CHRISTIAN DIVINITY IN TWO BOOKS by John Wollebius, D: D: Englished and enlarged by All Rosse  
The Chain of Salvation  
Salvation is 

Ordained by God in Heaven  
Promised by the Word in Scripture  
Merited by Christ in Nan's nature  
Sealed by Sacraments in the Church  
Received by Faith in the Heart  
Confessed by the Mouth in Martyrdom  
Testified by Works in regeneration     depiction of the Woman clothed with the Sun (Revelation 12) holding the Law and Gospel 
TWO III VII IX X  
EVANGELIUN  
Reu. 12.  
Are to be sold by John Saywell in Little Britain. MDCL  Ro Vaughan sculp   

THE ABRIDGEMENT OF CHRISTIAN DIVINITY:  
So exactly and Methodically compiled, That it leads us, as it were, by the hand To the 

Reading of the Holy Scriptures.  
Ordering of Common-Places.  
Understanding of Controversies.  
Clearing of some Cases of Conscience.    
By JOHN WOLLEBIUS, Doctor of Divinity, and Ordinary Professor in the University of Basil.  
Now at last faithfully translated into English, and in some obscure places cleared and enlarged, By ALEXANDER ROSS.  
To which is adjoined, after the Alphabetical Table, The ANATOMY of the whole Body of DIVINITY. Delineated in IX. short Tables, for the help of weak Memories.  
LONDON, Printed by T. Mab and A. Coles, for JOHN SAYWELL, and are to be sold at his shop at the sign of the Greyhound in Little Britain without Aldersgate. 1650.   

To the Right Honourable, THE LORD ROCKINGHAM.  
My Lord,  
I Have been long indebted both to your Lordship, your noble Lady, and your hopeful Son Mr. Watson, for your favours and good will towards me; I have therefore adventured (not by way of requital, but of acknowledgement) to present this Theological Epitome to You, which is the most exact and compendious of any that hath been yet done by Protestant Writers: I may say of this Edition, as Philosophers speak of Nature; that, It is neither deficient in necessaries, nor abundant in superfluities: What was in the Latin Copy dark, I have cleared; and what was contracted, I have unfolded. How needful Epitomes are in all Sciences, chief in Divinity, I need not write; if either we consider the shortness of our time, or the largeness and multitude of Volumes which have been written of this Subject, or the weakness of our memories, or the fastidiousness that is begot in us by reading tedious and voluminous Discourses. God who knows what is best for us, hath epitomised all Practical Divinity into X. Precepts, and our Saviour hath reduced those ten into two, and all that we can pray for or against, into six heads or Petitions. The traveller that desires to be soon at his journey's end, will seek out the most compendious way: He is an unwise traveller that will clog himself with Silver, if he can epitomise it into Gold; sure a weak stomach will better retain the small quantity of an extract, than the large draught of a nauseating potion: He that with judgement doth contract the vast body of Divinity into an Abridgement, doth imitate God, who having the first day diffused the light through the whole Hemisphere, contracted it, and as it were epitomised it the fourth day within the body of the Sun: He that will condemn Epitomes, condemns himself; for man is the epitome of the world. But I must avoid prolixity in commending this Epitome, lest my practice thwart my words. My Lord, This Book is the Epitome of Divinity; and this Epistle, the Epitome of my true affection, and many thanks I own you and yours: on whom I wish the influence of all happiness, which is the hearty desire of  
Your Lordship's Humble Servant, ALEXANDER ROSS.   

THE Preface to the Reader.  
THe blessed Apostle, in his second Epistle to Timothy, cap. 1. ver. 13. writes thus: Hold fast the form of good words which thou hast heard of me, in faith and love. An excellent admonition, and worthy to be pressed upon all Christians; but chief on those who have wholly devoted themselves to the study of Divinity. For as it concerns every Christian to be skilled in the chief Catechistical Heads at least, that by their help and guide they may with the greater profit hear and read God's word; so it becomes all Students in Divinity, before all things to imprint in their memories the Anatomy of the Body of Theologie; that in the Common Places, in the Definitions and Divisions of heavenly doctrine, they may be exact and perfect. Now in this kind divers eminent men, furnished with a far greater measure of Spiritual Unction than myself, have afforded such helps to young Students, that he who goes about to add any thing to these, will seem to light a candle at noon tide, or to garnish the firmament with more stars: Yet notwithstanding, whereas it is consistent with the conscience and callings of all God's servants, to advance what they can the public benefit; I being called to be chief Pastor in this place, was enjoined by the Reverend College of Divines to expound the Old Testament, which by God's help and their command I so undertook, that besides my Lectures on the Text, I proposed to my hearers a short form of wholesome and good words, taken out of other men's lucubrations, and reduced into this brief Epitome. Now although I perceived that many did very well like my pains and purpose in this kind; yet I profess, the divulging of this Piece was least in my thoughts. Therefore, in that at last this Child, of which I have been in labour these seven years, is now born and brought out to light; I earnestly entreat the friendly Reader to impute this not to any itching humour I have of writing, but to the often solicitations of my friends who have extorted it from me. I beseech God, that he will be pleased graciously to preserve the remaining companies of Teachers and Scholars, and that for his mercy's sake, whereof we have daily fresh testimonies, as in many things, so in this, that we are not all destroyed: And as for those who are dispersed, that he would graciously recollect and settle them, even for his only begotten Sons sake our Lord Jesus Christ. Amen.   


THE ORDER OF THE CHAPTERS OF THE FIRST BOOK. Concerning the Knowledge of God.  

Chapt. I. Of the Essence of GOD. Page. 12  
Chapt. II. Concerning the Persons of the Deity. Page. 18  
Chapt. III. Concerning the Works of God, and the Decrees of God in general. Page. 26  
Chapt. IV. Of Predestination. Page. 31  
Chapt. V. Of the Creation. Page. 38  
Chapt. VI Of God's actual Providence. Page. 46  
Chapt. VII. Of the Government of Angels. Page. 50  
Chapt. VIII. Of the Government of man in the state of Innocency. Page. 55  
Chapt. IX. Of the fall of our first Parents, the beginning of man's misery. Page. 58  
Chapt. X. Of Original Sin, and . Page. 62  
Chapt. XI. Of Actual Sinne. Page. 67  
Chapt. XII. Of the miseries which follow sin. Page. 69  
Chapt. XIII. Of the Moral Law. Page. 72  
Chapt. XIV. Of the Ceremonial and Judicial Law. Page. 78  
Chapt. XV. Of the Gospel, and how it agrees with and differs from the Law. Page. 87  
Chapt. XVI. Of the Person of christ God and man. Page. 90  
Chapt. XVII. Of the Office of Christ the Mediator. Page. 104  
Chapt. XVIII. Of the Humiliation of Christ. Page. 108  
Chapt. XIX. Of Christ's Exaltation. Page. 125  
Chapt. XX. Of the Common vocation to the state of Grace. Page. 133  
Chapt. XXI. Of the Covenant of Grace. Page. 136  
Chapt. XXII. Of the Seals or Sacraments of the Covenant of Grace in general. Page. 140  
Chapt. XXIII. Of Baptism. Page. 152  
Chapt. XXIV. Of the Lord's Supper. Page. 157  
Chapt. XXV. Of the nature of the visible Church. Page. 161  
Chapt. XXVI. Of the outward Administration of the Church. Page. 170  
Chapt. XXVII. Of the False Church. Page. 183  
Chapt. XXVIII. Of Vocation in special. Page. 192  
Chapt. XXIX. Of Saving Faith. Page. 193  
Chapt. XXX. Of Justification. Page. 202  
Chapt. XXXI. Of Sanctification. Page. 211  
Chapt. XXXII. Of the Perseverance of the Saints. Page. 214  
Chapt. XXXIII. Of Christian Liberty. Page. 218  
Chapt. XXXIV. Of the coming of Christ, and Resurrection of the flesh; which go before the last judgement. Page. 220  
Chapt. XXXV. Of the Last Judgement. Page. 230  
Chapt. XXXVI. Of the End of the World, and Life eternal; the consequents of the Judgement. Page. 234    

THE ORDER OF THE CHAPTERS OF THE SECOND BOOK. Concerning the Worship of God.  

I. Of the Nature of Good works. 241  
II. Of Virtues pertaining to the Decalogue, and whole worship of God. 246  
III. Of the Virtues and Works belonging to the First Commandment. 249  
IU. Of the Works belonging in general to the II. III. and IV. Commandments. 255  
V Of Works belonging in special to the Second Commandment. 258  
VI Of the Virtues and Works belonging to the Third Commandment. 274  
VII. Of works appertaining to the Fourth Commandment. 283  
VIII. Of the Virtues in general belonging to the Second Table. 288  
IX. Of Virtues and Works belonging to the Fifth Commandment. 296  
X. Of Virtues and Works belonging to the Sixth Commandment. 302  
XI. Of Virtues and Works belonging to the Seventh Commandment. 307  
XII. Of Virtues and Works belonging to the Eighth Commandment. 318  
XIII. Of the Virtues and Works belonging to the Ninth Commandment. 326  
XIV. Of the Virtues and Works belonging to the Tenth Commandment. 334     


THE PRAECOGNITA OF Christian Divinity.  
CHristian Divinity, is the doctrine of the Knowledge and Worship of GOD, to his glory, and our salvation.  

The RULES or CANONS are these.  

I. This word Theologie, or Divinity, is diversely taken: but in this place is understood that Knowledge of God, which a Christian may attain unto in this life, out of God's word.  
The word Theologie being taken abusively, is sometime used for the Gentiles Divinity, which was threefold: Poetical, or fabulous; Philosophical, or natural; Sacerdotal, or political; the scope and end whereof was to contain the rude multitude within the compass of obedience, by some religious exercise, be what it will. But Theologie properly so called, is either Original, or Derived. Original, is that knowledge whereby God knows himself, which really differs not from God's essence. Derived, is a certain image or representation of that Original, primarily in Christ our Mediator, secondarily in Christ's members. Now whereas part of Christ's members is triumphant in heaven, another part militant here on earth; that Theology of the triumphant part, is called the Theology of the Blessed Saints; that of the militant, is styled the Theology of travellers.   

II. Theology in this place is considered, not as a Habit residing in the intellect, but as a Systeme or collection of precepts: therefore it is defined by the word Doctrine.  
For Theology as it is comprehended within certain precepts, is different from the habit of Theology, as the efficient cause from the effect. Now the question is, if we consider Divinity as the habit of the Intellect, what genus shall we assign for it out of the intellective habits? Surely there is none, which if it be taken solely and apart, is not of a narrower compass than the thing defined. For that habit which apprehends the Principles, called Intelligentia; and that habit which demonstrates the Conclusions out of the Principles, called Scientia; and that habit which ariseth out of the two former, called Sapientia, are habits merely contemplative; but for Prudentia, it is an active habit directing the mind in its actions; and Art is an effective or operative habit with right reason. 
* 
A. R. Divinity is more speculative than practical, because it principally handles divine things, and in the second place humane actions. But as it is a practical science, it is the most noble of all practical sciences, because the end of it is be atitude, to winch the ends of all other sciences are ordained. Divinity also may be called wisdom, or sapientia, because it considers the Chiefest of all Causes, not only as He is known by his effects, but as He is known in himself also.   Divinity then consists partly in contemplation, partly in action: Therefore Divinity may bear the name both of Sapience, and Prudence; Sapience, so far forth as it apprehends the principles, by means of the Intelligence being divinely illuminate, and from thence demonstrates the conclusions by means of Science; Of Prudence, so far forth as it directs the mind of man in its actions.   

III. There is a twofold principle of Divinity; the one by which it is, and that is GOD; the other by which it is known, and that is the Word of God.   

iv God's word at first was unwritten, before Moses his time; but after Moses it was written, when God in his most wise counsel would have it to be sealed and confirmed by Prophets and Apostles.  
That the Papists may obtrude upon us their unwritten traditions in stead of Gods written oracles, they would bear us in hand that the Word was written only upon haphazard, or contingent occasions. But so many mandates to write, delivered to the Prophets and Apostles, do cry down this error. Exod. 17.14. & 34.37. Deut. 41.19. Isa. 8.1. & 30.8. Jer. 30.2. Habac. 2.2. Revel. 1, 11, 19 & 14.13. & 19.9. & 21.9. The testimonies of the Apostles proclaiming that nothing was said or written by man's advice or council, cry out against this error. Joh. 20.31. But these things are written, that ye might believe, etc. Rom. 15.4. But what things are written, are written for our learning, that through patience and comfort of the Scriptures we might have hope. 1 Cor. 10, 11. These things are written to admonish us. 2 Tim. 3.16. All Scripture is given by divine inspiration. 2 Pet. 1.20, 21. So that ye first know this, that no prophecy in the Scripture is of private motion: for Prophecy came not of old time by the will of man, but holy men of God spoke as they were moved by the holy Ghost. Lastly, these precepts cry out against them, by which we are directed to the written word in matters of salvation. Isa. 8.20. To law and to the testimony. Joh. 5.39. Search the Scriptures.   

V We acknowledge therefore no other 
* 
A. R. He means that which is called principium cognoscendi; which is the first instrument by which we come to know the end and media of Divinity, and out of which all the precepts of Divinity are concluded: But there is another principle of Divinity, which is called principium essendi, and that is God.   principle of Divinity, than the written Word of God.   

VI It is an unquestionable Principle amongst Christians, that the holy Scripture is both of a divine original and authority.   

VII. It is then a question ill beseeming a Christian, to demand whether the Scripture or holy Bible be God's word, or not?  
For as in the Schools, there is no disputing with him who denies Principles; so we account him unworthy to be heard, who will deny this principle of Christian religion.   

VIII. Among Christians it is lawful to ask, By what testimony do we know that the Scriptures are by divine inspiration? So we ask not for this end, to seduce others, or to cavil, but only to be instructed.   

IX. Now this testimony is twofold; the one principal, the other ministerial. The principal testimony is that of the Holy Spirit, outwardly in the Scripture itself, inwardly in the minds and hearts of the faithful, being illuminate by him speaking and persuading the divinity of the Scriptures. But the ministerial testimony is the testimony of the Church.  
Outwardly in the Scriptures themselves, the Holy Ghost when he speaks of the divine original and authority of the Word, useth these phrases; The word of the Lord. Thus saith the Lord. Jesus said. All Scripture is by divine inspiration. 2 Tim. 3.16. Holy men of God spoke as they were moved by the Holy Ghost. But inwardly in the hearts of the faithful he persuades the divinity of Scriptures, so far forth as he openeth the eyes, and illuminates the mind of him that reads the Scriptures with prayer and humility, that he makes him see the wonders of God, and causeth him to acknowledge the voice of God's Spirit sounding in the Word.  
The Romanists urge the Church's authority alone, which they have in such high esteem, that they will have the whole authority of Scriptures to have its dependence from the Church; and for this only cause they will have it to be God's word, because the Church is the witness of it. But this is not to make the Church a witness of the Scriptures divinity, but to make herself capable of divinity. But we will prove by these ensuing arguments, that the testimony of God's Spirit alone is it, which firmly assures us of the Scriptures divinity. 1. His testimony concerning the Scriptures is most firm, by whose inspiration the Scripture was written: For every one knows his own hand best, and is best acquainted with his own stile: But the Scripture was written by the inspiration of the Holy Ghost, 2 Tim. 3.16. 2 Pet. 1, 20 21. Ergo etc. 2. He that together with the Scripture is promised in a most near conjunction to the faithful, his testimony of the Scripture is most firm: But the Holy Ghost is promised to the faithful in a most near conjunction with the Scripture. Esa. 59.21. My Spirit which is in thee, and my words which I have put in thy mouth, shall not departed from thy mouth. 3. Without whose illumination the wonders of the Scripture are not seen, his testimony alone of the Scripture is most firm: But without the illumination of the Holy Ghost, no man sees the wonders of the Scripture. Psal. 119.18. Open my eyes, that I may see the wonders of thy law. Ergo, etc. 4. Whose office it is to lead us into all truth, he it is that witnesseth this truth, to wit, that the Scripture is God's word: But it is the office of the Holy Ghost, to lead us into all truth, Joh. 16.13. Ergo, etc. Now as for the Church's testimony, although it is to be received as from God's minister, yet it is false that the Scriptures authority depends on it; For what can be more absurd, then to make the words of the Master to receive their authority from the Servant; or the Father's letters to receive credit from the Foot-post; or the Prince's mandates from the Printer; or that the Rule should have its dependence upon the thing ruled? We know that the oracles of God are committed to the Church, and that she is the pillar and ground of truth, 1 Tim. 3.15. But as it is foolish to tell us, that the candle receives its light from the candlestick that supports it, so it is riliculous to ascribe the Scriptures authority to the Church. The Church's testimony may be prevalent with those who as yet know not the Scriptures, and have not received that sincere milk of the word, nor by it are grown up, 1 Pet. 2.2. But in those who have tasted the sweetness of divine oracles, the testimony of Scriptures and of the Holy Ghost is most firm and effectual: For as he who tasteth honey himself, hath a more sure knowledge of its sweetness, than he that believeth another speaking and witnessing of it; even so, he knoweth more assuredly the Scriptures to be God's word, who hath tasted its sweetness, than he who gives credit to the Church witnessing this sweetness. The Samaritans at first believed the woman when she spoke of Christ; but after they heard Christ himself, they say to the woman, Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world, Joh. 4.42. Even so he that having begged the assistance of God's Spirit, reads the Scriptures again and again, at length saith, Now I believe no longer for the Church's testimony, that the Scriptures are divine; but because I have read them myself, and in reading have stamped this Syllogism in my mind.  


1. That Scripture which every where brings in God himself speaking.  
2. Which is written by those men who being furnished with the gift of prophesying and miracles from God extraordinarily, do with such faithfulness record all things, that in rehearsing of sins and infirmities, they neither spare themselves nor friends.  
3. Which records not only Truths, and all things agreeing with right reason, but Divine matters also, and such as transcend all reason.  
4. After a Divine manner, and in a wonderful harmony of circumstances in the same things rehearsed by different Writers.  
5. To the glory of God alone and our Salvation.  
6. With admirable efficacy, both in moving the hearts, and corroborating them against most exquisite tortures.  
7. In the miraculous preservation of it against Diabolical and Tyrannical fury:   That Scripture, I say, which thus delivereth these things, is doubtless Divine, both in its Original, and in its Authority; But such is the holy Scripture; Therefore, it is Divine, both in its Original and in its Authority.  
That I may then contract the matter in brief: the Testimony of the Church, is first in respect of the time; but that of the holy Ghosts, is first in regard of Nature and efficacy. We believe the Church, but not for the Church; but we believe the Holy Ghost for himself. The Church's Testimony doth monstrate but not demonstrate; it shows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the thing is, but the Holy Ghosts Testimony shows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the cause. The swasive power is in the Church, but the persuasive in the Spirit only. The Church's Testimony begets an opinion, but the Testimony of Scripture begets Science and a firm Faith.   

X. The Canonical Books of Scripture, are partly of the Old, partly of the New-Testament: To the Old belong the five Books of Moses, Josuah, Judges, Ruth; these Books are single: the Books of Samuel, of the Kings, of the Chronicles are double: The Books of Hester, Job, Psalms, Proverbs, Ecclesiastes, Canticles, the four greater Prophets, and the twelve lesser are single. Now of the New-Testament, are, The four Evangelists, The Acts of the Apostles, The Epistles of Paul, To the Romans one, To the Corinthians two, To the Galathians, Ephesians, Philippians, and Colossians single; To the Thessalonians and Timothy double; The Epistles of Peter two, of John three, of James and Judas single, and the Revelation.   

XI. But for the Books of Tobiah, Judith, Wisdom, Ecclesiasticus, Esdra 3, 4. of the Macchabees 1, 2, 3. of Baruch 1. The Prayer of Manasses, The Epistle of Jeremiah, The Additions to Daniel and Hester; Although they may be read with profit, yet they come short of that Authority, which is in the Canonical Books, for proving Articles of Faith, and therefore they are called Apocrypha, that is, hid or obscure.  
The reasons be these, 1. Because they were not written by the Prophets, but they have been written, for the most part, since Malachi the last of the Prophets. 2. Because they are not written in the Style or Phrase of the Prophets, or in the Hebrew Tongue. 3. Because they are never alleged in the New-Testament. 4. Because in reading of them we find many passages contrary and inconsistent with Canonical Scripture, besides many fabulous, and repugnant to Faith and Piety.   

XII. The Holy Scripture is sufficient to Salvation.  
2. Tim. 3.16.17. The whole Scripture is by Divine inspiration, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness, that the man of God may be perfect and throughly furnished to every good work.   

XIII. Therefore as the constitutions of the Church conducing to the right usage of outward Rites, are in their own place to be regarded, so no tradition is to be admitted as necessary to salvation, except the Scriptures.  
The Romanists do not only fight for Popish Traditions, but also equal them, nay prefer them to the holy Scripture; but we are content to rest in that command of God, which forbids to add to, or take away from his word, Deut. 4.2. & 5.32. & 12.32. Rev. 22.18.   

XIV. The search of holy Scripture is enjoined to all Christians.  
Joh. 5.39. Search the Scriptures, Colos. 3.16. Let the word of God dwell plentifully among you; Neither is that obscurity of holy Scripture, which the Pontificians pretend, any obstacle to this our assertion; for though it be obscure in some places, yet in other places it explains itself, and delivereth the prime Articles of Religion, with great perspicuity.   

XV. Therefore the Translation of the Bible into vulgar Tongues is necessary.   

XVI. Yet no translation is authentical, but that which agreeth with the Original fountains of the Hebrew and Greek.   

XVII. Although the Interpretation of Scripture is committed to the Church, yet the only Supreme Judge of this Interpretation is the Holy Ghost speaking in it.  
Esay 59.21. My Spirit which is in thee, and my words which I have put in thy mouth, shall not departed from thee. 2 Pet. 1.20, 21. So that you first know this, that no prophecy in the Scripture is of any private motion; for the prophecy came not of old time by the will of man, but holy men of God spoke as they were moved by the Holy Ghost. Therefore sacrilegiously do the Pontificians arrogate to the Church of Rome, or to the Pope alone, this right of supreme Judge.   

XVIII. The sense and meaning of each Scripture is but one; yet in the Prophecies of the Old-Testament it is composed of a history, and mystery.  
For example, Hos. 11.1. In these words, When Israel was a child, than I loved him, and called my son out of Egypt; The sense is compounded: for literally and historically, they are to be understood of the delivery of the Israelites out of Egypt; but typically and mystically, of Christ's calling out of Egypt, Mat. 2.15.   

XIX. The means to find out the true sense of Scripture, are, Frequent prayers; the knowledge of Tongues; the looking into the Fountains; the consideration of the scope and argument; the distinction of proper terms from figurative; the logical analysis or noting of the causes, the circumstances, the passages going before and coming after; the comparing of obscure places with clearer, of like with like, and of disagreeing places with each other; lastly, the analogy of faith.   

XX. As God is the proper and prime object, so is he also the principal and supreme end of Divinity.   

XXI. Whereas then the chief end, and the chief good, are one and the same thing, it is manifest that Christian Divinity only doth rightly teach us concerning the chief good.   

XXII. The subordinate end of Divinity is our salvation, which consisteth in the union and fruition of God.    
The parts of Divinity are two: The first is of the knowledge of God; the second, of the worship of God. The first containeth faith, or the things to be believed; the second, works, or the things to be performed.   

THE FIRST BOOK OF THE KNOWLEDGE OF GOD.  

CHAP. I. Of the Essence of GOD.  
GOD is a Spirit, existent eternally in himself; One in Essence, Three in Persons, Father, Son, and Holy Ghost.  
God is known in himself, and in his works.  
In himself, he is known, absolutely in his Essence, relatively in the Persons.  
God's essence is known 
* 
A. R. * The knowledge we have of God here, is nominal, not real. 2. Confused, not distinct. 3. From his effects, à posteriori. 4. By way of negation; we know what he is not, rather than what he is. 5. By way of eminency; we know that what perfection is in the creature, is more eminently in him. 6. By the motions of things, we gather, there must be a chief mover. 7. From the degrees of entity, truth, and goodness in the creatures, we collect that there must be one chief entity, truth, goodness, etc. 8. From the possibilities and contingencies that are in all things, we infer, there must be one chief necessary entity.   by his Names, and by his Properties.  
The names of God are either taken from his essence; as Jehovah, Jah, Eheje, to which in the New-Testament, the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord doth answer for the most part; or from his power, as El, Elohim; or from his Al-sufficiency, as Shaddai; or from his Excellency, as Helion.  

The RULES or CANONS.  

I. The name Jehovah, is God's chief and most proper Name.  
For it is derived from the root Hajah, he was; So it is the symbol of that Supreme entity which was, is, and is to come from eternity to eternity, Rev. 1.4.6. Because he remains still the same, Psa. 102.28. And is the cause of the being of all things, Act. 17.28. Hence it is proper to God, Esay 42.8. Neither is it ascribed to the creatures but Metonymically, so far forth as they are symbols of God's presence: So it is given to the Altar, Exod. 17.15. to the Ark, Psa. 47.6. to Jerusalem, Ezech. 48.35.   

II. The same name in promises and Divine comminations or threaten is of great force.  
Hence are these phrases: Thus saith Jehovah, the word of Jehovah, etc. For God's Word is as sure, as himself is true, or as he endureth still like himself.   

III. The name Elohim, though of the plural number, yet is not the personal, but an essential Name of God, and according to the Hebrew Idiotism, it is spoken of one God, and of each Person: Hence there are not three Elohim or Gods, but one alone.  
As it is rightly said in the Creed of Athanasius: The Father Almighty, the Son Almighty, and the Holy Ghost Almighty, yet not three Almighty's, but one Almighty: So because God is called Elohim from his power, there are not three, but one Elohim, Psal. 7. Elohim Zaddik, just God.    
The Divine properties are Gods attributes, by which he is pleased to make himself known to us weak Mortals, and is by them distinguished from the Creatures.  

The RULES.  

I. The Proprieties of God are not qualities or accidents or real entities, different from the essence, or from each other.  
This will appear below, in the attribute of God's simplicity.   

II. The Divine Properties are neither separable from the essence, nor from each other.  
This Rule overthrows the Lutheran Tenet, concerning the transfusion of the Divine properties into the Humane Nature of Christ: for if this be capable of ubiquity, omniscience, omnipotency, why not also of eternity?    
And these Proprieties are either incommunicable to the Creatures, or communicable in some analogical effects: Of the first rank are his Simplicity and Infinity.  
Among these are reckoned his immutability and perfection; but these are only Corollaries or Appendices to his simplicity and infinity.  
His Simplicity is that, by which he is known to be an entity truly, one and free from all composition.  
His Infinity is that, by which he is known to be an entity infinitely true and good, and without measure or bounds.  

The RULES.  

I. God is 
* 
A. R. * There is no composition in God, neither Physical, nor Logical, nor Metaphysical, because in him there is no priority nor posteriority, as in composition where the compositum is posterior to the parts compounding. 2. In composition there is act and possibility; but God is all Act. 3. In composition the parts differ from the compositum; but in God there is no difference. 4. There is no composition in the form; but God is a most simple form. 5. Whatsoever is compounded hath a cause of that composition; but in God there is no cause.   an entity, truly and most simply One.  
Because he is not compounded of parts, nor of a genus and difference, nor of substance and accidents, nor of a possibility and act, nor of entity and essence.   

II. There is then nothing in God, which is not God himself.   

III. Gods essence is by us incomprehensible.  
For there is no proportion between finite and infinite, no more then between a nutshell and the Ocean.   

iv God is altogether all, all in himself, all in all things, all in every thing, and all out of every thing.   

V God is neither circumscribed, nor defined by place, nor is included within it, nor excluded without it.   

VI God is eternal, without beginning, without end, without change.    
The properties of the latter rank are, 1. The Life of God, 2. His Will. 3. His Power. His Life is the attribute of his being; His Will, of commanding; His Power, of execution.  

The RULES.  

I. The Proprieties of the latter rank, are ascribed to God, according to the proprieties of the first, that is, most simply and infinitely.   

II. Hence these are predicated, or spoken of God, not only in the concrete, but in the abstract also.  
For not only is he named living, wise, just, good; but also life, wisdom, justice, goodness.   

III. Whereas the life of God is most simple and infinite; it will follow, 1. That his life, and his actual living is all one. 2. That though he hath no other cause then himself, by which he liveth, yet he is the cause of life in all living creatures, in respect of whom their life is but as it were begged and borrowed. 3. That the life of God is most perfect, most blessed and immutable.   

iv Whereas the understanding of God is most simple and infinite; it follows that he, 
* 
A. R. Whereas to understand is to comprehend the thing understood; God doth not properly understand, that is, comprehend himself, for so he should be less than himself; but he understands himself negatively, that is, he is not ignorant of himself.   understands himself primarily as an infinite object. 2. That he knoweth all things most tightly, though they are not revealed to the Creatures. 3. That he knoweth all things by himself. 4. And that by one and most simple act; for he neeeds no revelation, nor discourse, either from the effect, or from the cause, from that which is more known, to that which is less known. 5. Things past, and things to come, are no less known to him, than things present. 6. His knowledge is infinite. 7. Free from all ignorance and Oblivion.   

V Whereas the Will of God is most simple; therefore, 1. In him there are not either two, or more, or contrary Wills.  
There are indeed divers distinctions of his Will, as shall be seen in the Doctrine of God's Decrees: but these distinctions are nominal, rather than real.   

2. The primary object of God's will, is God himself. 3. The Will of God is most free. 4. Nothing is done against the Will of God. 5. The Will of God, according to its divers objects hath divers names, to wit, of holiness, goodness, love, grace, mercy, wrath, justice, and such like.   

VI Whereas the power of God is most simple and infinite; it follows, 1. That his power is one. 2. That he is truly omnipotent; for not only can he do what he will, but also more than he will. 3. From the power of God, we must not infer 
* 
A. R. There is in God a twofold power, the one absolute, the other ordinary; by that he can do all that may be done, by this he can do only those things which his justice and will commands to be done.   the act or being of a thing, unless when his will and power are joined together. 4. The object of God's omnipotency is, whatsoever is not repugnant to his nature, or implies a contradiction; and therefore is rather of not impossibilities, then of possibilities.  
Therefore to lie, to make the thing done undone, or to make man's body infinite, and such like, can no ways be ascribed to God; for these are actions not of power, but of impotency.   

5. The power of God is altogether irresistible.     

CHAP. II. Concerning the Persons of the Deity.  
THE Persons of the Deity are subsistences, each of which hath the whole essence of God, differing notwithstanding in their incommunicable properties.  

The RULES.  

I. The words of Person, Trinity, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, same Essence; although they be not found in Scripture in the same syllables, yet they are consonant to the Scripture, and are profitably used by the Church.   

II. The word Hypostasis or Hyphistamenon, that is, Subsistence, are of a larger extent than the word Person.  
For Hypostasis or Hyphistamenon, is any individual substance; but the word Person, signifieth an individual substance, complete, rational, and differing by incommunicable properties from another: yet the Apostle, Heb. 13. useth the word Hypostasis for Person, by the figure called Metalepsis.   

III. The Person in the Deity is neither the 
* 
A. R. * Though this name Person be common to all the three, yet it is not predicated as genus or species, because the Persons of the Trinity differ not numerically, much less essentially; as they must, of which genus and species are predicated.   species of God, or of the Deity, nor a part thereof, nor another thing besides the Deity, nor a bare relation, nor the manner only of subsisting, but the very essence of God, with a certain manner of subsisting.   

IU. Neither yet is the Person a thing compounded of entity, and nonentity; neither are the essence of God, and the manner of subsisting, two different things, but a thing or entity, and the manner of the entity.    
The Persons of the Deity are three; Father, Son, and Holy Ghost. The Father is the first Person of the Deity, existing from himself, begetting the Son from eternity, and with him producing the Holy Ghost.  
The Son is the second Person, begotten of the Father from eternity, with the Father producing the Holy Ghost.  
The Holy Ghost is the third Person of the Deity, proceeding of the Father and the Son from eternity.  

The RULES.  

I. The Trinity is not the number 
* 
A. R. The number numbering may be understood essentially God, or the Soul, or an Angel; for so Plato calls the soul a number: or, Number numbering may be taken accidentally, for those discrete quantities which we call numbers, as two, three, four; and in this sense the Trinity is not the number numbering, because this is an accident.   numbering, but the number numbered.   

II. The Doctrine of the Trinity is not a bare tradition of the Church, but a Doctrine expressed in Holy Writ.  
This is against the Papists, who to evince the insufficiency of Scripture, are not afraid to affirm the contrary.   

III. Although in the Old Testament, the Doctrine of the Holy Trinity was somewhat obscure, yet it was not altogether unknown.  
Gen. 1.1. In the beginning God created the heaven and the earth: and ver. 2. The Spirit of God moved upon the waters: and ver. 16. Let us make man. Psal. 33.6. By the word of the Lord the heavens were made, and by the breath of his mouth, all the host thereof. 2 Sam. 2.32. The Spirit of the Lord spoke in me, and his word was in my tongue. Esay 6.3. Holy, holy, holy Lord of hosts. Esay. 63.9. The Angel of his countenance, (to wit of God the Father) saved them: and ver. 10. They rebelled and grieved his holy Spirit. Which testimonies though the obstinate Jews go about to elude, yet they will content sober Christian minds.   

IU. But there are clearer. Testimonies in the New-Testament.  
Mat. 3.16. And the heavens were opened to him (to wit to Christ) and he saw the holy Ghost descending and coming upon him: and ver. 17. And behold a voice came from heaven, saying, This is my beloved Son in whom I am well pleased. Mat. 28.19. Baptism them in the name of the Father, Son, and Holy Ghost. Joh. 14.16. I will ask the Father, and he will send you another Comforter: and 15.26. When the Comforter shall come, whom I will send to you from the Father. 2 Cor. 13.33. The Grace of our Lord Jesus Christ, and the love of God, and communion of the Holy Ghost be with you all. 1 Joh. 5.7. There are three which bear witness in heaven, the Father, the Word, and the Holy Spirit.   

V To these may be added the Testimonies which prove the Divinity of the Son and Holy Ghost. 1. From their Names. 2. From their Properties. 3. From their Works. 4. From their Divine Honours.  


1. The Deity of the Son is proved:  


1. From his Divine Names.  
In the Old Testament, The Angel of the Covenant, Malach. 3.1. He who oftentimes appeared to the Fathers to foreshow his Incarnation, was the Son of God, and is every where called Jehovah and God, Gen. 16.13. & 18.1. & 32.1. (which place may be compared with Hosea 12.6.) Exod. 3.15. Jos. 6.2. Zac. 2.12. & 3.1, 2.  
But for the Testimonies of the New-Testament, they are very clear. Joh. 1.1. And the Word was God. and 17.3. This is life eternal, to know thee the only true God, and whom thou hast sent, Jesus Christ. Joh. 20.31. But these things are written, that you may believe, that Jesus is the Christ the Son of God. Act. 20.28. God redeemed the Church with his own blood. Rom. 9.5. God blessed for ever. Tit. 2.3. The mighty God. Such phrases are frequent in the Revelation.   

2. From the Divine properties, and  


1. From Eternity.  
Joh. 8.58. Before Abraham was I am. Rev. 1.8. I am Alpha and Omega, which was, which is, and which is to come.   

2. From his Omniscience.  
Joh. 2.24, 25. He knew all men, and needed not that any should testify of man, for he knew what was in man.   

3. From his Omnipresence.  
Matth. 28.20. I will be with you to the end of the world.   

4. From his Omnipotency.  
Joh. 5.19. Whatsoever the Father doth, that likewise doth the Son. Heb. 1.3. He supporteth all things by the word of his power.     

3. From his Divine Works.  
Joh. 14.11. Believe that the Father is in me, and I in the Father; if not, at least believe for the works sake.   

4. From Divine Honour.  
We must believe in him, Joh. 3.16. We must baptise in his name, Mat. 28.19. At his name every knee shall bow, Phil. 2.10.     

2. The Divinity of the Holy Ghost is proved,  


1. From his name God.  
Act. 5.3. Then Peter said, Ananias, why hath Satan filled thy heart to lie against the Holy Ghost? and ver. 4. Thou hast not lied against man, but against God.   

2. From his Properties, and  


1. From his Eternity.  
Gen. 1.2. The Spirit moved upon the waters.   

2. From his Omnipresence.  
Psal. 139.7. Whither shall I go from thy Spirit?   

3. From his Omniscience.  
1 Cor. 2.10. The Spirit searcheth all things, even the deep things of God.   

4. From his Omnipotence.  
Which is known by his Works.     

3. From his Divine works, and  


1. From the Creation of all things.  
Gen. 1.2. Psal. 33.6. Joh. 26.13. and 5.44.   

2. From the conservation of all things.  
Gen. 1.2. He moved on the waters; a simile taken from a Hen, sitting on her chickens, and cherishing them.   

3. From the sending, and anointing of Christ.  
Esay 61.1. The Spirit of the Lord is upon me, because he hath anointed me.   

4. From the Gifts of Tongues and Miracles.  
1 Cor. 12.4. There be divers gifts, but the same Spirit.     

4. From his Divine Honours.  
1. We must believe in him, according to the Creed. 2. We must baptise in his name, Mat. 28.19. To him we must direct our Prayers, 2 Cor. 13.13. Rev. 1.4. Where are said to be seven Spirits, not in number, but in the diversities of gifts; whence the ancient Church was wont to sing, Thou sevenfold Spirit in respect of gifts.       

V The difference of the Persons, is seen in the Order, Properties, and manner of Working: they differ in Order, because the Father is the first, the Son the second, and the Holy Ghost the third person: they differ in Properties, because the Father is from himself, not only by reason of his essence, but also of his personality. The Son is 
* 
A. R. The Son is from the Father, not as an effect from the cause, for that were to infer a priority; 2. A dependency; 3. A diversity of substances in the Trinity: but he is from the Father, as the understanding is from the soul, the river from the spring, or the thing proceeding from its original.   from the Father; the Holy Ghost is from the Father and the Son. They differ in manner of working, because the Father worketh from himself, the Son from the Father, the Holy Ghost from both.   

VI The trinity of the Persons takes not away the unity of the Essence: for there are three Persons, but one God.  
Deut. 6.4. Harken Israel, the Lord our God is one God. 1 Cor. 8: 4. We have one God, the Father, from whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we through him, Eph. 4.6. There is one God and Father of all, 1 Tim. 2.5. There is one God and one Mediator between God and man, the man Christ Jesus, 1 Joh. 5.7. and these three are one.   

VII. Hence the Word God is sometimes taken essentially, for the whole Trinity; and sometimes hypostatically, for one of the Persons.  
Act. 20.28. God hath purchased the Church by his own blood. Here the name of God is hypostatically spoken of the Son.   

VIII. The unity of the three Persons in the Trinity, consisteth, 1. In the identity of substance. 2. In equality. 3. In coherence or cohabitation 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .   

IX. The identity of substance is, by which the three Persons being coessential or of the same essence, do exist.  
For they are not of a like essence, nor of an essence unlike, nor of a different essence, nor of the same specifical essence.   

X. Equality is that by which the three Persons of the Deity are equal in essence, properties, essential actions, glory and honour; whence the Son and Holy Ghost are no less than the Father, God of themselves, life of themselves, and Justice of themselves.   

XI. Coherence or cohabitation is that by which the persons are most straight united, that the one remains in and with the other.  
Joh. 14.11. Believe me, that the Father is in me, and I in the Father.     

CHAP. III. Concerning the Works of GOD, and the Decrees of GOD in general.  
THus God hath been considered in himself; Now he is to be considered in his works: which works are either Essential, or Personal. Those are essential, which are common to the whole Trinity; but the personal, are those which are proper to each person. Both these, as well essential as personal, are either to internal, or external objects. The internal are they, which have no reference to any object without God; as Understanding, by which God understands himself; the Generation of the Son, the Production of the Holy Ghost.  
God's external work is that, which hath reference to some object without the Trinity: such are Predestination, Creation, and the like, which have relation to the Creatures as objects without God.  

The RULES.  

I. One and the same external work in a different consideration, is both personal and essential.  
So the incarnation of Christ, in respect of inchoation or initiation, is the essential work of the whole Trinity; but in respect of bounds or termination, it is the personal work of the Son alone: for though the Father and Holy Ghost are the cause of Christ's incarnation, yet the Son only was incarnate. Even so, although Creation, Redemption, Sanctification are essential works of the whole Trinity, yet in another respect they are called personal: For the Father is called Creator, because he is the Fountain both of the Trinity, and of operation; for the Son and Holy Ghost work from the Father. The Son is called Redeemer, because having man's nature, he performed the work of redemption: But the Holy Ghost is called the Sanctifier, because he is sent from Christ as a Sanctifier and Comforter.   

II. The external Operations are indivisible, or common to all the Persons.  
This axiom follows upon the former: for as the essence is common to all the Persons, so are likewise the essential operations.   

III. Yet every operation remains one and the same, if we consider the essential Original from which it proceeds, the Act by which it is effected, and the Effect itself which is produced.    
God's operations which have reference to outward objects, are either immanent and internal, or transient and external.  
The immanent or internal operations are they which are effected within the essence of God, to which sort belong God's decrees.  

The RULES  

I. Every operation which hath relation to outward objects, is not therefore an external operation.  
For the Decrees of God are such kind of operations, so farforth as they have reference to the creatures or any thing without God; yet they are internal operations, in that they remain within God's very essence.  
II. Gods immanent or internal works, are not things different from God's essence.  
For whatsoever is in God, is God, as we have already shown out of the simplicity of the Divine essence: and as in God, essence and actual being are not different, so in him will and willingness are not different really.    
God's decree is the internal action of the Divine will, by which he hath determined from eternity most freely and certainly of those things which in time are to be effected.  

The RULES.  

