcftiori or ap-pi chcnfion,and Co U 10 be defined by it. :

17. tj^nce the nature of Faith is excellently opened m Scrip;u|:e, when the faithfuU are (aid to cleave to God. Iffjiff^ aj.tf. tyffls iit»2$f I C^inthUns6Ay.^dto<hopCc the way of trujhi andto fl»vc to the teftiiiiony of God.

18 For by JFaith wfe firft cleave to iOod, iand then after-war4 CQufequcBtly we cleavf to thoft things which are propounded to us by God: fu iijatGod himielfe is the firft Ob-jc4l ^ Fai(h, and. tkiiE «hti:his piopotmd^d by God the fe.-cundary Objcfe -1; Tivi t ^rvi\^^ ii: r^'^ t-5^ r^.mz:t^y^^ \ I ^ But bciiaufe Faith as it joyncs us to G06 is bur life; » but as it is a vcrtueandoL:rduty towards G.d^icis an ad of life, therefore in the former part we f? we dtfthed it only by that refpeflt which it hath ro obL:ln^ life and falvation; but here we have defined it by that generall rcipcft which it hath to all that which God propounds to us to believe. Hence . F'aith cannot exercife all i^s zdi about ths threatniiigs ot God ^ COiiiidp^red ia th^mfelves^ bccauic they doe hot propound the^pid IP be r^c^ivcd by us : nor about the precepts (>f God fimply eonhderedj becaufcthey declare the good to be done.npt to be reccivcd;nor about meerepredications, be-caule under that refpeft they propound no good tons. But itifpSlfcft in the proxrufcs, becaufe in them there is pro-^.\j ) Ff 2 pounded

ass

Offdth.

pounded good to be embraced: whence al(b k ts,that our Di* vines arc wont to place the objeft of Faith chiefly in the promifes,

20* They who place Faith in the underftanding: doc con-fc0e that there is £bme neceffary motion of the will to the yeildingof that aflent: even as in humaneFaith it is faid to be 4 voluntary thing to give credit to one. But if Faith depend upon the will Jt muft needs be that the firft beginning ofFaitfa is in the will.

;:2i. JhcO^jeUum qtiod^ ormateriall objeft of this Faich is whatfbever is revealed and propounded by God to be be* lieycd, wh^th^r it be done by fpirit or by word j publickly or pdvatly, <^rts 24.14. I believe all things that arc written in the Law and the ProphctSt lohn ^•^^i^^t that receivetlr histeftitnony.. iijudjoBHiibJ^'^^onviri^r^n i^-: ^^•^ \

22. Hence the propounding of th^Churcli is fibtAfoftit' ly neceflary 3 no not in rcfpeft of us, to make an objeft of Faithjfor then Abraham , and other Prophets had not given aflent to thofethings which were revealed to them from God, without any belpe of the Church comming between, which is both againft the Scriptures and all (bund rea^> and yet is neceilarily admitted and defended by the moft learned ofthe PapiftSjthat they may defend the wined authority of their f^foQburchfrom fucharguments. ^ .u • ^ ' 04

.p^ JWs objeft is.alwaycs immediatly foo^/axiom ot^ fentence under the refpc(St of truth: but thatin wKich Faith^ is principally boundcdjof which, and for which aflent li yielded to that axiom by Faith is, EnsincomflexHm under the ^ rcfpeft of (bme good. Rom. 4. 21. Being fully perfwaded, that he who had promifed was able alfb to doc iii tieh. i ^, 15* Not having received the promifes, but feeing them a far off, after they had bin perfwadcd of them, and had em-^ braced them. ^i

24,For theaft ofthe believeris not bounded in the Axiom,^ pr fentence^ bat in the thing, s^s ihe nioJt farnous School&-nsen^pnfc^.The reafqa is;:faBcauft ^ciiobttOt friiiieaiidfn^ but that by thfem we may haveknoM^Icdgc ot thinp>.fThcrf6rc the principall bound unto which the^ft{of the bfellever tends^ is the thing it fclfe^which is chiefly relp^d in^the Axioms

15, The OhjcBumQuo^ or formall objcfl of Faith is the Truenes or faithfulnefleot God.H^'^.ii.ii.Bccau(e[hcjudged him faithful! who had promifcd. For the formall, and as they i^y,thc fpccificative reafon of Faith is truth in i[ caking, thrtt is^ thtTruencSj or faithfulncfle of God revealing fometking certainly^ bccaiile it Is a common refpci^ of Faiih that it leaves upon the authority of him that \Vitncfrcth J .(. in which thing Faith is diftinguifhcd from opinion, fcience, experience, and fight or fence) but the authority of God is his Trucnts or faithfulneffc. 7i>.i.2% God that cannot lie had proroifed. Hence that propofition is moft true^whatfoever we are bound to believe (with a Divine Faith) is true. For be-caufe nothing ought fo to be believed, uniefle God doe wit-neflethetruth thereof: but God teftifieth as he is true, but Tr^^«^/in a witnefle that knoweth all things^ cannot be ie-paratcd from the truth of the tcftimony; therefore it muft needs be, that all that which we arc bound to believe with a Disrine Faith/i$ true. This whole demonftration is manifcftly confirmed and ufed by the Apoftle PahL i Cor. 1 ?• 14.15. If Ghrift be not raifcd, our preaching is vaine : your Faith alfo is vaine; we are alfo found falfe witnefles of God; becauft we have witnefled of God.that he raifcd up Chriff. That is. If the teflimony be not true,thc witncflTe is falfe. Uniefle this he sidmitted^that whatfoever God witnefJeth is truc^ thatcon-fcqucncf which is mofl firmc,(bould availc nothing at all,God doth witn^ffe this or that ^ therefore it is true. Hence Divine \ Faith cannot be a principle orcanf j^itherdircftly orindi-» re&Iy , either by it felfe or by acciaent^of aflenting to that which is falfcjOr of a falie affcnr.

26. Hence alfo the certainty ofFaith in refpeftofthe ob-/ jeftismoft firmc, and by bow much more it is confirmed in the heart of him that believeth, fo much the more glory it givethtoGod. /?ow,4.20. But he doubted not at this promifc wT of God through unbeliefe ; but he was ftrengthcnd in Faith, giving glory, to God, and being fully perfwaded that he that had prottxif d,was able alfo to doe it. But ip.that foractime our Faith doth waver in us^that is notfrom the nature of Faith^bm from our imperfeftion.

a7. A lijfficient and ccrtainc reprefentatJon of both ob-

Ff 3 jefts

OfFmh. je^^thacis^ both of tbofe things which arc to be bcHevcd, and ofthatrcfpeft under which they are to be believed j is propounded to us in the Scripture. Rom. i6. 26. It is made maniteft,andby the Scriptures of the Prophets accordingto the Commandemcnt of the cverlafting God5madelcnowea to all Nations for the obedience of Faith. 2Tfm.^. i J/ The holy Scripture can make thee wife to falvation^by Faith u aich isinChriftJefus.

28^ For although in the fub^ea, that is, in our heari^^the I^htandceftiraonyof the holy Spirit ftirring up Faith in us is ncceflary ; yet i.i the objcft,which is to be rccr ved by P'aith there is nothing at all required, either in lefpefcr of the tbirigs CO be believed, or in refpcft of the caufe and way ot bclicriiig, which is not found in the Scripture.

ap. Therefore Divine Faith cannot be reduced or rcfolvcd into the authority of the Chu^ch.or into other Hnipic ex= er-nall arguments which are wont to be called iMotivtj by perfwading and inducing things preparing to Faith ; but it is to be rcfolved into the Scripture It lelte, and thatauthoriry which it hach imprinted upon it from the author GodjaN into' the firftand proper caufe which c^uicth the i hing to bf belfc-vcd 5 and into the operation of th^ holy Spiric, as iflto tt&e proper caufc of the aft it (cite believing.

30. Hence, that principle from which Faith doth firft bc^ ^n, andintowhichitislaitrcfolved J iSj that thcScriptijrc is revealed from God for ourfalvaticn, as a (iifficient rule oiF Faith and manner5.2 T^M.i9«20.If yon firfl: know this, that c^ no prophecy of the Scripture is ?<riWiT^Ac;<r<«j, of a private interpretation.

3 r*Faith is partly Implicitej and partly Explicite. ^

52. Implicite Faith is that whereby the truths of Faith ^ are bclieved.not diftindly in themfclveSjbut in their commoa / principle. ' v

33. Th^tcommonprinciplcwhercinallthingstobcinthts nwnner believed arc contained, is not the Church, but the Scripture, yf^.24.14. Who doe believe all things whiciiarj^. written in the Law and in the Prophet?.

34. He thatbclieveth that the Scripture is every Way true, bcdoth implicitly believe all things which are contained in

':^ ^ the

theSCriptunBi, TfalAX 9.86. Compared with V^rfe 28. J3.AJI thy precepts arc truth it lelfe^ope mine eyeyhat I may fee the woodcr^ of thy Law, Teach mc the way of thy ftatutcs^which I will kccpc unto the end. T>avid did bcJieve that thofe were Wonderful], and to behoMy kcpt^whichhcdidnotyctiuffi-clcntly underftand.

jf^This implicitc Faith is good and ncccflary, but it i$ not* it felfe lufficicnt to falvation ; neither indeed hath it in it tclfe, the true reafjn of Fiich^f it fubfirt by it felfe : for it cannot be that the will be eflFsAually afFr ftcd, and embrace that as good, which it doth not at all diftinftly know. R<mf^ zp. 14. How fliall they believe him of whom they have not heard? 1

?i6.Explicite Faith is that whereby the truths of Faith arc believed ia partioalar, and not in common only. ', j /.

37.£xpiicirc Faith muft neceffarily be had otthofc things which arepropoandcd to out Faith as neccffarymcanes o(UU ^tiotuHehS, u 2 C^r, 4,5.Thc foundation of repentance from dead workes »ndof Faidi in God If our Go^>ell be hid, i( is hid to them that perifli.

^8. There isxequired a more explicjte Faith now after the CommingofChritt, thcii before, 2 0r.3*i8. Ofthofewho arc fet oTcr otbersfia^h^hurch then^ft|ie common people Heb.^. 12. Laftly, of thofe Wh6 h^vc occaHon to be more per-feftly inftruftedjthen of others. Luc. 12. 48, To whom much is given^of him much (hall^bc required. ». 39. The outward adl of Faith isconfcffion, profeflGon, or manifcftation ofdt^ which in its order, andirf w pipeis neceflary toialvation, R(m. POi 9.10. Natacly in i^^ptfe of the preparation and difpofition of minde alwajfe iwcef* ^fery. 2 'Pet& 5.15 And in rtfpeft of the aft itTelfcj when the glory of God and edification of our neghboursflialire* ^uineit.

/ ipo. Perfifting in confeffion of the Faith with loffc of temporal! life^ doth^ivc tcflimony to the 'truth at>d doth bring moft honour to God, andfo by an excellency is called Mar-tyrdome^and they who cioe fo arc called witnefle8,/^>Tfff5 Martyrs. ReveL 2. 1:^ But this is asneceflfary initspkiceas confeflion of Faith^^d thattr eannot be rcfufed without deny-ingof Chrift. iW^M0.33.39.& 16.25. 41. There

4t .There arc oppofcd to Faithtlnfidelity^DoubtingjErrori Herefic, ApoftafiCi

42. Infidelity is a diflenting of a man from the Faich^ firko never profeflTcd the true Faith, i ^<>r. 14.21.23. i f

43 Doubting in him who made protelTion, doth either di« mini(h or take away aflent.

44l>oubting that doth diminiflionly aflent may (land with ^ weske Faith, i C^r.i. i o« 11. But not that doubting ^ich takesaway aflfent. lames 1.6,7,8.

45« An error in Faith doth put fome opinion contrary to JFaitha Corv^.

4($. Heiefie addeth fiubbornnefie to erron Tittu ^

10, If.

47. Apoftafie addes untotiereneuniverfality oferrorscoa^ trary to Faith, f Tim. 1.19 2 o. 2 Tim. u i $#

4^«Thefe are oppofed to Faith not only as they take away that aflent of the undcrftanding which i s ncccflary to Faith^ but aifb as they bring and include a privadon of that eleftioA and apprehenlion of Faith> which is in the wilL

G HAPTER VI.

Of Hope.

^-irjOpeisavcrtue, whereby wc are inclined to expeft ^'- 'fj thofc things which God hath promiftd us. Rem^s

-\. 2. This Hope rcfpeftcth God* i. As the objcft which it^ dothexpeft, for the piincipall obicaofHopcisOodhim- / felfcj and thofe afts whereby he is joyned to us, i 7eur 1.13. \ f Hope in the grace which is brought to you. Hence God i himfclfe is called the Hope of //r^r/. j^rr. 1.4.8. And Row. 15. 113. The God of Hope ; not fo muchbccaufe he is the Aa-thor and Giver ot hope, asbecaufeit is he, upon whom wc hope. 2. It refpefts God asthe Author and Giver of all the good it dothexpcft. Pf^t/.S7,%6. Roll thy way upou the

Lord,

Lord, and truft in him, for hcd'allbringittopafle: Forai ic tends unto God to atuinc good , fo alfo ic t efpe(!%8 him as to be obtained by his ownc Grace. Jeremiah 17 7. Bie(^ (ed is the man who trufts in the Lord^ and whofe hope the Lord is*

3. But the proper reafon why we may not truft upon the Creatures, in that manner as we truQ in God j is becaufe the formall objeft of Hope is not found in the Creatures. PfaU 14& J. Truft aot in Princes 5 nor in any fonne of man,in whooa there is no (alvation. For although Tome power of doing us good and helping us, is placed by Godinthe Creatures ^ yet the exercift of this vertue doth alwaycs depend upon God. PfaU 107. Sending his wOrd he healed them. And Py^/.i37.i .Unleffe the Lord build the houfe,in vaine they labour that build it^unleflfe the Lord keep tbeCity^the watchmen watcheth in vaine.

4. Therefore when one faith,I hope this or that of fiich a man, doth either iigaifie thdt he hopes for that from God bj that Creature, or it (ets forth a humane hope, not Divine» or finally it is not Chrifiian.

5- But as Faith» fo alfb Hope in God doth refped the grace of God , and Chritt only as caufes of good to be communicated* i F^M.i3.C<?/.i.27.Hope in the grace.Chrift the hope of glory.

6. Yet Divine Hope doth not only rcfpcft God and eter-nail bicflcdneflc, but in God, and from God it refpcds all * thofc things which faith apprehends in the piomlfes of God, although in their own nature they be teinporall thiiig?, Heh. u« I. 2 C^r.i. 10. Although ic doth chictiy refpcft ^etei nail life: whence alfo it is.that Hope in ScrirtiJire is often by a metonymy of the adjanft, put for falvation it ielfeor life eternall hoped for. GAl•%•%^ Rom^%.2^. T'«>.a.i3. And falvation alfo is fomctime put for Hope of lalation/oy a metonymy of the fab|tft. Epio. 6. 17. Compared with ^

? Thef. $.8, The helmet of Saltation, for the helmet of the Hope of faWation.Alio ufually this objeft is put a<? proper to Hope. I Thfff.'yS.Tu.^^'j ^hc hopcot cteuiaii i'Uc.Rom. 5. a.T ae hope of glory.

7i Thofc conditions which arc wont to be rtc Irqdto G g the

the ebjcft of Hope, as that it bee good ^ to come, cKflS-cult , probable ^ are all found in the promifts of God, who promifcth alwayes the greatcft good things which cannot bee had without his helpc , but by veitue of the promife will come to pafle j not only probably ^ but certainly.

8. The aft wherewith it is converfant about its objeft is called expcftationjbecaufe it is not of uncertaine or probable conjefture only, as humane Hope, butofraoftccrtaincex-pcftaticm Rof^.2.2$%Phil.i.20. If we hope for whatweftc not,we doe with paticace expcft it. According to my earneB expectation and hopcj and every where in the old Teftament^ where the word Mikj»eh which is wont to bf turned^ Hope, doth properly figniHe expeftation.

9.1 his certainty is derived to Hope from Faith : for Faith is the foundation of Hope j neither is any thing hoped for, which is not before believed by Faith. GalatUns 5,5, For, wc through the fpirit^ wait for the Hope of righteoufnefle by . Faith.

10. For feeing Faith apprehends that which is promifid, and Hopeexpefts that which is promifed ; the whole difference between Faith and Hope, is the re(pe^ of chat which is pefentj and that which is to come.

11. Therefore that diftinftion of the Papifts is eapty and vaincjwho granting that the faithfull may be certaine of their fahration with certainty of hope, yet doe deny, that they can # ever by ordinary meanes be made certaineotil with certain* ty of Faith, when there is one and the fame certainty altogether of Faith and Hope : for which reafon alfo itis^that Hope in Scripturc,e(pccially in the old Teftamentjis often put\ for Faith.

i2» Therefore that expeftation of good things to come ( which is in the Angells , and the fpirits of Juft men in Hca-ven^dosh not in that differ from our hopCj^becaufe one is cer-taine^and the other iriCertaine: but in theft. i.Th^ our hope is grounded upon Faith, which beholds God in thepromifts as through a glafle, and darkly, xCora^.tz. Battheircx-pedlation Is grounded upon open fight. 2. In that bur hope iiwithlabourandconteh^cMij^btittl^irex^caatioftiSwithouf

' ^ ail

ail difficulty. Ji In that our hope is an irapcrfcft expcftation, and their expcAcition is pcrfcft.

i3.Thcrcforc although Hope together with Faith is wont to be faid to be abolifhcd in thelifc to come: yet this is not fo to bcundcrftood^as ifthey ccafed to be in reipeft of their effencc^ but only inrcfpeft of the meafure and degree of imperfcaiop. I Cor. 13.1 o. So that the imperfeftion only is properly to be aboli(bcd ; but Faith and hope itfelfearetobepecfeaedin rcfpeft oi thrir cflcnce.

i4.Hencc Chriftian confidence as it refpefts good to come, is nothing clftthen Hope confirmed^ For it muft neceflfari-ly be rcferrcJ to fome one of thole theologicali vcrtues which are reckoned up by the Apoftle. 1 Cor.t^.i^. That iSjeichcr to FaithgOr to Charity, or to Hope. But it can neither be referred to Faith, bccauft Faith apprehends a thing as now prcienfjwhich itmaketh alfo to fubfift.H^^.i i.i.Nor toCha-rity,becaufc Charity doth not refpeft good that is ours, i Car. i3.5.Thercforc to Hope.

15. Hence the naturali fruit of Hope is Joy, and delight in God, Heb.^.6. The hope whereof we rcjoyce. iPet.i.^. 6. A lividy hope, wherein yec rcjoyce. Becaufe it doth reipeft the grcateft good things, not only as poffible and probable, but alfo as certainly to come, and fo doth make the poflcifionofthemiriacertainc manner to iubfijft, whileftit doth aifurc us of that w-hich at kngth ihall in very deed fubiift. ^ Rc.S 24,Wc are faved by Hope,

16. The manner of this aft depends upon that rdfpeft of the objcft,whcrebyitisfaidto be, to come ^ and pro-mifed. So that in its formallreafonjit is not of tho(c things which are feenc. Romans 8.24. Hope if it be feene, is not Hope ; for w4ty doth a man hope for that which ,hec fecth>

17. Hence the fruk and companion of Hope is patience to* wards God ^ whereby we doe conftantly cleave to him in fceking and expeftlng bleffednefle, although we doe in this prcfent life conflift v/ith divers cvills, even without that con-folation we doe defire, Efay%. 17. Waiting upon the Lord who hnh hid his Face , and looking tor him. Rom. 8. 25. But if we hope for thatwedoenot feejWedoewithpa-Gs 2 ticncc

tiencccxpcftit. t. thef^.^. That patient expcftation.

18. A fruit of this patience is filcn#c, whereby we reft in the will of God, and doe reprefle all thofe carnall thing* whereby we are ftirred up to make haft, or to rcfift him. P/^/. 37.7. Be filent to i^^^v^^, and without ceafing waite on him.

19. Hope IS ftrengthencd and increased , by all thofe arguments, whereby we are aflured that the good hoped for pcrtaints to us.Rom 5.4. Experience caufeth Hope.

20. Among thefe arguments the inward fignes of Divine grace have the firft place, i lobn 3.14.19. We know that we are tranflated from death to life, becaufe we love the breihrec*

II. Therefore although it is moft falfe which the Papiftt fay,that our hope is grounded partly upon thegrace of God^ and partly our own merits, it may be moft truly affirmed, that hope is ftrcngthcnedjincreafed and ftirred up^by Faithjrepen-tance, workes and a good confciencc. So that true and lively hope doth exift by thofe as it were antecedent arguments. HfL 10.22.23. I Pet.^.2i.

22^ The cffed of hope is the confirmation of the foule as an anchorjfafe, andfirme. H«^^*^.i9, Whereby Wcpoflcflcour very foules. Luc.7 1.19#

23. There followes alwayes from this confirmation of mind a ftudy of holincfle. i John 3.3, Whofoever hath this hope in him,keepcth himfcJfe pure,cven as he is pure.

24. There is oppofed to hope by way of defeft. i. A fcarc' of the cvill of puniftimcnt, P/a/. 27^ 3. For as Hope is the expedation of good, fo this feare is an expeftation of cvill. ^

25. But this fearcjif it be moderate and tempered by Faith, although it be alwayes materially oppoicd to Hope, yet ( in man that is a (inner, it is not fo formally oppofcd to Hope ^ andvertue, that it is fimply a vice, but rather puts on the confideration and nature of a vcrtue, ^(^hrcyj. 34.27. Becaufe thy heart v^as tender,and thou didft caft down thy felfc before the Face of God j when thou heardeft his words againft this place, &c. Thcreafon is becaufe the oppofition is not^SccHndum idem^ & adidem^ according to the fame^and

unto

unto the fame ^ for hope rcfpcfts the grace of God, and fcarc refpefts the defercs of our (ins.

26. Alfodefpcration is more dircftly oppofed tohopc^ inthedcfeftj^which is a mcereprirationof hope joyned with I fence of that privation , and apprehcnfion of the thing hoped for, as of a thing impoffible, or atlcaltaBtocoaie, fuch as was in Kainc, Qon.^.i^^i^. And in luda^. OMat* 27. 4 $•.

ajt This dcfperation i« alwayes a grievous fin : bccaule it U not a privation of that hope which men are wont to have inthemfelfes or other Creacurcs , which is wont to be a laudable introduftion to Divine hope, but it is a privation ofDivinehopCjhaving its beginning alwayes from unbelicfe, as hope hath its beginning trom Faith.

28. Yet defperation in the Devilis and damned, hath not the confideration of a fin, but of a punifliment. For defpera-tion may either be taken privatively when one doth not hope that which he ought to hope, and when he ought, or negatively for a meere ccflTation of hope. In the former fence it is alwayes a fin, becaufe it is contrary to the Law, but in the latter (encc not (a

29. The reafon of defpairing may be diverSjeither bccauft the grace of God is not accounted fiifficient to communicate |hat good to us, or becaufe God will not communicate itt As defpcration is grounded on the former reafon,it is alwayes a fin, but in the latter fence it is not a fin % if fo be any be cer-

^ taine of that will of God.

30. Buc becaufe it is (cldomc orncvermanifefttoanyonc by ordinary meanes before the end of this life, that God ^will not make him partaker of graccand glory : Therefore there is no de(pcration of men in this life which is not a finne«

31. Byway of excefle prefuinption is oppofed to hope, whereby wee doe expcdl Ibme good rafhly. Dent^ 29. 19. Jerq.^^^.9. 10. Let there not be iany man, when he hath heardj&c-

32. This rafh prefiimption doth in expe&ation of good fometime leane upon the Creatures. UrewAj 5. i Tim.6. 17* Sometime alfo it doth leane on God in ibme fort, but

Gg 3 perverfly

pervcrfly without a promifc, and Faith, as^heoany lookci for pardon and falvation, although he rcmaine impenitent, or retaine a purpofc of living in his fins, or expcftfomc other thing of God which doth not agree to his nature or revealed will.

33. But one doth not therefore (in in this prcfumptionj b6* caufe he hopes too mach upon God, namely with a true and religious hope 5 for this can in no wife be done: but becaufe he hopes too lightly and raftily without any ground,or hopes thofe things alfo which are not to be hoped.

34. Alfo fliame of face, or confufion is oppofcd to hopejn refpefk of the event. 7^/25.2,3.

Chapter VII.

Of charity.

-J...

i, j^^^Harity k'avterttiewhercbf we loveGod as the chiefs f good. PfaLio6.i. And ii8.i»& 135.1. Praifethe V^Lordjbccaule he is good, for his mercy endures for ever. The joy of praifing iwbich is an cftcft of Charity hath the feme primary objcft with Charity its proper caufe .Thct>* fore the goodncfle of God which doth Specially ftiinc forth in the cffefts of kindncfle Js the proper objed of Charity ( a$ ^ it is of praifing.)

2. It foUowes Faith and Hope in order of nature, as the effeft followes its caufts .* for we therefore love God out of Charityjbecaufe by Faith and hope w^e taft in fomemea-^ fore how good God is^ and his love (hed abroad in our hearts. i lohn 4.15. 19. We have knowen and believed the love T which God hath towards us^we love him becau(e he loved ^ us firft. :

3. Therefore not love,but Faith istheiirftfoundatiohoif the fpiricuill building in man : not onely bccauft then the TbuildiDg begins, buc alfo becaufeit(uftaines, andconfaines all the parts of iCjas alfb it hath the nature of a roote^as it doth confer powxr to fruftiffe. >:^ 4» A

4. A confufc and remote inclination towards God gocth before Faith ( a certainc (hadow whereof is found in a gertaine manner in all Creatures ) j4Ss 1 7. 37. That they might fceke the Lord^ if happily they might find him by decking him, but it is rather an inefFcftuall Fel/eua^s woulding (as they call it jto love God.then a true love.

5» That diftinftion of the SchooUmen^^ betwcene the na-turait and ftpernaturall lore of God, that is, whereby they make one love of God, as it is the beginning and tnd of nature, and another as it is the beginning and end of grace, is an idle figment. Neither indeed can a man fince the (all^by thcftrength of nature without Faith^love God above all, 00 not with that love which they call naturall.

6, The love olCharity h of Union ^ well-pleafednefle, aidd good will • for thoieare as it were the parts of Charity, and they are alwaycs contained in it,if it be true, namely dcfire o^ lInio%wel-pfej|Ced.neflfe pCjenjoying, and affeftjon ofgoodwilt. ^/ ijd :i;.iiii •;-:! \^i\ .,r,<,:

7.. Love of HnxQwte th^raffeflioii, whereby wa would bo jpyned together with God* 2 CormhMns ^.%. It is our defire to be abfent from the body ^ and to bepre&ntwith iheLord.

^ 8. There is alfo love of Union, m God towards us. J?;?^*2.4. \y Haloved iss with much love. You who were far off, are made nccre. But his love is out of tbeabcundance of.gOQdnefle, becaufe he expefti no profit out of us : for *we are unprofitable (ervants to O o t>.Luc% ij.io. lohn 22.2. 23. But our love towards him is out of the want of good-neflijbecaufe we ftand in need of God.2 Cor.$.4. We gioane lacing burdened—that mortality may bee (wallowed up of life.

9. Therefore our love as it is love of Union with God,ts in pact J that love which is called love of concupifcence or defire: becauft we doe properly defirc God to our felves,be-' calife wee hope to have profit from hio^ and our etern^ bkOcdneflq.

10. Yet the higheft eftd of this love ought to be God himfelfe.

ii<Loveofwcl-pl«afediicfiti&thataflG5&ion, whereby We

doc

doc approve of all that that is in God 5 and rcfl: in his mod excellent goodncfle,^^^.7.l2.Bleffing and glory^and wifcJom^ and thanksgiving, and honour and power) and ftrength unto our God forcverjand ever, Amen,

12. God alfo hath love of wcl-plcafedncflc Cowards us, Heh*\^*\6. But his wel-pleafcdncflc is in thoft good things which arc communicated by him to us: but our wci-pleafcd-neflc is in that goodncffe, and Divine pcrfeftion which in no fort depends u pon ust

13. Love of good will, is that aflPeftion whereby we yield our (elves wholy to God, and we will, and endeavour that all things be given to him which pertainc to his glory, ReveL^^i 0,11. They fell downe and caft their crowncs before the throne^faying, Thou art worthy, O Lord, to receive glory^and honour, and power, i ^i>r. 10.31. Doe all to the glory of God*

14. God in bearing us good willfdoth make us good, by conferring that good which he willeth: but we cannot properly beftow any good upon him, but only acknowledge with the heart, publifb by words,and declare in fome meafiirc by deeds that goodnefTc which he hath.

15. That mutuall Charity which is between God and the faithfuU, hath in it felfe fome refpcd of friendfliip. lohn 15 ^ 15J have called you friends, becau(e I have made fenowen all things which I have heard from my Father.

16. In this friendfliip although there is not found that equality which is among men that are firiendsj, yet that cqua-'^ lity which is pofliblc doth appcare inacertaincinwardcom* munion which is exercifcd betweencGod, and the faithful!: in which rcfpcft God is faid to revcale his (catti to thr faithfull. jP/^/,25.I4. John 1^.1%. And to be as it were familiarly converfant with them. Reve/.^,26. If any (hall/ heare my voyce and (hall open the doore, I willgocinto ' him, and (iip with him, and hce with mc. lohni^^ z^4 If any love mc, hce will keepe my Word ;^nd my-i?a-» ihcr will love him; and we will co.ne to him, and dwell with him.

17. Charity doth implicitly containc in it the keeping and fulfilling of all the Coounandcments of God% Rom.i^io.

I John

1 /oi&»2,$.&?. i8» For he cannot truly Iqvc God who doth not ftudy to pleafe him in all thin^Sjand to be like him. i lohn. 4.17. Herein is our Charicy^maU^ perfeQ;—-that as hcis^rqch aifoarewe. > ir.iiMzmoi i/iv^rcO

18. The manner ofour Charity towards God is that it be caricd to bioi, as to that which is iimply the higheft good and end ; fo that neither God ^ nor the love ot God is principally and laftly to be referred to any thing eife : becaUfe fuch love (hopld be mercenary, ^ohyi 6.26. Ye leekc me^becawfe yec ate otthe loaves and were filled.

19. Yet wee may love God as our reward. Gen^fis 15. 7. And with refpeft of other good things, as of a reward. Gen. 17.2.

ao. The degree of Charity cowards God ought to be the higheftjfirft in refpeft of theobjc&j or as they (ay objeftivcly, that is, willing a greater good to him then to any. 2. In regard of eftecme, or as fome fpeake, appretiatively^that is, pre-terring him and his will before all other things, even our own iife. Mat. i o. J7. Lhc.i^ 26. So chat we rather choofe to die thqn to tranfgrcflc even the leaft ofhisQommande-ments. g, Intenfively, that is, in refpeft of the vehement in-dcavour, in the appHcation ofall the faculties to the loving of God* "Dent. 6. $. Thou (halt love the Lord thy God, with all thy heart, and with all t{iy raind, and with aU thy ftrength. . . , /

21. According to this defcription of Charity it is rightly *{aid of (bme Divines, that God is only to be loved; that is, fimply 5 by it felfe and according to all the parts of Charity (namely with afFcdion of gooa will, defire of Union , and Nvel-plcafedne(re of enjoying in the higheft degree ) although our neighbour alfo is to be beloved in a cercaine refpeftjfor another thing,in part and in a lower degree,

22. To this Charity is oppoled that feare which liath tor-ment,by the prefence of God and feare of punifhment to be in-^ iiidted by him,x Iohn^.i%. Perfcft.love ca(teth out feare : be-caufe feare hath torment.

23. Hence Charity being perfeftedcafteth out feare* li^id^ Becaufethat feare is an horror arifing from the apprehenfion of cvill, by reafon of the prefence of God : and fo is oppofed

Hh to

to Charity, which is caricd unto God, a3 unto diat which is ab(olutly good.

