The PREACHER, OR THE Art and Method OF PREACHING: SHOWING The most ample Directions and Rules for Invention, Method, Expression, and Books whereby a Minister may be furnished with such helps as may make him a Useful labourer in the Lord's Vineyard.  
By WILLIAM CHAPEL Bishop of Cork, sometime Fellow of Christ's College in Cambridge.  
If any man speak, let him speak as the Oracles of God,  1 Pet. 4.11. 
London, Printed for Edw. Farnham, and are to be sold at his shop in Popes-head Palace near Cornhill, 1656.   

Courteous Reader,  
THis elaborate piece of the Reverend Author William Chapel, Bishop of Cork, coming to my hands, and considering the great advantage the Church of God might reap by it in this Spiritual infatuated age wherein we live; the Lords Vineyard being great, and the skilful and painful Labourers few, the consideration whereof moved me to expose it to public view, hoping it may have that desired effect the reverend Author intended it to, viz. for the well instructing and fitting of young Proficients, in Divinity, to the work of the Ministry, that they might by the blessing of the Lord, upon their endeavours, and these directions, speak in due season, as the Oracles of God, labouring in the heavenly calling as workmen that need not be ashamed; which that it may have its desired effect, is the hearty desire and expectation of  
Phil. Christianus.   

A Catalogue of Books Printed and to be sold by Edw. Farnham at his shop entering into Popes-head Palace out of Cornhill.  

Britain's Triumph, or a History of the Wars and other affairs of Britain, from the death of the late King to the third year of the Lord Protector.  
Complete Doctress, or a Treaty of women's Diseases, and their Cures.  
Argalus & Parthenia, by Fran. Quarls.  
The New-England Psalms.  
Statue Unboweled, being a choice Treatise of Natural Philosophy in English.  
Divine Blossoms, or the Young man's Prospective. A Poem.  
The Works of Mr. John Milton, concerning Divorce, digested into one Volume.  
The Conversion of the Indians in New-England.    

Analysis of the whole Book.  
Of the Method of Preaching: 

the Definition, Chap. 1.  
the parts of it 

the Doctrine, 

Preparation thereunto 

the ingress or entrance to the meaning of the place of Scripture in which it is contained, Chap. 2.  
the placing thereof, where 

what Doctrine is, Chap. 3.  
How it ought to be laid, Ch. 4. to 11. inclusively.      
Handling of it 

directly in 

Explication, Chap. 12.  
Confirmation showing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,   Chap. 13.    
by Vindication from objections, Ch. 14.      
the Use, which is considered 

in general, Chap. 15.  
Specifically concerning the 

Mind, as 

Instruction, Chap. 16.  
Refutation, Chap. 17.    
Heart 

in its present distemper by 

Reproof,  
Comfort.    
in respect of the future 

good, by exhortation, Chap. 20.  
evil, by dehortation, Chap. 21.               

THE METHOD OF PREACHING.  

CHAP. I.  

THe Method of Preaching is a discourse upon a Text of Scripture, disposing its parts according to the order of nature, whereby, the accord of them, one with the other may be judged of, and contained in memory.   

Of the Crypticks, or Occultations of this Method in General.  
1. This Method may be hidden two ways: Namely in show only, or really. The first way is, when there is really a method, and the Preacher hath as it were a clew or line by which he is guided from the beginning to the end of his speech without any straying; yet this method is concealed from the hearers, partly by not naming in the beginning those heads he means to insist upon; and partly by not expressing his transitions from one head to another, and lastly disguising both the heads and their connexion's under other terms and respects.  
2. The latter way is, when the method is concealed really; and this may likewise be done two ways, (for I would not set open a gap for digressions, or Heterogeneals) First by omitting one or two of the principal parts. Secondly, by intermixing, or inverting the order. When and which way it must be done, aught to be the dictate of his own wisdom.    

CHAP. II. Of the ingress or entrance into the Text of Scripture which is to be treated of.  
THe sparts of the Method are of 

Doctrine  
Use.    
In the Doctrine there ought to be considered the 

Preparation thereunto;  
Handling of it.    
In the Preparation the 

Entrance to the place where it is,  
Laying of the doctrine itself.    
1. Of the Entrance. If the Preacher intendeth to treat upon some whole Book, Psalm, or Epistle, he must first briefly show the chief scope of the whole, and the parts (wherein is the chief use of the distribution of the whole into parts) in their greatest extent. Then the parts of the first part, if it have any, and so proceed to the rest.  
2. Likewise if he undertake the greatest part of some whole treaty: first let him show the scope, then set down the parts, and show how that part which he is to handle, hath its coherence with the rest, and tends to that scope: and let him consisider that part, first in itself, secondly in its relation to the whole.  
3. Lastly, if he takes any particular Text for a subject of a Sermon or two; if it be in the Context (as many in the Proverbs, etc. are not) let him first show the connexion of it, or the relation to the principal part to which it belongs: Or if it gins a treaty, let him show first whereto that, whereof this is a member tends, and how this conduceth thereunto. And let that particular Text be considered first in itself, next in the relation (if any) to that which precedes. See an example hereof, Chap 4. Sect. 6. & Ch. 6. Sect. 17. and elsewhere.   

CHAP. III. Of the raising of Doctrine.  
1. WHat Doctrine is I call Doctrine a divine axiom comprehended in the text. Of which definition (because it seems to mean some novelty) I must give some reason for each particular part.  
I. Axiom] for I lay this as a ground and foundation, That there is nothing true or false, unless it be an Axiom. And therefore whatsoever is revealed to us of Divine Truth (for there can be no falsehood in the Word of God) is contained in the Axioms of holy Scripture.  
II. Divine] For there are many axioms in Scripture, which are not divine, but enunciated by men, not spoken by the holy Ghost, yea some by the father of Lies himself, yet this makes a divine axiom, that such have said such things, Mat. 4.6. Saith unto him. Cast thyself down, he adds a motive, If thou be the Son of God; he allegeth divine testimony for his indemnity; For it is written, etc. Which Scripture rightly cited, all the devils of hell cannot make invalid. Which shall be better treated of in its proper place, for here we will only observe Satan's fraud in the allegation and application.  
There are also in Scripture certain feigned Propositions, which (by the special privilege of Comparates) do argue real Redditions, and being disposed with their Redditions, do make divine axioms (as also the parts of them, which belong to the scope, applied to the parts of the Redditions) and yet the feigned Propositions, or their parts, considered of themselves without their Redditions, do not make divine Axioms. As for example, the Parables of the Sour, and the Tares, etc. in the explaining of which our Saviour applies the feigned Topick to the real. See Chap. 6. Sect. 16.  
III. Comprehended in the Text] Not only deduced from it by a consequence. For axioms that are found in Scriptures may be called Prime truths, and as it were Principles, in respect of those which are virtually contained in them, and may be deduced from them by a good consequence: And these principles are they which I would only have held for Doctrines, yet these are not to be had totidem verbis, or word by word formally in the text, and therefore peradventure not obvious to every one, or conspicuous at the first sight, but sometimes are to be drawn out and reduced into form, the Explication being premised, or a Collation with other Scriptures, presupposing the common manner of speaking, or the Wisdom of God who speaketh. These I say I would have only to be held for Doctrines, for by this means, first hearers may grow accustomed to the Text of holy Scripture, when they are as it were led by the hand through all its axioms, or express truths, whereas otherwise they may go from the Sermon almost as ignorant in the Text as they came. Secondly, by this means the hearer will have the Doctrine as it were before his eyes; so that coming home, having opened the book, he may say, I have this day heard this part of holy Writ expounded and applied. Whereas the Doctrine being deduced by consequence (oftentimes obscurely, sometimes weakly; and sometimes falsely) is soon forgotten, or deserves to be so, and by this means the foundation of the whole Sermon falls. Thirdly, by this means the Preacher doth necessarily tie himself to the words of the Text, or at least will not err in the foundation of his discourse; whereas contrariwise, this curb being taken away, there is is a great way given to straying, making any thing of what you will, and applying some few general collections to any text, (sometimes to the connexion, before the Text itself be understood) and so without touching, but merely neglecting the Text, to the filling of the ears and minds of the hearers with impertinent (and peradventure dangerous) opinions in stead of Doctrines. Fourthly, by this means the Reflection of the Use in the immediate virtue of the Principle will be much more efficacious to convince and subject the hearer's minds, and may be with more confidence and authority urged by the Preacher. And contrariwise when a Use is inferred out of another Use by long and incertain consequences, the further every one is remote from its principle, so much the less thereof it hath in it, and acts so much the less by its virtue. And so easily gives opportunity of evasion to the hearers, and of saying (as they commonly do, especially in Reproofs) he strayed far from his Text. Neither can the Preacher himself with any true confidence urge that which in the present words of his mandates (namely of the holy Scriptures) hath little or no confirmation.  
2. Although I should here hardly admit of any Crypsis, yet I believe those general say of holy Scripture (propounded by God unto all, and whereof that of our Saviour may be taken, What I say unto you, I say unto all) which were written or spoken to some who were then living, so they receive no specification from them, may also be proposed to our auditors, as directed to them.   

CHAP. IU. How a Doctrine ought to be laid.  
SEeing the Axioms of holy Scripture are not framed according to that notion which God hath of himself and others, but of that which he in his will hath conceived to be as a rule to us, that being attemperated to our mind, let it be enunciated to its Logical directrix. And an Axiom being a disposal of an argument with an argument, and a Syllogism of two in question with the third, and as the arguments are affected one with the other, so they actually exhibit their force in both places, it will be of much concernment here, to know well and weigh the affections of the Argument.  
2. A Text considered in itself is either 

Axiomatical or,  
Syllogistical.    
If axiomatical, there may be a Topical Analysis premised, showing first the Thema, or Aliquid, than the Arguments by which it is illustrated, and that in terms fitted to the Auditor's capacity.  
3. The Axiom (be it either simple or compounded) is either one alone; or contains more in it. If one alone, it may without any more ado be presently treated of. But if it contain more in it, they must particularly be (as one may say) singled out and placed: this in the first, this in the second, this in the third place, and so forward according to the order of their nature.  
4. This order ought not to be looked upon by the series of the words, (to which it is oftentimes contrary) but by the natures of the things themselves; in the estimating of which also one ought to be very cautelous. That Axiom that every cause by nature is before its effect, though it be true, may here give an occasion of error, because, as that which is cause, is, before it is a cause; so that whereof it is a cause, may be considered in an abstract notion, before it is considered in relation to that cause in a special and distinct notion: Yea, peradventure the effect may be conceived under the notion of the subject, and the cause as an adjunct employed about it. As for example, By him all things are made, 1. All things were made. 2. By him. Yea though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the subject before the adjunct; yet if the adjunct in its concretion doth contain arguments, which of themselves make a complete sense, and take their specification from the subject, it ought in order first to be treated of; as for example, To us a child is born: 1. A child is born. 2. To us.  
5. But if we consider the axioms in themselves, it will not be difficult to find the order. Seeing that is first, which is most simple, and most general; not depending on the rest, but the rest on it. Likewise that in the second place which immediately depends on the first, and the rest on it, etc. And if there be any collateral ones, it is all one to the method which is treated of first; yet it will be the more commodious way to follow the series of the words, and take that first in hand, which first offers itself to the Readers view.  
6. There may be some absolute thing in the parts of each axiom, that may contain a Doctrine. That which is absolute in the parts, is to be handled before the parts be jointly treated of. The absolute is to be considered according to the rule of its genus. Act. 27.23. For there stood by me this night the Angel of God, whose I am, and whom I serve. 1. The Apostle professes himself to be Gods. 2. That he serves God. 3. That he is Gods, and serves him. 4. That the Angel of God, whose to be, and whom to serve be professeth, stood by him that night: the three first I call absolutes in the antecedent. So in the consequent, Matth. 1.21. He shall save his people from their sins. 1. His people have their sins. 2. He will save his people, etc. The relative condition in for. Because he shall do this, you shall call his name Jesus.  
7. If by the influx of latter arts (namely Grammar, Rhetoric, etc.) into the Text, Logic cannot be immediately examined: then the words are first to be stripped of those arts by some general explication, and the sense to be made plain, and so the way made ready for the Logical Analysis and assignation of the axioms that they may appear to be therein.  
8. If the simple ones come under the species of the comparates (as Eccles. 5.1. Ephes. 5 11.) or the comparates under the species of the simple, (as Prov. 8.10. Matth. 9.13.) or of another kind of comparates, then that which the note sets forth, (as Heb. 12.24.) it is the Logicks part to propound the Axiom, pronuncing how the thing is. See an example, Chap. 7. Sect. 4. & 9  
9 If in the foresaid arts there be any thing involved concerning any part of the axiom; it may be joined with that part which it concerns, to make good the axiom. See an example, Sect. 16. If to the whole, (as in the figures of sentences) that very same which is added, will make an axiom to be proposed and treated of after that to which it is annexed, Proverbs 15.23. A word spoken in due season, how good is it? 1. It is good. 2. Even to the admiration of Selomon.  
10. But if thereby there chance to be any essential thing wanting, that aught to be supplied out of the use of the phrase and scope of that and the like places, the consonancy of faith agreeing thereunto, Luk. 13.9. And if it bear fruit, namely, thou shalt let it stand; or some such thing.  
11. If the explication of some notion, in an axiom already laid, do not necessarily multiply axioms, and they are to be treated of: that notion is first to be unfolded, the axioms to be drawn out, and their treaty to be instituted according to the prescribed method. As for example, 2 Tim. 3.16. Scripture is profitable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for rectifying. The heart of man may be irregular, or straying from the right and its rule two ways. Namely, by being exalted above the rule, or by being dejected beneath it, and therefore in either way it may want rectifying, in the first by Reprehension or Reproof, in the latter by Consolation or Comfort. 1. Scripture is good for Reproof. 2. For Comfort.  
12. If in the resolution of one axiom into many, the construction of the words shall seem to be some obstacle thereunto, it may be lawful to alter it, so the same sense remain. As for example. This, God created the heavens: In this, The heavens were created by God.  
13. Proverbial speeches or say being oftentimes uttered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, antithetically; sometimes, that they may comprehend many things in a few, it is enough if they express something in the one part thereof, and leave the rest to be understood in the other by virtue of the antithesis: which when it is so done, those things which are deficient in the one part, may be supplied out of the other, that so the whole and complete sense of the whole sentence may be gathered. But because those things which are so supplied, are not so manifestly contained in the Text, as those which are expressed, therefore they may either be brought in as Uses, or if as Doctrines, then must it clearly be shown, how they proceed from the Text, and they must not be long insisted upon. There are many frequent examples hereof in Solomon's Proverbs; and many not unlike thereunto are to be found in divers parts of Scripture, as Psal. 1. v. last, The Lord knoweth the way of the righteous, but the way of the ungodly shall perish. 1. The Lord knoweth (that is to say, approveth) the way of the righteous. 2. (By the opposite member) it shall be preserved or prospered. 3. God dislikes the way of the ungodly (by first member). 4. It shall perish.  
14. In which places (either of the Proverbs or any other part of Scripture) something in the one member, necessarily includes somewhat which is in the other, which may both be included and joined into one axiom, and that is to be treated of before either part of the axiom in which they are to be found. See an example, Chap. 7. Sect. 4. & Ch. 10. Sect. 2.  
15. Those which being indefinitely set down, intent not a general truth, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were for the most part, are likewise to be proposed and explained.  
16. Behold set before some of the Lords words, doth argue that sentence to deserve a special attention. And from hence may be raised a doctrine of the latter consideration, according to the rule, Sect. 9 An example hereof is, 1 Pet. 2.6. (the full treating whereof must be had from the rules of Comparates) where according to the rule of the said 9 Sect. (the Apostle expressing in the fourth verse what is wanting) 1. axe. Christ is the stone in the head of the corner. 2. Elect and precious. 3. God laid it, etc. in Zion. 4. He that believeth, etc. 5. All these things deserve a most special attention. Of the same nature seems to be that of the Apostle, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but always in matters of great moment.  
17. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to a sentence strongly denieth, and doth moreover add the negation, being spoken by God, an abomination of the thing denied; if spoken by man together with it, sometimes a deprecatiion. The same thing almost is signified by the Greek (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let it not be so) see Ch. 8. Sect. 17.  
18. You ought to apply your mind chief to that axiom, in which the efficacy or scope of the Text is placed: Those which are accessary, may for the present be more slightly handled. For at another time there may fall a more apt place where they may be found as principals and chief.  
19 That which I said before concerning the order of axioms, though it may seem strange to some, yet none will ask me a reason of it, have he but any touch, and be never so little versed in the dialectics, whose judgement and memory (I say nothing of the hearers) will desire an order; and who by this means will have, not only the first part of his discourse complete in itself, and distinct from the rest; but will also in it, secure his way to those things which follow, in the fore requisite and generals of them. I will rather advise you to reserve to each axiom, that which is Homogeneal to it, that the treaty may agree with the order of the axioms.  
20. What shall we then say of that Topical (as I may call it) way of Preaching, and that oftentimes according to the series of the words, where each arguments, or Topical places, are proposed as Doctrines, or foundations of the discourse, especially when each one carrieth some kind of emphasis with it?  
Though I am not so perverse or nice, but that I can easily like of any way or manner of handling the Divine Word, so it be profitable: yet because my intent is to inquire into the Method, I shall take leave to say somewhat of so usual a one.  
And this in the first place. If such Preachers did only do that which they seem to propose, the whole Sermon, how long soever it were, would be but a mere explication; for those naked and simple terms are not capable of any farther act, as being not apt to contain (as we said before) any thing of truth or falsehood. But such a discourse can neither be a foundation in the Text, nor any way fruitful to the Auditors. For because the Argument, considered in itself, is only affected to argue, and that there is no act of judgement but where the argument is disposed with an argument, it is impossible to bring any proof, or infer any use, of a bare argument.  
Secondly, that emphatical word (if it be so, and not a fallacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) hath the rest of the Text, or some part thereof joined with it, for a foundation of that part of the discourse; oft times that which is by nature first and which if it should be first treated of, would give a light to it: and always that without which neither the sense nor sentence is completed. Whence it comes, that it is neither so efficacious, nor convictive (that namely being not treated of, which is required for its foundation) nor so perspicuous and scientifical, that being as yet concealed, which is by nature first, and should carry a light before it. But as much as necessity forceth us to take on both sides, that this may subsist and beclear, so much tautology and confusion is brought forth, when the same thing is in the same manner repeated, and made both prior and posterior to itself. This seems harder when in an axiom consisting of an adjunct occupated, and a subject (as there be many in Scripture) the adjunct, which sometime is impiously applicable to other subjects, is first treated of: though it do receive its specification from the subject.  
21. The remedy of this evil is, to select, and constitute in the first place that axiom (whether it consist of two, or more arguments) which by nature is first, and contains in itself the complete, and independent sense: and then join unto it that argument which may make that axiom that by order of nature is next, etc. neither need the emphasis to be feared, which may very well be cared for in treating of the axiom; namely, in such fort that every several emphasis, may have its due explication and proof, and the uses be so inferred and disposed, as they shall principally proceed from this or that emphasis. Which may then timely be done, when the whole foundation is clearly explicated and proved: For than they may be urged in vigour of the whole, without any Tautology or confusion.  