I. This is called his 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ᵃ Determined purpose, ᵇ The hand and counsel of God, ᶜ The good pleasure of God, and Gods eternal providence.  
ᵃ Act. 2.23. ᵇ Act. 4.28. ᶜ Eph. 1.9.  
Now this is called his Eternal providence, that it may be distinguished from Actual providence, which is nothing else but the execution of God's decrees.  
This is called, the Will of God, or The will of his good pleasure.  
Indeed the Decree is the very will of God; yet for our better understanding, the Will is considered as the cause efficient, the Decree as the effect. Now whereas this word Will is taken diversely, it is divers ways distinguished by Divines: to wit, into the will of his good pleasure, and the will of the sign; into an antecedent, and consequent; into absolute, and conditional; into secret, and revealed. But these are not real distributions of the Divine will, but distinctions only of the name: For to speak properly, there is in God but one only will, which is called the will of his good pleasure, because out of his most free good pleasure he hath decreed what shall be done: It is called also his antecedent will, because it had existence before any creature, and from eternity with God it was established: It is named also 
* 
A. R. The Schoolmen take God's antecedent will in another sense, for his velleity, and they call it conditional; they make his consequent will absolute, and which is always fulfilled, the other not always.   absolute, because it depends upon God's good pleasure, and not from the things which are done in time: Lastly it is called secret, because in respect of priority it is known neither to men nor Angels. But these things are improperly styled by the name of Divine will, which are comprehended in that ordinary verse: 
Praecipit, & prohibet, promittit, consulit, implet:  
Commands, forbids, promiseth, consulteth, fulfilleth.   
For as the Magistrates commands are called his will; so the name of will is attributed to precepts, prohibitions, promises, to effects also and events. And this is it which is called the will of the sign, because it signifieth what is acceptable to God, and what he would have done by us. It is also called his consequent will, because it follows that eternal antecedent will: And 'tis a conditional will, because God's precepts, prohibitions, comminations, and promises, have the condition of obedience and disobedience annexed. Lastly, his revealed will, because it is daily set forth in God's word. This distinction of the will is duly, to be observed, lest we should imagine that there are in God either really different, or contrary wills.   

III. What things are done against the will of God, are not done besides his will.  
For many things may be done against his revealed will, which notwithstanding are consistent with his secret will, or will of his good pleasure. God by his revealed will desired not man's fall, but most severely forbid it; yet he did will and decree the same, by the will of his good pleasure, as it was a means for manifestation of his glory.   

iv Therefore, by the decree and will of God, good and evil come to pass; Good by efficiency, Evil by permission.   

V Yet the decree or will of God is not the cause of evil or sin: although what God hath decreed, necessarily comes to pass.  
For when evil is decreed by God's will, not effecting, but permitting it; this decree of God is not the cause of evil; neither again is the will of God the cause of evil, because his decrees are without repentance and unavoidable; for they come not to pass by the necessity of coaction, but by the necessity of 
* 
A. R. God's will is immutable, because his substance is unchangeable, and his knowledge unalterable: therefore God changeth not his will, though he wils change in the creatures; neither can God will evil, because it is not appetible, and 'tis repugnant to his nature and goodness.   immutability.   

VI The necessity of God's decrees, takes not away the liberty of the rational creature.  
The reason is, because there is no necessity of coaction, but of immutability. The fall of Adam, if we look upon God's decree, came to pass necessarily: In the mean while Adam sinned freely, being neither commanded, nor constrained, nor forced or moved by God, but rather most severely admonished that he may not sin.   

VII. Nor doth this Necessity take away contingency in the second causes.  
For many things are contingent in respect of the second causes, which in regard of Gods decree come to pass necessarily.   

VIII. No moving or impulsive cause can be given of God's decree, except Gods most free will and good pleasure.   

IX. The chief end of God's decree, is his own glory.   

X. Gods decree in itself is one and most simple; neither is there priority or posteriority in it.   

XI. But in respect of the things which are decreed, is so distinguished, that in what manner or order they come to pass, God is said to decree them that they should thus come to pass.  
These are idle questions: Whether God decreed this, or that first? Whether he first ordained the end, or the means? For whereas the decree of God in itself is one and a most simple action, there is neither priority nor posteriority in it, but it is distinguished only in regard of the things which are decreed; in which respect we say, that God, 1. Decreed to create man. 2. To bestow his Image upon him, but so that it might be lost. 3. To permit his fall. 4. Of those who were to fall, some he decreed to leave to themselves and others he appointed to raise, and to save them eternally.     

CHAP. IU. Of Predestination.  
GOD's Decree, in respect of the Creatures, is either general or special. The general Decree is that by which he appointed to declare the glory of his power, wisdom and goodness, in the creation and conservation of all things.  
The special Decree, called Predestination, is that by which he appointed to manifest the glory of his grace, mercy, and justice, in the Election and Reprobation of the reasonable Creatures.  

The RULES.  

I. Although Predestination in the mind of God be one and a most simple act; yet by reason of the weakness of our understanding, it is distinguished into that Predestination which decrees the end, and that which decrees the means.   

II. He that is predestinate to the end, is predestinate also to the means.    
Predestination is either of Angels, or of men.  
The Predestination of Angels is that, by which God appointed to save eternally some of them in their first happiness, and that in Christ their head: but to leave others to themselves, and to punish them eternally fOr deserting their station voluntarily; & this for the manifestation of the glory of his grace & justice.  
The 
* 
A. R. Predestination is a part of Divine Providence, differing in this, that Providence hath respect to a natural end, Predestination to a supernatural: man therefore being subject to Providence, is also subject to Predestination.   Predestination of men is that by which God appointed, out of the race of mankind created to his Image, but falling into sin voluntarily, to save some through Christ eternally, but others being left to themselves in their own misery, to damn eternally; and that for the manifestation of the glory of his mercy and justice.  
The parts then of this Decree are two Election and Reprobation.  

The RULES.  

I. Predestination is a Decree, partly absolute, partly not.   

II. It is absolute, in respect of the efficient impulsive Cause, which neither is Faith in those which were to be elected, nor sin in those which were to be reprobated, but Gods most free will.  
Foreseen Faith or Holiness, is nor the cause of Election; for man was not elected, because he was to believe; but therefore he believeth, because he was elected. Act. 23.48. And they believed, so many as were ordained to life eternal. Neither are we elected, because we were to be holy, but that we might be holy and unblameable before him through love, Eph. 1.4. Neither is foreseen sin the cause of Reprobation; for so we should be all reprobate but that God according to his most free good pleasure hath done what he did, as manifest by that Luke 12.32. It is your Father's pleasure to give you a Kingdom. and Rom. 9.16. I will have mercy on whom I will have mercy, and ver. 18. Therefore he will show mercy on whom he will, and whom he will he hardeneth.   

III. It is not absolute, if we consider the matter or object, and the means by which he puts this decree in execution.   

iv For the matter or object of election and reprobation, is not man considered absolutely, but as he was to fall into sin of his own accord.  
The reasons are most evident, because the decree of manifesting mercy, wrath or justice, presupposeth sin; for there can be no mercy, but towards him that is in misery; and there can be no justice or just indignation, but towards him that is a sinner. 2. Because that only can be reprobated, which may be reprobated; but man is reprobable, or may be reprobated, not as by God he was created, but as by Satan he was defaced.   

V Sin therefore is not the impulsive cause of Reprobation, but a necessary condition of the matter or object; for though it be not the cause of Reprobation, yet it is the cause of reprobability, or why a man should be reprobated.  
For Reprobation and reprobability, differ as the act and possibility. All men are reprobable, or are liable to Reprobation for sin; but all are not therefore actually reprobate.   

VI Reprobation then presupposeth the decree of man's Creation. 2. Of the donation of God's image upon him, which Image was to be lost. 3. Of the permission of man's fall.   

VII. But the means of execution are so ordered, that albeit God worketh most freely, and according to his good pleasure, yet neither have the Elect any just cause to brag, nor the Reprobate to complain; for to those undeserved grace was bestowed, and on these deserved punishment is inflicted.   

VIII. These are different questions. 1. By what right doth God reprobate man which is his creature? 2. Why did he not choose all, but some, and reprobate others? 3. Why did he choose this man, to wit Peter, and reprobate that man, to wit, Judas? To the first, we answer from the material cause, in that Adam as he was to fall, was liable to reprobation. To the second we answer from the end, because God was willing to manifest the glory of his mercy and justice. But to the third, from the cause impulsive, because it so pleased him.  
To use the Apostles simile: If it be demanded why the Potter out of the same lump makes vessels of such different conditions? it is answered from the end, because there be different uses of these vessels in the house. If again it be demanded, why out of one piece of the lump a vessel of honour is made, and out of the other a vessel to dishonour? it is answered from the cause impulsive, because it so pleased the Potter.   

IX. Christ is to be considered either as God, or as God and man the Mediator. In the former respect he is with the Father and Holy Ghost the efficient cause of our election: but in the latter respect, he is the means of execution thereof.  
We are then said to be elected in Christ, Eph. 4. because by him we were to be saved. The decree of saving us, is called Predestination to the End; but the decree bestowing Christ upon us as our Head, is named Predestination to the Means.   

X. Although these words of Predestination, Prescience, and Predetermination, are sometime taken for the same; yet or understandings sake they may be thus distinguished. Predestination signifieth the very purpose of God to save us: Prescience, that free bounty by which he acknowledgeth us for his own: but Predetermination imports Predestination as it hath reference to Christ, and the other means of salvation.  
Rom. 8.28, 29. But we know, that to those who love God, all things work together for their good; to those I say who are called of his purpose: for whom he foreknew, those he predestinate, that they might be conformable to the image of his Son, etc.   

XI. They are altogether 
* 
A. R. Predestination is a part of Providence, so is Reprobation: For as God by his providence hath ordained some to life eternal, so by that same providence he was to suffer some to fall away from that happiness.   foolish, who acknowledge Election, and deny Reprobation.  
Because the Scripture teacheth, that there is Reprobation as well as Election. Esa. 41.9. I have chosen thee, and not cast thee away. Mal. 1.3. Jacob have I loved, and I have hated Esau. Rom. 9.18. He will have mercy on whom he will, and whom he will he hardeneth. Rom. 11.7. The election hath obtained it, and the rest have been hardened. 1 Thess. 5.9. God hath not appointed us to wrath, but to salvation. 2 Tim. 2.20 Vessels to honour, and to dishonour. Jud. v. 4. For there are certain men crept in, which were before of old ordained to condemnation.   

XII. As Christ is the cause not 
* Christ is the efficient cause of Election, as he is God equal with the Father; He is the meritorious cause, as he became our Mediator. As head of the Church, he is also the cause of Election. Joh. 15.16. I know whom I have chosen. and Joh. 13.18. I have chosen you. In respect of his active and passive obedience, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the outward moving cause. And if he be the cause of salvation, he must needs be the cause of election, on which salvation depends; Causa causae, est causa causati. But because we are said to be elected in him, as he became our Surety, he is called the medium or mean of election, rather than the cause. As he is God, we are elected by him; as Mediator, in him. As God, he is the principal efficient; as Mediator, the secondary or mean of election.  of Election, but of Salvation; so Infidelity is the cause not of Reprobation, but of Damnation.  
Damnation differs from Reprobation, as the means of Execution from the Decree.   

XIII. Damnation is not the end of Reprobation, but the manifestation of the glory of God's justice.  
Therefore to say, that man was created, that he might be damned, is to say amiss; for damnation is not the end, but the means of execution, of which man by his voluntary disobedience hath made himself guilty.   

XV. For understandings sake, two acts are made of Reprobation; to wit, The denial of undeserved grace, which is called Preterition, and the ordaining to deserved punishment, which is called Predamnation.   

XVI. In the trial of our Election we must proceed analytically, or by way of resolution, from the means of Execution to the Decree, beginning from our Sanctification.  
Thus syllogistically: Whosoever feels in himself the gift of sanctification, by which we die to sin, and live to righteousness; he is justified, called, or endowed with true faith, and is elected: But by the grace of God I feel this: therefore I am justified, called, and elected.   

XVI. But this is a diabolical argument: If I am elected, there is no need of good works; if I be a Reprobate, good works are needless.  
For first, it is not the part of a Christian to say, Either I am elected, or reprobated; but rather to make trial of his faith as the means of election. 2 Cor. 13.5, 6. Prove your selus whether you are in the faith, examine yourselves; know you not your own selves, how that Jesus Christ is in you, except you be reprobates? But I trust that you shall know that we are not reprobates. 2. This syllogism disjoins things subordinate, and conjoins things inconsistent: For good works are subordinate, and not to be separated from Election; for they are the means of its execution, and of our assurance thereof: But to be a reprobate, and to do good works, are things inconsistent.     

CHAP. V Of the Creation.  
HItherto of GOD'S internal works; His external are those, which are without the essence of God; and these are two, to wit, the Creation, and the Government, or Gods actual providence.  
Creation is that, by which God produced the world and the things therein, partly out of nothing, and partly out of matter unapt naturally for that production, for the manifestation of his power, wisdom, and goodness.  
The history of the Creation is extant in Genesis, c. 1. & 2  

The RULES.  

I. Creation is not only a production of something out of nothing, but also out of matter altogether unapt for such production naturally.   

II. The work and honour of Creation belongs to God alone, and not to Angels, or any other creature 
* 
A. R. The reason is, because an infinite power is required to produce things out of nothing. 2. Because entity or being is an universal effect, and therefore must be produced by an universal cause, which only is God, who created, that is, gave simply being to the creature.  .   

III. Creation is a transition from the Possibility to the Act, not of the Creator, but of the Creature.   

iv That possibility is not privative, but negative.  
Because the matter of creation is naturally unapt to that which is created out of it. For example; there was no aptitude or disposition in dust, to man's body, which was so miraculously produced thence.   

V There was no accession of perfection in God, by creating the world; neither did he create it, that he might be bettered or perfected by it, but that his goodness might be communicated to the creature.   

VI Creation is either of the Species with all the Individuals; so the Angels, Stars, Elements were created together: Or of the Species with some Individuals only, having an innate power of propagation.   

VII. A more particular knowledge of the Creatures we leave to Natural Philosophers: it shall suffice in this place, to handle them according to each Day's production.   

VIII. The first day of the Creation is famous for three works.  


1. For the production of Angels, with the highest Heaven, called the Heaven of the blessed.  
'Tis most probable that the Angels were created the first day, because when God laid the foundation of the earth, He was then praised by them, Job 28.7.   

2. For the production of this visible world, which was not altogether destitute of form, but of perfection, separation, and beauty, which by degrees than it received.   

3. For sending in of the primitive Light; which was neither the Elementary fire, nor a bright Cloud, nor any other body, but a Quality sent into the air by God, who is that inaccessible light. This created quality of Light was afterward the fourth day placed in the Stars.     

IX. The second day, the Firmament was created, or the Aerial heaven, which by its lower part separates the waters above, that is the Clouds, from the waters beneath, that is the Sea.   

X. The third day, God 1. separated the inferior waters which as yet covered the earth, and gathered them into certain channels, that the rest of the earth called dry land, might afford a commodious habitation for man and beast. 2. He gave to the earth a fructifying power to produce herbs and plants, without the help of seed or sun.   

XI. The fourth day, the Stars and great Luminaries were placed in heaven: whose motion proceeds not from a soul, or any assistant intelligence, as the Philosophers affirm, but from that power which God gave them in the beginning; no otherways then the earth by its innate power stands immovable.   

XII. There is a threefold use of the stars. 1. To distinguish the day and night. 2. To note the times and seasons of the year. 3. To impart their virtue to inferior bodies.   

XIII. The fifth day, were made the Birds, Fishes, and Creeping-things.   

XIV. The sixth day, after the earthly Creatures were produced, and this whole Universe as a large house was furnished with all kind of furniture, Man at last was created.    
Of all these Creatures, Men and Angels are chief considered in Divinity, because on them God bestowed his Image.  

THE RULES.  

I. Although the whole World be the Looking-glass of God's power, wisdom, and bounty; yet properly God's Image is attributed to Angels and Men only.   

2. God's Image doth partly consist in natural gifts, to wit, in the invisible and simple substance of Angels and men's souls, in their life, understanding, will, and immortality; partly in supernatural gifts, to wit, in their primitive blessedness, in the uprightness of their intellect and will, and in their majesty and dominion over the other Creatures.    
Angels are intelligent Creatures void of bodies.  

The RULES.  

I. Angels are not accidents, nor qualities, but true subsistences.   

II. Angels are void of bodies, 
* 
A. R. If the Angels were corporeal, the world were imperfect, because there would be wanting incorporeal creatures. 2. God made men and Angels to his own image, which consisteth not only in will and understanding, but also in immateriality and immortality.   and are not subject to destruction.   

III. The bodies in which the Angels appeared were not mere apparitions, nor yet united to them hypostatically, but were freely assumed to perform some service in.   

IV. Angels are in a place, not by way of circumscription, but by way of definition.   

V Angels cannot be together in many places.   

VI Angels truly move from place to place.    
Man is a creature, whose body originally was form of earth, but afterwards is propagated of seed by traduction, consisting of a reasonable soul, infused into him by God immediately.  
Here we disallow not the Philosopher's definition, by which they call man a reasonable creature; but we describe man in the Divinity-School more fitly for our purpose, as we have now described him.  

The RULES.  

I. There is a threefold miraculous production of man's body mentioned in Scripture: the first was of the dust of the earth, without father and mother; the second production was out of Adam's rib, without a mother; the third was of the blood of the Virgin, without a Father.   

II. The soul of man is not propagated of seed by traduction, but is immediately created by God, and infused into the body.  
Of man's Creation, Moses writes thus, Gen. 2. ver. 5. & 7. The Lord breathed into his nostrils the breath of life, and man became a living soul: In this place three things are mentioned: 1. The immediate Creation of the soul, for it is called the breath of God: 2. His breathing, for he saith, He breathed into his nostrils: 3. The personal union of body and soul, in these words, And he was made a living soul, metonymically, that is a living sensitive creature. But that the souls now are immediately created by God, and infused into the body, is proved by these subsequent Reasons. 1. Because otherways our souls should have another original than adam's had; for ours must proceed of some pre-existent matter, whereas Adam's proceeded of none. Neither will that objection hold, concerning the different way or reason of generation, and creation; for nothing is generated of matter, but what in the beginning was created of matter. 2. Because the soul of Christ was not form of seed by traduction, for he was conceived not by the help of man, but by the operation of the holy Ghost, of the blessed Virgin's blood. 3. Because the Scripture, when it speaks of the original of our souls, it speaks as of a work of Creation, not of nature. Job 33.4. The Spirit of God hath made me, and the breath of the Almighty hath given me life. Zach. 12.1. The Lord stretcheth out the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him; where it is plain that this is reckoned among the works of Creation. 4. Such is man's generation, as his dissolution is; but man's dissolution is, that his body returns to dust, and his Spirit to God that gave it, Eccl. 12.9. Whereas then in man's dissolution, the Spirit returns immediately to God, doubtless it was immediately form by him. 5. Because the Scripture doth plainly distinguish between the parts of bodies and Spirits. Heb. 12.2. 6. Because the soul is indivisible into parts, therefore cannot be produced but of nothing. 7. Because if it were generated by traduction, either it must be generated of a soul, or of a body, or of a soul and body together: but it is not generated of a soul, 
* 
A. R. The soul could not be produced out of any pre-existent matter; neither corporeal, because it is not a body; nor incorporal, because spirits and incorporeal substances admit no change or transmutation.   because of that which is incorruptible nothing can be generated; not of a body, because it is not corporeal; not of a body & soul together, because so it should be partly corporeal, partly incorporeal: seeing than it is produced of nothing, it must be produced by God alone, whose alone property it is to make things of nothing.   

III. These Physical Axioms, Like begets like, and, Man begets man; remain true also in this case: both because man begets man, a person begets a person; as also because by the work of the Parents the body is begot, as it were the subject of the soul, and so is united to the soul, which is infused by God, and so thus the whole man is brought into this world by generation.  
'Tis true, that man is the efficient cause of man; but not according to all his parts: for as he is said to kill a man, that kills only his body; so man is said to beget man, though he begets not the soul. Neither again is man in this respect ignobler than other living creatures: whereas rather for this very cause, man's generation is more excellent, in that God's immediate operation concurs with nature's work.   

IU. Man's soul is immortal; not simply, as though God could not annihilate it, but by God's ordination, and that it cannot be destroyed by second causes.   

V The faculties of the soul are really different from the soul, as qualities or proper accidents from their subject.  
The reason of this is taken from the event, because the essence of the soul remains entire, when the faculties are shaken and weakened.   

VI The souls faculties are either merely organical, as the vegitive and sensitive faculty, or are such only in part and for a time, as the understanding and will; the former operate not when the body is corrupted; but these without the help of the body can exercise themselves, and operate when the body is destroyed.   

VII. Liberty from coaction, is an essential property of the will.  
Otherways the will were not will.     

CHAP. VI Of God's actual Providence.  
GOds actual Providence, is that by which not only he preserveth his creatures, but also according to his great wisdom, goodness, power, justice, and mercy, he governs all things.  

The RULES.  

I. To deny 
* 
A. R. For he could not bo God, if he did not order things to their end: but this is providence. 2. He were not God, if he were not good: but this is seen as well in the ordering, as in the creating of the World. 3. He were not God, if he were not prudent: but providence is the chief part of prudence.   this Providence, is to deny God himself.   

II. Actual Providence differs from eternal, as Execution from the Decree.   

III. As in God's eternal Providence, the will of his good pleasure; so in this, his revealed will is chief seen.   

iv Providence doth not only consist in knowledge, but also in the Government of all things both great and small.   

V God's Providence takes not away, but establisheth the second causes.   

VI What 
* 
A. R. The world were not perfect, if all things were necessary, nothing contingent; therefore God would have contingencies to depend from contingent causes, and necessities from causes necessary; therefore what falls out necessarily, is because God hath so disposed it.   things are contingent in respect of the second causes, are necessary in respect of God's providence; but this necessity is of immutability, not of coaction.   

VII. God's Providence is far different from the Stoics fatal necessity.  
For the Stoical fate ties God to the connexion of secondary causes: but the Christian fate makes a subordination of the second causes to Gods most free will, of which he makes use voluntarily, not of necessity, out of indulgence, rather than indigence.   

VIII. By God's Providence both good and evil are governed.   

IX. Good things are ruled by an efficacious action or effectual working, to which belong the preventing, concomitant, and subsequent assistance of Divine Power.   

X. Evil things are ruled by an actual permission, and so they are permitted, directed and determined.   

XI. God's Providence remaineth ordered and undefiled, even in those actions that are disordered and sinful.  
For in evil actions two things are observable, the action itself, and the irregularity thereof. The action itself, as all natural motions, is performed by God's effectual operation; but the irregularity or vitiosity, comes to pass by God's actual permission. For sin is ordered, 1. By permitting it. 2. By determining and containing it within its bounds. 3. By directing it to a good issue. Now God cannot be said to be author of sin by any of these ways. Not by producing the matter of it, or the natural action: for as there is one cause of the horses motion, another of his halting; even so it is one thing to be the cause of the action, another thing to be the cause of the adhering vitiosity. Not by permitting the evil action, because God is not forced by any law to hinder sin. Not by determining it; for as he who quenches a fire that it may not spread further, is not the cause of the fire; so he that setteth bounds to sin, is not the cause of sin. Not by directing it to a good end: for as it is a main skill to prepare wholesome medicines out of venomous creatures, so it is the glory of God to create light out of darkness, and good out of evil: Hence it is apparent how frivolous their device is, who that they might vindicate God from any contagion of sin, they fly to a bare & idle permission of sin.   

XII. Although the Scripture ascribes many times the same action and the same work to God, to the devil, and to wicked men, yet sin cannot be in any wise imputed to God.  
In this case we must not have recourse to a bare permission, but we must give an estimate of these actions according to their scope and end: for in one and the same action, God hath one purpose, Satan another, and wicked men another. Jobs affliction is imputed to God; God gave, saith Job, and God hath taken; the same is ascribed to Satan, to the Sabeans also and Chaldeans: but according to the end we must judge of each of them. It was Satan's purpose to make Job despair: It was the Chaldeans intent and Sabeans, to enrich themselves by plundering that holy man: but God determined to try and make manifest the faith of his servant. So in the crucifying of Christ, it was pilate's purpose to continue in the favour of Caesar, and of the Jews: the Jews drift was to satisfy their desire with hatred and revenge; but God's end was to redeem mankind. Hence they are said to do nothing, but what the hand and counsel of God had determined, Act. 4.28.   

XIII. The hardening of the wicked is ascribed to God as a most just judgement; so as God can neither be blamed as faulty, nor can the wicked be excused.  
The wicked are in this inexcusable; because God only hardeneth those who harden themselves; neither doth he harden the soft-hearted, but in his just judgement he increaseth the hardness of them who were hardened before. Now they harden themselves, by abusing those graces which should have softened them. I. Gods long-suffering. Rom. 2. v. 4, 5. Or despisest thou the riches of his bounty, patience, and long-suffering, not knowing that the bountifulness of God leadeth thee to repentance? But thou after thy hardness, and heart that cannot repent, heapest unto thyself wrath against the day of wrath. II. Gods Word. 2 Cor. 2.28. For we are unto God the sweet savour of Christ in them that are saved, and in them which perish; to the one we are the savour of death unto death, to the other the savour of life unto life. III. Gods correction and rod, by which as an anvil they are made harder. Jer. 5.3. Thou hast stricken them, but they have not sorrowed; thou hast consumed them, but they have refused to receive correction; they have made their faces harder than a stone, and have refused to return. For this reason then are they most justly hardened by God, who harden themselves; who so often said of Pharaoh, I will hold, I will make obstinate, I will harden his heart. For not only doth he harden by permission, but also, 1. By letting lose the bridle with which he held in their exorbitant lusts. Rom. 1.24. He delivered them up to their own lusts. & v. 28. God gave them up to a reprobate mind. II. By delivering them to Satan as to a hangman. 1 King. 22.21, 22. And there came forth a Spirit who stood before the Lord, and said, I will persuade him (to wit Achab) and the Lord said to him, wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, thou shalt persuade him, and prevail also; go forth and do so. As therefore when the Magistrate delivers over to the Hangman a guilty person to be punished; he is neither the cause of his wickedness, nor of his destruction: even so when God gives up wicked men to Satan; neither is the cause of their wickedness, nor of their ruin to be imputed to God.     

CHAP. VII. Of the Government of Angels.  
GOds actual providence doth chiefly appear in the government of Angels and men: This government is either of good Angels, or of bad; the government of good Angels is that whereby God hath established them in their original integrity and happiness in his Son, as in their head, to the praise of the glory of his grace.  

The RULES.  

I. The good Angels of their own nature were as apt to fall, as the bad.   

II. Therefore they ought to ascribe not to themselves, but to the grace of God the Father, & to the Son as to their head, their establishment or confirmation in goodness.   

III. The Son of God is the head of Angels, not by right of Redemption, but of creation, and of that gracious union with God.  
For they could not be endowed with the image of God, nor be adopted unto Sons, but only in the Son of God, Who is the image of God made visible, and first born of every creature, 1 Col. 15.   

iv That Angel who so often appeared to the Fathers in the shape of man, as a Prologue or forerunner of his Incarnation, was not a created Angel, but the very Son of God.  
Gen. 18.13. The Lord said to Abraham, why doth Sarah laugh? Gen. 32.28. the Angel said to Jacob, Thou hast prevailed with an Angel; which is thus explained, Hos. 12.4. He prevaileth with God. Jos. 6. v. 14. That man whom Josuah saw, said, I am as a Captain of the host of the Lord: and v. 15. And the Captain of the Lords host said to Joshua. See Zach. 1. v. 2, 3.   

V Although then is no ataxy or confusion among the Angels, yet it is not to be found in Scripture that they have any Prince, or other Head over them then the Son of God: by Michael the Archangel, the Son of God is rightly understood.  
For He is set in opposition to the Devil as to the head of evil Angels. Rev. 12.7. Michael and his Angels fought against the Dragon: ver. 10. Now is salvation in heaven, and the kingdom of our God, and the power of his Christ.   

VI The good Angels are ready executors of Gods will, especially in the praising of God, and preservation of the godly.   

VII. We are not carefully to inquire, whether or not particular men, or Provinces are governed by certain Angels.  
For out of Scripture it appears, that GOD useth sometimes the Ministry of one Angel, sometimes of more.    
The government of evil Angels, is that whereby God hath thrust them out of Heaven into infernal places and eternal destruction, as voluntary Delinquents, having forsaken their first integrity, and become the enemies of Christ's kingdom.  

The RULES.  

I. Evil Angels are such not by creation, but by their own voluntary defection.   

II. What their first sin was, whether Pride or not, the Scripture doth not specify: yet it is certain that it was not committed without pride.  
For Pride is joined to every sin that is committed with deliberation.   

III. We may more safely with the Apostle, Judas ver. 6. call it, a defection from their first original, and a desertion of their proper habitation.   

iv the evil Angels have a Prince, whom the Scripture by way of excellency, calleth the Devil, the old Serpent, Satan, and the Dragon. See Rev. 12.9.   

V Whereas the Scripture speaks nothing of the time when the evil Angels fell, nor of the number, we ought also in this to be silent.   

VI Their punishment consisteth partly in the memory of their happiness lost irrecoverably, partly in the perpetual sense of their misery and torments.   

VII. The substance of the evil Angels remained invisible, and immortal, and simple.   

VIII. There remained also in them no small knowledge, and a sagacity also of searching out future things, having these helps. 1. Their natural knowledge. 2. Their long experimental knowledge. 3. Astrology. 4. The knowledge of Scripture, chief of the Prophets. 5. Extraordinary revelation, so often as God makes use of the service of these torturers 
* 
A. R. There is in the evil Angels a twofold knowledge; the one by nature, which they have not lost at all: for their nature being simple, admits no dimunition; therefore that knowledge which in them depends from their nature, as their other natural faculties do, were not lost nor diminished. Hence they knew how to produce frogs in Egypt, and do the other wonders that Moses did, only they could not produce the louse; not as if they were ignorant of the occult seeds and causes of such production (for the knowledge of the louse was not more difficult, then that of the frogs) but because they were hindered by the power of God. Their other knowledge is by grace, and that is either speculative, or practical; the former is not totally lost, but much diminished; for of God's secrets they know very little. But the practic knowledge, which is joined with the love of God, and detestation of evil, is totally lost in them: for such evil cannot consist with obstinate malice; yet as they naturally know God, so they naturally love him as an Entity, but not morally, as he is the fountain of all happiness, of which they know themselves to be eternally deprived.  .   

IX. As this their knowledge is far from charity, so it is void of all comfort, and strikes in them a terror.  
Mat. 8.29. What have we to do with thee, Jesus the Son of God? art thou come to torment us before our time? Jam. 2.19. Thou believest there is one God; thou dost well; the devils also believe and tremble.   

X. There remains also in them great power, which they show by removing huge bodies out of their places, in raising of storms, in overthrowing houses and mountains, in infecting the air and the bodies of creatures with a venomous breath, in possessing of men, in bewitching the outward and inward senses, by altering and changing the organ or object.   

XI. But over the stars or celestial bodies they have no right or power.  
Because to them is granted power to rule in the air only, Eph. 2.2.   

XII. All their power over inferior things is so limited by God's providence, that without his power they can do nothing.  
Mat. 8.31. But the devils besought him, saying, if thou cast us out, suffer us to go into the herd of swine.   

XIII. Evil Angels can do wonders, but not work miracles.  
Because miracles are works exceeding all power of the creatures.     

CHAP. VIII. Of the government of man, in the state of Innocency.  
SUch is the Government of Angels. The government of man is seen in the state of Innocency, of Misery, of Grace, and of Glory.  
The government of man in the state of Innocency, is that by which God made a Covenant of works with man, promising him eternal happiness, under the condition of obedience; otherways, eternal death.  

The RULES.  

I. God made a double Covenant with man, the one of works, the other of grace; that before, this after the fall.   

II. The Covenant of works was confirmed by a double Sacrament, to wit, the Tree of Life, and the Tree of Knowledge, both being planted in the midst of Paradise.   

III. They had a double use. 1. That man's obedience might be tried, by using of the one, and abstaining from the other. 2. That the Tree of life might ratify eternal happiness to those that should obey; but the Tree of knowledge should signify to the disobedient, the loss of the greatest happiness, and the possession of the greatest misery.   

iv Therefore the Tree of life was so called, not from any innate faculty it had to give life, but from a Sacramental signification.   

V Likewise the Tree of knowledge of good and evil, hath this denomination from signifying the chief good and evil, and from the event.  
For in effect, and by experience, man found out how great that happiness and good was which he lost, and how great evil and misery he brought upon himself.   

VI The happiness of man being yet in his integrity, consisted chief in the Image of God.   

VII. The soul is the principal Subject of this Divine Image, the body is the secondary, so far forth as the operations of the soul do manifest themselves in it.   

VIII. The gifts of God's Image were partly natural, partly supernatural.   

IX. The natural gifts were the simple and invisible substance of the soul, with its faculties, the intellect and will.   

X. The supernatural gifts were the clearness of the understanding, the liberty and rectitude of the will, the conformity of the appetite and affections, the immortality of the whole man, and dominion over the inferior creatures.   

XI. Such was the clearness of Adam's understanding, that he knew all natural things, which had a possible existence in the first principles, which are of themselves known.  
An excellent proof of this was showed by Adam, when he gave every creature its name, according to its nature, Gen. 2.20.   

XII. The will was free, indifferent to good or evil, so that man might have persevered in uprightness if he had pleased: he received power if he would, but not will and power.  
There is a foursold liberty of will, according to the foursold state of man: In the first man, the will was free to good or evil; in man lapsed, the will is only free to evil; In man regenerated, or in the state of grace, it is free from evil to good by the grace of God, but imperfectly; in the state of glory it shall be free from evil to good perfectly; in the state of innocency he could not sin; 
* 
A. R. When it is said here, that in the state of misery, man cannot but sin, 'tis not meant that man is forced to sin, for he is free from compulsion, both in the state of sin and of grace; but he is not free from necessity; for freedom and necessity may be together in the same will; so it shall be in heaven, when we shall necessarily, yet freely will that only which is good, as the Angels do; and even here the will is necessitated, when it is determinated by the last act or practical judgement of reason: why then may not grace in our conversion necessitate, as well as reason determinate? but man by his voluntary fall hath brought the necessity of sinning on himself: So that with Saint Paul, we do the evil which we would not do, in that we have lost by the abuse of our free will, both ourselves and our free will.   in the state of misery he cannot but sin; in the state of grace sin cannot reign in man; in the state of glory he cannot sinne at all.   

XIII. The inferior appetites and affections agreed with reason.   

XIV. Adam even in respect of his body was immortal, but not simply, as though his body being composed of the elements could not be resolved into its principles, but by Divine covenant; not as though it could not die, but because it had a possibility not to die.   

XV. Man's dominion over the inferior creatures was not only entire in respect of possession, but mild also and gentle in respect of use and execution.   

XVI. That labour which was enjoined to Adam to keep and dress Paradise, was not toilsome, but most pleasant.     

CHAP. IX. Of the fall of our first Parents, the beginning of man's misery.  
SO much concerning the government of man in the state of innocency; the government of man in the state of misery is, whereby God in his just judgement hath subjected man to divers miseries, who of his own accord fell into sin. This state of man consisteth in sin, and in the miseries which follow upon sin.  
Sin is a transgression of the Law, or whatsoever is repugnant to Gods Law.  
1 Joh. 3.4. Under the name of Law in this place are understood both things commanded, and things prohibited, in the beginning proposed to man, as also the law of nature printed in his heart. But concerning the restoring and enlarging of the Law after the fall, we are to speak in its own place.  

The RULES.  

I. By Sin is meant either the subject of transgression, with the transgression itself in the concrete, or the transgression alone in the abstract.   

II. The definition of sin by thought, word and deed; is too narrow.  
For so it is defined by the Pontificians, but as it shall appear afterward, this definition belongs nothing to original Sin.   

III. God cannot be called the author of sin, without blasphemy.   

iv One and the same thing in a divers consideration, may be both sin, and the punishment of sin.    
Sin is either primitive or derivative. Primitive, is the disobedience of our first Parents, whereby they transgressed God's commandment concerning the Tree of Knowledge of good and evil.  

The RULES.  

I. Neither God, nor God's Decree, nor the denial of special Grace, nor the permission of sin, nor the stirring up of natural motion, nor finally the government of that sin, were the causes of Adam and Eves transgression.  
Not God; because he most severely prohibited the eating of the fruit; not his Decree, because that infers a necessity only of immutability, not of coaction, neither doth it force any man to sin; not the denial of special Grace, by which man should continue in his integrity; for God was not bound to give that Grace to man, which he gave him; for he received possibility if he would, although not a Will to that possibility: not the stirring up of natural motion; because motion of itself is not sin: not the government of his fall; because to turn evil into good, is rather to be the author of good then of evil.   

II. God did both will, and nill the first Sin.  
He nilled it so far forth as it was sin; he willed and decreed it as it was a means of manifesting his glory, mercy, and justice.   

III. The Procatartical or external 
* 
A. R. The direct cause of sin, was man's own will; the indirect cause was Satan, by persuasion and suggestion. For no external thing can necessarily move the will, but the last end only. Satan may internally work upon the fantasy, by representing forms to it; and upon the appetite by moving it to passion by means of the spirits and heart; But he cannot work upon the understanding and will.   cause, was the instinct and persuasion of Satan that subtle Serpent.   

iv The Proegumene or internal cause was the will of man, of itself indifferent to good or evil, but by Satan's persuasion bend to evil.   

V There be certain degrees of that sin, by which Adam fell from God, not at once, but by little and little; to wit, 1. incogitancy and curiosity of Evahs' talking with the Serpent, her husband being absent. 2. Incredulity, by which she began by degrees to distrust God, and to give assent to Satan's lies, who called in question God's goodwill towards man. 3. An inordinate desire to the forbidden fruit, and an affection of divine glory. 4. The Fact itself. 5. The seducing of Adam, and an inordinate affectation raised in him also.   

VI If you consider the parts of this sin, you way justly call it the transgression of the whole Law of Nature.  
For man sinned by incredulity, diffidence, ingratitude, Idolatry, whereby he fell from God, and of himself endeavoured to make an Idol of himself; by contemning God's Word, by Rebellion, Homicide, Intemperance, Theft, by laying hand on that which was another's, without the owner's consent; by assenting to false witness; lastly by an ambitious affectation of too high an honour, yea, of that glory which belongs only to God: whence the definition of this sin by Intemperance, Ambition, or Pride, is too narrow.   

VII. Therefore with the blessed Apostle, we rightly call this sin, a transgression, an offence, and disobedience, Rom. 5.14, 18, 19   

VIII. Adam in this business is to be considered, not as a private, but as a public person, and consequently as the Parent, head, and root of all mankind.   

IX. Whatsoever therefore he received and lost, he received and lost it for himself and posterity.  
As the head contains Reason both for itself and the members; as a Gentleman keeps or loses his Copyhold for himself and posterity; as out of a venomous root nothing can proceed that's wholesome: so all that are come of Adam naturally, are born guilty of that primitive sin.   

X. That Primitive sin therefore is not only personal, but natural also; because by it whole Nature is destroyed, of which also Adam's posterity is held guilty, to wit, all that are naturally sprung from Adam.  
Christ then is excepted from this guilt, for he was born of Adam, but not by Adam; not by natural generation, but by the Virtue of the Holy Ghost.   

XI. As therefore the Person infected Nature, so afterward Nature infected the Person.   

XII. We religiously believe that our first Parents were received into favour by God.     

CHAP. X. Of Original Sin, and .  
THat Sin which is derived from the first or primitive Sin, is either original or actual; original Sin is that native corruption derived into the whole man, and to the whole race of man naturally descending from Adam, whereby man having utterly lost his freedom to good, becomes prone to evil.  

The RULES.  

I. This sin in Scripture is named by way of excellency, Sin, and the Body of sina, Sinful sin ᵇ, Inhabiting sin ᶜ, The law of our members ᵈ, The old man e, Fleshf.  
a Rom. 6.6. ᵇ Rom. 7.13. ᶜ Rom. 7.17. ᵈ Rom. 7.23. ᵉ Rom. 6.6. ᶠ Joh. 3.6. Gal. 5.17.   

II. It is called also Concupiscence. Rom. 7.7. I had not known lust or concupiscence, unless the Law had said, Thou shalt not covet or lust.   

III. Therefore the Papists do erroneously exempt it from being a sin, reckoning it among the works of God.  
By the name of Concupiscence is understood, either that natural faculty of desire which was in man even before his fall, or that corruption which naturally adheres to it, as it is in the first act, and as it inclines man only to evil.   

iv The proximate cause of original sin, is the guilt of the first sin, in respect of which it is a most just punishment from God, to wit, a part of that death which God threatened to man.   

V Although the soul is immediately infused by God into man; yet being united to the body, it is made guilty presently of the first sin imparted to the whole man, and therefore is infected with original contagion.   

VI Neither for this cause doth original sin cease to be sin, in that it is not wittingly nor willingly committed; for it is sufficient that the irregularity of our nature is present, though spontaneousnesse be absent.   

VII. From this original sin (except Christ alone) no man is free, not the blessed Virgin Mary: Neither is it only in Infants, but it is in the embryo, scarce at yet conceived, and before the birth; and it appears still more and more, as the rapacity of wolves shows itself in their whelps.  
Psal. 51.7. Behold I was born in iniquity, and in sin hath my mother conceived me. 2 Cor. 5.21. for he hath made him to be sin for us, who knew no sin.   

VIII. Original sin doth consist not only in an impotency, and ineptitude to goodness; but also in proneness to evil; neither is it only the amission of original good, but also the immission of the contrary evil.   

IX. By Original sin our natural gifts are corrupted, but supernatural are utterly lost.   

X. The Understanding remained, but darkened; the Will remained, but depraved; the inferior Appetite remained, but altogether vitiated.   

XI. Hence it is, that in natural and civil actions, an irregenerate man can do no good without special grace.   

XII. Without this special grace, no excelling thing could be performed by the Gentiles.   

XIII. Whatsoever good then that was which they did, it was mixed with much vanity; so that their chief virtues were in God's sight, but glorious enormities.   

XIV. For these are not good works, which are good in themselves, but which are done well.  
A work is said, to be good, either univocally, or equivocally: univocally, so such a work is simply good in respect of all circumstances: equivocally, a work is good in itself; but withal, vicious, either in respect of the subject, or object; or means, or the end: for if we look upon the actions of the Gentiles, we shall find, that they aimed more at their own, then at God's glory in them.   