^4.rf Secondly, there is oppofed to it an^enftranging from Gpdjwhich is called by fomc hatred of abomination* ^faL i^^j, Iohn:^.%o. They art all gottebut of the way. He hates the light, tor as Charity confifts in affeftidn of union, fo chfs enftranging is in diiiunftio % But that hatred of God ismoft contrary to the love of God, which is called hatred ot en-miiy. ' Uhn i3« 55^ 443 25. They have hated botb'me and my Father. For as tne love of Charity is in good will: (othis enmity asiainft God, isjn thatthatungjodly m^ndbedefirc andwifti ill to him if it might be, that he werenot^orat leaftthat he wcrenotfuchanoneashe is. • "'

2 5. For although if God be apprehended lo as he is in himlelfe, he cannot be the objeft of hatred 5 yet as he is apprehended as one that caketh vengeance on {inners,fo far forth he is often hated of the fame finners : becaufc in that rcfpe(ft he is moft contrary to them, loh, 3.20. Whofoever evill doth^ hateth the light, neither commtth to the light,leaft his deed* be reproved. For as the love of God is in the godly thecaufi that they hate impiety contrary to God 5(0 the love of ini-i[uity in the ungodly caufeth that they hate God as contrary to their iniquity.

v'^ifc- Butthedegrcesby whtcbmcatfcendtothis hejghtof Kngodlincflearcthefe, I. Sinners love themfelvcBinordm:^t<k ly. %: They wiH that whichpleafcth tberalelvfs, alrfcough it be contrary to the Law of God. 3. They hate t'^ Law : be-' caufe ic is contrary to this defirct 4. They hate G. A himfelfe who is the giver and authorof lucba L^w. \

27. The love of this world alfo is oppofed tofbf Charittr towards God. ihhn2.i'). Becaufe this world agr^th not * with God and his will. There Verfe 1 6.Tf any love the world, ( the love ofthc Fat her is not in hira. Bficaulewhatfc'yerisin v! the world is not ofthc Father, \

' - ftS. For as the perfcdion of Charity is in this that the FBind doth reft in God, Co it muft needs be againft Charity that the minde doth reft in that which is contrary to

^^ Charity is no more the forme of other verrues, then

any vcrtuc commanding or ordering the afts of another is the form.^ of it : but becaufe tho(e afts which in their naturedoe not refpeft God are referred jto him.by* Gi^^cy, and in him (uch afts arc pcVfe<^cd , therefore by a^metaphor it is not amifle called the forme ofthofe afts, andofthcvertuesalfo from which they comf. ' ^.;'s*

jo.Bjt Charity cannot be the intrinfccall forme of Fai^.h: bccaute m it* niture it foliowes Faicb as an cffeft fcilloWcichc caQ&;ei!td^>chnotgdcbcforeaa3Caufedoi^theeffeft.- I

31. Neither is taith cxtrinrecally direfted toward Gotlby love; but in its proper and internal natiirc it rcfpefts God as its objcft.

32. Jiiftification ofFairh doth in no (bt't depend upon Charity ( s thcPapifts will have it ) but upon the proper ob-jcft->f Faitb.^T vci fc

jj.WhereFaithislaidtoworkcbylofc. gd/.^.6. It if not bccau e all efficacy of Faith depcndsltpon charity as upon a caute: but becaufe Faith doth (hew forth and cxercileits e^-cacy in the ftirring up of Charity.

J 4^ The particle, byjdoch not there (hew a formall caufe % but as it were an initnimentall : as when God is faid to regenerate us by the word*

35. Thar Faith which is without works is (aid to be Dead« Umes2.26. Not becaufe the life of Faith doth flow from workcs : but becauft workei^ are fecond ^Sx^ neceflatily flawing^ from the life of Faith.

^ 36.Faith isiaid to be perfei^ed by v;prkcsJamfs 2.22. Not with an effentiaU pcrfeftion 5 as the cffcft is perfe(^ed by the cati(c:but by a complemcntal pcrfefti65as the caafeis pcrfeft* ed, or made aftuaWy compleatjn the producing of thceffeft.

37. Becaufe the objeft of Charity is the very goodnefle of God. as it i« in it fclfc, but Faith and Hope doe refpeS: God ashtispropotindcd cousto be apprehended : therefore that inclination of the raind to^vard God which belongs to Charity , doth more evidently and conftantly appearc in weaki believers, then the fpeciall ai^s of Faith or Hope: becaufe th« goodnefle of God is itoore manifcft in it felfe^ then the way of apprehending itj which is reprefented to us in this life, as it were darkly.

Hha Cap.VIII.

^ jg ^/ f^^^^^l *^^ ^^^^'

Chapter WHl.

of hearing" of the PVord.

I. ■ ^Rom thefe vertucsof Religion towardsGod.Faith,

r-4 EJope^and Charity^therc arifeth a double aft of R.eli-

JP^ gionwhichrefpeftsthatfpirituallcommunionwhkh

is cxcrcijfed betwecnc God and us: Hearing of the word ^ and

Prayer.

, 2* The reafon or foundation of this diftribution is in this^ that we doe afEsfl: God with religious worfhip, when wc yeild him due honour, whether this be by receiving^ that which he himfelfe propounds to us, or fey offering that which maybe received by him according tohisperfcftion^forin both refpe(Sts we dpe that which is immediatly, and difcftly honorable to God* .

3. The firft aft of Religion therefore Is about thofe things which arc communicated to us from God : and the other is about thofe things which ai e yeilded to God from us.

4. Hearing the word is a religious receiving of the will ^^God; ;.;;•• *, 1 -" . :^-;i ^: ::hi:otr : /: tor."

^ 5. Therefore hearfng is here taken fdr any receiving oft he words of God , whether they be com^iunicated to us by preaching, or by reading,orany other way , becau(e God is* wont to worke in a lingular manner, and by hisowxiinftituti*; * on in the preaching and hearing of the Word. o -.re!* ^ i.7 .6. Thereforeihis word ought not tobetakenfoftri(5Hy^ that it (bould either chiefly, or neceflarily include alwayey the outward fence of hearing: but that it may note any per-i cieving of the will of God, and chiefly fet forth an inward -jeoeiying and fubjeftion.

, y 7^The receiving of the Word confiftsof two parts,: Attention of mind,and intention of will.

8. Attention is an applying of the underftanding to perceive the revealed will of God. ASls 16.14. The Lord opened the heart of Ljdia , that fhe might attend to the things which JitV.i aO :[':\ were

were (pokcn by Vaul. It is often called in the Scriptnrc.cfpe-cially in the Old TclUment, A fteking of the will of God, or of God himfelfe, to fet forth that great dclire wherewith wcQiould be carried to know Gods Will, as to the finding out offome thing which we can by no meanes want.£/^j 58, 2.Yet they (eeke me dayly , and delight to know my waycs; as a Nation which doth lighteoufnefle and doth not forlakc the judgement ot their God, they inquire of me the ordinances ofjuftice, they delight in approchingtoGod.

pjn this attention there neederh that providence whereby we may difcerne, whatthatis that God willeth./?^w.i2. 2. That yee may prove what is that good, pleafing, and perfect Will of God : which when it is perceived^we muft not deliberate further^ whether it be good , or to be obferved or no : for the will ot God it feUe is the laft bound of all religious inquiry* Gal. 1.15. i6> When it pleafed G o i> to rcveale his Sonne in mee , I did not confult with flefli and blood*

lo.lntention is an applying of our wilto a religious ob(er-vanccofthe will ot God already perceived. T7^/.i J 9.106. I have fworn and will performe it^.that I will keepe thy righteous judgement.

11. 1 he purpole of the intention ought to be (b ftrong

and firme, that without all exception we be ready to ob-

(crve whatfoevcr God will command, i^r.42.5,^6. The Lord

' be a true and faithful! witneflTe betweene us, if we doe not

\even according to all things for the which the Lord thy

God (hall fend thee to us: whether it be good^ or whether ic

. b€evill5WC will obey the voyceof the Lord our Gcd.

12* In refpeft of this intention the Law of God itfelfeis /aid to be in the heart of abcliever.7y^/40,9,&%ii9.i I. fer. 51, 55.He^*8.10.

I3» This hearing that it may be right, ought to be fronr religious obfervance, bringing fubjeftion of the inward aftSg and inclinations of the mind. Romans 6^ \j. From the heart yee obeyed that forme of doftrine to which yee were delivered.

14. But that it may be truly religious. It is requifitej firft that it arife from Faith, whereby we believe that to be the

H h 3 word

word of truth which God revcales unto us , and alfo are accordingly affefted toward if. Hebr,^.!. The word being heard did not profit thcro, not being mingkd mth Faith in them that heard it.Lur.2^:^2.Did not our heartsbUrtte inu« whilelt he fpake to us ? ' - ^^ -

15. By this Faith weckave to the vvord.T/V.n^.juAlii the word it (e!fc cleaves unto,and is ingrafted in us^unto faJva* tion^Iames i,2uThat^^^grafted word.

16. Secondly the fame hearing muft flow frxjm that hopc^ whereby we doe embrace that which God hath pi omifed as the word of life ^ alfo cxpeding life by it, De^st. 52. 47. John 5. 59. It is your life, ycc lookc in them to finde eter-nail life.

17. By this hope it comes to pafle that the faichfuU bring forth fruit with patience. Lur.S. 15.

18; In like manner it muft have love joyncd with itjwherc-by we cleave to the fame word, or to God reveali? gbim-felfe to us in that word as limply good.P/^/.i 19.97.H0W doe I love thy Law. iTheJf.2.10^ They received not the luve of thetmtb^tbat they might be fared.

19. Inrefpeftof this love the Word of God doth dwell plentifully in the faithfull, CoLJftans 3* 16. So as they are alio transformed into the forme and falbion of it, Romans 6. 17.

20. Such an hearing of the Word of God is the true^ an«l proper worfliip of God. i. Becaufe it doth immediacly and dire^ly bring fpirituall honour to God 3 for although.* the aft of hearing is mod properly direfted to our receiving of the Will of God , yet becaufe in the manner of receiviilg we doe fubjeft our consciences to God, therefore we give bim that honour of power 5 and Divine truth in the acknow-^ ledgement whereof his religious worfliip is exercifed. 2, / Becaufe it cont^neth a direft, and immediate, exercifeof'^ Faith, Hope, and Love, in which the worftiip of God dotb moftcflentially coafift.

2 i.Hence no word or icntenceof men, ought to be mingled with the word of God^ and propounded in the (ame manner with it, leaft by this meaner we doe i»fomc (brt worfliip men inftcadof God.

22. Unto

22. Unto this hearing that pride Is moft formally oppo-fed whereby one doth Co affcft h is ownc excellency, that he will not be fubJTftto the Will of God. For although this pride is coiicrary Co hiiri)ilicy of religion, and obediericc, or obedience in gencrall, yet it fcemcth to be moft properly op-pofitetotheminthis aft of religion : becaufe a proud man,^ as he is fuch, is fo far from fufcjcding himfcUe to the will of another, as to a Law, that he would have his own will ih fteadof a Lai^r. lerem.i 3, 15. Heareand giveeare: be not proudjfor the Lord hath fpoken«/(?r.5.5.They have broken the yoke, t4iey have burit the bonds.

25* The proper aft as it wereof this pride is that contempt wli^reby one doth (et at naught either Ood or the Will of God and obfervanceof it. 2 S.tm.12.9. Why haft thou dcfpifed the Word of the Lord ^ in doing that which is cvill in his Eyes.

24. Hence pride is faid to be the caUft of all other fins, for a double reafon. u Becauft all or her (innes are referred in jrcertaine mannw to that cxtdlency whicN is feene in pride a^ to an efid. 2 JSecaufe pride caft^cch aWay from it felfe in con*-tempt the government of the wordj by the power whereof alone fin i^ avoyded#

25. Hence there is in every fin found ftfiie refpeft of pride, bat efpcciaily in- thofe which are committed upon deliberate €Oun(cll»

26* Hence alfo all confultation with the world 5 flcQi ot

Vifdomc of the fleftx in tkoie things which pertaine to relrgi-

"ein, is oppofed to the hearing of the Word. Rom^trnt. 7.

27. For as by pride men doe tltogethcrrefnfetofubjedl themfclves to the will of God .* So by thefe confultations of thofc things which are not after God , they doc feckc to themfclves as it were other GodSj to whom they maybe fubi:ft.

28. The moft accurftd oppofition to hearing of the word of God IS inconfulting with the Devillj. Slay S^i^.Deut. 18.11.12,13,14,! 5. Where a certaine religious Faicb^andHopc due to God only is transferred cither explicitly or implicitly to the enemies of God.

2f • HeUci

If. Hence it is that Faith is wont chiefly to be required in fuch confultations by thofe who are the mafters ot (iich Art?. /

30. By vertue of this Faith there is a certainc cowant en-tred into with the Devill, with fame religiorjif not openly and expre(rively>at leaft fecretly and implyediy. \ 31. But although one have not a direfl: intention to aske counieli of the D^vili, yet if he doc that which either of itsowne nature, or by u(e and application which it hath doth infer a compellation of the Uevill to receive his hclpc or counlelljhe is made partaker of the fame fin.

32. Therefore all arts brought in by inftinft of the Dcvill, for the knowing of fecrets arc in this re(peft to bee con-^ demned.

33. All divination therefore which is neither grounded upon cercaine revelation of God^ nor the courfe of nature ordained by God in things creatcd,is to be condemned.

34. AH applying of things or words either to prediSi-ons, or thofe operations to which they have no difpofition, cither by their nature, or Gods Ordinance^ is to be con-? dcmned.

35 As the helpe of the Devill is fought by fuch like cour(e% they doe containe in themfelves acertaine invocation of him^ and fo are oppofedto caljing upon God : but as certaind revelation is eixpefted, or a fubmilTion of mind ufed to the re-* ceiving and executing his commands» fo they areoppofed to the hearing of the word of God. .^

3d. This communion therefore with the Devill is not only ^ in this refpeft unlawfullj becaule it is joyned with fraud and reducing, but alfo becaufc of its own nature it is contrary to true religion. ^

37. Porwehavenotcivillcomniunionor fellowfhip with 1 the Devil: religious communion we cannot have, no not as \ fome of old had with the good Angels 5 who are miniftring fpiritSj for our good fent ot God for that purpofe.

38. Whatfoever therefore we doe wich the Devil bcfides thofe things which pertaine to thereSftingof him as the enc* my ofourfoulcsj it makes to the violating of true religion> and is a certaine perverfe religion.

39- If he (eemc {boietim^ to be (ubjcft to^thc coiiinund ofmen^ by vcrtue of ccrtaiiie inchantemcnts, it .is only a flicwoffubjcftion^ that bythatmeanes he may more eafily rMiexjver D:icn:rhercforc he doth.nQt hin4er|bM^onlyi:oJoiir ; that religious (ubje£tionwhichfDcn^perfoFOietot^aifinchat comraunion.

40. All thofc doc in part communicate wi(h iuch (ins, who by words, figures, and fiich like things of no fufficientvertnc, doedeiireto curedifeafes in others, or (ufFerfuch things in , themfelvcs or others for that end. 1

4i«S>mpathies,and Antipathies,and fpecifical vertues which are found in Ibme things are hereby diffccenced from fuch. inchantmentSj in that the common experience of all men, doth acknowledge thcfc : there is^Xpnie: Faith reqqiijedjn thole ^ but in thefe none. vj^vf^iq ilio ^..;: ^^nrl^b iiir*

42• A ftrong imagination doth peradventure coiicarre in many to make the(e mcanes efFe(^aall ; but that alfodoth often aci(e from a certaine I'eligious Faith j^ neither can it ef-fedanky thing In parents for children , or ia men for Catr tell, without a certaine diabolicall ppeiratian accoip-. panyingit. : ^

43.They that are moft given to the hearing of the wotd, ar theyidoe leaftof all care for iuctf ^fts,ib they doe receive the Ieaftir«lbythem. huSk>i>3ja^3::;Rt^d^vi;i4 :-^

Chapter r'X,

kRayerisa reli^ous reprefenting of our will before Godjthat God may be as it were affefted with it. . 2, It is ap aft of religion, bccaufe of its own nature it yciidetii to him that is prayed unto that (ufficiency: and efficiency of knowledge^ power, and goodncfle, which is^

properto God.r-.fni)f,r ^>%: i^J^iqnr fi:rfU/'\^ -; - S^^ 5,Hcnce it cannot be direocd to any other befide God only^ without manifeft idolatry. .. ;

I I 4-Ic

p;

call on him in whom they have not believed? NAmely from thaf Faith whereby we doe believe, that God is ficft omni* fcient, tvho knowcthall things, and fo the inward affcdions afldmotionsofourh€ar^s\,for in them chiefly thecflcnce of Prayer doth cor.fift .-fccondly, that he is omnipounCj who candoe what he will in fulfilling our dcfires;thirdly, that he is the author and giver of every good thing: Fourthlyjtliit he doth allo^and aecfcpr our Prayer through Chrift/i -'^ -«>

5' Hence all pur Prayers are to be offered toGrod' irtthe nameandmediationofChrift, by the power of a juftifylng Y^kh.lohn 14.1^3; f4*& 1^.13.Whatfoevcr yeihall aske of the FaChtr in nvy nam^«^

^^Ic^^ifech alib^frdfrrfhathope^Whtrirfiywc^^^^^ fruit defired from our prayers from Ge^^ Ro^ 8,'ig.2tf ^ Wc gtoan^fcS^ftirig the adojption : The fpii^it makerh rtquift for us with groanes thaC cat\mot be exprcffcd*

7^ Laftly, it artftth fitomChiricy,whereby wt defirt both tt> jMrtake of iihd ^<Je!>tfett the gobdncfli df G<kl; Pf^ilme 54^4^ Migniifeflfchc Ld^d With tti*v dndlet Ul^to^tolJ hl« name togethcr.Taft and fee that the Lord is good^bkaflfed is the nian that trufts tit hinii

S. Hettct dharfty to our neighbour alfo-lsneccflarilyre-quirer'^^hat Prayer be accepted of (BodTheiftpcti^tfettdft^^^ Lords Prayer.

9. TraycrHirers from hearing theword^ in that hearing is converiant about.the will of God ^ but Prayer about 01^ will : in hearing the word we receive the Will of God, but in Prayer we offer our wil to,God > that it roay be received ^ by him.

10. But it is not a fimple will or defire/but a repr^ fentationofthe wilj-orthe wii exhibited and repreftotedbe*-*^ fore God. jFor it is not lufficicnctoprayer,that wedeliieto'^' hkMe (bmething i Idt (o p^opliaiieiliert, fcchttft thcj^loc i»oft ^rfire to have, fhoold pray moft 5 but t hcrri* rtquh^ a!lbaclcfirctoobtaincthatofGod,and a wil tofcekethefamc of him, and then a repreftntingpr infinuatiM; 6f this defiw

11. But this reprefentatipn ittJdttb firft^ft^

(^

Offr4yer: 545

lA thQ will \itt\k^ as it being conyeried to Ged^-*<k>tii nil w<r^ by tn a<ft fttctchcdtforchj ropreiJsnt un!o(^kii to inclina*^ tion and dcfire.

i;^ Hence tht Piiaycrr of thfc jRodly ar^ calkd m the Scriptures deflects*^^ "ffaiitCQiy. Aiirf iinlpcakcablc grpahA^ R4fm*%26.0 ■ 7 .'■" •-■3 .^.-^-'j -'--^ • ■*'

I J. loche fecond place and by Way of figne,thisrcprti £eotat*»on i» made in the undei4landing^- a^itcoticcffvingan inward Word ^ doth exprcflfe the aflfeftiOhid of the will "bc^ forcGpd.:'. r^-^v ' -^^-^'' ' ■ ''^ h::f,>h ■^i< ^^ -v* ^ /'.: . ■ H* Hence the pcayers of fchc faithfo!! are aTfa tailed words, and fpceches Whereby they fpcike to God, not firft and.chiefly oitt«rardly,bat inwardly. H^fi/^2. Takeurito XQU words^aodrtnrncauito the "Lord; Say unco him,^ipiu:« don, &iC. v*H:> oj-j. •?->fr:^^^; ?i) r-inu CBJn?'t --r^n ^.iJbui : 15. IVayer diercFore-is formally an aft of tRc\Vin':yet withall there is required to it both an antecedent aft of the ipind wbci:<by weuaderftand^^^bac;ofwhom, for what, and how we muft pray ; and a cbafaqucnt aft ^hereby ivc conceife and exprefle with a certaine word of the tDind.praycr

Ufclte. ;;vj:.^ ' '-'' ^^'-' ; --..... ' ",\

16. Hencetogcdierwith intcmionroif^llii^'pFthet^ there is alfo required attention in Prayer, both tb 6od to whom we pray, and to the thiag Whereof we jjray. iridaliR) to the Pray«r it felfc ; for we muft not only pray with the Spiritjbut with andcrftanding alfo. i C^inthiansiJ^ 15. f will pray with the rpirit,but I will pray with undprftand-hg-alfo. ;

%js This rcprefentatibn muft befobmifle and humble, for Otherwifc it would not be a religiousprayingdireftcdfrom a fubjeft Creature to the hlgheft God and Creator, but either a command of a fuperior to an inferior, or a familiar CQoference as it w^re^ fwrh as is among cqualls. Gen, 18. ^^7- Behold m)W I would ^(iake unto the Lord^ although I am duft and aOics. ^falme 9 5. d. Come let us bow, and fall downc, and boKi the knees before the X^ord that made us. 't -1 . ^ '^- ^^;

18. The generall €nd of Prayer is',that wt naay as it were affcft or move G o d; whence it is that the faithfull are

of Vf^m

f^ii Jjy ^;bd4f|dr:iy^r« aa it were mightily to prcvailc WitfiOocf J \ g<inefis. 321 2%. Hof. i2..4;j:5. And as it wcrcfo. ftrikc' Rm.x^.^Q^ ' ''^ '^ '^

V ^ify.; For altk)ughrtibatdifFcrcncq is tmc\vhicii^fo i)CtWeenthoftpi.ayefS which arc dired'cclxomenj ^dchofe which arem^dc to God : that they thi^t pray to men docaf-fcft thole to whom they pray, and in fomcme;ifufcdifpofe them to that whichx they dcfire ;c hvt thofc who pray ta Gxjdjdoej^ot fo naucVi^ecl ©od as themfdvc^ j and ^fpoft thcmfcivcs to tho(e things they defire : yet God is pkaftcf jfoto^romoiend the force and efficacy oi Prayer to Qs,: that he declares hinifclfc ta b^e ^fi^fted^^ ajid as it were moved with' ^tj.,M4 t^^^fJ^^R^^^ Qurpwyer is ihehieanes, by the ifi^ tcr^cding ofwhicji^aod nO qtherwifc, God willCommu^ nicite many things unto us, whence alio they who aske j^ftjne^^jng of >G o o are faidlo ^ffaord helpetp^&d ir^ a

".. 20. $^oT ^^^:^^ iiot therefore pray to God chat we may^ -laiWfe^tfPtf^nc pur d not knowing thera, Wh*

underffandsaiwayes a!tar off. f-fal. 15 ^* ft Tteitis^ when asr yet they are not in our minds : neith'^r that wemay rrx)v# himtoourmiad who was unwilling, with whom there is no c^angej(X-4i^ 9/c.woing Utnes 1.17. Bat that we may J^5if 9W R^^y?^ otitalneithat, of hinn ^ which /wjc believe hn JLS wilting to* 'ijohn%^\j^. This is onr confidence which wd lia,ve tQward^ Qod, tbat if we asbe him any thing according tohiswilljbehcs^c^hus.. ? ^

21. Hence the firme)efle and unchang;cablemfle of Godi ^'^ providence doth not take away, biK:?ftabli(h the prayers of '' theiaithfullt, aodthcmortfureapprehcnlion of it by Faitb, aotii^otmake thc^triie believers fl-thfull, but doth more ftft tliemup to pray^i ^-^r/?;?. 17*25,2^, 27. Thou O my Obd^ bait revealed to rhjeeare ^f; thy ^lecyant^ithat t^ou wrlctSuil^ 'Ixi'm an houfe. Therefore hath thy icrya$t been bold to pr^ ' t>efore tbee^&c. > '

22. Hence alfo we muft pray inftantly and continually ^ inrtanrly^bccaufeour prayer is a nectffary mcjncsfor Gods gloryj^i dour gpod. GontinnaHyj*>efalife tuch a difpofici* on or wjyil i§ never to be caft off, and theaft of it alfdis

daily

daily to bee cxcrciftdjai occafion i«^^ffer€c^ to u?. .

23. ThcadjuoftsofPrayerarcconfcflTion, andapromift ' madcto God; for thefc twp are^.aIwj^iy^s>eicHcr cxprcifly pr ipir

plidtly ufcdin c^ery accfjptaWe ^cajfci>co Grod^ andin qi^c^jl 'partofit. .: »r:',ioli' -lo fV ^-\ ^: "'. ^*>

24. Eur becaufo w^e doftbybPrayer fl^ unto the mercy ol Godt as to the foyntaine pf ajl gpod^ekher cornrnunicatcd, or to be communicated to.u^i -in fotrfoiOfg -Wj? eoi>fcflt th^t we ai^mifoabJeiriptirrfetve^ .^pdcieftjtut^ofaHgood, bqcaufe alfo wc cndeavoHr'a* it-WcrCitoaifeAa^irioveGod byouc defirca; therefore4lfa Wf? prqtciTe that oUr mind? .areiuta-bly aflPefted about the fame thirds ^ ^^ad doe promise them to be fo afFe(fledfor time tQfiOflac^nekheiJ can &ch like affeftions

^ be abfcnt frpmpur pr^y^s^i^vjriclKxit^ a certain^ niQckiQg

2 5 Gonfeflion is an humble and penitential! acknowledge? mcnt of p(irofFence;galtine{re and mi(ery.P/if/.52.5. .' a6. Tl> end, and ufe of this confcflipn is. Firlt,tbat God lO^yJb^juftified and oiayhavcglpry in bisjttigeai^rit4.P/tf.5n 6. Secondly, that we may be difpofed to obtainethe glory of pqd.P/al.^4 25. Jhitdlyjy that the grace that is granted^may moreclearely appeare* .

^7iThe manner |s diyer^saccording tothediverfity qffinnerSi

ffpr (ins nockpbwcn^; ace to be confeffed generallyo /yi/.ip^

1 ^♦But kaowen fins fpeciallyjeven according to the nature and

grieypufneflTf ,o^f^Ycry;pne. Ezra.^, 14. . ^ }, j .: -

> 28. A promirc requir^ ittP myer is i^toftifyingof a purpofc

y-^agreeablctoPraycr.: n-Hj iL :)n5 a^ m

}/s : 2^. This puvpoip is ta, determination, pf the will to profc*

cute that wich an earneft endeavour ^ which we pray to God ^that it may^ hcyPja/. 119^*061 12, Gv^mpared with thcfol*

lowing verfes.

30. But wee profecute that w<:e pray for, bothbythofe f^ ineanes whicii of their owa nature are necefiary tothitcnd,

and alfo by other mcanes,t he determination whereof depends upon contingent circumftances, and upon ourelcftion.

31. AprorHifeof the latter kindmadeto Goddiftinc^ly,and upon deliberate counielj^by a cetrjt;aine app^pprktiQSbcalled

avow. ,^^ .-• { : l'-^:'jr^ d' ./■T7fiqn>?'^^''

5i.HencccvcTy>rowntuftbc3Firft3 ofathirg^jtbcr vxk-poffiblc, nor finipiic ntccffary^but which m^y be freely per-torincd according to cur pkafure by the ordinary favour of Qod. S^ondly, <tf ^ x\M\i neither>eviH nor vaine, butlau^-fuU and good in refpeft of all circumftanccs. Thirdly, iriBoft be referred only to Gddt iB the objea to wbom ux vt)w^iand to his honour as t he primed trtd;akhough it may be or^lered to ours^ ,ind others ddific<id6nktidvife. : ^^ ^

^555. Traye^:in rdpea bfthc m^ cjacuUtoi7,

or a thort wring up of the defire 3 wfeerc the mind doth cither

noc wholyjor notIo»gAttend Prayer* ffaUi'i^^ Z.Nehm.2.^

Or a contlliiied order of Prayings

34.That oiighttobe more treqttent, as that which cannot

be liindered by ordinary bufineife; j but this mutt beat fct

times,as being more Iblcmne^and not admitting the difttatftion

of btber thoughts*

35. But both of tlcm is either mentall, orvocall.

f q6. Mentatl is that which is performed in the will,mind,

and affeftion,\wboatany fignepuipoTely adjoyned.iV^Atf^f^

37* Vocall is that which drawcth forth tfieinirai^d defirc of the mind even in words tiof. x^.i,

^jS. The voycc is oft times necdiary in prayer to expitflc, ftinip, continue3 atid increafe thc'IniVard afFeftionotthc mind : for although the affcftion ought to goc before the voyce, and the voyce ito be conformable to the affeftioR; yet nrhikft diatic is religioufly expreflcd by the voyce, it / hath a certaine reflexion upon the mind kielfe,^ Avhercby-*" itis more enkindlediand^cttcth greater ftrengch. The voycc ^ alibis ncceflaiy in its mcafurey that the body may tc^ether with the (bnle be exercifcd in this pirt of religion. ^

39»Hencc therefore neither is that fpeech to Beuftd which i fecthat praycth tmderftandeth not, and whereby he cannot ' %X^TtSk: his conceivings ; f6r (iich a repeating of unknowea vfeflitd^ is not properly the fpeech of a man , becaufe it is no more formed of the inward cpnseivings then thofc words fchich aie (ometime uttered by a Parrot, and (bitcannot difiio&ly exprefle the inward conceivings of the mind^in which prayer doth primarily confift. -*' *

^:aaaH*i 40. Neither

40. Neither alfo miift the fpccch belong, or repeating the lame thing ofte^* CMat.6q. Unlcffe ic be outoi chc abuii-Amc^ of the hcarj : for then neither long prayers, nor divers repcatings are vaine or to no purpofe; butmoft acceptable to God I as dochfiiliicienclyappeare by approved examples of fijch prayers which are mentioned in the Scriptures.

41. Neither finally ought there cobcfuch careofwords Whichoiayany way dimiai(hdue attention, cither to God^ or to the fubjeft matcerjor to the inv^ard affc«Siin of the mind,

43. In vocall prayer if it be folemne^there arealfo thofe gc-ftures required which become the majefty oi God, our bafc-neffe, and thenaturc ot the matter it felfe*

43»Voca!I prayer iJ either in profcr, or in Meter.

44. In meter finging is joined, and therefore there muft be more care of the fpcech and tone^then in profe

45.But the melody of (inging is ordained for a certainc fpi-ritoall delightjwhercby the mind is detained in the meditation of the thing that is fung*

46. For there is a more diftinifl meditation comes between theword^and the lifting up of the heart,then in other prayers: fo that the next and immediat fruit of a Pfalme^ is our edifiea* lion in Faith and obedience.

47. Yet bccanft the lifting up of the heart to Godisto. ^l^ttxtcfjXicd.SimHl & confeijnenter^ and going along with the thing that is fung, and it is alfothc endofthatmedita*

^tion 5 therefore we are faid to (ing in our heart to the Lord,

/•3.jr tf.And Pfalmes that are fung have the confidcration of Prayers; --.'i ^-..^.'^i- • ' v ■ ' '

4^* But becaufe this religious melody hath the rcfped of prayers: therefore it is not fofi t^t hat the decalogue, and other fiKh like which doc not partake the nature of prayer be turned into Meter, and be fung in ftcad oiPfalmes.

49. But becaulc finging doth immediatly relpcft our edification ^odaifo doth (ct forth in its own nature, a certainc gUdneflie of the mind, fmtcs 5.13. therefore the very (amc gcftures which are meet in other prayers, are not required in (Uchlikeexercifcs.

ScSccondly^praycr is either folitary^or with others.

51JB

/ Pra

of Prayer • 51.In that which is had with others if it be profe, one go-eth before in voyce, and the rclt follow in afFe&ion.and Faitbt which they ought to declare, in the end, by faying, Amen. Nehem.%.J.l Cor.\^l6.

5 a. Hence, .'^//^»^i<?;?r^r;^wcnterchanginp of prayers by Anthemes ; diftributiofi of parts bctweene the Minifter and People 5 and repeating of words propounded by the Minifter, by the (ubfequent voyce of the people ^ is not to be stpprovedittjtii: ii;;/;ja: 3i^ ojjiiiK s:;t7Jti:ji i

5 3. But in the melody of fi iging,becau(c it tcndeth to our niutualledification3 attention, and ftirring upof piousaf-feftions among us one toward aaother, CoL^j^. 16. Thei eforc all doe joyne their voyces together. 1 ChrorAclcs 16. 35. Marc.iJ^,26. . . •; * : ..