Crypsis.  
22. Before any Doctrine be constituted, there may be premised the Explication of the whole Text, and (if need require) a vindication from false Expositions: as, if it be some principal Text, which the adversaries of truth do abuse to confirm their opinions.  
23. Two or three axioms may be joined into one, when either the sterility of the axioms, or almost the same sense expressed in various words, or the Preachers festination (either towards his ending or hastening to some principal point) or some other such like cause require it.  
24. One axiom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or virtually contained in the Text, may be inferred out of another, as a Use out of a Doctrine, as 1 Pet. 5.7. Casting all your care upon him, for he careth for you. 1. Axjome, God careth for you. 2. Use of Exhortation, Cast all your care upon him. 3. The Relative axiom, (viz. Because he careth, therefore east) may be made a motive in that exhortation. Likewise an axiom in the Text may be converted into a Use of the precedent axiom, as Psal. 42.2. Axiom. God is a living God. Exhortation. Let our soul (with David's) thirst for the living God.  
25. If several axioms be joined together, it shall be free either to consider them summarily, or with a distinct respect to each severally. And the use of those things which are less essential to the principal scope, may be compendiously handled. But those which are more chief intended must be more fully followed.  
26. In those verses which have [Thus saith the Lord] or the Lord hath sworn, etc. the axioms which are contained in the thing attested may be proposed, and the witness assevering them, be brought as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and he to be so explained, as there may a force of proof appear thence, as from the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord saith, etc.  
27. Those things which have the word behold, sometimes may be propounded as an axiom, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecce, or Behold, should add to the precedent to which it belongs, and be as it were a bond connexing the uses to the Doctrine, Behold this for Instruction, for Reproof, etc.  
28. If any one (as it is the ordinary custom of Churches beyond the Sea) doth take upon him a long text, he may be Analysis distribute it into parts, and illustrate them, either severally or jointly, by some explication or paraphrase, then choose the chief axiom of each part, or reduce the sum of several of them into one, and according to the first member of the second general Crypseos accommodate the treating of then to the time, etc.  
29. If in framing axioms out of some long sentence, the order of nature should overmuch disturb the order of words, some slight, distribution may be premised, whereby that inconvenience may be obviated: and having run over each part, the full sense of the whole period may be expressed.    

CHAP. V Of Axioms in Specie.  
Afingle Axiom, though it have a large extent in respect of the Arguments which may be disposed in it, yet (if but the Crypsis, and obliqne predications be declared by an apt explication) it is easy to be judged of, as for the constitution of the Doctrine, by reason of the direct union of the parts: whether it be only one axiom, or do contain several ones in it: unless it be when there is some composition either in the antecedent, or in the consequent.  
2. If the antecedent be of copulate parts (so that the consequent be enunciated only, one of all united together, not of the single ones severally, for otherwise it is an axiom of a copulate judgement) and that they require a several tractation, they may be proposed severally in so many axioms, (with a respect to the consequent, (viz. in good, as requisite thereunto; in evil, as tending to it) and afterwards the consequent of all taken together may be laid open. As for example, Blessed are they which hear the Word of God and keep it. 1. For a blessing, it is required that we hear the Word of God. 2. That we keep it. 3. Those who do both these things are blessed. See the like in a large composition. Sect. 5.  
3. Likewise if there be a copulation in the consequent (so that the copulated parts may be spoken of the antecedent, not severally, but taken together) the judgement is the same of it, as was of the other. See an example, Chap. 6. Sect. 3. out of Mat. 17.  
4. Propositions which they call Modal, (if we meet with them in Scripture, in the same sense as Logicians take them) may be referred to a single axiom. And in these the modus doth constitute the consequent, the substance of the axiom being contracted into the antecedent. These modi are nothing, but the affections of the axiom ingenere (which as true, is either contingent, or necessary; as false, either possible, or impossible) and are to be understood by the affection, and manner of disposition of the arguments.  
5. Although where word the Est is merely Syncategorematical, and both parts, or the one in respect of the other, implies a negation to the real esse (as i● feigned, some privative, and contradicing things) there neither part with Est categorematically taken, will make a divine axiom; and though when by reason of the nature of the parts, and affection of the one with the other, an axiom may be constituted; it seems to be there contained rather by deduction, then expressly. Yet if the thing will so bear it, and the unsolding and treating of that axiom by way of use be not sufficient, but the respect which that notion hath to some other part in the Text, or some other just cause require, that it may some way be treated of severally; It may be sometimes proposed, (yet but seldom) and followed as far as need shall require, either in the whole part, or in a particle of the part. Psal. 1. The consequent Blessed is spoken of the antecedent, which consists of several parts, in either of which parts there is a copulation, in the first a treble climax. That axiom may (unless peradventure the word pius may be suppleted for an Antecedent out of the Antithesis of the 4. verse) be handled according to the rule laid down in the second section of this chapter; First, the former part of the Antecedent, than the latter, and lastly the consequent is to be applied to them, as conjunct. Every part of the former, and first that which is absolute, and afterwards with the consequent. As for example, The wicked have their counsel: It is required, for to be blest, not to walk in their council. The sinners have their way; It is required for to be blest, to not stand in their way. The scornful have their seat: It is required for to be blest, to not sit in their seat. Then the Copulation: It is required, if we will be blessed, that we neither walk in the counsel of the wicked, nor stand, etc. nor sit, etc. Out of this axiom the climax or gradation may be observed by way of use. And if this way of treaty be not sufficient, we may proceed further in this manner, There are wicked, there are sinners, there are scorners. There are both those, and these. And so in the other two; but abstractly, that solid axioms may not be anteverted.   

CHAP. VI Of a Composite Axiom.  
ALthough in a Composite Axiom the unitive force of the parts for the most part explicate itself in a Grammatical conjunction: yet notwithstanding, seeing Grammatical conjunctions are taken loosely, and in a various sense, as well in the Original languages in which Scripture was written, as in those into which they were translated, we must not stick too much to these symbols or portions, but we must first look upon the affections of arguments which are there disposed, and the rule of judging every axiom.  
2. If the parts of the Composite do contain somewhat in them which is absolute, (whereof see Chap. 4. Sect. 6) and they require a distinct treaty (which a Connex precisely taken, and a Disjunct do not admit) that which is absolute in the consequent, may sometimes be reserved until we come at it, as Joh. 8.18. The antecedent. I am one that bear witness of myself. The absolute in the consequent. The Father sent me. The consequent. The Father that sent me, beareth witness of me. The Conjuncts. Both I and the Father, etc. See ch. 7. Sect. 1.  
3. Exclusive axioms (which we meet with oftentimes in Scripture differ little or nothing one from the other) although they have the face of single ones, yet because they do always indeed imply a composition, if they be sully to be treated of, they must be referred to a composite axiom. But they resolve themselves into two axioms, whereof one ought to be enunciated affirmatively, the other negatively. And as the affirmation is before the negation, so that which is enunciated affirmatively, requires the first place in the treating. The Exclusive in the antecedent. 2 Tim. 4.11. Alone (or only) Luke is with me, as if he said; And Luke is with me; and other of the Disciples are not with me. In the consequent. Matth. 4.10. Him only shalt thou serve, that is to say, and Him shalt thou worship, and another thou shalt not. In the same sense might be said, Thou shalt serve none but him. The Exceptive in the antecedent. Act. 8.1. They were all feattered abroad, etc. Except the Apostles, the rest were dispersed. The Apostles were not dispersed. In the Consequent. Matth. 17.21. This kind goeth not out but by prayer and fasting. 1. It goeth out by prayer and fasting. 2. Other ways, It doth not go out. The first axiom is to be treated of according to the rule, Chap. 5. Sect. 3. Prayer is required to have this go out. 2. Fasting is required. 3. Byboth it goeth out. Sometimes for greater evidences sake the affirmative, & the negative are both expressed: As in the Exceptive, Deut. 4.35. The Lord he is God, and there is none else but him. The same is signified in the Exclusives, by gemination of the subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. (which the Septuagint do often render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only, as 2 Sam. 17.2. 1 King. 8.39, etc.) Sometimes the Exclusive is set together with the Exceptive, as 2 King. 17,18, etc. so Luk. 5.21, etc. In the affirmate exclusive, the note adds the negate; in the negate, by a double negation the affirmate. In the exceptive affirmate, the note lays the negate; in the negate the affirmate.  
4. Comparates although they be many times disposed in a single axiom, yet because they can scarce be treated of sufficiently, unless they may be more fully distinguished by parts, and so be referred (whereunto full comparations belong) to the composite axiom, of these we must give some premonition in this place.  
5. Where every comparation is said to be either in the 

quantity  
quality.   You must note that these terms are taken at large, and Logically.  
6. When the quantity or quality is said to be a conjunction, or to contain the unitive force of the parts; it is understood notwithstanding to superadd also its peculiar force of declaring the nature of the comparation.  
7. The Note of Comparation which is added to Reddition is chief, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquid is chief in the Axiom, and for whose sake the argument is added.  
8 Also the Grammatical notes of Comparates sometimes do not distinguish one species or kind from the other. See an example, Ch. 7. Sect. 9 Sometimes they are not set by it, Chap. 7. Sect. 4. & 7.  
9 The Comparative degree doth not always argue a positive in either, but a lesser participation of the opposite, as Ezek. 16 52. Lam. 4.9. See an example, Chap. 7. Sect. 4.  
10. In the treaty of Comparates (whither the quantity, or quality be expressed in the Text, or no) it will be useful sometimes, to premise or add to those respects wherein they do agree (as in Equals, and Semblables) those wherein they do not agree. And premise or add those in which they do not agree (as Unequals, and Dissemblables) to those in which they do agree. Especially in semblables this is to be observed, that they be not extended beyond their scope: which is done oftentimes, and dangerously. So both the comparation shall be illustrated, and the detortion or wresting to an evil sense shall be avoided.  
11. If the comparation be limited, as concerning the respect in which it is instituted or set, either by the Text, or by the Context (though peradventure in other places other respects be manifested) let that only be treated of, and the rest reserved for their proper places, seeing it is sufficient to satisfy the intention of the present Text.  
12. If it be unlimited, and divers respects and profits of the Homogeneal may be brought, (because Scripture is to be taken in latitude, if it be not restrained neither by the Context, nor the Analogy of faith or truth) they may well be brought.  
13. The respect in an illimited comparison (whether it be one, or manifold) it must be forced with an Explication out of the habitude of an argument to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquid: and so the Doctrine be constituted, one out of one, more out of more. Where the respect, as being founded upon an Argument (which is more known and plain to the hearers) is to be known and plain, as applied to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquid certain, and of a firm truth, for from hence depend the use and efficacy of the Doctrine. Gen. 15.1. I am thy shield. Axiom. As a shield protects a man who makes a right use of it, so God doth faithful Abraham. Here protection is the respect; known by the use of the shield, certain by the authority of the divine promise, Gen. 12.2,3. For the further Explication of the axiom, the respects, wherein the comparates differ, may be shown. The shield is the instrumental cause of the protection; God, at least, the principal. A shield defends from an enemy which assaults one before; God is a shield 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about his people, Psal. 125.2. A shield is not alwayes at hand: But God round about his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from henceforth even for ever, ibid. A shield is a defence against a corporal enemy only, not against a spiritual. God against all.  
14. But there is no place of invention, which lies more subject to wresting, to infer extreme bad senses, than this of Comparates, and especially of semblables: none doth more easily draw the petty people (and I pray God not many of their leaders also) into the pit, none uses to be more frequently used either to oppress truth, or establish errors. Therefore here ought to be a great deal of caution, especially in assigning respects of an illimited comparation. I could wish this one law might be observed, as that of the Medes and Persians, that at least the Reddition (in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquid is contained) should be proved solidly, out of manifest places of holy Scripture. There is need of the same caution in those places is set down consusedly, and the Proposition is explicated in several parts: as in many Evangelical Parables: and also where no reddition is set down. That Proposition, Exod. 12.46. did seem to want a Reddition, until the event, and the Apostle should declare it, Joh. 19.36. So that of Hos. 11.1. If Divines would carefully use this caution also to comparisons which they bring in matters of great moment towards faith, or manners, we should have more celestial food, and less strife.  
15. Comparates in quantity do argue more pressingly and distinctly then those which are in quality.  
16. Feigned Comparates if they be disposed in a Composite which requires the truth of parts, do not fall under this rule of judgement; see Ch. 3. Sect. 1. Yet some distinction may be used in feigned ones. For some are merely feigned; some are taken out of the common use; which though they do not touch any singular history, neither are they determined to here and now, yet they contain an indefinite truth in them, and therefore if need be, there may be axioms made of them, to be proposed with restriction, and briefly run over. Luk. 18. There is sometimes a Judge in a City, which neither feareth God, nor regardeth man. Sometimes a widow is wronged by her adversary. Being wronged she useth to complain to, and be importunate with the judge. The unjust judge will sometimes do justice to the widow, to avoid the trouble o of importunity.  
17. If a comparation be met with obiter, or by the way, and not principally in some sentence; it may be more slightly treated, and subordinately to principal axioms, as Rom. 13. ●. Wherefore ye must needs be subject, etc. In this Text the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquid is subjection (whose subject with generality and object of the person, you must supply out of the first verse of the same chapter) is disposed with an adjoined necessity, which is argued from two causes comparate between themselves in an unequal quantity (not only, but also) axioms to be treated in the Text. 1. Every soul ought necessarily to be subject to a supereminent power. 2. For wrath it is necessary to be subject. 3. For conscience, etc. 4. More for conscience then for wrath. (5. Out of the relative consideration in the illative or inferring note Wherefore, which joins these words with the precedent) for a supper eminent power, is a revenger of wrath, and a minister of God, and that for the good of all, therefore to be subject, etc. is necessary.   