XV. Although the affections of the wicked are kept in by God as with a Bit, yet they are not healed.   

XVI. But supernatural gifts were utterly lost, to wit, 
a 
A. R. When it is said here, that supernatural gifts were utterly lost; is meant, that Faith was utterly lost; and Faith is the chief of all supernatural gifts: now that Faith was utterly lost in our first Parents, is plain; because they gave credit to the Serpent, therefore they believed not that God was either true, or omnipotent: they thought to hid themselves from him; therefore they believed not his omnipresence: and in a manner, Adam accused God for giving him the woman, that made him sin; and in this, he lost the faith of God's goodness and justice: yet though man lost his Faith, he did not utterly lose all other spiritual gifts; for he did not utterly lose the knowledge of God, nor did his posterity; for that is learned by the things that are made, Rom. 1.20. nor did he utterly lose the fear of God; for Adam confesseth, Gen. 3. that when he heard that voice of God, he was afraid; which Fear, though servile, yet it is a supernatural gift, but of an inferior rank.   the clarity of the intellect, the rectitude of the will, and the conformity of the appetite with reason.;;   

XVII. 
b 
A. R. When it is said here, that there is no spiritual knowledge in us, this must not be taken subjectively, but causatively: for there is knowledge in us, because the soul is the subject of knowledge; but this knowledge or performance of spiritual things is not of us, or from us; for of ourselves we cannot think a good thought. Again, when it is said here; that the principle of this knowledge is not in us; the meaning is, that the prime or chief principle is not in us, for that is grace; yet the secondary or subordinate principle of knowledge is in us, and that is the mind. Lastly, it is said here, that this principle is not in us, either in act, or in possibility; we must not conceive that here is meant possibility passive; for there is in us a power to receive spiritual knowledge, when it is infused, or else we are stones: but here is meant an active possibility; for we are not agents, but patients, in the first act of our Conversion, so that there is no power nor possibility in us to illuminate ours own minds, or to rectify our own wills.   Hence there is no principle of knowledge, or performance of spiritual things in us, either in act or in possibility.;;;;   

XVIII. They seek then the house in the ashes, who ascribe to an unregenerate man freewill, or other faculties, by which he may do well, or prepare himself to his own conversion, or to the acceptation of God's grace.  
For this is the error of Pelagians and Semipelagians.   

XIX. Man's will remained free from coaction, but not to good and evil.   

XX. Yea, it is free to evil only, and therefore deserves rather to be called servile then free.  
As for the understanding, the natural man comprehends not the things that are of God's spirit, 1 Cor. 2.14. If you look upon the will, the imagination of man's heart is only evil, Gen. 8.21. Finally, the Scripture cries out, that the whole man having lost his spiritual life, lieth dead in sin, Eph. 2.1. Col. 2.13.   

XXI. Although this sin is pardoned in the sanctified parents, notwithstanding by generation it is transmitted to posterity.  
The reason is, because the corruption dwelling in us, ● not altogether taken away by pardon, although the guil● be done away: and as faith is the gift, not of generation but of regeneration; so man, not as he is regenerate, but as man, begets man; even as seeds being winnowed from the ears, chaff and husks, do spring up again with the same.     

CHAP. XI. of Actual Sin.  
SO much of Original sin; Actual sin is, whereby God's law is broken by thoughts, desires, words, or deeds.  

The RULES.  

I. According to the diversity of circumstances, there are divers sins.   

II. From the efficient cause; sin is either of public or of private persons, as they are in more or less dignity.   

III. From the matter; which are things thought, desired, said, or done.   

iv From the form; it is either of commission, or omission.   

V From the end; it is either of incogitancy, or of affectation, and against conscience; and that rather of malice, then of infirmity; or contrarily, rather of infirmity, then of malice.   

VI From the subject; it is of the soul chief, or of the body, or of both.   

VII. From the object; it is either committed against God, or our neighbour.   

VIII. Sin committed against God, is either with a kind of unwillingness, or with a full desire: this latter sin, the scripture calls, the sin against the holy Ghost, and to death.  
Matt. 11.32. 1 Joh. 5.16.   

IX. The sin against the holy Ghost, or to death, is, when one is convicted in his conscience by the testimony of the holy Spirit, resisteth notwithstanding the same, spitefully, wantonly, and with a high-hand.   

X. Sin against man, is committed, either against superiors, or inferiors, or equals; being knit by fewer or more bands of blood, affinity, etc.   

XI. From the adjuncts; a sin is either such of itself; or by accident.  
Such are scandals, in things otherwise indifferent: see Rom. 14.   

XII. No sin of its own nature is venial, or so small, as not to merit damnation.  
By this maxim, the Popish error, that some sins of themselves are venial, is condemned; the reason is manifest by the object, and the effect: for there is no sin, which is not conjoined with the offence of God's majesty.   

XIII. Yet in respect of the event, to wit, Christ's merits and God's favour, all sins are pardonable, except final infidelity, and the sin against the holy Ghost.  
Not as though these sins were greater than Grace, and Christ's merit; but because they resist grace and Christ's merit, and despise both.   

XIV. We are to judge of the degrees of other sins, by the circumstances; the consideration of which doth aggravate or lessen them.  
Thus the sin of a superior is greater than of an inferior; for sin is so much the more conspicuous, by how much the more eminent he is that sinneth. The sin of desire is greater than the sin of thought alone; A sin committed in word and deed, is greater than that which is in thought and desire; sin committed with affectation, is greater than that which is done of incogitancy; the sin of commission, is greater than o● omission, if it be in the same kind; the sin against God, is greater than against man; that sin is greater which is committed against him, to whom we are most beholding for favours, then against another; for example, A sin against our Parents is greater, if it be in the same kind, then against a brother; a scandal against a weak brother, is greater than against a stronger.     

CHAP. XII. Of the miseries which follow sin.  
HItherto of sin; now of the misery that follows upon sin: This misery is either temporal or eternal; both which is either corporal or spiritual.  

The RULES.  

I. God comprehended all man's misery under the name of death.  
Gen. 2.27. What day thou shall eat of it, (to wit of the fruit of the tree of knowledge of good and evil) thou shalt die the death.   

II. There be four degrees of this death.   

III. The first degree, is death spiritual, which is the privation of spiritual life: of this man being destitute, he liveth only to sin.  
Rev. 3.1. I know thy works, in that thou art said to live, but thou art dead.   

iv The second degree is the death of affliction, which is the privation of original happiness, and the inflicting of all sorts of calamities.  
Exod. 10.17. Pray to the Lord, that be would remove this death from me.   

V The third decree is death corporal, which is the privation of this life, and the resolution of the body into dust, and the reversion of the soul to God.  
Eccles. 12.9. He shall return to dust, from whence he came, and the soul to God that gave it. The soul returns to God either as to a Father, or as to a just Judge: and although by the bounty of Christ, our death is become a passage from this life to that which is eternal; yet in this place we consider it as it is in itself.   

VI The fourth degree, is death eternal, or the state of the damned; which in relation to death corporal, is called the second death.  
Revel. 21.8.   

VII. We must imagine nothing of the state of the damned, which is not in Scripture.   

VIII. This state consisteth in the privation of the chief good, and infliction of the greatest evil.   

IX. The privation of the chief good is, whereby they are for ever excluded from the fellowship of God, and of the blessed.  
Mat. 25.41. Go ye cursed.   

X. But the chief evil shall be a communion for ever with the Devil and his Angels.  
Mat. 25.41. Into everlasting fire prepared for the Devil, etc.   

XI. The place appointed for the damned, is Hell.   

XII. But where Hell is, we are not to search or inquire.   

XIII. 'Tis sufficient, that in Scripture it is named Gehennaa, a fiery Furnaceb, the place of tormentc, a Prisond, a bottomless pite, the lake of firef, burning with fire and brimstoneg.  
a Matth. 5.22. ᵇ Mat. 13.42. ᶜ Luk. 26.28. ᵈ 1 Pet. 3.19. ᵉ Rev. 9.1. ᶠ Rev. 20.15. ᵍ Rev. 21.8.   

XIV. In the pains of the damned, we are to consider the multitude, greatness, and continuance.   

XV. Their multiplicity is known, because their torments will be spiritual and corporal.   

XVI. The chiefest of the spiritual pains are, the worm of conscience never dying: a and that which follows it, an extreme and inexpressible sorrow and anguish ᵇ  
a Esa. 66.24. ᵇ Rom. 2.9.   

XVII. The corporal pains are understood by the phrase of unquenchable fire; for in this life there is no torment greater than that of fire.;  
Matth. 13.42. Rev. 20.25.   

XVIII. The greatness of the pains is understood by weeping and gnashing of teeth.  
For these be symptoms of the greatest pain and torture, Mat. 22.13.   

XIX. But this misery is eternal, where by no deliverance is to be expected by the reprobate.  
Luk. 16.26. Between us and you there is a great gulf, that they who would come to you from hence cannot, nor from thence come hither. Rev. 14. The smoke of the torment shall ascend for ever and ever.   

XX. Those fopperies of the Papists, which they have borrowed out of the heathen Poets, concerning the place of Infants in hell, and of the Fathers, and of Purgatory, are savourless, and not worth the refuting.     

CHAP. XIII. Of the Moral Law.  
Hitherto of the state of Innocency and Misery; now follows the state of Grace and Glory. The Doctrine of the state of grace hath two parts: the one is concerning a Redeemer, the efficient cause of this state; the other concerning our calling to this state.  
The Redeemer is known by the Law and by the Gospel: by the Law we know the necessity, by the Gospel the verity of our Redemption.  
The Law is that Doctrine whereby God manifesteth what he will have performed by us, under the commination of death eternal, & promise of eternal life, that by apprehending the inability which is in ourselves of satisfying the Law, we may be driven to seek help in Christ.  

The RULES.  

I. The Law of God given by Moses, differs not really, but in some respect from the Law of nature planted in Adam, 
* 
A. R. Therefore all men are bound to obey the moral Law; not because it was given by Moses, for so the Jews only were tied to it, but as it is the Law of nature.   the remainders of which are as yet to be found among the Gentiles.  
Rom. 2.14.15. The Gentiles which have not the Law, do by nature the things contained in the Law; these having not a law, are a law to themselves, which show the work of the law written in their hearts.   

II. No man except Christ, hath, or can fulfil the Law perfectly.   

III. But we are all guilty of the breach and violation of this Law.  
Rom. 3.23. All have sinned and come short of the glory of God.   

iv We are then doubly miserable, both in that we come short of the promise of life eternal, and are made guilty of eternal death.  
Levit. 18.15, Who doth these things shall live by them. Deut. 27.26. Cursed is he that confirmeth not all the words of this law to do them.   

V Therefore it requires of us a double satisfaction, if we would have it fulfilled: for it obligeth us to punishment, and to obedience: the commination of the Law requires that, the Promise requires this.  
Therefore these are falsely pronounced disjunctively, to wit, That we are obliged either to punishment, or to obedience: the Law obligeth us to both; for there is no way to attain life eternal, but in fulfilling the Law, of which Christ saith, do this and thou shalt live, Luk. 10.28. Therefore albeit we were free from the guilt and punishment of transgression, yet we cannot attain life eternal without fulfilling the Law.   

VI Whereas we can neither way satisfy, it bids us seek for both in Christ.   

VII. And for this end the Law is renewed after the fall, and as it were restored from death to life.  
For it was given to the first man that he might attain to eternal happiness by his own obedience, if he pleased: but it is proposed to man since his fall, that by perceiving his own inability to perform it, he may perform it in Christ. Rom. 10.4. Christ is the end of the law unto righteousness, to every one that believeth.   

VIII. Therefore the promulgation of the Law on mount Sinai, was a singular benefit.   

IX. The Law was mended by Christ, not as though it had been imperfect, nor as though Christ had been another Moses to establish a new one, but he only vindicated it from the Pharisees corrupt glosses.  
The Pharisees did expound the Law according to the letter only, and did urge only outward obedience, as it appears by the refutation of them, Mat. 5. Therefore the Samosatenians, and their fellows, who accuse the Law of imperfection, are deceived; for though it be imperfect in respect of us, because by our fault it is made insufficient to save us; yet in itself it is perfect, besides it is the perfect Idea of that Justice which is in the Kingdom of heaven.   

X. Therefore falsely do the Pontificians affirm, that the perfection of the Law consisteth rather in counsels then in precepts.    
The Law is either Moral, Ceremonial, or Judicial: the Moral is that which God comprehended in the ten Commandments.  
The Rules for right understanding and explaining the Decalogue, are these following.  

The RULES.  

I. The interpretation of every precept, is to be sought out of its next end.   

II. Whereas the precepts are most brief, they are aslo Synecdochical: for out of negatives we must understand affirmatives, and contrarily; so things forbidden, out of things commanded, and on the contrary; out of the species, the genus, and contrarily; out of the outward worship, we understand the inward, and on the contrary; out of things done and spoken, desires, counsels and actions; and finally, out of relatives we are to understand correlatives.   

III. One and the same thing may be reduced to divers precepts in divers respects.   

iv A general Law yields to a particular.   

V There is a greater force or emphasis in negatives then affirmatives.  
For negatives are of a far larger extent; whereas affirmatives include circumstances: affirmatives oblige always, but not incessantly; whereas negatives oblige both always, and incessantly. For example, we are always bound to do our neighbour good, but not incessantly, for there's not continually occasions to do him good: on the contrary, it is never lawful to hurt our neighbour.   

VI Hence there are more negative than affirmative precepts.   

VII. Every sin bears the name of that sin, which by name is prohibited.  
The reason is, that we may take the more notice of the filthiness of sin; so Christ's calls a wanton look upon a woman adultery; and John calls hatred murder, Matth. 5.28. 1 Joh. 3.5.   

VIII. Earthly promises are symbols of heavenly things.  
Therefore the Servetans and Anabaptists do falsely dream that these promises are only earthly: the earthly promises include heavenly: for so it pleased God to apply himself to that ignorant people, and as yet under the pedagogy of the Law.    
The parts of the Decalogue are two; the Preface and the Precepts.  
The Preface is twofold; the one of Moses, the other of God.  
The Preface of Moses is this; Then God spoke all these words.  
God's Preface is this, I am the Lord thy God which brought thee out of Egypt.  
In which words he shows his self-power and full authority in commanding: drawing reasons, 1. From his divine essence, the symbols whereof, are the names Jehovah, Elohim: 2. From the Covenant of Grace; the sign whereof, is that phrase, Thy God: 3. From the benefit of Redemption, the type whereof was, the delivery of the Israelites out of Egypt.  
Of the Commandments there are two Tables; the first is, concerning our duty towards God, the other our duty towards our neighbour.  
The sum of the first Table is, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength; which words require both sincerity and perfection in our love: sincerity, because there is mentioned the heart, the soul, and all our strength; perfection, because we are bid love God with all our heart, all our soul, all our strength.  
To this Table there belong four Commandments: the first showeth who is to be worshipped for the true God; the second, after what manner he must be worshipped; the third, how we are to honour his name all our life; the fourth, at what times the public worship of God is to be maintained.  
The sum of the second Table is, Thou shalt love thy neighbour as thyself: this command is like the former; because as that is the sum of the four first precepts, so this is the sum of the six last, concerning our love towards our neighbour: to this then belongs the fift command, of preserving the dignity of our neighbour; the sixth, of his life; the seventh, of preserving our neighbour's chastity; the eighth, of his estate; the ninth, of his fame; the tenth, of restraining vicious affections towards our neighbour.  
Let this concerning the Moral Law, suffice to evince the necessity of Redemption; for what good works belong to every Precept, shall be taught in the second Book.   

CHAP. XIV. Of the Ceremonial and Judicial Law.  
THe Ceremonial and Judicial Laws, serve as handmaids to the Moral: that to the first, and this chief to the second Table.  
The Ceremonial Law is that, in which God commanded certain Ceremonies and outward Rites, as Types of Christ hereafter to be exhibited.  

The RULES.  

I. The Ceremonial Law is a Schoolmaster to lead us to Christ, Gal. 3.24.   

II. The Ceremonial Law gives place to the Moral.  
1. Because it is in a manner the handmaid of the Moral Law. 2. Because it was not to continue for ever. 3. Because Charity is to be preferred to Ceremonies. Hence is that of Hosea 6.6. I will have mercy, and not sacrifice.   

III. The Ceremonial Law was, as it were, a hand-writing and testimony of that gift, by which all men were held bound.  
Col. 2.14. And putting out the hand-writing of Ordinances, that was against us, which was contrary to us; he even took it out of the way, and fastened it on the Cross.   

iv The Ceremonial Law than was abolished by Christ's death.   

V The use of it before Christ's death was profitable; after his death, until the Gospel was spread abroad, it was indifferent; but after the promulgation of the Gospel, not only was the observation of Ceremonies unwholesome, but also mortal.  
Hence Paul, in the beginning, caused Timothy to be circumcised, because of the weakness of the Jews, Act. 16.2. but after the Gospel was more fully manifested, he would not suffer Titus to be circumcised, Gal. 2.2. And surely at this day to observe Jewish Ceremonies, were to deny Christ's death and coming in the flesh.   

VI Therefore as the opinion of the Encratites and other ancient Heretics, whereby they prohibited certain meats as of themselves unclean, was damnable; so the error of Papists is to be abhorred, who obtrude upon the Church, Ceremonies partly Jewish, partly Heathenish.    
The precepts of the Ceremonial Law, are either of holy persons, or of holy things: holy persons were in general, all that were initiated by Circumcision, whereby they were obliged to the observation of the other Ceremonies, and then were put in mind of Sanctification by Christ.  
In particular, holy persons were the Ministers, both ordinary and extraordinary: the ordinary were the Priests and Levites; the Priests were they who administered the Law by expounding, sacrificing, making intercession, and blessing such things as were to be performed to God and men.  

The RULES.  

I. The Highpriest was a type of Christ the Highpriest.   

II. His rich clothing and ornaments, almost equal to regal robes, were types of Christ's dignity, and chief of his most perfect justice. Luk. 3.5.   

III. The chief ornaments were the Ephod, or Cloak, and Breastplate fastened to the Cloak: on the Ephod were the names of the twelve Tribes engraven upon precious stones; on the Breastplate were Vrim and Thummim; from whence the Church received Oracles: the Cloak then represented the Church; Vrim and Thummim, that is, light and perfection, did signify Christ the Word and Interpreter of the Father, our light and perfection; the Ephod represented Christ, as he performed the things that concerned us; the Breastplate shown him, as he performed the things concerning God.    
The Levites were they, who being used instead of the firstborn, were to attend the praises, to keep and to carry the Tabernacle with its utensils.  
The extraordinary Ministers were the Prophets and Nazarites.  
The Prophets were they, who by divine inspiration teaching & reforming the Priests and People, were types of Christ the great Prophet.  
The Nazarites were they, who by a special vow, abstaining from wine, and consecrating themselves to God, were types of the holiness of Christ.  
In the holy worship, we are to observe the instruments, and the manner of it: the instruments were the Tabernacle, and the utensils thereof, to wit, the Ark, the Altars, the Table, and brazen Laver.  

The RULES.  

I. The Tabernacle was the Type of the Deity, which was to dwell in Christ bodily.  
John 1.14. He dwelled amongst us, as in a Tabernacle, Col. 2.9. In him dwelled the whole fullness of the Deity bodily.   

II. The artificial structure of the Tabernacle, was a type of the spiritual fabric of the Church, which was to be grounded upon Christ.  
Ephes. 2.20, 21.   

III. The removing of the Tabernacle, did figure the Church's pilgrimage here.   

iv The uniformity of the Temple, signified the Unity of Christ and the Church.   

V The parts whereof were three, the Court, the Holy-place, the Holy of Holies.   

VI The Court in which the people met, was a Type of the visible Church, in which are good and bad.   

VII. The Holy-place, was the Court for the Priests, and a Type of the true members of the Church, that elect and royal Priesthood.  
1 Pet. 2.9.   

VIII. The Holy of Holies, into which none entered but the High Priest, and that but once a year, did shadow out the Sanctuary of heaven, into which Christ was to enter for our good.   

IX. The Veil of the Temple garnished with Cherubims, did signify Christ's flesh, covering as it were the Divine nature.   

X. In the Court was the Altar of Burnt-offerings overlaid with brass, representing Christ's flesh united to the Divinity, and withal his strength of suffering any thing for us: the Altar also of Incense, intimating Christ's Intercession for us.   

XI. There also was the brazen Laver appointed for washing, which signified, that we are purged by the blood of Christ, that we may offer to God acceptable sacrifices.   

XII. In the Holy-place or Court of the Priests, was the Table, and on it the Shewbread, and the golden Candlestick, by which was taught, that Christ is to his people, meat, drink, and light to life eternal.   

XIII. In the same place were the Vessels of Gold, ready for sprinkling, and Incense; representing both Christ's death and Intercession.   

XIV. In the Holy of Holies, was the golden Censer, proper to the Highpriest alone; and there was also the Ark of the Covenant.   

XV. The Ark was made of Cedar-wood, and covered with Gold, which represented both Christ's natures.   

XVI. The Tables of the Law, the Manna, and Aaron's rod kept within the Ark, representing Christ, as he teacheth, nourisheth, and ruleth his People.   

XVII. The cover of the Ark, called the Propitiatory, together with the Cherubims, from whence God promised to speak with Moses; was the Type of Christ covering our sins, defending us by his Angels, and expounding to us the word and counsel of his Father.    
The manner of the Levitical service consisted partly in the things that were offered to God, partly in holy times.  
The things that were offered to God, were sacrifices both Expiatory, or of Propitiation; & Eucharistical, or of Thanksgiving.  
The Expiatory sacrifice, or Peace-offering was, when the faithful witnessed by the kill and offering of living creatures, that they, in themselves were guilty of death, and that they placed their confidence in the blood of Christ as of that immaculate Lamb, who was to be offered afterward for the sins of the world.  
The sacrifice of Thanksgiving was offered either for all sins, or for some certain sins.  
The sacrifice that was offered for all sins, was called a Holocaust or burnt-offering; for it was performed by burning the whole sacrifice.  
The sacrifice for certain sins, called the Sacrifice of Redemption, was either for the sin itself, or for the guilt thereof.  
The Sinne-offering was, when a sin was expiated, which had been committed out of error or ignorance. See Levit. 4.2, 3.  
The sacrifice for the guilt, called the Trespas-offering, was, when a sin was expiated which had been done wittingly, yet out of infirmity. Leu. 5. & 7.  
The Eucharistical sacrifice, or Offering of Thanksgiving, was to testify the gratitude of the offerer. These were performed by offering of gifts only, or by offering of living creatures also.  
The sacrifice of gifts, called Libatio, or Meat-offering, was that, in which meat, drink, oil, salt, frankincense, etc. were offered.  
The sacrifice of Living-creatures, was performed either by burning the fat of the sacrifice, or by killing and eating of the beasts also: That was called, the Sacrifice of Pacification; This, the Sacrifice of Praise.  
The holy times, were either of days, or of years.  
Of days were, 1. The morning of each day, and the two evenings, in which the daily sacrifice was offered. 2. The seventh or Sabbath-day, which was a type of that sanctification and rest which was to be obtained by Christ. 3. The Calends or New-moons, or first day of the month.  
The times of the years, were either anniversary, or every year, or else after the expiration of divers years.  
The anniversary Solemnities were either greater or lesser.  
The greater were, the Feasts of Easter, Pentecost, and of Tabernacles.  
The feast of Easter was celebrated the fiftieth day of the first month, as a remembrance of the people's delivery from Egypt, and as a type of their future delivery by Christ.  
The feast of Pentecost was kept the fifty day after Easter, as a memorial of the Law given upon mount Sinai, and as a type of that new Law which was to be written in our hearts by the Holy Ghost, who was to be sent afterward in a visible form. At this feast were offered the first-fruits: hence it was called the Feast of the first-fruits.  
The feast of Tabernacles was solemnised the fifteenth day of the seventh month, as a remembrance of that gracious preservation of the Israelites in the desert in tents, and as a type of Christ's incarnation: Thanks also were given to God, at this feast, for the fruits and harvest; whence it was called the Feast of Collection.  
The lesser solemnities were, The feast of Trumpets celebrated the first day of the seventh month, in which the civil year had its beginning; the feast also of Expiation, which fell out upon the tenth day of the same month: That did represent the sounding of the Gospel; this, of our atonement to be made by Christ.  
The Solemnities that were kept after divers years, were the Sabbathical year, and the year of Jubilee.  
The Sabbathical year, or year of weeks, was every seventh year, in which there was a cessation from tilling the ground, and from demanding of debts.  
The year of Jubilee was every fiftieth year, in which all possessions returned to their owners, and the Hebrew servants were set free; A type of our freedom from Sin and Satan by Christ.  
So much for the Ceremonial Law: the Judicial Law was that which belonged to the constituting of the Jewish Commonwealth.  

The RULES.  

I. As the Ceremonial Law had relation to God; so the Judicial, to our Neighbour.   

II. The Judicial Law binds us in those things that agree with the Moral Law, and were of common right.   

III. But what was of private right, and commanded for the Jewish Commonwealth in particular, do no more bind us, than the Municipal Laws of other Commonwealths.     

CHAP. XV. Of the Gospel, and how it agrees with and differs from the Law.  
HItherto we have seen out of the Law the necessity of Redemption: now we are to see the truth thereof, in the Gospel.  
The Gospel is the joyful news, or the Doctrine of the Son of God, being sent into this world, that he might assume our nature, and might undergo the curse of the Law for us; that by his perfect obedience to the same, he might obtain life eternal to us.  

The RULES.  

I. The Law and Gospel agree in the chief efficient cause, to wit God, and in the instrumental, namely the written Word; but they differ in their outward instrumental causes: both because the Law was delivered by Moses, and the Gospel by Christ fully; and also because the Law is by nature known to man, but the Gospel is not, except by God's gracious revelation.   

II. They agree in their common matter, because on both sides obedience is required by promises and threaten: but they differ in their particular matter; for the Law principally teacheth what we must do, and the Gospel, what we must believe.   

III. They agree in their common form; because on both sides the Looking-glass of perfect obedience is exhibited: but they differ in their proper form; for the Law teacheth, what is that righteousness which is perfect, and most pleasing to God; but the Gospel showeth where, or in whom we are to find that perfect righteousness; the Law requires it of us, the Gospel shows where it is to be found, namely in Christ.   

iv They agree in their principal end, to wit in God's glory; and in the next subordinate end to it, namely our salvation, which on either side is seen: but they differ in their particular ends; for the Law was given to that end, that it might drive us to seek Christ; but the Gospel, that it might exhibit Christ.   

V They agree in the common object, namely in man lapsed: but they differ in their proper object; for the proper object of the Law, is man, as he is to be terrified and humbled; but of the Gospel, man as he is terrified and humbled.   

VI They agree in their common adjuncts, to wit, holiness, goodness and perfection, which both Law and Gospel have, being considered in themselves; but they differ in this, that by accident, and by reason of our weakness, the Law without the Gospel is insufficient to save us.   

VII. It is apparent by this comparing of the Law and Gospel, after what manner these two are proposed in Scripture as subordinate and opposite the one to the other.   

VIII. They are opposite in respect of man as he is regenerate or irregenerate, but they are subordinate in the regenerate man.  
They are proposed by the Apostle as opposites, Rom. 6.14. You are not, saith he, under the law, but under grace. Here he points out the state of man, before and after regeneration. The unbeliever is said to be under the Law. 1. Because he is under the curse of the Law. 2. Because he is under the rigour of the Law, by which it requires perfect righteousness, and obedience. 3. Because he takes occasion to sin from the Law; according to that, We always incline to forbidden things, and desire that which is denied us: see Rom. 7.8. But the Believer is said to be under grace. 1. Because he is freed from the curse of the Law. 2. Because he is delivered from the rigour of the Law, and that exaction of perfect righteousness; to wit, that which Christ hath performed. 3. Because he is delivered from the dominion of sin, so that he takes not any longer from the Law occasion to sin, but gins to yield obedience to the Law, by the operation of the Holy Ghost, that he might give witness of his thankfulness. But they are set out as subordinate, when Christ is said to be the end of the Law, Rom. 10.4. when it is called a Schoolmaster to lead us to Christ, Gal. 3.24. and when the Law is said not to be contrary to him who doth the works of the Spirit, Gal. 5.22.23. For that righteousness which the Law requires, that the Gospel exhibites in Christ, to the believer; and albeit we cannot in this life yield full satisfaction to the law, yet the regenerate begin to obey it, by the grace of sanctification.     

CHAP. XVI. Of the Person of Christ God and man.  
THe parts of the Gospel concerning Christ our Redeemer, are two; the first is of his Person, the other of his Office.  
In respect of the Person, the Redeemer is God and man; that is, God's eternal Son, being incarnate or made man, in the fullness of time.  
1 joh. 1.14. And the Word was made flesh, and dwelled amongst us. Gal. 4.4. But after the fullness of time came, God sent his Son made of a woman. 1 Tim. 3.16. and without controversy, great is the mystery of godliness, God made manifest in the flesh.  

The RULES.  

I. The Incarnation of Christ originally, is the work of the whole blessed Trinity; but terminatively, or in respect of the object, it is the work of the Son alone.  
For the Son only assumed man's nature; which the Father in the Son, by the Holy Ghost, form of the substance of the blessed Virgin.   

II. The Person of Christ is considered, either disjunctively, as the Word, and the eternal Son of God; or conjunctively, as God and man: the first consideration is according to Divinity; the latter according to Oeconomie, or Gods gracious dispensation.   

III. Likewise the divine nature is considered, either in itself, and simply; or relatively, as it is in the Person of the Word by dispensation.   

iv Although then it be true, that Christ God is become man; yet it follows not, that therefore the Divinity is incarnate; or, because the Son is incarnate, that the Father also and Holy Ghost are incarnate.   

V The matter out of which the incarnation was effected, is the seed of the woman, or of the blessed Virgin. Gen. 3.15.   

VI The form of it consisteth in the Personal Union, whereby the Word was made flesh; and Christ remained the same he was, and became what he was not.   

VII. The end is God's glory, and our salvation.   

VIII. Both the truth of God, as also our salvation, do evince the necessity of Christ's incarnation.   

IX. The truth of God: because in the Old Testament, it was uttered by divers Prophecies; and was shadowed by divers types.  
These are the chief Prophecies. Gen. 3.15. I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. Gen. 22.18. In thy seed all nations shall be blessed. Esai. 7.4. Behold a Virgin shall conceive, and bring forth a Son, and they shall call his name Emanuel. Esai. 9.6, 7. For unto us a Child is born, and unto us a Son is given. Jer. 23.5. Behold, the days shall come, in which I will raise to David a righteous branch, and a King shall reign and prosper, and shall execute judgement and justice on the earth: In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called, The Lord our righteousness. But his types were the Tabernacle, the Ark of the Covenant, and such like, of which we have said: but chief Melchisedeck, without Father, without Mother, Hebr. 7.3. and, that humane shape or form in which he appeared of old frequently to the Fathers.   

X. Our salvation for this cause doth evince and prove the necessity of his Incarnation, in that we could not be saved, but by such a Redeemer, who was both God and man in one person, or God-man.   

XI. That he should be God, was requisite, in respect of both parties: on the one side the majesty of God required it; on the other side, our wants, the greatness of the evil that was to be removed, and the good that was to be restored.  
Such is the majesty of God, that no man could interpose himself, but he who was one with the Father: the very Angels durst not do this, because they also stood in need of Christ the Mediator, Col. 1.16, 17. Because they being compared with God, are unclean, Job. 15.15. and for that cause, they cover their faces in God's presence, Isa. 6.2. How much less than could any man intercede, whereas there is not one just Person? Rom. 3.10. The evil that was to be taken away, was sin; and the consequents of sin, the wrath of God, the power of Satan; both temporal and eternal death: Now I pray, by whose suffering could that infinite Majesty be satisfied, which was offended, unless by his suffering, who was also Infinite? By whose Intercession could the wrath of God be appeased, but by his only, who is that best beloved Son of God? By whose strength could Satan with the whole power of darkness be overcome, except by his, who in power exceeds all the Devils? who finally could overcome death, except he who had the power over death? Heb. 2.15. But the good things that were to be restored, were perfect righteousness, adoption into sons, the Image of God, the gifts of the Holy Ghost, life eternal and such like: but now, who could bestow that righteousness on us, except he who is justice itself? Who is so fit to make us the sons of God, as he who is by nature the Son of God? Who was so fit to restore in us the Image of God, as he who is himself the image of the invisible God? Who can bestow on us the holy Spirit so assuredly, as he from whom the Spirit proceedeth? Who at last can give us life eternal, but he who is life itself? Joh. 1.4.   

XII. That he might be man, the justice of God required; which as it leaves not sin unpunished, so it punisheth not sin but in that nature which sinned.  
The first branch of this Rule is plain, both by the justice, and by the truth of God: By his justice, because God by this doth not only resist, but also punish sin, Psal. 5.5, 6, 7. For thou art not a God that hast pleasure in wickedness, nor shall evil dwell with thee: the foolish shall not stand in thy sight; thou hatest all workers of iniquity; thou shalt destroy them that speak lies: the Lord will abhor the bloody and deceitful man. Now by the truth of God; because the threatening which was given before the fall, could not be in vain: therefore Socinus is idle and foolish, who (that he might overthrow the merit of Christ) feigns such a justice of God, which doth not necessarily inflict eternal death, or require satisfaction; and which in this respect can be content to lose its own right: but if sins are to be punished, they were surely to be punished in our nature: for to man the Law was given, and to man death was threatened; therefore it lies upon man to suffer the punishment.   

XIII. It was requisite that God and man should be united in one Person, that he might be a Mediator between God and us.  
He was therefore the medium between God and man, that is, he was at the same time God and man, that he might perform those things which were to be effected towards God and man, Heb. 5.1. These works of God and man do require both natures in the same person, of which in the next Chapter more at large.    
The parts of Christ's Incarnation are two; to wit, the Conception, and the Nativity.  
In the Conception three things, for the better understanding, are considerable; the forming, the assuming, and the personal union of the humane nature.  
The forming of the humane nature of Christ, is that whereby it was produced without the help of man, of the Virgin's blood, by the operation of the Holy Ghost.  

The RULES.  

I. The Holy Ghost is not the material, but the efficient cause of Christ's conception: For he was conceived not of his substance, but by his power; not by generation, but by his commanding force and benediction. Aug.   

II. The next or proximate matter was the blood of the blessed Virgin.   

III. the form of Christ's conception, consisteth in the preparing and sanctifying of the Virgin's blood by the virtue of the Holy Ghost, in the forming of the body, whereby together at the same instant it was made perfect, and not successively as the bodies of other men are: Lastly, in the inspiring of the reasonable soul.  
Whereas forty days are appointed in ordinary generation for the time of forming the embryo; the body of Christ was perfected in a moment; otherwise not Christ the man, but an embryo had been conceived.   

iv The end of Christ's miraculous conception was, that he might be free from Original sin; for this sticks close to all that are of and by Adam, that is, to all who are naturally descended from him: but it was needful that Christ should be born without sin, that we might have a holy High Priest, Heb. 7.17.    
The assumption of the humane nature is, whereby Christ assumed truly a humane soul and body, with all their affections, proprieties, and infirmities, yet without sin.  

The RULES.  

I. Christ assumed not man, but the humanity; not the person, but the nature.  
For otherways he had not been God-man and one person, but two persons, and so there had been two Christ's. The Scripture styles him Emanuel, because the same who is with us, that is to say, who is man, is also God, Isa. 7.14. the same eternal Word is said to be made flesh, Joh. 1.1. and the same is called both David's Son and his Lord, Mat. 22.42.   

II. And not only did he assume a true humane body, consisting of three dimensions; and a true soul; but also the essential Properties.   

III. Yea, and he took our infirmities too; but not those damnable ones; but such as were faultless and miserable.  
These infirmities are either of the body, or of the soul. Again, the infirmities of the body are from external causes; as the calamities and torments inflicted by enemies: Or they have their being from some internal cause, and they follow wholly our nature, since it fell front its primitive happiness; as to be cold, to be hot, to thirst, to hunger, to be in pain, to grow weary, and such like: But the infirmities of the soul, are sadness, fear, ignorance, etc.   

iv So likewise he took upon him our affections, but free from all disorder, or inclination to evil.    
The Personal Union is, whereby the Person of the Son of God did communicate his Hypostasis or Personality to the humane nature; and he so knit it to himself, and with his divine nature, that the propriety of both natures being entire, he is in one Person God and man.  

The RULES.  

I. Christ's humane nature hath no other, or particular Hypostasis or subsistence, then that of the Word, that is, of the Son of God.  
In this point, Christ differs from all other men; because every man hath a peculiar Hypostasis or manner of subsisting, by which he differs from other Persons; besides his Essence, consisting of body and soul: but Christ's humane nature wanting a proper subsistence, is assumed into the fellowship of the Hypostasis of the divine nature: neither do we infer from hence, that the humane nature in Christ, in this point, is more inferior then in other men; for it is so much the more excellent in Christ, by how much the subsistence of the Son of God exceeds other creatures.   

II. For the better conceiving of this mystery, it is expedient that we show how the humane nature was, and was not united to the Son of God.   

III. It was not united coessentially, as the Persons in the Godhead are united; not essentially, only, and virtually; as the essence of Christ is present to all; not by way of assistance, or by the presence of grace only; not naturally, as the matter and form are united; not by way of conveniency, as one friend to another; not mystically only, as Christ dwells in the faithful; not Sacramentally, as he is in the holy Supper; but Hypostatically, and personally; that is to say (that we may more fully explain ourselves, for avoiding the Eutychian and Nestorian Heresy) 1 Immutably, without changing of the divine Person. 2. Indivulsably, without pulling asunder the natures, with Nestorius. 3. Inconfusedly, without confounding the natures, with Eutyches. 4. Inseparably.   

iv There are three effects of the Personal Union: the communication of property; the excellency of the humane nature; and the cooperation of both natures in these common works of God and man.   

V The communication of Properties, is a manner of speaking, whereby that which belongs to either nature is predicated of the Person of Christ, which way soever it is called.  
This is either directly done, or indirectly: directly, when that which belongs to the divine nature is predicated of the Person so nominated from the divine nature; even so are things denominated from the humane nature, which belong to the humane nature: John 1.1. In the beginning was the word, and the word was with God, and the word was God, etc. Luk. 18.32. The Son of man shall be delivered to the Gentiles; he shall be mocked, and spitefully entreated, and spit upon. Indirectly, when that which belongs to the Divinity is enunciated or said of Christ as man; and what appertains to the humanity, is spoken of Christ as God: as Joh. 3.13. No man hath ascended to heaven, but he that descended, to wit, the Son of man which is in heaven. Act. 20.28. God hath purchased the Church with his own blood.   

VI This communication is verbal or real; verbal in respect of the manner of speaking, but real in respect of the foundation; to wit, of the personal union.  
For as both natures truly subsist in the Person of the Son of God, so the properties of both natures are common to him.   

VII. But here we must distinguish the concrete words from the abstract; for those belong to the Person, but these to either Nature.  
Therefore I may truly say, God is man, and man is God; but not likewise the Deity is the humanity, or the humanity the Deity: for even in natural things there is this difference, many things are opposite in the abstract, which in the concrete, are but divers or subordinate: for we say rightly, that is corporeal which is animate; and something corporeal is animate; but we cannot say, that the soul is the body, or that the body is the soul: so all Christ is every where, but not all of Christ or both natures.   

VIII. The excellency of Christ's humane nature, consisteth partly in those gifts which proceed from the grace of union, and partly in the honour of adoration.   

IX. Among his gifts, we are chief to consider his Knowledge and Power.   

X. Although that eternal knowledge which is an essential property of the Divine nature, is not transfused into the Humane nature; yet in this humane nature there is a threefold knowledge, to wit, a donative, an infused, and an experimental.   

XI. The donative, called also the Knowledge of the blessed, is that whereby the humane nature being most nearly united to the Divine essence, seethe the same, though it cannot comprehend it.  
For a finite thing cannot comprehend an infinite; it seethe God all, but not altogether or totally.   

XII. The infused knowledge is that, whereby Christ being anointed by the Holy Ghost, knoweth all heavenly things, which otherwise cannot be seen but by the light of grace.   

XIII. The experimental knowledge is that, by which Christ knows the things that are intelligible by the light of nature; conceiving the effects out of their causes, and the causes out of their effects, etc.   

XIV. Albeit both in his donative and infused knowledge he excelleth Angels and men, yet this differs from his eternal omnisciency.   

XV. Ignorance is opposite to his experimental knowledge: which 
* 
A. R. It is said here, that Ignorance is attributed to Christ; This cannot be meant properly; for it was not fit there should be ignorance in him, who came to cure our ignorance: And if ignorance be the want of that knowledge which ought to be in us, it must needs be sin in whomsoever it is. There is a difference between these two phrases: Not to know, and to be ignorant: for ignorance is the privation of knowledge, which is a habit; and that was not in him, in whom were hid all the treasures of wisdom and knowledge. And so Peter, Joh. 21. and all the Disciples, Joh. 16. confess that Christ knew all things. But not to know, signifieth the suspension of the act of knowledge only, which can be no privation in him that hath the habit. To wink, is not to be blind; for he that winks hath the habit of sight, which a blind man wants. Again, to know in Scripture is sometime to make known; as Gen. 22. Now I know that thou fearest me; that is, I have made it known. So, not to know, is not to make known, by the rule of contraries. So, Christ knew not the last day; that is, he made it not known, or he did not know that day to reveal it. So when Christ is said to increase in knowledge, is not meant that he was ignorant, but that he attained to the knowledge which he had before, after another manner than he did before, that is, experimentally now, habitually before.   ignorance is attributed to Christ; for in this kind of knowledge he is said to increase, Luk. 2.52   

XVI. Such is the power of his humane nature, that in this also it is superior to men and Angels: for it received an instrumental power to work miracles; but the principal or omnipotent power was reserved for the Word, which maketh use of the humane nature as of an instrument.   

XVII. The adoration of the Humane nature is an honour that follows upon the Personal union; yet this adoration is not of the flesh as flesh, nor of the creature, but of God in the created flesh.   