5 4ln thofc prayers which arc had with other8,fiich fpcech muft beiifed which is underftood of otherst i Co. 14.

5 5 .Hence that broken mulick which excludes underftand^ ing,muft be abfent from tho(e (acred exerciies of piety atleaft which we have with others.

56. The kinds of prayer are two.Petition , and thank(^ giving. Phil* 4. 6. In every thing let your requefts be made knowne to God in prayers, and deprecation, with giving of thankes. J

57. Petition is a prayer of that which is wanting,that we mayobtaine it, LMatthew 7.7. A8ke,and it ihall be giveit you : Seeke^and yceftiallfinde 5 Knock^and it (hall be opcr ned to yout ^ # V 58. Alwayesthat which we askeis wantingjcieherwholj^*^^ or in part or in our feeling^or finally in refpeft of the ad, or in .1^ rcfpeft of the continuance of it.

59.: Hence 3 a fence of our emptinefic and want, togcthei^. with an apprchenlionot fufficicncy,whereby our infiifficiency ^ nnay be Supplied 9 is neceflarily required to make a pctitlT • on aright. ^: ^ ' : i: ri:; . j^.^o^-ml; -i ^i:. %: i :^.l .c;^

60. The vertuc and efficacy of petition is not ihdefertingj or in (ati«fying, as the Papifts would have it>but in impetrati^ ononely*

61. To impctrate is properly to have the force of a meaneS to obtainc fomc good freely from another.

''^ '^' <2.There-

61 .Thcrforc all good works,or all obfcrvanccjalthough kz it floives from Faich, hath fome power toobtaine blelllngs from God 5 by vertucof that proraife, whereby he appointcth a free reward to them ; whence alfo Reall Prayer ditiitiguifh-ed from vocall and mcntall, is called by fome a good worie, although very improperly : yet petiiion, doth obtaine.in a fpecial manncr,not only as it is a chiefe part of obedicncc^buc alio bccaufe it bath in its proper nature this e.id and ufe, asic, is aformall aft ofFaith and hope^by which we receive all good ^ things from God. ,., ^ ■ ,... ^

63. But th^.impetration.d9^h.noc,propcrl^^i^fg^ jufticf of Godjbythis aier,cy ^ndkindnelue. .-,'^^.j^ *,',' :o^U l^

64.Hence we receive every good thing we askCgnQtij^qintjaj hand of juftjccj but grace* -. _^ - V !' :: 1

^5..Fetitionibecaufe it doth mol^ ,|'9rmally flow From; Faith and Hope, therefore it is in the fanie manner converfaotj about good things to be asked as thofe vcrtues arc con-verfant about their fecundary objecfls, that is 5 thofe things, irhich they apprehend , arc to bee communicated to us froEftGod.

66. Hence thofe things onely are to bs asked abfolucly which are neceffary for Gods glory and our falyation : but other things with a fccret fubjeftiontotheraoftwifedifpo-fingofGod*

67. Hence both the manner, aad particular time co cota-piunicatc this or that upon U8, ought not to be prefcribed to C5o3 in our prayers 5 yet it is lawful! to pray God to keare ^^ipeedily, P/alme 102.^. Hearc m^fpcedily. Bccaufe hec hatn promifcd to doc this^ Luk^ 18. 8, Hee will avenge them quickly. Yet wee maj not define the fit time of this

/fattening.

> 68. B"^ becaufe petition flowes alfo from Charity^ hence

thofe things alfo are to be defired, and asked in prayers,

which doc moft make to the celebration of the glory and

goodnefleofGod,

6^. Hence alfo we askc not only for our felves, but for all

©ther alfojwho cither arc or may be partakers with us of the

fame goodnefliof God.iT/w.a.i,2i3.

7aThc Patriarchs and Prophets did not only in their bicf-^ K k fings

fings pray well when they uttered their dcfires^ but alfo did promifc well in the name of the Lord; the Hebrew words arc wont to conuine both , Let God givc^or God fliall give. C^f^.27.30.

71. Therefore aUhough wc may not peculiarly pray for the deadj becaufe fuch prayer hath neither precept nor commendable example in Scriptures* nor finally any u(e orcnd: neither may we pray for alland every one living colledivcly that they may be faved ; becatife we know the contrary is dc-termined by God^yct we ought not wholly to rcjeft any maa living in particular from the communion of our prayers^ neither for any enmity^ ttor for GODjcftures,or probable fignes of reprobation.

72.Petitionis twofold according to the refpeft of the ob-jeft or thing which is asked : for it is either Apprecation, or Deprecation.

73. Apprecation is petitioning for good things to be communicated.

74. Deprecation is petition for cvill things to be rcnfioved. Intcrccffion which is joyncd to thefe twoj i Tmf.2. i. is a peculiar manner of deprecation, namery,^when th^evill which we defire to be removed is placed in foitte injury, dont by men.

75. Ur to deprecation there belongs. Complaints and lamentation Sja^kdjunfts of it. '

7(5.GDtoplairtt is a fignificatiBn of otirgrWfr, oftoifcriei as they are in jdrioufly inflifted by men. -^

77. Unto thefe complaints impfecatioii is fometime^dy^X' Bed, whereby we wifti tome evill to thofc who areauthori ^ ofevill. But this is ordinarily no farther hwlull,th<fn as;t hath the force of deprecation, for the removing feme greater cvitl by that cvill which we m(h to them, but the propisieti-* call imprecations were alfb prcdifti'>ns.

78.Lam€ntation is a fign'fira:lonofourgriefe,oftho(c rci-fcries as they are fcnt by Gu J.

79.Someame failing is added to deprecation as an outward adjunct.

80. Fading is an abftihcnce from the helpes and comfort$ ©f this life 3 whereby humility is (hewed as it were in t rcah

confeflion.

conftflionttnd wc arc made the more fit to jnakc more efFtftu >

8r. Hence fafting confidered by it felic is not a good workc, and pa-t of our obedience toward God, but ask dir'pofethusto make more free, ardent, and morecoatinued Prayers.

82 HenctralfbthefaRje mcafureandumeoffaftingisnot equally profi able, and nccefTary to all and every one,

83. Fi :a!ly hence that way of fafting is moll religious, Vfhcn the whole mind is Co attent to fceke God, that thereby it is called avay from the thought and care of chofe things, which pfrL'iiietothelifeprefent*

84 Thunkigiving is prayer,of thofe things which we have b rcceivedjthat the honour may be given to God. Pf.'y0.i$.2^. I will deliver thcc.thatchou mayft glorifiemc Hethatoffereth pr^ift doth glonfie rRc.

85. It is Prayer no Icflc then petition, becauft whilcft we give thanks to GodjWe doe reprcfent our will with a religious

^ fubmiflionbefore God,that he may be as it wereaflFeftcdor movedjalthough not properly,to that end that we may receive (bmcthing from God^biit rather that we may refer fomcching we have received unto him.

86. It is moft properly ofthofe things which we have received : becaufc we muft firtt be afFcfted with the (ence of a benefit, before wee can give thankes to God in relped of it.

* 87. Yet thankes miift be given, not only for thofe things r^vs^icm we have aAually and really received^ but alio for thofe

^ things we apprehend by Faith and Hope 5 partly btcauie the p;omi(e it fcUe of theie things is a benefit, which in fome fort is already faid to be bellowed ; and partly becaufe the things promifed are apprehended with that certainty,thac they doe aflPeft theminii as things prefent.

r 88. Alfo that celebration of thcpraifts of God belongs to thanksgiving, which is cxcrciftd about thofeperfeAions which are in God himftUe, and doe (hine forth in his works; but with a certaifie refpcft to thole things we have received, namely as thole pcrfc&ions are arguments that doe either lUultratc that good which wee have received, or confirmc

Kk 2 th«

of Trayer.

thcbcftowinp^ of it; -Kev.^.'i^g^ Holy^ lioly, hoIy^Lord God Almighty—the living Creattircs gave glory ^and honcur, and thanksgiving to hiin who fate upon the Throne.

89,H€ricefor the right performance of thanksgiving there is required, i. A knowledge oftheblcflings of God. 2. An applying of them to our fclves by Faith and Hope. 3. A djuc cftimatiari of thc#ij 'together with' an afFsftion be-feeming. '

90.1 he proper eftd of thanksgiving is to give the honour to God , for all thole things which we have received, ffal. 50. I $• For if wefothinkcofchegood things we have received, that we either reft in them, dr glory in our felves, orafcribe them only to fccond caufeSjthen thanksgiving is corrupted.

; 91. Hence thanksgiving is a fecundary end of every religious petition : for he that doth rightly aske any thing of God^ doth not only aske therefore chat he mny receive 5. much \tSp that tse may fpend it upon his lufts, lames ^.7. But that that which IS received may be againe referred to the glory oi God who gave it. 2 Conuii. You helping together by prayer for us, that for the gift bellowed upon us by the meanes of many perfonSothankes may be given by many on ourbehalfe.

. >5^2« Henceiii every petition, thanksgiving for th^t benefit which is askedjts exprefly or implicitly promifed%

9 3. Hence thanksgiving in it (elfc is more perfeft and more noble then petition : becaufe in petition ofttimes our gopcl^ isre(pe^ei,butin givingotthinks Gods hbnouronly^ __^

94. Hence thanksgiving is more attributed co the AngcusJ^'^^ and to thebleUed Spirits in the Scripturcs^then petition.

9 $. By this a& we arc faid not only to praiic^and celebrate God, butalfotoextollbkfle^magnifie, andglorifichimjand tlic like : all which are fo to be underftood jthat they fetlFbrth* onlyadeclaratioiij uot a reall effefting ofthofe things they make (hew of.

96. Ifthanksgivingbemorefolemne. theremuft be fome-times a checrfuU folemnity joyned with Ir. Ef^h.^.j^. For as a fafting when we deprecate a greater evill^doth both caufe, and teftifie our humiliation to be the greater; ibinfolemne joy for Tome fpeciall good communicated to us, outward

-.- .. mirth

mirth if it be moderate, and within the bouiids of Tc:n^ perance^doth make and tcftific the fame to be the greater.

97.Evills,a3 evills can neither be thcobjeft of petition nor thaaksgiving ; yet aftliftiorisasthcyatefo direftcdby God, that they doc worke together for our good, may have chc refpcft of both.

Chapter X.

of an Oath.

I. r I ^Here be two manners of petition to be ufed upon I occafion^which were brougiatin by reafon of mans JL infirmity : an Oath, and a Lot.

2. But becau(e theft two manners are brought in upon fuch occafion, therefore they mull not be ufually frequented^ but then only to be u(ed where humane neceffity requireth, and a waighty and juii cauft is in hand,

3. An Oath is a requefting of Gods Teftimony to con-firmethctruthofour teftimony.Ht?^.d.i3,i6. Men fweareby him who is the greater: and an Oach for confirmation is to them an end of all ftrife.

4. An Oath became neceflary after the fall of man, becaufc man by fin had loll both that credit which ought to be given

* to his fimple teftimony,and that alfo which he ought to have ^iven to the teftimony of others.

5. Thac iiifirmity of man in giving credit to the teftimony of other^is fo great that it was in a manner neceflfary for God himfelfeaUo todemeanc hinHclfe to confirmehisteftimonies,

' by the forme of an Oath. H<r/% 6.13.17. Which was mcTe then needed in refpect of Gods faithfuhieflc ^ but not in refpcft of hum/me infirmity.

6. Yet God feeing he bath not any greater orfuperior Jadge,Hr7^.(5.i3. He cannot properly (weare, but this is pre-fcribedtohim metaphorically : becaulc all that perfeftion of confirmation which is found m the Oathes of men , doth moil perfeilly agree to thofe teSimoniesof God,

Kk 3 7,But

of an Oath.

7.ButGo<3a Tcftimony is worthily called iipcn to coii-firmc truth : hccauf^ he is the hij-hedtruthAvho can neither deceive nor be deceived, Heb.6.\%. It cannot bethatQod fhould lie.

8, Hence in an Oith the worftip of rergion is givtnto God, as he is both acknowlev)e;ed rhc Author of truth , and to beconfcious of all our th' ughrs, a- to whofceycj-thofc things are Qakcdandopen v^hicharemoft fecret to all Cica-turcs, & tberewardcrpt truth and i' Iftioodjand who provides for all things by an admirable p oyi ienc c^as being the living GoA^Deui*6. 13. Feare the Lord thy God, and wot (hip him, and iweare by his name.

?. Hence we may not fweare by any Creaturejbut by God aloncjwho only is omnifeient, the only law-giver, and fcwar-der of tbofe chings which pertaine to conlcience , and fi. laily to be only religioufly worfhippcd./^/r/f.5.34 35.8c 23.2i*229 lames 5. 12,

10. Yet every thingconfidered in pn O ch is not properly the worfliip of God, bccauic it 00th not diicftly tend to give honour to God:but toconfirniethc tiuvh ^ but that rc-queft u hich is made in an Oath is wor(hip, and in that rclpc^ to fweare by the true God , doth fometime in Scripture ftt forth true vvorftiip. Deut.C.ii.Sfaj ^%.u And an Oath it felfc is wont to be called worfhip,

11. In this requefting of the tcftimony of God , he who fwcares doth make himfclfe fubjcft to Gods vengeance and curfc, if he give fa lie tcftimony, that is, if wittingly he deceive. Hence in every Oath there is implicitly or txprefly aS inoprecationorcurfingcontained3 Nehtr?^.ic.^o.2 Ccr,t.2^. Entred iato a curfe and an Oath. ! call GoU to witneflc again ft my foule.

12. Hence h that forme of iwearingj^vhich is very frequent intheoldTcftrtmcnt. So doe God tome, and more alio: in which words there is a general] or indefinite curfc con-taincdj that the way of infli^ing thecvill may be committed to God.

13. Theieforc there is (b great religion of an Oath that it may admit no equivocation or mcntail re(crvation; which things may have their place in play oriighcr Jeftingj but

cannot

cannot be ufcd in the worship of God without great impiety. For this is nothing clfc but to mocke at G o d i Judgement*

i4.Hcnce alfo there can no rcleafe^propcrly fo callcd.com-matingjor difpenfation, and absolution from an Oath,come from nun : although fomc oathes which were either unlawful from the beginning^ or afterward become Ib^may be by men pronounced to be void.

15. Becaufc it is a teftlmony of a thing done jOr to be done, therefore an Oath that confirmes a teftimony is diftinguifljed into an aflertory, and promiffbry Oath.

16. An aflertory Oith is of a thing paft, or prcfent. 1 Cor.i. 23* A promill >ry Oath under which a coinmina-tory is contained, is oi a thing to come, i Samuel 20.

13. 1^1 14.

17. An aflertory Onch^bccaule it is of a thing already done, dothnotbind to doe any thing, but doth only cowfirme the truth of the thing done*

18. But this affcrtion doth immediatly rcfpeft the judgement of him that fweareth,- being grounded on thole arguments which arc wont to be called mfallible , fo as an Oath that agrees with fuch a judgement, is to be accounted for true^ although it (houhl differ from the thing it fclfc : becaulc it doth not rcfpeit the thing it felt'e, but bymeancs oi fuch aj'u^gement : whence alfo the/?e?i»4«/didure thatmoft con-fiderate word I thinke ^ even then when being fworne they

^ fpake thofe things which they were furc of* .^^<^ I ^. A promiflbry Oaf h iuth in it the force of an aflertory . Oarhjasitteftifieth a prcfent fir me intention of themind^ut it d th moreover bind to doe that which is declared to be intended.

20. But ic binds Co far only as one can bind himfelfe^ that ' iSjto that which both Defli^o & Mp^^e in deed and in right, he may performe, and fo mutt be aiwaycs of a thing lawfull and poffible.

21 .Such an Oath bxndeth to the fulfilling of it, although the Oath was anlawfull in re^peA of the n^maerjOr the thing promifed bring dammage with it to him that promifed. Jof. 9.T9.F,Ci5.4.

aa.Bttl

OfdH&ath^

2 ?.But if theOath be againft the Commandcmcnts of God, it doth not bind : becauie an Oath ought not to be a bond of iniquity.

23.Yet an Oath mtde in fome manner againft the command of God doth ibmetitnc bind, as when the Icives to whom free-dome waspromifed, did f^^care to be fubjeft to .ftrangers into vvhofe power they catrie,

24. A promidory Oath whereby fomething is promifcd to man only for his fake ^ doth ccafe to bind, it lie to whom the promile is made, doth either remit or take away that foundation whereupon it was grounded,

25* AnOath is lawfuIlandhoneftforChriftians. !♦ Be- ^ caufeitisoftkeLaw ot nature > or morall Law which isnot abrogated. 2. BccaufcitpertainestoGodshonour,andCha-rity to our neighbour. 5, Becaufc there are commendable examples ot Oathesufedeveninthcnew Teftamcnt, 2 Car^i.2^, Rev*6* 10*

26Chrift in the fifth of C>W^fr&<rw doth not condemnee' very Oath, but fuch as arerafla, indirect, and made by the Creatures.

27. fames.Chap.'y.Ver. 12. Doth condemnc the fame ab-ufeofanOath, and not all (wearing, where by his repeating the words of Chritt he doth manifeftly (hew that thofe words of Chrift fweare not at all, doe make one fcntencc with thole that follow, neither by Heaven, &c. And fo are to be undcr-fiood as joyned togethcr^not divided afunder. • 28. Amen, amen is not a forme of fwcaring, but only ofa# grave aflcveration. Thofe words, Hcbr^S. 14^ Surely blcflingJU., I V7illblefle thee, doe not containc the forme, but the matter d^ only of that Oath, which is, Ger*i2.i6*\'7. neither doth the word 5 amen appeare there, either in the (7r^^/^ or H^^r^7r,as fome have rafhiy imagined. ^ ^

29. The words of an Oath are to be interpreted in the Court of conicicnce, according tothemeaningof him that fwore, if he dealt iimply and candidly : if not ^ then according to his meaning, whom he would deceive, or to whom he fware. But in the outward Court the words of them that fweare ^ are to bee taken as they are commonly un-derftoood.

3c. A pcr/urcd man is not to (peakc properly but (uch an one, th«it cither fivcarcsagainft his canfcience, or wittingly and willingly deparu ttocn chat which be did lawfully fwearc,

31.Faith that is confirmed by a lawful! Oath, is to be kept, the fame circumftances remaining, even to enemies, thcevcs, and Pirates: for if the rcfpeft ofthcperlbns doth not make the Oath unlav;^jll: it cannot make it of no force.

g2t An Oath that is extorted by feare, doth not ceafe to bind in that refpeft: becaufe thofe ads which are (aid to be extorted from a man by feare, if they proceed from counfeU. they are limply voluntary^although not SLhColutlySp^rttMeaui, or of good will. h 3?«They that doe not ufe reafon fo a£ they cannot under-ftand the nature of an Ojth, are not capable of an Oath.

34. To require an Oath of him who will fiware by falfe GodSjisnototitftlfeafin.G^w 131.53.

35.An Oith ot a Chriilian man given concerning hit inno-ccncy, which cannot be reprehended by any certainc argu-mcntSyOUght to put an end to controverdes pertaining there* to. Ex. 2 ac 11 .Hri. 6.1 6.

io.h (imple Oath made oaf; io words binds as SMch as the soft (olemnc Oath«

37« That folemnity which is uftd in fome places in coaching and kiffing a booke, is altogether of the fame fortwitk the lining »p or fireiching forth of the hand^that is,ic fignifies I confent to (wcare^ and to the Oath it felf^ X*^8. The putting of the hand under the thigh of him that ^ required an Oath,<7^.i4.a. was not for any myfticall fignifi-cation ofChrift, but f(M^ a figne of fubjeftion.

39. Adjuring is f to fpeake properly j that whereby one doth draw another either to fweare, Geft.i^Z. Or to that religion which li inanOath,iViwi»^.5.2i.cW4/^#w id.63. )^'^ 1 Tkef^. 17.

4C,Therefore it doth moft properly pertaine to thofe who have power jo require an Oath of others, although in a cer-tame proportion it is alio extended to that religious obtefta-tion, which inferiors fometimc ufe towards their fuperiors, and cm\JaJ}M among themfelvcs.

L! ^inV

4i« To adjure the Dcvills, is to cxcrcife command over them J and fo it is not lawful! for any to cxercifc adjuration toward th^m , unlcflTe he have received Tpeciall power frow God to that purpofe*

4^. Thole cxotcifmes which wereufed before Bapcifme, even in the time of the Fathers^were fuperftitious*

43.The adjuringSjOr exorcifings of things without lifc^and con(ccrations of them to (upernaturall operations and u<e8> inch as the Papifts ufe in their holy WaterjTempleSjBciis aad the like, are (uperltitJous inchantment^.

44 The adjuring of a man to accufe him(eifc for any crime chjeaed (which is uftd in that Oath which is called the Oath of Inquifition or ^AT '5j^or?)hath neither ground in the Scrip-turcSjand is againft the law of nature.

45. Neither is an indefinite adjuring to anfwcr to all fuch tuings as ftiali be demanded fimply to be admitted.

Chapter X I.

of n Lot.

1. A Lot is i rctjufcfting of a Oivinc tcftimony to decide A\ forac controverfyjby the deterrtiining of an event t;6

JL JLbcmanifefted in a mcere contingency. Pro, i6.^jl The Lot is caft into the lap : but the whole difpofition pf it is of the Lord. And 1818, A Lot mdketh contenyomtoccafej^^ Mddecfdeth gmong the'mighty.' > ♦'' * ^:^ C' r:.

2. We call it a requcft: btcauftit hath that natdre, that h cxpcfts that ufe to which it ferves from God alone; and in that rcfpeft it h«th an immediate refpcft to his providence.

3. WedeFne it by contingency, that we may avoid the error of thofe, who place the common confidcrstioti of a Lot Sntha^ manner of the efficient caufc^w hereby it h faki to work by fortune.

4. For there are many fortatfouscanlcs which docalto-^eclier differ from the corrfideration of a Lot .- as when be fcxids gold; who digging fought for cofcs : alfo there ai«

manv

many Lots wherein fortune is no afting caufc, as when the Lot depends upon the flying of birds , or fome fiich like efFcd:s,which is produced by a caufe that workec of ics ownc power.

5. Neither can it be Logically defended^thac the very caft of a Die, or (bme fuch like efFeft upon which depends the confideration of a Lot,is alwayes befide the intention or (cope of the agent, which yet is neccffarily required^ to fortuitous chance.

d. But v/e dqe not place a Lot fi^ply in contingency^ but in meere contingency : bcciufe there are three degrees of things contingent: fome often happening^fome feldonie, and (bmefo far as we can underftand^equally having thcmfelves on cither part : for in other Contingents there is fome place left to con/edure by art : but in meere contingency there is none.

7. It is not therefore a fortuitous manner of the efficient caufe which is faid to rule in Lots, but either that blind fortune which was made a goddefle by profane men , and placed in Hea vendor the fpeciall providence of God, working that way that is hidden to us.

8. But feeing chat in erery Lot there is foughtthe determi-nation of fome queflion or controverfy, and it is fought by sneere contingency, in it felfe and in icfpeft of us, altogether undetermined 5 in muft need^ b^^thac the very determination it (elfe (what(*.>cver the a^uall iatention of men (hall be )

%e from the nature of the thin?, alwayes fought from an higher Jbwcr, having power 10 dirc^!^ fuch contingencies, bycer-tiinecounfeU : ^ndfoin^ery deed the ufc of a Lot is an appealing alwayes either to the true God, or to fomefaigned power, which is wont to be {tt forth by many by the name of fortune.

(js. When tnerefore our DiYines dee teaeh that there is a ccrtaine extraordinary pjrovidence of God fet oyer all Lots, they arenc* io to be taken ^ as if cither thofe that ufed Lots did alwayes djrcftly, and diftinSly refpcft (iich a providence, or as if .God did alwayes eKreife foch a providence: but that the Lot it felfe, of its own nature hath a ccrtainc rcfpeft CO the fingtdar, and extraordinary providence of God

L 1 a is

r til

in diredling of an event mecrly contingent, and in thii fence their fcntence is moft true.

10, For feeing that in a Lot fomc judgement isexpefted by the common confcnt of all, and there is no power of giving judgement- in contingent events, neither is there any other fortune judging then the certainc providence of God, itmuft needs be that this judgement be in a finguUr manner expefted, from Gods providence.

\ I. Neither can meerc contingency It felfe have the refpcft of a principall caufe in deciding any queftion : neither can man to whom the event it felfc is meerly contingenti direft it to attaine fiich an end- Itmuft needs be therefore that luch dirc<ftion be expefted of fome (iiperior dire&or.

12. Ad hereunto, that (iich is the order of proceeding in mans inquiry, that when men defire fome queftion to be determined , and they have not certaine^eanes in their powsr for this detcrmination^they feck it from (bme Ciperior power: »nto which manner of proceeding the confideration of a Loc doth altogether agree.

13. Neither can it ftand, that he that worketh by Coanfell, intending; a certaine end andfcope, bycertaine reafbn^can fubje<fl his aftion, cither to fortune or meerc contingency as it is fuch : for fo counfell ftiould be without knowledge, and indifferency undetermined ftiould bee a raeanes of a caufe determined.

14. Suchanexpeftation and refpcft to the fingular pro^ vidence of God is raanifeftly taught. Prov. 16. Firr/l jj^^ Whileft the aftion of every man about a Lot, is affirmed to \ be bounded in meerc contingency* The Lot is caft into the lap, and in accurate difccrning the whole judgement is referrtd to G o d. But all the difpofition ot ic is from the Lor ?.

15. For although all things are otherwi^ referred onto God*^ providence in the Scriptures: yet nothing is wont to bc re^rrrcd u roic with fuch difceniing^ unleflc it have a certaine linpu'.^r rcfpccfl: unto it*

i6.>]» irherdoth tc any thing hinder,that the Hr^rrmword tM'^ch?h,ith is f^meri^ic wont to ^gnifie another thing bc-fideJ jdgement; bccaule ic muft alwayes be taken according

. to

to the fubje<5l matter, and there is a certamc judgement given to Lots by all who dcfcribe the nature of chem.

17. Hence therefore a Lot ought neither to be ufcdraftly, nor in fportingor lighter mattcrSj nor in thofc controverfics which are cither vainer^ or can be decided fitly by other ordinary meanes.

18. Neither therefore it is to be ufed ordinarily or without fpeciall revelation, to divining, nor to coofiilt of a right, nor ordinarily of a deed that is paft 5 but of a divifion to be madcorofaneleftion lawhill on both fides, which cannot othcrwife be fo fitly determined^that they whom it conccrncf would be pleafed.

i^. The opinion of them who defend playing Lots is (iifficiently refuted by this one reafon, that f by the confent of all) a Lot hath a naturall fitneflc to aske counlell of Gods providence in a fpeciall manner. For it cannot be that one and the fame aftion of its own nature fhould be fpecially apt to fo (acred an ufcjand yet withallfttould be applied to jefts, andplayes.

20, That reafon whereby it is contended, that the uft of a Lot is lawftill in light and playingmacters, becaule it is lawfully u(ed in thole civil! controverfies which are of lefler moment, hath no conftquence : for although thofe civill controverfies in which a Lot hath place, of thcmfelvcs arc not grcat^yet are maie very great by the.confequences Joynedwith them or adhering to them •* which cannot be affirmed of thofe fpirting contentions.

21, The tithes ofthe living Creatures.£^z;*i7.52. The orders of prictHy and Lcviticali admioiftraiions,! Chron. i6. 1^14. Sec. LucA.9. Mi^ht bring with ithcm great inconveniences, unleffe they had been determined by fome Divine (cntcnce : and in that refpeft they were appointed by Lot by Gods inftitution.

%2h It doth not appeare from the nature of Lot?,that they doc mod agree to the lighteft things : for although wc may not cxpev"^ G jd^i fpeciall determination unlcfle we have before done lb much as in us is to decide the queltion,propounded by ordinary meanes, yet by that ourindeavnur waightineffeis cither not removed from the concrovcrfic k lclft>or not to be conunictcd to a Lota LI 3 23*The

Ofatot. 13. TheverynatureofaLoti«holy,af of an Oath4 therefore there is no need that it ftiould receive fpcciall fanftifi-cation from any fpcciall inftitution. For although that contingency which is as it were the matter of a Lot ^ is not of its owne nature holy, as neither Bread nor Wine ought to be fo efteenricd; yet in application to its ufe^it putteth en a cei> tainc fanftity, as the words of an Oatbi and the elements in the Sacraments^

24. It is indeed free foe Chriftians to ufe the Creatures to thole ends to which they are naturally apt, or made apt. But meere contingency hath no aptitude of it felfe to determine any queftion, neither doth i: taVeam .^pntudeby thcconfentofthemwho ufe it to that cr.d. ¥01 uuhofeLots which are called extraordinary, aiid arc acknowledged to depend upon God, and not upon men ; the iame com-(ent is had in the fame manner ^ and yet it addes nothing to a Lot.

a $• None can fhcw that a Lot is indifFcrent.unlefle be (hall 6rft demonArate that there ^s in it no (peciall appealing tp Gods providence.

26. Although alfo the matter of fporting things, is npc tied to this or that kind of indifferent aftions, yetithatk thole bounds (et to ic felfe, that it can have no place im thofe thirgs which doe Angularly pertaine to communion with God.

27. Itis altogethervaine which is ob'efted5 that a Lot often repeated wil have a divers cvcnt;fornei. ic* isthislikeJyi^ if a Lot can be righ tly iterated, neither dcrh every appea"^ ling to Gods provid ncc neceflarily bring with it his fpeci all operation : and yet God even out of orccr is read to have (bmstimcs anfwcred diveifly to thole, by whom he wasunfta-(bnafely tcmpted*iV;/w^,22* 12.3o.Goe not with them . Arifc, goe with them.

28. But much vainer it h to objeft in ftead of an argiwfnt, that God cannot be drawen by u^ ac our plcafure to extrcift an extraordieary providence. For nctwitt»ltanding thi^^wc may appeale to his extraordinary providence, when it plea-fcth us.

2f. Therefore playing at Dice is repugnant to religion,

not

«

efUmfting ofGcd^

not only by the circumftanccs and by accidentjbut of its inward nature and in ic (clfe.

50. But under the narnc of theDycarcthofcplaycsalfo comprehended, which arc grounded on mere contingency, akhoug^h they be afterward governed by wit,induftry or fomc artjas in Table, and Cards.

31. But chofe humane cxcrcifcs which are grounded upon art, bur are in pare fubjeift to calualty in the progreflc, doe greatly differ from D.ce.

;j2« Whereas men are wont, by playing at Dice to b^ ftir-red up to fweanngs , curfings , and blafphcmies, more then in other exercifes, this commeth partly from the nature of the play it felfc : becaule the Lot being often reiterated and often failing expeftation s they thinkc that that power which they L»agine doth governe the Lot , i% a-gain(i them.

33* Bythcfame reafbn alfo it comes topafle, that they that uic thoft player can fcarfc put ^^n end or mcafore Co them . bccaufe they who are inferior m the contcntioD, have no rcafon to defpaire of their Lot, and fo do perlift in a perti lacious expeft irion of th«ir wilhei iiicceffe.

54. Henc<^lfo thofe loflcs and inconveniences, by which other phyesare wont to be made excrinlecally vitious,in ilicedoe^epend partly upon the very nature of the play.

d

^>^ Chapter XII.

Of tempting of God.

I. fTTtEmpting of God is in a fingular manner oppofcd J • I ^^ hearing the word and Prayer. /^/^/•95 7>*:9*

JL To day it yec will heare his voyce^harden not your heart, as in the provocation, as in the day of Tentation in the Wilderneflc: where your fathers tempted me, proved nac, and faw my worke?. For feeing that in hearing the word and godly JP rayer,wc haye cowmiaiion with God^ Jkccordiaij

of tempting. cohiswilljifweftckc fnch like communion beyond his will, then we arc properly faid to tempt him.

2. To tempt God is to make triall of fome Divine pcrfcAi-on in an unlawfall manner.iV^/.^ 5 p.

5« This triall is fomctirae of the power o(God^PfaLjS. 18.

19. They tempted Cod in thtir heart and (peaking

againft God they faid. Can God prepare a Table in the WilderneflTc ? namely,when itiscircumrcribedbyrocn, and boundsarefettoit at their pleadire : at if he (hall doe this or that, which they would have him^then let him be accounted oranipotent30th€rwifenot*/V^78.4i. Who tempted God,and limitf d the holy one oilfr^eU

4* Sometime triall is made of the Knowledge of God, ai when men privily doe fomething dojbting whether God know it or no* Pf 94.7. fayingi the Lord (eeth not^neicher doth the God of jAc&b regard.