CHAP. VII. Of a Copulate Axiom.  

SEeing a Copulate Axiom consists as it were of collateral parts, so that one does not depend of the other, the truth of each one in itself is required, and by the copulation of them it is so, that if one be false, the whole axiom is judged to be false. Hence it comes that the parts may be severally proposed as Doctrines; then as united. See an example of an affirmed copulate, of affirmed parts, Ch. 6. Sect. 2. Of denied. Mat. 23.13. Ye go not in. 2. You suffer not, etc. 3. Ye neither go in, nor suffer; of one affirmed, and another denied. Prov. 10.22. 1. The blessing of the Lord it maketh rich. 2. He addeth no sorrow with it. 3. It doth both make rich, and doth not add, etc.  
2. Most comparates aught to be referred to this axiom, so they be taken declaratively, where the sentence is not suspended, or an illation or inference of one comparate is intended out of the other. To the comparates in quantity do also belong the relations of the place, and time, by the same law. An example of like, or equals, a Cor. 11.22. Are they Hebrews? so am I, etc. And I no less than they, or as well as they.  
3. When out of the Text, and Context appears to be intended a comparation of peers or equals, though it be expressed under the species of a connex of impossible parts, yet it will be of a copulate judgement, and the contradictories of the false parts will constitute the parts of the comparation, Jer. 31.36,37. God doth before, and after these verses, express the firmness of his Covenant with Abraham's posterity; and doth suspend the contrary by the impossible supposition in these two verses. The Axioms therefore, vers. 36. are, These Ordinances shall not departed from before me; The seed of Israel shall not cease, etc. No more this, then that, so vers. 37. The Antecedent. The heavent cannot be measured above, or the earth searched out beneath; (namely by men.) In the Consequent. 1. The Absolute They have done many evils. 2. I will not cast off all the seed of Iscael. 3. Not for all these things which they have done, (or because a discretion or a division is to be understood) though they have done many evils, yet will I not cast off all, etc. Lastly, out of the united parts. No more the one, than the other. Those which are unequal do likewise belong hereunto, Prov. 17.12. Let a Bear rob of her whelps meet a man, etc. 1. It is evil to have a Bear rob of her whelps to meet a man. 2. It is evil to have a fool in his folly to meet a man. 3. This is a greater evil than the other. In the third axiom is to be explained the excess of evil in this, more than in the other, 2 Pet. 2.21. It had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy Commandment, etc. 1. God's Commandment is holy. 2. An holy Commandment is the way of righteousness. 3. To have an holy Commandment delivered unto him; is to know the way of righteousness. These three axioms do not belong to the expressing of the comparation: Of the first, see the rule, Ch. 4. Sect. 6. and of the two latter, Chap. 4. Sect. 14. But the parts of the comparation are, 1. Not to have known the way of righteousness, or the holy commandment had been evil for them. 2. To turn from the known way, or from the commandment given, is evil. 3. The latter is a lesser evil than the former.  
5. Semblables. Where a quantity is intended, but it hath not seemed good to argue it distinctly; sometimes we pass over into a similitude, and the quality of the quantity is expressed, as Gen. 15.5. The innumerability. And he brought him forth, and said, Look now towards heaven, etc. Where the Protasis, the stars are not to be numbered, is proved by the condescent to the manner of humane witness through experience. Look upon, and number if thou canst, that is to say, when thou hast tried thou canst not. Apodosis. Thy seed shall be innumerable. The note of comparation superadding the similitude to the copulation, So shall, etc. is proved by Divine testimony, The Lord saith. Axioms. 1. Thou canst not number the stars. 2. I call to witness thine own experience. 3. Thy Seed shall not possibly be numbered. 4. As not the stars, so neither thy seed. (The respect in the quality, So: that is to say, 1. By reason of the number. 2. Conspicuously. 3. To men that have skill and experience in numbering it shall be innumerable as the stars are to now thee) 5. The Lord saith it shall be so. 6. God brought forth Abraham. 7. He said, etc. 8. After he had promised him an heir out of his own bowels, he brought him forth and said, etc.  
6. Mat. 13.45,46. The Kingdom of heaven is like, etc. These words contain a Reddition, but set down confusedly: the subsequent a Proposition distinctly explicated, in a Merchant, together with his object and actions. And though the reddition be joined with one only argument of the Proposition (where it is said like unto a Merchant) yet it is to be understood, to be referred to the whole proposition, and virtually to involve the analogal parts, to its parts. So vers. 24. The Kingdom of heaven is likened unto a man who sowed good seed in his ground. Where by our Saviour's own interpretation, He himself is the sour, and to the rest of the parts are applied those things which are in the Kingdom (though not all of the Kingdom). Only to the zealous servants he applies nothing. as if he would not have such Ministers named under the Gospel as study or endeavour the kill of Heresy. Castellio doth rightly warn us upon Matth. 11.16. The whole matter, not one word only is compared as in other parables. Out of this Protasis if need were there might axioms be framed. Namely, That Merchants do attentively seek after things of this world; that their industry sometimes proves good to them, finding things of great value. For the most part they are cunning enough, selling all they have for a greater gain, buying that which will bring them the greatest commodiousness, etc. Of these things, see Chap. 6. Sect. 16. Proper axioms of the Text. As the Merchant which seeks for pearls, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those who are ordained in the Gospel, do seek for solid good things. As a Merchant which finds a Pearl of great value, so these by seeking do find life everlasting. As he sells all that he hath to buy that Pearl: so they deny themselves to obtain this. As he buys that, so they by observing the conditions of the Evangelical Covenant, to which the promise is annexed (God for Christ's sake having compassion) obtain this.  
7. Dissemblables also without a note (as there are many in Solomon's Proverbs, and elsewhere) do seem to belong hereunto. Translators sometimes in these do render an Hebrew [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] by a copulative; ostentimes by [sed, but] as it were to show the dissimilitude. But they are well copulated so far as either Dissemblable is enunciated with its quality; for herein they agree, that either hath its quality disposed with it, Prov. 14.29. He that is slow to wrath, is of great understanding, but he that is hasty of spirit exalteth folly. Where according to the rule, Ch. 4. Sect. 13. something may be added, out of either part, unto the other: and so the parts are fully unfolded, He that is slow to wrath is of great understanding, and exalts it: He that is hasty of spirit is great in folly, and exalts it. These being treated of, let the Collation of Dissemblables succeed. To the unfolding of which, may be proposed, in what they do agree, according to the rule, Chap. 6. Sect. 10. Each one is great in his quality. Each one hath something which he exalts. But the quality is very divers, to which also those things add a weight in which they both agree.  
8. In an affirmed copulate, and which contains a discretion, or separation of [non, & sed] namely [of not & but] there seems to be a full enunciation, Psal. 1. And the godly man shall prosper like a tree; And the ungodly man not so, but is unhappy as the chaff, etc. Where either Dissemblable, is argued from the Semblable, for the greater illustration of the dissimilitude. See examples of Dissemblables sully disposed, Joh. 3.36. & 4.13,14. where in the first part there is a Protasis, in the second an Antapodosis in the 

Negation of the like, or Semblable quality.  
Various position of the quality.    
9 Heb. 12.24. [Better] though it be spoken very largely according to the manifold reason of the good, yet it seems it cannot be here expounded of unequal, but dissemblable, [— the blood of sprinkling speaketh better things then that of Abel] Better things, that is to say, other or otherwise; Namely, the blood of sprinkling speaks better things. The blood of Abel not good things, see Chap. 4. Sect. 8. It may be supplied by the Protasis (for it is an illimited comparation) out of the History, Gen. 4.  
The blood of Abel did speak 

towards God revenge.  
to Cain horror    
Out of the Antapodosis out of the Apostle the blood of Christ speaks 

towards God propitiation.  
to the hearts of beletvers which are besprinkled with it, peace.    
For the further explication, the respects may be brought, in which they agree (according to the rule, Chap. 6. Sect. 10.) 1. The Flood of either was unjustly spilt. 2. The blood of either speaks. The separate treating of the parts, may be here omitted, as not being expressed in the Text. And where they are expressed, they may be fully treated: but here sufficiently in the collation or comparation. The Axioms in the collation. 1. And the blood of Abel of itself speaks vengeance towards God; and far otherwise the blood of Christ, speaks propitiation made towards God for all. 2. The blood of Abel speaks horror to Cain. But that of Christ peace to all those who by faith have their hearts besprinkled therewith.   

Of the Negate Copulate.  
10. Those Comparates whose note is the negation of the opposite species or kind might seem to be disposed in the Negate Copulate. And the note indeed doth show that there are such arguments; yet they are not ●ully and distinctly enunciated in that axiom. For the Negation that notes best, doth terminate itself in the indication of the gender, and rejection of the opposite species: whence followeth that the other is disposed there, but in a confused conception. Neither is the note always certain: as a negation of the greater doth not infer a known parity or equality, Joh. 4.12. & 8.53. & 13.16.  
11. Dissemblables by negation of similitude (although they be fully distinguished) cannot be fully comprehended in this denied, or Negate copulate. Because besides the negation of the proportion between Semblables, is required a position of a divers quality.  
12. A Copulate is more confusedly denied, as for the parts, when the bond or connexion is absolutely denied, neither seems it (except such as are absolute) to contain any more axioms than itself: unless we think, they be sometimes to be pointed at, because of the speakers prudency. As [you cannot serve both God and Mammon] you may serve him, and you may serve this, you cannot serve both together, see Chap. 8. Sect. 9  
13. A Copulate which is false on the one part, is more clearly denied, as to the parts, by the Discrete; for so it is distinctly expressed which part is true, and which false.  
14. A Copulate of both parts, affirmed and false, is consequently denied, taking away the parts by the copulate of the denied parts, Act. 25.8. A Copulate of both parts denied and false, contrary wise: Isa. 47.19.   

Crypsis of the Copulate.  
Seeing that a Copulate of its own nature doth not seem to require a necessary union of the parts; and doth not always intent somewhat (at least of any great moment) as resulting out of their union; therefore in such, the axiom which ariseth out of the copulation may be omitted. Otherwise that axiom is of great moment, by reason of the authority, by which the parts are united, and the necessity of it, to that which it directly looks upon in that union.  
16. Because in the Copulate there be Collateral parts, if there be little or no difference between them, unless it be in words, the consequents of the parts may be joined into one: And likewise the antecedents. Prov. 31.30. Favour and beauty deceitful and vain. Finally, if such parts be any more illustrated in such a manner, they may likewise be joined together. Psal. 51.2. David said, My sin, mine iniquity. 2. He desires to be washed and cleansed from them. 3. He desires to be washed throughly. 4. All this he desires of God.  
17. In a comparation, a several treating of the Proposition may oftentimes be omitted, or at least be shortly knit up, whether it be feigned to an historical similitude, or true. 1. Because it often consists of a matter which is but little Theological. 2. It is not primarily intended in the Text, but the whole or chief use of it is in the application to the Reddition, and the illustration of it. 3. It is more known and clear to the hearers, who by it are to be taught the Reddition. 4. In the reflection of the Doctrine, it comes first to be inculcated or pressed into the mind or heart of the hearer by uses. And here the Preacher might take upon him that of our Saviour, Hear what the unjust Judge saith, Luk. 18.6. And being to exhort to sedulity and care in seeking out the summum bonum, or chief good, out of the parable of the Merchant; attend unto his care in worldly things. The careful Merchant runs to the uttermost parts of the Indies, etc. So the several tractation of the Reddition may oftentimes be omitted; namely, when it shall be sufficiently treated of, with the note of comparation, or in the collation itself of the parts. And so very many Texts of full comparations may be sufficiently exhausted, if the proposition be applied to the Reddition (or as the reason of it shall require) the part to the part: and so the Doctrine be constituted.    

CHAP. VIII. Of the Connex.  