XVIII. The thing that follows upon the Hypostatical union, is the meeting of both Natures in those works which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of God-man; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Perfections: in which these four things are considerable. 1. The worker, Christ himself. 2. The principles by which he works, to wit, the two Natures. 3. The force of energy, or the twofold action according to the twofold nature. 4. The external work itself, in which those actions are united.  
This is made clear by the simile of a Fiery-sword; in which, 1. We see the unity of the sword. 2. The two principles of working, to wit the sword and the fire. 3. Two actions, cutting and burning. 4. One work, the thing cut and burned.    
So much of Christ's Conception. His Nativity is, whereby Christ according to the usual time being carried in the Virgin's womb, was at length born & brought forth to light.  
Luc. 2.6, 7. So it was, that while thy were there, the days were accomplished that she whould be delivered, and she brought forth her firstborn Son.  

The RULES  

I. We firmly believe Christ's nativity, against the Jews.  
The confirmation is twofold, The first out of the Prophets: because the places in which he should be born and educated, in which he should teach and suffer, are wasted; and the time is past, in which according to Prophetical oracles he was to come. For he was to he born in Bethlehem, Mich. 5.2. to be educated in Nazareth, Esa. 11.1. and to enter Jerusalem while the second Temple stood, Zach. 9.9. Hag. 2, 7.9. and that when the fourth Monarchy was abolished, Dan. 2.44. the Sceptre not being totally departed from the Jews, Gen. 49.10. But Bethlehem, Nazareth, Jerusalem, and the second Temple are long since destroyed, that fourth Monarchy is abolished, and the Sceptre totally departed from Judah: The Messiah then is doubtless come. The second confirmation is taken from the agreement of Luke's Evangelical History concerning Christ's nativity, with the Prophetical oracles concerning the time of the Messiahs coming, Gen. 49.10. of his Pedigree, Jer. 23.5. of the Virgin his mother, Esa. 7.14 of his Country, Mich. 5.2. Lastly, concerning his condition, Esa. 53.2.   

II. The Nativity (to speak properly) is not of the hummanity), but of the man Christ; not of the nature, but of the 
* 
A. R. The Nativity is of the Nature as of the Terminus, but of the Person as of the Subject: for the Person is begot, and so is the Nature; this terminative, that subjective.   person.   

III. There be two generations of the Son: the one eternal, to wit of the Father; the other temporal, namely of the Virgin his mother. There be also two Filiations or Sonships; by the one whereof he is the Son of the Father, by the other the Son of Mary.   

iv Yet we must not say there is a double Son, or two Sons; for he is not two Persons, but one Person and two Natures.   

V Therefore Mary is to be named not only the Mother of Christ, with the Nestorians; but also the Mother of God.   

VI The nativity of Christ is both natural and supernatural: Natural, as he was born in the usual time by the opening of the womb; Supernatural, as he was begot of a Virgin.  
The Papists, under pretence of maintaining Mary's Virginity, affirm that Christ was born of Mary without pain, the womb being shut. Now although we leave it as a thing doubtful, whether Mary's Childbearing was without pain or not, as the Ancients thought: yet we deny that Christ came out the womb being shut; when in plain terms the Law is applied to her, which requires, That every male which openeth the womb shall be holy to the Lord, Luc. 2.23. Neither doth Mary's Virginity consist in this, that her womb was not opened in her childbirth; but in this, that she was not known of man.   

VII. We believe also that Mary continued a Virgin after her childbirth: For her marriage with Joseph did not consist in the generation of children, but in her education, and holy conjunction of life with him.   

VIII. Although Christ had no other brothers born after him, yet he is rightly called Mary's first-begotten Son.  
In Scripture Christ is called the firstborn, four manner of ways. 1. In respect of eternal generation, by which he was begot before all creatures, Col. 1.15. 2. In respect of election and dignity, whereby he is the firstborn amongst brethren, Rom. 8.22. 3. In respect of his resurrection, whereby he is the first-begotten from the dead, Col. 1.18. 4. In respect of his nativity of the Virgin, Luc. 2.7. Now he is not only called firstborn, whom other brothers do follow; but he also who is born before others, although he be indeed the only begotten, or he whom other brothers do not follow; whence such a one, even before he had any brothers, was consecrated to God, as if he had been the firstborn.   

IX. The fruit of Christ's nativity is showed, both in ●he speech and song of the Angels.  
Their speech is, Luc. 2.10, 11. Then the Angel said to the shepherds, Fear not; for behold I bring you glad tidings of great joy that shall be to all people, that this day there is born to you a Saviour in the City of David, which is Christ the Lord. Now the song is, Glory to God on high, Peace on earth, Good will towards men. Ibid. v. 14.     

CHAP. XVII. Of the Office of Christ the Mediator.  
HItherto we have spoken of the Person of Christ our Redeemer; the office of his Mediatorship is that, whereby as God-man he was to perform those things which for our salvation were to be performed between God and us.  

The RULES.  

I. Christ in respect of his Mediatorship is fitly called Jesus, Messiah, Christ, and Lord.   

II. Christ is the Mediator of Angels and men, but not after the same manner; for he is Mediator to those in respect of their gracious union with God, but of these in respect of reconciliation and redemption.   

III. The efficient cause of this office, is the whole blessed Trinity; but the Father, by way of excellency.  
Isa. 42.1. Behold my servant whom I uphold, mine el ct in whom my soul delighteth. and 49.1. The Lord hath called me from the womb. Psal. 110.4. The Lord hath sworn, and will not repent, thou art a Priest for ever after the order of Melchisedek. Heb. 5.5. Christ glorified not himself to be made an Highpriest, but he that said to him, thou art my Son, to day I have begot thee.   

iv The subject of this office is not only all Christ, but the whole Christ, for he is Mediator according to both natures.  
This is denied by the Samosatenians and Pontificians, who teach that Christ was Mediator only according to his humanity. But this rule is grounded upon a most firm reason: for if the works of the Mediator be the perfect operations of God and man, in which is required not only the action of man, but of God also; then doubtless this office is attributed to Christ, even according to his Divinity: but the former is true, and therefore the latter. The assumption may be proved by examples; without the operation of the Deity, neither can he declare the hid wisdom of God, nor illuminate our minds: without the power of the Deity, neither could his satisfaction obtain the honour of merit with God, nor could his Intercession be effectual: without the Deity, neither could he have sustained that heavy burden of God's wrath, nor had he been able to subdue or abolish death and Satan: without the virtue of the Deity, neither could he have saved his Church, nor have subdued his enemies. Neither is it any hindrance to this Truth, that there is one Mediator of God and man, the man Christ Jesus, 1 Tim. 2.5. for there the word man, is not the word of the nature, but of the person: and when he is said to be the Mediator of God and man, it is presupposed that the Mediation is hypostatical, as Christ is God and man. In the interim there are many testimonies which prove the operation of the Deity, Act. 20.28. God redeemed the Church by his own blood. Heb. 9.14. By the eternal Spirit he offered himself. Joh. 1.7. The blood of Jesus Christ his Son, cleanseth us from all sin. And although the Son be the Party offended, yet it hinders not but that he may be Mediator to himself. For as properly Righteousness is called in respect of another, but analogically in respect of us: so Mediation is properly in reference to others, but analogically in relation to the Mediator himself. Christ indeed being absolutely considered is the offended party; yet the same is Mediator, in that he hath undertaken this office in himself of an Intercessor by a gracious dispensation: No otherways than if the son of a King, who being as much offended by Rebellion as his Father, should notwithstanding plead for the Rebels, and reconcile them to his Father.   

V The object of Christ's office is God offended, and man the offender.   

VI The manner whereby he is called to this office, consisteth in that plentiful unction of Christ, by which he received the gifts of the Spirit without measure in respect of us.  
Psal. 45.8. God even thy God hath anointed thee with the oil of gladness, above thy fellows. Isa. 61.1. The Spirit of the Lord is upon me, because he hath anointed me. Joh. 3.34. God gave him not the Spirit by measure.   

VII. The end of this office is, that by whom God created all things, by him he might to himself reconcile all things, Col. 1.20.   

VIII. Christ is Mediator both in merit and efficacy; in merit, because he hath most fully satisfied for us; in efficacy, because he doth effectually apply this merit to us.  
Hence again it is apparent that this office is administered by him, not only according to his humanity, but according to his divinity also; to wit, without which neither could his merit be of infinite value, nor could it be applied to us. He doth then save and quicken us, he pardoneth our sins, and hears our prayers; in his humane nature by his merit; in his divine, by his efficacy.   

IX. Christ is the sole and one Mediator.  
Act. 14.12. For in no other is there salvation, nor is there any other name under heaven given among men, whereby we must be saved. 1 Tim. 2.5. There is one Mediator of God and man, the man Christ Jesus.    
This office of Christ is threefold, Prophetical, Sacerdotal, and Regal. His Prophetical office was, to instruct his Elect in heavenly Truths: the parts whereof are, the external Preaching of God's will, and the internal illumination of the mind.  
His Sacerdotal office is, to appear for us before God, with full satisfaction, and to intercede for us: the parts whereof are, Satisfaction and Intercession.  
His Regal office is, to rule and preserve the Church: the parts whereof are, the Government of the Church, and the destruction of his enemies.   

CHAP. XVIII. Of the Humiliation of Christ.  
SO much of the Person and Office of the Mediator Christ: the State thereof, is the condition in which Christ as God-man did execute his office of Mediatorship; and this is either of his Humiliation, or of his Exaltation. The State of Humiliation is, in which he took the form of a Servant, being in the form of God, and gave obedience to his Father for us; he died, and was buried, and went down to Hell: And in this state he so performed his Prophetical, Sacerdotal, and Regal office, that in a manner he stripped himself of the form and glory of the Divinity.  
He did not cast off the Divinity, but had it in the assumed form of a servant: And although the Deity of Christ did manifest itself in the state of his Humiliation, chief by miracles; yet this was little in comparison of that glorious manifestation of him in his Exaltation.  
In the state of Humiliation he performed his Prophetical office, not only mediately, by sendding John Baptist his Herald before, and by the Apostles whom he called; but also immediately to his lost sheep, especially of Israel, by preaching to them the heavenly Truth, with great constancy, patience, and efficacy, both of his doctrine and miracles.  
But his Sacerdotal office he administered in this state, making a most full satisfaction, and an humble intercession for us.  
The satisfaction of Christ is that, whereby he being subject to the Law for us, did undergo the curse due to our sins, and performed most perfectly obedience to the Law which was required of us, and so hath freed us from the curse, and hath restored us to life.  
This consisteth in suffering the pains, and in perfect justice; in that is seen chief his passive, in this his active obedience.  
I do purposely add this restriction, that we may not think his active and passive obedience so to differ, as if the suffering of the punishment consisted only in his passive obedience, and his perfect justice only in his active; for they differ not in time, seeing both of them continued from the first moment of his incarnation till his death. Nor do they differ in subject, because the same obedience in a different respect is both active and passive; and consequently Christ's obedience is an active passion, and a passive action: for as passion is a receiving of the punishment, it is called passive obedience; but as it is a testimony of his great love, it may be called active. Neither is the division of obedience into active and passive, a division into parts, but only a distinction taken from the end; to wit, the twofold satisfaction, for punishment, and for life eternal: The curse upon the transgressors of the Law requires the former, Deut. 27.26. The promise of life under the condition of perfect obedience and righteousness requires the latter, Leu. 18.15. Therefore we are said Analogically by that one and most perfect satisfaction of Christ, both to be freed from the punishment, because he suffered the punishment for us, and to be invested in the right of life eternal, because he fulfilled the Law for us.  
The suffering of punishment is, whereby he undertook upon himself the punishment due to us, and offered himself of his own accord a holy Sacrifice to God for us. This consisteth both in the sufferings which went before his great and last Passion, but especially in this last agony.  

The RULES.  

I. No part of Christ's Passion must be excluded from 
* 
A. R. Christ's passions were truly satisfactory, if, 1. We consider the greatness of his love. 2. The greatness and multitude of his sufferings. 3. The dignity of his Person. 4. The holiness of his life.   his Satisfaction.  
The reason, because he did not suffer for himself in any thing, but all for us.   

II. Therefore those innumerable sufferings which Christ endured until his last journey to Jerusalem, are not to be separated from the price of Christ's redemption; for although the Passion of Christ which went before his last agony, might be called a preparative to his death, yet it is indeed an integral part of satisfaction.  
As it cannot be denied, that the payment of an hundred pounds by him who oweth divers tuns of gold, is an integral part of the payment, although it be but a small sum in respect of the whole and principal debt.   

III. Yet the Scripture synecdochically, and by way of excellency, doth describe his last passion as the price of our Redemption; and his death or oblation on the altar of the cross, as an expiatory sacrifice.  
Of this see the 9 and 10. chapters to the Hebrews.   

iv The principal efficient cause of this Passion was the Holy Trinity; the ministering causes were Christ's enemies, both Jews and Gentiles.   

V The Person that suffered for us, is not the Father, nor the Holy Ghost, but the Son of God.   

VI Although God is rightly said to suffer, yet the Godhead suffered not: God suffered in the flesh, not with the flesh.   

VII. The sufferings of Christ were divers, of which there were three ranks; to wit, some before his death, death itself, and some after death.   

VIII. Of those that went before his death, some were internal, some external.   

IX. The internal were his sadness, anxieties, and tortures, proceeding from the fierceness of God's wrath, and the conflict he had with that tentation of dereliction, which cast him into that bloody sweat, and made him cry out, My God, my God, why hast thou forsaken me!   

X. But although he wrested with the tentation of dereliction, yet he fell not into desperation; neither did he yield to the tentation, but overcame it by a strong confidence in his God.  
The undoubted argument of his victory was this, That in his greatest agony he failed not to call God his God.   

XI. His external sufferings were the tortures of his body, which he endured in a manner in all his members and senses: for his head was torn with thorns, and beat with reeds; his face was defiled with spittle, and bruised with bufferings; his ears were wounded with scoffs and rail; his eyes were troubled with the mourning of his Mother and his disciples; his tongue was scorched with thirst, and poisoned with vinegar and gall; his body was stripped, and torn with whipping, and the same was fastened to the Cross, his hands and feet being pierced with nails, & was hanged between Thiefs; his sinews were racked, and his side was pierced with a lance.   

XII. The Cross was chosen to die on, which was no ordinary kind of death, but an accursed one; for of old it was made execrable by the mouth of God.  
Cursed is he that hangeth on a Tree. Deut. 21.22.   

XIII. 
* 
A. R. * In Christ's death, the Personal Union was not dissolved: This is true; and the reason is, because the gifts of God are without repentance: now the Hypostatical Union is the greatest of his gifts, which could not be lost without sin; and sin could not be in him, who came to save sinners: its true, Christ seems to grant a dereliction, when he saith, My God, my God, why hast thou forsaken me? But these words do not show any dereliction or dissolution of the personal union in death, for Christ spoke them whilst he was alive: they only show, that Christ was left to tread the winepress alone; and yet he was not alone, for the Father is with me, saith he. Christ was alone and forsaken in respect of deliverance, but not alone nor forsaken in respect of the Divine presence and assistance, without which he could not have performed that great work of our redemption. In that the Father left him in the hands of his enemies, and did not deliver him, he might be said to forsake him. But it may be objected, that Christ's soul was the medium of the union between the Divinity and Christ's body: This medium being gone, how could the extremes cohere? I answer, in this union the soul was the medium of congruity, not of necessity; for the Divinity was united to Christ's body in the Virgin's womb, before the soul was infused, or else he could not have been conceived by the Holy Ghost. So might the Divinity be united still to the body, after the soul was separated. The soul indeed being aspirit, was a fit medium to unite the Deity to the body, but not absolutely necessary.   In Christ's death, the Personal Union was not dissolved; the soul indeed was severed from the body, but neither of them from the Personality, or Hypostasis of the son of God.   

XIV. The sufferings that followed his death, were not joined with any pain, yet they wanted not disgrace or ignominy; such was his burial, and the three days lying in the grave.   

XV. His burial was a part of his sufferings, whereby Christ's body, no otherways then the carcases of other men, was cast into the grave.   

XVI. His three day's detention or stay in the grave, is the last degree of his Humiliation; at which time his soul being translated to Paradise, his body was detained under the pains and bands of death, as if he had been altogether overcome and swallowed up by it; his enemies in the mean while triumphing over him, as if he had been quite cut off.  
Act. 2.24. Whom God raised, having loosed the sorrows of death.   

XVII. When mention is made of Christ's descent into Hell, in the fourth Article of the Creed; it is demanded, of what part of Christ's passion that must be understood?  
That opinion of the Papists concerning Christ's local descent into Limbus Patrum or the place of the Fathers, and their delivery from thence, is fabulous: from which their opinion is not much different, who feign that Christ entered Hell, that he might triumph there as a Conqueror. Both opinions are repugnant to the story of the Gospel: for whereas Christ otherways in respect of his Deity is every where, his soul being recommended into the hands of his Father by himself whilst he hung on the Cross, and his body being laid up in the grave, it must needs be false that Christ did locally go down to hell. Besides, whereas God doth profess that he is their God after death, Exo. 3.6 there can be nothing more absurd, then that the souls of the Fathers should be detained in that limbus or prison. Peter witnesseth, 1 ep. 3.19. that Christ preached to the Spirits of old that were disobedient: but this is to be understood of that preaching which was before the flood by Noah, being furnished or instructed for this purpose by the Spirit of Christ. Neither is there any ground for that fiction of Christ's triumph in hell; both because he triumphed not before his resurrection, as also because heaven was the fit place of his triumph, not hell. Again, whereas the word Shc●l sometime signifieth the grave, and sometime Hell the place of the damned; hence it is that the phrase of Christ's descent into hell hath divers meanings in Scripture: for either it is the same thing that is to be buried; Psal. 16.10. Thou wilt not leave my soul in hell. Or it is the same, that is to fall into extreme tortures and anguish; 1 Sam. 2.6. The Lord bringeth down to hell, and bringeth out. Psal. 8.6. The sorrows of hell compassed me about; Or else it signifieth the state of them who are oppressed and swallowed by death. Ps. 49.15. Like sheep they lie in hell, death gnaweth upon them. Isa. 14.11, etc. The first exposition hath no place in the fourth Article of the Creed; for it is unlikely that in so brief an Epitome of Faith there should be any tautology, or that a plain speech should be declared by a darker. In the second, the inconvenience of a disordered narration seems to resist, to wit, that Christ's extreme sadness and anguish of mind are rehearsed to be after his death. But Calvin makes the matter plain, showing that the order of things, and not of time is observed: so that there are two members of that Article; the former is of the tortures of the body, the latter of the internal torments of the mind. They who maintain the third exposition, do chief urge the order of passages; both because the detention of Christ in the grave is the last degree of humiliation, as also because by this means the degrees of his joyful exaltation do answer the sufferings of Christ; to wit, his Resurrection answers his Death; the Sepulture, his ascension to heaven; and his descending to hell, the sitting at his Father's right hand. Now as this opinion is not disliked, so the former is not rashly to be rejected; nor should we dispute contumaciously in this matter, seeing this clause of Christ's descent to hell was not always added to the fourth Article, as the Nicene Creed and divers others do witness. So that this may remain firm, that neither his spiritual agonies in his soul, nor his three day's detention in the grave, aught to be separated from his sufferings.   

XVIII. For the form or manner of his Passion: He suffered, 1. Truly; 2. Holily and innocently; 3. Voluntarily.  
These three things are to be well observed: For if he had not truly suffered, he had not satisfied; if he had not suffered holily and innocently, we could not have a perfect Highpriest, Heb. 7.26. If lastly he had not voluntarily submitted himself, his sacrifice had been compulsory, not free: hence he saith, Heb. 10.7. Behold here I am to do thy will, o God.  
XIX. The general end of Christ's passion, is the glory of God, and chief the manifestation of his wrath against sin, as also of his justice and mercy; besides the declaration of the Divine and Humane nature's: But the proper and special end is, Satisfaction for our sins.   

XX. In the end and use of every particular Passion, a regard is to be had of that Analogy in which the Expiation is compared with the Sin, and the Passion with the Punishment which we should have suffered.  
For example: He sustained most grievous tortures in his soul and body; both that the sins of soul and body might be expiated, as also that we might be delivered from those spiritual & corporal pains which eternally we should have suffered. His death upon the cross was execrable; partly that he might expiate the sins by which we deserved to be accursed, partly that he might free us from that curse and damnation. He was buried, to testify that our sins were buried with him, and that he might sanctify our graves in which as in prisons we were to be detained until the horrible day of Judgement, by turning them into sleeping places. His three day's detention in the grave, teacheth that we had deserved, that for our sins death had eternally reigned over us, if his ignominious detention had not also satisfied for this punishment.   

XXI. They do annihilate the end and fruit of Christ's Passion, who say that he suffered only for this, that he might be an example to us.  
'Tis true, that Christ by suffering hath left us an example; but the main fruit of his Passion, is the satisfaction for our sins. The Socinians acknowledge Christ a Saviour, only in these things. 1. In that he preached celestial Truth. 2. That he confirmed it. 3. That he was our example in his Passion and Resurrection. 4. In that at length he bestows life eternal on us. But when we allege testimonies out of Scripture concerning Christ's death for us, they elude them, by saying, that he died for us, that is for our good; but not for us, that is, in our place or stead. But this most pestilent Heresy is refuted by these subsequent Arguments: 1. Because he so died for us, that he gave his life as the price of redemption for many, Mat. 20.28. who gave himself a ransom for all. 2 Tim. 2.6. that he is said, to redeem us with his precious blood. 1 Pet. 1.18, 19 You are, saith he, redeemed. Now who knows not that it is one thing to be an example of salvation and freedom, and another thing to pay a ransom for any? for he that satisfieth not for his slave or in his stead, how doth he pay a ransom for him? 2. Because he died so for us, that he was made sin for us, 2 Cor. 5.21. That he took our sins upon him, and he bore the punishment due to our sins, Is●. 53.4. Is then the taking of another's sin upon him, and the suffering of the punishment due to another, only the showing of an example, and not to satisfy, and to be punished in his stead? 3. If the sacrifices of the Old Testament were offered by the Priests for the People, or in their stead, than Christ's sacrifice also was performed in our stead; the former is true, therefore so is the latter. They assever boldly, that in Scripture there is no example where the particle (for) is the same that (in another's stead); but who sees not this in these subsequent testimonies? Joh. 10.11. The good shepherd layeth down his life for his sheep, to wit, by fight even to death in the stead or place of his sheep. Rom. 5.7. Scarce will one die for a just man. Rom. 8.26. The Spirit maketh intercession for us: and ver. 13. If God be for us, who can be against us? and ver. 9 I could wish to be accursed for my brethren. Neither doth the eternity of pain due to our sins make Christ's Passion an insufficient ransom, in that he suffered not eternally for us: because though his punishment was not eternal in regard of time, yet it is equivalent to eternal pain; both in respect of the infinite majesty and dignity of Christ's Person, as also in consideration of the greatness and infinite weight of his sufferings, and the burden of Divine wrath, which the world and all the creatures therein were not able to endure.   

XXII. The Papists do overthrow the same satisfaction ●f Christ, in setting up other Priests, and obtr●●ting the Idolatrous Mass for a Sacrifice.  
They are refuted by these strong reasons: 1. Because there is one Mediator, 1 Tim. 2.16. 2. Because Paul speaks only of one Priest, Heb. 7.26. Such a high Priest became us. .3. Because there was offered but one oblation, Heb. 7.25. he performed that once: and 9.25. Not that he might offer himself often: and 10.10. by his offering once made: and ver. 14. By one oblation he hath consecrated for ever those that are sanctified: ver. 18. Where there is remission of sins, there is no more offering for sin. 4. If therefore the Priesthood of the old Law was abrogated, because the ancient Priests were but weak men; than it must follow, that none in the New-Testament was fit to be a Priest, except the Son of God. Heb. 7.28. For the Law maketh men High Priests, but the word of the oath maketh the Son. But they use this exception, to wit, that Christ is the chief Highpriest, and themselves secondary, and consequently Christ's instruments: But either they offer the very same sacrifice which Christ offered on the Cross, or another: If they offet another, than it must be unfit, for the reasons alleged: if the same, than these absurdities will follow. 1. That Christ offered for himself, because these offer for themselves; for the Highpriest, and the inferior Priests will do the same things, though after a different way. 2, That they reckon themselves among the torturers who crucified Christ. 3. Whereas in this oblation the Priest and the Sacrifice are the same thing, they must be a Sacrifice, at least in the second place: Neither is that distinction of a bloody, and an unbloody Sacrifice, of greater moment; for so there should nor be one sacrifice, which thwarts the former testimonies; and remission of sins should be obtained by an unbloody Sacrifice, which the Apostle flatly denies, Heb. 9.12.   

XXIII. As then much is detracted from Christ's sufferings by the former errors, so they extend the object thereof wider then is fitting, who teach that Christ died universally for all and every one man.  
If we look upon the greatness and worth of Christ's merit, it is sufficient to redeem ten thousand worlds; but if we consider God's purpose and Christ's intention, it is false that he died for all and singular. Hence it is, that he is said to die for all sufficiently, but not effectually; that is to say, that Christ's merit is sufficient for all in respect of his dignity, but not effectual in all, in respect of application, seeing Christ died to that end that his death should be applied to all: for why should he die for those for whom he prayeth not? but he witnesseth that he prayeth not for the world, Joh. 17.9. Our adversaries urge those places, in which mention is made of the whole world, also of all men, 1 Tim. 2.4. and, 1 Joh. 2.2. in which also all men generally are called. But in 1 Joh. 22. by the name of the whole world, metonymically are understood, the elect dispersed over all the world: and, 1 Tim. 2.4. by all men are meant, as the words following show, all sorts of men, whether Jews or Gentiles, Princes or Peasants; and consequently not every one of the kinds, but the kinds of every one, in which sense the word All is used, Gen. 16.19. Joel 2.28.    
Perfect Justice, the other part of Christ's satisfaction, is that, whereby in conforming himself to the Law, and performing perfect obedience thereto, he hath purchased for us the inheritance of life eternal. And this Justice is partly original, partly actual: Original is the conformity of Christ with the Law, in which he was conceived and born.  

The RULES.  

I. Original righteousness is opposed to original sin.   

II. And this is not a bare innocency or freedom from sin, but an aptitude also and inclination to goodness.  
As original sin is not only a privation of justice, but an inclination also to evil.   

III. Christ's original justice is a part of his Satisfaction for us.  
The reasons are, 1. Because the Law requires not only actual obedience, but also a full conformity with the Law; otherwise original contagion were no sin. 2. Because Christ is all ours; and what he was made, or did, or was, he was made, did, and was for us.    
His actual Justice is that obedience whereby Christ did most perfectly fulfil the Law in the act itself, and this is called active obedience.  

The RULES.  

I. As Christ's Passion was necessary to expiate sin; so was his active Obedience and Justice, to obtain life eternal.  
Reasons, 1. Because the Law obligeth us both to punishment and to obedience: to punishment, because it pronounceth him accursed who doth not all the words of the Law, Deut. 27.26. To obedience, because it promiseth life to them only, who do perform all things. Leu. 18.5. who doth these things shall live by them: and Luk. 10.28. Do this and live. Neither doth the distinction of Justice into Legal and Evangelical, hinder; seeing the Gospel exhibits in Christ the same justice, which the Law requires. 2. Because this double satisfaction answers our double misery; to wit, the guilt of sin and of damnation, and the want of justice, Rom. 3.22. All have sinned, and come short of the glory of God. 3. Because true Justice, properly so called, consisteth in actual obedience. Deut. 6.25. And it shall be our righteousness, if we observe to do all these Commandments before the Lord. 4. Because he performed that actual obedience, either for himself, or in our stead: but not for himself, therefore in our stead. The assumption is plain, out of that relation which Christ hath to us; for whatsoever he was, or did in all the course of his obedience, he was, and did that in our stead. But they who acknowledge his passive obedience only satisfactory and meritorious, say that his active obedience makes toward our Redemption and Salvation but only as a necessary help, or the cause without which Salvation could not be obtained: for say they, this active obedience is required for two causes: First, by the right of Creation; Secondly, that his Sacrifice might be acceptable to God, and that he might be a holy Highpriest. But the first branch of this opinion is false; for Christ is not in this to be compared with other men: for as the Son of God was made man and a creature for us, not for himself, so he was made 
* 
A. R. Christ was subject to the Law, that he might free us from the curse of the Law. 2. That he might take away from the Jews occasion of calumniating. 3. To show, he was the end of the Law. 4. That by his example he might invite us to keep the Law.   subject to the Law not for himself, but for us. The latter branch confounds his holiness or innocency, with his obedience or actual justice, which differ as much as the habit and privation. Innocency indeed is necessarily required in Christ's Sacrifice; but his actual obedience is not only required in Christ as a Priest, but it is also a part of his satisfaction and merit: for if Adam's actual disobedience was the meritorious cause of damnation, why should not the actual obedience of the second Adam be the meritorious cause of salvation? except we will say, that the first Adam was more powerful to damn us, than the second was to save us.   

II. The Fathers command which Christ obeyed, was special and general: Special in respect of the end, that he should obey not for himself, but for us: But general in respect of the object; for he was subject to the same Law which was prescribed to us, and in all things which the Law enjoined us to.  
They who only make Christ's passive obedience meritorious, pretend that it was performed so only by a special command from the Father, that he should die for us. But this were not a special command only, but a partial: For Christ's obedience doth as far extend itself, as the Law doth: Whereas then the Law obligeth us both to the punishment, and to obedience, he did satisfy both these requisites.   

III. Life eternal, is considered, either in itself, as it is a full participation of celestial joy: or in opposition to damnation, as it is a freedom from damnation: in the former sense, the perfect Justice of Christ is the cause of eternal life; but in the latter, the suffering of the punishment, is the cause of life eternal.  
It is one thing to describe Life eternal privatively, and another thing positively. To speak properly, there is no other cause of eternal Life, but perfect Justice according to the Law, Do this and live: Yet Christ's death is called the cause of eternal Life, so far as it is a delivery from all evil: neither is freedom from damnation, and heavenly joys, parts of life, but only different relations: Hence it is apparent in what sense Christ promiseth that he will give his flesh for the life of the world, Joh. 6.51. Two things here are objected. 1. If Christ's active obedience is the cause of eternal Life, than he suffered in vain. 2. If Christ obeyed for us, than we need not yield obedience. But in the first Argument there is no consequence; for there is one end, which is common to both parts of satisfaction, to wit, our salvation; another, proper to each one: for the end of his suffering, was our delivery from evil; but the end of Justice is the procuring of right to eternal life. The latter Argument against the merit of active obedience, is such a one as Socinus frames against the merit of passive obedience: If, quoth he, Christ died in our stead, than we need not die. But there is no consequence in either: there is one death of Christ, another of the godly: that was joined with a curse, this with a blessing; Christ did undergo that as the wages of our sins, but we undergo this as a passage from this life to a heavenly: so there is one obedience of Christ, another of man; that was perfect Justice which he performed in our stead, to purchase life for us; but this is imperfect, and is performed to show our gratitude for our redemption.   

iv The active Justice of Christ, in the Old Testament was shadowed out by the glorious robes of the Highpriest as a type.  
They who deny the merit of active obedience, ask, By what type it was shadowed out? For if, say they, it is a part of the Priest's office, in what thing did the Highpriest type it out? But to what purpose was all that glorious attiring of the Highpriest, in which he appeared before God, if it was not to shadow out Christ's righteousness? Hence we read, that not only were the filthy garments of Jehosuah taken off from him, in sign of our sins removed from us; but that new garments were put upon him, and a mitre or crown set upon his head, Zach. 3.4, 5.    
So much of Christ's Satisfaction: His Intercession in the state of Humiliation was, whereby he offered Supplications and Prayers, not without tears and groans, to his Father for us.  
The Evangelical story tells us of whole nights that Christ spent in prayer: but he performed this office chief in the time of his Passion. Joh, 17. Heb. 7.5. Who in the days of his flesh offered with strong cries and tears supplications and prayers to him who was able to deliver him from death.  

The RULES.  

I. They annihilate Christ's Incarnation, who seek other Mediators of Intercession, as they call them, besides him.  
The Pontificians distinguish between the Mediator of Redemption, and mediators of Intercession; and this latter office they ascribe to the departed Saints: but it is no less sacrilege to ascribe his Intercession to the secondary Intercessors, then to impart his Sacrifice to subordinate Priests: and whereas they feign that the Saints profit us not by their Intercession only, but by their merits also, their distinction falls to the ground; seeing they divide the glory also of Redemption between Christ and the Saints, while they se●gn, that by their merits, as it were by an auxiliary aid, our sins are purged, and the defect of Christ's passion supplied.    
Hitherto of his Priestly office: His Regal office he administered in the state of his Humiliation, in gathering together a Church by his Word and Spirit, so that in it there appeared no sign of Regal Majesty.  

The RULE.  

I. In vain do the Jews dream of the Messiah's earthly Kingdom.  
Isa. 42.2. He shall not cry, nor lift up, nor cause his voice to be heard in the streets. Isa. 53.2, 3. But he shall grow up as a branch, and as a root out of a dry ground: he hath neither form nor beauty; when we shall see him, there shall be no form that we should desire him: he is despised and rejected of men; he is a man full of sorrows, and hath experience of infirmities: we hide as it were our faces from him; he was despised, and we esteemed him not. Zach. 9.9. Behold thy King cometh unto thee: he is just, and saved himself, poor, and riding upon an ass.     

CHAP. XIX. Of Christ's Exaltation.  
THus of the state of his Humiliation; the state of his Exaltation is that, wherein Christ being raised from the dead, was exalted to Heaven; and being set down at his Father's right hand, was crowned with the highest degree of glory.  

The RULES.  

I. The efficient cause of this Exaltation, was the whole Trinity.   

II. But Christ considered according to dispensation, is the object thereof.   

III. The exaltation of Christ's person was according to both natures.   

iv According to his humane nature, he was exalted, by laying aside the infirmities which he assumed, and by obtaining those gifts which before he wanted: For he attained as great a perfection both in his body and soul, as the creature was capable of.   

V He was exalted according to his divine nature, not by accession of any dignity to it, being considered in itself; but by the manifestation of that majesty, which before was hid under the form of a servant.   

VI 
* 
A. R. It is said here, that Christ obtained his exaltation by his obedience, nor by the way of merit. It is true, that Christ as God cannot merit: Nor, 2. did he merit the grace of union as man, for that was infinitely more than man or Angels could merit: Nor, 3. did he merit by the act of freewill in his conception, that plenitude of grace and knowledge which was infused into him: Nor, 4. did he merit any thing which was not due to him in respect of the Personal union. Yet we may not deny, but that he merited whatsoever honour was conferred on him before his death, and likewise his exaltation after his resurrection: for so the Apostle showeth, that because Christ humbled himself, and because obedient to the death of the cross, therefore God exalted him, Phil. 2.9, 10, 11. He shall drink of the brook in the way, therefore shall he lift up his head, Ps. 110. Therefore S. Austin, in Joh. tract. 104. calls Christ's humility the merit of his glory, and his glory the reward of his humility. This glory than was Christ's due, both in respect of the personal union, and also in respect of merit: for why may not a thing be due in a double respect?   Christ attained to this exaltation by his obedience, not as it were by merit, but as it were by the means or way.   

VII. The end hereof was to witness, that he faithfully performed the office enjoined him in his humiliation, and to manifest his divine power by which he doth powerfully apply his merit to us.    
The parts or degrees of this are three: His Resurrection, his Ascension to heaven, and his Sitting at the Father's right hand.  
His resurrection was the first degree of exaltation, by which Christ having overcome the power of death, was raised the third day, in that very flesh which he had laid down, that he might live to God for ever.  

The RULES.  

I. Christ was not only the object, but also the efficient cause of his resurrection.  
Rom. 1.4. Being declared with power to be the Son of God, according to the Spirit of sanctification, by the resurrection from the dead. 1 Pet. 3.18. He died concerning the flesh, but was quickened in the Spirit.   

II. The matter of the Resurrection is the same body that was crucified, but endowed and glorified with new qualities.   

III. Neither was it so changed, as to lose its quantity and three dimensions.  
For otherwise it had been no body, nor had Christ remained man in his Resurrection.   

iv The Form consisteth in a new and indivisible union of soul and body.   

V Although Christ's Resurrection was altogether miraculous, yet it is false that his body passed through the stone which covered the grave, or that it passed through the door, after his Resurrection.  
Mat. 28.2. The Angel of the Lord rolled away the stone. Joh. 20.19. The doors being shut; not, through the doors that were shut.   

VI The end of his Resurrection, besides that general end which was mentioned before, is the assurance of our Resurrection both from the death of sin, as also from death corporal.  
Rom. 6.1, 2. 1 Cor. 15.12. etc.    
His ascension to Heaven was the second degree of his Exaltation, in which Christ after he had conversed forty days with his Disciples upon earth, ascended into heaven.  

The RULES.  

I. Christ ascended both according to his divine and humane natures: according to his humane, at the object; according to his divine, as the efficient cause.   

II. The Form consisteth in Christ's real and local translation from this world to the highest heaven.   

III. Here we need not trouble ourselves about penetration of bodies; both because heaven is not a solid, thick, or iron body, as the Philosophers would have it; as also because one body can easily yield to another, and the creature to the Creator.   

iv The doctrine of Christ's corporal presence here on earth, doth utterly overthrow that of his Ascension.   

V The special end of Christ's ascension, is to assure us of our threefold ascension: the first is, of faith and godliness in this life; the second, of our souls in death; the third, of body and soul in the last day.    
The sitting of Christ at his Father's right hand, is the highest degree of his Exaltation, by which being placed in heaven, he is exalted above all power.  
Eph. 1.20.21.22. He hath set him at his right hand in the heavenly places, far above all principalities and power, and might, and dominion, and every name that is named, not in this world only, but in that also which is to come, and hath made all things subject under his feet, and hath appointed him over all things to be the head to his Church, which is his body, and the fullness of him that filleth all in all things.  

The RULES.  

I. To sit at God's right hand, is to have the next power after God.  
After the manner of Kings, who use to set them on their right hands, to whom they will give the chief honour next to themselves. Psal. 45.10. The queen is at thy right hand. 1 King. 2.19. When Bathsheba came to Solomon to speak unto him for Adonijah, the king risen to meet her, and bowed himself to her, and sat down on his throne, and he caused a seat to be set for the King's mother, and she sat at his right hand. Mat. 20.21. command that my two sons may sit, the one at thy right hand, the other at thy left in thy Kingdom.   

II. Christ according to both Natures sits at God's right hand.   

III. The Humanity was so exalted, that yet it was not made equal to the Divinity: he received glory above all creatures, yet not equal to that essential glory which he hath in common with the Father and the Holy Ghost.    
In this highest degree of Exaltation, Christ hath not left to do his office: He performed his Prophetical office by furnishing his Ministers with gifts, of old extraordinarily, but now by ordinary means, propagating his Gospel through all the world with most happy success.  
Ephes. 4.11. Some he gave to be Apostles, etc.  
His Priestly office he exerciseth, not in offering himself again, or in casting himself with cries and sighs at his Father's knees; but in appearing before his Father for us with the merits of his most full satisfaction, and in applying the same effectually to us.  
Psal. 110.4. The Lord hath sworn, and will not repent, thou art a priest for ever, after the order of Melchisedek. Heb. 9.24. He hath not entered into the Sanctuary made with hands, which are similitudes of the true Sanctuary, but is entered into the very heaven to appear now in the sight of God for us.  
Lastly, He useth his Kingly office not only by ruling the Triumphant Church, but also by gathering together the Militant Church, by preserving, and protecting, and delivering it, as also by overthrowing the enemies thereof.  
Psal. 110. The Lord said to my Lord, sit thou at my right hand, until I make thine enemies thy footstool.  

The RULES.  

I. This Kingdom of Christ is not that essential, which from eternity he obtained with the Father and Holy Ghost; but a personal, donative, and ecumenical, which as our head and Mediator he had of the Father.   

II. Yet he hath for ever administered this ecumenical Kingdom.  
2 Sam. 7.15. I will establish the throne of his kingdom for ever. Dan. 7.14. Whose dominion is an everlasting dominion, which shall not pass away. Luk. 1.33. Of his kingdom there shall be no end: The words of the Father to Christ do not oppose these say, until I make thine enemies, etc. For the meaning is not, that Christ after his last coming shall reign no more; but it showeth this at least, that it shall come to pass that he shall subdue all his enemies: For that clause, until, and the like, exclude not the future time, but they are affirmatively and negatively spoken of it, and oftentimes they signify the same, that always or never: for example, Gen. 28.15. I will not forsakes thee, until I have performed that which I spoke to thee. 2 Sam. 6.23. Michal had no child till the day of her death. Matth. 2.25. He knew her not until she had brought forth her first begotten Son. Matth. 28.20. Behold I am with you till the end of the world; nor is this saying against us, 1 Cor. 15.24.28. where it is affirmed, That Christ will deliver up his kingdom to his Father, that God may be all in all; for in that place, the delivering up of the Kingdom is not a laying down of Christ's Regal office; but by the Kingdom there is meant (as commonly in Scripture) the Church; he will then deliver the Kingdom to his Father, when he shall present the whole Church to him: therefore that subjection shall not abolish Christ's Kingdom; whereas Christ even as Mediator is subordinate to his Father in glory, so Christ shall be, and shall remain our King, that notwithstanding he will with us subject himself to the Father. But you will say, that already he is subject to the Father. That is true indeed, but not simply; for now the Head with the Church is subjected, yet not all the Church; but then together with all the members of the Church, and consequently all mystical Christ shall be subjected to the Father. That finally God is said to be all in all, it is not so to be understood, as if he were not at this day all in all, or that then he were only to reign: but this is spoken after the Scripture phrase, in which, things are oftentimes said to be done, when they are declared to be: The meaning than is, whereas in this world the Kingdom of God is annoyed and obscured by the enemies thereof, these enemies being at last subdued, it will be most apparent that the Kingdom will be Gods, and his Christ's.     