5. Sometime it is of the prefence of G o d* Ex^^ I J. 7. They tempted God (aying ^ Is the Lord among yi or no ?

6* Sometime it is of the providence of God, when meii leaving ordinary meanes appointed byGod, doe yetexped: that God (hould provide for them, at their defire, altuough he promiied no (uch thiog. Mat. 4 7.

7* Sometime it is of the anger, juftice and vengeance of God. I Cor. 10.22. Doc we provoke the Lord to anger ? which kind of tempting is in all murmuring , and ftrife againfi God or thofe fent by God. i C^. 1 0.9• i o. Neither ^ let as tempt Chrift. Neither murmur yeej whence Majfsk^"^ and LMiribAh were the names of the fame place. Ex0dm ^

$.Bnt tempting of God is fbmctime with an exprcfle intention to try God^as in unlawful! cafting of Lots, and when-foevcr we prefumethat of God which lie hath not pty>oufed.

9. Sometime it is with a (ecret and implied confent, same* ly when that is done which of it (clfe and in its own nature tends to this^that God may be tried, althcH)gh he that doth it thinke no (lich thing. ^LiiV/

i#.And this is done two wayes. Firft, when one willeth and cxpeAeth asy thing to bedoMe^ and in the meane while

jfcfiifeth

refttfcth the meanes chat are neccflary for it: as they doc in iiaturall things who would have kcaltb or continuance ol: life, andrejc^ medicines, or food j as they alfoin (qpcrna* turall things which would have grace and life^but ncgleft th^, Word of God , and Sacraments, with the tike meancs of grace and falvation. Secondly ^ when one cxpofcth him-(clfe to danger without urgent neceffity, from which he can in no wife or (carfly be delivered,except by aqiiiaGlefrooi Cod :.as they AsH^ >n hacurall things pftta who^feeke v:aine glory in contemning death 5 and thofc ip fpirituall things whoieemeas-lt were to love tk^ occifiijns. i^fld ^ntilcr]icnt&^ to fii^e. tho^n it\l/iU^, wi6\ ^^,]. L :0 T(^-rn?i 5^^^' " 11. This fiorir doth oft (5m€3Jldw from dou^^^ ^ beliefe : bccaufe hcw^o fe^c» fiich triall of God, doth not fufficiewtly imft the revealed word of Gpd: but willrnvt dertake a new way ta know, the will, of God ; and fo it is op-pofed to hearittg the word y ib far fo^th as it is to be received L pfusbyFaithJo ^.'jui.] -rM .. .'^t ^y'.—./:, . -] I .u -i : 12. SonietinK t^itflpwes ItrfAi ^tfymt, yfhjsfxmi^n notex^ pei%ingthepromi(esoJFGod,by a diforderly kaftening, will prefcribe God, when anrf how he may fatisfy their expe^-tion : and Co it is oppofed totbejbearingotthe word^a|i$

clwriaethd»daehopiC:irl_l^|.!I^^r!^^Rhmi ^.t/hI iHitO ,o£

I $• Sometime alio it flowes froopfa bafe^eftcemeiRiid contempt cif God: as when one play ing and fel)[mg will try wbo-t4cr God wilf iiianifeft himfelfe aocording to his dcfire; and 4q it is G^pofed to hearing ofchcword,as it hath in it a.lj:^|i^ ^"^lidfiteftcemeofQod, . ,: ^ti o; ^nilr o::-f

p • 14. It flowes alfo from a certainc arrogancy and priH^ ^ ^whereby we reftifing to fubjeft ourwills to the Will of^^d, doe feeke to make his will fubjeft to our luft. ' Ji^^^^

> 45^ But it conaes moft oftea from prelumption, wherety one is confident that God will doe ibis, or that,whichh€ ^ MO where promifed, d ai icaft dM P9tipr(xniife tfeat he would doe in that manner and with thofc Boeanes that they cxpeAj whence alfo it is that every tempting of God is by fome referred to prefuasiption: ani in refpeft of arrogancy it is oppofed to prayer,wherchi w« doe humbly reprefent our wilUo Godjthat it may beperfbrnaed by him as he pleafetk.

Mm itf.Bat

tS^ixi It isalwayes oppofcd to fomc aft o(reIigiQn>^ whcr* by wee depend upon the will of God : kecaulc when wc tempt God,wc doe it that God may as it woredepeod upon Ottr wilK ' : ^*# ^ •;? ^ ,

i/.TodefircfomefpcciallfigncofGod, wicb iSxiie ff^iaU rcafon, infpiration, ormiUnft^istotcmptGod. MatAi.i. ThitPharifeesgind S^^dduces tempting him« required him to liicw tbcm a figne from Heaven*

i8. Yet to rcfofc a %ne offered by God is to tempt ot weary him. Iflj. 11,123 13. Askea fignc I wll not askc. Bcithcrwill I tempt God. Yec weary my God. Humbly to feeke a figne of God about fome particular neceifary dung which otherwife is not Efficiently manifefted, a believer may (bmetimedoc withoutnH.G'<r;7.i5* 8. How (ball I know tbat I fhall inherit the Land? ; n ?

xp. Proving or ptrrging of a firfpetSedoflfoicebyniallof hot Iron, fcalding water and the like^aretcmpangs of God : for there is a ccrtaine miraculous {hewing of the power of God expe^edorreqaired in them to prove an hidden truth, without juft eaufe : bccauft there arc other rjcanes appoin« ted to find out mens faults,which alfo if they faile^fiich thingi Biay be unknowne without any fault.

io« Ofthe (ame kindarefingleDuelis, ormbnomaclue% whrch of old were permitted by pnblick authority , and are yet too much frequented :for in them the rightcoufncfle of the caufc is committed to be decided by the iingular provi* dence of God from that fuccefle which he if thought to give according to his Juftice , without any certaine and js^'^ rea(bn» ■ • ■- ■- ^ ..i* ? iik -^..^ J: -.] .t.^ « "^

2 i.Bdiidetbefe tennrptingl which doe properly pertalne to trial i^ there is alfo a tempting as itwereof inducementsto* wards God, when there is rcquired.or expefted hclpe fcom him to commie fomc hainoos wickedneflc*

a2. Yet thofe inducements may fitly enough be refefred to temptation oftrialJ: becaufe the Will of God is tried in them. They differ from others in this only, that that objeft about which the Will of God is tried, is an aSion in it felfc •nlawfulljin which refpeft , the honour of God ii (pecially hurt and viokted : becaufe together with the temptation

there

th^xt is foyaed « certaint moft fouk mockiog of 6rod«

sj* Tempting or proving of God is (bmetime taken in g^Bod par^^od is commandc(3^3/^;.j«io*Try oicnow in tliis, i$kh the Lord of Hofts. d }:jovJ i .^ h

>t4. Butthis tempting is an aft of Faith leading us to dbey and praftifc thofc things which God hath commanded ; with expeiflation of that iruit and beffing which God hatk pfomiied.

25' This lawfuU tempting of God doth pot back all the ^ tcntationsoftheDcvilK

«6.That unlawful tempting of God doth lay m open to the tentations of the Devill, neither are wee ever overcome by any tentation of the Devill , unleffe wee doe in a fort , lempiGod* , ^ .

** '" ' ' . ' " * ■ ' "" * " ^ *' ■■■ ^ -^ « ~-

Chapxei^ XIII.

Of inJUtutei -wwrfitif.

!• THftituted worfhip is the meanes ordained by the Will

I of God, to exercift and further naturall worfliip.

A a. Alliuch l&e meanes ordained of God arc declared

in the fecood CoinmaRdeinene > by forbidding all contrary

wcanes of worthip devifcd by men, under the title of Graven

dhd Image : which feeing they were of old the chiefe in-

^ vfticionsoftnen corrupting the worlhip of God, they ara

^^*ii:>ft fitly ( by ^a-Synechdoche frequent in the Decalogue)

put in (lead of alldevifes of mans wit pertaining to worfhip.

I^Tbis worftiip doth not depend Infpfde^ and imme ^iarly '55>©n thenaturc of God,or upon that ho >our which L7 verfoc idfour Creation weowe^to God, but upon the moft free in-^y*4ttatian^0tGodt ^>:'i -^n-^r^i i-. :; ' -• i- ■

^- Hence «hi8 wbribfp Was divers according to the divers conftitution of the Cbwdt^one before ChriH: exhibited, and anotherafter. ''^' •'^^^ ^^ ^ '

$. It is a meanes having rtflad^m toxhenaturall worship, ^thcrwife it were not woribipy becau(e onecaiinot give chat

Mm a honour

konottf to God wkieh is due to hiai, ts tonchiig tke etftutc

9f the aft any other way then by Faith, hope, and Love,

whereby wc doe receive from Gpd with due fabjeftion, thoft

things he propounds to us to be received^, iijid^with^ the fame

fab)€ftion Wf:<>fFeriohlriiithofei5hikgswhich may bfeoffefcd

by us to his honoar^ But becaufc the aftsthemfclvcsarfia

a fp<ciall manner cxfedfed in thdfc things, which God hatk

inftitHtcd iFor his honour, therefore there is in them a^cer-

taifie ft^ada^y iWQjr5upl4 and^aqertai^ partakibjg of the

formcn * ■'^' "

4. But it hath in rcfpfeft to that natural! worihip the affcfti-gpofancfFcft, whi<:h exiftcth by vcrtucofthcformer:and ^f a.inis^Mes and iaftrumcnt, whereby F and

Lore, ( in which that worfhip is contained ) doeeifercirc their afts ^ and of an adjutant caufe whcpcbv tkey are furthered, and alfo of an adjunft to which they are (ubjefted. f - -jr ^ .. ... , , . ^ '^

7. But it is rtioft properly called trbrfhlpj as it is a meanes and helping caufe of that primary worfliip.

S, Bui beca«(c,*tke commaadofGodbcingput, it depends and flowcs from the primary worfhip of God, thcre-i|pr€ Uis ofi perfwaded^^andifi^ed by ihofc arguments wfiich are tjaktn fi:ogfi.Mlc4nwab*d and eflehtiall manner of woift ;p,iqg;Gpd, asip thtfei^phd precept.. They thaitlovera^ujd >^^ipmyi|Cofl?mandi!aiiP»t$. JSfeauio^ia^ a^.JWhaidotktlit l^prd thy God require qI thee, but that thou fearc the Lord . $\i% God y wsllke in all his wayes^ aBd that thou love hi&i, and worfhip th^LQtd thy ^dd with all thy heart, and-ai^ thj fonle j ptfcepts. ofcthe ^Lbrtl ^ and hisT

f. That rule therefore of interpreting; the Scripfures

-which is wont to kc delivered by fome is not univerfally

^true ;,that all thofcdgtiesi^rajl and immutable« whioh

have moral! and inamutable reafons loyncdtOitAicm^'exc^^f

it be thus under ftood^ thajt theli dutiepdoe fpHow Ufion thoft

reafbnS) nofpcciallcamoiaQdcoinKiilig betweefie. Ltv.ii^

44. I am the Lord your Godjthat (anftifie yoij, that ye may '

be holy^as I am holy :defile not dbercf^'e youi:ie}:?f0 icitli^any j

'creepingtkiog- , ,. ,, -' ^qUl^v - :..; i^vu u jH-ijJ::

!•• No worfeip of this ki^d i» lawfclKunlcfle it hath God for the Author, anl ordainer of it. T)€m,^.\.li i2»32 Keep you all thing? whjch J (h4lj \<?OI;ltj^apd you, Ad Rot to the word which I command yoUjOeither t^^kefrum it, every thiag which I con^mand yoiJ cJbrer^e:0L>:4<>c ; ad not to itj not take from it^evcry thing which I conimamd you obferve to doc; ad not to ic.nor take from it l\Chron416. 13. Oar Lord broke in ttg(;^a us^bcewfe we di4Pot. feeko^iaiaright., ., , , :

II. That is dccla/c4i? t|iQ^ words^of the Gommanclc-ment. ThOu ftialt not aiiake to thy ielfc: that is of thine own braineor judgement, for aUhcugh that particle r^ thyfelfe^ doth fometimes cither abound ^ or hath another force : yet here tkc mpft accurate brevity p^fthefe Cpmmandements doth exclude redunaancyj and icigrm^ifeft that the vanity of mans cogitations is excluded .fafy other places of Scripture pertaining to the fame thin]^. ki^^mts^yti. Which,yee made to your felv^s. NHmh.i^,^^. Thai; jcefollpw not after your oivuheart.a^d your owijcjes-jwhicb when yec folloiv 1 yecgoe^whoripg, .1. " ^ri i . • i j

i z. The fan>e, is ^^Ifo dccIaicA by, th^t un^v«rfaJity of the prohibition , which is explained in the ConimaDdcmcnt by a diftribucion of the things which are in Heaven above,or .in theEarth bcnealh^or ia the Waters under the Earthi;

13. For none befide God himlelfc can^cither undcrSand ^^hat will be acceptable to him : or canad tbatvertuetoany worftiip whereby 5 it may be made effe&uall and profitable for us} neither caa there be any thing honorable to God, : which comes not from bitu as the author of it, neither finally doc we read that luch a. power was at any time given to any man by God, to ordainc any worlhip at his own pleaftre. Matthew 15.9. In vaine doc they worlhipmc, teaching for doftrines the precepts of men.

14.Hencie implicitly and by interpretation of God himfelfe, we make him our God, and give the honour due to God to hiingwhofc authority or ordinances we liibjcft our (elves unto in religious wor&ip.

15. In this refpeft alio men are fometimc faid to worfbip theDevillj when they obferve thofcworfhips which the £)#-fillbroughtin. tCer.%o.2o.Lev. ij^j^DeHU^2.i^.i^- .y^^;,

M m 3 i6JBm

16* Butwc muft obfcrvc thaj worfliip which God feith rfi>pointcd with th^ Tame religion, as we receive his word 0t Will,cr call upon hrs ttdOic. Deut.d.ijji^.dc I2«25.i8. Sc 13. 18&2S.14.

17. The meancs which God hath ordained in this kind, (bme of them doe properly, and immcdiatly make to the exercifing and furthering of Faith.Hopeand Charity; as pab* lique and folcmne preaching of the word, celebration of Bap« tilme^ and the Lords Supper, and prayer*

And fomc of them are mcanes for the right performance of thofc former, as the combination of thefaithfullintoccr-taineCongregations or ChurGhcs.Eledionj Ordination, and Miniftration of Minifters ordained by God^together with the care of Ecclefiafticall Difcipline. ..lu;. .

iS.Thoft former are moft properly the hiftitoted worfliip of God 5 yet the reft arc alfo worfhip, not only in that gcne-fall fefpet^jas all things are faid to be ads ofwor(bipand religion, which doe any way flow from , or are guided by religion ; but alfo in their fpeciall nature ^ becauie the adequate end and ufe of them is, that Go^ii may be rightly ivofftjipped.

19. All thcfe therefore both in generally and in (peciall ought to be obfcrved of us as they are appointed by God | for God muft be worftiipped by us with disown worfliip, totally and (blely^nothing mull here be added, taken away or changed. D^/vr. 12.31.

10. That is a very empty diftinftion, whereby fbmegoc ^ nbout to excufc their addition8.Tbat only addition corrupt-• "v • Ing, and not addition conferving is forbidden 5 becanfe ^ ^ every addition as well as detraftion is exprefly oppofcd to ob-fervation, orconfervation ofthe commands of Godjas being a corruption.D^/^M2.32.

21. Of like ftampe alfo is that evafion whereby thtsy^y there is forbidden only addition of eflentialls, and not of 'A'ccidcntalls : for firft although there be accidents or cer-taine adjunfts of worfliip, yet there is no worfliip to fee ifeftply called accidentall , becauft it hath in it the very - ififenceof worfliip. Secondly ^ as the leaft commands of God tym to J9tMs and Titles are rclrgioufly to be obfcrved,

r^

A£atJi*i%^ I ^ So additions which fecme very fmall, arc by thefamercafon to be re^-fttd. Thirdly 5 CJ^/^y?^ doth feale Hpevcachofe lawcsof tliv' place of Divine worfhip, of the manner, of abftincoce from bloody and the like which muft needs be referred to accidenCall worftiipifany fuchbe, with this very caiitian of not adding , or cakhig away. D^«M2. 32.

^ 22. Tbisobfcrvation i$ in a fpeciall manner called obe-dtcnce, becaufe by it we doc that which fccmes right in the eyes of the Lord although lome other may (ecm righcer in our cyes.1>^i^r.i2.2$. 28.

23. There is oppofed unto this inftitutcd worlhip, as unlawfull, that will-worihip which is dcvifcd by men. Mat. i5.9.Cfl/.;.25.

24. The fin which if committed in will-worfhip, is by a i;encra}i name called fuperftition*

25. Superftition is that whereby undue worship is yielded to God.

2 5. For in fupcrftition God is alwaycs thcob/cft, and the end in fome meaftire^ but the worfhip it ielfc is un-lawfulK

27* It is called undue werfhipjcither in rcfpeft of the manner or meafurcj or in refpeft ofthe matter and fnbftance of the worfhip. In the former manner the Pharifes oflFendcd a-bone the Sabboth , when they urged the oblcrvation ofijt as touching the outward reft 5 above the manner and mea*

;/urc appointed by God. And they alfo offended in the lattcj?

.Qianner, in obferving and urging their owne traditions^

2.8. Hence fupcrftition is called an cxceflc of religion, not in refpeft of the formall power of religion, becaulcio ^Bonecan be too religious ; butinrefpe&unto thcaftsand roeanes of religion.

29. This exccffc is not only in thofe pofitive excrcifes, which confifts in the ufe of things, but alfo in abftinence from theufeof fbmethings,as from meats, which are accounted uncleane aTid nnlawfull^and the like.

3a Yet every abftinencc,even from things la wfull, although they be counted unlawfull, is not fupcrftition,to fpeake pro^

perly,

ptrly, unlcflethert befomefpcciall worftiipand Ucrnoar in-tended to God by that abftinencc.

51. This nnduc worflaip is cither properly oppofed ta that worftiip 3 wherein inftitutcd worfhip is direftly put forth and cxcrcifed, that is^ in hearing the word,celebration of the Sacraments, and prayer; or to that which rcfpefts the meanes of it.

32, Unto the hearing of the word is oppofcd, firft, A teachingby images deviled by xtxth.Dem.^.i 5jii. If^^oA I* 8c 41. 29, Jercm. lo. 8m5. Hek2^i%. Secondly, avanting of traditions as they arc propounded as rules ot religion, Mac.j. 8. '

33. Religious teaching by Images is condemned^irft^be^ caufe they ar« n6t fanftified by God tothatend :fccondly> becaufe they can neither reprefeat to usGod hiffifelfc,northe perfcftions of God ; thirdly, becaufe they debate the fbulC|l and turne away the attention frooi (piricuall contemplation of the Will of God ; fourthly, becauft if they bconcead:* mittcd into the cxercifcs of worfhip, the woirQjip it (clfe bythepcrverfnefreofmans wit, atleafl, in part, will be transferred to them : as it is declared in thofe words of ihc Coramandement. Thou (halt notbowdownetotheiOjnor worfhip them.

^4» Of like kind withimagcs;, are allthc^e.ceremonies, which are ordaicied by men for myfticall or religious (ig-nification. r..

35. For fuch ceremonies have no determinate power t^ teachv^^ither by any power put into theaiBy^iatiirc , or bjr^^^ divine inftitotian : but they can receive none by humane inr '^ ftitutio^j becaufe man can effeft this neither by commanding 5 feeing it is beyond his authority , nor by obtai-ning,fceing God hath proEiifed no fuch thing to him that asketh. irjlo^sn /

.' - 5^. Neither can men take to themielves any authority in ordainingluch ceremonies,from that, that it iscomman-ded to all Churches, that all things be done decently, and in order- i ^^r.i^.^o.For neither the refpei^ of order nor decency requires, that fomc holy things(hould be newly ordained, but that thofe which are ordained by God , be

ufed

Ofinjlitutedw^tfi^ip.

iifcdinthat manner, which is agreeable to their dignityj neither doe order and decency pertrine to holy things only, but alfo to civil! duties 5 for conftifion and indecency in boih are vices oppofite to that due manner which is required to the attaining the juft end and ufe of them*

37. TotheSacramcntsareoppofcd. i. Sacrifices properly to called,whether they be bloudy or unbloudy, as the Papifts faigne of their Made : for alter Chrift exhibited^aH old facrificcs arc abrogated: neither is th^re any new ordinance, becaufe the (acrifice of Chrift being once offered we have no need of other types 5 then thofc which pertaine to the exhibition and ftaling of Chrift beftowed on us, which is fufficiently by Gods ordinance performed in ^he Sacraments^ (without Sacrifices.)

38. Alfo the ordination and ufe of new Icales, or ceremonies fealing fomc grace of God is oppofcd to the Sacraments : for it belongs to him to feale grace ^ to whom it belongs to give it.

39. Unto prayer is oppofed that relative u(e of Images, whereby God is worfliipped at them^or before them^although the worfhip is not referred to the Images thcrafelvcSj as fomc fay, fubjeftivclyi but objeftively by them to G od alone.

4a Superftition of thk kind is called idolatry. Sxodtu 3 2.

41. IftheybeidoUs, which are in themfelves worfliipped ilftead of God, it is that idolatry which is againft the grit

•^Commandement ; but when the true GoJ is worfliipped at '^^ an Imagcor in an Image, this is idolatryjWhich is againil the . fecond Commandement.

42. For although in refpeft of the intention of him that *yorfliippech, he doth not offend in the primary or higheft objeft , yet from the nature of the thing it lelfc healwayes offends againrtthe formall worfliip of God, andinterpre-tativeiyalfoanewGodisfaignedfoTtheobjeft, whois delighted with (iich wnrfliip, and religious worfliip is given alfo to the Image it felfe, although it be not done with that purpofe that that worfliip be laftly bounded in the Tmage,but that it be by that direfted alfo to God himfelfe.

N n 43.Hence

43. Hence wc nnuft not only (hun this idolatry, as well ^ <hae abfolute idolatry which is againft the firft CommandcT mcnt :butalfothevery idolls, and idolotbiteSjOr thething$ that are dedicated to Idolls, and all the monuments pro* perly focalled of IdollSj l lohn'^.zi. i C^Yimhiam%.iQ. & 10.18.19.2!• 2 Cor.i 2.6.26. Nnmh^s 53 ^%2*DeutA%.%^^. Exod.2'^. 13.

44. Superftidon of the fecond kind is in humane formcf ohhc Church 5 fuch as are Churches that are vifibly inte^ graily, and Organically, Occumenicall, Provincial!^ and Diocefan, brought in by men 5 as alfo in the Hierarchy agreeable to them, and orders of religious perfonB, who are found among the Fapj/Js^ and in funftions, and een&res which are exerci(ed by them.

45. The audacioufncflfe of thofe men is intolerable who cither omit the (econd Commandement, or teach it ought to be fo maimed, that it (hould be read now under the New Teftament. Thou fhalt not adore nor worfliip any likencflc, or Image^

Chapter XIIII.

Of the mmner of Divwe r^^Jhif.

!• ^ ■ ^HE adiunftsof-worfliipcfpeciallytobcobfergfl

I are two : The manner which is contained in the /

A thirdCommandement^and the time which is cox^>%

manded in the fourth Commandement.

2 But thefe two are fo ad junfts of religious worfhip,as that in a certaine fecundary refpeft they partake the definition and nature of it : becaufe by the obfervation of them not only that honour of God , which confifts in the naturall and , inllituted worfhip of God is furthered :but alfo a certaine fpc- ^ ciall honour is yielded to him as far forth as they are |oyncd totheothcTjbothby hiscommand, and by a direaandim* mediate refpeft.

3. The manner of worQiip in generall is the lawfuU

u(e

ule of all thole things which pertaine Co God.

4. But the lawfull ufe confifts in this^that all things which pertaiac to worfiiip be To handled, as is agreeable to the Ma-jefty of God.

5. For whereas it is forbidden in the third Commande-raent, Thou (hale not take the name of God in vainc 5 by the Name of God all thofe things are underftood , whereby God is made knowne tons, or revealcs himfclfc>ci8 men are wont to be known one to another by their names : fbthat the Name of God containes all thofe things which pertaine to the worChip of Ood, whether naturall , or inftitutcd. y4fl,9.i5.That he may beare ray name among the GentiUs. DeHt.ii.%. The place which the Lord (hall chufe to place his name there. Mich.^.%.^t will walke in the Name of the Lord our God. MaUun.t%% My name Jhall be great among the Gentiles.

6^ But (eeing to Cake tbb N4we in vaine is either to take it raftily, that is either without any end propounded, or with* out a juft and fit end : or to take it in vaine, that is 9 notin tha^tmaanerwhieh is required to the )uft end, namely, the honour of God; there is withall commanded that we fkddth £e the Naiiie of God , that is, that we ufe all holy things in that manner which is fotable to their hoiinefle and dignity. Jfaj 1.15.^

7.That (utable manner if^when thofc circumftances are ufed which the nature of religious things requires.

8. We define this manner by circumftances* becaufe the edentiall manner of virtues, and of the a&s of religion is contained inthe virtues and afts themftlves, and is direftly commanded in the lame precepts with them ; but that acci-dentall manner which is in circumftances y feeing it is in fome fort ftparable from the afts of Religion , and yet is ne-ccflarily required to them, that they may be acceptable to Ood, is ina fpeciall laannercomnandedin this third Com* mandement.

^•Thefe circumftances are either inward or outward.

xo. The inward are either antecedent, or going before; concomitant or accompanying with ;x:on(cqucut5or following after*

Nn 2 li«The

11 • The circumftances going before are a delire 5 and ftir* ring up of the mind, or preparation in a due meditation of t'hcfc things which pcrtainc to that holy thing, which is to be handled. Scclef.%. 1.2. Take hged to thy feet when thou cntreft into the Houle of God : Bee not (wift with thy mouth 5 and let not thy mind haften to utter a thing before Gcd#

12. But this preparation doth moft properly pertaine to thofe a(fts of religion, which are more folemne: for meditation it fclfe whereby the mind is ftirred up, is an aft of Religion 3 but it doth not require another preparation alfo before itj for (b we fhould proceed without end : but thofe a(5ls which are of their nature leflc pcrfeft, ought to make way for the more perfeft and more folemne afts.

13. Hence before publick and folemne hearing the word and prayer, private prayer is required, and alfo before private prayer, if it be folemne, there is required fome meditation alfo of tholtf things which pertaine to our prayers, whether in rcfpeft of God whom we pray unto, or in refpeft of our felves who are about to pray, OP in refpeft of the things themfelvcs whicharetobeasked^ ' "^ u;i4. The circumftances that are eoncoiriitant'orihitaC-compaiiy wichf are Revcrence.and Devotion.

15, A certaine generall reverence of God is neceflfary to all obedience, which refpeds the authority of G od that doth command ;but this reverence is proper to the afts of Religion, which hath refpecfl to the holineflc of thofe things aboi|t which we are exerctfed. .

i^ This Reverence con taines twothingf* i. Adueefti-'; mation of the excellency of luch things* 2. Afeare of too much familiarity namely, wh^eby iuch things might be un« worthily handled by us.

17. Devotion alfo contaiaes two things, 1. A certaine fingular readinefle to performe all thofe things which pertaine to the worftiip of God, Pfal. 108.25. O God^ I will -iing with a fxed heart. I will awake right early. 2. A fiitable delight in perforraingthofcDhlngs.//^58.l3. If thoufhalt call the Sabbath a delight.

18. Hence alfo a greater care and of another kind muft be

had

had in hearing the Word of God^thcn in receiving the Edicts of Princes ; And in calling upon the Name of God then in fupplic-itior.Sj which we make to men whomioevc^.

I p. The circuinitances that follow after are two. i. To retaine the force and taft as it werc^of that worfhipin our mindb\ 2. ToobtairjC with all our endeavour the end ^ and ufe of it,

2C* The outward circumfiances arc thofe which percainc toorder and decency, i Cor.i^.^o. Let all things be done decently and in order.

21. But the generallrule of thefeis, that they be ordered in that manner which maketh moft for ediiication. i.

22. Of this nature are the circumft^nces of place, time, and the like 3 which arc common adjunfts of religious and civill afts.

^7* Therefore although fuch like circumftances arc wont to be called of £ome rites ^ and religious or Ecclelafticall ceremonies: Yet they have nothing in their nature, v/hichis proper to religion , and therefore religious worfliip doth not fo properly confift in them , however the hoiineffe of religious worfhip is in.fomc fort violated by the ncglcft^and contempt of them ; bccaufe that common refpeft of order and decency which doth equally agree to religious , and civill a<5lion? cannot be fevered fnm religious worfhip, but the dignity and majefty thereof is in fome fort diminifhed.

24. Such like circumftances therefore which of their own ' nature arc civill or common, are not particularly commanded in the Scriptures, parriy becaufe they come into mens common fence, and partly becaule it would not rtand with the dignity and majcfty of the Law of God, that fuch things (houJd be Severally prefcnbed in it. For by this meanes many ridiculous things fliould have been provided for by a fpcciallLaW;^ as for example^thac in the Church aiJcmbly one fhould not place himfclfe in anothers bolbmc, fpit in anothers face, or fliould not make mouthes in holy aftion?. Yet they ars to be accounted as commanded from Cod* I. Becaufe they are commanded in generall under the Law of order^ decency and edification. 2« Becatale moft of theoa

Nn 3 djc

doe neceflarily follow from thofe things wbich arc exprcfly appointed by God. For when God appointed that the faith-full of aU forts, fhould meet together to celebrate hisnam^ and woiftiip, he did consequently ordaine that they fhould haveafit^and convenient place wherein they may meetetoge-ther, and an hour^e alfoaffigncd at which they may bepreftnt together; when alfo there is a Minifter ?<ppointed by Godj to teach others publickly, it is withall appointed that he have a feat-and thatfituation of his body , which is meet for fuch an aflion.

25, Thoft things therefore which pcrtainc to order and decency, are not fo left to mens wil, that they may under the name of that, obtrude what they pleafc upon the Churches: but rhey arc* partly determined by the gencrall precepts of God, partly by the nature of the things themfelvcs, and partly by tho(e circumftanccs which doe offer tbcmfdves upon occafiom

26. For divers circumftanccs of order and decency arc fuchjas though there be no publick inftitution ofthcm,yet they ought to be obferved of every one, neither can men forbid them without fin.

2 7. But thofe conftitutions by which many circumftanccs of this kind arc wont to be determined, about.placc, time and the like, are rightly faid to be by the beft Divines partly Divine, and partly humane : becaufe they are partly grounded upon the Will of God, in rcfpcft of the chicfc and primary reafon of them 9 and they depend partly upon the prudence of men, in refpeft of particular ob(crvation^' of thofe things which are agreeable to the Will of God : yet fo that if there be no error of man in making that dc-terminationjthat conftitmionis to be held as fimply Divine. For it is the Will of God^that the Church meet at that hourc of the day, whichf all circamftances confidered)is moft con- ' venicnr. If therefore there be no error inobfervationof the circumftances,thathoure which by their due confidcration is affigned for meeting 5 muft be acknowledged as if it were appointed by God.

28.The fpeciall manner ofthc worftiip of God muft be fpc-cially determined, as the fpeciall nature of every religious a<Sion doth require. 29.Hitherto

ZQ. Huh^^rtQ peininrth the right m^nn^r of hearing the Word of God 3 calling upon his name, receiving the Sa-cramentSjexercilingEcelefiafricall Difcipline^ard of performing all thofe feverali things , which percaineeither to the na-turall or inltituted vvorthipof God. EzfcL^^.^i. Mat.j^» i^^ I Cor.ii.2y.2^, S'jajf 66.^.

3®. But bccaufe in Oathes the manner of fwearing is wont tobe chiefly refpecled, therefore j( not without alfreilbh) it is wont to be by many referred to this place in the third Commandemcnt , although of its owne nature it pcrtaine tothefirft.L^t^/nV/^ I9-I2.'JK^^5.34. 2 Chrorj. 56.13,

31. Contrary to this due manner in the generall if .^i. That vice which is called of (onie Acedia iK^thing^ whereby one loatheth Divine or fpirituall things.2 77«k'.4.3. Which is op-poled to that defire, whereby we ought to hiave an appetite to fpirjltu.dl things. I Pet.2 t.