1. HEre the affirmation signifies, that if there be an antecedent, there is also a consequent. So that though there be no note, or that which is, is alien, or not pertinent (as oftentime it is usual) yet if the illation of the consequent from the antecedent be intended, the axiom ought to be thought belong to this place. The truth thereof consists in the true connexion of the parts, that either out of one, or both false ones, the absolutely true may be; as also out of the true ones, the false; namely, when the one doth not follow out of the other. Hence, by reason of the form of this axiom precisely looked upon, the Doctrine cannot be constituted out of either part, though the parts severally considered were true; because the false ones also may consist with the truth of the axiom. Yet absolute axioms may be in the parts. In the Antecedent, Gal. 1.8. the absolute is, Hath been preached unto you. In the consequent, Joh. 8.55. the Absolute, You are liars. An example of a Connex, where a like is inferred from a like, 2 Sam. 15.21. As the Lord liveth, and my Lord the King liveth: But in what place [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] my Lord the King shall be, even there also will thy servant be. It seems to be a prerupt, or hasty speech of a Soldier hastening to express his faith; as if he did say, I will not return unto Absalon as thou wishest me, But in what place, etc. The Comparation is limited to two respects in the Text, which being incompatible are proposed disjunctly. Whether in death; there also, etc. The place in which, or the condition David should be in either to life or death, it infers Ittai would in be the same, or the like▪ Axioms. 1. Ittai professeth the King to be his Lord, and himself to be his servant. 2. If my Lord the King be in death, there will his servant be with him. 3. If in life, he will be there with him. 4. In whether condition soever the King shall be, in the same also shall he be. The antecedent doth infer the consequent, taking its force in that Ittai confirms it with an oath, that whatsoever the King's condition should be, the same should be his: whose efficacy is perceived by the nature of this manner of testimony.  
2. Yet this belongs unto the Connex (where there is relation of the consequence) that it requires the truth of the parts also. And therefore it offers the axioms to be treated of distinctly in their parts, then that which results out of their union. But how much the more it declines from the bare connexion, so much the nearer it comes to the nature of a Syllogism, so that the causal conjunction being taken away, it usually resolves itself into an Enthymema. And also a whole Syllogism may be comprehended in this axiom.  
3. Hereunto belong the causal (also when the cause by accident infers the effect, as Eccles. 8.11.) and rational notes, if they do truly note (which they do not always do, as John 19 ver. 4, 5, 6, 23, etc.) and which soever have the same force or efficacy: whereof the former belong to the Antecedent, the latter to the consequent. In both of them the antecedent always contains the cause of the consequence, and sometimes of the consequent. The Grammatical Crypsis or transposition of parts is very frequent in this axiom. Si, if, is oftentimes set down for [cùm, seeing that, or quandoquidem, seeing that] Luk. 11.13. Joh. 10.35. & 13.14, etc. Oftentimes the causal note is wanting, as Psal. 25.8. Sometimes it is set down for the illative or inferring, as Psal. 116.10. Sometimes the illative is wanting, as Psal. 116.1. Sometimes both, as Psal. 118.6. Sometimes it is tacitly contained in the antecedent participle, as 2 Cor. 7.1. Especially where the participle signifies notice: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beholding, Acts 4.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seeing, Col. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they heard, Acts 7.54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowing, Heb. 10.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, remembering, Act. 20.31. Sometimes it is found with an alien note, as Matth. 3.14. I have need to be baptised of thee, and comest thou to me? as if he said, Seeing I have need to be baptised of thee, I do not see why (or some such like thing) thou shouldest come to me.  
4. Oftentimes the antecedent of this connex containeth that which preceded, sometimes virtually, and sometimes formally. Therefore if there it have been treated of by the Preacher, and here it be virtually recollected to infer the consequent; it ought here to be freely treated of, and only according to what is superadded by the manner of recollection, 2 Cor. 7.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Having therefore, etc. so chap. 4. vers. 1. In both places the demonstrative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, emphatically set down, seems to note an excellency; in the former, of the foresaid promises, in the latter of the foresaid Ministration. But if formally; only the consequent, and the inference of it out of the antecedent offer themselves: for the repetition of the antecedent, as lately treated of, will suffice. Rom. 8.17. And if children (where Simo, if, stands for cum, seeing that) than heirs. 1. True believers (whose description was before) are heirs. 2. Because children are heirs.  
5. An axiom out of a final cause (where the finis, or end, under its note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or finally taken, or its equipollent, is set to infer the medium or means) may also be referred to this place. Which kind of axiom (because it is frequently obvious in Scripture) we will here speak somewhat of concerning its illative, or inferring force. One that acts according to reason, looks upon the end under the reason of conveniency; He wisheth, or with a kind of willity desires. This desire excites him to inquire, whether there be any means, by which it may be obtained. The possibility found out, and added to the end somewhat increases this desire. So increased, it excites him again to seek out the nature of the means. 1. Whether they be possible to be applied by this agent of himself, or some way else. For want of this condition the desire vanisheth into despair. 2. Whether they be not of such weight, but that the end may abundantly recompense it. 3. Whether they be necessary, so that the end cannot be obtained without them: or at least as necessary as others, if there be several ways to that end. 4. Whether they be certain, so that by the use of these, the end cannot choose but be attained; or at least probable. For defect of these three, the desire vanishes into a neglect. The desire occupied about such an end and the means, and by faith strengthened about them, grows into hope or efficacious desire of the end. And because the means are first by nature, as far as to the actual being, as productives of the actual end, or the fruition; therefore the agent puts the means into an actual esse or being, making use of them, to attain the end. The end being thus specified, is truly the beginning in operable things, as obtaining the complete volition or will of itself, and of the means to it. And all these things are eminently found, as well in the excellency of the end, as in the habitude of the means unto it in the Covenant between 

Christ and the Father.  
Us, and God in Christ.   Which two Covenants (whereof the first is the foundation of the other) do afford very many axioms of this kind in the Scripture.  
6. In this axiom, for the most part the Medium or means is disposed in the first place, and then the end. Yet if the end hath the reason of the argument inferring the medium, the Antecedent of the axiom contains the end, and the consequent the medium, or means. But because the means may absolutely be looked upon, before it be considered as determinated to this end; it may conveniently be treated of in that order as it is placed (unless by chance the reason of some special text be against it) so it be abstractly in this absolute nature, reserving the respect to the end of the Doctrine, which is to be proposed out of the united parts, Luk. 19.10. The Son of man is come to seek and to save that which was lost, where the coming of the Son of man is argued from a double end, copulately disposed: Subordinate, and Principal: Who, from the object. What, from the adjunct. The parts, the antecedent, to seek and save, (or because be intended to seek and to save.) The consequent, Therefore he came. The axiom, (the explication being premised) We were lost. 2. The Son of man came. 3. He intended to seek. 4. To save that which was lost. 5. To seek and to save. 6. Because he would seek and save, therefore he came.  
7. For there are also many places in Scripture in which under the note, is contained the event of the final cause: And these axioms do also belong hereunto, the adjunct to it being connexed, but in a contrary order of parts. For the event which lies hidden under this note, constitutes the consequent part of the axiom. Of this kind seem to be those say [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that the Scripture might be fulfilled, ere accomplished. As if he should say, When these things were done, the Scripture was fulfilled, which had foretold it should be, or these things were done, to the end that the Scripture might be fulfilled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end. An example, Matth. 2.15. Because he was in Egypt, etc. was fulfilled the saying of the Lord by the Prophet, (namely in the Antitype, or reddition which is to be understood) Hos. 11.1. The axioms of the antecedent. Herod died, Joseph with the child and his Mother was in Egypt so long, that is to say, till the death of Herod. In the consequent. As God called his Son, namely, Israel: so he called his only begotten Son out of Egypt. This was spoken by the Prophet. From the Lord by the Prophet. It is fulfilled. Because he was in Egypt, etc. (and being warned, be returned) therefore it was fulfilled. And in this sense seems to be expounded [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that it might be fulfilled by [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] then was fulfilled, v. 17. Because there was a great cry for the death of the Bethleemitish children, the saying of Jeremy, (namely in the like) was fulfilled, so Mark. 15.28. And the Scripture was fulfilled, which saith, etc.  
8. Sometimes under the species of the final cause, is set down the event merely by accident also in a contrary order of parts, Matth. 10.34. I came to send a sword. Having premised a due explication, the sense will be, that The coming of Christ is the accidental cause of persecution (namely through men's malice) or Men would take occasion, from the coming of Christ to stir up persecutions. Here the coming of Christ is the Antecedent. Persecutions should arise upon occasion thereof, the Consequent. Because I came, persecutions will follow.  
9 There is another Adjunct to the Connex, or as one should say, joined to it as it were in affinity, not to be measured out of the precise proportion of the form alone; but with a respect had, as well to the nature of the matter, as to the nature of God who is the witness. In such connexes, (whether they have relation to God or man) though nothing in esse, or in being, is somewhat set down in posse, or possibility; and somewhat beside, according to the matter on God's part, as Deut. 32.41. if I whet, etc. Here is the posse, or possibility, and when it pleaseth him, it is to be understood, he will do it. On our part, in exhortations, monitions, with promises and threaten, etc. is set down the posse, or possibility of the second Covenant, not of the first oeconomically proposed. See Dr. Prideaux in his Sermon Of Perseverance. According to the matter also, either necessary, or indifferent: of the necessary, is laid down, it ought or ought not: of the indifferent, it may, or it may not; or it is expedient, or it is not expedient. Which may also be observed in other axioms of the same matter, as Mat. 10.32,33. For seeing the force of Divine testimony (as these are in an eminent degree) proceeds from God's infinite Prudence, virtue, and benevolence: We must look we do not attribute to any Divine saying, any unworthy or less than worthy thing.  
10. This connex, if it contain nothing which is absolute in it, and the parts be single; the axiom may be proposed (being not very long) as one only Doctrine, and those things which are involved in it, be deduced from it as Uses, if any one shall think the sentence to be elliptic, and that these things which are involved are to be supplied: I will not much contend against it. Sometimes it will not be amiss to avoid the inconvenience of too prolix a sentence. See an example in the last Section. This axiom is laid without any note, Jam. 5.13. Where in the antecedent posse, may, is included in the consequent also, debere, it ought.  
11. If there be a copulate composition in this axiom (as that Chap. 5. Sect. 2.) it will be so likewise in the treaty, Rom. 10.9. If thou shalt confess with thy mouth, etc. The axioms (passing over what is absolute in either part) are 1. To confess with the mouth, etc. is required to salvation. 2. To believe in the heart, etc. is required to salvation. 3. If thou do both this and that, thou shalt be saved.  
12. If a copulate composition be also in the consequent, and that it be large, it may be summarily contracted into one notion, containing all its parts, that the Doctrines which are framed out of it applied to the parts of the antecedent, may be the brieflier proposed. Likewise the antecedent that it may be the easilier applied to the parts of the consequent. So in the Commination, where there is such a copulation, the parts may be laid as tending to the evil denounced, Luke 12.45,46. Where out of the Hypothesis of the Dissemblable behaviours of the servant, there is foretold a Dissemblable event, If that servant say, etc. (as he may, but ought not to say.) Axiom. 1. That servant saith in his heart, My Lord delayeth his coming, it tends to damnation. 2. He gins to beat the men servants, and the maid servants, it tends, etc. 3. To eat, drink, and be drunken, tends, etc. 4. If he do both that, and that, and this, be shall be damned. Out of which last axiom may be observed a Climax, or gradation of sin, by way of use. And as we contracted the consequent to one notion, that the Doctrines might be proposed so much the brieflier out of it applied to the parts of the consequent, so may the antecedent also be contracted to one, that it may be easilier applied to the parts of the consequent. Hence the fifth axiom. If this servant be so desperately wicked, his Lord will come upon him, in a day when he looketh not for him, and in an hour when he is not ware. 6. If he be such a one, he will out him in sunder. 7. He will appoint him his portion with unbelievers. 8. The whole axiom out of the parts proposed on both sides. Out of this axiom may be observed, 1. A Climax or gradation in the consequent, or the degrees of punishment threatened to that servant. 2. The proportion between the sin in the antecedent, and the punishment in the consequent. Namely, He saith, the Lord delayeth his coming: the Lord will come in a day when he looketh not for him, in an hour when he is not ware. Also he beats, etc. The Lord will cut him in sunder. Likewise, He gorges, and makes himself drunk with an immoderate portion of food, and wine. The Lord will appoint him his portion of food, and wine. The Lord will appoint him his portion with unbelievers.   

Of a negate, or denied Connex.  
13. The negate connex (whether it be denied by preposing a negation to the whole axiom, or by more openly denying the consequence) doth no more exhibit a doctrine in parts then an affirmate.  
14. Because there would be no place for a negate connex in Scripture, unless the Antecedent did not infer the consequent affirmate; but oftentimes it doth not infer it, because the parts are divers amongst themselves: Thence it seems to be, such an affirmate is more clearly denied, as for the affection of the parts, by the discrete or severed of quanquam, or tamen, although, or nevertheless (which also expresses the diversity of parts) then by the negate Connex, which only denies the consequent to be inferred. But when it is denied by an axiom of this or another kind (as virtually it may be) the axiom so denying, must be referred to it own proper classis.  
15. If the first which hath affinity with the Connex, be under a stricter note, or if it doth bear a stricter; though the negation doth break the bond, yet the antecedent under such a note, remains as granted. The consequent in the mean time (whether it be true in itself, or false) by the negation of the sequel is left in the middle as in a precise connex. A more strict note is [Cum, though] or [quandoquidem, for because] Rom. 9.7. Not because they are the seed of Abraham, are they all children, the causal conjunction shall here bear a strict note; not though you be (or although you are) the Seed of Abraham, are ye his sons, saith the Apostle to the Jews, who would infer the Consequent out of the Antecedent; as if he had said, though ye be the Seed of Abraham, yet it doth not follow, that ye are all sons.  
16. And if this axiom, which this in Scripture doth contradict be so absurd, that it lays a falsehood in the antecedent; the antecedent which will not bear a stricter note, doth constitute a Doctrine, 2 Cor. 11. In the antecedent of the Discrete the Apostle disposeth such an axiom. Not (the question being equivalent to the negation) that I do not love you, have I been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or not burdensome to you. The Apostle seems to obviate a malevolous man's saying. Because Paul doth not love us, therefore will he take nothing of us, to whom the Apostle opposes this contradictory Not, etc. [Quia, because] is a more larger conjunction in the negate, and may be taken either as granting, or indifferently, as of he said; Whether I love you, or not love you; the not loving, doth not infer the not being burdensome. And truly the conceit of man is so much larger than the portion of words, that it can hardly be bound and restrained by words in a sentence; but at some time it may escape into a various sense, unless the scope of the place and context, etc. be considered. Yet the antecedent is asserted under a stricter note. But this was not the sense of the Apostle, but by the interrogation and question equivalent to the negation, and his appeal to God touching his affection, as it should seem; and by the subjunction of the true cause in the 12. verse, he doth rather insinuate the contrary to this antecedent, which he doth likewise abundantly profess in another place.  
17. The negation here seems sometimes not only to take away the bond, and so the consequence, but the consequent also, especially the more vehement, Rom. 6.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what then, etc. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as vers. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what then shall we sin, & 2 Cor. 11.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherefore, etc. (though elsewhere it be otherwise, as Rom. 9.30,32.) seems to be a preparation to confute the Prolepsis, or inconsequent inference: as if he should say, You are inclined of things rightly spoken, to infer things which are not right. We must not sin, not because we are not under the law. Omitting the Antecedent (which here is set down in the Discrete) 1. axiom, That we must not sin. 2. Not for this cause. 3. This aught to be abominated, and prayed against, so Rom. 6.1. (where the antecedent seems to lay down nothing. 1. We ought not to remain in sin. 2. No (not to this end) that grace may abound. 3. It is abominable, and a thing to be prayed against, for a man to remain in sin to that end.  
18. Because the reason of the final cause is the unitive force of the axiom out of the end, and the thing which lieth under this reason, is not always produced, but is judged to be under the intention of the agent who is to produce it: but that which is held to be the medium, or means, useth to be in the external or real act: hence it seems to be that the negation which takes away the reason of the end, seldom leaves the Doctrine in the Antecedent, but rather sometimes leaves the Consequent, in which that is disposed which is esteemed the means by those whom this axiom contradicts. As; I came not to judge the world, etc.   