CHAP. XX. Of the common vocation to the state of Grace.  
HItherto of Christ the Redeemer, who is the efficient cause of the state of Grace: Now follows the Vocation to the same.  
This is either common to the elect and reprobate, or proper only to the elect.  
The common calling is, whereby all men are invited to the state of Grace, and participation of Christ the Mediator.  
This is also called the election of the whole people wheresoever. Deut. 7.6. Thou art a holy people to the Lord thy God, he hath chosen thee.  

The RULES.  

I. As election, so vocation is either to an office, or to salvation: the latter is that which is here to be considered.  
There is an example in Saul of Election and Vocation, to an office; 1 Sam. 19.24. Do you not see whom the Lord hath chosen?   

II. The efficient cause of this vocation is commonly the whole blessed Trinity: but particularly Christ the Lord; who as in the days of his ministration here on earth did immediately call sinners, so he doth now by the means of his ministers.  
Matth. 22.2, 3. The kingdom of heaven is like unto a King who made a marriage for his son, & sent his servants who should call those that were invited to the Wedding, etc. Mark 1.14, 15. Jesus came to Gal lee preaching the Gospel of God, and saying, the time is fulfilled, and the kingdom of God is at hand; Repent and believe the Gospel. 2 Cor. 5.20. Therefore we are Ambassadors for Christ, etc.   

III. The matter of this vocation are not all men, nor the elect only, but any of the race of mankind.  
That all are not called, the whole History of the Old Testament witnesseth; for God at all time passing by other Nations, called the people of Israel: but in the time of the New Testament, not all, nor every one is called, seeing that many never heard of Christ: and that the elect only are not called, the parable of Christ doth sufficiently witness, in which good and bad are invited; many also are said to be called, but few chosen: Matt. 20.10, 14. Now all sorts of men are called, of what state, condition, age, etc. they be.   

iv The form of this vocation consisteth partly in the proffer of the benefit of Redemption, and partly in the precept of accepting it.  
2 Cor. 5.20. Therefore we are Ambassadors for Christ, as though God did beseech you through us, we pray in Christ's stead, that ye be reconciled to God. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.   

V The end of this is God's glory, and the salvation of the Elect: now the glory of God's mercy is seen in the Elect obeying the vocation, and the glory of his justice in the reprobate disobeying.   

VI Common vocation is principally for the Elect, secondarily for the Reprobate.   

VII. Yet both are called seriously, and without hypocrisy.  
Of the Elect, there is no doubt; as for the reprobate, although they are not called with any purpose in God to save them, yet they are called seriously, and salvation is seriously promised to them on condition they will believe: neither are they mocked in that they are deprived of the grace of Faith; but because voluntarily they fell from the original grace, and with a malicious purpose they despise the means of salvation: God notwithstanding may justly claim Faith of them; and this right of claim which he he hath, he doth as justly use as any other creditor, that their mouths may be stopped, and they made inexcusable, and God's justice may be vindicated: therefore he doth not call them, that he might mock them, but that he might declare and make manifest his justice upon them.   

VIII. Therefore out of the common vocation, we must not presently infer an election: both because it is common to the Elect and Reprobate, as also because it includes the condition of Faith.  
Although a whole nation is said to be elected, yet all in that nation are not elected: as the Jewish people are called an elect people, and yet many of them were reprobate.   

IX. Neither are all therefore elected, because they are commanded to believe that they are elected; for they are not absolutely commanded to believe that, but with trial of their Faith.  
2 Cor. 13.5. Try yourselves whether you be in the Faith or not; prove yourselves: know you not your own selves, how that jesus Christ is in you except you be reprobates? but I trust, that you shall know, that we are not reprobates.     

CHAP. XXI. Of the Covenant of Grace.  
THe fruit & benefit of Vocation, is the outward communion both of the covenant of Grace, as also of the Church.  
The external communion of the Covenant of Grace is, whereby they who are called, are accounted to be in the Covenant, and God's people; yet analogically, as some are truly God's people, some only in outward profession.  
In the Covenant of Grace we must consider both the offering of it, and the confirming or sealing of it: the offering of the Covenant of Grace, is that whereby God promiseth to the Elect to be their Father in Christ, if they perform filial obedience.  

The RULES.  

I. By the name of Covenant we understand not that general, which God made with all creatures; nor the Covenant of works made with our first Parents, but that which after the fall, God of his mere mercy hath made with us.   

II. Therefore the Covenant of Grace is called a Testament or Disposition; because by this, God hath appointed to his sons an heavenly inheritance, to be obtained by the mediation of his own Sons death.  
Heb. 8.10. Therefore this is the Covenant that I will make, etc. and Chap. 9.15, 16. And for this cause he is the Mediator of the New Testament, that through death which was for the redemption of the transgressions that were in the former Testament, they which were called might receive the Promise of eternal inheritance: for where a Testament is, there must needs be the death of him that made the testament.   

III. The efficient cause of this, is commonly the Holy Trinity: but particularly Christ, God and man, that Angel of the Covenant.  
Mal. 3.1. Behold I will send my Angel, (to wit, John Baptist) who shall prepare the way before me; and the Lord whom you shall seek, shall suddenly come to his Temple, even the Angel of the Covenant, whom you desire.   

iv The matter of the Covenant of Grace, are the things conditioned on both sides; to wit, of God and man: God promiseth that he will be our God in Christ; man promiseth the obedience of Faith and life.   

V The form consisteth in a mutual obligation; but so, that they are Relatives of an unequal nature; for the promise and obligation on God's part is free, but on man's part it is a due debt.   

VI The end of the Covenant is the same that is of the general vocation, God's glory, and the salvation of the Elect.   

VII. The subject or object of this proffered Covenant, are all that be called; but properly, the Elect only.  
This Covenant is proffered to all that are called, but the Elect only enjoy the Promises of the Covenant.   

VIII. Out of the adjuncts, we are to consider the administration of the Covenant of Grace.   

IX. The administration, in respect of time, is distinguished into the old and new league, or testament.   

X. The old Testament is the Covenant of Grace, administered in the time wherein Christ was to be exhibited.   

XI. The form of administering is threefold: 1. from Adam to Abraham: 2. from Abraham to Moses: 3. from Moses to Christ.   

XII. Between the first & last form of administration, this difference is, 1. That that was made by words of Promise, which were very short, and yet long enough; but this hath not only a Promise, but an express condition of Obedience also. 2. That had only the ceremony of Sacrifices; but this also of Circumcision. 3. That was proposed to all mankind; but this was tied only to Abraham's posterity.   

XIII. Between the administration of the form in the third, and two former, this is the difference; that the third is more perfect, and truly testamentary, because enlarged not only with the Passeover, but also with many other types of Christ's death.   

XIV. The New Testament is the Covenant of Grace, which is administered, Christ being exhibited.   

XV. The New and Old Testament agree in substance: for in both Christ is the same Testator; in both is the same Promise of Grace in Christ; in both is required the same obedience of Faith and Life.   

XVI. They are deceived then, who make parallel distinctions of the Old and New Testament; of the Covenant of Works, and of Grace; of the Law, and Gospel: for in both, the Testament or Covenant is the Covenant of Grace; in both, the Law and Gospel are urged.   

XVII. But the administration of the Old and New Testament differs, 1. In time; because the Old Testament was exhibited before Christ; but the New is administered, Christ being now exhibited; that was to continue only till Christ, this for ever. 2. In place, or amplitude; for that was proffered to the People of Israel only, this extends itself through all the world. 3. In clearness; because the free promises of Christ are more clearly preached in the New Testament, and confirmed, the shadows of Types and Ceremonies being abolished. 4. In faculty; because the administration in the Old Testament was more laborious then in the New. 5. In sweetness; for in the Old Testament, the perfect obedience of the Law is oftener urged, yet not excluding the promises of the Gospel; yet to to that end, that they might be compelled to seek Christ by that rigorous exaction of obedience, as is were by a Schoolmaster: but in the New Testament, the promises of the Gospel are more frequent, yet not excluding the Law, which drives us to new obedience, to be performed by the grace of Regeneration.   

XVIII. Hence than it is manifest, in what sense the new Covenant is opposed to the old, in Jeremiah.  
Jerem. 31.31, 32. Behold the days come, saith the Lord, in which I will make a new Covenant with the house of Israel, and the house of Judah; not according to the Covenant which I made with their Fathers, when I took, etc. and v. 33. But this shall be the Covenant, etc. I will put my law in their inward parts, and write it in their hearts. v. 34. And they shall teach no more every one his neighbour, etc. they shall know me from the least to the greatest. In these words, regard is had to the third and fifth difference: to this, when mention is made of the law written in Tables of stone, and afterwards to be written in their hearts: but to that, when he promiseth a clearer knowledge.     

CHAP. XXII. Of the Seals or Sacraments of the Covenant of Grace in general.  
HAving spoken of the Covenant proffered to us; now follows the Confirmation thereof by Sacraments, as it were by Seals of the Covenant of Grace.  
A Sacrament is a sacred action instituted by God, in which that grace which Christ hath promised to the Covenanters is s aled by visible signs on G●ds part, and they are tied on their part to obedience.  

The RULES.  

I. The word Sacrament, which of old was used for a military oath, or for money deposited in stead of a pledge by those who were in suit of law, is not unfitly applied in the Church to the signs of Grace.  
For by Sacraments, as it were by solemn oaths, we are bound to observe what is promised in the Covenant; and the same are to us pledges of Grace, promised in the Covenant.   

II. It is called also a mystery, as it signifieth some secret and divine thing proposed in signs and types: yet the word Mystery is further extended, than the word Sacrament; seeing every sacrament is a mystery, but all mysteries are not sacraments.   

III. Sacrament sometimes is taken properly for the whole action, as it contains both the sign, and the thing signified; but Synecdochically it is only taken for the sign.   

iv According to the first sense, it is already defined; but in the other sense it is defined a visible sign of an invisible grace.   

V The principal efficient cause is commonly the whole Trinity; but particularly Christ, that Angel of the Covenant.   

VI The instruments of administration, are the Ministers lawfully called.   

VII. The instrument by which the Sacraments are effected, or by which the signs are consecrated, is the Word of Institution, consisting chief of two parts, to wit, a precept of the due administration and receiving, and a promise of the fruitful efficacy of Sacraments.   

VIII. The word of institution doth not change the quantity, or substance of the elements, but only their use: and that not by any secret virtue inherent in the words themselves, as the Papists say, but by God's ordination.  
As a stone by the by the Magistrate's appointment is changed into a landmark, the substance and qualities thereof still remaining: so, as Austin saith, the Word being joined to the Element, it becomes a Sacrament, the quality and substance remaining, only the common use is changed into a sacred.   

IX. It is false also which they teach, That the Ministers intention is of such absolute necessity, that without this there can be no Sacrament.  
For if the Sacrament depend not more on God's institution, then on the Minister's intention; wretched consciences will be deprived of all comfort, who know not the Ministers thoughts whilst he administers.   

X. They do also foolishly set in opposition the Word Preached, and the Word of Institution; for these differ not really, but in some respect only, seeing a Sermon is but the explication of the Word: therefore the Word of Institution belongs to the essence of the Sacraments, but the Word Preached to the manner of administration.   

XI. The outward and terrene matter of the Sacrament, is the visible Sign.   

XII. The inward or heavenly matter, is the thing signified, to wit Christ with all his benefits.   

XIII. The external form consisteth in the lawful administration and participation of the Sacrament according to God's command.   

XIV. The internal form is in the analogy of the sign, and thing signified.   

XV. Therefore the union of the sign, and thing signified, is not physical or local, but habitual, as the sign represents the thing signified; and while the sign is given by the Minister, the faithful receive the thing signified from Christ.   

XVI. Yet we deny not the presence of Christ, and of his body and blood, in the action of the Sacrament: for besides that he is present in his Divine person, he is not wanting in the presence of his Spirit to his own body and blood, not locally, but sacramentally.  
There is a threefold presence, besides that which is local. 1. Symbolical; when things are represented to the mind by some sign or symbol, as things by words or voices, man by his image. 2. Spiritual; when we represent to ourselves by faith some spiritual thing not existent; as Abraham represented to himself and saw the day of Christ, Joh. 8.56. 3. A Virtual; when that which is distant in place, is present in power and efficacy: as the Sun. These three ways of Presence meet in the Sacrament: for the body and blood of Christ are present to us, 1. Symbolically, as they are represented by an external sign. 2. Spiritually, as we apply by faith to ourselves Christ's body and blood with his merits. 3. Virtually, as we perceive the fruit thereof by faith in our hearts. The first degree of Sacramental presence, belongs also to the infidels; the second and third, to the faithful only. Therefore although Christ's body by local presence is far distant from the symbol, as heaven is from earth, yet there is a sacramental presence. Presence is not opposed to distance, but to absence.   

XVII. Neither are therefore Sacraments empty signs, because the symbol and thing signified are not locally united; for there remain notwithstanding, 1. The signs signifying, 2. Exhibiting, 3. Applying, 4. Sealing.  
We must carefully observe these four sorts of signs, against those who cry out that we have nothing in the Sacraments but empty signs. Signs than are either significant only, as a painted image signifieth a man; or exhibiting also, as a sceptre, keys, and such like, which being exhibited, regal power is also conferred, and leave to enter the house; or they are besides applying signs, as that promise of God to preserve the 144000. this the Angel applieth to each one, by setting a mark on his forehead, Rev. 7.3. Or lastly, they are confirming and sealing signs, as earnests, seals, and such like. Now these four degrees meet in Sacraments: for, 1. The outward symbols do signify and represent Christ's body and blood. 2. Together with the sign, the thing signified is exhibited; yet not in the sign, but in the Sacramental action; the Minister exhibiting the sign, and Christ the thing signified. 3. The thing signified, generally promised to the faithful in the Gospel, by the exhibition of the sign is applied to every one of the faithful. 4. The same promise is confirmed by the Sacrament; whence they are not only called signs but seals also. Rom. 4.11.   

XVIII. From the union and relation of the thing signified, with the sign; there ariseth a sacramental phrase or speech, in which the thing signified is predicated of the sign: In this manner of speech is expressed what these outward signs signify, rather than what they are in themselves, or of their own nature.  
Gen. 17.9. Circumcision, by a sacramental phrase, is called the Covenant: but v. 11. properly, the Sign of the Covenant. Exo. 12.11. The Lamb is called the Passeover: which place is vindicated from our Adversaries exceptions, by the like say. Luc. 22.1. The day of unleavened bread came, in which the Passeover was to be killed. ver. 8. Go and prepare the Passeover for us, that we may eat. ver. 11. There is an Inn, where I must eat the Passeover with my Disciples. and v. 12. There prepare the Passeover. v. 15. I have desired to eat this Passeover with you. To the purpose serve all those places, in which Expiation is attributed to sacrifices, and Purification to water and washings; also in which the name Jehovah is given to the Ark, or to Jerusalem, Psal. 47.6. Ezek. 48.35. Like testimonies are in the New-Testament. Mat. 26.26, 27, 28. While they were eating, Jesus took bread, and when he had blessed, broke it, and gave it to his disciples, saying; Take, eat, this is my body: likewise, taking the cup, and having given thanks, he gave to them, saying, Drink ye all of this, for this is the blood of the New Testament, etc. See the like places in Mark, Luke, and 1 Cor. 11. so, 1 Cor. 10.4. And the rock was Christ. Ephes. 5.26. That he might sanctify his Church, having purged her with the washing of water. Col. 2. v. 12. Being buried with him in Baptism. Hebr. 9.13. For if the blood of bulls, and of goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh. Yea, the very same is seen in other speeches besides sacramental, as Gen. 41.37. The seven cows, are seven years; that is, types and figures of seven years: Rev. 17.9. The seven heads, are seven hills; and v. 12. The ten horns are ten Kings.   

XIX. This kind of speaking, is called a Sacramental Metonymy of the thing signified, for the sign. Now it is not material whether the trope be in the attribute, or in the copula, or coupling of the words: for though the trope may be in the attribute, yet the cause or ground of the trope is in the copula.  
The material cause of a simple enunciation, consisteth in the subject and attribute; but the copula being affirmed or denied, makes up the formal part; by which it becomes true or false, proper or figurative: for as often as things of different natures, are affirmed or joined by the copula, that speech is false or tropical, the seal therefore of the trope is in the predicat; but the cause thereof in the copula. Whereas then the copula (is) in this enuntiation, This is my Body, conjoins things of different natures, to wit, bread and Christ's body: necessarily the speech must be false; but to say so were blasphemy; or else tropical: Therefore the interpretation of such speeches is plain; bread is the body of Christ, that is, a Sacrament of his body: Circumcision is God's covenant, that is, a sign or sacrament thereof: seven Kine are seven years, that is, figures of seven years: so we are said to be cleansed with waters sacramentally, because baptism or washing is the sacrament of cleansing: so sacramentally, the sacrifices of the Old Testament are said to expiate, because they were types of expiation by Christ.   

XX. The end of the Sacraments, is the sealing of the Covenant of Grace.   

XXI. The effects of the Sacraments, are not justification or sanctification, as if it were by the work wrought; but the confirmation and sealing of both benefits.  
This is plain, by the example of Abraham, who before he was circumcised was justified, Rom. 4.11. Therefore the Pontificians falsely affirm that the Sacraments confer remission of sins, and such like benefits, by their own inward virtue out of the work wrought: These places then of Scripture, in which such things are spoken of the Sacraments, are to be expounded by a sacramental metonymy, as is said.   

XXII. Sacraments are common to all that are in the Covenant, in respect of the signs; but proper to to the Elect, in respect of the thing signified.   

XXIII. Sacraments are necessary to salvation, not simply and absolutely, as if they were the prime causes thereof; but hypothetically, as they are ordinary means of salvation, to be used, as Christ hath commanded.  
Hence saith Bernard; Not the want, but the contempt damneth.   

XXIV. The Word and Sacraments agree in substance; for what the testament promiseth, the seal confirmeth: but they differ, 1. In that the word is received by the ear, the Sacraments perceived by the eye, so that the Sacrament is a visible word. 2. Because the word of the Gospel is general; but by the Sacrament, the promises of the Gospel are applied to every believer. 3. Because by the Word faith is ordinarily begot, and confirmed by the Sacraments.    
Sacraments are of the Old Testament, or of the New. Of the Old Testament, there were two principal and ordinary; to wit, Circumcision, and the Passeover.  
Of these we have handled in the doctrine of the Ceremonial Law.  
Of the New Testament, there are two; Baptism, and the Lords Supper.  

The RULES  

I. The Sacraments of the Old and New Testament agree in the thing signified, in respect of substance, to wit Christ with his benefits, which is the kernel of all the Sacraments.  
Heb. 13.8. Jesus Christ yesterday, and to day is the same, and for ever. Rev. 13.8. The Lamb slain from the beginning of the world; to wit sacramentally, in the Sacrifices and Passeover.   

II. Baptism doth answer Circumcision analogically; so doth the Lord's Supper, the Passeover: For as Circumcision was the Sacrament of initiation, or of engraffing into the Covenant of regeneration, or spiritual circumcision, so is Baptism; And as the Passeover was the Sacrament of spiritual food, even so is the Lords Supper. Hence the holy Supper succeeded the celebration of the last Passeover.   

III. The difference between the Sacraments of the Old and New Testament, consisteth in this. 1. In external signs. 2. In the manner of signifying; for there was signified, that Christ was to be exhibited. 3. In number: For besides Circumcision and the Passeover, they had also other Sacraments; We have none besides Baptism and the Lords Supper. 4. In amplitude; for the New-Covenant doth not extend itself to one and the same people. 5. In continuance; for those continued only till Christ's first coming, but these remain to the end of the world. 6. In clearness.   

iv The difference then which the Pontificians feign, is false; That the Sacraments of the Old Testament were types of the Sacraments of the New Testament. 2. That the Sacraments of the Old Testament did only shadow out justifying grace; but that ours have really in themselves the body of spiritual good things.  
As for the first difference; it is one thing to be a type of Christ, another thing to be types of the Sacraments in the New-Testament. That Circumcision and the Passeover were types of Christ, is said; but that they were types of our Sacraments, I deny: for it were most absurd to think, that they were instituted only to represent ours. The other difference also is false: for both in those Sacraments, and in these, Christ with his benefits are the matter and marrow. But the difference between the Sacraments of the Old and New Testament, is rather this; that they were shadows of spiritual good things, whereof Christ was the body, Col. 2.17.   

V Neither will it follow, that therefore the Sacraments of the New-Testament are not better than those of the Old, because they do not confer justifying grace for the work wrought: for their prerogatives remain, as they are expressed in the third Rule, chief the second and sixth.  
Here it is wont to be objected, that if we acknowledge not this their fictitious difference, the Sacraments of the Old Testament will be clearer than these of the New; for the Passeover represents Christ's death, clearer than the Bread in the Lord's Supper. But we must know wherein the clarity of a Sacrament consisteth chief, to wit, not in external signs only, but in the Sacramental word. Now are not these words very clear: This is my body which is given for you; This is my blood which is shed for you? There is nothing so plain concerning Christ's death, in the Passeover. Besides, it is false that the kill of a Lamb was a clearer sign; because many more and obscure signs were added to the kill of the Lamb; as also because the breaking of bread, the pouring out of wine, and the receiving of both, do most clearly represent the breaking of Christ's body, the shedding of his blood, and the participation of both.   

VI In vain do the Pontificians reckon among the Sacraments of the New-Testament; Confirmation, Penance, Extreme Unction, Ordination of Ministers, and Matrimony.  
Three things are required to a Sacrament. 1. That it be instituted by God under the Covenant of grace. 2. That it may have an external Symbol ordained by God. 3. That the Promise of grace may be annexed to it. Now these three belong only to Baptism and the Lords Supper, and not to any of the rest. Confirmation is a Popish ceremony, in which the Bishop or his Suffragan having asked certain questions of the party baptised, concerning the Heads of Religion, besmears him with a little ointment, putting a linnen-cloth on him, not to be removed by the witnesses before the third day; and he cuffs him, the better to remember the matter, and that he may be sufficiently furnished with the Holy Ghost against Satan's tentations. But where in Scripture do we read of the institution of this Sacrament, and of its ceremonies? where is the Promise? We may more truly call this the Pope's excrement, than a Sacrament; and that mark which the Beast puts upon the forehead of his worshippers, Rev. 3, 16. Therefore impiously do they prefer this Sacrament to Baptism; for they teach plainly, that Baptism is perfected by it, an that in this there is a greater measure of spiritual gifts then in Baptism: and whereas any Priest or Pastor may administer Baptism, yea any Layman, or woman; Confirmation must only be performed by the Bishop or his Suffragan. Penance is a Sacrament with them, in which the sinner having given trial of his repentance, is absolved by the Priest. We indeed acknowledge, that repentance is enjoined to sinners, and that a power of absolving is given to Ministers; though they feign a far other penance and absolution, as shall appear hereafter: But in the mean while, there is no outward symbol instituted by God which hath a promise; neither can these words, [I absolve thee] be in stead of a symbol, as Bellarmine would have it. Extreme Unction is a Sacrament amongst them, in which the Priest having rehearsed some Litanies, anointeth the party that is dying, with hallowed oil of the Olive, in those parts of the body where the seats of the five Senses are; and this he doth after the party's confession and absolution, to the end he may recover his health, if it be expedient for him, and that the remainder of his sins, after he hath received the other Sacraments, may be wiped away. Christ indeed promised his Disciples, that the sick on whom they were to lay their hands, should recover, Mar. 16.18. James also commanded that the sick should be anointed, after imposing of hands and prayer by the Elders: which ceremonies were not Sacraments, but voluntary rites joined with miracles, which together with the gifts of miracles are expired. Therefore between Extreme Unction, and this, there is no similitude: For, that I may say nothing of that magical exorcism with which the oil is hallowed, it is certain, that in the Apostles time, not only dying people (as now in Popery) but any also that were sick, were anointed. Ordination is a Sacrament among them, in which the Bishop alone or his Suffragan layeth his hands upon the Minister, and delivereth to him with solemn words a Book, a Platter, a Pastoral staff, etc. using also the ceremonies of Unction and Shaving, and imprints on him an indelible character, to confer Justifying grace, whereby he might rightly use the power of the Keys. Now although Ministers may be ordained by imposition of hands and prayers, after the example of the Apostles, yet this Imposition is a thing indifferent; but for the Popish ceremonies, they are partly Jewish, as anointing, partly Heathenish, as shaving, expressly forbidden Leu. 19.27. Marriage is no Sacrament of the Covenant of grace, both because it was instituted before the fall, as also because it is common to all that are within, & without the Covenant: yet we deny not but that Marriage is a representation of that spiritual wedlock between Christ and his Church; but if for this it were a Sacrament, than there should be so many Sacraments, as there be Parables and Allegories. Hence divers Schoolmen have denied this to be a Sacrament: And in what esteem it is among the Papists, appears by this, that they make an irreconcilable war between Marriage and Ordination, and forbidden Marriage in their Clergy, as if it were an unclean thing.     

CHAP. XXIII. Of Baptism.  
Baptism is the first Sacrament of the New-Testament, in which the Elect being received into the family of God, remission of sins, and regeneration in Christ's blood, and the Holy Ghost, are confirmed by the outward sprinkling of water.  

The RULES.  

I. The word Baptism signifieth a dipping and aspersing, or washing.  
That it signifieth aspersion, appears in Mar. 7.4. And when thy come from the market, they eat not except they be washed.   

II. Here are four appellations of Baptism to be considered. 1. The Baptism of water a. 2. Of light or doctrine b. 3. Of the Spirit, or gifts of the Spirit c. 4. Of blood or martyrdom d.  
a Mat. 3.11. I baptise you with water. ᵇ Mat. 22.25. The baptism of John, (that is, all his ministry both of doctrine and baptism) whence was it? & Act. 18.25. Apollo knew only the baptism of John. ᶜ Act. 1.5. You shall be baptised with the Holy Ghost. ᵈ Mat. 20.22. Can you be baptised with the baptism wherewith I am baptised?   

III. Christ our Lord, is the principal efficient cause; but the instrumental, is the Minister lawfully called.   

iv Therefore we hold not that baptism lawful, which is administered by any private man, or a woman, as in Popery.  
For if in earthly Commonwealths that is not accounted of, which a private man doth without command; how much less can Christ be pleased with such disorder in his Church?   

V 
* 
A. R. The outward matter of Baptism is water.] I will here add the reasons why water is used in Baptism. 1. Because the dipping in water represents Christ's death and burial, and withal our mortification; so the rising out of the water, is a shadow of his resurrection, and our spiritual vivification. 2. Water is a cheap and common element, therefore obvious, and easily obtained. 3. In the beginning the Spirit moved on the waters, and was the cause of generation; so in the baptism of water and the Spirit, is effected our regeneration. 4. Water washeth away the filth of the body, so doth Baptism the spots of the soul. I will pour upon you clear water, and you shall be cleansed from all your iniquities, Ezek. 36. By this water, Eph. 5. Christ cleanseth his Church. 5. Water quencheth the thirst of the body, so doth Baptism the thirst of the soul. 6. Water cools the heat of the body, so doth Baptism the heat of God's wrath; and the fire of our lusts. 7. Baptism is the Sacrament of illumination, Heb. 6.4. & 10.32. Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to illuminate, is used for baptising; and baptism is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination; and the days of baptism were called the days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of light. Now water is a diapharont body, by which light is transmitted to us; so is mental illumination by the water of baptism, in which now we are not dipped, but besprinkled, which is all one: for the gifts of the Spirit are expressed by the sprinkling of clear water, in Ezekiel, and by the sprinkling of water in the old Purifications, and by the sprinkling of the Lamb's blood in the Passeover, to which the Apostle alludes, Heb. 10. having our hearts besprinkled from an evil conscience.   The outward matter is water: But for oil, salt, spittle, and other things which Papists join to this element, belong rather to the profanation, than administration of baptism.   

VI The internal matter is Christ, with his death, passion, resurrection, etc.   

VII. The internal form consisteth partly in actions, partly in wo●ds.   

VIII. The action is, the aspersion of water; which is used for dipping.  
The dipping in, and rising out of the water, was a clear symbol of Christ's burial and resurrection; But because of the weakness of infants, in cold countries, we use sprinkling; which probably was used by the Apostles, when they baptised in private families.   

IX. It is not much material, whether one aspersion or three he used: so it be void of superstition, and that it be not performed drop by drop, or by the finger, but so that the symbol may answer the sprinkling or washing.   

X. The word by which Baptism is to be administered, is to be comprehended in Christ's institution, especially in these words; I baptise thee in the name of the Father, of the Son, and of the Ghost.   

XI. The Latin tongue in Baptism, and the superstitious consecration, or exorcism of the water; are repugnant to the form of Baptism.   

XII. The internal form consisteth in the analogy of aspersion, and remission of sins; as also of regeneration or sanctification.  
In this, Baptism answers the legal aspersions, by which likewise remission of sin by the blood of Christ was shadowed: Water also, as it cleanseth from filthiness, and moisteneth the Plants doth adumbrate regeneration, whereby we die to sin, and live to righteousness: See Rom. 6. v. 1. etc.   

XIII. The end of Baptism, besides those which are common to it and the Lords Supper, is the sealing of our regeneration, and of our reception, or engraffing into the family of God.   

XIV. The subject of Baptism, are all that be in the Covenant; even the children of those who are reckoned among the number of the Covenanters.  
This rule is grounded, 1. on Christ's command, Matt. 1.14. Suffer little children, and forbidden them not to come to me: they ought not then to be kept off from Baptism, whom Christ will have to be brought to him; The words used in this place, and Luc. 28.15. Of little children and infants, are emphatical. 2. On the reason alleged by Christ, Matt. 19.14. For of such is the kingdom of heaven: For if to them the kingdom of heaven, and the Covenant of Grace belong, the seal of the Covenant must needs appertain to them also; but they are capable of the Covenant, Gen. 17.7. I will be thy God, and of thy seed. Act. 2. v. 39 Te you and to your children is the Promise made. 3. On the analogy of circumcision; for with this Sacrament infants were initiated. 4. On the example of the Apostles who are said to baptise whole families, Act. 16.15.33 It were a foolish thing to apply that rule, 2 Thess. 3.10. If any will not work, let him not eat, to Infants: so perversely do the Anabaptists wrist the places of Scripture to a contrary meaning; which those that are of years, are commanded to be taught, before they are baptised.   

XV. Infants have both Faith and Reason: although not in the fruit, yet in the seed and root; though not in the second act, yet in the first; though not by an outward demonstration of the work, yet by the inward virtue of the Holy Spirit.   

XVI. But concerning the Infants of Infidels, the case is otherwise; for they are not to be baptised till they be of discretion, and are able to testify their Faith.   

XVII. The baptism of Bells, is a profanation of the Sacrament, and idolatrous.   

XVIII. As naturally we are born, before we eat; so Baptism is before the Lord's Supper.   

XIX. Baptism is not to be iterated, if the essentials thereof were used.  
Hence it is, that our Church ratifies the Baptism of the Popish Church; not as it is abused there, but as it is administered in the name of the Holy Trinity.   

XX. Baptism is necessary, not absolutely, but in respect of Christ's command; neither must we feign such a necessity, as permits any other besides the Minister to baptise; or, to cause us think they are excluded out of heaven, if they die unbaptised.   

XXI. The Baptism of Christ, and of John, are in effect the same.  
The Pontificians deny that John's baptism was instituted by God: against these plain testimonies; Matt. 21.25. Luc. 3.2. and 7.30. Joh. 1.33. Neither matters it that John distinguisheth between his baptism, and Christ's, Mar 1.8. For there the opposition is not between baptism and baptism, but a comparison only between the office of the Minister in Baptism, and Christ; for the Minister giveth the Symbol, but Christ the things signified. They say, that such as were baptised by John, were rebaptised, Act. 19.1. etc. If they were rebaptised by the Apostle, we gather that they were not rightly baptised by some, who were imitators of John: neither yet can we find out of the text, that they were rebaptised: for those words, v. 5. are not Luke's concerning Paul, but Paul's concerning John and his disciples: therefore this place favoureth neither Papists nor Anabaptists.     

CHAP. XXIV. Of the Lord's Supper.  
THe Lord's Supper is the other Sacrament of the New-Testament; in which Christians that are of age, receive spiritually Christ's body and blood sealed to them in the reception of Bread and Wine according to Christ's institution.  

The RULES.  

I. The Lord's Supper is called metonimically the Eucharist, or Thanksgiving; Sinaxis, or a collection; the Lords Table; the New-Testament; and Synecdochically, the breaking of Bread.   

II. It hath the same efficient causes that Baptism hath.   

III. The outward matter thereof, or Signs, are Bread and Wine.   

iv The Supper is lame, without both Signs; and to rob the people of the Cup, is Sacrilege.  
Mat. 26.27. Drink ye all of this. 1 Cor. 10.16. The Cup of blessing which we bless, is it not the Communion of Christ's blood? And 11. v. 26. As oft as you shall eat this Bread, and drink of this Cup, you declare the Lords death.   

V The inward matter is Christ, with all his satisfaction and merit.   

VI As it is Jewish superstition, to use unleavened Bread; so the Popish Penny-Wafers are superstitious relics.   

VII. It's outward form consists in Actions and Words.   

VIII. The Actions are the breaking of Bread, and pouring out of Wine; the distribution of both Signs, and the receiving thereof with the hand and mouth.   

IX. The word is, the whole Institution, containing the Eucharist, the command, and the promise; but the promise chief.   

X. Therefore it is impiety to think that the Bread is turned into Christ's body, only the bare accidents remaining; by the low mumbling of these five words For this is my body, and that with one breath, and the Priest's intention.   

XI. The internal form consisteth in the Analogy of the sign, and the thing signified: in which, by Bread and Wine are signified Christ's body and blood, as spiritual meat and drink; but by the breaking of Bread, and pouring out of the Wine, are represented the breaking of his body or crucifixion, and shedding of his blood; and lastly, by the distributing and receiving of both, the applying of Christ's death.   

XII. The breaking of Bread is not a thing indifferent.  
For Christ made use of this himself, and commanded it to be used; saying, do this; which he himself explained, adding, This is my body which is broken for you. From this the Supper is so called, by this also the Church's union is showed. 1 Cor. 10.17. We being many are made one bread and one body, for we are all partakers of one bread.   

XIII. The words, This is my body, can neither be meant of transubstantiation, nor of consubstantiation: but the meaning is, This (to wit the Bread) is the Sacrament of my body.  
The Papists interpret the words these: That which is contained under the kind of Bread, is my Body. The Lutherans these: in, with under this is my Body. The reason of our interpretation, is explained in the former chapter. They say that it is absurd to use tropical phrases which are obscure, in Christ's Will and Legacy, By'r, 1. This supposition of theirs is false, that tropical phrases are obscure; for we use tropes oftentimes to illustrate. 2. It is false also that tropes are not used in Wills and Testaments: for jacob's Will shows the contrary, Gen. 49. And Mose's, Deut. 33. David, 2 Sam. 23. Tobias 4. Matathias, 1 Mac. 2.3. If there be no Trope in the Lord's Supper, then let them show how the Cup can be called the New Testament in his blood, without a Trope. That saying of Augustine's (Advers. Adimant. cap. 12.) is worthy here to be set down. The Lord doubted not to say, this is my Body, when he gave the Sign of his Body.   

XIV. It is one thing to say, that Christ is present in the Bread; and another, to maintain his presence in the Supper: for Christ is present in his Deity and Spirit; he is present also in his body and blood, by a Sacramental presence, 1. Of the Symbol, not that he is present in the Bread, but that he is represented by the bread as by a Symbol. 2. Of Faith, whereby we apply Christ with his merits to us. 3. Of Virtue and efficacy.   

XV. The proper end of the Supper (not to speak of others) is, to seal our spiritual nutrition or preservation to life eternal, by the merit of Christ's death and obedience; whence depends the union of the faithful with Christ, and with themselves.   

XVI. It is an intolerable abuse, to take this Sacrament to prove one's innocency, in the courts of justice, to confirm men's covenants, to prosper our purposes and actions, etc.   

XVII. The Lord's Supper must be often times taken.  
As often as you shall eat this bread, etc. 1 Cor. 11.26.   

XVIII. The Supper differs from Baptism, not only in external signs, but in its proper end: because Baptism is the sign of spiritual Regeration; but the Supper, of nutrition: also in the object or subject to which; for Baptism is given to Infants, the Supper to those only who are of years, and have been tried: they differ also in time, for Baptism is used but once, the Lords Supper oftentimes.   

XIX. The Popish Mass is altogether repugnant to the Lords Supper.  
1. The holy Supper is instituted by Christ, the Mass by the Pope: 2. the Supper is a Sacrament instituted in memory of Christ's sacrifice, which was once offered; but the Mass among Papists is the sacrifice itself to be offered every day: the Ancients indeed called the Lords Supper a sacrifice; yet not expiatory for sins, but Eucharistical, and such as is joined with prayers, and charitable works, which are acceptable sacrifices to God. 3. Christ did not offer himself in the Supper, but on the Cross; but they will have Christ to be offered in their Mass. 4. Christ instituted his Supper for the living; but the Mass is celebrated for the dead also. 5. In the Holy Supper, Christ's body was already made by the virtue of the Holy Ghost, not of bread, but of the Virgin's blood: In the Mass Christ's body is made anew by the Priest, uttering his five words; and that of bread. 6. In the holy Supper, there was and remained true Bread, and true Wine; and it obtained this name even after consecration: In the Mass, if we will believe it, there remains only the outward species of the Element, and the accidents. 7. In the holy Supper, they all drank of the cup as Christ commanded: in the Mass, the Lay-people are denied the cup. 8. In the Supper Bread was broken, to represent Christ's body broken on the Cross: In the private Mass the bigger Host is broken into three parts: the first is for the triumphant Church; the second, for the Church in Purgatory; the third, for the Church here on earth.     

CHAP. XXV. Of the nature of the visible Church.  
HItherto of the outward communion of the Covenant of grace: follows, the external society of the visible Church, whereby all that be called, are accounted for members of the Church: Now the Church is considered either in itself, or in opposition to the false Church; the Church is considered in herself in respect of her own nature, and outward administration.  
The visible Church then, is a visible society of men called to the state of grace by the Word and Sacraments.  

The RULES.  

I. The name of Church and Synagogue, is the same with the Hebrew Kahal, and Edah; but the society of Christians is more usually called the Church.   

II. We must carefully here observe the distinction of the word, that we may know of what Church we speak.   

III. For whereas it is distinguished into the triumphan, and militant: that belongs to the doctrine of the state of glory; this is for our present consideration.   

iv The militant Church is divided into the visible and invisible.   

V The invisible Church, is the company of the Elect only.  
This is called invisible, not as if the men that belong to her were not visible as they are men; but that they are not perceived as they are elect: for the Lord knows only who are his, 2 Tim. 2.19.   

VI This belongs to the doctrine of special vocation; for by her proper effects, to wit, faith, charity, and such like, the elect which are the invisible Church are known.   

VII. The visible Church is the company of all that are called in common, as well Reprobates as Elect.   

VIII. This word, Church-visible, is ambiguous: for properly it is meant of the universal Church, dispersed through the whole world; more strictly, of any particular Church, as of France, England, Holland, etc. but most strictly, of the representative Church, or the company of Pastors and Elders.   

IX. Her efficient cause in common, is the holy Trinity; in particular, Christ.   

X. The matter of the Church are they who are called in common, and received into the Covenant of grace, and Infants that are born in the Church.   

XI. Neither unbaptised Infants, nor Catechumeni, nor excommunicate persons, are to be excluded out of the number of the Church's members.  
The two former sorts of Men belong to the Church by the right of covenant, though not of profession; but for the third kind, though they be cast out of some particular Church, yet they are not simply ejected out of the catholic, though the Papists excommunicate them.   

XII. The form of the Church consisteth in a double union; the first is, of her conjunction with Christ her head; the other, of her members among themselves.   

XIII. The first union is in this, that in the Church not only Christ as the head is eminent; but also as the head, he communicates his gifts and virtue to the members.  
Ephes. 1.22. And he hath appointed him over all things to his Church, which is his body, and the fulfilling of him, who filleth all in all. and cap. 5.23. For the man is the head of the woman, even as Christ is the head of his Church: and giveth salvation to his body, etc. Col. 1.18. And he is the head of the Church, which is his body.   

XIV. They make a monster of the Church, who set up any other universal head thereof besides Christ.  
For as she is not headless, so she is not manyheaded, for of one body there is but one head, except it be a monster: neither must therefore the Church, because visible, have a visible head on earth: for properly the elect only are members of the Church; therefore though she be visible in respect of outward administration, yet she is invisible in respect of the elect, and of their union with Christ.   

XV. The other union of the members, or of particular Churches among themselves, consisteth in the unity of profession, faith, and charity.  
Ephes. 4.4, 5, 6. There is one body, and one spirit, as you are all led into one hope of your vocation: there is one Lord, one Faith, one Baptism, one God and Father of all, etc.   

XVI. The principal end of the Church is God's glory; the proximate, our salvation.   

XVII. Of the adjuncts, we must observe her Titles and Notes.   

XVIII. For her titles, she is called One, Catholic, and Holy.   

XIX. Christ's Church is one, in respect of the form now explained.   

XX. She is Catholic, in respect of the union of time, place and persons.  
The Church Catholic hath a triple signification, 1. A very general one, to wit, of the whole society of men and Angels. 2. A more particular of the company of all elect men: 3. Most special of all, of the visible militant Church.   

XXI. She is Catholic in respect of time, because she hath not utterly failed since the beginning of the world; but still there hath been some visible Church.  
As the light of the Moon decreaseth, though her substance never wasteth: even so although the light of the Church is sometime clearer, sometimes obscurer; yet she remains the same still; and visible too; not to Hog's eyes, but to the godly.   

XXII. In respect of place and persons, she is Catholic; because she is not tied to place and persons.  
Matt. 24.14, 15. This Gospel shall be preached through all the world. Act. 10.34, 35. Of a truth, I perceive that God is no accepter of persons; but in every nation, he that feareth him and worketh righteousness, is accepted with him.   

XXIII. The Church is holy in common, because of her calling and covenant; but particularly in respect of the Elect, who are holy in Christ, by an imputed righteousness begun in them.  
Concerning the holiness of vocation, God saith to Moses, Deut. 7.6. Thou art a holy people to the Lord thy God. Of imputed and begun holiness, Paul, 1 Cor. 6.11. But you are washed, but you are justified in the name of the Lord Jesus, by the Spirit of our God.   