5^. %. That flothfalnefle whereby ont (huaaes that checr-fulfieffc and labour that is required to Divine things.^<5«^.i2. 11. Which is oppoled to that ftirring up and heat of mind, whereby Divine things are to be profecutcd. Rom. 12.11. &

33. gt Ncglcft and contempt of holy things.and the abufe of the fame to filthy fporting,and light matters, all which are oppoiedtothac reverence due to holy things.Z,/^^. 19.46.

34. 4. Dalneffeandwandringofmindinexercifesofwor-{hip. Hek^.iu Ezech.^^.^i. And it is oppofed to devotion, fuch as was in ^^?"«^/^^.^^'io,2.

' }5 5, Raflineffborlightncfleinufingjeitherthe name, or titles ot God^or thofe things which have fome fpecial refpeft to God. ^^'^•23«34. Luc. 13. i. And it is appofed to that pro-fccutingof a jaft end^which ou^bt to be pretent with reverence in the ufe of iiich things, i Cor. 11. 17.

36, 6.Forgetfulncfl[e./^7» J i.24525. Which is oppofedto the receifing of fruit, and abiding of th« vertue which ought to follow the afts of religion.

37* 7. Confufion^ which is appofed to order and decency.

C A Pi, X V •

of the time ofworfidp*

Chapter XV^

Of the time ofworjhif.

i.f I ' H E moftfokmnc time of worfhip is now the I firft day of every week which is called the Lords day,

t. And it is called the Lords Day, by the fame reafon that the holy Supper of the EuGharift is called the Lords Supper. I ^or.ii.20. Namely becaiifc it wasi inftituted by our Lord JefusChrift, and it mirilbe referred to the fame Lord in the end and ufe of it.

3. It is neceflary that (brae time be given tor the worftiip of God, by the diftate of naturall realbn: for man rauft needs have time for alJj efpecially his outward actions; neither can he conveniently attend Divine worftiip, unleflfe for that time he ccale from other workes.

4. Thus far therefore the time of worftiip falls upon the fame precept with the worftiip it fclfe ; for as when God created che whole world, he is faid alfo to have created time together with it; fo alio when he commanded, and ordained religious aftionSj he did alfo withal command and ordaine fometime or neceffary circumftance.

5. That fome certaine day is to be ordained for the more folemne worftiip of Godj this is alfo of morall naturall right, ^* not unknownc to the very hcathen^who had alwayes through alages ; their fet and folemne fcaft dayes,

6. Ihatthisfolemneday oughttobeoneatleaftinawcek or in the compafle of (even 5 this belongs to pofitive Law, but yet \i is altogether of unchangable inftitution ; fo that in ' refpeft of our duty and obligation it hath the very fame force and reafon with thofetbatare of morall and naturall right, and fo it is rightly (aid of the Schoolmen, to belong to moral right;not of nature^but ot Difcipliiie.

y.That this inftitution was not ccren:;onia)Land temporal!; it appeares fufficiently by this ^ that it hath nothing proper

to

to the Jey^es^ or to the time of the cercmoniall Law 5 for none carij or dare deny, but that ftich determination might be made,at leaft for a morall reafon and benefit,becaufe although fiaturall rcafon doth not diftatc the very (ame determination as neceflary 5 yet it dilates it as con?enient5 as it doth apprehend it to b€ fit that the worfliip of God be frequently cxercifed , and it cannot but acknowledge this determination ia refpeft of the frequency of the dayes to be in ckis ttfytdi convcnientt

%. The fame alfo is manifeft by this that from the begia* ning of the Creation, when there was no place for ceremonies that had rcfpeft to Chrift the Redeemer the feventh dayi or one of (even was fct apar» for the wor&ip of Godt

9. For whereas fome dot cantendj that this was fpoken by aprokpfis or anticipation ; of that the feventh day was at that time (anftified in the mind and purpofi of 'God, not in execution: or that then there was a foundation laid of that; fan^ification to come 5 and not the obligation or Law it felfe. This may be refuted by divers arguments. Fori. This anticipation never came into any mans mind who was not before anticipated with prejudice about the bbfcrvatioa of the Lords Day. Ih^Iewes of old didneverdreameof it; whofe received opinion ws«, that this feaft was '^'f^P^/^or, xc^ rS >co(rp yimi^v among all Nations from the beginning of the World. Philo m^iv^o^ix.^. 14, la the newTeftameaC there is >nofuch thing taught or declared. The authors themlclves of this opinion doe grant it to be probable,that fome obferva-tion of the ftv^enth day, did begin from the beginning of the Creation. Suar z, ic dichHs Fell. The beil interpreters (Lu^ theryC^tvin^ &c. ) Whom none will affirme to have ofFcaded • on that fide in giving too much to the Lords Day, doe £mply, and candidly acknowledgc,that the feventh day was fanftificd from the beginning of the World. 2. There can* be no example given of (iich like anticipation in all the Scrip-tare: for although the name of certaine places are fometime fifed, prolepticalIy,erpecially in the booke of Genefis^ yet there is no mention at all of fuch a prolcpticall Inftitution, cither in that bookc, or in any other of the whole facred

O o Scripmrti'

of the tim ^fDhim Wdrjhip*

Scripture. }. The words and phrafcs of the very pUcc cviact thccoiitrary.(7^»,a.i^3,Forthe pcifcdion of theGrcatioais twice joyncd together with the fanftification of the fcventh day m the very faoic manner and phrafc, as the Creation both ofothcr Creatures and-ef man himfelfc, IS jjyned with theirbleffing. Genefis 1.21.22.27,28. 4.Neitherthcpiirpofe of Godj nor a naked foundation of the thing it felfe fufficcth^ to ground and uphold fuch a phrafe of Sandiification and Benedi(5tion. Forby thisrcafon it might be faid^that God fanftified Water, Bread and Wine for the Sacraments ofithc New Covenant^ from the time that he gave the promife of breaking the Serpents head by the feed of the woman, Genefis 5.15. For then God did purpofe to feale that covenant of grace by fuch fcales, (bme foundation of which feales alfo was laid partly in the promife it felft, and partly in the creation ofthofe thin-gs whichmight aftually be ufed to fuch fealing. 5. From fuch a foundation laid in the firft Crearion, the Prophet gathers a perpetuall rule and Law* Malac*2.'t^. Did he not make one ? and why one I To fceke a godly feed. So in like manner may we : did not God rcit the fcvenih day > and why the feventh day V to fanftifie the feventh day to God. 6. Upon this very thing the arguing of the Apoftle feemes to begrounded, Hebrews 4 3543 5,7^ 8,9. Which is thus. There was a double reft mentioned in the Old Tcfta* inentj whereof the godly were made partakers in this lifca One was of the Sabbath ^ and the other was of the Land of Canaan : but David Ffalme py. promiiTHig reftg fpeaketh^* not of the reft of the Sabbath, becau(e that was from the beginning of the World; nor of the reft in the Land of C/t-naan^ becaufe that was paftgUOt to be expected. To day therefore be underftands a certaine third reft 3 that is, eternallin Heaven.

10. Neither doth it any thing hinder this truth 5 that it is not recorded in the Hiftory of Genefts , that the obfervati-on of the feventh day was folemny kept by the firft F^^ri-^rchf. For i# All and every thing which was obftrved by them for a thoufand and five hundred yeares, neither could nor ought to be particularly declared in fo fiiort a Hiftory ^s is that oi Gf^ejjf. Alfo after ihe Law oft he Sabbath de-

I'vered

liyercd by Mofes , there is no mention in the bookc of Indies and feme other Hiftories, of the cbfervation of it. 2. If this very thing be granted that the obfervationofthisday was for the moft part neglcc'led, yet this ought no more to make the firft inftitution doubtful! , then Polygamy of the fame times can (hew that the facred Lawes of Wedlock were not cqHall in time with the very firft mariage. 3. Before the promulgation of the Law in Mount Shai ^ the obfervation of the Law is propounded and urged.not as a new thing, but ordainedofold. £a;^^^ itf.24.30. Which although it may be affirmed of (acrifices and fome other ceremoniall obfer-vations» yet in the Sabbath, there (eemes to be for the realbns before put , a certaine refped: had unto the firft inftitution, which was equal] in time with mans Creation, which is alfo declared in the )^o^^. Verfe in that word of the time pafti hath given you 5 &c. 4. Among the very Heathens, tnere were alwayes thoTe foot-fteps of the oblcrvation of the (c-venth day 3 that it is more then probable, thae theobftr-vation of the fevcnth day was delivered them from thoft Pa^ mVf^^ whofe pofterity they vtctcdofephni in his laft book ' againft (!x^/>f^^^5 denies, That there can be found anicity ^either of the ^reekes^ or "BarbArians , which had not taken

* the refting from labour on the feventh Day, into their own •manners. Qcmens AlexanirinHS^Lih.^. Stramat*doth de-^monftrate the fame thing alfo : on ih i^^oi^tiP hpiv 4 ^m U « Ei3pct7tfi, * AA* >ca/ 01 ih^y\n<; "Irtt^i • That not only the Hetrewes^

but the Greek£s alfo obferve the feventh Day* Eufeb. dc ^ prefnratione SvangelicaMb. 13, afirmeth, that not only tha « Hebrewes , but almoft all as well Philofophers as Poets.did

* know that the fcventh day was more holy- Lampridituin ^ Alexandro Severo , tells that on the fefenth day, when he

* was in the City, he went up to the CapitoU and frequented

* the Temples% Neither is it far from this purpofe that holy-•dayeswerc wont to be granted to children inSchoolesoa

* the feventh day. Luciantu in Pfendo/ogifia, Anlus gellitu. ^ //•! 3.^.2. And fome heathen DoftorSjWerc wont to difputc

* only upon the Sabbaths^as Suetonius relates of one Diogenes. ' lib.^.lieft0d.lib. 2. Dierum.lB.mV;'^ f«f«»' ^i^^S.^Linm i/^^of^^rn

Oo 2 >iTrtAaji

ys;i9A>j. 5. TheforaisrtVgctfuIneffeorcarelefneflTajandneg-l'2ftofthisd4y , is ea(ily re>:ac to be reproved by that Cimc horticory wa:d which is ufei in the beginning of the fonrth Com nandemeut. Remember.

II. But the right , and morall perpetuall authority of thisiniUtution is moft of all declared from this^ that it is ex-prcfly commanded in the Decalogue ^ for this is a nK)ftcer-tainerule, and received among all the beft Divines 5 That uiorall precepts were thus differenced from ceremonialls aad ludicialls, that all and onely moralls were publickly proclaimed before all the people o(Ifrael (torn Mcunt*yiW ^ by the voyce of God himfelfe^andafterward alfowritten, and written againe as it were by the finger of God himftlfej and that in Tables of ftoncj to declare their perpctuall and unchangeable continuance; Chrift alfo doth exprefly tcftific that not one Jot 5 or tittle ©f this Law fliould perifta Matthiw ^a^.

12. That which is commanded in the fourth Commandc-©lent, is not indeed of a morall nature in the fame degree and manner altogether with thoft things that are com^E^a^ded5 for themoft part in all the other Commandcment^ ; becaufe it belongs to pofitive right, whence alfo it is, that where-* as the three former Commandenients were propounded ne* gatively, by forbidding thofe vices unto which we are pronfr by tlTc pravity of our nature^ this fourth Coi»maRdcmenc isfirft propounded affirmatively in declaring, andcomsna^-dingthat which in this part pertaines unto our duty, ani? afterward Rcgatively, by forbidding thofe things which are repugnant to this duty 5 which al(b is in part thereafoti of that admonition which is fpecially prefixed before this precept, remember the Sabbath day, that is, remember ta keepcthisday,a8 it is explained, Z)^/^^5.i8. Because it may more eafily be forgotten, feeing it belongs topofitiverightj then many other things which are more natural!* Yet this pofitive right upon which this ordinance is grounded , is Divine right^ and in refpeft of man altogether unchanged able.

13. Thofe who turne this fourth Commandemcnt into al-legQues of a eeffaUon from finnes, and frp^n the troubles of

thk

;^j

thislife^and iuchlikc, and thence doe faignc a fbiirefold, or a fivefold Sabbath^according to their manner who play with Allegories, they attribute notliingat all to this merrxber of thcdecalogtie^which doch not as well,and much more properly agree to many Jewilh ccrcmonies^^vvhich arc now u holy abrogated*

14. But thofe that would have this precept cercmoniall (asthcy would hav^ the (econd to be alio) bendes that they are fuffictently refuted, by thole things which have becae fpoken before, they contradift the expreffe teAiinony of ScripLure,which affirmes that ten words , or morall precepts are contained in the decaIogue,£^(?^.34.i 8.'Z)c'^r,4.13. & 10. 4. Where they leave only nine, or rather eight.

15. The J who would have that only to be morall in thi,s precept^ thatfome time, or feme ccrtaine daycs ^ fhouldbe affigned to Divine worfliip, doe no more mate this ordinance to be morall, then was the building of the Tabernacle and Temple amoag the levpes. For by that very thing this was dechred to all t<^ be the perp^tuall Will of Ood, that fome fie placeisalwayesto be appointed for Church meetings, and publick cxercifcs of Divine worfhip : fo that by this reafon, there is no more a morall precept givea touching fom? time ofwor&ipjthen there isgiven touching the place^and To neither that indeed (which only they leave in the fourth precept,) Thou (halt observe Feaft-dayes, ought any more to be put in the Decalogue thea this, Thou (halt frequent the J Temples

i5» Moreover^the ycarely FeaSs,new Mooncs^and the like ordinances, which were mecrcly cercmoniall doecontaine that gencrall equity alio in them 5 and doe ftill teach us that fome certaine and fit dayes ought to be appointed for pub" lick worfhipriinallyjby thisicaron God fhould by this Com-mandement command (cverall men , nothing at .all: for feeing the inftitution of dayes by this opinion is only commanded immediatly, and it is not in the power of private men to ordainethefe or thofe dayes for publick worlhip, by this meanes nothing at all fhoald be commanded but at their will who are in publick office.: neither {hould any thing be commaadcd themjn rpeciallj but only in g^nerall-^ t;hat they

Oo 3 doe j

of the time ofDivme wor/fjipl doe according to their vvifdome in fefcUng apart daycg to publicke worfhip, fo that if it feeme good to them to appoint one day of twenty or thirty to this ufe, they cannot be reproved of any fin in thisrclipeftj as if they broke this Com-mandement.

17. If there were ever any thing ccremoniall in the Sabbath in refpeft of the very obfervation of the day 5 that is to be accounted for a thing added to it^ or a conftitution com-ming extrinfecally 5 beyond the nature of the Sabbath ^ and the nrft inftitation of it ^ and fo it nothing hinders but the inftitution of the ftventh day was fimply morall: for fo there was a cercmoniall refpcft of fomc type added to fomc other Commandenients 3 as in the authority of Fathers, and the firft borne of Familics,which pertaine to the firft Coramandc-mentj there was a certaine adumbration of Chrift, who is the firft begotten among the Sons of God.

18. Neither yet doth it certainly appcare in the Scriptures, that there was any ceremony properly fo called, or type, in the obfervation of the fcventh day : forwhereas, Het.^.^ there is mention made of a fpirituall Sabbatifmc, prefigured before by a type, it is under the refpeft of a type referred only to the reft prpmifed in the Land of Canaan^ and by com* parifbn of things like, to the reft of God ; but in no fort, or in the leaft fignification is it referred to the reft commanded in the fourth Commandement 3 as unto a type or fhaddow.

19. But whereas in £W*ji.13.17. Knd E^ch.io, 2€m The Sabbath is called afignc betweencGod and his people^ it cannot thence be made a type or reprefentation of any future grace : Becaufe i. A fignc doth often note the fame that an argument, or inftru^ion, as alfo the moft learned interpreters doe note upon Exodns^x. It isafignebctwcen me, &c. thatis^aninttruftion. Soourmutuallloveisafignc that we are the Difciplcs of Chrift. lohni^.^^. Butitisnot a type* 2. The Sabbath in thofc places is not faid to be a fignc of feme thing to come, but prefent, as every vifiblc concomitant adjunft is a ligne of the (ubjcft being pr^nt. For in the obftrvation of the Sabbath thcreis acommon^and publike profcffion of that coEnmuaion wbkh is between God

and

of the time of Divine worfijip. m ^

ftnd u$:as therefore al folemn prcfeflTion is aligne of that thing U'hercof it is a profeffion, fo alfo the Sabbath is in that common refpefl called a fignc.

to. And this is the mod proper reafon, why the obftr-vationoftheS-ibbathisfomuch urgedj and the breaking of it To ftverely punilhcd in the old Teftament: namely becauft there was in the Sabbath a common andpublikc profcffion of all Religion; for this Gommandementasitis aclofeofthe firft Tible of the Law,doth thus fummarily conraine the whole worfhipofGod, whileft it commands a ccrtaine day for all the cxercifcs thereof. EyQj' 5^.2.

21. There were many ceremoaies ordained about the ob-fcrvation of the Sabbath : but the obftrvation of the Sabbath was no more made ccremoniall by them, then ic was judicial! or politicalljbecaufe of thoft jiadiciali LaweSj whereby it was then provided that it flbould be celebrated moft religi-

2 2.That accommodation of the fourth Commandcment untothefpeciall ftateofthe/^75^^/i which was ia theobler-vation of the fevcnth day from the beginning of the Creation, doth no more make the precept it lelfe cercmoniall^then the promife of the Land oi Canaan , made to the people of Ifrael^ That thou mayft live long in the Land which the Lord thy God giveth thee 5 makes the fift Gommanderaent cere-moniall : or more then that Preface, I am the Lord thy God which brought thee out of the Land of Efjft^ makes all the Commandementsceremoniall. ^

23* It may indeed be granted that a more ftrift obfervation of the Sabbath was commanded in thole day es5 applied to the Xim^ of Pedagogy and bondage, which is not of force in all g^ges 5 yet this hinders not but the oblervation it felfe is plainly morall and common to all ages*

24. Yet there can be nothing brought o^it of the Scriptures, which was at any time commanded about the ftrift obfcrvation of the Sabbath to the Jewes / which by the fame reafon doth not pertains to all Ghriftians, except the kindling of fires , and preparing their ordinary food. Ex9d,^'^t 5.& 16.14. And thole precepts feeme to have been (peciall, and given uDon partiwlac occ^lion 5 for there is noting

laid

faid about the kindling of fire, but in the building of the Tabernacle 3 which God would declare was boc fo holy a workcbutit might and ought to be intermitted on the Sabbath day. Neither is there any mention of the preparing of viftualls, but when manna was by a miracle fent from Heaven ^ which ivas alfo by a aiiracle prelerved on the Sabbath day. And by the Hiftory of Chrift it appcares very likely that he did approve of preparing viftualls,donc by kindling of a fire, upon the Sabbath day. For being invited by the lewes to a feaft which was had on the Sabbath day, be refu(ed not to be prcCcnt.Luc. i^.i.Scc.

2 $• Whereas the reafon of the Sabbath doth fomctimefeem to be referred to the delivering of the people of Ifyael out of the captivity oi Egypt ^ it doth not turnethe Sabbath into a ceremony. For i. AH the Commandements are in fome fortreferredco the fame deliverance, as appeares by the Preface of the decalogue. 2. It doth not appeare that the Sabbath it felfe had any Angular relarion to this deliverance, but that there is mention made of the deliverance out of Bgjft^ Deut.').i'y. For that reafon onely 5 that feeing the JfrAelites had been fcrvante before mSgyft^ they ought the laore readily and willingly grant this time of reft* to their fervants.

26. Whereas the laft day of the wccke was of old obftrved, this wasanciently ordained by Gcd from the timeofthefirft Greation^becaufe God did that day ceaie from the workes of Creation. ' r

27. Whereas the laft day of the weebe is now changed into the firft day, this was not done by humane, but Divine authority. For he only can change the day of the Sabbath, who is Lord of the Sabbath, that is, Chrift. Marc^ 12. 8. Whence alfo.that firft day which (uccecded^is properly called the Lords Day.

28. If this Lords Day be granted to have been of apofto-Kcallinftitution, yet that authority which it is built upon, is nevcrthelefle divine j becaufe the Apoftles were no Ic^ f uided by the fpirit in holy itaftitutionSj then in propounding file doAririe of the Gofpell, either in word or Writing?*

^^t Alfa(eeing this infiitmion was grounded upon rio (pedal

ciall occafion that was to continue for a time only, whereby it migfat be made temporary, it doth neccfla'^ily toUoWj thac the minde of the Ordainers was, that the oblervacioii of thii day (houtd be of perpetual! and unchangeable right,

30* Yet it is more likely that: Chrifthiinfclfe was the author of this inftitutjon m his owne pcrfon. i. Becaufe *: h. ift was no IcflTe faithfuil in ordering his whole houfe, or the Church of God, as touching all things that are generally ne-ccflTary & ufcfuU then was M9fes,Hek^,2.6.Biit no Chriftlan can with any reafon deny that the obfcrvatton of this day is generally-profitable & in fome Ibrt neccflary for the Churches of ChrilK a Becaufe Chrift himfclfe did often appeare upon this very day to his Difciples gathered together in one place after the rcfurreftion, Mp^ 2o.ij?.25. 3. Becaufe bee powrcd out the holy Spirit upon them this very day, ABs 2:. 4* In the praftife of the Churches in the time of the Apoftlcs when there is mention made ofthisobfervation ofthcfirft day, ^ABi 70.7, i Cor, i6.2. ft is not remcmbred as fome late Ordinance 3 but as a thing a good while received among all the Difciples of Chrift* 5# The Apoftles did in all things deliver thole things to the Churcheswhich they had received of Chrift, I C(?r. 1,1.23. 6* This inftitution could not be deferred not one week after the death of Chrift, and that law of one day in every week to be fanftified according to the determination of God him(elfe remaine firme: which law hath " becne demonftrated before to beofperpetuall right. For the TuWifh Sabbath was in refpeft ofthe determination which it had to the levcnth day abrogate in <\\t death of Chrift : For whereas it is read chat the Apoftles fometimc after were prefent in the affemblies oftheJewes th.it diy of theSabbath, Ahhx^.i^ic 16.13.& 17.2.& i8.4.they did that chiefly in that rcfpcft becaufe chen was the fitteft occa(ion to preach the Gorpell to the Jewes; as alfo afterward the Apoftle did greatly defirc to be ac Jerusalem on the d^y of Pencecoftjt^^/ 20.16. becaufe at that time there was the greateftconcourfe of the Jewes to be in that place. 7. If the inftitution ofthe Lords day wasdcferrcd to long, till the Apoftles had made a reparation from the Jewes, and had their meetings apart, ASls 18,6,7. & X 918. as fome would have it $ then all that fpace of

P time

time v;lrch came betwecne the dt'a^h of Chrift anJ this fepa-rationAvhich w^s above three ycarcs 5 the fourth Cottiman-dement had bound none to that obfervation of any day : bc-cauft the Jcxves day was already aboIiOied, and by this opinion there w^is no new brought in the roomc, and fb there were only nine precepts in force all that time. 8. Ihereafonit feifeoithi? change confirmcs the fmie, which isbythecon-fcnc of all referred to the refurrcclion ofChcift : namely^be-canfe this day the creation of the new world or the world to come, Hck2. 5. in which all things were made new^ 2 ^^^•5t ij.waspecfcfted, fo that God did now in Chrift riling again from the dead ccafeor reU from his greateft work. As therefore in the beginning of the creation, when God refted froni his workes. hethea blcffed and faoftified that day wherein he did reft : fo alfo it was meet that that very day wherein Chrift did reft from his labours, himfclfc alfa fhouldfanftifiethe fame day. Neither is that eafily to be rejefted which is urged by fome of the Ancients, out of fy^/. 118.24, F^//;V^/;^^jr rvhich the Lord hath made ; for in that very place is treated pf Chrifts rcfiirrection, as Chrift himfclfe ioterprecs,^^^^.!!.^^. 9. It was alfo moft oueet that the day of worftip in the New TcftAHicnt Ihould be ordained by him, by whom thv worlhip it fclfe was ordained ^ and from whom all blefling and grace is to be expcftcd in all worftiip.

• 31. They who account the obleivationofthc Lords day for a tradition not written, they are hereby iufficicntly rcfii- ' ted. 1. Beciufe there is no one thing which depends upon t^> dition not written of fuch momcnt,as is the obfervation of the Lord^ day, by common confent^ aad the confent of all Chri-itians almoir. 2. By this meanes there is a doore opened to bringin divers fuperftitions, and humane devices into the Church ot God 5 or at leaft to prop them up when thsy are broughtin. 3. Many aaaong the Papiftsareaftiamedofthis iivention: tor although all the Papifts to cloak their fuper-ftitions 3 are wont to give too much to Ecclefiafticall tradition?, yet in the obfervation of the Lords day that impreffion of Divine authority appeares that it hath compelled not a few of them, to afcribe it not to any humane^ but to Divine right. ^ "Bjinncsin z.l.q* 44.^.I. t/f;ith:^rfi^ppUmsmiddfkmmamTi*

^fanam

^fanAmverh.Dominici I Abhiu in eapJicet defcr.ft.^.^^f^g, ^ver.ftrui, r.3. Stive fier. ver. Dominica ^Xy^ ^lexoinder a]^ ^ fo the third Pope of Rome in the very Canon liw, dfcriu ^ cap. licet affirmcSj that the Scripture as well of the old as ne/j ' 1 eftament, bath fpecially deputed the (evcnth day for man? ^reft, that is (as Su^rf^intcrptttsdedicl?.fijl.cap.i.) fcorh ^ Teftaments have approved the manner of deputing every fe-' vcnth day of the week for the reft of man 5 which is to depute ' the feventh day formally , although materially the fame was ^ not alwayes deputed : and in this manner it is true that that ^ feventh day in the old law was the Sabbath, and in the new Ms the Lords day, 4. They among themfelves who account the Lords day among traditions doe account baptizing of children alfo and that with greater (hew in the ftme place and number. But all our DivineSj who have anfwered the Papifts touching thofe examples of traditions, do alwaycs contend that thofe inftitutions and all other which are of the fame profit and neccflity , are to be found in the Scriptures thcm-iclvcs.

3s. Thofe things which arc wont to be brought on the contrary out of tke Scriptures, Rom»ii\,.'^, Gal,^.\o. CgL2.i6. do nothing at all hinder this truth. For firft, in all thole places the obfervation of fomc day to religious u(e by the ordinance of Chrift^ is no more condemned or denied, then the choife ot fomc certaine meat to a religious ufe by the ordinance of the fame Chrift: but no Chriftian is fo void of all rcafon, that he would conclude but of thofe places, that the choife of bread and wine in the LordsSupper for a religious uft, is either unlawfullj or not ordained by Chrift: neither therefore can any thing be concluded from them againft the obfervation of the Lords day by the ufeandinftitutionof Chrift. Secondly, the Apoftle Rom. 1 4. doth exprcfly fpeakc of that eftimation of dayes, which did at that time breed offence among Chriftians; but the obfervation of the Lords day w^ the Apoftle himfelf teacheth, had at that time taken place , in all tbe Churches, 1 C^r.i6,i. & 2. could not giveany occa-' fionx)f offence. Thirdly, it is moft like that the Apoftle in that I place doth treat of chafing of dayes to eat or refufe certaine] meats; for the qucftion of that difpute is propounded verfe 2.

P 2 of

of meats only: in the 5. and 6. vcrfts, the eftecme of a duty is joy ned with ic as pertaining to the fame thing, and afterward through all the red of the Chapter he treats only of meatSjina-king no mention of dayes. Fourcbly^ in that place to the C?^-latians, it is exprcfly treated of that obftrvati ^n of daycSj mo-neths, and yeares, which pertained to the bondage of weake and beggerly elements,Chap«4.9. but it was farrefrom the ApoHie, and altogether ftrangetoChriftian religion fo to account any precept of the Decalogue, or any ordinance of Chrift. Fifthly, in C^l* 2. it is fpecially and exprefly treated of thofe Sabbaths which were of the famekindewich new MooneSj and were ceremoniali (badowes of things to come in Chrift : but the Sabbath commanded in the Decalogue and our Lords day arc altogether of another nature, as^ bath been before demonftrated.

33. Neither is Chriftian liberty at alldiminifhedbythis opinionj (as fome without caufe do (eemetofearej foritis not a liberty, but a licentioufnefle not Chriftian, if any think themfelves freed from the obfervation of any precept of the Decalogue, or from the inftitutions of Chrift: and experience alibteachcth that licentioufnefle, and negled: of holy things doth more and more prevaile,where a due refpcft is not had of the Lords day.

34. Neicher aifo was A^dm{{\h]t^ to any bofidagc^becaufc be was tyed to fandifie the feventfa day by a fpeciali obfervation.

35, But as the beginning of fhe old Sabbath was at t^e fvening; becaufe the Creation alfo began at the evening, be* . caufc the common mafle was created before the light, and the reflation of the day from the work of Creation began alfo at the evening ; fo alfo the beginning of chc Lords day doth fceme to begin from the morning of that day, becaufe the re farredion of Chrift was betimes in the morning, Mark^i6.9:

36a For the right obfervation of this day two things arc-^ neccfiiryj reft, and the fanftification of this reft.

37. The reft which is required is a cefl^^tion from every worke which might hinder the excrcifts of Divine worfeip:. ,we muft therefore abftaine that day. i • From all thofe works

which

lUfhich are prapcrly called lervile; for feeing fuch Works we^c of old by namecxcludcd^in all other folcmnc \tz&%^Levit.2^. 7.8,25 32.36,A^/i^^. 28.15. much more were they excluded from the Sabbath.

38. But itisridiculuusby (ervile worke&toiinderftandfiiis or mercenary good workcs^ or done (after the manner of fer-vantsj for reward (as fomcdoiindtrlland them by a certihie Allegoricall fport:) for fins are not forbidden and unlawfull at fomecertaiaetimes, but ahvayes and every where : neither doth it pertain to the fourth CommanJcment to deal with all finnes to be forbidden 5 although this may in fome ftnce be granted that divers (innes doc take fome aggravation from thence if they be committed upon (b holy a day, T;^^; 58.4. tbofc evill workes alio which are done iipon feare or hepe, that is, altogether fervilc, have in rclpcfl: of their manner the fame i.ature with other linj.

39. But fervilc workes are properly thofe, to the performance whereof fcivants or fervile men are wonttobeufed, fuch as arc mechanick workes, and all thoie to the performance whereof great labour ot the body is required, as to plough, to dig, &c. 2. Befides thcfe worker there are forbidden alfo upon that day all workes that arc ours: as is gathered from the oppofite conceffion which is given in the fourth precept. Six dayes (halt thou worke and doall thy work.

40. Whence we may gather with the words tollowing, on the Sabbath day thou (halt doe no worke : that all tha(c

I works are forbidden which are propedy called ours^although they be not to fpeak ftriftly, fervile, or mechanicall.

41. Now thofe arc our workes which pcrtaiwe to the u(es ofthislife^ thatisj which areexercifed in naturall and civill things, and do properly pertaine to air gaine and profit: of which kinde are thofe which cf their owne nature arc not (ervile but liberall 5 asftudyingSj cxercifesofliberallarts'^ much more tiiofe which are common to iit^ men and (ervant^j as to jorney, to handle civill eaules, &c.

42. For i'o this phrafe is explained, Ef^j'yZ^y Ye do that , which delighteth you^that ye may exa^fl all your Iabours,that is^ycdo carefully your owne matters, Verfc 13. doing thine owne wayes. Bjt becaufc £/^j.^^ in that Chapter doth alfo

and

of the time of Divine Vfiorjhip^

and chiefly treat of wicked aftions ^ and thofc workcs which arc unUwfull at all times, asappearethverfe^, Therefore fome godly Divines do feerac to crre, who arc wont to gather out oUhat place, that every word or thought that is hu nane, or pcrtaincs to mcn^ufed on the Lords day, is to be accounted fihne. for all humane words, deeds, or thoughts upon that day, whereof that Chapter handleth, (^whether it be the Sabbath properly called, or a folemnc feaft) arc not there judged to be impertinent, and in that rcfpeft limply reprehended; but thofe only which are wont to concerne our gaiae, either fimply unlawfull or repugnant to holy exercifeSj as appcarcs verfe 3.& 6* Concerning iiich (ervilc and vulgar workcs there is fuch a drift law, that upon the Sabbath day men may not go on in their work, no not in time of plowing and harvcft {imply ; that is, at thofe, times which aremoft opportune and as it were ncccffary for mans life, f'W.34.ii, Norintbofe things which doe mediately and remotely pcrtainc to holy things, as was the building of the Tabcrnaclc^flv^i/.jr. 15. Much lefle is it lawfaU to enter into any ordinary journey, Exod. 1 6. or to frequent Marts or Faires, Nehem, i j.