Of the Connex.  
19 Sometimes the absolute consideration of the end, sometimes of the means, sometimes of both may be omitted, and the means be joined to the end, to constitute the Doctrine. As in the example of the 6. Sect. The first axiom being premised, the second will be, He came to seek us that were lost. 3. He came to save us. 4. He came to seek and save us. So in the parallel place, Mat. 18.11. It was lost. 2. The Son of man came to save that.  
20. Sometimes it may be disposed as a single axiom, and be so treated of, Joh. 12.47. I came to save the world, that is to say, To save the world is the end of my coming. 1. I came. 2. To save the world is the lend of this my coming. Likewise the negate or denied. I came not to judge the world; that is to say, I came not to this end. In the same manner from the event. To send the sword will be the event of this my coming. To send peace will not be the event, etc.  
21. 2 Chron. 7.13,14. This axiom sayeth somewhat in the parts, as well in respect of God, as of man. The chief arguments are, The fault (pre supposed, ver. 13. expressed the 14.) which is illative of the punishment, the punishment of repentance, and repentance of acceptation. Si, if. If I punish, (or if when I punish) they repent, then will I accept. This axiom connexed, contains the connex in the antecedent, and the Copulate in the Consequent. The Connex involved in the Antecedent, consists of the Antecedent in three members, proposed under a disjunctive note, but loosely & ●numeratively taken, and of the consequent in four members, under the copulate: the consequent of the connex comprehending the whole consists of three members under the copulative also. The first Doctrine, (according to the rule, Sect. 8. & 9) God can, andwhen he thinks it fit, shuts up the heavens (the illustration from the end or event) that there may be no rain. 2. Likewise he commands the Locusts, etc. 3. God can, and when he pleaseth, sendeth pestilence amongst his people. 4. That, or this, or the other, he can, and when he pleaseth, he doth, to his sinning people: either all these, or some such like thing, as appears by the analogy of other places, for here is not intended a complete enumeration. But this may be observed in the Use. Then in the consequent of the connex involved in the antecedent of the whole (having abbreviated the antecedent of this, and the consequent of the whole, according to the rule, Sect. 12.) these Doctrines are contained, (having premised to these that absolute one in this consequent, namely, The name of the Lord is called upon his people) The first (according to the rule, Sect. 11.) It is required to acceptance, that God's people upon whom, etc. when he punisheth, do humble itself. 2. That it pray. 3. That it seek his face. 4. That it turn from its wicked ways. Then from either part of the whole antecedent abbreviated, and applied to the consequent, these Doctrines. 1. If God punishing, his people do all these things, he will hear from heaven. 2. Will forgive their sin. 3. Will heal their land. Lastly, the whole axiom. If when I have shut up the heaven that there be no rain, or have commanded the Locust, etc. my people, etc. then will I hear from heaven, etc. Out of which axiom, the order of Divine Providence towards sinners may be observed.    

CHAP. IX. Of the Discrete, or Severed.  

1. THe judgement of the Discrete is, that the parts are true, and severed. It doth exhibit, the parts first to be treated of, (unless some absolute be involved) then the discretion or separation.  
2. The Discrete seems sometimes to be as it were composed of two Discretes, so that the consequent of the first from [although and notwithstanding] involve in it the antecedent of the last, from [not, and but] and another Divers be set to it in the Consequent, Luke 4. ver. 27. (as also 25.) Where [although] is understood, and [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and] is read for [notwithstanding, or yet] Although many Lepers were in Israel, in the time of Elizeus the Prophet, yet none of them were cleansed, but Naaman the Syrian. Axioms. 1. There were many, etc. 2. None of them were cleansed. 3. Though there were many, etc. yet none, etc. 4. Naaman the Syrian was cleansed. 5. None of them, but, etc.  
3. Dissemblables which might have agreed in quality, might be fully enunciated by such a Discrete, that the Protasis may be under [although] a negation of the fimilitude under [notwithstanding] the divers quality under [but].  
4. Such a Discrete is often met withal, but so that for brevity sake, the consequent of the first be omitted, and the Divers which should be set to that Consequent, in stead of it, may under [notwithstanding] bejoyned to the Antecedent, Prov. 20.17. As if it were more fully expressed. Though the bread of deceit be sweet to a man, yet [it doth not continue so, but] afterward his mouth shall be filled with gravel. That which is meant to be understood therein, may well be brought for a fuller explication of the axiom, but be omitted in the constitution of the doctrines: it absence being abundantly supplied, being set in its Divers place, which sounds somewhat that is greater: Axioms. 1. The bread of deceit is sweet, (namely to a man that is addicted to it). 2. His mouth shall be filled with gravel. 3. Afterward (that is to say, after this momentary sweetness) it shall be filled with gravel. 4. Although it be sweet yet afterwards, etc.  
5. These notes [although, and notwithstanding] seem to express the nature of Discretion, as consifting in a lesser discordance, seeing these notes do hardly admit of a greater, but do only intimate that things so Discreted or severed might have convened and come together, and that sometimes they are severed with a great offence, or virtue. Wherefore in Scripture they are often set down, as well for aggravation of sin, (as 2 Chr. 36.15,16. Psal. 55.12, etc. Amos 4.6, etc.) as for the praise of virtue, (as Job 2.3. Ps. 44.17, etc. 119.52 & 83, etc.)  
6. [Although] is often meant, and the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is set for [but] as Prov. 23.7. So [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Matth. 11.25. & [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Rom. 6.17.  
7. Because the Discrete (as we have said) oftentimes doth more clearly deny the affirmed Connex, than the negate connex itself; and the negate connex sometimes proceeds from feigned parts, so the negate connex of feigned parts is oftentimes proposed under notes, and after the manner of a Discrete. Yea sometimes, to deny the stronglier, it assumes unto itself a greater feigned part, than the Author of the affirmate could probably conceive. Wherefore it obtains its chief use under these notes, in Scriptures also, in amplifications, etc. It may then be so proposed by the Preacher, as it is found in Scripture, and more perspicuously than if it were restrained in its own form. In the mean while we must know that it is not of the Discrete judgement (which requires the truth of the parts, but of the Connex; and that the Doctrine in parts is no better, than the formal negate connex itself. But when it assumes a greater feigned part, then could be supposed by the Author of the affirmate, it may well be explicated, by adding the Reddition of a greater feigned part, which in such sentences is either to be understood, meant, or at least doth necessarily follow. To this seems might be referred that of Obad. v. 4. Edom might reason with itself. If I strengthen myself in high places, (for it was a mountainous country) I shall not be cast down. To whom the Prophet saith, Though thou exalt thyself as the Eagle, though thou set thy nest among the stars, thence will I bring thee down [not only out of thine high places] The judgement is Not if thou didst exalt thyself, and not thou should by me be cast down. But the same sense is more perspicuously enunciated under [quanquam, & tamen, although and yet] so jer. 37.10, etc. If any one will contend that these are properly discrete say: Let him imagine I set down this fection here for his sake, because I would breed no contention, yet I would not have him think it to be of the Discrete judgement.   

Of the Discrete Negate or denied.  
8. We seldom meet with a Discrete negate directly, or formally. If it be denied by the Copulate or Connex (as it may be) these are to be referred to its proper Classis.    

CHAP. X. Of the Disjunct or Disjoined.  

1. THe judgement of the disjunct truly and properly taken is, that one one only is true.  
2. It exhibites no Doctrine (except the absolute, if any do happen) but only it self true, in the true disjunction of the parts, Luke 16.13. a servant of two masters (who command contrary things) will either hate the one, and love the other: or will hold to the one, and despise the other. Here is a Disjunct with a copulation in each part. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the one, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other, seem to have the force of a demonstrative: as if he should say, Either he will hate this, and love the other, or will hold to this, and despise the other. Here are two absolutes contained according to the rule, Ch. 4. Sect. 14.1. The scrvant will hold to that Master which he loves. 2. Him which he hates, he will despise. The copulation in the parts is suspended by the disjunctive note, by which the truth is indetermined either concerning this or that part. The axiom itself offers itself to be treated out of these parts. Then the relative consideration, Because either the one, etc. therefore no servant can serve two masters. 3. Though complete Disjunct axioms are not frequent in Scripture, yet the disjunctive notes are often found in other axioms, but for the most part loosely taken for the enumeration of parts, so far as they consent with the whole, not for the disjoining of them between themselves, whereby the truth of the only one may be expressed. In which sense they seem to be taken rather copulatively, then disjunctively. Yet this enumeration is somet mes founded on perfect disjunction, so far as these parts are disjoined in respect of the singulars under the whole. Phil. 1.20. Christ shall be magnified in my body, whether it be by life, or by death. The disjunction is complete, [Every magnification of Christ in the Apostles body, is either by life, or by death] by which the parts are voided, and it is signified that no singular magnification can be in the body both by life, and by death, but by one. But the Apostle intending another sense, doth very fitly apply both parts to the whole. Both by life he shall be magnified, and by death he shall be magnified. And therefore the judgement is copulate. See the like example, Ch. 8. Sect. 1. Sometimes this enumeration is grounded on incomplete Disjunction, as Chap. 8. Sect. ult. The thing both ways comes to one: and by the manner of the disposition, the judgement of others also, will be easy.   

Of the Negate or denied Disjunct.  
4. If we meet with a direct negate, it yields no more axioms than the affirmate. Indirectly it may be denied by the Copulate affirmed out of negative parts, which doth not admit of one true, out of the affirmate, which doth not admit of an only.    

CHAP. XI. Of the Syllogism.  
IF the Text be of a Syllogistical judgement, we must frame an Analy sis before it, showing the conclusion, than the premises, than the Crypsis, if any there be, So that the Syllogism may appear in its proper form. First the several axioms must be handled. Lastly, there must be an axiom made out of the premises, with a conclusion by the illative note, to show the inference of the conclusion out of the premises. It matters not so much to the order, whether the conclusion or the premises be first handled, but that the series of the words in the Text may end the controversy. Seeing that in their absolute consideration they seem to stand collaterally; and though between them there be always a necessity, of the consequence, yet there is none such of the consequent. But if the Antecedent do contain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wherefore, of the conclusion that is rightlyest treated of in the first place; to the end, that when you shall be come to treat of the conclusion, we may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wherefore, at hand, as a thing known before. Though in such things the wherefore may be omitted in the treaty of the conclusion, because it offers itself soon enough in the last axiom, unless according to the Crypsis, Chap. 4. Sect. 24. it be otherwise disposed.  
2. If there shall seem to be no intent of taking away the doubt, and the analysis shall proceed well, according to the axiomatical judgement (though not without rational conjunction) and that the full sense of the place may be had by it; it will not be necessary to resolve the Text into a Syllogistical consideration, every time as we shall have power so to do. Seeing that, for as much as belongeth to the thing, it is sufficiently contained in that which is first a kin to the connex, and may be treated out of its rule.   

CHAP. XII. Of the Explication of the Axiom, or of the Doctrine.  
HItherto of the preparation to the Doctrine. The treating of it followeth.  
First the terms of the axiom, are to be explicated according as they are taken in Scripture, atd referring them to their place in the body of Divinity. That term is always to be explicated first, which makes good the way to the understanding of the rest, and doth not require the explication of the rest before hand.  
2. For the fuller explication, if need be, such questions may be propowded and resolved, as shall seem to conduce to the better opening of the sense of the axiom: as also such illustrations be added, as may, more throughly imprint them in the minds of the hearers.  
3. In a single axiom, the consequent part, as for the most part larger, may be first explained in a Composite one, let the explication of the antecedent precede, and that of the consequent follow.  
4. He that will explain well, aught to be well exercised in Scriptures, and in the Idiom of those languages wherein they are written, not without respect to the Oriental notions in the Hebrew, and the conferring of the same with the Greek, not without respect to the Hebrew in the Greek, as also to the Greek done by the Septuagint, and to the Targum Judaicum, for the understanding of both. He must not be carried away by any prejudice, he ought to love the truth sincerely, and wholly subject himself unto it. For the interpretation of words or phrases, either single or in Syntaxis, he may make use of Phraseologies and Concordances. For the finding out of the sense, he must look as well to the Analogy of faith expressed in manifest places, as to the scope of the place conferring it with other semblable or dissemblable places, considering the context, and in it the occasion, end, circumstances of persons, place, time, and finally the coherency with the Antecedents and Consequents.   

CHAP. XIII. Of the Confirmation of the Axiom showing both the 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the what &  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wherefore.    
1. THe Axiom may be confirmed by parallel places of Scripture, and those, if possible, most evident (except those which are no more Divine testimony, howsoever they be contained in holy Scripture, but as the Scripture saith such a one or such a one spoke thus) Then by other arguments, a posteriori, from that which followeth, that we shall find in Scriptures.  
2. Though no weights of reason can add any thing to the firmness of that which is grounded upon divine testimony, nevertheless Scripture being, though above, yet not against good reason, and doth not take away, but perfect it, it will not be much from the purpose sometimes to make use of reasons, and other things, as drawn from the art of Nature, if they shall be judged fitting, easy and profitable for the hearers, whereby they may the better relish and retain Divine truth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the what of it.  
3. And though also the authority of the Fathers, and of the whole Church, yea of all creatures being put all together can add nothing to Divine authority, on which the axioms of holy Scripture are grounded: yet it will not be absurd sometimes to show that this axiom was received, and approved of in this sense by the Ancient Church, and its Heroes: yea the testimony of those who are without the Church, and of the enemies to it, may be produced, and in some cases is more available than that of its own children.  
4. Yet these confirmations drawn from humane reason and testimony, aught to be brought more sparingly, and not without choice, having also regard unto the genius of the hearers; adding moreover, if need be, some difference to make a distinction between these, and them that are from Divine testimony.  
5. Though to argue the whole, the induction of the severals would be of great moment: yet because it would be too prolix to enumerate the singulars, they might be brought under some certain heads, by one or more perfect distributions, and so the whole be evinced. If some instances of many be brought, as they do of themselves illustrate and exemplify the whole; so if they do potentially contain the rest, or if there be no other thing in the rest to be seen, they may very well be thought to have the power of confirmation also.  
6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the wherefore is to be fetched out of the proper cause.  
7. The proper demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherefore, though it be but only one, of one axiom, yet it may consist of many members, as of partial causes, which therefore are to be gathered together, and in the integrity or wholeness applied to the confirmation of the Doctrine.  
8. The fact is chief demonstrated of the efficient out of its 

faculty.  
end.   The fact of the agent by reason, is demonstrated of him by his directing knowledge (power in lawful things) his decreeing will, in which may be considered 

significations, by word, oath, pledge, and the like.  
motives 

from without.  
from within,     which have a respect to the end, and potentially. The Power sometimes taken at large, may also comprehend knowledge in it.  
9 The occupated adjunct, may be demonstrated of the subject, by the formal reason of it, etc.  

Crypsis.  
10. If the confirmation of the the axiom cannot be had in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the what, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherefore, in such, through the deficiency of matter, the rule fails.  
11. The Historical axiom of the fact, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the what is deficient or wanting, may not unfitly be illustrated from the like example, showing how he by whom the saying is made, or others in such a business have done the like. Which though it does not prove this hath been done, yet it makes it probable. Also causes as probable may be brought, which things standing thus, and persons being thus affected, use to produce such effects.    