XXIV. The inherent holiness of the Church in this life is imperfect, except in respect of Christ, who by his perfection covers her imperfection; and in the hope of future perfection.  
Eph. 5.26, 27. Christ hath loved his Church, and hath given himself for her; that he might sanctify and cleanse her with the washing of water by the word; that he might present her to himself a glorious Church, not having spot or wrinkle or any such thing; but that she might be holy, and without blemish.   

XXV. Therefore the Church is not free from all error, as the Papists say; for although the Catholic Church doth not so err in the fundamentals of Faith, as to fall off utterly, yet she is not quite exempted from error, seeing there is no member of her perfect in this life: as for a particular Church, she may both err, and become a harlot.  
Hence the Church of Rome, which in the Apostles time was like the woman clothed with the Sun, having a Crown on her head, and the Moon under her feet, is so degenerated, that she is likened to the Whore sitting upon the Beast, Rev. 12.1. and 17.1. etc.   

XXVI. The notes of the visible Church are the pure Preaching of the Word, and lawful administration of the Sacraments.  
We spoke above of the Notes of the invisible Church, that they depended upon the works of Vocation: for the notes of the Elect specially called, and of the visible Church are the same. But here these notes are only considered, by which the Church is undoubtedly made visible: now it appears that these are the notes of the Church, out of these testimonies. Matt. 28.19, 20. Go and teach all nations, baptising them in the Name of the Father, of the Son, and of the H. Ghost; teaching them to observe all things which I have commanded you. Act. 2.42. And they continued steadfastly in the Apostles doctrine and fellowship, and in breaking of bread, and in prayers. Some adjoin Ecclesiastical discipline; but this is contained under the two former; for this discipline is required of both.   

XXVII. These notes belong to all Churches alike, so fare as concerneth the fundamentals of Religion: but in respect of accidentals, they are in some Churches more, in some less.   

XXVIII. Therefore we are not presently to doubt of the truth of any particular Church, because of every error or abuse.  
For there is not so much purity expected, as not to err in any one Article, or in the administration of the Sacraments; so that there be not a falling off from the hinge of salvation, to wit, from the two Tables of the Law, and Faith in Christ, 1 Cor. 3.11, 12. For no man can lay any other foundation besides that is laid, which is jesus Christ: Now if any build upon this foundation, gold, silver, precious stones, wood, hay, stubble; every man's work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is; if any man's work abide which he hath built thereupon, he shall receive a reward; if any man's work shall be burned, he shall suffer loss, but he himself shall be saved, yet so as by fire.   

XXIX. Of the fifteen Notes of the Church, rehearsed by Bellarmine, some are true, and agree with ours, from which notwithstanding the Church of Rome is afar off; but others are either strangers to the visible Church, or they are the Notes rather of the false, then of the true Church; or they are not convertible with the Church, for they neither belong to her alone, nor always.  
1. His first Note is the name Church and Christians: But the imposing of names is a matter rather of fact then of right; therefore, an argument taken from the name is of no force, without the thing answer to the name, Rev. 3.1. Thou art said to live, but thou art dead. 2. Antiquity: but this belongs not to the Church alone, nor always. Not alone, because the World, the Heaven, the Elements, have antiquity, yet are not the Church; Not always, because the Church hath not been always ancient, there was a time when she was new: true Antiquity is the first principle of things, which as it is first, so it is most true; therefore, in general, the Church's antiquity is to be reckoned from Paradise; in particular, the Apostolical Church, from the preaching of Christ and his Apostles. But the Church of Rome as it is at this day, arose long after the Apostles times. 3. A constant duration without interruption. This indeed is the property of the visible Catholic Church, but depending on God's promises, it doth more appear to Faith then to sense; and as that is not true antiquity which depends not from the first principle, so there can be no duration which hath not its original from the same. 4. Amplitude and multitude of Believers: this belongs not always to the Church, as we may see in that Church that was in the time of our first Parents, Noah, Abraham, etc. Yea this note is not natural to the Church; for there is still the greater number amongst the wicked, Mat. 7.13. Enter in at the narrow gate. & Luke 12.32. Fear not little flock. 5. The succession of Bishops: But this also neither is the Churches Note alone, nor always. Not always; for as it was not in the beginning of the Church, so it will cease towards the end: not alone; for in the false Church there is found a succession of Bishops; whence we must look rather on the succession of Doctrine then of persons; and the persons are to be judged by their Doctrine, not this by the persons; They have not Peter's inheritance, who have not Peter's Faith, saith Ambrose. 6. An agreement in Doctrine with the ancient Church: This indeed is a true Note, but it is the same with ours, to wit, the purity of the Word and Sacraments, as it was in the time of the Apostolical Church, from which the Roman hath fallen. 7. The union of the members with their head the Pope, and among themselves. The first limb of this Note belongs to the false and Apostatical, not to the Apostolical Church: that Church is she that worships the Beast, Rev. 13.12. The latter cannot be a tributed to the Church alone; for there is union also among Devils, Matt. 12.8. The 8. is holiness of Doctrine, which is the same with the sixth. 9 The ninth is efficacy of Doctrine; this also answers the sixth, and our Notes too; but it agrees no ways to the Roman Church. 10. Holiness of life in the first authors and planters of Religion. Now this Holiness is either inward or outward; if inward, 'tis not a mark of the visible Church. He is a true Jew that is so in secret, Rom. 2.29. God knoweth who are his, 2 Tim. 2.19. if outward, it is false; for Satan can transform himself into an Angel of light, 2 Cor. 11.14. Therefore the Church is to be judged by her doctrine, not by the life of her Doctors, Mat. 23.2. Whatsoever they bid you observe, that observe and do, but do you not after their works. 11. The glory of Miracles. 12. The light of Prophecy. But the gifts of Miracles and Prophecy were extraordinary, given to confirm the Gospel, which are now vanished since the Gospel hath been propagated; wherefore the Apostles make no promises of other miracles and prophecy, but they rather make this bragging of Miracles and prophesy a Note of the Antichristian Church, 2 Thes. 2.9 Rev. 13.13. And Christ himself saith, that He will not know such, Mat. 7.22.13. The thirteenth Note, is the confession of adversaries, as Heretics, Jews, etc. But the authority of such testimonies is as great as the adversaries themselves are, by whose accession nothing is added, and by the want nothing diminished. 14. The fourteenth, is the unhappy end of those who have opposed the Church. 15. The fifteenth, is the happiness of them who have defended her: But this Note is so uncertain, that it deserveth not the name of a Note; for of such, man knoweth not either love or hatred, Eccl. 9.3. Yea it is rather a Note of the false Church; for it is certain, that for the most part the Church's condition in this life is wretched and sad, Joh. 16.20. Verily, verily, I say unto you, ye shall weep and lament, but the world shall rejoice.     

CHAP. XXVI. Of the outward Administration of the Church.  
HItherto of the nature of the Church; now follows its Administration, which is either ordinary, or extraordinary: the ordinary is public or private; the public is ecclesiastical, or politic; the ecclesiastical is that which handleth spiritual things: This is either proper to public persons in the Church, or common to the whole Congregation.  
The proper, is that which is executed by any Minister of the Church according to his calling. The Ministers are they to whom God hath committed the charge of his flock.  

The RULES.  

I. No man can have the charge of a Church, but he that is lawfully called.   

II. No man is to be forced to undertake the Ministry.   

III. Ministers are not to be debarred from Marriage.  
1. Cor. 9.5. Have not we power to lead about a wife, a Sister, as well as the rest of the Apostles and brethren of the Lord, and Cephas? 1 Tim. 3.2. A Bishop must be without reproof, the Husband of one Wife; and v. 4. One that ruleth well his own house, having his children in subjection with all gravity.    
Ministers are either ordinary, or extraordinary; They were extraordinary, whom God raised upon extraordinary occasions, either to establish a new government in the Church, or e se to repair the old government when it was decayed.  
Such were the Prophets in the Old-Testament: But in the New, John Baptist, Christ, the Apostles, Prophets, that is, such as were furnished with the gift of interpreting Scripture; Evangelists, that were the companions of the Apostles, and supplied their rooms in their absence; Pastors to rule and teach the Churrh, and Doctors for the Schools, Eph. 4.11.  

The RULES.  

I. The marks of extraordinary Ministers, were extraordinary gifts.   

II. Such were the gifts of Prophecy, Tongues, and Miracles.   

III. These extraordinary gifts continued so long as it pleased God, and the Church's necessity required them; which being taken away, the ordinary Ministry succeeded.    
Ordinary Ministers are they who be furnished with ordinary gifts, and an ordinary calling: And these are Pastors, Doctors, Presbyters and Deacons. The Pastors are they who are set over a particular flock, to teach them, to administer the Sacraments to them, and to watch over them.  

The RULES.  

I. The name of Bishop belongs to all Pastors, 1 Tim. 3.1.   

II. Although this custom prevailed in the Church, that he who had the charge of the Diocese of particular Churches, was named Bishop, yet the name of Universal Bishop belongs to none.    
There are Doctors, who in the Schools teach Youth the grounds of Truth, which they may afterward profess in the Churches.  

The RULE.  
Pastors differ from Doctors, in this, That they have the charge of the Church; these, of the Schools: They are to move the affections; these, to inform the understanding of their auditors.   
Presbyters are godly and grave men, joined to assist the Pastors in such things as are fit for the good order of the Church, in visiting of the sick, in observing disordered livers, and such like.  
Deacons and Diaconesses, of old, were they, who had the charge to gather and distribute the church-good.  
Act. 6.1, etc. 1 Tim. 3.1, etc.  

The RULES.  

I. The collection and distribution of church-good, is of Divine right.  
This appears by the Oeconomie of the Old Testament; for by the command of God, Tithes were gathered for the Priests, Levites, and poor. In the New-Testament, Christ refused not the money that was offered by godly rich persons, Luke 8.3. out of which he sustained his Disciples and friends, and the poor also, Job. 13.19. In the Apostles time the Deacons had charge of the church-good, Act. 6.1. etc.   

II. As we reprove the covetousness of the Romish Church, supported with horrible superstition and idolatry in the gathering of Tithes, and other Church-duties, as likewise their profuse wasting thereof upon their pomp and luxury; so among Protestants, they grievously offend God and the Church, who unfaithfully dispense these goods.    
Thus of the proper administration; the common consisteth in the calling of Ministers, in the well ordering of the Church, in judging of Doctrine and controversies, and in the use of the Keys.  
The calling of the Ministers, is the choosing of fit men for the Church into the Ministry, after trial had of their life and doctrine, and an introduction of them by some solenm Rite into the possession of their Office.  

The RULES.  

I. The chief efficient cause of this vocation is God, who inwardly calls Ministers, and furnisheth them with his gifts: but the ministerial cause is the whole Church, or at least the representative, consisting of Pastors and Presbyters, or other Churchmen, and not the Bishop or Pastor alone.  
For the Apostles never challenged to themselves alone the right of Election, Act. 1.23. and 6.5. and 14.13.   

II. Three things are required to a lawful calling; trial, election, and confirmation.   

III. Trial is both of life and doctrine; and the life must be first tried before doctrine: for he is not to be admitted to the trial of Doctrine, whose conditions are not to be endured.   

iv The manner of Election is this: After the pouring out of fervent prayers to God, the persons being named out of whose number one is to be chosen; either by the vocal suffrages of all, or of the greatest part, or else by holding up of hands, that one is elected.   

V Confirmation is the introduction of the parties elected, in which public prayers being premised, he is recommended to the Church, and his calling is confirmed by imposition of hands.   

VI The Pontificians falsely say, that this is an unlawful calling, which is done by the Presbyters without the Bishop.  
For Bishops have not by Divine right, greater power and authority.   

VII. The Reformed Church hath ratified the calling of them, who in our forefather's time reform the Church; not as if it proceeded from Popery, as a bunch or swelling of the Church, but as principally they were called by God, and furnished with gifts.  
They object, that such men were called under Popery, but that their vocation is expired since they fell off: We answer, that they are falsely accused of falling off; for they have not fallen off from the Gospel, to the preaching of which they were called even in Popery, but from the corruption of the Gospel: neither have they cause to cry out that they were called to preach the doctrine of the Romish Church; for whereas they comprehend their doctrine under the title of the Gospel, the Minister who observeth that in very truth it is far from the Gospel, he by the right of his calling might contradict the same: Although then they have revolted from the Romish Church, yet they have not revolted from their calling.   

VIII. Neither can they produce any thing whereby they may infringe the calling of our Ministers, performed according to the former Rules above handled.    
For, 1. When they ask by what right we teach? We answer the same that Christ did to those that asked the same question. Mat. 21.14. The Baptism of John, whence is it, from heaven or from men? Even so we say, the doctrine of our Ancestors, which is preached among us at this day, whence is it? Is it repugnant to the word of Christ and his Apostles, or is it consonant? If it be repugnant, let them show in what Articles; If it be consonant, they cannot reprove our vocation. For where the true Doctrine hath place, there the vocation is lawful: besides, that calling which answers the example of the Apostles and primitive Church, is lawful; but that our calling is such, cannot be denied.  
The power of judging Doctrines, is that whereby the Church inquires into men's Doctrine, and cuts off the controversies that trouble her.  

The RULES.  

I. Every private man may and aught to judge of the Doctrine he professeth, if it be consonant to Scripture or not.  
Acts 17.11. the men of Berea daily searched the Scripture, whether these things were so. 1. Cor. 10.15. I speak as to those who understand; judge you what I speak. 1 Joh. 4.1. Beloved, believe not every Spirit, but ●●y the Spirits if they be of God.   

II. This aught to be done also by the Presbytery or Assembly, when any great controversy ariseth.   

III. As the holy Spirit is the chief Judge of controversies; so the Scripture, which is the voice of the holy Spirit, is the rule by which the strait is known from the crooked.    
The power which concerneth the well ordering of the Church, is that which determines what things ought to be done decently in the Church.  

The RULES.  

I. The object of this power are the outward circumstances of Divine Worship; to wit, time, place, and such like, which in themselves be indifferent.   

II. If in these any inconvenience is found, the Church may lawfully abrogate the old Ceremonies, and substitute such as are more convenient.   

III. Yet the canons and customs of the Church must not equal the Scripture canons.    
The power of the Keys is that, which the Church useth for preservation of Discipline whereof are two parts; to lose, and to bind.  
To bind, is to denounce God's wrath against impenitent sinners.  
To lose, is to pronounce remission of sins to repentant sinners; both which have certain degrees. The degrees of binding are: 1. A severe exhortation and commination, after private admonitions have been rejected; this must be done by the Presbytery ᵃ. 2. A keeping off from the Lords Supper ᵇ. 3. The greater excommunication, by which the sinner is cast out of the Church, yet not without hope of pardon and return, if he repent ᶜ. 4. Anathema, or in the Syriac word, Maran-atha, when he is cast out without hope ᵈ.  
a Mat. 18.15, 16, 17. If they brother shall trespass against thee, go tell him his fault betweent thee and him alone; if he shall hear thee, than thou hast gained thy brother; but if he will not hear thee, then take with thee one or two more, that in the mouth of one or two witnesses every word may be established: and if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, &c ᵇ Mat. 7.6. Give not that which is holy unto dogs, nor cast your pearls before swine. ᶜ 1 Cor. 5.5. Let such a man be delievered o●●● to Satan to the destruction of the flesh, that the Spirit may be saved in the day of the Lord Jesus. ᵈ 1 Cor. 16.22. If any man love not the Lord Jesus christ, let him be Anathema Maran-atha. 1 Joh. 5.16. There is a sin unto death, I do not say he shall pray for it.  
In losing, the same degrees being observed, the sinner is by the Church received again into favour. So by the Apostles advice, the excommunicated Corinthian is received again into grace, 2 Cor. 2.7, 8.  

The RULES.  

I. Christ is the author and founder of this power.  
Out of the testimonies above cited.   

II. This power of the Keys is in the whole Presbytery, not in the Bishop or Pastor alone.  
The Pope falsely arrogates this power to himself. For to say nothing of that right which he claims from Peter, it is certain, that the Keys were not delivered to Peter alone, Mat. 16.18. but the same right was imparted also to all the rest. Mat. 18.18. Verily I say unto you, whatsoever ye bind on earth, &c, and joh. 20.23. Whose sins ye shall remit, etc.   

III. The object of this binding, is the sinner; who either was not amended by private admonition, or whose scandal was greater than could be done away by private exhortation.   

iv The form consisteth in the decent observation of degrees: for when the first and second will prevail, we should not make use of the third, and very seldom of the fourth.   

V Popish Indulgences, which are the fictitious treasure they brag of, gathered by the Pope out of the merits of Christ, of the blessed Virgin, and of the Saints, who suffered more (as they teach) than their sins deserved; are far from the power of the Keys.  
Let the treasure of Christ's blood suffice, which cleanseth us from all sin, 1 Joh. 1.7.   

VI Losing, consists not in those Satisfactions which they enjoin sinners.  
By satisfaction here, we understand not that which is given to the Church by a serious testimony of repentance, and that publicly, when it is required; but that which satisfieth for sin, Besides, their opinion is grounded on a false supposition, that the punishment is reserved, after the fault is remitted. Of this we will speak in the doctrine of Justification hereafter.   

VII. The end of this power, is the preservation of the Church's honour, and the forcing of wicked men to repentance.   

VIII. The power of the Church, and of the Magistrate, differ in these. 1. The object of this, is any man; but of that, the members of the Church only, without exception of the greatest personages. 2. The object of this, are the body and outward goods; but of that, the soul. 3. This punisheth even penitents; that receiveth penitents into favour.   

IX. Ministers and Presbyters should not divulge any secret offence, revealed to them by him whose conscience is oppressed, except the safety and peace of the Public require it; lest others be debarred of the Church's comfort.    
Thus of the Church-government: the Political is that whereby the Church also is governed by the Magistrate.  

The RULES.  

I. Magistrates are the Church's nursing-fathers', as they are keepers of the two Tables of the Law, as they preserve Churches and Schools, and defend the Truth.   

II. The Clergy is not exempted from the Magistrates subjection.  
Rom. 13.1. Let every soul be subject to the higher powers. The examples of Christ paying toll-mony, Mat. 17.27. and of Paul appealing to Cesar, Act. 25.11. witness this.   

III. The Infidel-Magistrate must be obeyed in things that may be done with a safe conscience.   

iv We must pray for Magistrates that be infidels, 1 Tim. 2.1. etc.    
So much of the Public Administration: the Private, is, whereby each member of the Church is coupled with one another in the bond of love, to the edifying of the whole Mystical body.  
See Rom. 12.6, etc. 1 Cor. 12.12, etc. Eph. 2.20. & 4.1, etc.  
Hitherto of the Ordinary Church-Government: the Extraordinary is, when, necessity requiring, a Council is gathered.  
A Council is a Meeting enjoined by the Civil Magistrate, or the common consent of the Church; in which men endowed with the gifts of the Spirit, and lawfully chosen for this purpose, undertake the Church's cause, and out of God's word define it. And this is either ecumenical and universal, or else particular. Particular is, National or Provincial.  

The RULES.  

I. A Council must be called by the Magistrate, if he be Faithful: If he be an Infidel, either it is to be procured by Petition; or if he be an open enemy to the Council, it must be held by the Churches common consent, necessity so requiring it.   

II. The Persons which should be present at the Council, are the Civil and Ecclesiastical Precedents, so many Scribes, and fit men chosen for this purpose: Neither are private men to be altogether excluded, who may be present at the handling of Doctrinal points; but not in matters of Scandal, which charity ought to cover.   

III. The matter which is to be handled in the Council or Synod, are Church-businesses which are of weight, and worthy of serious consideration.   

iv The form of the Council, consisteth in a religious and orderly disquisition of the truth.   

V It will be religious, if after fervent prayers to God, all things be tried by Scripture, as by an infallible rule.   

VI It will be orderly, if every man be mindful of his duty.   

VII. It is the part of the Civil Precedent, to gather the Council; to protect it being gathered; to prohibit all violence and disorder; to cause proclaim the Decrees lawfully made, and to curb the refractory.   

VIII. The Ecclesiastic Precedent, is to propose the Question; to moderate the Disputation, by the advice of his Assistants; to ask their Opinion; and by Notaries to record the Decrees.   

IX. The rest of the Delegates are to propose their opinion calmly, and roundly; or to assent to him that spoke before, if his opinion was right.   

X. The presidency that the Pope claims over Counsels, is far from this form; who neither consulteth with Scripture, nor asketh the opinion of his Assistants, but obtrudes his Dictates to be confirmed by the Council.   

XI. The form of the Council of Jerusalem was far otherwise, in which every man might lawfully utter his opinion: Paul and Barnabas had as much freedom to speak as Peter; and after their opinions had been canvassed to and fro, James at length concludes. Act. 15. v. 6.19.   

XII. The end of Counsels, is peace and truth in the Church.   

XIII. As far as Counsels agree with Scripture, so great is their authority; neither are they more exempted from erring, than the Church herself.  
What credit we are to give to Popish Counsels, may be seen both by the opposition of Counsels one to another, as likewise by their impious Decrees. The Counsels of Constance and Basil subjected the Pope to the Synod: but that of Trent on the contrary extols the Pope above all Counsels. The second Council of Nice impiously thrusts out the second Commandment; and that of Constance sacrilegiously robs the people of the Cup in the Lord's Supper.     

CHAP. XXVII. Of the False Church.  
THus in two Chapters we have considered the Church in herself: Now of the False Church, which is opposite to her, and her enemy.  
The Church's enemies are either open, or secret.  
These are called, in Rev. 20.8. Gog and Magog; that is, covered and uncovered.  
Her open foes are Heathens, Jews, and Mahumetans. The Heathens are they, who feign, paint, and worship false and fictitious Gods.  
The Jews deny the Trinity, and the coming of the Messiah, and interpret carnally what is spoken of Christ's kingdom in the Prophets spiritually.  
The Mahometans prefer their mohammed to Christ, and their Alcoran to the Scriptures; which Alcoran that Impostor compiled by the help of a Nestorian Monk and an Arrian, out of the sink of Gentilism, Judaisme, Mahumetism, Arrianisme, and other heresies.  
The hid or counterfeit enemies, are either false Christ's or Antichrists. False Christ's are they, who brag themselves to be Christ.  
As Simon Magus, Barcochab, Moses Cretensis, David Georgius, and such like.  
Antichrists are, commonly, all Heretics; but particularly, and by way of excellency, that great Antichrist.  
1 Joh. 2.18. Little children, now is the last time; and at ye have heard that Antichrist would come, even now many Antichrists are begun. & 1. c. 4. v. 3. Whatsoever spirit doth not confess that Jesus Christ is come in the flesh, he is not of God; but this is that spirit of Antichrist, of whom you have heard that he was to come, and that he is now in the world.  
Heretics are they, who maintain stubbornly against the plain light of truth, any doctrine which overthrows directly, or by necessary consequence, the fundamentals of Christian faith.  

The RULES.  

I. Not every Error makes an Heretic.  
For either there is an error against the foundation; as that of the Arrians and Marcionites, of whom, they denied the divinity of Christ, these his humanity: Or about the foundation; so the Papists err, while they teach Transubstantiation, which overthrows the truth of Christ's humanity: Or besides the foundation; such errors are by Paul compared to hay, wood, etc. 1 Cor. 3.12.   

II. An Heretic is made, 1. by an error in, or about the foundation, 2. by conviction, 3. by contumacy.   

III. Not every Schismatic is an Heretic.  
He is a Schismatic, who without hurting the foundation of Faith, departs from some Ceremony of the Church, out of ambition.    
The great Antichrist, is he, who under the name of Christ's Vicar, persecutes him.  

The RULES.  

I. The name Antichrist belongs not to one person alone, but to a whole state or order of men, as it were in the same kingdom succeeding each other.  
Even as the word of Highpriest. He is not then opposite to Christ, as one person is to another, in respect of substance; but he is opposite to him in respect of quality or office.   

II. The Papists will have Antichrist to be one particular man; a Jew of the Tribe of Dan, the Jews Messiah, and the restorer of their Religion, who shall reign at Jerusalem three years and a half, shall fight with Henoch and Eliah, shall offer to ascend to Heaven from Mount Olivet, but shall be destroyed by Christ.   

III. But we out of Scripture describe Antichrist thus. 1. That he is a man at one time one; but in succession of time, an order of men, in the same state succeeding each other. 2. Raised by Satan. 3. A Christian in name only. 4. In very deed Christ's enemy. 5. Sitting in the Temple of God as God. 6. Reigning in that great City, which ruleth over the Kings of the earth. 7. Seducing the Inhabitants of the earth with lying wonders. 8. Setting a mark on his followers. 9 Full of idolatry, ambition, avarice, cruelty and impurity. 10. Revealed in the last times. 11. He shall be destroyed by the breath of Christ's mouth, and shall be overthrown by his own lovers, and utterly abolished at Christ's glorious coming.  
If these things be proved, the description of the Pontificians will vanish in smoke. 1. He is not one particular person, but an order succeeding each other; as appears by the appointed time of Antichrist, which extends itself even from the time of Paul and John when this mystery began to appear, 2 Thes. 2.7. 1 joh. 4.3. even till the coming of Christ, 2 Thes. 2.8. whence that fiction of three years and a half faileth. 2. He is raised by Satan, 2 Thes. 2.9. his coming shall be with the power of Satan, Rev. 13.4. The Dragon gave him power: Whereas otherwise Magistrates are raised by God, Rom. 13.2, 3. Thirdly, A Christian in name only. 2 Thes. 2.4. He sits in the temple of God. Fourthly, Christ's enemy. 1 Joh. 4.5. He denieth Christ to have come in the flesh; to wit, by the sequel of his Doctrine. Rev. 13.11. He hath horns like the Lamb; by arrogating that to himself which belongs to Christ. Rev. 17.14. He fights against the Lamb: and 19.19. and 20.8. Fifthly, He sits in the Temple of God. 2 Thes. 2.4. Not in that of Jerusalem, which is abolished without hope of resurrection, Dan. 9.26, 27. But in the Church which is God's temple, 2 Cor. 6.16. Sixthly, He sits, that is, he reigns. Rev. 18.7. She sits as a queen. He sits as God, and exalts himself above everything that is called God, 2 Thes. 2.4. 6. He reigns in the great City, the type whereof is, The beast with seven heads and ten horns, sitting upon many waters; where the seven heads are seven hills and seven kings, or forms of Government, by a Metonymy; Ten horns signify ten kings; and the waters, many people and nations, Rev. 17.1. etc. Seventhly, Wonders are preached. 2 Thes. 2.9. Lying wonders. Rev. 13.13, 14. He worketh great wonders, so that he maketh fire to come down from heaven upon the earth in the sight of men, and he seduceth the inhabitants of the earth, etc. and ver. 15. And he had power to give life to the image of the beast, etc. Eighthly, And he caused every one great and small to receive his mark on their right hands or foreheads; and that none might buy or sell, but such as had his mark or name, or number of his name, etc. and his number was 666. Rev. 13.16, 17, etc. Ninthly, Idolatry by a familiar Scripture phrase is shadowed out by a Whore. Rev. 17.2. His ambition appears by that place in the Thessalonians; His covetousness is noted by his gainful merchandising, Rev. 18.11. His cruelty is set out by the Beast drunk with the blood of the Martyrs. Rev. 17.6. His impurity, by sins heaped up to heaven, Rev. 18.5. Yea thus in general, by the mystical name of Sodom, Egypt, Babylon and Jerusalem are described; in which mystical Christ, that is, Christ in his Members, is crucified. Rev. 11.8. and 14.8. Tenthly, He is to be revealed in the last times; He that letteth must be taken out of the way, 2 Thes. 2.7, 8. that is, the Roman Emperor; for so long as he lived in Rome, he hindered the revealing of the Antichrist. Eleventhly, there be two degrees of destroying: 1. He shall be slain by the breath of Christ's mouth, 2 Thes. 2.8. that is, with the sword of his word, which proceedeth out of his mouth, Rev. 19.21. The effect whereof shall be this, that as soon as Antichrists fraud shall be found out, the lovers of the whore shall hate her, and shall make her desolate and naked, and shall eat her flesh and burn her with fire, Rev. 17.16. 2. He shall be abolished by the glorious coming of Christ, 2 Thes. 2.8. When he shall be cast into that Lake of fire which burns with brimstone, Rev. 19.20.   

iv This description showeth not only what, but who this great Antichrist is; for that must needs be the thing defined, to which the definition belongeth: but the definition belongs to the Pope; therefore he is the thing defined.  
The Minor is proved by an induction or application of each member. 1. The first member is out of question; for every one knows that the Popes succeed each other. The second member is manifest both by its effects, as also by their example who have attained that Seat by wicked arts and ways, as Alexander the sixth, Sylvester the second, Benedict the ninth, of whom see Platina and other Popish Writers. 3. By profession, the Pope will not deny himself to be a Christian. 4. That he is Christ's enemy, and that he hath made horns to himself, like those of the Lamb, is apparent; because he claims to himself Christ's Prophetical, Sacerdotal, and Regal offices, together with the titles of Highpriest, Prince of Pastors, Head and Husband of the Church, etc. while he casts by Christ's word, as needless and obscure, like a nose of wax, equalling, yea, preferring his traditions to it: He overthrows Christ's Prophetical office, whilst he urgeth the merits and intercession of Mary and of the Saints: He destroys Christ's Priesthood, and his Kingly office, whilst he takes upon him to do what he pleaseth in the Church. But if you compare Christ's life with the Popes, the humility of the one with the pride of the other, the doctrine of the one with the doctrine of the other, concerning , Justification, the Sacraments, and such like articles, it will appear that fire and water are not more contrary. 5. That he sits in the temple of God, that is, in the Church, which is his temple, as is said, is manifest. Now the Roman Church, as it is Popish, is not called the temple of God. But 1. As in John's time it was the true Church of Christ; and so the Temple of Jerusalem of old, was called the temple of God, though it had been converted to a den of thiefs, Jer. 7. ver. 11. 2. As God hath there yet those that belong to election: The Pope is born in the Church, he sits in her, not as her true and natural Son, but as a Monster, a bunch or swelling, or as a canker cleaving fast to the body: Furthermore, that he sits there as God, the titles which his Flatterers give him, make it plain: they deny him to be a man; therefore they call him Admirable, which is Christ's title, Esa. 9.6. etc. (Gloss. de Elect. c. fund.) Also their Lord God, de concess. praeb. c. proposuisti. In the Council of Lateran, the acclamation which they gave to Pope Leo the tenth was, To thee is given all power in heaven and earth. But he extols himself above God, not only in preferring himself before Magistrates, which are called gods, especially before the Emperor whom he calls the Moon, and himself the Sun, but also by preferring his Decrees to God's Word, and consequently himself to God. 6. He possesseth that city, which hath seven hills, and had seven kings. That Rome hath seven hills all the world knows; but the seven Kings, metonymically, are the seven forms of Government which were in Rome before Popery: for there were, 1. Kings, 2. Consuls, 3. Dictator's, 4. Tribunes of the People, 5. the Decemviri, 6. Tribunes of the Soldiers, 7. Emperors. Of whom the Angel saith, Rev. 17.10. Five are now fallen, to wit, the Kingdom, the Dictatorship, the Tribuneship of the People, the Decemvirate, & Tribune-ship of the Soldiers. One, saith he, is, to wit, the Emperor with the Consuls, which remained under the Empire: therefore he saith, five, not six, are fallen: and another was not yet come, ibid. v. 10. to wit, the Pope; and he is one of the seven; and is the eighth: ibid. v. 11. the eighth, in respect of the seven that went before; of the seven, because the power, tyranny, idolatry, etc. of all the seven governments or kingdoms have met together in Popery as it were in a sink. He was, saith the Angel to John, v. 8. he is not, and yet he is; he was the Beast, or Rome; to wit, the Seat of seven Kings: he is not, the seat of Antichrist, not as yet revealed: And yet he is; to wit, the seat of the Emperor, reigning in john's time. These do agree so fitly with Rome, that some Jesuits are forced to confess that Rome is that Beast. 7. As for Miracles, there is no thing more usual in Popery then to brag of miracles; but what are they? they are lying wonders: He maketh fire to come down from heaven; that is, by the thunder of excommunication, he brings the fire of God's wrath from heaven; in token whereof, when he goeth about to excommunicate Kings and Princes, he flings down from the Capitol burning torches: but if you look upon the literal interpretation, Hildebrand was wont to shake sparkles of fire out of his sleeves; And they record in the Legends, that at the requests of holy men, fire hath been brought down from heaven. But he gives life also to the image of the Beast. By the name of image, idolatry is understood, by introducing of which, the Gentile idolatry as it were raised again out of the grave, was restored and quickened: but in a literal sense this is true; for it is known how Papists have caused their images laugh, weep, speak, etc. We read in the Legend of Thomas, that when he had presented to Christ's image the third part of his Theology, He asked if he had written well or not? The image answered; Thomas, thou hast written very well. 8. He puts a mark upon his followers, in which apishly, he imitates Christ, who signs his servants on the forehead, Rev. 7.5. etc. Besides, the mark, the name, and number of of the Beast are the same; to wit, the name containing the number 666. That name in Ireneus, the scholar of Polycarpus, who was Saint john's disciple, is λατεῖνος, the letters of which do exactly make up 666. λ 30 α 1 τ 300 ε 5 ι 10 ν 50 ο 70 ς 200  666 The name is very fit: for he reigns in Italy, where heretofore was the kingdom of the Latins; he prefers the Latin Bible to the Originals; his Ministers perform their Divine Service in Latin; and in Latin they writ all their Bulls, etc. he sets a mark generally on their foreheads and right hands, in that they are forced by open profession (the symbol whereof is the forehead) and by their actions (which are figured out by the right hand) to witness that they belong to the Roman and Latin Church. But particularly he sets a mark upon his followers, when in Baptism he signs them with the Cross; and in Confirmation, when he puts chrism on their foreheads; and when in Ordination of Ministers he anoints their head and fingers. 9 Concerning their idolatry and wickedness, read the History of the Popes; for to rehearse more, is not now our purpose. 10. He was revealed about the year 600. For after that Constantine the Emperor translated his seat to Byzantium, Sylvester took possession of the Palace; since which time the insolency of the Popes did so increase, that about the year 595. a most bitter contention arose between Gregory the Great and john of Constantinople, concerning the Supremacy. At length Boniface the 3. obtained of the Emperor Phocas, a Parricide and Tyrant, that the Romish Church might be the head of all the rest, and that he should be styled Universal Bishop. 11. As for his destruction; the event now shows how much his power is impaired by the preaching of the Word, and how many Kings have fallen off from him. Other passages we must expect with patience.   

V The King of the Locusts, the swarms of which were raised out of the bottomless pit, is a figure of Antichrist, and of his Clergy, Monks etc. Rev. 9.1.11.   

VI The two Beasts, Rev. 13. are figures of one and the same Antichrist. The first with seven heads ascending out of the sea, etc. very fierce; paints him out as he is in very truth. The latter like a Lamb, doth shadow him as he seems to be by his impostures.   

VII. The Dragon, Beast, and False Prophet, (for the same is signified by these names) sending out three impure Spirits like Frogs, called the Spirits of Devils, showing signs, and stirring up the whole world to battle, Rev. 16.13.14. The event doth so clearly show us of what this was the figure, that he who sees it not is blind.   

VIII. The Beast, c. 17. v. 1, etc. notes out the Seat of Antichrist; but the Whore that sits on the Beast, the Church of Antichrist.  
I have somewhat largely handled these things, because it is needful not only to know Christ, but Antichrist also: and these passages conduce not a little for the understanding of the Apocalypse.     

CHAP. XXVIII. Of Vocation in special.  
SO much of Vocation, as it is common to Elect and Reprobates: now the Special follows; which belongs only to the Elect. And it is that vocation whereby God calls the Elect, as yet in themselves miserable and corrupted; outwardly by the Word of the Gospel; but inwardly, by illuminating the mind and changing the heart, to be partakers of the grace of Salvation.  

The RULES.  

I. In Scripture, this is called A new Creation a, Regeneration b, a Drawing c, Divine Teaching d, and Resurrection e.  
a Ezech. 36.26. I will give you a new heart, and I will put a new spirit in the midst of you: and I will take away the heart of stone, and will put in you a heart of flesh. 2 Cor. 4.6. God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of jesus Christ. ᵇ Joh. 3.3. If a man be not born again, he cannot see the Kingdom of God. ᶜ Joh. 6.44. None can come to me except the Father draw him. ᵈ Joh. 6.45. It is written in the Prophets, they shall be all taught of God; whosoever therefore hath heard of the Father, and hath learned, cometh unto me. Joh. 5.25. ᵉ Verily, verily I say unto you, the time cometh, and now is, when the dead shall hear the voice of the Son of God, and they that hear it shall live.   

II. In the Schools it is called Actual Election, Effectual Calling, and Internal Calling.  
It may be called actual Election, because by this God puts in execution the decree of Election. For whom he predestinated, them he called, Rom. 8.30. So Joh. 15.19. I have chosen you out of the world. It is called effectual Calling, in respect of the calling of reprobates, which by their own fault is made ineffectual to salvation. It is called also internal, because the calling of reprobates is either outward only by the Word; or if they be any way inwardly illuminated or moved, 'tis but a temporary change.   

III. The principal efficient cause of vocation, is God; the impulsive is, his free mercy; the instrumental, the Ministry of the Word.  
Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, 2 Tim. 1.9. Who hath called you by our Gospel, 2 Thes. 2.14.   

iv The matter or object of vocation, is man elected, but in himself as yet miserable, natural, carnal, sinful, estranged from the life of God, yea dead in sin.  
Eph. 2.1. And you together hath he quickened, when you were dead in sins and trespasses. Col. 2.13. And you that were dead in your sins hath he quickened. Tit. 3.3. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another.   

V Therefore the Semipelagians err, when they give to man a preparation, or a propension to hearken to his vocation.  
The reason is plain by what we have said: for how can a dead man raise himself? no more can man further his own vocation.   

VI Yet man is not like a stock, when he is called: for he is the fit subject of vocation; seeing he is not a Lion, or Dog, but a rational creature; yet his reason helps him nothing to his vocation, till it be enlightened.   

VII. 'tis absurd to extend this grace of vocation to all men: where as common vocation (of which already) happeneth not to all men, as the whole story of the Old Testament teacheth; for not the Gentiles, but Jews were called.   

VIII. The form consisteth in the gracious change of man's mind and heart, whereby not only is the mind illuminated, but our stony hearts also are made fleshly, and framed to obedience.  
This appears sufficiently out of what is said, especially out of Ezech. 36.   

IX. Therefore the Arminian Novelists falsely teach, that the understanding is endowed with knowledge, and that the affections are irresistibly excited; but it's left in the freedom of the Will to believe, or not to believe: that the power to believe is given by irresistible grace, but not the act.  
This error is plainly overthrown by that which God pronounceth concerning the change of the heart, Ezech. 36.26. so Christ witnesseth that not only the Elect are taught of God, but all that have been taught come to him, Joh. 5.44.   

X. The grace of Vocation is plainly irresistible, not if you look upon our corrupted nature, which is harder than a stone; but in respect of the Holy Ghost, by whom the Elect are so drawn that they follow inevitably.   

XI. This drawing is no ways violent, nor doth it resist the natural liberty of the will; which of its own nature being corrupted, and bend to evil only, when the holy Spirit toucheth it, presently and freely it follows.  
This drawing is like that of the Shepherd, when with a green branch he draws the sheep after him, which follows not violently, but spontaneously: although this be not altogether alike; because the sheep is alured by its natural inclination; but man, by that propension which the Holy Ghost hath put in him; God indeed calls outwardly, but withal he illuminates the mind inwardly, that man might know the excellency of his vocation; so God moves the heart, that it might obey.   

XII. The Novelists also falsely teach, that sufficient grace is given to all men, but not the act itself of accepting and using that grace.  
This opinion overthrows itself; for if the grace of believing is not given in respect of the act, than grace is not sufficient, seeing no man is saved but he that believes: we confess indeed, that common vocation is sufficient to make the Reprobates excuseless, but not to save them: hence God speaketh, Isa. 5.4. What can I do more to my Vineyard, etc.   

XIII. 
* 
A. R. The Pelagians absurdly teach, that by grace is meant our natural abilities. This is true, if we take grace in that strict sense, as it is used in Scripture for the grace of vocation, justification, or salvation by Christ; which is no part effect, or property of nature, but altogether different from nature: for by nature we are the sons of wrath, saith the Apostle; But by grace we are saved, saith the same Apostle; by grace I am what I am, saith he; not I, but the grace of God with me: without me, saith Christ, you can do nothing. What have we which we have not received? Of ourselves we cannot think a good thought, saith Saint Paul. Here nature and grace are distinct; yet in a large extent, grace may be called natural, and nature may be called grace: the first is plain, because whatsoever perfects nature, may be called natural; and such is grace: 2. Whatsoever is in nature, as in its subject, is natural, but so is grace; for nature is the subject of grace: 3. Whatsoever we bring into the world with our nature, is called natural; Thus sin is natural, and hereditary diseases are natural, because we bring them with us: so Adam's original justice is called natural; and so are all angelical perfections, because they were created with them: so the sanctification of those in Scripture, who were sanctified from the womb, may be called natural. Again, nature may be called grace: for whatsoever is not of due debt, is of grace; such is nature, and all natural powers, and actions; for it is of grace that we live, and move and have our being in God; who is the prime and universal cause, without whose influence the second and subordinate causes cannot work: and therefore, even for the actions and faculties of nature, as eating drinking, sleep, life, health, etc. we are bound to give thanks, and to beg their continuance and preservation; to which duty we are not tied, if these be of debt, and not of grace. But saving grace is distinguished from nature, as the garment from the body; the one may be lost without the other: and so when the Fathers speak of Adam's original justice, they say, he lost his garment, and was stripped naked.   The Pelagians absurdly teach, that by the grace of Vocation, we are to understand our natural abilities.  
For the Scripture never thus useth the word Grace: but means either that grace which makes us acceptable, or that grace which is freely given: Eph. 1.5. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. Rom. 12.6. Having divers gifts, according to the grace which is given to us.   