43. Yet here arc excepted; i« All thofe workes which belong to common honefty: for feeing at all other times wc ought, fo cfpecially upon that day which is fpccially dedicated to Divine worfttip, to behave and carry our fclves decent-ly : all thdfe things which doe iimplypertainc thereunto arc undcrftcod to be permitted. 2. Thofe things which are im-j^fed on us by fome lingular neceflity. Mat. 12.11. In which number notwithftanding thofe things arcnottobeaccoun* tedj which men make or fainc to themfelves as neceflary: but thofe things which it appcarcs to be neceflary and unavoidable, by the providence of God, and which wc arc not aware of, that is, when fuch a nccelfity urgeth as the Scripture it felf allowcs as a fiifficrcnt caufe to do any ordinary thing. 7. All thofe works which do direftly refpeft the worfliip and glory ofGod,J<f^r.i2.5, Ma? 5^.839. For in that cafe thofe workes whichareofthcirowncna'urefervilcj do paflc into the nature of holy aftions, neither are they properly cur workes, but Gods works.

44 This reft, although in it fclfc abfolutely confidcred, it

h not, reither ever was a part of worftiip; yetas it is coniimn-ded oiGoJasacertaineneccflaiy thing unto his worfhip,||nd isrcterrcd alfo to it, fo far it is a part ot that obedience whith pertciines to religion and the worfhip of God.

45. The fanftification of this reft and day is a fpeciall applying of our feives to worfhip God3Upon that day which is intimated in tho(ephra(e«5 He raniSihed that day ^ and it is a Sabbath to the Lord thy God.

46- Here publick ivorfhip ought chiefly to be rcfpcitedj whence alfo it is that the Sabbath is called an holy Convoca-tion, Zf^/V. 23 13, «x^ff/13.14. & 15.23 & 16.13. But that that publick convocation of the Church ought to be had both before and <ifter noone upon the Loi^s day, it appeares fuffi-ciencly, by that double burnt offeringof the Sabbath, in the morning and the evening, iV//w.28,^.

47. But the reft of the day ought to be fpent in excrcifes of piety : for although there was of old an offering peculiar to the Sabbath 5 yetthe continuall or daily offering with his drink offering was not to be omitted^ A^//^.28.io. • '

48. Alfo the publick worQiip it (elfe feeing it is mod (b* lemnely to be ceiebratcdj doth neceflarily require thcie excr-dies of reading the Scripture, meditationj prayer, h^ly conferences aiiti contemplation of the workes of God : whereby we rany be both nioreprepared to publick worfhip^ and that worfhip may be made truly effeduall to us.

49. Contrary to this ordinance of the Lords day are all feaftdayes,ordained by men, they being accounted for holy dayeSj as the Lords day ought to be accounted.

50. For it is moft agreeable with f hefirftinftitution, and with the writings of the Apoftles, that onconly day in the Week be (anftified.

51* Thejcwcs had no feaft dayes rightly fanftified^but by divine inftitution.

5 2 • Yet any dayes may be pioufly turned into occafions of furthering the worftip of God,

53. Alfo when God by his fpeciall judgements cals to morelolernnefaft'ng^ thoft dayeS arc to be accounted as it were fpr extraordinary Sabbaths.

54. Contrary

54t Contrary alfo to the obfcrvation of this day and all

traiila^ftionsotbuiincflrc, cxcrcUcs^fcattings, fports, andfuch like, whereby the mindc of man is this day drawn away from thcexercifes of religion.

Chapter XVI.

of Infliceand ^aritjf toward our neighbour.

Thus much of Religion: Ju^icefoHowes^ which is contained in the Second 'tahlc

I. TT Ufticc is a veraic whereby we arc inclined to pcrforme I our duty due to our neighbour. So the duty ofchil-JL drcn towards their parents is faid to be juft, Ephsf6.i. And the duty ot matters towards their fervants is called right andequall, O/.4.1. And all thole things which we owe to our neighbour, are performed in living jultly.

2* But juftice in this place is wot taken moft generally, as (etting forth every duty to another: for Co it containes even religion it (elfe: for that juftice which is faid to be gencralJ, is no other thing then vertuc in gcnerall; as hath been before declared; when we did fticw that juftice was the chiefe a-^ mong the generallaffeSions of vertuc : neither muftitbeun-derftcod moft particularly to relpeft the quantity either of the thing deftrved or received, for lb it containes only a few duties of the fccond table^namelythofe whereby like is returned for like:but it is hercufed in a certaine middle way,wher-by it fets forth the mutual! duty between thofe who are bound by the (ame right; in which fence it containes all the force of the fccond lablc.

3. It hath for the objeft our neighbour, that iSj every one whether man or Angeli alfo, who is or may be with us per* taker of the fame end and bleflednefic, Lhk£ 1 0.3^,57.

4. Hence neither holy men, whatfoever they (hall be, nor Angels themfclves c-jin be a fit objcft of religion, or of that

religious

religious worftiip which is commanded in the firft Tabkj tKit only of Jiifticeorofthi^t.ducic that is due to our neighboijc which is contained in the fccond Table ; whence aUo thoCc argiinacnts taken from the natiiie of the thing, doe excUr.ic all adoration of the Crcaturer* Atl^ 10.26, Rife, for I my (elfe alfo am a man: Reve/.22,9» Seethou uoe it not, for I aai thy fellow fcrvanrjand of thy brethren the ProphetS;and of thole that kcepe the words of this Booke^ worfhip ,God. Rev.22» 9, ..? -

5. But in this number and name, every one is by proportion inclui ted even in refpect of him(elfe; for every oiie is firlt-a neighbour to himfelfejChen toothers- Whence aUoit is that tKere is no lingular precept given whereby a man may beor-dered toward himfelfe : for whileft he is rightly ordered toward God , and toward his neiahbour>he is^lfo ordered toward himftlfe; but with this diiference, that that difpofition whereby any is made fit to performe his duty to God and his neighbour 3 pertainesto hi3^perfc<rtion;but hemuHalfo pcrformethc fame duties both to his neighbour and himfelfe, (but not to God^and himlclfc,)

6. But becaufe that manner whereby duties are to be cx-prcifed toward our neighbour, is with reipcft and affedion to their good ^ hence this fame vertue is called charity toward ourneighbour.Af/ir.22.29.il/^rr« I2t3i.

7. In this charity there is alwaycs love qf union, of wel-plcafednefle and good will, as in that love which is toward Ood 5 but there is alfo added oft times the confideration of mcrcy^whenthemifcty of oar neighbour is refpefted^which bath no place iti our charity toward God.

8. But this band of Juftice and affeftion of Charity ought alwayes to flow , and be derived ftom Religion toward God ; for feeing Religion gives thediiefehonour to God, it caufeth that obedience be given to his will ihthofc things alfo which doe immediatly refpccfl the Creatures 5 whence all they who neglcft their duty towards men, are denied to honour God, but rather doe contemne him» i Sc4fp?,t.jo* Alfo charity towards God which is contained inRcligion, doth of its own nature produce charity towards men, as they arc in fomc fort partakers of the Image of God :

Q^q wheace

whence alfo we are faid to love God in men^ and men ia God, which is onercafon of that phrafe , beloved in the Lord,

9.Hcnce nothing is properly due to man which is contrary toKeligion. AEh /\ ig.&c ^.29. Whether it be right in the fight of God to obey you rather then God judge yce: we muft obey God rather then men.

10. Hence alfo the truthof Religion cannot confift with the negle«S of Juftice, and Charity toward ourneighbour. James i. 27* Religious worftiip^ pure and undefilcd before GodandthcFather, isthisj tovi(itthefatherleffe, andwid-dowes in affli<ftior. i hhn 4. 2G. 21. If any one fay I Jove Godj andhatehisbothcr,heisa Jyar. ThisCommandement have wee from God,that be that loveth God 3 love his brother alfo. ' II. Hence finally religion is beft proved, and tried by

Juftice, according to the frequent ufe of the Scripture, which argument notwichftanding doth (erue much more certainly for negation, then affirmationjf it be underftood of the outward workes and offices of Jufticc : becaufe fuch workes of |ufticc may be (bmetime prefent» where true religion is wanting; but it true religion be prefent, they cannot b« wholly abfent.

12. By thefamercafbn alfounjuft worfce$ doc more arguea man to be ungodi/jthen chofe which are juft doe argue a godly man:whence the workes of the flefli are faid to be manifeft. Gal.%.ig. Which is not affirmed of the fruits of. the(pirfc, Verfe 12.

13. The order of this charify is this, that God is firft and chiefly co be loved by charityjSnd To is as it were the formal! reafon of this charityrfoward our neighbour.ncxt after God Vtz are b >i;nd to love bur (elves, nimely with that charity which refpefts rruc blelfedneffe 5 for loving God himfclfc with love of union, we love our (elves immediatly with that chiefe ch trity which refpecls our fpirituail ble(l€dne(re : but wc/ ought to love others whom we would have partakers of the fiiiie good w'th us, fccondatily as it were; moreover others may Be deprived of this b!efrcdne(re without our fault, bat tve our ^elves cannot ;therc f/re we are m.orc bound to will and

of Iffjiice and charity to cur 'Neighbour. goi

14. Hence it is that the love of our felves haththcforceof a rule or meafure unto the love of others : Thou (halt love thy neighbour as thy felfe.

I").Hence it is never lawfull to commit any fin for anothers (akcj although our tffcnc- may (ecmc fmall , and to be.a chiefe good, which we (hould feckc to another : for he that wittingly and willingly finneth hateth his own foulc. Pro. 8.j6.& 29.-5^4% He that finneth againft me^ offererh violence to his own foule. He that partaketh with a thicfe^hateth him* fclfe, and he that hearing cuffing deciareth it not.

16. Among other men none indeed ought wholy to be rtmoved from the embracing of bur charity, who is capable df bleflrednefle j for if we love God above all things^no tamities will fo far prevaile with us^ bdt.we may love our v^ry enemies for God. LMHtk%*:^g.Rom.it.ij^ i Thejf.^.i^,

I Pet.^ 9.

17. But among men thofe are more to be loved theno-therSj that comeneerer to God, and in God to our (elves. GaUtUns 6# I o. Let as doe good to allj but efpecially to the houlT'old of Faith.

J 8. But becaufe they that believe 5 are more neere both to God, and to us alfo fpiritually^ then thofe who doe not as yet believe ^ therefore alfo are they more to bee beloved.

19.Yet this is foto be underftood, that it be referred to the tune prefent and the immediat affeftion ; for we may will the fame good to fomc other as much or more in time to come, the grace of God and faith comming between 5 in which fence that afFeftion of the ApotHe concerning the Ifraeliuj is tobetaien.ff<?w.9.5.

20. If among thoic that are to be beloved there bd no apparent dil'parity neither in refpe^fl of God, nor in refpedl of USjthf n they are equally to be beloved.

21. But if any apparent difparityappeare 3 cither in their ncerencflc to God or to our (elves, then ha who exceeds in • any neercnefle^ is more to be beloved; that is, when we cannot exercifc the a9: of our love alike toward all, we are more bound to place our love on thofe whom God kath by (bmc fpeciall neerenefleor communion commended to us, then on

OflHJiice ancl char}ty to om Neighbonr*

others. Therfoie although vveoiight eqaally to will the falvati-oii of cthcrs^yct the exerclfe and care of this wil L«5 chkfly due tothoft, that are ncerejoyncd torn in fome fpeciall refpcft; as a Souldkr aUhough he ought to wifh wdho all his fellow Soiildlers, yet he is bound to take nioftcareof thofc who are ot the fame band, and are next adjoyned in the fame Ranke,This appeares in that example QiTci%\ who did more fervently deiire the convcriion of th^J/ra^Mi,^s thenoi othecNatiojis-^ of which aif^^^ion he gives this one rea(bn, becaUieWcY^wwhia br^thren^ and kindred according to the

23, Yet in tliis prerogative of charity we miift wlih to thofe ihic are n^ere utito us 5 rathei: thofc good things which pertaine to that,|Con|upftipn 3^ wliereby thfy <x>rB€;-»jr)eete unto us,' as'ip^ifi^l^ood thiiigs to thofe^bo arp .moft fp> rituallyjoynedlous^ and natiirall good things to thoft with whom we have a naturall neereneiTe 5 not that thofe kiad of good things are iq our dcflres to be fcparated one fram-ano^ ther 5 but becaufe'th^ very kind of conjunvtipn^ is:^s it were a beck from God, whcrby he tUrs usuptobeitmvourpaincij chiefly in this or that kind ' '

25. Hence it followes, firlh That kindred in bloud,C^^^-

rA>7?.iW^/'Af ochcr things anlw.erable, are more to be beloved

•then ftrangefs, in thofe things which pertaine to the good

things oi chis life .* and among th jfe that are ncere in bloodj

thofe that are the ncei eft to be moftiovcd.

24* Secondly 5 chat^fome fpcciall friend is more to be bti« loved, then an ordinary kinfman in bloud, at Jeaft in thofe things 5 which pertdne to the common duties of this life, becaufe friendfhipmay be fuch that it may make a neercr con^ janftion then confanguinity ic felfe coniidered by it felfc. Prov. 18.24.For a friend is neercr then a brother.

25. Thirdly, that parents are to be loved more then arty friend 3 becauic; the neerneffe of parents is greater then of ' friends as touching the communicatingbf thofe things which are s^oft intimate to us. i Tim. 5,4, If any widow have children or ncphewes , let them learnc firlt to fhew piety towards their own houfe , and to recompencc their pa-reits; for this Is honeft and acceptable in the fight of God.

26. Foiinhly, th u p ircv-cs arc more to be loved thefi chil-cJicn, iothofcgood things ^'bich ought co redoiirid from the effv-vfl CO the caufc, as Honour^Eiiecinie.PLeYerencejThAnk-fiilneflc and the like. Bat that children are more to beloved then parents inthole things which are derived'ft om ihecaufe to the cScCx'j ot which kind are, Maintenanc^j Promotion, Providence and the like.

27. Fifthly5 that husbands andAvifes are to belovfd more then parents or chiidreix, in thofe things which pertaincto focicty and union of ihls lite ; for Chit is the s^reutelV neere* nefTe^whereof ic is faid , they (hall be one Rdh.' CJer.2.2^. tJMatthei^. 19. 5. Ihecefore (hall a man leave his Father,

'and Moiher^and ihali cleave,Co bis Wifcj and they (hallbe

One.fi^dli;; . ..;ji:.^: -- ^ " -■ '. ■'•■'

28.Sixtly5 that they thathave defcrved wellx)f 11? are more tb.be'^^beloied then others, and among thote, Inch as hav^ commufiicated fpirituall good things to us arc mo(i to be beloved :let him that is taught in the word'commu licatc co-him that taught bim,ail gQodthings,C'^/idd.

29. Sevenchly, that a community or whole focicty is more ro be beloved then any'member of it 5 becaufe the con junction of a part with the whole is greater then with another pare; and therefore 5 that a prince whofc life and lafety is necef-fary or molt profitable for the comrnon goq^i, is more to be beloved then any or divers of the common people, nay more then our felves in temporaii things. 2 J^w.ai.iy* Thou (hale > goe no more with us to battell^ ieaft thou quench the light of IjracLLament.J^s20, , ,

3,0, There be two Afts of charicytowardioiic neighbour : Prayer tor his good,and working of it. 7yfat.<^.^^. Loveyour enemies, ble(Ic them that curft you, doe good to them that hate you, and pray for them which hurt you and per-lecuceyou* . , V, -v ...::%.-j^

51. This Prayer as it. ^efpefts the honour:ofGDd5>ertaincs to religion in the ftrll Table: but asit rcipecU tbegood of our neighbour,it pertain^s to Juilice, and Charity toward our neighbour in the fccond Table.

3?. Wemuft pray for all thple good things^, which religion cortimands us to wife t^hiin.whether they be fpirituall, orcorporall. - • - y CL^ 5 ' 3^»In

Oftuftice 4nd charity to our Ncrghhur.

33. In this praying is included not only petition, butalfo giving of thankes, whereby we praile God for the good things which he hath beftowed on ouv ncighbouis. Rcmarjs I. 8,9j^o.

3^. To this praying is oppofed that innprecation which tends to the hurt of our neighbour ^ which is called curling*

35. Working of good toward our neighbour is an endeavour, concerning him> tending to his good ; whence alfo it is called a good deed. CMatthew 5. 44. And love in deed 1 fohn 3.18,

36. This working is diftinguilhed from praying; becaufe althoagh prayer be alio an endeavour tending to the good of our neighbour, yet it is not immediatly cxerciled about our neighbour, but it is dircftcd unto God.

37. Yet unto this working thofc endeavours niuft be referred which are ex«rciied about other Creatures for our neighbours fake; for then there h an efficiency in our aftions of the fame reafon, as if it were exercifcd immediatly about our neighbour himfelfct

58. Now this endeavour is either 3 by morallpcrfwadingj or reall efFefting.

39. An indcavourofmorallperfwafion is in propounding of good to be perfortned with arguments by which ht may be ftirrcd up to it.

40.And this is by admonition , aad good example.

41. This admonition is taken generally for any warning, ^ which is u"ed by words 5 whether it be to procure and per-forme good to our neighbours ^ or to<lrive away and makeup .any hurt.

4a. Therefore it containes in it our duty to teach and ad-mom{\\*Colof^%i6.To oblerve others that we may whet them to love and good WO! kes. Heb» io.24« To exhort them alio dayly.H^^.j.i 3. To comfort them againft ibrrow and griefe. iThfJf,^ i8« And to correfl them in a brotherly manncrjihhey beovcrtaksn with fomeofFencr.S'^/.tf.i./J.fZMp 17*

43. Euc this brotherly correftion is tlicn to be n(cd ; when we certainly know that the evill to becorrcfted is committed, when there is hope of feme fruity or good to follow upon our

^A'rr

Oflujlice and charity to our Neighbour.

faI!cn,orby preferring of others from partakmgof thcfamc 5 laftly, wheiuhere is tit opportunity in rcfpcft of time, or perfoHjand thecircumltances.'

44. Ltnto this admonition isoppofed confcnt, or communion with others in their {iny.(?/?^.57.ii.

45. One is faid to be partaker otanothersfui nine wayes : which arc thus let down in Latine.

T^iirtictfans^yiHtuns^non obflAyis^ non munif^flayfSm That is (ummarily.confent is given to ilnners,by counfclling, dcfending^helping^ permitting when we can hinder , and by holding oar peice when we may profitably fpcak.Si?. i. 32*

46. Good example is a reprcfcntationofa good worke, whereby others may be ftirrcd up to performc the like. I Tim, 4.I2.T/V. 2.^.y.Mat.^.\6.i Pet.2.11.

47. To good example fcandall is oppoftd. i Cor.io.1^2. 53. Give no offence to the//?7i'^/3 to the G^^^/f7.%r, norths Church of God.

48. A fcandall is a rcprefentation of an evill worke whereby others miycitherbeftirred up to fin (whence it iscalled ^poj-KOf^Lut or a caufe of ftumbling j ortobchindredorflack# ned from d6ing good, (whence it is called *^*^^^«^ or a caufe of weakning) and that is property called a fcandall, i Cor. 8 9,10. Take heed that yoar liberty be not an occafionof ftumbling to the wcakej&c. Rom. 14.21. Wherein thy brother ftumblethjor is offended,or is made weake.

) 49. There is m every evill workc which is made known to othcrS;thererpcft of a feandall. Mat.i^»6^j,S. Whofoever {hall be an offence* If thy hand, foot, eye cauic thee to offend. If thy brother fin againft thee^

50. There is al:b fomecimc a fcandall in a workc of it fclfehwfuUj ificbcnotexpcdieiKinrefpedofothers.i Cor. 8.t3.Ifmymear offend my brother J will never eat flcfh, leafl I offend my brother, ^

51. But an indifferent thing is faid to be expedient^or not expedient when all circumftancesconfidered it Qiaketh,or makech*nos: to the g'o y of God, and edification of our neighbour.

5:. There is no humane authority that can make that aft ion

law-

lawful! 5 whereby a fcandall is given to our neighbour.

55. But then a (csindall is faid to bt? given : either when roa)e niAnifefl fin is committed , or at Icart that which hath evident Qiew of iin is commitced, fo thut it becomes known toothers ; or when that is rcifhiy committed which is not . ncceflTary by Gods Command , and yet brings fpirituall hurt to others : but much more if the perverting or troubling of our neighbour be by that very aftion diredly in-'tended*

5 4.But if there follow offence^ not from the condition of our worke, but from the pure malice of othcrs^then it is called an offence taken 5 asthacof the Pharlfees, which is not our fin^but of thole who are offended, Af.^f.i 5.12513,14 Know-^^ eft thou not that the Vh^rifees were offended at that faying? Let them alone : they be blind leaders of the blind*,

55. But although this offence taken c nnotlje avoydedby us; yet an offence given may and ought* For God never layes uprn his a necelTity of offending.

56.That fcandall whereby one is faid ( metaphorically ) to offend himfelfe^ or to give occafion of finning to himfelfcj is by proportion referred to an offence given.

57. A realleffefting or procuring the good of our neighbour, is when we our felves pcrforme fomcthing which of it felfe tends to the^ood ofour neighbour without hishelpc comming between, fieh. 13, i6,To doe good, and to diftribute forget not.

58. But although all afts of Juftice ought to have charity^ joynedtoit, yet there arc fome wherein Juftice doth moie (hine forthjand others wherein charity doth more ruk.

59* Hence that diftin^Sion arifeth whereby fome offices are faid to belong to Juftice ftriftly taken, and fome belonging to charity ; of which difference acdformalldiftribution we have Chrift the author.Z«^^ n.42. Ye paffe by judgment _ and the loys of God.

60. Thofe are the sfts of Juftice which have in thcEi the G jnfideraiionofa^cbt and equality in refpc(fl of others.

61. Tbo(e are the afts of charity whereby the ggod of a-nother is refpefted more then our debt.

62.The offices of Juftice^are beforCjand of ftraighter obligation then they which are of charity. dj.Hencc

ifflnflice mdchAfity to 0ur Keighhour. ' *j#Hence we arc oiore bcnndto pay cur debtc^ then t: give any thing of our own 5 and he that offends another ^ rz more bound to feeke reconciliation then he that is o^trA^A^

64. There is in many tiding? a double refpeft of JtiSicc^ one whereof Tcfpe&s the next end^and v;ords of the Law^ that bindeth, which is calledjuitice in the moftftrid fence • and and the other ^ rcfpefts the remote cad and rcafon of the Law which is called equity or «^'«^-^^^e

6 $.The parts of this Jaftice are two, one v/hcreof gives to every one his cwn^ and it is called diftriburlve Juttice, the o-:her rcftorcs to every one his owj^ and it may be calle d emen-dtf-livejuftice.

^dDiftribucive Juftlcc cannot be rightly performed without a right judging of things and perfons 5 and a meetc com-parifon of things to things, and perfons to perfons , from whence arifeth that proportion which they call geometrical!.

6j. Unto diftributive Juftice is oppofed acccption of per-lonSDwhcrcby one is preferred before another ia the diftribu-!ion of good d»e,without juft caufe«

6%* Emendatiyc Juftice is either Commutative, or Cor-

^9.Commutative Ju8k« is equality of the thing givcHsand received.

70. CorrtSive Juftice, prcfuppofeth fome Injuftice, and it Is cither civill or criminalK

7 uCivill doth chiefly corrcft the injwftice of the cauic. t j%. Criminall doth chiefly corrcft the in juftice of the per (one

73.TocorreftiveJufticepertaineth revenge,and reftitution*

74 Revenge is an aft of corre&ive Juftice whereby punifh-ment is infli^ed on him, who hath violated Juftice.

75, The end hereof ought to be the amend nent or reftraint of the ofFendorj quietnefle and admonition to others, and fo the prefervmg of Jufticc^and of the honour of God. Dent. 13. 11.&: I7.I3.&I9#20.&2 1. 21. That all//^4(f/may hcarc^and feare, and do no fuch iniquity in the midft of thee.

76.B.eftitution is an aft of correftive Juftice, whereby another is fee againc into the poffeffiono^f that thing ot his own tvhercof he was unjuftly deprived.

R r 77. Hence

^ of the honour of our Neighiour.

yy. Hence an aftion binding to reftitution muft he againft Jultice ftriftly taken, and not againft charity only.

j^.To this Injuitice injury is oppofed.

79.T0 charity is evill will oppoftd, whether it be formall by a direa intention.or virtuall by intcrprcration.

80. Unto this ill ^wiirper taines unjuft difcord, which if it break forth into reparation, efpecially in thofe things which pertaine to religion^ it is properly called Schilme*

Chapter XVII.

Of the hmonr of oar Neighbour^

u T Uftice toward oar Neighbour doth cither imfBediatly I affeft him,or by meancs of foaie adion.

Jt 2, Juftice which doth in>mediatly affe^ our Neighbour , doth either refpeft the degree of that conditioa in which our Neighbour is placed 5 or the condition it {clfe ab-fiblutly confidcrcdi.

5. Asitrefpeftsthedegrceofit, it is called honour w.hidb is cooirnanded in the fift Commandcment : which is (aid to be the firft Commandement with promi/e, Eph.6,2, Either bccaufe it is the firft of the fccond Table, or becaufe it is thq. firS Comrnaadement in all the Law that bath a fin^ gular ^nd proper promlfc joyned to it.

4. Here fociety of men among thcmfelYes is (uppofed and eftabli(hed^ private or oeconomick, and publick or politick 5 wherein one ought to (erve another being joyned together in mutual! duties of Juftice and: charity, that they may exercife and (hew towards men that celigioa, whereby they v.7orfhip God. . ' t - - ;

5. Hence chat (blicary life which certaine Hermites have chofen to thcmfelvesas Angelicall, and others imbrace for other caufes, is fo farre from perfeftion, that unlefle it be pcr-Iwaded by fome extraordinary reafon (and that for a time only) it is altogether contrary tothclawandwillofGod.

Cf the hoHdur of cur Neighhur. 6. But becaufe humane fociety is as a foundation to all o-thcr offices of Juftice and charity wh'ch are commanded in the iecond table of the law : therefore thofetranfgreflions "which do direiftly make to the difturbance, confulion and o-vcrthrow of this fociety, are more grievous finncs j then the breaches of the ftverall precepts.

7. But although politicall fociety beeftabliftied of God as wei as Occonomtcall, yet as thereis fomc certain form of this Oeconomicall fas alio of Ecclefiafticali fociety} prefcribed to all people, it is not fo of politicail; but it is left to their liberty, that (fo as they prefervc their power whole) they may

prdaine that (bciety, which makes moft for the eftablifliing of religion and juliice among themfelves.

8. And this is one reafon why there is mention only of parents in the fifth precept; becaule Oeconomicall fociety only (which is plainly naturallj (hould remaineoneand the fame throughout all ages^ and nations: unto which that alfo is added, that this is the firft degree, wherein is the fountainc and feminary of all iociety 5 whence alfo the authority of all others in fuperiour power is (et forth and mitigated by the name of Father, 2 Kwgs 2.12. & 13. & I3,i4- C7^;/.41.8.43.

9. Honour is anacknowledgement of that dignity or excellency which is in another with a due teftiHcation ot it.

I o. It is called both an acknowledgement and teftifying, becaufe it confifts neither in outward obfervance only, nor in IfiiWard only^ but in both.

I r, It is (aid to refpc6lexcellency or dignity,' becaufe we are not affcfted with reverence^but upon the apprehenfion of fome excellency.

13. Hence that duty which is due to thofewho are placed above us in (omc cminency ^ is commonly and moft properly fet forth under the name of reverence; but by a fynecdof he it fcts forth every duty wherein the degree of dignity or excellency of another is rcfpeftedj whether that degree beinequall in rcfpeft of us^ or equalU £<?w. 12.10. In honour preferring' one another J i^et.^.y. Let men likewise dwell according to the knowledge of God, giving honour to the woman as to the weaker veflTcU J according to that i /'<r^2.17. Honour all men.

Rr 2 13. Buc

1 5. But it jiat h the firft p'ace among thofe duties tvhi ch arc due to our neighbour; Firft, becaufe it comes ncccreft to the natui e of rfligion and piety wherewith we wor(htp God, whence z\Co ic ia called religion or piety , not only by pro-phane anchors^ but romctimc alfo in the Scriptures, i Tim.^. 4. Let him learnc firft to (hew piety to his owne family, &c. Secondly, becaufe it is the bond and foundation of all other )u{licCg which is to be performed to our neighbour: for by vertae of this duty of thofe degrees which it doth refpcft,men lead iL quiet and peaceable life with all piety and honefty, iT/j^.a.Xc which doth alfo ftemc to be the proper reafon of :hac proaiife which is adjoyncd to this fifth precept,that thou iiiayeft prolong thy dayes upon earth, becaufe without this :nacuiiU obfervancc of fupcriours and inferiours among them-iclves 5 k could not be cxpcftcd that the life of man fhould a-b^de in its ftatc.

14 Honour 5 as it refpe^^s the knowledge and opinion of others of him that is to be honoured, is called fame> EccUf,^^ !. or a good name; ^/;//.4.8.

I 5. Hence honour as it is the externall good of a man^doth aot really differ from fame, but only in reafon*

16. That office of honouring which we owe to all is to pre-fcrve that ftate of dignity which they have, without being hurt.

17. Unto this office thofe vices arcoppofcd whcreby^thc fame of our neighbour is hurt.

18. The good name of our neighbour is hurt when thaf cftimation which ought to be had ot him is diminifhedj i Cor. 4.13. Being defamed we pray. 2 Cor«6.8. By honour and dit honour» by evill report and^ood report.

19. We may diminifh it either with our (elves conceiving ill of him without jufl caufc which is called rafh judgement, iW*;2^7.i. I C^rf4.3,or'withothersalfo. ^

2c. The good name of our neighbour is diminifhcd with others, by words, deeds, gcftufes, or other figncF.

%\. This alfo is done fometime directly and formally,, with an intention to hurt, and (bmetime virmally and indi-rcftly, or of the najure of the thing, or by circumflances adjoined.

23. When

12. When the fame of another is hurt by imputation of an evillofthefaultorofpuniflimcnt, if ic bein hisprefcncej it is called either a reproach, or dcrilion, or a flandcrjif it be in his abfence, it is calle 1 dctraftion.

23. Dctraftion is dircftly exercifed about the eviJlofour neighbour fourewaycr. i. When a fault is faiflylayd upon him. 2. When a lecret fault is difcovered without a juft cau(c. 3. When a true crime is too much beaten upon- 4. When the deed is not difallowed^ but the intention is blamed. \^ xro'v'

24. Itisindireftlycxerciftdaboutthe goodofourofeigh'-bour foure wayes alfo. i. Denying that good which is to be given to ourneighbour, J. Hiding it. 3. LefTeningit. 4. By ^raifing it coldly.

35. The former wayes are contained in this vcrft^. Imponens^iiugens^mamfeflans^in miiU v.rtcns^

26. The latter in this verfCj

Qf£i fjegat ant mlHuity tacHit^laudattjHe remise*

27. The good name of our neighbour is reftoied by retraft-ing, or defiring pardon, or fometime alfo by recompcnfing of it.

28. The duties of honour, belong fomc to unequals, fomc to equals.

2 ^.. Among unequals, it belongs to fupcriours to excel! in weli deferyingj but to inferiours to reverence and give thaniis.

30. Inequality is either in fomefimple quality J or in authority and power.

^ 31. Inequality in a fimplc quality, is cither in refpccl of agCj or in refpeft of gifts.

32. They that arc above others in age, ought to go before thea in grave cximple^ Tit. 2.^. That old women teach the yonger women to be (bber.

[3^ Tbey thatexcellingiftSj ought readily to impart the fame to the profit of other«^ Rom* 1.14. I am a debter both to the Grecians ;^nd Barbarian?; to the wife,and the unwife.