CHAP. XIV. Of the Vindication of the Axiom from Objections.  
SO hath the treaty of the Doctrine been directed in the 

Explication.  
Confirmation.    
1. Though Objections may sometimes be brought usefully against any part of the Method, yet it will not be out of purpose to assign a fixed, and definite place to those things which are brought or alleged, against the Doctrine or fundamental axiom.  
2. Objections may arise either out of some other Text of Scripture, in show contradicting ours, or out of some reasoning grounded upon the principles commonly received. The former are answered by reconciling the places of Scripture one with the other; the latter by discovering the weakness thereof out of Scripture and true reason.  

Crypsis.  
3. It will not be advisedly done, to buzz many, especially subtle objections into the hearer's Ears, which peradventure would not otherwise enter into their thought, and which it is not so easy to root out, and dangerous to leave, in their minds, so that oftentimes it will not be amiss to leave out all this place, and proceed directly from the confirmation of the Doctrine to the Use.  
4. If the hearers be possessed with a prejudicated opinion against the truth of the axiom, it will be good first to answer their objections, before we come to the confirmation of the axiom, that having removed the prejudice, our Confirmation may gain more belief and and attention.  
5. The Objections of the first kind, may, not unfittingly, be sometimes propounded by way of question, and resolved in the explication of the axiom.    

CHAP. XV. Of Uses in General.  

HItherto the first part of the Method, of Doctrine. The other of Uses followeth.  
1. Seeing the Word of God, is (not the height, much less the mistake of humane understanding) the power of God to salvation: there aught great care to be taken in the applying of the same to the mind of man: that this arm of God may be laid bare, and in the evidence of his Spirit, and the radiation or bright shining of the Principle, or of the Doctrine, in the use, or in the consectary it may be accommodated to the hearers, so that the use may be as a cart, by which a divine axiom is brought to the mind, and as it were a specification of it upon the same, as in several respects it shall agree thereunto.  
2. As the Arguments or places of invention, representing unto us the various affections of things amongst themselves do yield foundations of deductions, so the force of affections the firmness and necessity of the same. That we may the better judge of these things, it will be worth the while sometimes to make out of the Doctrine the Antecedent, and out of the use the Consequent of the affirmed Connex, and so contemplate them in the judgement of that axiom, that we may see how the Antecedent infers the Consequent. But because the several disposition and placing of the same thing, doth oftentimes give much light for the clear apprehending of it: we may contradict that connex (either by a Negate of its own kind, or by a Discrete affirmate out of the contradictory consequent) that the falsehood of the opposite may appear. We may, if the matter will give us leave, convert it into a a single axiom, and make it the Major of the Syllogism, the Antecedent or the Doctrine the Minor, the Consectary or the use, the Conclusion.  
3. The same use of the Axiom, if it be to be had any where expressly in the Scriptures themselves, doth commend a present application. Here if the thing proposed to the Hearers in the Consectary, be not contained in the Text, nor the nature of it sufficiently known; it will be needful, as well to inform the hearers, as also that the deduction may more clearly appear, presently upon the entry of the same Use, to explicate what is meant by it.  
4. It will not be always expedient to deduce all those Uses which by a Logical consequence may be deduced from the axiom; nor follow prolixely those which we deduce, nor refer those to several heads which may be referred (unless peradventure it may seem needful to dilucidate some, under the use of Instruction, that those which belong to the heart, and affections may in them be more effectually urged) but when we have deduced as many as we can conveniently, it shall be lawful to refer them to those heads, be they more or less, in which they may be handled most usefully.  
5. If the same Uses may be deducted from several axioms in the Text, they may be so distributed, that no axiom may either abound in Uses, or be destitute of them.  
6. In the Uses of the same Classis may some order be conceived, according to the habitude or relation as they have, as well among themselves as to those arguments in the axiom, of which they principally arise.   

Crypsis.  
7. It is not to be expected that all single axioms should afford those kinds of uses which are expressed in the Method, (although in some peradventure we may find them all.) Let us therefore be contented with those which spontaneally do follow out of the axiom: neither let us trouble ourselves, or wrest the Text to extract such things, as cannot be had.  
8. When the same use followeth out of two or more axioms, it may most fittingly be put off to the last, but urged in virtue of all. And if those axioms be to be handled in divers Sermons, so that some space of time may intercede, this use may be briefly hinted at in the first, reserving the fuller treating thereof to the last.   

Of the Uses from the Hypothesis to the Thesis, or from the Species to the Genus.  
9 In the hypothesis, or proper axiom, we may consider; First, the matter whether that be a fact, (under which we also comprehend the omission) enunciated of its author, Theologically good or evil, or any other arguments in which is attributed the 

consentaneum, or what is agreeable,  
dissentaneum, what is dissenting, or disagreeable.   Secondly, the propriety or singularity, whether it be in the only or chief antecedent, sometimes the consequent also; or in some restrictive condition of time and place, etc. expressed or of necessity to be understood. All the Saints salute you, that is to say, which were then at Rome, Phil. 4.22.  
10. The Argumentation from thence is either 

Immediate,  
Mediate, where the medium or means is in 

all 

to posse, or may be, in affirmates,  
to posse non, or may not be, in negates.    
actions or omissions 

all 

to propend or incline to,  
to propend or incline to not.    
if they be 

necessary 

to aught,  
to ought not.    
indifferent 

then 

to be lawful.  
to not be lawful.    
then 

to be expedient,  
to not be expedient.              
11. But the medium or means follows the subject in relation of it to the attribute, in all in 

posse, to may be.  
posse non, to not may be:   In all actions and omissions in 

propending or inclining to,  
propending or inclining to not.   The medium or means followeth the kind of the action in the rest. In which the nature of the action ought to be shown whether of its kind it be necessary or indifferent.  
12. We may argue from several specials in the Hypothesis to several generals in the Thesis. We may also argue from the Hypothesis to a manifold Thesis, according to the various respects in the Hypothesis. See an example, Sect. 17.  
13. We may argue from the Hypothesis to the Thesis in the like quality, as from the affirmate to the affirmate; from the negate to the negate: or in a dissemblable quality, as from the affirmate to the negate, 1 Cor. 10. from the negate to the affirmate.  
14. The argumentation from the species to the genus holds only, according to that of the genus which is in the species, and so from all of that genus, to us, as of the same genus. Or if we take it a part, from the equal, the reason of the consequence is from that community, which intercedes to us with that species; which community is the cause of that parity or equality, because essences of things are in the indivisible, and the genus where it communicates, communicates the whole. And so falls to the same place.  
15. A mediate argumentation requires, first that the medium or means do truly appertain to the Hypothesis. Secondly, that from the Hypothesis, as under that means, we argue to the Thesis, so far as the means belongs to that genus which is in the Hypothesis.  
16. We may argue from the Hypothesis to the Thesis, by a reduplicative term added to the genus applied to the Hypothesis, either mediately, or immediately; because there is an effectual illation or inference, from the quatenus ipsum, as it is itself, to the de omni, of all. Abraham as he was to be justified according to the reason of the second Covenant, was justified by faith. Ergo every one that is so to be justified, is justified by faith.  
17. We may also argue from the Hypothesis to the Thesis, in that respect in which it will not bear the reduplicative term, so that under that respect it contain that which shall bear that term. David, not as he was a believer, but being a believer, did commit adultery: Ergo, he could (but not as he was a believer, or according to that principle; but according to nature, which he had, common with all believers, hindered by no necessity from commiting such a sin) Ergo, a believer may commit adultery, or a devouring sin. Ergo a King, Ergo a Prophet, Ergo one that had more than sufficient help to the contrary, Ergo one who was abounding in, or cumulated with God's blessings, may, etc.  
18. And these few things I thought good to point at, concerning this head of Deduction from the Hypothesis to the Thesis, of which there is a frequent abuse: not that I thought a thing of much latitude could be concluded in this short compendium, but that I might give others occasion of searching out this place more diligently.    

CHAP. XVI. Of the use of Instruction.  
IT remains that we treat of the use in specie which hath respect to the 

mind or understanding,  
heart, or the will and affections.    
The first head of use is, in the applying of the Doctrine to the mind or understanding. And here, because the heart or will hath a great influx into the mind (according to that, Those things which we will, we easily believe) therefore it is lawful (though it is possible and customary to falter exceedingly in this thing) it is lawful (I say) in a good cause, to insinuate something either hiddenly or openly, whereby we may possess the hearer's affections, and by them, as by setting scaling ladders invade the fort of the mind.  
2. The first Use, belonging to the mind, is Instruction, informing it with some Divine truth derived out of the axiom, and contained in it as in a principle. This use the Apostle seems to signify by his (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for instruction) 2 Tim. 3.16. To this belong all the consectary speculatives flowing from the Doctrine. This place may be amplified more, or less, so it be done perspicuously and according to the capacity of the hearers.  

Crypsis.  
3. If the use of Instruction (as it sometimes happens) may be referred also to some of those, which have a respect to the heart, it will be more commodious to leave this place void, than those, especially where the thing or matter of the heart is rather in agitation then that of the mind, and it is of more concernment to have the affections moved or settled, then to have the understanding informed.    

CHAP. XVII. Of Refutation.  
1. THis use also hath a relation to the mind. It's work is to obviate or meet with errors opposite to the Divine axiom. Either (in manner of an Antidote) to those things, by which the hearers may any way be endangered. Or (in manner of a remedy) against those which begin to creep or take head amongst them. To this seems to have relation that of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for reproof].  
2. But when one makes use of this, he must again and again beware, lest he refute and condemn those for errors, which are not errors. For if it be woe unto him (whosoever he be) that calls light darkness; much more woe shall it be to that Ambassador, who in the place or stead, and name of God, and o● his Christ, under the pretence of the holy Spirit, before the holy Angels and the Church, peradventure to the prejudice of Divine truth, revealed by the Son out of the bosom of the Father, for the exceeding good of man, shall not fear to do this in contempt of the faithful and most dear servants of God, on whom he hath conferred exceeding many gifts, for the good of others, and on which many souls depend.  
3. Moreover, if he attribute to any one, an erroneous or heretical opinion, & makes him guilty in that kind: he must be certain that he whom he so accuseth, doth indeed maintain that opinion, and also in that sense, and degree both real, and mental, as is imputed to him. But of this he cannot be certain by any body's testimony who is of the adverse part, although he otherwise be no way an evil man. Who although he pretend to cite out of the Author himself the precise words in which the error or heresy is thought to be contained; yet he ought not rashly to be believed. For peradventure (which is the nature of prejudice, especially joined with intemperacy) he takes one thing for another, one Author for another, one word for another, peradventure he utters mutilated and half sentences, or if whole, ill pointed; peradventure he adds somewhat of his own; peradventure keeping the words, he feigneth to them another, and alien sense wide from the Author's mind: the text itself and scope contradicting it. For all these things may be done not only fraudulently, but sometimes also through unskilfulness or perturbation of mind.  
4. If he confute any under the name of some Church, or Congregation, he must look he do not call in question some private men's assertions, for received articles of that Church or Congregation. For it will be unjust to burden the whole with the errors of some, or to require that which some one holds, to be maintained by all.  
5. If he undertake to confute some who hold opinions against our Church: he must first make that plain, that the article which their opinion contradicts, is indeed an article of our Church, and not only his, or some other private spirits, though they be many.  
6. If he do not only accuse the opinion which he confutes, and the defenders of it for the bare crime of error or falsehood, but also pursue them for blasphemers, profane people, enemies to the Evangelical consort, joined in affinity with heretics and heresies, which have been heretofore condemned, etc. he must be so much the more wary, and certain of that which he speaks. For the grievouser the crime is, which is objected, the grievouser is the injury, if it be objected falsely.  
7. Finally, what error soever he brings upon the stage, let him do it nervously, solidly, and manifestly; lest the resutation vanish away, and the error stick fast: but with an affection and speech befitting the cause, and Christian charity: lest whilst he takes care to free the hearer's minds from error, he fill them with malice and bitterness; and by his example do teach how to cause Religion to be from one end to the other evil spoken of, and hated by the brethren: than which things (if we will believe Scripture, rather than our own malignant nature) there can nothing be more contrary to pure Religion.  

Crypsis.  
8. The use of Refutation may for the most part be omitted, unless the error be such as have found belief with our Auditors, or of which we are afraid in their behalf, or from which we may hope by their means to have others freed.  
9 In some necessary Controversy, we may prosecute the error, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the opposite truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

CHAP. XVIII. Of Reprehension.  

1. NOw follow the uses, which have respect to the heart, or will, and affections. But these especially do vindicate to themselves all manner of Rhetorical preparation; but not to be undertaken without the salt of wisdom and gravity, as is befitting a sacred person and business.  
2. And here sometimes may be somewhat mixed with the use which belongs to another, but obliquely, as they shall seem to conduce for the sharpening or softening of one another.  
3. The uses which belong to the heart, have a respect unto it, either as under some present distemperature, or disposition, in regard of which it hath need of some correction or rectification; or in relation to some future thing.  
Of the first kind are 

Reprehension,  
Consolation.   These two seem to be contained in the Apostles [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for correction.]  
4. If the Doctrine do afford a consectary, which doth argue the evil of the sin to lie upon our hearers, it may be applied to them in the use of Reprehension.  
5. The formal object therefore of this is sin, of which the Author doth not yet repent: The end to excite sorrow or repentance: The medium or means by which he attains to this end, is by arguing, and urging that evil both as present and as great.  
6. The presence of the evil may be demonstrated from the notes or marks. And these may be taken chief from the proper adjuncts, and opposites without a medium; because that from these we may always argue, both affirmatively and negatively. The causes also may sometimes be taken for notes, unless it be when we had rather make use of them, in the Exhortation, or Dehortation. But in this thing the proper effects are exceeding useful. For though we cannot argue from them affirmatively and negatively, because the cause is not always in the second act, yet the affirmative argumentation is very evident and convictive: neither is the negative quite null, when the cause, if it were present, had all things present for to act. We may also make use of other notes as well affirmatives as negatives.  
7. But the man of God, who will with dexterity assign the notes (especially in some cases) must have senses well exercised in Scriptures, and be well skilled both in the art of reasoning, the nature of the humane soul, and the divers means of God's operating: also the state of man as well carnal as spiritual, and the divers degrees of either, and in what state and degree he was in Scriptures from whose example he will argue, etc. But away with all vain dreams of humane brain, private experiments, confused and incertain collections, etc. wherewith one making himself as a rule to all men, like a Praetor, and as it were sitting on a tribunal, gives sentence on another's state, having neither regard nor respect to the nature of things, or Gods own Word: though every one of us stands or falls to God alone, and his Word be the judge of all men, and the rule of all states and degrees in order to God, and a certain and infallible index of all manner of obliquity.  
8. Those things we have said here of notes, may be useful in Consolation, and chief in Exhortation.  
9 As the presence of the evil is demonstrated by the notes of the offence, so the greatness by the aggravations. The chief heads of aggravations may be taken out by the Scheme added to the end of the Chapter; which also hath place in the residue of uses.  
10. To this act of Reprehension may also be added the act of Commination or Denunciation of punishment, out of one or more manifest places of Scripture, with which the holy Ghost thunders against that sin.  
11. But let this use more than any of the rest, bring with it the force, and evidence of the Text or Doctrine from whence it is deduced. Here we must also make use (if there be any necessity to use them) of the most evident notes we can get; Like unto the bleating of the sheep, etc. 1 Sam. 15. to discover Saul's disobedience.  
12. When subordinate sins, and such as are distinguished by divers degrees, are to be reprehended, it will be most commodious to begin with the least, and so ascend gradatim or by degrees. And so likewise in the aggravation of the same sin. But here the privative opposition is lesser than the adverse.  
13. If it be requisite to insist somewhat longer in reprehending of some sin: after the notes are given (if there be need of them) we may first argue from the dishonesty and unprofitableness (where also the Comminations) in its latitude. Then with aggravations, showing the more than vulgar magnitude of both, or of the first in some cases, following also each degree of the said sin (if so you think fitting) from the least to the highest, and that by divers heads and degrees of aggravations.  
14. To this head may be referred the Lamentation sometimes used in Scripture, by which the Preacher sometimes virtually and obliquely reprehends sinners. This Lamentation is sometimes 

actually assumed,  
foretold that it must be assumed.   And it is for 

sin committed,  
punishment 

present,  
future.     That for sin draws nearer to the nature of formal Reprehension, as having the object clothed with the same formal reason. This for punishment is more obliqne, as not having the same reason in the object, but that doth argue it, as the effect doth the proper cause. That principally flows from the Preachers love to God, towards whom the sin is. This from the love towards the neighbour, against whom the punishment is.  
An example of Lamentation actually assumed for sin, is to be had Isai. 1.21.  
For punishment 

present, Lam. 1. v. 1. to the 12.  
future, Is. 22.4.    
An example of a Lamentation which is foretold must be assumed, for sin, 2 Cor. 12.21. For punishment, Isa. 15.5.  
And it may be used and applied 

to this or that part severally.  
to both jointly, so Luk. 13. v. 34, 35. And not without tears, c. 19.49.    
It may also be amplyfied; First by bewailing things or persons, in which they who are bewailed do sin, or are punished, Jer. 9.10.  
Secondly by 

Apostrophe,  
Prosopopoeia.   By Apostrophe to the things or persons, Isa. 23.14. or to others, to whom it belongs to grieve for the sin or punishment of those who are reprehended. By Profopopoeia bringing in either the sinners themselves, Prov. 5.12. or the things, or persons, in which they sin or are punished. Secondly, others also, and those either condoling, Rev. 18.9. or deriding, Lam. 2.15.  
The Lamentation which is foretold must be assumed; as for that part which hath a relation to the punishment, it may be added to amplify the Denunciation.   