XIV. The end of Vocation is God's glory, and the salvation of the Elect.   

XV. The time of calling is not tied to Baptism; for God calls some before, some in and some after Baptism.  
So Abraham before circumcision, was called and justified, Rom. 4.   

XVI. Out of these we may see what is the difference between general and special Vocation: that is oftentimes outward only, this is inward: though sometimes it be internal in Reprobates; yet the light of salvation which it affords to the mind is but weak, and the joy with which it affects the heart is but momentary; but this irradiates the mind with a full light, and seasoneth the heart not with a bare relish, but with a true sense of spiritual gifts, and fills it with true and constant joy: that may be lost, but the gifts and graces of this can never be lost.  
Of general Vocation, see Matt. 13.20. But he that receives the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it, yet hath he no root in himself, but dureth for a while. Heb. 6.4, 5, 6. It is impossible for those who were once enlightened, & have tasted of the heavenly gifts, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again to repentance. But of special Vocation, Paul, Rom. 11.29. For the gifts and calling of God are without repentance.     

CHAP. XXIX. Of Saving Faith.  
The effects of special Vocation, are immediate or mediate: the immediate effect is saving Faith, which is the gift of Vocation, whereby he that is elected applieth to himself the free Promises of Christ in the Gospel, and resteth in them.  

The RULES.  

I. This word Faith in Scripture hath five significations: for either it is taken metonymically for wholesome doctrine, and this is the Faith which, not by which we believe ᵃ; or for historical Faith ᵇ, or temporary ᶜ, or for the Faith of miracles ᵈ, or for saving Faith ᵉ.  
a 1 Tim. 1.19. Holding faith and a good conscience, which some having put away, concerning faith have made shipwreck ᵇ Jam. 2.19. Thou believest there is one God, thou dost well; the Devils also believe, and tremble. This faith than which consisteth in a bare assent, is common to the Elect and Reprobate. ᶜ Mat. 13.20. He that receiveth the seed into stony places, the same is he that heareth the Word, and anon with joy receiveth it; yet hath he not root, etc. ᵈ Matt. 17.20. If you had faith but as a grain of mustardseed, you would say to this mountain, remove hence to yonder place, and it would remove. This hath been given for a certain time, even to Reprobates, as we see by Judas, who had this gift of miracles, with the rest of the Apostles, Mat. 10.8. ᵉ Saving faith, which is proper to the Elect, is that which we defined.   

II. The principal efficient cause of this is God; the impulsive, is that saving grace by which we are elected and called.  
Act. 13.48. And they believed, so many as were ordained to life eternal. Rom. 11.7. The Election hath obtained, but the rest are blinded.   

III. Faith than is a free gift, both in that we have not deserved it, and because it is infused into us by the Holy Ghost.  
This is against Socinus, who calls faith a free gift, not because the Holy Ghost hath infused it, but because no man hath deserved it: but that faith is the gift or God, is plain; Phil. 1.29. For to you it is given in the behalf of Christ, not only to believe on him, but also to suffer for him.   

iv The instrumental cause by which Faith is given to us, is ordinarily the Word of God, in those that are of years.  
Rom. 10.17. Faith cometh by hearing, and hearing by the Word of God.   

V Therefore the bare preaching of the Gospel is not the cause of Faith, but as it is joined with the power of God's Spirit.  
Act. 16.14. The Lord opened the heart of Lydia, that she attended to the things that were spoken of Paul.   

VI The matter or object is commonly God's Word; but properly, the free Promises grounded on Christ.  
The Pontificians deny this latter part, against plain Scripture. Rom. 3.22. The righteousness of God by the faith of Jesus Christ, unto all and upon all that believe. & v. 25. Whom Christ hath set forth to be a Propitiation through faith in his blood. & c. 10.9. If thou dost confess with thy mouth the Lord Jesus, and believest in thy heart that God raised him from the dead, thou shalt be saved.   

VII. The form of Faith, for our better understanding, is divided into three parts; Knowledge, Assent, and Confidence.  
Knowledge is the understanding of things necessary to salvation. Assent is, by which we firmly believe those things to be true, which are delivered in God's word. Confidence is, that whereby every faithful man applies the promises of the Word to himself.   

VIII. There is knowledge and assent, both in saving, and in historical faith; but confidence is only in saving faith.  
Confidence is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuasion, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much assurance, Eph. 3.12. 1 Thess. 1.5. By the name then of Confidence is understood, either the apprehension and application of Christ with his benefits, or the quietness of conscience. In the former sense, it is the form of faith; in the latter, the effect.   

IX. Implicit faith then, which is the belief of the Church of Rome, with a blind assent, is no faith.  
Faith cannot be without knowledge, 1. Because it cometh by hearing, and hearing by the word of God, Rom. 10.17. 2. Because that is wisdom by which God is known, Isa. 53.11. Jer. 31.34. Joh. 6.69. & 17.3. 1 Cor. 1.21.   

X. Nor is that better than a mere historical faith, which is not joined with firm confidence.  
The Papists teach, that faith is only in the understanding, but not in the will and heart: but the Scripture plainly teacheth the contrary; Rom. 20.23. with the heart we believe unto righteousness.   

XI. Yet we teach not such a firm confidence as is no ways tossed with doubtings; but such a one as doth not finally yield to doubtings.   

XII. As for the effects or most proper acts of faith, S. Paul rightly tells us, that Faith is the subsistence of things hoped for, and the evidence or demonstration of things not seen, Heb. 11.1.  
It is indeed the property of faith, to make future and not existent things present, So Abraham is said to see Christ's day, Joh. 8.56.   

XIII. The subject of faith, are the elect and called.  
Of Infant's faith we spoke in the doctrine of Baptism.   

XIV. There are degrees of Faith; not only in different men, but also in one and the same man: so that it is sometimes weaker, sometimes stronger, but so that it can never be utterly lost.  
Isa. 42.3. He shall not break the bruised reed, nor quench the smoking flax. Phil. 1.6. I am persuaded, that he who hath begun a good work in you, will perfect it until the day of Jesus Christ. Heb. 12.2. Looking unto Jesus Christ the author and finisher of our faith.     

CHAP. XXX. Of Justification.  
THe mediate effects of Vocation proceeding from faith, are Justification, Sanctification, Assurance of salvation, and Christian liberty.  
Justification is Gods free action, whereby the Elect, through the most full satisfaction of Christ, are absolved from their sins, and are declared righteous, and inheritors of life eternal.  

The RULES.  

I. Justice in Scripture, is either of the Cause, or of the Person. Justice of the cause is, when a man, otherwise sinful, is said in this or that particular to be innocent and just. Justice of the person, is either begun, or it is perfected. This is called Legal, as it is required by the Law, and Evangelical, as it is showed in Christ by the Gospel. Begun justice, is that which the Holy Ghost gins in the faithful in this life, and perfects it in the other. The perfect righteousness of Christ, then, is the gift of Justification; but that which is begun, is the gift of Sanctification.   

II. To justify, in this place, is not to punish, nor to infuse inherent righteousness, as the Ponti&teians will have it: but in the sense it is taken in the Courts of Justice, it is to absolve from sin, and to pronounce one just.  
Prov. 17.15. To justify the wicked, and to condemn the just, both are abomination to the Lord. Isa. 5.23. Which justify the wicked, and take away the righteousness of the righteous. Mat. 11.19. Wisdom is justified by her children. Luc. 7.29. When these things were heard, all the people and the Publicans justified God. Luc. 10.29. He willing to justify himself.   

III. The efficient cause of Justification, actively understood, is the whole Trinity.  
2 Cor. 5.19. God was in Christ reconciling the world to himself. 1 Cor. 6.11. But you are washed, but you are sanctified, but you are justified in the name of the Lord jesus, and by the Spirit of our God.   

iv The internal moving cause is mere grace, or Gods free favour.  
That this is a free favour, and not an infused grace, will appear by these testimonies. Rom. 3.24. For they are justified freely by his grace. Ephes. 2.8. You are saved by grace through faith, and that not of yourselves, it is the gift of God. Tit. 3.4, 5. But after the goodness and love of God our Saviour appeared towards man, not by the works which we had done 〈◊〉 but by his mercy he hath saved us.   

V The external moving cause, is Christ God and man.  
Christ as the Son of God, is the efficient cause of justification in common with the Father and Holy Ghost: but as he is God-man and our Mediator, he is the outward moving cause, because by his merit he hath procured this gift for us.   

VI The instrumental cause of this, is the word of the Gospel.  
For it is the power of God to every believer, Rom. 1.16.   

VII. If we take Justification passively, in reference to man who is justified; it hath no other cause but faith, the instrumental.   

VIII. This phrase, We are justified by faith, is metonymical, and equivalent to this; We are justified by Christ's merits apprehended by faith.   

IX. Faith only is said to justify in respect of works, which are effects following faith, but not the causes of justification: for they do not precede him that is to be justified, but follow him that is justified.  
Although this particle [alone] is not found in Scripture, yet it is expressed by like phrases: Such are; Without works freely by grace, Rom. 3.24, 27, 28. But by faith, Eph. 2.8. Gal. 2.16. Though then faith be not alone, but is joined with works, yet it justifieth alone: As the Sun is not in heaven alone, yet he alone makes day.   

X. Faith doth not justify as if it were a work, or by its own dignity, but as it is an instrument apprehending Christ.  
The Papists grant, tha● we are justified by faith: but then they take faith here as ● work. Now faith in Scripture hath nothing ascribed to it, but as it apprehends; as a Gold-ring bears a high price for the Jewel in it. And hence it appears how finely those places of Scripture do agree, in which we are said to be justified, now by grace, then by faith, then by Christ's merits: for we are justified through God's grace, for Christ's merits apprehended by faith.   

XI. The matter of justification taken actively, is Christ's whole satisfaction, whereby he suffered the punishment due to our sins, and yielded perfect obedience to the Law.  
We have showed above, cap. 18. that Christ's satisfaction is placed both in his suffering, and in his actual obedience.   

XII. The matter of this taken passively, is man, miserable in himself, but elected in God, called and endowed with faith. Though then vocation naturally is before faith, and faith before justification, yet in time there is no difference.  
For as soon as man is effectually called, he is endowed with faith, and justified by faith.   

XIII. The form of it, actively understood, is the imputation of Christ's whole satisfaction, whereby it is made all ours, as if we had performed it ourselves.  
That justice which is imputed to the believer, is in Christ by inhesion, in us by imputation. Our adversaries deny, that in Scripture there is any mention of this imputation: But what can be clearer than these ensuing places? Rom. 4.6. As David calleth that man blessed, unto whom God imputeth righteousness without works. Phil. 3.8, 9 I account all things dung that I may gain Christ, and may be found in him, not having my own righteousness which is of the Law, but that which is by the faith of Christ, that is, the righteousness which is of God by faith. This is chief seen in that an tithesis whereby our sins are imputed to Christ, and his justice imputed to us. 2 Cor. 5.21. He made, that he should be sin for us who knew no sin, that we might be made the righteousness of God in him. The Papists also think it as absurd, that we should be justified by the justice of another; as if one should be called learned, for the learning that is in another. But these examples are not like: for one man is not so united to another, as the faithful are to Christ their head. Again, they will not have Christ's justice imputed to them; and yet they stick not to say, that the merits of dead men, and the justice of Monks are imputed to them.   

XIV. Yet, for understandings sake, the form of justification is expressed by two acts; by remission of sins, and imputation of justice; by judging our sins to be none, and our righteousness to be perfect.   

XV. And although these two benefits be the same in subject and time, yet they are indeed distinct.  
For they differ, 1. In definition: for it is one thing not to account us unrighteous, and another thing to esteem us righteous. Which that we may the better understand, we must know how these terms are different: Not just and just; Unjust and just; Not just and unjust; Not unjust and just. Not just and just, are contradictories.  and just, are partly privatives, partly contraries. Not just and unjust, also Not unjust and just, are diversa. We must also know, that Unjust and Just are not immediate contraries: for the medium is innocent, who is neither unjust, nor just. Now whereas the remission of sins, is a removing or putting away of our sins; but the imputation of justice, is the adjudging of it to be ours: by that we are accounted for not unjust, or innocent; by this, for just. Now who knows not, that it is more to be just, then to be innocent only; and not only to have done no evil, but also to have done good? But although these two now in man differ not in subject, but in some respect only; yet heretofore they differed in subject also: For Adam in Paradise was innocent, but not just; for he was at length to attain justice by his perfect obedience. 2. They differ in their proximate and proper causes: for Christ's death and passion are the cause or remission of sins, which are expiated by them, Heb. 9.22. Without blood there is no remission. 1 Joh. 1.7. The blood of Jesus Christ cleanseth us from all sin. But the cause of the imputation of justice, is Christ's perfect obedience. Rom. 5.19. For as by the disobedience of one man many are made sinners, so by the obedience of one many are made righteous. We have showed above, Cap. 18. that this obedience is that actual, by which he fulfilleth the whole Law for us. 3. They differ in their proper effects, for by remission of sins we are freed from damnation, Rom. 5.9. Much more than now being justified by his blood, we shall be saved from wrath through him: But by imputation of righteousness, we attain over and above life eternal. Rom. 5.17. Much more they which receive abundance of grace, and of the gift of righteousness, shall reign, etc. so Gal. 4.5. both effects are put; Made under the Law, that he might redeem them that are under the law (that is under the curse of the law) and that we might receive adoption. It is then a greater benefit to redeem a Slave, and being redeemed to adopt him, then only to redeem; it is a greater favour to give and forgive, then barely to forgive; therefore that justification is lame, by which only Christ's passion is imputed, and which only consisteth in remission of sins.  
Here divers things are objected, 1. The Scripture in many places makes mention of Christ's Passion, or Remission of sins only. But this is no wonder, for in many places it speaks Synecdochically; its sufficient that it explains itself in the  places. 2. The Apostle promiscuously useth these phrases as equavalent; to forgive sins, and to impute righteousness, Rom. 4.5, 6. But we answer, that it is one thing for propositions to be equivalent, and an other thing for one proposition to follow upon, or to conclude another: as Paul out of this phrase of David, Psal. 32.2. Blessed are they whose sins are forgiven them, etc. collects this, that David doth describe him to be blessed to whom righteousness is imputed without works. The reason of the consequence is, because if the remission of sins be free, then so is also the imputation of justice; Although then that is not formally spoken by David, which Paul affirmeth, v. 5. yet it is spoken by way of consequence: yea, it is an argumentation, as chrysostom saith, from the lesser to the greater; for if he be blessed whose sins are forgiven, then much more blessed is he to whom besides righteousness is imputed. 3. To whom sins are forgiven, to him also righteousness is imputed; and whosoever is freed from damnation, he is inheritor of life eternal: therefore these benefits are not different. Ans. Those things are not the same, which are in the same subject together: For so it would follow, that Vocation, Justification, and Sanctification are not different benefits, because every man that is called is also justified and sanctified. 4. In the pardon of sins, there are the sins of omission pardoned; and therefore by that man is made perfectly just: They add the reason of the consequence; Because he performs all things, who omits nothing. Ans. The consequence is false: because there is one cause why we are said to have omitted nothing; another, why we are said to have done all things. We are said to have omitted nothing, because Christ hath suffered for our sins also of omission: But we are said to have performed all things, because he hath for us performed all things. Besides, to have omitted nothing, and to have done all things, differ in respect of punishment and reward: for although the fault and the punishment are remitted to him who omits what he should do, yet for this there is no reward due to him. 5. It is absurd, that the same debt should be paid twice: If therefore satisfaction is made for sin by Christ's suffering, satisfaction also is not to be demanded by active obedience. Ans. Here is Ignoratio Elenchi: for there is is not a double payment of the same debt, but two parts of one payment; Neither is Christ's active obedience required to make satisfaction for sin, but to satisfy for our interest in the Kingdom of heaven. 6. If it be the same thing to be liberal, and not to be prodigal nor covetous; than it is the same thing to be just, and not unjust. Ans. The Assumption is false, because these are not immediate opposites; for there are men who are neither covetous, nor prodigal, nor liberal. 7. If it be the same thing to be clothed, and to have nakedness covered; then it is the same thing to have our sins remitted, and justice imputed; because by the garment of Christ's righteousness our sins are covered. Ans. This is an unfit simile: for the sinner must not only be clothed, but he must be first unclothed, to wit from the rags of sin. Therefore as Joshuah the Highpriest had his filthy garments taken from him first, then new garments were put upon him, and a crown on his head, Zac. 3.4, 5. So we also first must be divested of this dirty garment of sin, than we are clothed with the glorious garment of Christ's righteousness.   

XVI. The form of Justification, taken passively, is, whereby believers lay hold on Christ with all his merits, by the hand of faith, and apply him to themselves.   

XVII. The end of that benefit is, God's glory, and our salvation.   

XVIII. Out of this commemoration of causes, we firmly gather, That man is not justified before God by his good works and merits.  
Reas. I. For, to be justified by grace, and by merit, are repugnant. Rom. 3.24. They are justified freely by his grace. & v. 28. Therefore we conclude, that a man is justified by faith without the works of the law, etc. 11.6. If by grace, than not of works, otherwise grace were not grace. 2. So, to be justified by Christ and his merit, and by works. Gal. 2.21. If righteousness is of the Law, than Christ died in vain. 3. By faith, and by works. Rom. 3.28. We conclude then that we are justified by faith without works. 4. To be justified by imputed justice, and by works. Rom. 4.4, 5. To him that worketh is the reward not reckoned of grace, but of debt: But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. II. If by justification, all matter of bragging is excluded, that God only may be glorified; then we are not justified by works. Rom. 3.19. That every mouth may be stopped, and all the world may become guilty before God. & v. 23. They have all sinned, and come short of the glory of God. & v. 27. Where is boasting then? It is excluded. By what law? of works? nay, but by the law of faith. The Pontificians here say, that in these places are meant only ceremonial works. But he who will observe that catalogue of works rehearsed, c. 1, 2, 3. ad Rom. shall find, that not only ceremonial, but moral works also are meant. III. If we be justified by works, than they are either such as go before, or follow after regeneration. But with neither of these are we justified: for before regeneration, our works are merely evil; and after, imperfectly good.   

XIX. The effects of Justification are, Peace with God, an access to him with boldness, a rejoicing in tribulation, and freedom from sin, not only in respect of guilt, as the Papists say, but in respect of punishment too.  
Otherwise Christ had suffered for us in vain, Isa. 53. Neither are the Elect chastised by God, that they might satisfy, but that they might be proved and bettered.   

XX. Imputed righteousness is perfect and equal in all believers.  
The imperfection of our faith is no hindrance: for as the same Jewel is touched by the firm and infirm hand, so is the same Justice of Christ obtained by the strong and weak believer.   

XXI. The same is never to be lost.  
For the gifts of Vocation are without repentance, Rom. 11.29.   

XXII. It is also one.  
Therefore when the Saints who are justified, pray for forgiveness of sins, they do not so much respect or consider the act of justification, as the fruit, certainty, and confirmation thereof.   

XXIII. Justification before God, if by faith: Justification before men, is by works.  
Of this, see Jam. 2.24. You see then that man is justified by works, and not by faith alone. Which saying is not contrary to that of Rom. 3.28. We conclude then, that man is justified by faith without works. For there, is meant that justification which is before men; but here, that which is before God: there, is understood historical faith which worketh not by charity; but here, that faith which is true and lively. Others say, that man is justified by works, not as by the cause, but as by the declarers and manifesters of justification.     

CHAP. XXXI. Of Sanctification.  
SAnctification follows Justification, as the light follows the sun.  
This is that free action of God, which sets at liberty the faithful ingraffed into Christ and justified by the Spirit, more and more from their native corruption, and renews them to his image, that they may be fitted by good works to glorify God.  

The RULES.  

I. To sanctify, in this place, is not to separate from profane use, or to dedicate to holy uses; but habitually to make holy.  
In the former signification, we are bid to sanctify the Sabbath.   

II. It is called regeneration, renovation, conversion, penance, repentance, and glorification.  
Yet these words are ambiguous; for the word regeneration, renovation, conversion, is either equivalent to vocation and the gift of faith, or it signifieth newness of life, when in the very act man dieth to sin, and liveth to righteousness: in the first sense it goeth before justification, and is the cause thereof; in the latter it follows it, and is the effect thereof: it is also named penitence and resipiscence, from the effect; which words do as much differ, as the Hebrew terms, Nicham and Schubh; or the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for that is of the mind, this of the heart; that wicked men may also have, this only the godly; Albeit this difference doth not still hold. It is called glorification by way of inchoation or beginning, as it is a forerunner of future glorification.   

III. The efficient cause of this, is in general the whole Trinity; particularly, and in respect of the terminus, the Holy Ghost, for this end sent by Christ.  
Hence he is called the Spirit of Sanctification, Rom. 14.   

iv The internal impulsive cause, is God's free bounty.  
Tit. 3.4, 5. But after the kindness and love of God our Saviour appeared toward man, not by works of righteousness which we had done, but according to his mercy he hath saved us, by the washing of regeneration, and renewing of the Holy Ghost.   

V The external impulsive cause, is Christ with his merit and efficacy.  
Ephes. 5.25. Christ loved his church, and gave himself for it, that he might sanctify it.   

VI The external instrumental cause, is the doctrine of the Law and Gospel; but the internal is Faith, the root of good works   

VII. To these we may add extraordinary means, whereby God casteth down the proud, and raiseth the humble; such are afflictions, miracles, terrors, etc.   

VIII. In the first regeneration or vocation, man is merely passive; but in sanctification, when he is endowed with saving faith, he is the chief agent of his own actions, yet not without the special grace and motion of the Holy Ghost.   

IX. The matter of sanctification is the whole man, with his intellect, will, and affections.  
1 Thes. 5.23. Now the very God of peace sanctify you throughout; and I pray God your whole spirit, soul and body be preserved blameless until the coming of our Lord Jesus Christ.   

X. The form is expressed in two acts; in the aversion from evil, and conversion to good ᵃ: that is called the mortification of the old man; this, the vivification of the new man ᵇ: that, a crucifying and burying; this, a resurrection c.;;  
a Psal. 34.15. Isa. 55.7. ᵇ Eph. 2.1. Col. 3.9, 10. ᶜ Rom. 6.2, etc. Gal. 2.20.   

XI. The end of this, is God's glory, our salvation, and certainty thereof: for there is no sign of election more evident.  
2 Tim. 2.21. If a man therefore purge himself from these, he shall be a vessel unto honour sanctified, 1 Joh. 3.3. And who hath this hope in him, purifieth himself, even as he is pure.   

XII. Sanctification in this life is not perfect; hence the works of the Saints are imperfect, for they feel a combat in them between the flesh and spirit, so long as they live.  
Rom. 7.19.23, 24. Gal. 5.17.   

XIII. Sanctification differs from Justification, I. In their genus; for the justice of that is in the predicament of Quality, but the justice of this in the category of Relation. II. In their form; For, 1. In Justification, Faith as a hand layeth hold upon Christ's justice; in Sanctification it is considered as the beginning and root of good works. 2. In Justification sin is taken away only in respect of the guilt and punishment; in Sanctification it is by degrees abolished in respect of its existence. 3. In Justification Christ's righteousness is imputed to us; in Sanctification a new and inherent justice is infused into us. III. In degrees; for Justification is one individual perfect act, equally contingent to all; but Sanctification is a successive act, by degrees tending to perfection, and according to the variety of the gifts of the Spirit, shining in some more, in some less.     

CHAP. XXXII. Of the Perseverance of the Saints.  
SO much of Justification and Sanctification: Now follows the Perseverance of the Saints, and Christian Liberty. The perseverance of the Saints, is the gift of God, whereby the Elect being justified and sanctified, are so confirmed by the grace of Christ through the Holy Ghost, that they can never utterly fall from it.  

The RULES.  

I. By the word of perseverance, we do not here understand that, whereby the Elect cannot fall into most grievous sins, whereby their Faith cannot be weakened, whereby they cannot for a time lose the effectual presence of God's Spirit; but that whereby they cannot totally and finally fall off from Faith and the grace of God.   

II. The efficient cause of this, is God the Father, Son, and Holy Ghost.  
Joh. 10.27, 28, 29. My sheep hear my voice, and I know them, and they follow me, and I give to them life eternal; neither shall they perish for ever, nor shall any man take them out of my hand; my Father who hath given them to me is greater than all, nor can any man take them out of my Father's hand: I and my Father are one. Eph. 1.13, 14. In whom also after that you believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory.   

III. The matter which hath the nature of the subject, is man truly elected, called, justified, and sanctified.   

iv The form consisteth, partly in the will to persevere, partly in the act itself: the will is never defective in the godly; but the act is sometime more intense, sometime more remiss.   

V Though then Faith may be lost in respect of the second act; yet in respect of the habit or first act by which it apprehends Christ, it is never lost.   

VI The end of this gift, is the assurance of our salvation, and a true and firm comfort.   

VII. Out of all this we conclude, that the Elect who are called, justified, and sanctified, are assured of their salvation.  
Besides the Scripture testimonies cited above: 1. The certainty of our Election confirms this; for the elect cannot perish, or become reprobate. Mat. 24.24. There will arise false prophets, and false Christ's, and will show great signs and wonders; so that they shall seduce, if it be possible, the very elect. 2 Tim. 2.19. Yet the foundation of God standeth firm, having this seal, the Lord knoweth who are his. 2. The certainty of Vocation. Rom. 11.29. For the gifts and calling of God are without repentance. 3. The certainty of Faith. Isa. 42.1. He will not break the bruised reed, nor quench the smoking flax. 4. The certainty of Justification, by which there is no condemnation to those who are in Christ Jesus, Rom. 8.1. 5. The certainty of Sanctification. Phil. 1.6. Being persuaded, that he who hath begun a good work in you, will perfect it until the day of Jesus Christ. The testimonies which Bellarmine allegeth to the contrary, are either such as speak not of the faithful, but of hypocrites, as Mark 4. ver. 12.13, etc. Luk. 8.13. Joh. 15.2. Heb. 6. ver. 4.5.6. and 10.26. 2 Pet. 2.21.22. Or else of a falling off, not from the Faith by which we believe, but which we believe, that is, from wholesome doctrine, which hypocrites also believe for a time, as 1 Tim. 1.19. and 4.1. and 1 Tim. 6.19. Or they are to be understood of those that are truly faithful, but conditionally; as Ezek. 18.26. When a righteous man turneth away, etc. and 1 Cor. 9.27. Gal. 5.4. The examples of evil Angels, and of our first Parents are nothing to this purpose; for they received only possibility, if they would be willing, but not will and possibility too; but there is another reason of the regenerate, who by the grace of the Spirit both will, and can persevere. Likewise the examples of Saul, Simon Magus, and Judas are impertinent, for they were reprobates. David and Solomon fell indeed grievously, but they lost not totally their Faith, as the repentance of both witness, Psal. 51. and the Book of Ecclesiastes. As for Peter's fall, we will say with Austin, Profession failed in his mouth, but not faith in his heart. There be two Arguments of our Adversaries chief to be considered. 1. It is temerity, say they, to boast of the certainty of Faith, whereas our salvation should be wrought out with fear and trembling, Phil. 2.12. Answ. The Elect are no ways to be accused of temerity, because they ascribe not to their own strength the certainty of salvation, by which they may a thousand times fall off, without God's grace; but they are kept by the power of God, 1 Pet. 1.5. therefore fear and trembling are not opposed to firm confidence in God, but to carnal presumption. 2. They say, that all admonitions will be in vain, and so away will be made to carnal security. Answ. This will not follow: for this Doctrine is so far from occasioning security, that it rather draws us from it. 1. Because it is one thing to stand, and another thing to seem to stand, 1 Cor. 10.12. 2. Because no man can promise to himself the certainty of salvation, except he try his Faith by his Sanctification. 3. Because, although the Saints do not utterly fall off from grace, yet they may fall into most grievous sins, in offending God and their neighbour, and may bring upon themselves divers calamities.     

CHAP. XXXIII. Of Christian Liberty.  
CHristian Liberty is a spiritual manumission or freedom, whereby the faithful are delivered from that slavery, to which they were bound before their conversion, that they may freely and cheerfully obey God.  

The RULES.  

I. The efficient cause of this liberty in general, is the whole Trinity; but in particular, Christ our Lord.  
Joh. 8.31, 32. If you abide in my word, you shall be my disciples, and ye shall know the truth, and the truth shall make you free, and v. 36. Therefore if the Son make you free, ye shall be free indeed.   

II. The instrumental cause of this, is Faith.   

III. The matter or subject, are faithful men.   

iv The matter about which this is conversant, are the Law, the service of sin and death, affliction of conscience in things indifferent, and men's commandments.   

V The form is expressed by divers conditions, as the objects are various.   

VI We have showed above in the doctrine of the Law, how we are freed from the Law.   

VII. We are not quite in this life free from the inherence of sin in us; but we are freed from the guilt and dominion of it; from that by justification, from this by sanctification.  
Rom. 5.12. Let not sin therefore reign in your mortal bodies, that you should obey sin in the lusts thereof.   

VIII. From indifferent things, that is, such as are neither commanded nor prohibited, we are so freed, that our conscience is not bound to keep or break them.  
Rom. 14.2, 3. For one believeth that he may eat all things, another who is weak eateth herbs; let not him that eateth, despise him that eateth not; and let not him that eateth not, condemn him that eateth.   

IX. Now in these cases a special care must be had of Faith and Charity: of faith, lest we take things not indifferent for indifferent; of charity, lest we offend our weak brother.  
Of Faith Paul speaks, Rom. 14.23. He that doubteth, if he eat, he is already condemned, because he eateth not of faith: but what is not of faith, is sin: of Charity, c. 14. ver. 1. He that is weak in the faith, receive you, but not unto doubtful disputation, etc.   

X. The same care of liberty is about men's commandments; for our conscience is not obliged to those things which are against God's commands, or being adiaphorous are obtruded as necessary; but we must not for conscience refuse obedience to those things that are consonant to God's command.   

XI. The end of this liberty, 1. Is true consolation arising out of our freedom from sin, death, and solicitude in things indifferent: 2. The service of righteousness, which indeed is true liberty: 3. The true worship of God, free from superstition, or the scandal of our neighbour.   

XII. Contrary to Christian liberty, is the liberty of the flesh and wantonness.  
Jud. v. 4. There are some men crept in now, of old ordained for this condemnation, ungodly men, turning the grace of our God into wantonness.     

CHAP. XXXIV. Of the coming of Christ, and Resurrection of the flesh; which go before the last Judgement.  
HItherto of the State of Grace, now follows the State of Glory.  
To this belongs the doctrine of the last Judgement.  
The parts whereof are three: 1. Of its Antecedents: 2. Of the Judgement itself: 3. Of the Consequents thereof.  
The Antecedents are, Christ's coming, and the Resurrection of the flesh.  
Christ's last coming, is his return from heaven to which he ascended, to judge the Earth.  

The RULES.  

I. It is most certain, that Christ will return to judgement.  
This was revealed even in the Patriarches times: Jud. v. 14. Enoch also the seventh from Adam, prophesied of these, saying, Behold the Lord cometh with ten thousand of his Saints, to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. The rest of the Scripture is full of such testimonies. Psal. 50.3, etc. Dan. 12. Mat. 24. & 25. Act. 17. Rom. 2. & 14. 2 Cor. 5. 1 Thess. 4, & 5. 2 Pet. 3. Rev. 19, etc.   

II. Although no man knows the time of Christ's coming exactly, in respect of the day and hour a; yet there are signs set down by Christ and his Apostles, showing that that day is not far off b.  
a Of that day and hour knoweth no man, not the Angels of heaven, except my Father only, Mar. 13.32. Nor the Son himself, but the Father alone. 1 Thess. 5.1, 2, etc. Concerning the times and seasons, brethren, it is not needful that I writ unto you; for you yourselves know well, that that day of the Lord will come as a thief in the night. ᵇ Mat. 24.32, 33. Learn a parable of the figtree: when its branch is yet tender and putteth forth leaves, ye know that summer is nigh; so likewise ye, when ye shall see all these things, know that it is near even at the doors.   

III. These Signs are either common, or proper.   

iv Those are common, which were to signify both the destruction of Jerusalem, and Christ's last coming.  
Such were these predictions of Christ, Mat. 24.4, etc. when he speaks both of his own coming, and of the destruction of Jerusalem as the type thereof; to wit, False Prophets, false Christ's, wars, pestilence, famine, earthquakes, persecutions for Christ's sake, treacheries, want of faith and charity, etc.   

V The proper Signs are, Extreme security and impiety a, The revealing of Antichrist and his destruction by the breath of Christ's mouth b, The ruin of Rome ᶜ, with the forsaking and burning of the Whore d.  
a Luc. 17.26.27. As it was in the days of Noah, etc. And as it sell out in the days of Lot, etc. 1 Thess. 5.3. When they shall say peace and safety, then sudden destruction cometh upon them, as travel upon a woman with child, and they shall not escape. 2 Tim. 3.1, 5. This know, that in the last days perilous times shall come; for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, etc. ᵇ 2 Thess. 2, 3. Let no man deceive you by any means; for that day shall not come till there be a falling away first, and that man of sin be revealed, the son of perdition. & v. 8. And then shall that wicked one be revealed, whom the Lord shall consume with the Spirit of his mouth, and shall destroy with the brightness of his coming. ᶜ Rev. 18.2. She is fallen, she is fallen, that great Babylon, etc. ᵈ Rev. 17.16. And those ten horns, that is, the ten Kings, shall hate the Whore, and they shall forsake her and make her naked, and shall eat her flesh, and burn her with fire.   

VI To these signs some add, A visible and general uniting of the Jews to the Church of Christ, which they teach must be expected in the last times.  

* 
A. R. * This opinion of the calling of the Jews, is plausible, if it were found in Scripture.] Here Wollebius strives to weaken the opinion of the Jews conversion before the last day; so did of old Caesariensis, Greg. Nazianzen's brother, Dial. 4. by denying, that in Scripture their conversion is expressed: whereas indeed the Scripture in many places speaks of this general calling. And though Hierome on Isa. 11. and Hos. 9 seem to contradict this truth; yet we shall find, that he doth not absolutely speak against their final conversion, but against the manner of it, which the Jews thought should be effected by Ellas, whom they dreamt would reduce them again into their own Country, and re-establish the ancient Law of Moses, and the whole Judaical worship. But to deny a total conversion of the Jews to Christ, is to keep up the partition-wall still, which Christ came to break down, represented by the rapture of the veil of the Temple at Christ's death. Why was Christ called the Cornerstone, if he did not mean to unite the two walls of Jew and Gentile? And how can that prophecy of his be fulfilled, There shall be one sheepfold, as there is but one Shepherd? That prophecy of Zachary, c. 12. v. 10. Rev. 1.7. They shall look on him whom they have pierced, and shall mourn for him; must be understood of the Jews final conversion, which shall be with godly sorrow and repentance, before the last day: for it is said there, He shall come wirh clouds. Luk. 21.27. Our Saviour foretells, that Jerusalem shall be trodden under, till the fullness of the Gentiles be brought in. We read in Rev. 7. that besides the innumerable multitude of all Nations that stood before the Lamb, there were of the Israelites also an hundred forty and four thousand on Mount Zion; A definite number being used for an indefinite: by which is intimated the Jews total conversion. In Malachi, c. 4. Elias is promised to turn the hearts of the fathers towards their children: which Prophecies the old Doctors apply to the conversion of the Jews by the preaching of Elias; and Christ tells us, that Elias shall come and restore all things, Mat. 17.11. This prophecy indeed is applied by Christ to his first coming, and John Baptist there is called Elias; yet this hinders not the application of the same prophecy to his second coming also: before which, either Elias shall come, or else powerful Preachers, in the force and spirit of Elias, who shall convert the Jews: And so the Fathers interpret these words, Psal. 59.6.14. They shall return in the evening; of the conversion of the Jews in the end of the world: And so they observe, that their late entry into the Church of Christ, which is the house ot the living God, was prefigured by the elder brother, Luk. 15. who came not in till he was entreated by his father; and that was after the younger brother, or Gentiles had returned. But their conversion is more plainly foretell by Hosea, cap. 1.11. The children of Judah and Israel shall be gathered together, and appoint themselves one Head: This cannot be meant so much of their return from their dispersion in their first captivity, as of their last conversion; for the Israelites never returned from their first captivity. This is more fully explained in Hosea, cap. 3.5. Afterward shall the children of Israel return, and seek the Lord their God, and David their King; and shall fear the Lord and his goodness in the latter days. Here by the latter days we cannot understand Christ's first coming; for we do not find, that this prephesie hath been yet accomplished. Some few here and there have been converted; but what is that to a general conversion of the whole Nation, or at least, of the greatest part? which the Apostle expresseth fully, Rom. 11.25. I would not, brethren, have you ignorant of this mystery, that blindness in part is happened to Israel, until the fullness of the Gentiles be come in, and so all Israel shall he saved: and ver. 32. God hath concluded them all in unbelief; that he might have mercy on all: Now all the circumstances and words, preceding and following, do make it plain, that Saint Paul speaks not of the spiritual, but of the carnal Israelites, or Nation of the Jews, and of their total conversion; which ver. 12. he calls their fullness, as he calls the total conversion of the Gentiles, the fullness of the Gentiles, ver. 25. And doubtless, Christ who came to save his people from their sins, to whom he preached in his own Person, and sent his Disciples, first of all to these lost sheep of Israel, 〈◊〉 prayed for them on the cross, and makes intercession for them still in heaven; will not forget, when the time comes, to bring back these straying sheep into his sheepfold. This is that Michael the great Prince, who standeth up for the children of Israel, and by whom daniel's people shall be delivered, every one written in the book of life, Dan. 12.1. So certain and indubitable was this truth, that in the primitive Church, as Saint Austin confesseth, l. 20. de civ. Dei cap. 29. It was ordinarily spoken and believed by the faithful, that the Jews by the preaching of Elias should believe in Christ. Yet I deny not but that the Jews hitherto have been like that fruitless figtree in the Gospel which our Saviour cursed; but here is the difference, that the figtree was never to fructify any more, but we must not say so of the Jews: I grant also, that the Fathers believed the Jews shall follow Antichrist; because he saith, that if another come in his own name, him they will receive: but it will not therefore follow, that they shall never have their eyes opened to discern the falsehood of Antichrist, and that they shall never follow Christ. Neither doth Saint Paul contradict himself, who having proved the conversion of the Jews, saith, 1 Thes. 2.16. That wrath is come upon them to the end. For he speaks there only of those perverse jews who lived in his time, they having crucified Christ, persecuted all his followers; therefore final destruction came upon them under Titus; or else, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifieth utterly, as we translate it; and so extreme or utter destruction came upon them. And whereas it is said, Hos. 1.6. That God will have mercy no more on the house of Israel, but will utterly take them away; this was spoken of the ten Tribes captivity from which they were not delivered, as the house of judah was, ver. 7. But what is this to the final conversion of the jews? As for those imprecations of David against them, Psal. 69. ver. 23, 24, 25. they have relation only to their temporal punishments and outward afflictions; and not to a final or endless obstinacy. To conclude, the Apostle proves out of Isa. 59.20. That all Israel shall be saved, because there shall come to Zion, (or as the LXX. translated it) out of Zion, the deliverer, and shall turn away ungodliness from jacob, Rom. 11.26. This Prophecy hath not been yet accomplished, therefore it is to be fulfilled in the end of the world, when the Deliverer shall turn away ungodliness from the whole Nation of the Jews.   This opinion is plausible, if it it were found in Scripture. The Prophetical testimonies which they allege were fulfilled in the Apostles times, when upon the breaking down of the partition-wall, the Jews and Gentiles were united into one body. In the Revelation we find nothing that doth solidly confirm this opinion. Their chief hold is in that of Rom. 11.25, 26. For I would not brethren that you should be ignorant of this mystery, lest ye should be wise in your own conceit; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in, and so all Israel shall be saved. The Apostles scope in this is, to dehort Christians from insulting over the Jews that are rejected, because they themselves are called. The reason is, because by their ruin the Gentiles have received salvation, ver. 11. Yet so that all hope of reconciliation is not cut off from the Jews. ver. 15. Nor are they exempted from being rejected, who being Christians only in name, are puffed up in their minds, ver. 20, 21. That former passage of the rejection of the Jews, which was not altogether without hope of pardon, doth show in a mystery that the Jews were not totally, but in part only rejected; not in respect of time, for it was to last only a while, but in respect of that part of the Jewish Nation which contains the Reprobates: so that the meaning is this; blindness hath happened not to all the Jews, but to a part only, that is, to the reprobates. Neither have these words, until the fullness of the Gentiles come in, this meaning, that there shall be such a plausible calling of the Jews, after the fullness of the Gentiles is come in: For there is nothing more usual than that these particles until or till, being denied or affirmed, signify the same that never or always: As we shown above, c. 19 Neither doth that which the Apostle subjoins, v. 26. hinder any thing this interpretaton, And so all Israel shall be saved: For by the name of all Israel, he understands the Elect, which indeed are the true Israelites, as above c. 9.7, etc. he showeth. And also in the following places, v. 28, c. 11. he explains, saying, As concerning the Gospel, they are enemies for your sakes; but as touching the Election, they are beloved for their father's sakes. The sum of the whole place is this: The rejection of the Jews nation in part, (whereby blindness shall remain upon the reprobate) doth no ways prejudice the elect of that same nation, but they also, and so all Israel shall be saved. See Calvin on this place.   

VII. The sign of Christ's presence shall be, doubtless, an incredible brightness and majesty, in which he shall appear.  
For he shall come in the clouds of heaven, Mat. 26.64. with incredible glory, Mat. 25.31. accompanied with the whole army of his Angels, ibid. with a great shout and voice of the Archangel, 1 Thess. 4.16. By reason of his brightness, the Sun and Moon shall be darkened (as lesser lights by the greater) and stars shall fall from heaven, that is, they shall seem to fall from heaven, and the powers of heaven shall be shaken, Mat. 24.29. yea at his sight, heaven and earth shall seem to fly away, Rev. 20.11.    
Thus of Christ's coming: The resurrection of the dead is, whereby the bodies of the dead shall be raised, but the bodies of those that remain alive, shall be changed, and shall be again united to their souls by an indissoluble union.  