;4» They that are above others in power ^ arethofewho have right to goyeme others^ whence alfopower is'wont to be called jurifdi&ion; whofe duty it is to adminiitcr juftice and charity toward others in a certaine eminent way j according to that power which they have conamitted to ihcm, Ioh.i9.

14.

14 15. I piit on juftice, and liiy judgement covered mt as a robe, and as a Diadem. I was as eyes to the blhide, and as feet to the larae, folof.i\.i. Mafter?,do that \¥hich is right and equal! to your fcrvants.

••55.-Th?s/uiiiCe is adminiftred incbarity 5 by protefting an i ruling,

36. Pforeftion is an application of power todcfend others . frOHi^vtil, /fay 32.2. And a man (hall be as an hiding place from the winde, and a Covert from the cempeft, &c. Wbere-unti^WlibpertaineSithat providence whereby they provide ne-ceflary things forthemj i T't«?.5.8.

' 37; Ruling is an application of power to further others in good, Romavsi^^. He is the minifterof God for thy good,*" I Tifn,2.2. That we inay leade'a peaceable and quiet lifein allgodlincfleandhoneftyf o:.w;n

38. This ruling is cxercifed in dircftfng and rewarding*

39. Direftion isapropoundingof that which is right and good, that it may be observed, B;?/?^/^^.4, Fathert,brinc%ip ycttrchUdrefi irt the nurture and admonition oi the Lord.' ^ -

40. Unto this direftion pertaines the making and promulgating of good lawes in whatfoever focicty of men it be. '

41. Rewarding is a recompencing of that obedience which is perfofm^d or denied todireftiong i ^^•Sitif^ both' totakc vcngeaticeontfecf'Witked, and for the^raKedftheftithatdo well, SoRi^m.i^.'

42. Here diftributive and cmendative juftice doth mod ftiine forth : for although the juftice in other men is the fame/ with that which is excrcKed in thofe-fiipariourSj yefit doth moftftine forth if it be adminiflrcd with a fit powcri • *^ k

43. Hence the right of revenging doth not properIyt)f6-long to others then thoft that have fupcr-eminent power, 5^r^J3.4.iT^r.2.14. by whom when it is rightly exercifed, it is not the revenge of men, but of God, 2 (^hror.j^.6. Take heed*what you do for ye judge i>ot for men, but for the Lord, who will be with you in the judgement.

44. They that are in higher power 5 ought to provide for the commodities ofthem over whom they are fee in refpe^ ofthctrfoulesjthat they may havcmeaneis of falvatiott, Efhtf. 64* Im fcfptrd of their bodicSj that they may have food, raiment, and fie dwelling. 45. And

46. Private, are the husband in refpeft of the wife, parents in refpsifl of children, and mafterinrefpeftoffervants; where iha power of the hasfend is moderated With a certainfirequa* lity : the power otthemafteris meerely coinnianding : but the paternail power is as itwere mixt.

47. They that arc iii publick auchority , are ciitliec mini* ftefsorraagiftrates. r^ <^:. -^I . 1 . '<.';;'

48. But there is this difference betweenciBagiftrates and minlfters of the Church, i. Migiftracy, (of this rather then of the other kinde) is an ordinance from man: but the ordinance of minifters is from God., which is declared in the Scriptures, when the power of magiftracy although it be on* dained by God, £^^1^.13 i. yet it is x^aiicd an hurnaice xi;€a-ture, I T^et. 2. 13. which name doth not at all agree to the lawtiill. ministers of theChurch. 2. Magiftracy is an ordi. nance, of God the Creator^ and fo belongsta all kind of men .• bati'^dbtC:EccJefiaiftlcaii miniftery'is::a> gift,and ordinarure of Chcift thf, MedJ^o^y ^od (b dotli^not properly and ordinarily pertaine 5 but only :o thofewhoareoftheCiiurehof Chrill. 3i A magiftrate hath jurifdicSion joyned to his go-vernmenx, andi fo^ (if he be the fupreme magiiVate):iipcai iuft caufe he naay.naakcafwiaboiifti lawes^ andrcomffiitprifdidli-on to others: but the miniiiers of the Church (con.idered in ihemfelves) arc meerly mandatory^ that have nothing of their ownjbut whatfocver they do lawfully^they do it as in Chrifts ftead who a>nimaiids.them, and fb carrneirher make Jawes, nor commit that power whichtheyhavexcceived to other?. 4. It belongs to magiftraces toiprocure the common good both fpirituall and corporal! of all thoie who arficoiBimitted to their jiiriidiftion^ by politick meancs^ and a coercive po?.v-erg vTim. 2.2. but it istoiniftersi^Jtiliiestoprocijre.theirriLpipj-

1 tuall good Who are committed toe them b^ Eccleiiafticall K meanes, t/4'f?j20«28./-i'/.*i3 ty..' :->'i * '' ^L 49, But they cannot becxaftiydiftiiigaiflicd^ig the things ^fchemtelVes.theperfonsandcaures , abouc which they areoc* ^Kupied : for there is no. thing, pjerfon,- -ar caufeifo^EccIefiQfti-^Krall, but in fom-refpeft it m^y pertaineto thejurifdiftion ^ ^■ofthe mr^giftrate 5 neither is there anry a(^ioa io fccular (fo

m

it be done by a member of the Church)but5(b far as itrcTpcfts obedience to God, it may pcrtaine to the taking notice of by the Church.

50. Therefore the exempting of Ecclefiaftlcall men (as they arc called ) from the jurifdiftion of the civil! magiftcace, as alfo the iinlooiing then from obedience due to Magi-ftratesj and Parents, brought in by Papifts under a pretence of Religion and perfedion, is altogether contrary to the per-feft Law of G o D«

%i. In rcfpeftofthisriiKng which comes from the power of (uperiors, there is due from infcriour8,fubjeftion and obedience. Hchrewes I 3.17. Obey your leaders , and (ubmit your fclvcs.

53. Subje&ion is an acknowledgment of their authority*

55. Obedience is the performance ofthofe things that arc prefcribed. £/)fc.6. i. 5.

54» This obedience ought alwayes to be limited according to the limits of power, which the Superior commander hath.

55* Hence we muft not obey men inthofe things which arc againft the command ofGod, for we muftobcyinthc Lord y Efh.6.i. And in the fearc of God.C«^/*3.22. Or alfo againft thecommand of thofefupcrior perfons who have grea* ter authority then they.

56/Hence alLo that obedience muft not be blinde, or without examination of the precept : but an intei ior oughc to enquire fo far as is requifitc for the matter in hand, whether the precept be lawfall > convenient and binding, ASis 4.19,

57.But if the precept be not Iawfull,theiian enduring of the pun5{hment wrongfully infliftcd^ hath the place and force of obedience.i Pet.z.i^. 20»

58. In rcfpeft of the good that is communicated cither by thegifts>or by the power of fuperiors, inferiors doe o^c fubmiflive thankfulnifle.

59. Thankfulncflc is a dcfire to recompence benefits received.

60* For it is a certaine wclwiflilng affcaion,having refpeft

and

and proportion, to the benefit of anot he? ^yct (b chat it ir lift not be contained in the affeftion it felfc, but rru(t be manifcft • cd in anfwcrable inc^cavour.

6 1. Thankflilncfle indeed is the common duty of all men, who have received any benefit from others^, but there is a cer-taine lingular way of thanktulncfle, of inferiors towards (xx-^ periorSj which is declared in that word^when thankfulncfle ig laid to be fubmiffivc.

6t. Hitherto pertaines the relieving of their nccefGty,»vhe-thcr they ftand in need of fubftancc^ hcipe , or counfell*

^3. This thank&inefle, which refpefts thoic by whofe benefit we doc under God fubfill, namely our parents, and country^or thole who fuftaine the fame perfon with them, is called piety, i Tim.^.j^,

64. The duty of equalU towards all their equdlls is, that one prefer another in honour: Rom*i2.ioSph.').2it

65#Fricnd(hip i« towards lomc that are foy ned nccrer in love and communion. Trov. 18.24.

66. The beginning of all honour to be given to out Neigh-bour^cfpccially of chat which is due to luperiorsand equalls, ishumilityv

67. This humility is a vcrtue, whereby one doth (o moderate his cftccmc of himfelfe , that he will not in iny kind attribute any thing to himfelfe above that which is mcete for him. fhiLz.^. In humility of mind thinking every one better ih)en himfelfe.

68. Unto humility is oppofed pride and envy.

6g. Pride is an inordinate affeftion of a mans ownc ex-• cellency*

70. This afFeftation of a mans own excellency if it beex-crcifed about good things that we have, it is called boafling s if about thoftt hings which we would fecme to have, it is called arrogancy : if about the lame and cftecmc which we feckc with others 5 it is called vaine glory : if about dignities 5 it is called ambition : if about the undertaking of mittcrl > which are beyond our ftrcngtb, it is called prcfum-ption. 71. Envy isalbrrow for the good of our Neighbour, be-

S f caufc

^r6 of hnmAnity toward onrNeighhur.

cadfc it fcemes to diminifh our Qwrbty:cc\lcBcy.NHmmiQ.2^,

72. For if there be fearc of ariotfeeis good ^ becauft we ftc feme evills like to come from thcacc ckher to oehecSjOC to oir fcivesjit is not envy, but an hoDfift fcare,iPr(? .28.28.

73. If the caule oi fadneflc be not that; another hath good, but thatv^c have hot^ and that good iaCiQbe vifli^dJpf i>y.usy tteiik is not envy, but eniulatidn.5(W!^«l!M4»« f!:;r^ , ^z^i ni

74. If the caufe of fadnefiebe thcanworthiricfleofhim, who en joya* that good J then itisnQt properly envy,but indignation. Pr<7.29.2. ^ :?K : , b^i^ :a L:

7$. Yet all the(e affections if they exceed meaftire, .arc wont tobe^noe^d in the Scripltures uadcr thentoeof envy. Ffai.^j.

of humMtty t&Tvard^a^r Neighbonr.

^ TjEJftice v^hkh pefpcfts*the condition of our Neighbour I abfolutely confidered, dotheither rcfpeft thcperfon^^f

Jt our Neighbotir^or his out#ard comrndditJes. - 2rThat which refpefts his f)erfon doCh cither rcfpeft his \]^\ot his pH^ity*

'^-^rthat which ir^foefts his life is hunjanity^ and it- is com* manded in the iL^t Commandsment. For feeing here aiaKi life is properly pmVided'for 5 or as thif^Scripture ipeakesj Gen, 9*T;^. The' foule of man and the bloud of man 5 all that duty which is here handled is rightly fet forth under the nam -o^feQrhi?rrky;-; * .1. r

4;T>his'Co^man(}ement doth not properly treat of the life of the^bmte CreatiireSjbecaufe they are in mans powerjG^i;,^, 2; 3; Neither have they common fbciety with man : yetbe-cau(e a fit difpofition tow^.rd the life of man doth infer fomc' re(peift toanother im.^e of his, ^which is fotwid in other"^ living Creatures ; anrf crudty againft them is Wont to declare a cerraine inhumane difpofition, or by little and little ac»: cuftomc to it : therefore clemency and inclemency towards ''- ■ the

of hnmanity tof^drd onr Neighbour^ j \j

the brute Creatures, doth pertaine alfo hitherto as a ccrtaine app^diJc.

5.Humanity is a vcrtue whereby we are inclined to prcferve the life of our Neighbour, and quietneflt thereof by lawful! mcanes. ''

6. But this is performed two wayesjnamclyfcy Supplying things helpfulljand hindering things hurtfull. *

j^ But feeing the life of man which ought to be periervcd istwofold,fpirituall and corporally hence the duties of hunia-nity are fome fpiriDjall, and lome cor|>oraI!^-^ : '•> * V ^

8^ The (pirituall dutie is to doe all things accdlding to our power , which may turtber the edification of our l^Ieighbour.

9. Of this kind are,' prayer, good example and admonition , which are required of all. - */^^ - J

I •^. For although theft immediatly in regard of (Aeir next cnd,be gencrall duties of charity^ yet mediatly and in refpcft of the remote end 5 they pertaine to the furtherance of the Ipirituall life of our Neighbour. lames j.20.

(I. There is the like reafon, of ceafing from due offices pertaining to the falvation of our Neighbour', of confenting with other in their fins , andofoffence given to them, which are fins oppofcd to thofc duties: for thefe doealwayes hurt the fpirituall life of our Neighboar,£^f.3a8.& i^.4pi'af 35,6.5, i?(?w.f4.i5. 1 ^r.8.11. ' - ' ^ - ' --:> '^n •

12 • But although as the (bule k more nbb?c thiftt iAi'c btidy, ^o the fpirituall life is of greater price then thecorporall; and fb thofefins which doe make againfl the fpirituall iifis of our Neighbour arc greater 3 ( anequall comparifon being made ) then thofc which Hurtthe body : ^et they doeCiot fo really pertaine to tbe hurting of diir Neighbour VBec^dfe hurting and bodily death it (elfc is wont to be brought on men, by neceffity of coaftion : but fpirimall dcaih cannot •t^ brought Hipon one by anotber unleflTc he be rn^ibmefort willing and doe con lent ^^fo that his own a(a;ioriiytfeeirnnie-diatecaufcof it. ^ ' '• ^ '^^ *"-

13. Alfb it is required 6ffaperiors that have powefj and -tutlrbrityjthat they ftudyjtoliirtbcc tbe fkivation of infer fors by their authority. ' - •'• - '^^^^

S f 2 X4.There

14« There be divers degrees of our duty toward the cor-porall life of our Neighbour, that it may be kept quiet and (afe.

15. The firft degree hereof is 5 in thofevcrtueswhkhdoc keepe us f<ir from any hurting of our Neigh-^our.

16. Or'this kind,are Meekcneflej Paticnce^Long-fufFering, and placableneflejor pardoning of wrong.

ij.Mcekcncffc is a vcrtue which doth moderate anger.Tr^?, 17.17. iC0r.i^.<\. Nnmlf.ii.^. Now the man cJW;>/^/Was very meek j above all men who were on the face of the Earth. gdU^%22., The fruits of thefpiritreft^ai^ingofanger,good-ne{^e5gentlene(^e.

18. Unto this is oppo(cd,flowne(Tc and wrath. ip.Siowneflclsawantof Juftanger. i Sar9f. 4 a 13. 20. Wrath is an inordinate ftirring up of anger, (^en. 49* 7; Curled be their anger bccaufe it was fierce , and their wrath beciufc it wascruell. Ecclef. 7. ic. Be nothaftyiii thy fpiric to be angry ^ for anger refteth in the bo(baic of '^ fooles.

31 The degrees of Wf ath are^ provoking of the mind waxing hot^and hatred.

az. Padence is a vertue which moderates anger that is ftir-red up by grievous wrongs. Luks 21. 19. CoUJjfiitns j^ 11.

%i. Long-lufferiBg is a continudaccofpatiencejalthough ic have becne long provoked. ^'r0verhs i^t ap. & !$• 18. & 16.52, ^,

34. Placablenefle is a vertue whereby we doe eafily forgive a wrong done to us* Af^^^ 8.ai.»2. Luc.\j.%.^.

1 5.The (ccond degreeof this duty is in thole vertues,which doe cherifli fociety of li'c,as,concord, and bencvoljcnce which hathpyned with itjCurtcfiejaflfability^and equanimity.

26. Concord J is a vcrtue whereby we doe cafily agree wUh others in thofc chings that are good. Ph}liffUnsu%j.

27. Benevolence is a vertue whereby we wiCh all things prolpcrous to others* i^<?r^i3.4.Qhafity is kind.

28. U nto thefe are opposed difcord 9 diflencion and enmity j&c.C7/eA 5, 20^

29,A

Spf A third degree of this duty h in thofc i ideavou#s wher-by the life it Cdtt of our Neighbour, is defcuded/urchercd, flndcheiilh^d.

30. An indeavour to defend, promote 5 and cherifh the life of our Ncighbour,doth containcdU thofc duties, whereby we may be conlerving caufes ot the life of man. Pro.2^n 1 o.

3 i.Unto t hefe are oppoicd all chole fins, w hereby the life of men is hurtjasfierceneflc, cruelty, & the like, Pr0.2o.1Of

3 2. All thefc are contained under the name of Homicidct

33. Homicide i% the injufl: killing ot a man.

34tNow that killing and hui tingalfo is unjijft/which is cither not done by a juil authority, that is^ that that is pub-^ickjOr which is equall topublick; ornotuponajuftcaufe^ or not in due order, or upon an intention that is not jult; for thofe foure conditionj« ought ahvayes to concurre to a julikiN king;if one of them be wanting^Homicidc is commiitc J.

35# AUbrafh anger mufl be referred to Homicide, (bfar forth as it tends to the hurting of the lite of our Neighbour. ^4^.$.at Whofoever is angry with his brother nnadvifcdJy.

36. But in thofe words it is given to underftand that all anger is not condemned^ for that only is reproved which is raih, that is, which hath no juft caufc,or cbrerves no juft mea-fure. 0:hcrwifc the force of anger, aszealeofGod^ is often commended, Gen,^o.2Sx.iJ.S & 16 20.& 23. i9.iY/#«;^. l6.i5,& 31.14.1 iCiVjf^/ 13* J 9- And hatred it lelfe, Tjdmt 139.2 n22. jy.This is for the mofl part peculiarly belonging to thcfixt ^ preceptjthat thofe things which arc forbiddenj may fomctime (in another confideration ) be not amifTe^and f jmctimc well and rightly done in obedience towai d God.

38.S0 he that killeth another upon meerc chance^to whom he gave no caufe^whileft he is about a lawfull worke when and where ic is lawfull,fit diligence being uled , doth net fin.

39.Such alfo is the reafbn of a nccefTary defence, fo as defirc of revenge be wanting. For this is an unblamcabledefencc granted to everyone.

40,. Sometime alfaOod is obeyed by killing. Dr^/.i3.9. Nimely whenitisdone by authority, ami command from Godj I Sam.x^. 18.19, Sf 3 41.No

4i.N%man hath power from God, by common Law to kil that man of fei purpoic whofe innoccncy he knpweth of.

42.Neirhcr is there any power of man, which can give fuf-ficieht authority to ifiy fubjeftjtoflay Bim,whom he knowes to be innocent^arrd not to deferve deaftH. '

43.Therefore a war can never be jiift on both fides, becauft there cannot be caufe of death on both fides*

44.Neither is it lawful! in any wat to intend their occafion who are not in fome fort partakers of fuch like cau(c.

45, Butifthercbeprefcntalawfullcaule, together with a juft authority and intention,and a juft manner be uftd^the war it felfcj or warfarCjis not againft ReligionJuftice^or Charity.

46. Alfo the fame conditions obferved ^ it is lawfull for ^ thofe who have skill in weapons. 1 Chroff.i^»i%, P/^/«i43.i#

To offer and apply their help to lawfull Captaines , tamake M^ar. Lffc*^ . f 4.1 Cor. 9.7, ^ ; 47.N0 Law of God permits any one to kill himftlfe.

48. Yet it is lawfull and juft fometimc for ont to cxpoft hirafelfe to certaine danger of death.

49. Nay fometime the cafe is wherein one may and ought to offer himfelfe to death. lonah* i, 1 2.

. ChapterXIX.

OfChafiity. ^

I. TTUftice which relpcfts the purity of our Neighbour is

IChaftity. •-•'

Jl 2.Chaftity is a vertue whereby the purity of his per-(bnis prfferved in refpeft of thole things which pertaine to generation, i Thejf.^^'^,^, 5.

3.rhiparts'ofChaftityaretwo3(hamefaftnesandhonefiy« "' 4. ShamefaftncflTe is a part of chaftity drawing back from im(3urity,which is in the fame fence alfo called balhfulneflc. i'^^^Hptieltyis a part of cbuftity leading to thofethings^wtich -b(ic}orh^pirrit^';i, //j^io.^.. V

6. Shamcfaftneffc and honefty arc radically in the inward choi(e of a man^ bnt (ignificativcly in the outward convcr-fation.

7*Hence chaftity is chiefly named ihamefaftnefie as it doth take away the outward (ignes of impurity : i*nd it is called comliaeffe.as it piitteth the outward ligncs of party.

8. Unto (hamcfjceneflejinodclty is chiefly refciTed.and to CO oieliaelTe gravity.

p.Modefly is a vertue whereby wccontainc our felves with-in the bounds of ficfli^y defire.

lo* Gravity is a vertue whereby th^dccornm of purity is obfervcd. ' liXihaftity isvirginalljConjugaUjorvidualL ...

12. But this diftribution is n^it of the ^^^^ into Spedtr^ butof tbcadjuriftintohisfubjcfts. .. .^

15. Forchafticy isthefamcinrcfpecflQftheeflrenceinall^ but it admits fome accidental! differences, according to the diBGsrcnt ftatcs of tho(e by whom it is ob(erved,

f4.For virginal 1 is that which ought to be kept by a virgin untill(he contraftmariage. i Cor.'/.^^.

15* Con)uga]l is that which ought to be kept in wedlock.

Tit. 2 5. -^ • ■ "^ .■ •■ :.'■ ^ -:. V .

16. Vidnali is that which is to be kept by Widowes,

17. Unto coBjugaii chaftity mariagelawfully contracted and obfervanceis referred. 3/^M9^6.1 Tim.2.i^Hck 13.4;

18. For this is the difference between iingle eftate and ma-.iedjthat though chaftity may and ought fo be obfcrved infir-gieefliate, yet finglc cftate of it (elfe raaketh nothing to chaftity : but wedlock hath both of it own nature a certaine purity initfcire, as it is an ordinance of God, and alfoby vettueof that inftitutioD, it becomes a meatrepj to prelerve'purity and chaftity. • ; ^ > 1

19 Mariage is the individaallcdnjunAion of one man and one woman by lawfullconfent, for a mutuall communioaof their b^di€3,and fociety of life among thcmfelves.

23 It isofoneman withone wom<in.Gtfr.2.22.3/if^/<^r.2, I "y.Maui^*^^^. I Cor.j.2, Levit»J^. 18^

2i.For

r

2f.For that pcrfcfkion of fricncl(hip,ancl mutuall offices/uch as mariage is cannot be had but between one and one.

22.ThereioreF^/^^^<iw^.even that which was in ufe with the ancient Fathers, was alwaycs a violation oftheLawes of Manage, neither was it of old tolerated by God by any other difpenfation, then that whereby he is wont to tolerate mens, infirmities^andignoranceSjandtoturnetheai to God.

23. roalawfuil confcnt is required tirft, that the pcrfons to be joy ncd be fic:Secondly,that the cofi(cnc it lelfe be agreeable to thenafurcofthcthing and the Law of God.

24.That the perfons may be fic is required.i. A juft diflance of blood^L^zz/V. 18.

15. For neerneffc of flc(h hinders mariage by rcafon of a* certaine fpeciall reverence due to our own Sefli, contrary to which is thatcoBjugall familiarity which is iigniiied in that phrafe. DoenotUQCoverhernakednefTe* £^t/iV.\8.6.7. ^nd tollowing^

26 • That diftance of degrees, cither of kindred or affinity^

, which is propounded, Lffw. 18. tobeobferved^isofcommon

and pcrpctuall right; for the violation of it was among choft

abominations, wherewith the Gentiles therafclves arc (aid to

have polluted the Land. Ferf.2y.2S.

27.Yet it is not in all things of fuch effcHtiall morall right, tut it may admit exception, either upon meereneceffity urg-ing^as in the beginning of the worlds or upon a fpeciall command of God,Deut'.2^. 5,

aS.Spirituall kindred ornecrnefle(^as they call it)brought in by the Papifts between him thc^t baptifetb,or the God-father,' and rheGod-fon or God-daughter, as they call them bapti-fed,as an impediment of lawfuU raatdmony, is an idlc,and ty-rannicall devilc ot fuperftitiop.

29.Secondly, there is alfo required in the perfon that is to contraA Manimony^ripcnefleofage,! ^6^^.7.3 5. Which if it fliould be wanting, flic could not contract other covenants of Icfle moment^much leffe this To great a ccvcnant.

30. That thii confent be conformable to the natui e of the things, there is required atorcband. u Confcnt of parcnts,if they be as yet in r heir power, i Ccr.7.36#37.38. } 1.2.Confent alfo of the perfons ccntrafting ought to proceed

cecd from certaiic and deliberate counfell, without compul-fion or deceit.

32.This conjunftion is faid to beindividuall, becaufe from the nature of the thing it felfe, it hath the fame ends with the life of man5Ke?w.7,1,2,3. i Or.7.39.

33« They ther-efore that have concubineSjWho doc contracfl between themfelveSj for a time 5 doe not marry according to Gods ordinance and allowancc^but doe filthily elude it.

34.Neither doth this perpetually depend upon the will only and covenant of the pcrfonscontrafting : for then by con-lent of both parts,a covenant fo begun may be unloosed again, as it ufcth to be between mafter and fervant: but the rule and bond of this covenant is the inftitution of God, whence alfo it is in the Scriptures fometime called the covenant of God.

35.This inftitution ofGod whereby he eftabli&cth the in-dividualUellowlhip of husband and wife, doth refpeft the good of mankind in a juft confervationof it by a certaine edu-cation^and hereditary fucceffion of children, which cannot be done without an individual! conjunftionof parents*

36. Therefore lawful! marriage cannot be unloofed before death, without moftgrievous guilt ofhimwhoisthecaufe of it.

37.N ) not i )fidelity or herefie in either part doth give a juft caufe of feparation.i Cor.j. 12,13.

38. But if one party make feparation with obftinateperti-ifccy, the other party in that cate is freed. 1 Cor.j, 15.

39. This con.unftion is for the communication of bodies, I becaufe there is in marriage firft fought an holy feed, MaUc.

2«i5.Andfecondarily a remedy^gainft carnal!defires which

are now fmce the fall in men, who havs not a fingular gift

^ of Ci3ntinency/o unbridled, that (unleflcthey l)ehelped by

I this remedy) they doe as it were burne them, that is, m kc

Lthem unfit for pious duties, and make them run headlong to-

alawfuU and fouie inixturcSji^^-.j.i.f.

.40. H^.*ace the body of the husband is faid to be in the

ower of the wife, and the body of the wife in the power of

^e husband, fo that they ought to give due benevolence one

► anoiher without defrauding, i 0^.7.3 s>5-

T t , 4i.H€nc«

41. Hence alfo the vow of finglc Ufe,as it takes place among thePapifts, is not avowofchafl:ity,butofdiaboUcall pre-ftimption^a (nsrc of the confcicnce.and the bond of impurity.^

42, Alfo fociety of life, and that moft iptimate/or nmtuall comfort and helpc, is among the ends of maria^e : for feeing a man muft leave his father and mothefjand cleave to his wife, (7^.2.24.And(eeing the woman is faid to be made a meet help untoman^G'^».2.i8,Thi8 helping fociety doth not only per-taine to the propagation of mankind;but it muft be extended to all the duties of this life.

43. All thefearc mutuall between the husband and wife^and ought to be observed of equall right,as touching the cflencc qr fumme of the matter^yct fo as that difference of degree which comes between the husband and the wife (that the husband governe, and the wife obey ) be oblerved in all thefc things..

44, Unto chaftity luxury is oppofcd in a more ftrift fence, whereby it fets forth an unlawfull ufe of thofe things, which pertainetogeneration^whichinthefame fence is called, un-cleanneffe inordinate affe^ion^and evill concupi(cence»^<?/,3. 5* LafciviourncflreoZ!!/f«?.i3.i3- The diftafe of concupifeence

45•Unto Luxury are reckoned all the helping caufeSjeffeSsj ahdfignesofit a3«nchaftlookcs./<?^.^i*u Pro.^.i^. zPet.2. 14. Mat.^.2%, Noddings^KilTings, EmbracingSjTouchingSj Daneings^ShoweSjSongs.Gcftwrcs^and the lik^.G'.^/.5«i 5*

46. Llnto the helping caufes of Luxury are referred^ Giu<^ tony and D/unkenneffe,^^. i3«i3.E^.i5.4p./^r^.23.^T. 33, 47 Unto the eiFcQ?.and fignes of it are referred Jafeivioufnes, and lafclvious h bir5Pf-<?.7.ii.Andobfeene{peech,£'/^^.5.4.

48.The kinds of Luxury are. i. Scortation^ which is the mixtureof a fmgle man with a finglc woman, i (^or.6.i6i Whether k be5r^pr/jf^,whordomc,which is the deflouringof a \roman otherwile ha;jeft : or fornication properly fo called, which is (he mixture with a diihoneftwoman^or a whore. 2«, AduIteryjWhen atleaft one of the perfons offending is mar-ri«d or betrothed. 3. fnceft^when thofe are mixed together which arc neerc in the flefh. 4. Rape^when force is added to Luxury,5 ^ Mixture againft nature*

^ 49. Adultery i« moft properly and cflentially agamfi mar-TiagCjthc band and covenant whereof it breakcs ofit own nature 5 and lb is the proper and juft caufe of a divorcc,which is »ot to be admitted for many other finj^altkough they be more grievous^

5 o. A juft divorce doth diflblve the band it felfe of mariage.

Chapter X X.

Of commutative fufiice.

u TUftice which refpcfts the outward benefit of our Neigh-I hour by a certaine appropriation is called commatativc

A Juftice, becaufe it is chiefly ufed in changing^.

2* This Juftice is a vertue whereby every mans own is give* to him in external! commodities.

3.N0W that is faid to be every mans own, whereof ke kath a lawful! domiaioQ*

4. Dominion is a right to difpofe pcrfcftly of a matter (^ fiir as Lawcs permit. Mat.20. 15.

5. There be two parts of a pcrfeft dominion,propriety aPtd the ufe ofit. Lf^c, 20.9.8c l o. i C^r.^.j.

6.N0W theft are fometimes feparated/o as the propriety is inone^andtheufefora time in the power of another.

j.ThisJufticeis cxerciftd, in the getting and ufing.

8. The Juftice of getting depends upon the caufe of the dominion.

j.The cau(e and reafon of a dominion is called a title.

10. A juft title is a juft occupying, an inheritaace, agifcja rewardjor a contrafi:,

11. A juft occupation is a lawful! taking of things which were belonging to no body before 3 yet may become (bmc bodies.

i2» Thofe things are (aid to belong to no body which arc notpoflefled, neither are in any ones dominion.

13. In this fence all things are faid to have been commoa in the beginning ot the world 5 and alfo after the flood; bc-caufe they belonged to no man by pofleflBon or peculiar do-

T I 2 eainioH,

OfcofHmuUtivt iHJtice.

minion : and fo were propounded in common to every one that did firft take or occupie, whereuatoalfopertaines,that ' bleflTuigofGodupon aiAa-kiad. G^/:.i.2%. Fill the earth and fubdue it 5 and beare rule over every beaft, anvi over all foiiles of the Heaven, and over all thcbeafts that creepe upon the Earth, which is alfo repeated after the flood 5 Be fruitfulljin-creafe and fill the Earth.

14. Of the fame condition al(b are now ihofelflandsof the Sea, and parts alfo of the continent which were never inhabited.

15. Of the fame right alfo are all thofe things which did once belong to fome body, but afterward ceaftd to belong tq anyjwhich are wont to be called things vacant or forfakcn.

16. But things that are loft are not to be accoanted with thefe^unlefTe there havebeci due diligence u(ed to find out the true owner : for otherwifc although they be not corporally detained from anothcrjyet in right^ with will ^tidmind tlicy. arepofleflTed. . : ,^,'V

17. Herxe thofe wares that to lighten the Ship are caft into the Sea,or are by fome Shipwrack brought to fliorcj^are not to be accounted for things vacant or forfaken.

18.Unto this occupying is captivity referred, which is an ocupying caufeJ by right of war jultly undertaken.

19. An inheritance is a (Iicceeding into the goods of ano-- thereby vertuc of his juft wilh Levh42').^$,^6. Num.iy.S.p, 1 o. & I I.

20,A gift is a freebeftowingof a good tbing.i JC/;5f^.ro.i ot^ &13,

21. A reward is the recompencing of a worke done.

22.A contraft as't pertaines to this placejis a communicating of a good thing upon an agreement binding to it :the forme oi which b^l eive, that thou may eft give, or I give that thou mayeft doc, or I doe t^hae chou mayeft doe^ or I doe that thou mayeft give.