Crypsis.  
15. The notes may here be omitted, unless it be when either the sins are of a more subtle nature, then that they can be easily discerned; or the sinners so obstinate and pleasing to themselves, that they will not acknowledge themselves to be vicious.  
16. To more prudent sinners it will be sufficient sometimes briefly to have glanced at some sin, and in a word have shown how it is adverse to the Text, or to the Doctrine. So we may altogether spare aggravations, unless we will make use of some few, which shall seem most fitting.  
17. The Commination, or Denunciation may well be omitted, unless it be when the sin of its own nature is more grievous, or hath taken deep root, or the hearers are inclined and apt to fall into it.  
18. This use may be somewhat mollified and sweetened and be made no less (and peradventure more) effectual if the Preacher do sacredly profess, that he doth not of his own accord, and willingly descend to those extreme remedies, but is drawn to it unwillingly, and with much grief. Especially, if he show himself such, in the rest of his life and speech, with all mansuetude and lenity, that the hearers may believe he speaks it truly. He may also by relating those things which he judgeth to be excellent and praiseworthy in the hearers, both remove from himself the suspicion of bitterness and tartness, and also admonish and exhort them not to slain the glory their virtues have acquired them, by the contagion of such a foul sin, or lose their expected Crown.   

The chief heads of the aggravations of sin.  

I. From causes 

Internal, through the nature or kind of sin,  
External 

the efficient. A. 
A. From the efficient seen in the 

Order of operating 

procreating  
preserveing by 

insisting upon  
over-adding to   the tracks of others especially 

notorious wicked ones.  
heavily punished ones.      
Manner of operating 

either 

solitary,  
with others. B. 
B. With others 

where from those which sin in that kind 

the multitude,  
the conspiracy.    
and those 

consociates or fellows,  
unequals 

principal, and especially the evil,  
assistants, which the sinner abuses.           
or by itself. C. 
C. By itself, as very wilful. Here is to be considered 

The mind as it 

presents 

greater dissuasives,  
dat motives.    
is captivated 

makes one wise to sin,  
extends the desire of sinning.      
The conscience 

as it reclaims. D. 
D. It reclaims as in sin out of 

malice when one sins out of 

deliberate counsel, & destinate purpose of mind,  
affected ignorance: knowing in a confuse conceit that the light would discover his evil work, Joh. 3.    
infirmity or weakness, but when one sins 

out of a certain knowledge and applied to the fact,  
frequently and neglects to correct it.       
as it is bound. E. 
E Is bound 

by habit out, of which sin proceeds 

with greater desire,  
more hard or difficult to be amended.    
by a frequent 

rejection of him that admonishes,  
obstinacy against him.                 
the end. F. 
F. The end 

Of the Agent,  
Of the thing, so far as out of the Hypothesis of sin God hath decreed, either 

to forgive the penitent, through the death of his only begotten,  
to make the impenitent pay for it by eternal punishment.           
II. From the effect 

Positively in 

The person of the sinner 

inferring 

the guilt,  
the punishment 

always by deserving it,  
sometimes by its crying      
disposing him to sins 

the same,  
other.      
Others. A. 
A. Others 

Generally 

the good 

the constant ones by grieving,  
the weak ones, causing them to fall.    
the evil 

animating them,  
causing them to 

blaspheme 

God,  
holy profession.    
defame 

his friends,  
the rest of the same profession.          
Specially in 

the present family,  
their posterity.         
Negatively 

hindering future goods,  
taking away present goods.      
III. From the subject 

in which 

it is received 

externally,  
internally.    
it is placed 

holy,  
common.      
about which it is employed. 

the person 

Increated according to the various respects and degrees of its manifestation in 

our good 

willing it,  
effecting it.    
aggravateing our sin 

tolerating it,  
hating it.      
Created. A. 
A. Created 

Angels,  
Men 

Themselves,  
Their neighbours & chief 

to him that is joined 

To God 

by virtue,  
by office.    
To himself 

by nature in 

consanguinity,  
affinity,    
by 

friendship,  
benefits 

freely bestowed,  
by covenant to be restored.          
to him that is most recommended to him by God, as 

the aged,  
the afflicted 

any way,  
especially 

the stranger, the poor,  
the widow, the orphan, etc.                 
The thing. B. 
B. Of the thing 

The Law 

commanding,  
forbidding, against which we sin most when we contrary it in the 

act,  
object.      
The material object, whether it 

be 

holy,  
common.    
be apprehended 

by the sense, as pleasure,  
by the mind, as 

wealth,  
honours.               
iv From the Adjunct as well 

Of the sinner out of 

the respect 

which he bears 

in himself particularly, as he is a Christian, having put on the new man.  
towards others, in a sociable one 

Public,  
Oeconomical.      
by which others are affected towards him 

well as 

whom many honour, believe, and trust.  
from whom much good is expected.    
evil, that they may take 

leave to sin,  
occasion to hurt 

by word,  
by deed.          
the circumstance of time. A. 
A. The cirstance of time, 

of the age, in which he sins.  
of the action, by which he sins in 

quantity 

severally so many times,  
continually so long.    
relation to things then to be done 

sacred 

ordinary,  
extraordinary.    
common 

of our ordinary vocation,  
upon an extraordinary occasion.             
Of sin itself. B. 
B. Of sin itself 

with which he is clothed 

privately, openly, etc.  
hardly to be forgiven; the irremissible hath also place in the Dehortation.    
which is employed about sin 

God,  
the creature 

rational 

Angels 

Good,  
Bad.    
Men of what relation soever.    
irrational by howling.           
V From the repugnant; where 

nothing is more frequent than the aggravation from the divers, See Chap. 9 Sect. 5.  
opposite 

virtue 

one directly,  
the rest extensively.    
the manner of conversing in 

other things, as if the sin be against the command 

forbidding carelessness in the offices of Table 

first,  
second.    
commanding activity in 

evil things,  
unnecessary things.      
the same thing at another time.        
VI From compared in 

quantity 

equal,  
unequal, 

the greater, if great, and which is not far from,  
the lesser when it hath less 

vehemently displeased us,  
heavily been punished.        
quality 

semblable in evil,  
dissemblable in good.      
VIII. From those things that rise either 

Nominal,  
Real, where 

the parts,  
the finition.      
VIII. From the Testimony, where 

who 

God who also sometimes descends to our ways of 

provoking.  
swearing.    
Man by testimony 

common 

by the law,  
by the voice of the people 

included in 

a proverb,  
a wise man's saying.    
spread abroad by public report.      
proper.      
What.       

CHAP. XIX. Of Consolation or Comfort.  
1. IF the Doctrine doth afford a Consectary, which promises some good to those who are troubled and vexed in mind; this Consectary must be applied to the hearers in the use of Consolation.  
2. The formal object of this is either the evil of guilt or of punishment, which presseth the hearers either not at all, or not in such a degree or measure, as they imagine. The end is to stir up joy. The means whereby he attains to this end, is by propounding to the heart some great and present good.  
3. This presence may be shown by Notes taken from any Argument that necessarily infers the good which is proposed.  
4. But because in public Sermons the usual manner of comforting is, in speaking to men, not plainly, but under that condition to which the Scripture promiseth that good: Therefore because those shall not assume this comfort to whom it doth not belong (as not being endowed with that quality which is required) it will not be out of purpose sometimes to give some notes by which one may judge of the presence or absence of that quality, and consequently of the good which is thereunto annexed.  
3. The reason of the good is 

Negative,  
Positive.   The Negative good is in the absence, of the all, or of so much of some evil (either of that which is thought to be present, or of some other), which if it were indeed present, would afflict a man; but the absence of it argues his affairs to be in a better condition, than he thinketh. The Positive good tends to that, that if it cannot remove the evil of punishment (as sometimes it cannot) yet it may lenify it and make it tolerable. But shows that the evil of sin or guilt (because that with it the good, and consequently the comfort cannot consist) may at least be removed, and so far he may be comforted. But if it be demonstrated that either the evil never was present, or that it is already removed, there seems no more to be required for comfort.  
6. The rejoicing is by so much made the greater, by how much the good in itself is greater, and the presence of it is more strict and apt for participation, and its perpetuity more firm.  
7. The good may be amplified according to its nature. If it be a good of virtue, the arguments may be fetched (according to the rule of opposites) out of the Scheme of the aggravations of sin. And this amplification may be extended either more or less, as his affliction, whom we intent to comfort, shall require. And the good is most of all to be amplified in that, wherein it is opposite to that evil which presseth the patiented, either diminishing or removing, or preponderating of it.  
8. As grief may arise out of an evil present, not only actually, but also in the certainty of the causes, so may joy out of a good. If therefore the object of fear doth urge vehemently, especially according to a difficulty of avoiding, so that it either quite take away, or too much weakens, that parcel of hope which is in the fear, and so causeth a grief and dejection of mind; The Consolation may be either Negative, to the object of fear in that excess, showing that either there is no evil at all, or that it is not so great, or so unavoidable: or positive, by some good which is present, either actual, or in an equal or greater certitude of causes.  
9 To this act may be added the act of Benediction, or promise of good.  

Crypsis.  
The notes may also here be sometimes omitted, especially when they are taken from that condition or quality to which the good which is propounded is annexed, and the Preacher intends instantly to exhort the Auditors unto it, for then in that exhortation (if so be it be absolute in all its parts) there will be occasion to make use of those notes.  
11. The pronouncing of the blessing (as in the first use the Denuncitation of the cu●se) being the exercise of the Keys, or seeming to make show of some such thing, doth therefore very well belong to the greatest and weightiest causes.  
12. He that comforts, doing it as God's Minister, and in his Name, and out of some place of Scripture, peradventure out of the History of some Heroic person therein mentioned: and seeing those who are to be excited do more than seldom sin through pusillanimity, grieving extremely, and letting their minds faint upon slight occasions, to which the comfort is obvious, lying as it were before their feet: It may sometimes be permitted to entermix Reproof, producing the examples of Christ, or Saints in Scriptures, who with alacrity and boldness of Spirit did undergo far greater afflictions. Which, if he think fitting, he may by a decent Prosopopoeia bring in saying; they had causes of grief, equal to, if not greater than theirs, and laying forth by what means they hold out, rejoiced and sang praises in their tribulations, looking upon the excellency and greatness of the annexed good. And so at last conferring theirs, and his Auditor's condition, he may close up this whole place, either upbraiding his hearers (if need be) with their softness and imbecility of mind, or exhorting them to imitate the fortitude of those excellent men.    

CHAP. XX. Of Exhortation.  
1. HItherto have been those Uses which have a relation to the heart, as being under a present distemper: now follow those which look upon it as in relation to some future thing. These the Apostle seems to comprehend under the notion of those words [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for instruction in righteousness, and they are 

Exhortation,  
Dehortation.   Exhortation looks upon some future good, which belongs to the hearers, spuring on the heart to pursue it. The scope of this is to excite hope, or an effectual desire: and propounds that which it exhorts unto, under the formal reason of the object of hope, which is, a future, sublime or difficult, possible good.  
2. The Motives are grounded upon the good of the thing to which they are exhorted. Which being considered in the degrees of subordination, which it hath to the summum bonum, or supreme good, as more or less necessary for the attaining unto it; hath so much the more force, as the necessity is the greater: and most of all, if it be absolutely necessary, by the necessity of the last end.  
3. The good is 

honest and seemly,  
useful and pleasing.   To which may be added the absence of the evil, which may be taken for a good.  
4. The good may be urged from the examples of God and Christ, and the examples of holy Angels and men, from the good which is found in the irrational creature (as diligence or care in the Ant or Emmit, etc.) from the good of men which are not good; and from the good also in the sins of wicked, prudent, laborious men, etc. in their generation, in doing evil; and that out of motions which are slight and weak (at least comparatively) if not quite null, but only in show, and really dissuasive; Finally, from the examples of the Devils themselves, of which if a legion could agree in one man, much more is it just and fitting for two men to be persuaded to live in concord in one house. To this part of Exhortation the Scheme may conduce.  
5. To this act may be added a Commination, or Denunciation of evil, as also a Lamentation, (Jer. 13.17.) but Hypothetically, if when they are pricked forward to some great good, they neglect to obey. In the same manner a blessing may be pronounced upon those who studiously seek after some great good.  
6. If the hearers falsely persuade themselves, that the good to which they are incited by the Exhortation, is not future, but that they are already possessed of it (the occasion of suspecting whereof in most of them may be the self love which is bred in all men) some Notes may be given, whereby the absence thereof may be argued. Neither will they be unuseful, although it be truly present; for so the motives will incite to the cherishing of that good, and persevering in it. But here the notes must not be taken from the causes, if that head of direct means must be treated of.  
7. If the hearers have too confidently promised to themselves they shall ever have in their power the thing itself, or time to acquire it, so that whensoever they will, without any trouble they may possess themselves of it, and so neglect the present than that which is hard must be expounded.  
8. To obviate the first confidence, which is of the facility of the thing itself, we may consider; First, on God's behalf the order which he hath fixed in things, according to which he would have every good thing, to not be acquired without labour and difficulty. Then on our part, how averse our depraved nature is from the study of excellent things. Finally, how careful and assiduously Satan and his instruments endeavour, to deter us from entering into the right way, or lead us another. As concerning the other which is of the time or space of gaining the thing; may be considered the contingency and incertitude of the future, as well concerning life, as capacity. Add also the danger, either from God's act, substracting his grace, and sending forth his decree: or from the efficacy of an evil custom, which comes creeping in by degrees, and encompasseth the mind with an hardness, causing it no longer to obey wholesome counsels and admonitions.  
9 If the hearers shall judge the thing impossible, or too hard for them, Means may be added whereby that may be obtained whereunto we exhort them. In the treating of which, we may also obviate such objections (if any there be) by which men may seem to be deterred from seeking after that, which they believe they cannot attain to.  
10. Means are of two kinds 

prohibiting by way of removing,  
direct,   which (in the beginning of the action excited by the motives) do inform (if need be) and teach the way of acting, and do afford strength to attain to, or effect that which we will. To all, each, or some of these (as it shall be convenient) may be added God's promises in Scriptures by which he promiseth to those who are willing, ●… power to use the means, 〈◊〉 success to those who make 〈◊〉 of them.  
11. Sometimes before the particular assignation of the means, the general praerequisite aught to be premised, without which it is in vain to deliberate of the means; and which being laid both kinds of means may usefully be prescribed.  