25.Unto p(;{reffiDn by contratfl is to be referred, i. Buying, when a thing is had upon a certaine price, 2. Letting^ when the ufe of a thing is granted for a certaine reward. 3. Borrowingjwhen a thing is taken to be rendred freely againc^ f n the famcj genei ally called mutmm : or to be r€fl:or€d in the ,

(atHe-

amc fpccialljCallcd commodatHm , to which a pledge or defo^ turn may be reckoned. 24.About thefc matters a lawfull occupation ^ or courife of livingjisconvcviaotjbclonging toall men, except choievvho enjoy publick offices, of whom we have fpoken before at the fift Gommandemcnt: for (uch occupations of life ^ although they doc from the nature of the thing pertaine to the common good.and ought to be thither direfted by men ; yet they doe withall belong to the private good of this life in getting^ and keeping the goodsof this lirc.E/?/:'«4 28.2T^^^/.3.11.12.

25. All are bound who are not exerciftd in greater offices and doe not prepare themfelves to them, to exercife ibmc fcch occupation. I r/?^, 5 13. gen.^.ip^ According to that of the apoft!e,ifany will not labour,let him not eat. iThjf^^.io.

26. Neither is ic enough that one labour,unleile he labour that which is good. Epk^^iS. That is.doe follow that occupation of life 5 which agrees with the will of God and the profit of men : tUidyingquictneffe and diligence, i Thejf.^ 1 i.i2»& 2 T^^/. 5,1^; Unto which are oppofed flothfulneffe^ voluntary bcggcry, vsine^curious, unclean arts: and an unne-ceflTary care of other mens niatters, which is called. 'B/^-Jibodines.

27t But to what lingular kind, of occupation every one

ought to apply himfelfe^that depends partly upon the inward

- endowments and inclinations which he bath.iF(?r.4,io.And

partly upon outward circumftances whereby he is caried

.more to one courfeofHfe then to another.

28. But becaufe there is a Angular providence of God exer-cifed in direfting fuch matters; therefore every one is i ighrjy faid to be affigned to this or that kind of life, as ic were by Gods reckning.

29^ But although in refpcft of this divine providence (uch a fpeciall occupation of life is wont to be by proportion called by Divines a vocation : yet this is not fo to be takeH53s if that vulgar men were as well feparated by God to their oc^ cupationSj as a believing man is to live well, or a Miniftcrof the word to fulfill the worke of the Minifteryjfor neither is there any where m the Scriptures, either any fuch thing decla-red^or the title it fclfe of vocation, fimply and properly given to any vulgar occupation* TC 3 5Q.For

gai Of e^mmutatwe Jufiice^

30. For the Apoftlcj i Cor,j.2o,\Nhm he makes mention of vocation, doth not fet forth any certaiiie occupation of thislifcj (forcircumcilionanduncircumcifion, fovic^aiid frcedomcj are not occupations of life or juft callings) bat he diftributcsj as it were, the calling of the faithful!, by th« fubjcfts, when he fliewes that lome are called being iervants, and fosnebeing frcCjas appeares r<?r/(? 24. Where he unfold* the variety of calling by that divers ftate and condition, in which the called arc found ; neither doth he there command that erery one abide in that ftate in which he was called : for he permits a (ervant to afpire to freedomc, Verfe 2 !• But he teacheth that there is nodifFercnceof a freemanand a (ervant^ in rcfpcft of Chrift aixi chriftian calling^rifr/f 22.

31. In thedefca of Rich poflcffions poverty confifts, and riches in the abundance of them^i J(fhn g, i.

32. Riches lawfully gotten ^ though in their own nature they be not morall good things, yet they are good gifts of God.Tr<?.22.4.

33. And poverty hath the refpeft of dh punrfliment or affli-

34. Therefore there is no perfeftion, in caftingaway or forfaking riches^ unlefle the ipeciall will of God require it, (v//(??/20.25.

35. But evangelicall poverty which is fpirituall, may cpn-fift with great richcSj as in aAh-ahamJoi^.&cc.

36. Alfb propriety and diftinftion of dominions is the ordinance of God and approvedof him.Tr^.22«2.2 TheJJl'^,12. e

37. In this right of dominion both in getting and ufing commutative Jufticc is excrcifed, the lummc whereof is that we poflefie our own , not anothcrs^ and that without the hurt ofotherf.

38. Bur the foundation of this Juftice is placed in the lawful! keeping of thofe things we have,

jp^Unto this keeping is required parfimony and frugality. Prr.21.15.

40. Parfimony is a vertue whereby we make only honeft and neceffary expenccs.

4?. Frugality is a vertue whereby we order our matters, with profit and benefit.

42. The

Ofcommutatwejuftice.

42, The pcrfcftion of this Jufticc properly flowing froai Charity is in Liberality.

45.Liberality is a vertue whereby we are inclined to commLi» nicateourco'nmodity treely toothers, by the Will of God.

4|. Unto liberality pertaines notonly afreegiving^undcr whiclvis comprehended the forgiving of a debt; but alio free lcnding.L^j.6 34,Andho{pitality,/?(?, 12. i 2. i Pet.^ 9.

45» Alrues properly fo called doth coniift in this liberality, when it is done upon taking piety on the calamity of our Neighbour.

46 Thett in the larger figniiication is opposed to a juft title ©f domitiion^

47. Thett is an unjaft taking away of that which is another mans againft the will of the owner. Efh,^. 28.

48, Taking away comprehends, taking ^ detaining^ and damnifying.

4^ A thing is faid to be anothers, which is anothers/either in rcfpeft of propriety, power,or pofleilion.

50. In divers caufes the owner upon right of humanity is (bppofed to confent, to the bellowing of fome part of his goods^altliough he hath not actually teftified his confent^ and thcnihe rcfpcft of theft cca{cth.'Z)^^^^5.24 25.

5 r. But feeing that which is another mans is taken away either fecretly or by force : hence there are two kinds of this jEin5namcly theft fpecially lo called, and Rapine or Robberyc ^£xod.t2. uHof6.% 9. L^c. 8.21. I C^r.5.8.9-

52. U 'ito theft is referred all fraud whichlsuftdinbuy-ings, or (e! lings, or in any other unlawful! getting.

5,5.Theft in the common wisalth is Peculat-m when things that belong to the community are taken away, and AnnonA flagelUth^ when the buying and felling of come or other things is made deerer then is fit, by manopolies^or the like arts.

54. Unto rapine are referred opprcffionj £/^j 3«'4* ^nd extor(ion,£/;f^. 3.14.1 5^w.2.il. -

55. Unto parfimony and frugality is oppofed profufioi^, which is an immoderate beftowing of ihofc things which we have..

5 6. Unto

Oftdlingtruth. Veracity^ 55.UntoLiberality isoppofedcovetou(heflc, which isan immoderate keeping of thole things which we have, Frev. 11.24. Or a greedy defire of thofe things wee have not,

Chapter XXI.

of telling Truth. Verdcity.

I* TFUfticc which doth afFeQ: our Neighbour mediatlyjis I Veracity and contentation. For by that our Neigh- ' Abour is aflFefted ,by meanes of his credit, and by this by meanes of fome worke or aftion of ours belonging to fome Commandcracnt going before,

2^ Veracity isa vertue, whereby we are inclined to obferve truth in giving teftimony.il/4^23•22.iE;>fe•4♦^ 5, VfaU\'^.2^

3/ OFthis telling truth in giving teitimonyjthe ninth pre-ceptdoth properly handle, and not of thoife things only or chieSy which pertaine to the fame, of our Neighbour 5 For . fame pertaines to that honour, the xonfideration whereof is had in thefitt precept: neither is icto be put after riches and the profits of this life,whereof it was handled in the eight Commandement.Prr.i2,i. Neither doth a teftimony trueor falfe pertaine to the fame of others only, but alfo to their pofleflfionSjand life it felfe»P>^^,30« 14. ^

4, It is alfo maniicil that the words tnemlelves of this precept doe mo(t direftly refpe6t proceeding in judgement, iV^w^.3 5.30/7)^^^.17.6. & 19.15. In which places many o-ther things are handled belide fame, although they ought alfo to be extended to all publickjpoliiick, and facred tcftiaio-niesi C^r.i$.i5. lohn 1.7 8.15. 19.32*34.

5.Hence aSions in places of judgemenCj have not only ap-probacion, but alio direiStion frorti this precept; namely that judgements ought alwaye^ito be grounded on fit teftiirony ( unleffe there be that evidence of the matter which needs no vvitne(re)orat leaft ftrong and violent (asthey call them) pre-fumptionFjWhi.h are cquall to tcftimonicst

6^ The words of a teftimony mu ft alwayes be H(ed rn chat fence as they areundcrltood, or are thought to be underilooi bythofc towhomthewicnelles endeavour to give credence, without equivocationjdoubtingjor mentall refervacion.

7.Truth in a teftimony is threefold. i.Whenchat v;hicn is faid is conformable to the thing which is in hand. 2. When k is conformable to the mind of him that fpeaketh.j. whcntis conformable both to the thing and to the mind.

S.The fecond truth is that which ismoft properly looked at in a teftimony and in veracity : yet the third is required in iho(cthings, a certaineknojvledgeofwhichweare either bound or profeflc to have.

^•This veracity is in a fimple aflertion,or in a promife.

I o. The truth of an aflertion is al wayes thus far neccflary that if we affirme any thing, it doe conient with the mind and our judgement.

Hi Alfo fomctime an aflertion it (elfc is ncceflary when either Juftice or Charity requires it of us.

12. Juftice requires ic in publick judgements of the Judge^of theplaintifetbe detendant^of the witneflc,of the advocate,thc notary 9 and the proftor, and out of judgement when we arc bound tobeare witDeflTeby fome(peciall right.

I3# Charity requires this when good comes to our Neighbour by it, without equivalent hurt to our felves or others.

i4.Truth of a promife is called fidelity.

15tFidelity is a vertuc, whereby we are inclined to kecpc gonftantly our credit given.

i^fThis Fidelity is the foundation of civil! Juftice, and all agreements, andcontrads : for a reciprocal! promife is a Gontraft.

17.T0 the truth of a teftimony is oppofed a Lyc.EpL^, 25/

iS.Alie is properly a teftimony, whereby one pronounceth otherwife then is in his heart. ^^^.5. Whence is that phraf- in Scripture of a double hcart,of a man that is a ly ct .7fa/. 12^^.

If. But l>ecau(e a thing pronounced, doth not confift only in outward words^but chiefly in their fence^therefore the fame Words which are true in one fence, in another fence by^come a lye* ^aU26.6i.

29. Ironies, fables, jtfti, repeatings alfo of falfe things,and

Uu the

of telling truths Verdcity.

the like arc not lies, becaufe they are not teftimonics; and they are not teftimonics becaufe they are not confirmed by the credit aud authority of the fpeaker.

21. An mtention oi deceiving, although it doc almoftal-waycs accompany a falfc teftimony, yet it is not of theeflence of itjueither is it neccffarily required to a lie ; for although one know that he with whom he hath to doe cannot be deceived by his lic^yec if he have an intention in (peaking to affirmc that which is faife, hclyeth no Icflethen if he had hope of deceiving.

2it. An intention of hurting doth indeed increafe thcmif-chiefe of a lie; but it mafeech not the nature ©f it: for if a man, outof|eftingorade{ire toplcaft and. be officious, confirme that by his credit which he knowcs to be falfc,ic is a lie: pernicious of its own nature, if not to otherSj yet to the author himfelfras it is in thofe who are given to flatteries or boaftings, or are delighted iu confirming monftroiis fables or fiftions unto others.

23f An intention to fpeafce that which is falfe, makes a lic^ although that which is fpokcn be moft true,

24. The aflPevcration of a thing incertaine forccrtaine,ia[ accounted with a He althoug^i we tbinke it to be true. ^

25. Alfo that fecrecy whereby one doth not fpcakcthe truth when Jaftice or Gharity requires it^ doth partake of the oaturc of a lie.

t6. But when neither Juflicc nor Gharity requires to give teftimony,then the truth or part of it may be concealed with^ outfin*/^r.38.27.

27. Among lies, thofe are more hainous^in which the tefti-monic is more folerane, as in publick judgements, whlchare dhiefly refpeftcd in the words of the ninth precept ^ ia (acred mattcr^and in the like* Mat.l6.^^, i C^r.\%.i<^.

28.Hence fwbfcriptions.^teftimonieSs or commendatory Ict-terSjgiven againft the knowne truth are foulc lies.

29. That diflTcmbiing which confifts in deeds or figneSjand not in words, is not properly a lie: unleffc the fame either of their own nature.^or by fomeceftaineippointmentj have the force andufeof {peech ras, \ Sam.20.20*2i.i2n Mf(.26^f.' Becaufe luch deeds and Cgnes that are^not verbally have no

OftellingTrHth. Vtracity.

ccrtaincand determinate fignification, fo as th^y can haw the force of a teftimony.

30, Therefore fuch diflTcmbliag is (bmetinw lawfull, as in warlike ftratagems, I^/.8.

31. But it is made unlawful! when in refpcft of the end or mdnnerjit hghts with religion^ Juftice or Charity.

32.Unto fidelity is oppofed perfidy or unfaithfulneflei

33«A lie is committed in a promifejf there be not an inten« tion of doing that which is promifcd, unfaithfulnefle is com-roittcd, if there be not an anfwcrablc indeavour to performe the fame . thcrefca'c a lie and unfaithfulnefle ^ may be joyacd tog€thcr,and they may be aUo fevered.

%^. When a teftimony toward our Neighbour is confirmed by an oath^ then the oath is an ad jun(9: of that teftimony: and although it doe in it leifc refped God only, yet in this ufe it refpeSs our Neighbour alfo.

3 5* Therefore perjury in fuch a teftimony is dircdWy ami immediatly a fin againft reverence due to God : bat mediatly it violates alfothat Juftice which is due to our Neighboar.

36. Aflevcration is the manner of a teftimony whereby the fincerity of the witnefle, and the certitude of knowledge vrhich he bath of the thing witneflfed , is declared: whence alfo it is not unfitly by fbme called a proteftation, becaufeic produceth a witneffing by explication.

57. Therefore in an aflcveration there is not a ftcond con-teftation comming to the former as there is in an oath: but aa ^lluftration of one and the fame thing,

38. Neither is there any calling upon God \n a mere af-ftveration, which is eflcntiall to an oath.

39. Yet an aflevcration is not convenient but to the more, grave teftimonies, for it is as it were a middle degree between a fimple teftimo ly and an oath.

40. We muft moft of all abftainc from thofe affeverations m our common (jpeech, which have fome (hew of an oath«

Vv 2 Cap, XXL

Chapter X XL

of ContentAtion.

I. X^Ontcntation is a vertue, whereby the mind doth reft I in that portion that God hath given him. i Tim.6*6. V^ Hek 135. FhiL 4.11.

a. This Contentment is commanded in the tenth Com-mandement,as appeares by the words themfelves, neither is it, any way meet that this Commandement be referred to that iiiward and original! purity of righteoufncfle, which is the fountaine of all obedience ; for that is not generally commaa^ dedinany one Commandement, but in all: neither doth it more pertaine to the ftcond table which is the condition of this precept, then to the firft.

3. Yec becaui'c of all venues which are contained in the Second table there is none more internally or more intimate to primicive righteoufiieffc then contention^and we are a? it were lead by the hand from this, to contemplate and (e^ke that 5 therefore that purity is not unfitly by occation of this precept handled here.

4. Unto this contentation is joyned joy for the profperity of our Neighbour as of our own* Rom. 12.15.

5.1n that contentment and Joy coRfifts the top and perfefti-* on of all charity toward our Neighbour. In which refpeft alfo ccatentmcnt is in a certaiac manner the pcrfeftion of godlineflc and a godly man. l Tim. 6.6. For godlmefle is great gaine ( p-st' dura^^il^d') with contentment^or producing the pcrfeftion of contentment.

6. Hence it is commanded in the laft precept according to that order which proceeds from the more imperfecSttothc more perfcft, and from that which is more known to that which is leffe knownc.

7.For this is a duty moft perfeft, and moft tinknowne to us by nature, that whatfocver we conceive or will 5 k be joyned with the good of our Neighbouri.

S.Therc-

8. Therefore although this of its own nature hath the firft place among duties to our Neighbour 3 as the foundadonof all the reft, yet becaufe it is lait in h aving a being in man cor-ruptedjtherefore ic is commanded in the laft place. p.Unto Contentation is oppofed co:Kupifcence.H^^.i3»5. 10. But by concupifcencc is not underftood the power and faculty of Infting, and defiling which is naturall:nor the acft or operation of that natiirall faculty wkich is aUo naturall and lawful!, neither the whole inclination of our nature which is corrupt, which is not fpecially condemned in any one precept^but in the whole Liw r nor allthofe chiefe aftuall luft« which areinordinate^ a great part whereof is contrary to religion and condemned in the firft table; nor laftly, all lufts which tend to the hurt of our Neighbour, for thofe which have a deliberaOe confcnc, and purpofc of profecuting joy ncd w ithxhem,are condemned in the feverall Commande-nients : But that dciirc whereby the mind is firft inftigated, and tickled , with defire of the good things which are our Neighbours, although it be not yec come into the mind to get them by unlawfuU meanes, i Kings ii..2%Mar.io*i^.

I r. By realon of that affinity,or neere consanguinity which thofe firft motions of mjuftice have with original! corrup-tion^ whence they doe arile, they are wontby many tobeas it were confounded with icBut.i. Originall fin, is as it were an inbred habit, perpetually dwelling in m, having it (elfe in refpeul of the exiftence alwayes in the fame manner^whileft €We live here; but thefcniotions are tranfient a&ions proceeding from that habit. 1. That fin dwelling in us^isno more originall, then a generall principle of all vitious afti-ons, but thofe afts, which are condemned in this place are manifeftly circumfcrlbed ^ as having refpeft only to our neighbour.

12. The Apoftle himfclfe, Rom.'].Aot\\ plainly open this precept by a Synecdoche of the operations of fin, for concu* pifccncej Ver.j, is the fame with the affections of finnerSj^'irr. 5.And withconcupifenceeffeftcd by fin, r<?r.8. And fb muft neceflTarily be diftinguiftied from fin dwelling in hm.Ver.j.

13. Neither is it any raarvaile that the Pharifees ( of whom Panl was on-^) did not acknowledge the firft motions of con-

U u 3 cupifjence

OfCmtenUti&n.

capi(cencc to be fins, feeing the fame is yet ftiffly denied by their cofen germans,thcPapifts.

14. They that divide this iaft precept of concupilcncc into two, fo as one is of coveting the houfe , and the other of coveting the wife, with that which followes in this matter, x. They are forfaken of all reafon.2.They are conftrained cither to roote out altogether the feconi precept of the firft Table^ Or to turnc it at leaft into a needlcflTe appendix of the firft ^ that they may (eeme to retaine in (bme fort the number of ten words^or rather (which is evident in many of them) that ab-fcuring the force of the fecond precept» thev may with fome (hew remove it fronl thcmlclves, and their fup<;iftitions, they , are conftrained to teare in funder this teniTi precept. 3 1 hey cannot certainly defigne which is the ninth, and which is chc tenth precept, becaufe in the repetition of the Law, Deptu^. 27.Govetingofthe wife is put before the coveting of the houfe 4. They can declare no dittindinjuftice, between theleco* vetingSjWhence alfo it comes to pafle, that they thcmftlvesin explaining the decalogue, doe alwayes joyne or rather con* found the ninth and tenth precept. 5. The very words of the decalogue ^ doe expreflely note one precept when they forbid one a(^« Thou (halt not covet^ and one common obje^ what-foever is thy Neighbours.

15.There is referred to concupifcence as a caufc^the inordinate love of our {clves,which is called 9'>'AutU^2 Tim.^.2»

i6.This (elfe-love is the foundation and originall, in a fort of all fins^not only againft our neighbour^but alfo againft God* himfelfe. 2 Tim*^.^.

i7.Thi8 concupifcence is that which is diftributed by loh^^ into that which is of the flclh^refpeClingthofe things which pcrtainetofoodandluft, and into that which is of the eyes, refpec^ing tho(e things which pertaine to outward delight and profit; and into that which is of the pride of life^rcfpciSt-ingthofc things which pertaine to the glory andpompeof this world, i John 2.16^

18. U nto joy and well-pleafednefli in the profperity of our Neighbour is oppofcd^envy,,or ancvill cye.^/^f.20. 15. And iTTix^piKcc/.U or rejoycing in the hurt of our Neighbour. Pf. 70.3.4.0^.12.

ij Jn thislaft precept that perfcftion of Jafticc is commanded, which is in fomcforcexplained throughout the whole lecond table ; as in the firft precept of the firil table, all Religion is in a ccrtaine manner commanded, (o that in the firft precept of the firft table is contained that firft and great CommandemeafjThoq ftialt love God with all thy beaif.and the (econd table like ro this, thou fhalt love thy Neighbour as thy (elfc is contained in the laft of the fecond Table.

20. From this pertc6lion which ftiines forth in any one of thefe precepts it is maniteft, thataperfeft and accurate fullfillingofthcLavv, isia;po(ribleeveniothe faithful!, by that grace which is bcftowed upon them in thislife^ For feeing ( as it is well faid ) the ru!c and meafureof our obedience is in affirmaiiveSj Thou fiiaklove with all thy heart: and in negatives, thou (hale not covet, both of which is impoffiblc in this life^it doth neceffarily follow^thar none can exaftly (atisfie the Law.

21. In this life v;e know only in parr,i Cnr.i^.^. And therefore we aft only in part : we haveieceived only the firft fruits of the (pirit, Rom.%.2^. And chercfure we cannot exactly obferve a Law altogether fpiriiuall. Rom.j.i^. We carry about us flwlh that lufteth againft the Ipiiiti G^/.S*! 7. Therefore wecannot obey Without concupifccnce3 inclining and drawing another way, Finally we aicnotpeffeftj "PH/.^. Verfe. i 2 • We cannot therefore performe perfeft obedience : but we h^.ve alwayes need toh^vethatpeiitionin theheartj

^and in the mouthjforgive us our debt?.

21. Yet it is truly and rightly faid that the yoke of Chrift is ea(y,and his burden light. <^Mat. 11.30. And his Com-mandements are not grievous, i fohn'y,^. Bccauft the Law is there confidered, i. As it isobfervedbytheFaithfuHwho delightinir. Rom.j.zi, TJa/.ii^, 1^.16. Not as it ought to be obftrved ^ for that obfervacion brings reft unto the foules of the faithful!. LMat.xi.ip. Although imperfcftion cleaving to them is grievous and troublefoms to them. 2. In rerpeftotthefpirit, notinrefpeft oftheflefh. LMatthew26, 4ii 5 Remiluon of fin and of all imper-eclion which cleaves to cur indeavours being jjyned with it. 4, In cosiparifon of the Letter of the Law which kilieth. 5. Acomparifi)n

aUo

alfo being had of the reward appointed by God to imperfect

obedience begun : in which fence even all affliftions arc

counted light. 2^<?r,4.i7. The eafinefle therefore and light-

neflc of the Law of God is not in the proportion of it to

our ftrength: but in the grace of our Lord Jefus Chrift, and

the Love of God together with the Communication of

the Holy Spirit : which is with all thofe

that love the Law of God^

FI^IS.

-4

A A A A A A A A A A ^^ A A A A A ^^ A ^^ A ^^ A A A A A ^\

To tKe Reader.

. Thefe words explained are not

intended for the learnedj but for the un-' yiearned^whereby they may come to the ►^ underfianding of this booke and others of I the fame nature,and the rather becaufe

P many (cntenccs may depend on the o-

peningof a word.

SYnecdoche, A figure containing a part far the vphole p. a

"Genuine diftribution naturaU or proper divifiom.

P-4 Metonymy 4 figure by which the caxtfe it put for the ejfih^or thefiibjeUfor the Adjunli or contraritpije, the efieUfor the caufe. ibid.

■Inaccellible that cannot be gone Hnt«, p>9

fE&iViCC the beginning. ^ p.. JO

I ConfeftarieSjor conclnfions. ibidein.

jyjubfiftence the manner of being* ibidem.

mhHtaCtthe finhfiantiveaSitphitenefe. p.li

The Table,

Jmpkntie Ir^e^&ality. . j ibidem.

E^ivocally V^ibijulL ibidem,

Analogically ^y^^iy^^K p. 12

Niimeucall,^ 1^^T;t/i:))^^^ nit on-Individuall c /j^ in naiure^Jjul in fiumhyr^

^ f ^^ „-. ibi^etn.

Dim-nfion *^l|^J[^§^J!?i/%^^^ ibidem.

Relatives /{£//^#.7/z;t-f ^' p^i 5

IrtfllM Juating; K^f^.lj^^ij;?^^ o^Limitirtg.^ ibiJem.

Syifegiii^eW'^^^^ p-^^

Id entity Sameneffe vfa thing. p. 2 2

Ternr.i latio'a 7/jc? r^Utio/iof'a works to a particular

perfon. » \ ^^ „ ibidem,

An^iyusrefulfilron. p ^24

Idea i^ for^e cr image of a thivgin amdnsmind.

'it tv^O'^H'* pv^\t^MAt\^':i tjn^A-- -^*i^-ibidem* Qdiddity the being of a thing. 2 5

Exiftence thea&uall being of a things ibidem.

Goritingent accidental. 26

Simpte ifitelligehce Godr abfolHte Knov^ledge.

e^(-":n--^-\v\. ^:. '^^\^\V^x = .j t-Vr ' ^ ibidem-

Scifeffce is Knowledge ' ^ i bidem.

Sapience is Wifdome. - ibidem* <;

C<ii\<:omii:i}M Accompanying^ p-27

Antecedent ^t;;>^^f/J?re. ibidem.

Gonnexiony (?;'»/>§: before* ibidem,

BlLi^tohaveanc^Haflbarfg^ p. 2 8

Pffivea

^ni^^Tablf,^

Contingency hjchaftce> '^^'^'' ^^^^'^^'^[^^.p MetonymJcally h^ a figure, fl^-V^'^/^/fepM

•' '' or ihe Juhje^f for the quality, orcoiitrariwife,

.n^*;v;i\ -.'.^^ ^ibidem. Formally tranfient reattxfajfiag. ^^^- . p.51 Virtually thaHs.ihpmeH -v?\\\ov^ahxs \\^q^^ PraeexiCl/o be ^e/w^*i -«i^it^4V.■^•^'^«^ 'i^ <^^«^ ^^'t>.32. Emitte thtbi^ (fathing, - ^'-^^^-^ ^^^'^^-^

'Aggregation heaping up or joyning together..

Incompleat ImperftU. .j^v^^v^l aiUima^^jj

Intrinrecallyi«B!^r4p, ,< .-..ci^i^ V ''^'' ' '^P-4^

Pfe^3ous^OT>^^Q(»r^.■^'i^ ^«t'VinniV^ Ikooiqr^;^^

Sijnfereffs thitfrn ^ofihem^mMnt^Wmiitt kfepefeverall Notiont. .'^'^•^ '.»v.\ •" ^\. 1^.47 /knirbaJI living' •■>^"^^^^^'^H^^^^ Ibitferi.

' Detraaation with -drmifi^f^pmih tm.^':^ p-^i

. IniMguTatiooinfialliftg. ''^'^'^%^S

A UU^aUsi^thdhrt^ii^rywher^^^^^^ -^p^

11 PfOftiifcuoufly cof^fed 102.

X 2 Adequate

To the Reader.'

^^t^MSACcf the fame txte»f» p.i3t7

li/tanum\{^onffee^ome. P"»25

'ffapfmutation change* P V2"9

Colieftiv^y ^^^ei^^r. . " p-»?6

ltit;egrally jp&t'/^. ibidem,

deaus 4 togicatt terfm intimating a nature common tofeveraUkitndt..^^. *37*

'^tfOjes is alogicallferme ^gmfyUtg <^ itatttrt agfte-'^^^Utondy to fever allf articular sr^A 'A . . ibidem. 'Jti^ologieall Axioms ^^^^rirfs, t«^\I?jl«/?»/>/V.

'\4^;-, V .,.:r '■' --■-■■^ '■■■•■■ -^P- ^5<5-

Bxprdium Pre/iice. ibidem.

lf«|StlT i^^f^'ff»y."^*: ^■*^" )

Kefiprocall inier^ange(Aile>}^,:^^J\0S^'i. ^'*^ \|

fiiiWfionpr alfi6*t^m»it1^«it^g^l\ e'l ., P.*'^

VMdytesfolhwers. . wvo\\ I' P-^T^'l.

IntcnGvely thein^ardvermpfii ^mextinfmif^

are outward aSfs of a thing, .vvvv^^.r., .f'^yiP'

jGlaffes/Ae /(^r meeting.' .5nt\\v -l^*' "^

lynpds the greater mating. . {'-yhV^ <!: ibideaa,^ Oedumenicall j^j^i^^erfalL ^ .,,i\^- A\\«: ' ibidetn. Cotifubftantiation the %4f^:4^\^m :iii#»W^'^-.-; 0ther. - ..>^.^,V.,^\-.\ V im '■ t-' ■ ■ f'»°4-

ttii^peff 4 tranjlation^^rik^'^tmi^m^^

"■ '■' , , ■■-■ ■ Lesbian. '

To the Reader.'

Lesbian crooked p.fM.

Ethtcks tftattftert, p. 200

Mediocrity the v/eane. ip.2G6

Specificall thefa^e in kind, ibidem.

Ens incom plcxum a^mpk being. p. 22 2

Specificative that ntakes divers %ndj, p. 222

ltn^\K\XQmexfrefed, V 2il

Ex^cit<, expnjjed. ibidem

iA ppretiatively valuablely. p,2 g^

tCoiBpeUacion»4«»/»^ 9r ^^4/%. ^^ai^

Sym^ihksthtagr(kmmti0fn4tttre\. 7 ^* ^\

.Antipathies Me ^j/%ref«,g;?.v^/«4^»^<. JP* 2^43

^VV^O'pnsiXioti applying to one. >"^ ''f 6. 249

VMcntall i« the nnderftanding, p.^.^^

. A^aUi«_»^ni -:-ibidem.

^' Y^Pf^cation /tf prayagaiuji, , yikor ^.^-^

Impetration obtaining. i s*\Vv.Aj.i\ llf oin: -^gLj

Apprccation/r<j;z«gJtfr. x^Wivi^i^s^ V^'-'pi'^

Celebration^r<?|^»g. \Vvii -i-^-;-i yvh/;! *> jt> Metaphorically tht property ^pm fhing:iii¥ma^

^foamher. -W lkn^55

^omiflory^r^^,/«g. . ^-u^^r^ntji^^

. ^rtory affirming, . .V. v J-o-^-^i

Candidly/»g^»«^^. WibGrnr,£.k2fe

, Spontaneous »//%^. ^'^J:

\ ^"^^'f^^^conJHratioft, ^[2^

Indefinite »«//«,;>,^ , . ibidem.

Fortuitous ../«^. • -^ ^ iby^^

LConjedure^w^. ^

Pertinacious obfiiMate* f265.

^ * 3 Monoiflachicj

V-:

TheTahleJ

Monomachie? D«e///. p.^ifS.'

h^.r\X^2Lte perfeSf. P*^7i

Rcdunriancy abounding* ibidem.

V^tixh(X\or\flander. P*^72

]oi2LQ^tittks. ibidem.

Subje<ftively in this place terminated, p^VS

Ob)ed[ive\y referred by* . ibidem.

Idolpthites thingt offered to idolls. p. 276

^\t^jihi\ox\featingn '\' \.. p*28o jPrplepfisor 5 The declaring of a nhikgi before

Anticipation S that Jball bee -done /ifterw^d^ '

Polygamy many mariMg£s%' '. p.2&i

Adumbration/W^w/if^. it -av ^. ' pM^^. ^ Judiciall the Latpesfor the Comwon-Wedtf^ p* 2^8^. ^

J^\fz%on(:2\\y fignrativel]^ r fli^ ]

G0nceffion^r4«^/«^. v^)»^\e^riibidem»

Mtchzmc^W Handiwork* p. 9 01.

Difpar ity inequality* ^. - ibidem.

Ependative correBing. / v. f \ rioi? • p-307

Coffi^n^Utiye ^i^4wr^ i li bn .ibiden!.

Crimiinall faulty. *^.^i\Vw\ibidem :^

V^xf^moxiyjfaring. r^)}^,Y^^ 7irrHp^^iB \

Pedagogy Child -hood. .^^^m u 2 89.

^C9|nmodation//^/>r^« p«28w^

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