Crypsis.  
12. When the chief Motives are contained in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wherefore, they may here be omitted, and either others be applied, or none at all: and the hearers be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wherefore. Yet if the exhortation were of great moment, which was there proposed to the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of teaching, and expound●… way of reasons, they may 〈◊〉 be usefully resumed, and being taken as for granted, urged to ●…ve affections.  
13. If the Auditors shall seem to be too great self-pleasers, so that the motives seem to be but little regarded by them, as seeming to them, to not be very necessary: The Notes may be delivered in the first place, than the Motives be added.  
14. That which is difficult, may here for the most part be omitted; as well because it seems but accidentally to enter into the object of hope; as also because slothful men use of their own accords to pretend difficulties, when they are incited to perform their duties; and finally because the means do in a manner presuppose some hardness. Yea oftentimes, in the Motives to urge a good, the argument must be drawn from the easiness: namely, when the means are omitted, or this argument is so handled, that it doth not fall in with them. But when it shall be necessary to touch it: the means may be so handled, as they may show how these Difficulties may be overcome.  
15. Because man's heart is more prepared to the prosecution of good, by the apprehension of evil: The Preacher may sometimes mix Reprehension, and sometimes Consolation with the Exhortation, either in the beginning, or elsewhere, insinuating how unseemly it is for them now to need to have him exhort them to that, which they should long since have performed of themselves, etc. Or that seeing such an affliction lieth upon them, there is now an occasion proffered to exhort them to that which may countervail it abundantly, etc.    

CHAP. XXI. Of Dehortation.  
1. DEhortation hath a relation to some future evil, to which the hearers are obnoxious, or subject: instigating the heart to avoid and fly it. The scope of this is to excite fear; and therefore it represents that, from which it doth dehort, under the formal reason of the objected fear, that it is a great evil, imminent, avoidable.  
2. The grounds of Dehortation or dissuasives ought to be taken from the evil of that thing, from which we do dehort? The Evil considered according to its degrees and kinds, may be estimated by the opposite good, in the dishonest and unseemly; or the unuseful, and displeasing.  
3. The Evil may be urged here oppositely to the Good in the first act. There may also be added (if it be thought fitting) the difficulty or impossibility of satisfying the desire in that matter. Though this seems to hinder the external act, rather than the root of fin which is in the heart: and tend more to proving the folly of man, than the iniquity of the thing.  
4. To this may also be added (hypothetically) a Denunciation, or likewise a Lamentation, as also a Benediction, of which before: the Denunciation against those who follow, or do not shun the evil which we dehort them from. The Benediction upon them which do fly from it.  
5. The imminency notes it to be future, and difficult. But here it is needless to argue the future out of notes. For we use not easily (which is our presumption) to imagine an evil to be present, when indeed it is present; much less when it is future. For if it were present; then there would not be so much need of Dehortation, as of Reprehension, or Consolation. Yet sometimes there may be shown (if it be thought expedient) out of the Notes, that the evil is yet absent from the hearers, that they may be the better encouraged to avoid it as much as possibly as they can.  
6. The Difficult seems here to be essential to the object of fear, and therefore necessarily to be expounded; showing the propinquity of the evil which hangs over us, and presseth us, and the difficulty of shunning it. The difficulty may be considered as well in respect of God, who doth so govern things by his Providence, that occasions of sinning being offered us, our obedience may thereby be seen; and appear, as also in respect of us, who as of ourselves, are inclined to sin and evil, so we are also alured and driven on thereunto by Satan and his instruments.  
7. But on the otherside the avoicablensse of the evil will appear, having laid open the means of avoiding it; and likewise God's promises, by which he promiseth us, both the power of using means, and a success.  
8. The means here, are either by removing the Illatives, or by avoiding those things which may infer the evil, that is to say, the causes of evil: or inferring Prohibitives, or applying such things as can drive away the evil, that is to say, the causes of the contrary, or the contraries of the causes. Here also sometimes there will be occasion of premising the general fore-requisite, to avoid the Illatives, and bring in the Preservatives.  

Crypsis.  
9 When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wherefore doth contain the chief dissuasives, we must do as before in the Exhortation.  
10. Here also may somewhat be intermixed out of the rest of the Uses that may conduce hereunto: as Consolation from the absence of the evil, which may be argued from the the dissemblable condition of other Congregations, etc.    
FINIS.   

A Nomenclator of sundry Tracts, Sermons, and Commentaries, as may in some measure tend to make a skilful labourer in the Lord's Vineyard.  

COmmentary on the whole Bible.  
English Annotation.  
Diodate Annotation.  
Robert's Key of the whole Bible.  
On Pentateuch, Henry Aynsworth, Mr. Trap, Arthur Jackson.  
On Genesis, Willet, Shutt, and Wheatly.  
Willet on Exodus & Leviticus.  
Atersol on Numbers.  
On Joshua, Arthur Jackson, John Mayr.  
On Judges, John Mayr, Rich. Rogers.  
On Ruth, John Mayr, Thomas Fuller.  
On Samuel, John Mayr, An. Willet.  
Mayr on Kings, Chronicles, & Ezra.  
On Nehemiah, John Mayr, Mr. Pilkington.  
Mayr on Esther.  
On Job, Jos Caryl, Calvin.  
On Psalms, Hen. Ainsworth, John Mayr, David Dixon.  
On Proverbs, Jo. Dod. Dr. Jermin, Dr. Mayr, Fr. Taylor.  
On Ecclesiastes, Hugh Broughton, Tho. Granger, Will. Pemble, Jo. Cotton.  
On Canticles, Hen. Ainsworth, Thomas Brightman, John Cotton, Mr. Robotham, Dr. Sibbs.  
On Lamentations of Jeremiah, John Vdal, Broughton.  
On Ezekiel, Will. Greenhill.  
On Daniel, Broughton, And. Willet, Mr. Huet, Parker.  
On the twelve minor Prophets, Dr. Mayr, Mr. Trapp, Mr. Hutchinson.  
On Hosea, Dr. Sibbs, Mr. Burroughs.  
On Obadiah, Mr. Marbury.  
On Jonah, Bishop King, Bishop Abbot.  
On Habakkuk, Edw. Marbury.  
On Zachariah, Will. Pemble.  
On Malachi, Rich. Stork, Dr. Slater.  
On the New Testament, Thomas Cartwright, Dr. Hamond, Master Leigh, Mr. Fulk. Mr. Trap.  
Upon the four Gospels, Cartwright, Dr. Lightfoot, Dr. Mayr, Jo. Trap.  
On Matthew, David Dixon, Master Ward.  
On S. John's Gospel, Arth. Hildersham.  
On Acts, Joh. Mayr, Joh. Trap, Calvin.  
Upon the Epistles, Joh. Mayr, Joh. Trap.  
On the Romans, Eliath. Parr, Mr. Wilson, And. Willet, Elton.  
On the Epistles to the Corinth. Dr. Day, Will. Slater, T. Stapleton, Luther, Dr. Sibbs.  
To the Galatians, Will. Perkins.  
To the Ephesians, Paul Bain.  
To the Collossians, Nich. Bifield, Edw. Elton.  
To the Thessalonians, W. Sclater.  
To Timothy, Barlow.  
To Titus, Tho. Taylor.  
To Philemon, Arthur Sol. Dan. Dike.  
On the Hebrews, Da. Dixon, Lushington, Dr. Gouge, Bishop Jones, Mr. Burroughs.  
On the seven Canonical Epistles, Joh. Trap, John Mayr.  
On the Epistle of James, Mr. Manton.  
On the Epistles of Peter, Nich. Bifield, Mr. Rogers, Mr. adam's, Will. Aims.  
On the first Ep. of John, J. Cotton.  
On the Epistle Judas, Sam. Oats, Will. Perkins, Will. Jenkins.  
On the Revelation, Brightman, Dent, Will. Cooper, Forbi, Perkins, Meed, Napier, Stevens.  
Elaborate Sermons, B. Andrews, Mr. Burroughs, Mr. Carrill. D. Featly, Mr. Gataker, Mr. Greenham, B Hall, Mr. Harris, Doctor Jackson, B. Lake, Mr. Perkins, Dr. Preston, Dr. Raynolds, D. Sanderson, Dr. Sibbs, M. Smith, Dr. Jeremy Taylor, Mr. Wheatly, Mr. Clark, Dr. Donn, Dr. Hen. Hamond.  
Excent Catechisms of the Fundamentals of Christian Religion, Vescim, Mr. Ball, Master Crook, & B. Andrews Catechistical Doctrine, B. Usher, etc.  
On the Lord's Prayer, B Andrews, Mr Dod, Dr. Gouge, Dr. Haywood, Dr. Hen. King, M. Hooker.  
On the Creed, W. Bifield, Dr. Gill, Dr. Jackson, Perkins.  
On the Decalogue, B. Andrews, Joh. Dod, Edw. Elton, W. Perkins.  
On the Sacrament of the Lords Supper, Jer. Dyke. W. Pemble, Mr. Bradshaw, Dr. Preston, D. Jer. Taylor.  
R. Vines Sacramental Sermons.  
On Baptism, R. Baxter, Mr. Martial, Mr. Cobbet, Mr. Cotton, Dr. Featly, Tho. Fuller, Mr. bailey.  
Of the Scripture and its Divine Authority, John Goodwin, John Weemes, Edw. Leigh, Sa. Heison, Mr Chapel.  
N. Bifields' Drection for reading Scripture.  
Jer Whites Way to the Tree of Life.  
Of God and his Attributes.  
Dr. jackson's Treatise of the Divine Essence.  
Dr. Prestons' Treatise of the Divine Essence.  
Ric. Stork, on the Attributes.  
Mr. Larkham on the Attributes.  
On God's Providence.  
Tho. Jackson, Dr. Gouge, The Extent of Providence.  
Jo. Wilkins the Beauty of Providence.  
On living and dying well. D. Jer. Taylor.  
Dr. Readins guide to the holy City.  
N. Bifields' Cure of fear of death.  
S. Crook, Death Subdued.  
On Conscience, M. Perkins, B. Hal, Jer. Dike, W. Fever, Dr. Hamond, Dr. Jer. Taylor.  
Of Sin, Mr. Bifield.  
Dr. Tho. goodwin's Aggra. of Sin.  
Perks Great danger of little Sins.  
Mr. Burroughs Sinfulness of Sin.  
Dr. Preston, The Saint's Infirmity.  
Of the Punishment of Sin.  
Dr. Gouges Three Arrows.  
Tho. Beards Theatre of God's Judgements.  
Mr. Clarks Looking-glass for Saints and Sinners.  
On the Covenant of Grace, Dr. Preston, John Cotton.  
P. Burhley, the Gospel Covenant.  
B Downham on the Covenant of Grace.  
Growth in Grace, Dr. Taylor.  
Ob. sedgwick's Christ's Counsel to his Church.  
Mortification of Sin.  
Dr. Prestons' Sins overthrow.  
Mr. Wolfall, of Mortification.  
Of Justification, Wil Pemble, Bishop Downham, Jo. Goodwin.  
Mr. Baxters Aphorisms of Justification  
Of Sanctification.  
Dr. Prestons' Saints Qualification.  
Joh. downham's Spiritual Warfare.  
Mr. Burroughs G. Worship.  
Of the four last things things, Death, Judgement, Heaven and Hell, Rob. Bolton.  
Baxter's Saints Rest.  
Mr. Shepherd.  
On the General Judgement, Greenwood.  
S. Smiths Great Assize.  
Will. Fever, the Judgement of the World passed by Saints.  
On Perseverance.  
Ob. Sedgwick, on Rev. 3.2. & 3.  
Arth. Burgess Spiritual Refinings.  
Dr Owen in answer to J. Goodwin.  
Dr. Kendal, Mr. Brooks Heaven on Earth.  
On Prayer, R. Harris.  
Peter's Enlargement.  
Dr. Prestons' Saints daily exercise.  
Mr. Cobbet, Jo. Wilkins, B. Prideux Legacy to his Daughters.  
Return of Prayer, Tho, Goodwin.  
Hearing and reading the Word, Mr. Mason, Jer. Dyke.  
B. Andrews on James 1.22.  
On the Love and Fear of God.  
Dr. Preston of Love.  
Will. Pemble, the Christians Love.  
Pinks, trial of a Christian Love.  
Mr. Harris, David comfort at Ziklag.  
Mr. Greenham, of God's Fear.  
Will. Case, the Nature and necessity of godly fear.  
On the Sabbath, Dr. Twist, Phil. Goodwin.  
The Sabbath enlivened, M. Sheppard, Primress, Mr. Caudy and Palmer in four parts.  
Of Sacrilege and Tithes, B. Andrews, B. Carlton, Mr. Selden, Sir Henry Spelman.  
On Political and Oeconomical Duties.  
B. Hall's Politics.  
B. Bilson on Subjection.  
Mr. Perkins of the right manner of Governing a Family.  
Mr. Dods Household Government.  
Dr. Gouges Domestical Duties.  
Mr. Cobbet.  
Government of the Tongue, Master Reyner.  
Mr. Boltons' Direction.  
M. Perkins government of tongue.  
Of our Thoughts.  
Tho. Graper, Govern. of Thoughts.  
Tho. Goodwin, Vanity of thoughts.  
W. Fever, the Arraignment of Vain thoughts.  
Of Contentation, Dr. Taylor, B. Hall, Mr. Watson, Mr. Burroughs.  
Of Faith, Dr. Preston, Tho. Ball, Jer. Culverwell, Dr. Jackson.  
T. goodwin's Encourag. of Faith.  
M. Perk. Grain of Mustardseed.  
On Repentance, Dr. Tho. Taylor, Dr. Jer. Taylor, Dan. Dyke.  
Dr. preston's Judas Repentance.  
Dr. Hamond of Late Repentance.  
W. Fever, Danger of deferring Repentance.  
On True Conversion.  
Mr. Shepherds Sincere Convert.  
Mr. Shepherds Sound Believer.  
Mr. hooker's Soul Preparation,  
— Humiliation,  
— Vocation,  
— Exaltation,  
— Implantation.  
Mr. Cottons Way of Life.   
FINIS.