The RULES.  

I. The Resurrection, called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is First, or Second. That, is a resuscitation from the death of sin to the life of righteousness; This, is a revocation from death corporal to life.  
Rev. 20.6. Blessed is he who hath part in the first resurrection.   

II. The Scripture proves the Resurrection of the dead, by testimonies a, examples b, types c, and reasons d.  
a job 19.25, 26. Dan. 12.2. Hos. 13.14. Mat. 22.31, etc. & 27.52. joh. 5.26, 27, 28. Phil. 3.21. 1 Thess. 4. and other such like places. ᵇ The example of those that were raised by the ministry of Eliah, 1 King. 17.22. Elisha, 2 King. 4.34. 2 King. 13.21. by Christ also, Mat. 9.25. Luc. 7.14. joh. 11.11. Mat. 27.52, 53. and by the Apostles, Act. 9.40. & 20.10. ᶜ The type of Aaron's Rod budding, Num. 17. of the Jews returning from Babylon, Ezek. 37. but chief of Henoch and Elias, Gen. 5. & 2 King. 2.ᵈ Reasons are drawn from the covenant of God, which is not broken by death, Mat. 22.30. from the promises of life eternal; from the Sacraments which are seals thereof, which 1 Cor. 15. are set down at large: but the chief reason is drawn from Christ, who is not only the type and example of our resurrection, but the beginning also thereof; for from the life of the Head, we undoubtedly gather the life of the mystical body.   

III. Though the Resurrection of the dead is above nature, and man's corrupt reason; yet it is neither against nature, nor against right reason.  
For right reason teacheth, that the dead can be raised, and shall be raised: That, is gathered from his omnipotence; this, from his justice. For as it is just, that some sins be punished after this life; so it is just likewise, that what was the companion of sin, should be the companion of pain.   

iv The general efficient cause of the Resurrection, is the whole Trinity; the particular, is Christ our Lord.  
Christ is the efficient cause of this three ways. 1. As God. 2. As the Judge of the world. 3. As Mediator. The first two ways, he is the efficient cause of resurrection both in the elect and reprobate: but the third way, he is the cause of the resurrection of the faithful, by his merit, efficacy, and inchoation.   

V The matter, is the same numerical body that man had in this life.  
Besides jobs testimony, job 19.26. the reason annexed to the third Canon, taken from God's justice, proves this.   

VI The form, consisteth in the reunion of body and soul, and restoring of the dead to life, and in the sudden change of those that remain, and in their freedom from corruption.  
1 Cor. 15.51.   

VII. The end, is the declaration of God's justice, and mercy: of that, in raising the wicked to condemnation; of this, in raising the godly to life eternal.  
Dan. 12.2. Joh. 5.28.29.   

VIII. In the Resurrection, the godly shall be freed not only from corruption and bodily defects, but shall be crowned also with glory.  
1 Cor. 15.42, 43, 44. It is sowed in corruption, it is raised in incorruption; it is sowed in dishonour, it is raised in glory; it is sowed in weakness, it is raised in power; it is sowed a natural body, it is raised a spiritual body.     

CHAP. XXXV. Of the last Judgement.  
SO much of the antecedents of the last Judgement: The Judgement itself, is that most glorious act, whereby Christ shall judge the whole world.  

The RULES.  

I. The certainty of the last Judgement, is proved by the same arguments by which we proved the certainty of Christ's coming, and of our resurrection.   

II. The general efficient principal cause, is the whole Trinity; the particular, is Christ our Lord in the assumed humane nature, but glorified.   

III. The chief power of Judicature shall be in Christ; for to him all power is given, and from whom no appeal can be made to any superior.   

iv This Judge shall be visible and conspicuous to all, both in respect of his brightness and majesty in which he shall appear, as also of his humanity.  
But so, that his sight shall be terrible to the wicked, joyful to the godly.   

V The instrumental cause, have the Angels, whose service he shall use, both in gathering together those that are to be judged, and in separating the godly from the wicked.  
Mat. 24.31. And he shall send his Angels with a great sound of the trumpet, and they shall gather the elect from the four winds. & 25.32. And all nations shall be gathered before him, and he shall separate the one from the other, as the shepherd separates the sheep from the goats.   

VI The matter, shall be all men, who must appear before Christ's tribunal.  
Rom. 14.10. 2 Cor. 5.10.   

VII. But the godly shall be judged one way, and the wicked another way: For, they shall be judged, but not condemned; these shall be judged and condemned.  
In this sense, the Scripture denieth that the faithful shall be judged, joh. 3.18. & 5.29.   

VIII. Neither matters it, that the wicked are said to be judged already: for it is one thing to be judged in private, another in public and openly.   

IX. The form, is expressed by the manner of Proceed in the Courts of Justice; to which belongs, 1. The cognisance of the cause. 2. The pronouncing of the sentence. 3. The execution thereof.   

X. The cognisace of the cause, is expressed by the similitude of records or books, in which their works are registered.  
Rev. 20.11. And the books were opened, &c: 
* 
A. R. By these books are meant partly God's omniscience, partly mens conscience.] God to whom all things are naked and open, needs not books to help his memory, as men do; yet we read that he hath two books, the one is called the Book of life, the other of knowledge. Of the former there are four kinds, the first is of Predestination to life eternal, and in this Book some are so written that they cannot be blotted out; others are wrtten but in appearance and hope; for when they live for a while in the fear of God, they hope their names are recorded in heaven; but when by their wickedness they fall from this hope, than they may be said to be blotted out of this Book; this is the Book of Life eternal. 2. The Book of Life temporary, which is nothing else, but the condition and estate of this life: out of this Book did Moses, David, and Paul wish themselves to be blotted. 3. The Scripture is the Book of Life, as containing those precepts and means by which we may obtain Life eternal. The 4. Book of Life, is our Conscience informing us of all the good and bad actions of our former life. This book is opened sometimes in this life; but shall be fully laid open to us in the last day. The other Book we read of, is of Knowledge: which is threefold. 1. The Book of God's general knowledge, whereby he takes notice of all men, whether they be good or bad; of this every man may say with David, Psal. 139.16. In thy book are all my members written. 2. The book of God's particular knowledge: of this, Psal. 1. The Lord knoweth the ways of the righteous; and 2 Tim. 2. The Lord knoweth who are his: this is the knowledge of approbation: in this Book they are not written, to whom Christ will say in the last day, Depart from me, etc. I know you not: of this David speaketh, Ps. 69.28. Let them be blotted out of the book of the living, and not be written with the righteous! The third book of knowledge, is that wherein the actions of wicked men are recorded, and which shall be laid open to them. Dan. 7.10. The judgement was set, and the books opened. We may say then that God hath two books, which like Ezekiel's scroll are written within and without: In the inside are the names of the Saints, who persevere to the end; On the outside are the names of the wicked, who fall from grace, who begin in the spirit, but end in the flesh. Of these books, see Exod. 32.33. Psal. 69.28, etc. Phil. 4.3. Rev. 3.5. & 17.8. & 20.15. & 21.27.   By these books are meant, partly God's omniscience, and partly men's conscience.   

XI. The wicked shall be judged according to, and for their works; but the godly, according to the works of their faith, but not for their works.  
Hence, Rev. 20.12. Another book is said to be opened, which is the book of life. That we might know, that our salvation depends not on our works, but on God's eternal grace whereby we are written in the book of life.   

XII. The infidelity and impiety of the wicked, shall be so laid open before their eyes in their own conscience, that they shall not be able to deny or gainsay any thing.  
Psal. 50.21. I will reprove thee, and set these things in order before thine eyes. Mat. 12.36. But I say unto you, whatsoever idle word men shall speak, they shall give an account thereof in the day of judgement.   

XIII. Although the Elect shall remember their sins, yet they shall be so filled with the joy of the Spirit, that the remembrance thereof shall not sad them.   

XIV. Both Reprobate and Elect, shall hear the sentence of the Judge; to the one it shall be full of horror, to the other full of comfort.  
Mat. 25.34. Come ye blessed of my Father, possess the kingdom prepared for you from the beginning of the world; and ver. 41. Go ye cursed into everlasting fire, prepared for the devil and his angels.   

XV. The execution of the Judgement will presently follow upon the pronouncing of the sentence: so that the wicked in the presence of the godly shall be carried away to hell; but the godly being caught up to meet Christ, they shall with him enter into Life eternal.  
Mat. 25. v. ult. 1 Thes. 4.17.   

XVI. The end of the last Judgement, is a full and consummate execution of God's counsel, for manifesting his justice and grace.   

XVII. We must not rashly define where the place of the last Judgement shall be.  
Some will have it to be in the valley of jehosaphat, which is between the hills Zion and Olivet; and that Christ shall descend no lower then to that part of the air in which a cloud took him up: which they gather out of the Prophecy of joel, cap. 3.2. But that place speaks nothing of the last Judgement, but of a temporary judgement, to be inflicted on the enemies of the Church of Israel; alluding to that great overthrow which was given in the valley of jehosaphat, which was in the sight of jerusalem. But if this be transferred anagogically to the last Judgement, this will be the meaning: As the enemies of jehosaphat and of the Jews were slain in the sight of jerusalem; so likewise shall the Infidels be judged and thrown down to hell, in the sight of spiritual jerusalem, that is, the Church: And in this sense the Apostles, Mat. 19 the Martyrs, Rev. 20. yea, all the Faithful, 1 Cor. 6. shall Judge the world and the devils: not that Christ will share with the Saints the honour of Judicature, but that they shall approve of the sentence, and shall praise the wisdom and justice of the celestial Judge.     

CHAP. XXXVI. Of the end of the World, and Life eternal, the Consequents of the Judgement.  
THere are two Consequents of the last Judgement; to wit, the end of the World, and Life eternal.  
The end of the World, is the destruction of this visible Universe, after the wicked are thrust down to hell, and the godly elevated into the heaven of the blessed.  

The RULES.  

I. This is called the consummation of the world. Matth. 24.3. and 28.20.   

II. The efficient cause of this consummation shall be God; for it belongs to the same power to create and to destroy the world.   

III. The matter is this visible world, heaven and earth, and the things therein contained.  
Peter expressly names heaven, earth, and the elements, and their contents, 2 Pet. 3.   

IU. Neither Hell, nor the Heaven of the blessed shall be destroyed.  
For there the wicked shall be eternally tortured, and here the godly for ever glorified.   

V Concerning the form of this consummation, it is demanded, 1. Whether it shall be mediate or immediate? 2. In the substance, or qualities only?   

VI Peter answers the first question, saying, that God will destroy it by fire.  
2. Pet. 3.6, 7. The world that then was perished by water being overflowed: but the heavens and the earth which are now, by the same word are kept in store, reserved unto fire, etc. and ver. 10. The heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and works therein shall be burned up: and ver. 12. The heavens being on fire shall be dissolved, and the elements shall melt with fervent heat. But what kind of fire this shall be, he only knows who is himself a consuming fire.   

VII. Concerning the other question, there be divers opinions: for some will have this world destroyed in its substance; others, in its qualities only.  
They who think it shall be destroyed only in qualities, by this word consummation, mean a purging and instauration. Being moved, I. By testimonies. Rom. 8.19, 20, 21, 22. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God: for we know that the whole creature groaneth, and traveleth in pain together until now. 1 Cor. 7.31. The fashion or figure of this world passeth away. 2 Pet. 3.13. But we look for new heavens, and a new earth according to promise. Rev. 21.2. Then I saw a new heaven and a new earth. II. By reasons. 1. In the deluge, the earth was not destroyed in its substance. 2. Because man shall not be changed in his subsance, but in his qualities. But they who are of the contrary opinion, I. Rely on these Scriptures, Psal. 102.27. Heb. 1.11. They shall perish, but thou dost remain; they all shall wax old as doth a garment, and thou shalt change them as a vesture, etc. Isa. 51.6. Lift up your eyes to heaven, and behold the earth below; the heavens shall vanish as smoke, and the earth shall wax old as a garment. Matth. 24.35. Heaven and earth shall pass away, but my words shall not pass away. 2 Pet. 3.7. But the heavens and the earth which now are, by the same word are laid up in store, and reserved for fire, etc. and ver. 10. The heavens shall pass away with a great noise, and the elements shall melt with servant heat; the earth and all therein shall be burned: and ver. 12. The 
* 
A. R. The heavens shall not be purged with fire, because they are not capable of an elementary impression. 2. Because they are not subject to the vanity, motion, and corruption of inferior bodies. 3. Their innovation shall only be in their rest and cessation from motion. 4. The heavens that shall be purged by fire are the aerial only. 5. The fire shall purge no more, than what the water did purge in the Flood of Noah.   heavens being on fire shall be dissolved, and the elements shall melt, etc. Rev. 21.1. The first heaven, and the first earth passed away, and there was no more sea. II. Reasons. 1. Because this visible world was made for man to sojourn in whilst he was a traveller; but when his journey is ended, and he in heaven, there will be no more need of this world. 2. Because this stands with the order of things: For seeing eternity belongs to God, who is without beginning and ending; but to Spirits, aevum, which is that duration that hath beginning, but wants ending; to Physical things time is ascribed, consisting both of beginning and ending. To the former objections thus they answer: The place of Rom. 8.19, 20, 21, 22. is not meant of the restauration of this world, but of its freedom from vanity to which it is subject, which vanity consists in this, that most men do most wickedly abuse the service of the creatures; hence by Prosopopeia or fiction of the person, they are said to desire liberty. The place in 1 Cor. 7.31. teacheth rather the contrary, to wit, that this world shall not remain; although in that place mention is not made of the world itself, so much as of worldly things, to wit, riches, pleasures and such like. They teach, that the new heaven in 2 Pet. 3. and Rev. 21. doth as it were point out the new world, which the Elect shall inhabit in their heavenly country. For there is nothing more frequent than that allegory, whereby the heaven of the blessed is likened sometimes to the earth, sometimes to the visible heaven: and to this purpose, is that which Peter saith of righteousness, which shall dwell there. For it's certain, that after this world, justice shall dwell no where but in heaven. To the first reason, they answer, that there is no consequence from the Flood to the last Judgement, because the Flood brought not with it the end of the world: so likewise in the other reason, they deny the sequel from man to the world; because the world will be no ways available to man, when he is advanced to life eternal, for it was made only for him whilst he was a traveller here. Now although in controversies of this nature, which overthrew not the Articles of Faith, it be lawful to suspend our assent; yet, without prejudice to other men's judgements, the understanding Reader may subscribe to the latter opinion: for it is one thing to be restored, and changed unto a better estate; and another thing to wax old like a garment, to vanish like smoke, to be dissolved, to melt, to be burned, to pass away, to be no more, as the former testimonies affirm.    
So much of the end of the world; Life eternal is the highest degree of blessedness, in which we shall be made partakers of Christ's glory, enjoying the sight of God, and heavenly joys for ever and ever.  

The RULES.  

I. The general efficient cause of Life eternal is the whole Trinity, but particularly Christ our Lord, who by his merit obtained life for us, and by his efficacy applies it to us, and bestows it upon us.  
Hence he is called the everlasting Father, Isa. 9.6. and metonymically, Life itself, Joh. 14.6.   

II. Good works are not the meritorious cause of life eternal; although life is promised to them as a free reward.  
A reward is promised to good works, not as a due debt, but as a free gift; not that by them we can merit life, but that we may be provoked to them.   

III. That eternal happiness consisteth in our freedom from all evil; in the variety, magnitude, and eternity of joys.  
Rev. 21.4. And God will wipe all tears from their eyes, and there shall be no more death, nor sorrow, nor crying, nor shall there be any more pain; for the first things are past.   

iv The variety of joys, shall be in the delights of heavenly mansions, in the blessed society of the Saints, but chief in the union with God.   

V There shall be a glorification both of body and of soul.   

VI In the body shall be, 1 Clarity, 2 Impassibility, 3 Subtlety, 4. Agility.   

VII. The soul shall be fare more perfect than it was in the state of innocency; for in it shall be understanding without error, light without darkness, wisdom without ignorance, reason without obscurity, memory without oblivion; the will also shall be without perverseness, joy without sorrow, pleasure without pain. In the state of innocency, there was in man a possibility not to sin; in the state of glory, there shall be no possibility to sin.   

VIII: The beauty of heavenly mansions, was shadowed by the type of Solomon's temple, and Jerusalem.  
Psal. 84.1, etc. Rev. 21.22.   

IX. The communion of Saints, which shall be with joy, is expressed by the similitude of a feast.  
Matt. 22.2. etc.   

X. Neither shall we have communion only with the Angels, but we shall be also like the Angels.  
Matt. 22.30. Luk. 20.36.   

XI. There shall be such a communion with God, that we shall see him without end, love him without tediousness, and praise him without wearisomeness.   

XII. So great shall be that joy, that nei●her our tongues can express it, nor our minds conceive it.  
For in this life, neither hath the eye seen, nor ear heard, nor mind conceived, that which can equal that glory, 1 Cor. 2.9.   

XIII. Neither shall any bounds be set to this happiness, nor shall we ever fall from it; but it shall continue for ever.  
Psal. 16.11. Thou shalt show me the path of life, for in thy presence is fullness of joy, and at thy right hand are pleasures for ever more.   

XIV. There shall be degrees of eternal happiness.  
This is gathered from Daniel cap. 12. v. 3. They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for ever and ever. Neither is this opnion overthrown by that place of Matth. 13. v. 43. whereas the just in general, are said to shine as the Sun: for though the glory of the Elect being considered in themselves, is likened to the brightness of Sun and Stars; yet in Daniel cap. 12. this is promised to Doctors above other men; neither can any other reason be given why there mention is made chief of them that instruct others: That place 1 Cor. 15.39, 40, 41. Is alleged but to little purpose for proof of this for the simile concerning the diversity of brightness in the stars doth not prove the degrees of future glory, but the difference only that is betwixt a mortal, and a glorified body; as it appears by what follows. In the mean while we allow not that manner of different glory, which the Papists teach; to wit, diversity of merits. For as the gift of Faith and Sanctification, according to God's mere grace is unequally distributed to the Saints; so he will according to his gracious pleasure impart glory; but so, that no man shall have cause to complain of any want of glory in himself, or why he should envy it in another.      

The SECOND BOOK, Concerning the WORSHIP of GOD.  

CHAP. I. Of the Nature of good works.  
IN the former Book we have spoken of the Knowledge of God; now we are to speak of his Worship.  
The true worship of God, consisteth in true holiness, and righteousness, or in the study of good works; which good works are performed by the grace of the Holy Spirit, out of true Faith, according as the Law requires, to the glory of God, the certainty of our salvation, and edification of our neighbour.  

The RULES.  

I. Good works are called Virtues.  
But we take this word virtue in a larger sense, than it is taken by Philosophers: for here we call virtues, holy affections, holy thoughts and actions.   

II. The same Synecdochically are called by the name of Charity.  
For so Christ saith, that the whole Law consisteth in the precept of love towards God and our neighbour: whereas love towards God, belongs to the first Commandment; but love to our neighbour, to the second Table.   

III. The principal efficient cause of good works is the Holy Ghost in respect of beginning, continuation, and perfection.  
For it belongs to the same power, to begin in us a good work, and to perfect it, Phil. 1.6. as also, to give both to will, and to be able, or to do, cap. 2.13.   

iv Their instrumental cause is Faith, the root of good works.  
Rom. 14.23. What is not done of faith, is sin.   

V The matter of good works are the affections and actions of a regenetate man.   

VI The form of them is their agreement with the precepts of the Decalogue.  
For sin is a transgression of the Law, 1 Joh. 3.4.   

VII. Therefore these are not good works, which are conformable to the commandments of men, and not of God.  
Isa. 29.13. Mat. 15.9. In vain do they worship me, teaching for doctrines the commandments of men.   

VIII. Neither are those good works, which the Papists call works of Supererogation, by which they say more is performed then by the Law is required.   

IX. This opinion is grounded upon their conceit of counsels or things not commanded, but left to our liberty; the omission of which is not punishable, but the performance is greater than legal obedience, and therefore meritorious.  
They say, such counsels may be seen, Mat. 19.11. where they teach, that the counsel of single life is not contained within the command; and ver. 21. where they say, that to the young man a counsel was given, not a command, that he should sell his goods, and give them to the poor, and then follow Christ: and, 1 Cor. 7. where they say, that the single life is counselled.  
But this opinion of counsels, and works of supererogation is false. 1. Because so the Law is made imperfect, whilst the performing of counsels is preferred to the fulfilling of the Law. 2. Because if no man is able to fulfil the Law, much less able is any man to fulfil that which is heavier than the Law. 3. Because to beg daily for pardon of our sins, and to brag of such works, are things inconsistent.  
The places above alleged are to be understood of commands, and not of counsels whi●h do not oblige men: these commands indeed, are particular, and given only to certain men, according to the exigence of their condition and gifts; yet they are subordinate to general precepts. Mat. 19.11. Single life is not only counselled, but commanded; two conditions being required. 1. If the Kingdom of heaven doth so require it. 2. If any be assured that he hath the gift of continence: so ver. 21. It is not a counsel, but a command that is given to the young man, that his hypocrisy might be manifested, who bragged that he was able to fulfil the Law: and 1 Cor. 7. Celibate is enjoined to them that have the gift of continency, not simply, but because it was expedient in those times of difficulties. Now I pray, what is more consonant to God's Law, then to renounce all earthly things for the glory of God? therefore in these places nothing is counselled, but what by the Law is commanded.   

X. The end of good works is threefold, to wit, the glorifying of God, and the testifying of our gratitude towards him; the certainty of salvation; and for our Neighbour's edification.  
We are taught, Mat. 5.16. that we must study to do good works both for God's cause and our neighbours: Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. They are to be performed for our own sakes; because we can have no assurance of salvation, election, vocation, and justification, but by good works, as the effects of Faith, Justification and Sanctification: whence John saith, He that doth well is of God. 1 Ep. 3.11.   

XI. The subject of good works, is man regenerated.  
This was proved in the former Book, cap. 10. out of our natural corruption; whence appears the vanity of the School-mens Doctrine, concerning merit of congruity and condignity: they ascribe that to the works of an unregenerate man before the first grace, but this to his works done after the first grace is received: That they call the merit of congruity, because it is fit or congruous that reward be given to him that worketh virtuously; this they call merit of condignity, because there is a proportion between the merit and the punishment, of which opinion Bellarmine and Stapleton were ashamed.   

XII. The adjuncts of good works, are their imperfection and necessity.   

XIII. The good works of the Saints are imperfect while they are travellers here; but they shall be perfect in the state of glory hereafter.  
This Doctrine is not thwarted by those places in which the Saints are said, To walk perfectly, and not to turn towards the right hand, or to the left hand: for in those places is understood not so much perfection itself, as the desire of it, and the perfection of parts rather than of degrees; or their sincerity and integrity are meant, whereby the faithful (though the Scripture elsewhere speaks of their sins) study to serve God in the simplicity of their heart, without hypocrisy.   

XIV. Yet this imperfection is covered with Christ's perfection; hence our half perfect works, and which are joined with infirmities, are reputed for perfect; in this respect the Church is said to be without spot or wrinkle.   

XV. Good works are necessary, by the necessity of precept and the means, but not by the necessity of the cause or merit.  
By the necessity of precept they are necessary, because the study of good works through all the Scriptures is most severely enjoined to us: They are necessary in regard of the means, because they are sure marks of Vocation, Election, and true Faith; and because they are the way and means to attain heavenly bliss: As if a man should make a journey from York to London, to obtain an inheritance, the way or journey is the medium or means, but not the meriting cause of the inheritance; even so it is in this matter. Works would be truly meritorious if they had these three conditions. 1. If they were our own. 2. If they were not due. 3. If they were proportionable to life eternal; But in our good works these conditions are wanting, 1. Though good works be done by us, yet they are not of us, 2 Cor. 3.5. 2. We are bound to do them, so that if we should do all, yet we must confess, We are unprofitable servants, Luk. 17.10. 3. They have no proportion, if they be compared to life eternal.     

CHAP. II. Of Virtues pertaining to the Decalogue, and whole Worship of God.  
Virtues or good works, are either general or particular. Those, belong to the whole worship of God, & so to the whole Law: these, to either of the Tables, or to each Command.  
The virtues of the first Command, are either of the Understanding, or the Will.  
The virtues of the understanding, are Wisdom and Prudence.  
Wisdom is that virtue, by which we know Gods will, and our own infirmity; that we may do what is conformable to Gods will, and may seriously beseech God for strength to perform this will.  
Rom. 12.2. That you may prove what is that good and acceptable and perfect will of God. Psal. 143.10. Teach me to do thy will, because thou art my God; lead me by thy good Spirit through the right path.  
To this is opposite foolishness, or ignorance of God's ways, or an opinion of wisdom.  
Jer. 5.4. These are foolish, for they know not the ways of the Lord, nor the judgements of their God. Pro. 3.7. Be not wise in thy own conceit. Eccl. 7.16. Be not too wise.  
Prudence is a virtue, whereby we foresee how things are to be done in respect of time, place, and manner, and what will be the event of each business which is undertaken.  

The RULES.  

I. Prudence is the director or guide of our counsels and actions.   

II. It is prudence, to distrust the world, and not rashly to believe every man.  
Jer. 9.4. Let every one take heed of his friend. Mat. 10.16. Be wise as serpents, and innocent as doves.   

III. It is prudence, to counterfeit, and to dissemble.  
Yet here we must know, how and for what end we may counterfeit and dissemble: the end is, either the edification of the Church, or the trial of things needful, or the avoiding of dangers, or the desire of eschewing vainglory or boasting. Then it will be lawful to do this, when it can be done without prejudice to God's glory, to the truth, to charity, to justice, to our calling and duty, and without fraud.   

iv It is prudence, in the evils of sin to choose none, in the evils of punishment to choose the lesser.  
So David, of the three punishments proposed to him, he chose the Pestilence rather than war and famine, 2 Sam. 24.12. Cyprian being willed by the Governor to advise with himself, whether he would obey, or die? He answered, that in a matter of such holiness, no advice was to be used. When the French King Charles 9 had proposed three things to the Prince of Conde; the Mass, Death, and perpetual Imprisonment: his answer was, that by God's assistance he would never choose the first; as for the other two, he left them to the Kings own pleasure.    
To Prudence is opposite Imprudence, Craft, and a Conceit of Prudence.  
Mat. 25.3. But those that were foolish, took their lamps, but did not take oil with them. Luk. 16.8. And the Lord commended the unjust steward, that he had done wisely. Their craft is called prudence, abusively. Rom. 12.16. Be not wise in your own conceits.  
So much of the virtues of the mind: The virtues of the will in general are, Sincerity, Readiness, and Constancy.  
Sincerity is, whereby we perform obedience to God, although imperfect, yet with a serious purpose, and without hypocrisy, as in the sight of God.  
Deut. 18.13. Thou shalt be perfect (or sincere) with the Lord thy God. 2. Cor. 1.12. For this is our boasting, even the testimony of our conscience.  
To this is opposite the contempt of Conscience, or a dissembling and hypocritical Conscience.  
1 Tim. 1.19.20. Retaining faith and a good conscience, which some having put away, concerning faith have made shipwreck, of whom are Hymeneus and Alexander. Joh. 18.28. The Priests went not into the Judgment-hall, lest they should be defiled, but that they might eat, etc.  
Readiness and promptitude, called also cheerfulness and alacrity, is a virtue whereby we obey God freely and joyfully.  
Psal. 40.9. I delight to do thy will, O my God. Ps. 110.3. Thy people shall be willing. 2 Cor. 9.7. God loves a cheerful giver.  
To this is opposite precipitancy and Co-action.  
Mat. 8.19. And when there came a certain Scribe to him, he saith to him, Master, I will follow thee wheresoever thou goest. 2 Cor. 9.7. Every man, as he is purposed in his heart, so let him give, not grudgingly or of necessity.  
Constancy is a virtue, whereby man is prepared to persevere to the end in the knowledge, profession, and worship of God.  
Matt. 24.13. But he that continueth to the end, shall be saved: see the examples of Prophets, Martyrs, etc.  
To this is opposite, Inconstancy, or pertinacy in an error or evil purpose.  
Luc. 9.62: No man that putteth his hand to the plough, and looketh back, is meet for the Kingdom of God: Act. 7.51. Stiffnecked and uncircumcised in heart, etc.   

CHAP. III. Of the Works belonging to the First Commandment.  
SO much of the general Virtues or Works: the special, belong to the immediate, or mediate worship of God.  
God's immediate worship, is that which is performed to him immediately, and is taught in the first Table.  
This is either internal only, or else external and internal both.  
The internal worship only, is that which resides in the heart, and is enjoined in the first Precept.  
The sum whereof is, that we worship and know him alone for the true God.  
For the precept is negative, Thou shalt have no other Gods but me: from this is gathered an affirmative, Know and worship me alone for God.  
Therefore to this precept belongs the knowledge of God, and a religious affection towards him.  
The knowledge of God is, whereby we acknowledge him to be the only true God, as he reveals himself to us in Scripture.  
Deut. 6.4. Hear o Israel, the Lord our God is one God. Isa. 46.9. Have not I told you from that time, and have declared it, etc. Is there a God besides me? Yea, there is no God, I know not any.  
Contrary to this is Atheism, and multiplicity of gods or Polytheisme.  
Ps. 14.1. The fool hath said in his heart, there is no God. Gal. 4.8. Even then when you knew not God, you served them which by nature were not gods.  
Religious affection towards God, consisteth in Faith, Hope, Charity, Confidence in God, Fear, Repentance, Patience, and Thankfulness of mind.  
For to acknowledge any for God, is to believe, to place trust and confidence in him, to love and fear him above all things, to submit patiently to his will, and to acknowledge all good things for his gifts.  
Faith is, whereby we lay hold on God, as our God and Father, and firmly believe his Word, Promises, and Threaten.  
We considered Faith before, as the instrument of Justification and Sanctification; but here, as a virtue and internal work of God in reference to his worship.  
To Faith is opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Infidelity, and doubting of the goodness and power of God; as also the presumption of Faith.  
Psal. 78.22. The Israelites believed not, nor trusted in his salvation. Num. 20.12. Because ye did not believe me, that ye might sanctify me, etc. Jam. 2.14. What availeth it, my brethren, if any man say he hath faith, and have not works? Can his faith save him?  
Confidence is a virtue, whereby we rest in God and in his Promises, and totally depend on him in all things both corporal & spiritual.  
We have already spoken of Confidence, as it is the form of Faith, and applieth to the heart the Promises concerning Christ: Here it is considered, as the effect of Faith; Of this, Solomon saith, Trust in the Lord with all thy heart, Prov. 3.5.  
Contrary to this, is distrust in God, and trust or confidence in Idols.  
An example of distrust, is in the Israelites: Psal. 78.19, 20. in David, 1 Sam. 27.1. in the King's Captain, 2 King. 6.35. in Ahaz, Isa. 7.12. in those that are too careful what they shall eat, Mat. 6.25. Idolatrous confidence is that which man puts in the Devil, as Witches do; or in Idols, as Ahazia, 2 King. 1.2. or in men's inventions, as Papists; or in the arm of flesh, Jer. 17.5. or in Covenants, Fortifications, Physic, etc. as Asa, who implored the help of the Syrians, and consulted with Physicians, not with God; 2 Chron. 16.7. and 12. Yet it is lawful to make use of outward helps and aid, so we place not confidence in them; we must use them as servants, not trust in them as gods.  
Hope is that, whereby we expect undoubtedly God's future favours, especially the accomplishment of our relying on God's promises, and Christ's merits.  
Hope differs from faith, as the effect from the cause: for the object of faith, is the promise on which faith relies; the object of hope, is the thing promised, which hope expects.  
Contrary to these, are doubtings, desperation, and idolatrous hope.  
Sometimes the godly fall into doubtings, 1 Sam. 27.1. David said in his heart, I shall now perish one day by the hand of Saul. But the wicked only fall into a total and final desperation: so did Cain, Gen. 4. Saul, 1 Sam. 28. and 31. Achitophel, 2 Sam. 17. Judas, Matt. 27. and such like: Idolatrous hope is in Papists, who call the Wooden Cross, Mary, etc. their hope; and expect life eternal for their merits, satisfactions, indulgences.  
Charity is that, whereby God is loved sincerely, and above all things else, as the chief good.  
For so it is commanded, Deut. 6.5. Mat. 22.37.  
Contrary to this, is the hatred of God, and idolatrous love; whereby the world and the things therein, are loved more than God.  
Joh. 15.18. They have hated both me and my Father. 1 Joh. 2.15. If any man love the world, the love of the Father is not in him.  
The fear of God, whereby we so reverence God's word and majesty, that by all means we are loath to offend so bountiful a Father, not so much out of the fear of punishment, as the love of God.  
The fear of God is sometimes taken for the whole worship of God; but here that virtue is understood, which is called filial fear.  
To these are opposite, carnal security, servile, and idolatrous fear  
The security of the godly, differs fare from that of the wicked: for in the one, the fear of God is not lost; in the other the fear of God is not found. Servile fear differs from filial: I. Filial fear proceeds from the love of God; but servile, from the fear or hatred of God. II. In filial, we fear to offend God, because he is a Father; in servile, we fear to be punished by him, because he is a Judge. III. Filial, draws a man to God; servile, drives a man from God. Idolatrous fear is, when one is more afraid of men and the world, then of God, Mat. 10.28. Fear not them that can kill the body.  
Repentance is, whereby we acknowledge our sins, and bewail them being acknowledged; and withal cheer up ourselves in the assurance of God's mercy through Christ's merits, and resolve to obey God, and to refrain from sin.  
We have showed in the former book, cap. 30. how Penitence, and Resipiscence differ: now this word resipiscence, is taken either for the whole change of man, or special vocation; or else for sanctification, or for the effect of sanctification, and part of God's internal worship; in the third signification it is here considered.  
There are three parts thereof; 1. Contrition, 2. Confidence, 3. Purpose of amendment.  
To this is opposite perseverance and induration in sin; as likewise feigned and idolatrous repentance.  
An example of feigned repentance, is in Ahab, 1 King. 21. Idolatrous repentance is that of the Papists which they place, 1. in contrition, 2. in confession, 3. in satisfaction; and by which they think their sins are expiated: but these three were in Judas his repentance, Mat. 27.  
Gratitude towards God, is whereby we humbly acknowledge his goodness and blessings bestowed on us undeservedly; withal purposing to glorify him seriously.  
Gen. 32.10. I am unworthy of the least of thy mercies, saith Jacob.  
To this is contrary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or ingratitude towards God, when we show no thankfulness to him; when we ascribe Gods bounties either to ourselves, or to the creatures, or to Idols.  
Isa. 1.2. I have nourished and brought up children, and they have rebelled against me. Jer. 44.17. By burning incense to the queen of heaven, and putting drink-offerings to her, etc. We had plenty of victuals, and were well, and saw no evil. Hab. 1.16. The wicked sacrificeth to his own nets, and offereth incense to his own yearn.  
Patience is that, whereby we are sustained in the faith of God's providence, power, and bounty; and when he visits us with afflictions, we submit ourselves with humility to his correction.  
There be divers kinds of afflictions for the exercising of our patience; for besides the vengeance that God doth pour out on the wicked; the affliction of God's children is either chastisement, or trial, or lastly martyrdom, bloody and unbloody.  
To patience, are opposite impatience, hypocritical patience, and stoical Apathies, or want of passion.  
To impatience belongs complaining or grumbling in afflictions, as if they were underserved; and softness. Hypocritical patience is perceived in them who torture themselves, as the Priests of Baal did, 1 King 18.28. the Eremites, the Whippers, etc. The Stoical Apathy is rejected, because patience can well consist with the sense of pains, with mourning and complaints; if so be we do not murmur against God, and that our complaints be rather for our sins then for our sufferings.   

CHAP. IU. Of the Works belonging in general to the TWO, III, and IV, Commandments.  
WE have spoken of God's internal worship: Now follows that worship which is partly internal, partly external; which is usually called the true Religion, and is commanded in the three following Precepts.  
True Religion is, whereby God is worshipped by Rites and Ceremonies prescribed by himself; and his Name truly sanctified both through the whole course of our life, and chief at the times by himself appointed.  

The RULES.  

I. Religion and Piety, called by the Greeks, the Worship and Service of God: in general, it signifieth the whole Worship of God; in special, the immediate Worship; but most specially, either the internal alone, or the internal and external together.   

II. This is called in Scripture, Dulia and Latria.  
The Pontificians ascribe Dulia to Angels and men, Latria, to God, Hyperdulia to Mary. But this is without, yea, against Scriptures: for Matt. 4.10. Latria is given to him; and Matt. 6.24. Dulia, to him alone.   

III. True Religion is divine, in its Original, Matter, Form, and End.   

IU. True Religion is only one.  
For that Religion is only true, which agrees with God's Word; for verity and unity are convertible.   

V Religion should be cared for by all, chief by Magistrates and Ministers.  
For they are the Churches nursing Fathers, by preserving Schools and Churches, and by maintaining of Ministers, etc.   

VI The true Religion is most ancient, for it began in Paradise.   

VII. It is not only external, but internal also.  
Rom. 2.28. etc. For he is not a Jew that is one outwardly, neither is that Circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and Circumcision is that of the heart.   

VIII. 
* 
A. R. Religion is to be taught, not to be forced.] The reasons are, 1. Because Faith cometh by hearing, saith the Apostle: But the acts of hearing, reading, meditating, praying, by which Religion is both begot and nourished, are voluntary. 2. The proper seat of Religion is the will; but the will cannot be forced. 3. In propagating of Religion, we must imitate God in our conversion, who useth not to force us, but gently to persuade, incline and move us. 4. No force or violence hath any continuance; neither hath forced Religion. 5. Religion is the free gift of God, which as it is freely given, so it must be freely received without constraint. 6. As he is not to be esteemed an Heretic or an Idolater, that is forced thereto; neither is he Religious, that is compelled to embrace it. 7. Christ and his Apostles never used any force in propagating of Religion; not the Sword, but the Word was the instrument used to propagate Christianity. 8. Christ is so far from using violence, that he will rather suffer the tares to grow with the good corn, then pluck them by force. 9 We find, that violence is rather a hinderer then a furtherer of Religion; for the more that men are persecuted for their conscience, the more eager they are to hold it: The stronger the wind blows, so much the faster doth the traveller hold his cloak. The blood of Martyrs hath evermore been the seed of the Church. 10. The forcing of Religion hath been the cause of much mischief, murders, disorder, and changes in States: therefore the wise Romans permitted the Jews, after thy were subdued, to use freely their own Religion; neither did they force any of their conquered Nations to accept the Roman religion. 11. Where violence is used, there can be no justice. 11. Nor God: for he is not to be found in earthquakes, whirlwinds, and fire, but in the soft and still voice. 13. The forcing of Religion, is the maintaining of hypocrisy; for all such are hypocrites, who are forced to profess outwardly what inwardly they hate. 14. The forcing of Religion is the undoing of Religion; for, it's most dangerous enemies are the secret enemies that lurk in the bosom of the Church; they'll kiss Religion with the mouth, and in the interim stab it with their hidden knife. 15. Faith is the gift of God, being a theological virtue infused, not acquired: if it be not then in our own power to believe, till it be given us from above, how can it be in the power of any other to make us believe? how can they force us to take that which is not given? to profess that which we have not received?   Religion is to be taught, not to be forced.   

IX. Religion may be defended by Arms, but not propagated by Arms.  
Examples of pious Kings, the Macchabees, Emperors, as Constantine and Theodosius, show this.   

X. Reformation of Religion belongs to the Prince or Magistrate.  
After the examples of Moses, Joshua, David, Asa, Jehosaphat, Hezekiah, Josiah, Constantine, Theodosius, etc.   

XI. If a Magistrate proves the Church's enemy, and will not be entreated to give way for a Reformation; than it lies upon them to reform, whom God hath furnished with necessary gifts for that purpose: neither in such a case must we stay for consent of Church or Bishops.  
Examples are, in Gideon, Jehoiadah, Macchabees, Apostles, etc. Sure, if our Predecessors had stayed for the Pope's consent, there had never been a Reformation.    
Contrary to true Religion, are Epicurism and false Religions.   

CHAP. V Of works belonging in special to the Second Commandment.  
IN true Religion, we must consider its parts, and time, appointed by God.  
The parts are two: to wit, the Form or rite whereby God will be worshipped in his Church; and the Sanctification of his Name, all the rest of our life.  
The form of his worship, is that which he hath prescribed to us in his Word, which is handled in the Second Precept; the sum whereof is this, That God should be worshipped in such manner as he hath prescribed.  
This appears by the right Analysis of the second Command, which is foolishly confounded with the first: For as in the first Command is set down, who must be worshipped for God; so in this second is showed, after what manner he will be worshipped: And as in the first, internal idolatry is contrary; so in the second, external is opposed to this worship. The parts of this Command are two; a Prohibition, and a Confirmation. Of the Prohibition there are two branches: the first is, of the making; the second, of the worshipping of Idols. Of the making he saith, Thou shalt not make to thyself any graven image, or likeness, etc. which he illustrates by enumeration of particulars following, to wit, of any thing in heaven above, or in the earth beneath, or in the waters under the earth. The veneration of idols is declared two ways: 1. By bowing to them, 2. By worshipping of them. The Confirmation contains a threatening, and a promise; both are illustrated from the nature of God, and from the object: In the one he describes himself to be a jealous God, visiting iniquities, etc. In the other, merciful. In the one, he denounceth punishment to the third and fourth generation of them that hate him; but in the other, his mercy to the thousand generation of them that love him. It is easy then to see what is the sum of this precept, by the proceeding thereof, 1. From the particular to the general; for Idolatry is forbid, with all such rites as are either contrary to, or not contained in the Word of God. 2. From the negation to the affirmation of the contrary: for it is commanded that we worship God in that way which he hath prescribed to us.  
In the rites prescribed to the Church, we must observe both the helps and parts thereof.  
The parts are, the right use of the Word and Sacraments, and Prayer.  
The right use or handling of the Word and Sacraments is, when the one is preached, the other administered according to Christ's institution.  
Prayer is, whereby we speak to God in the true and humble contrition of heart, of such things as are agreeable to his holy will. This consisteth in calling upon God, or in giving of thanks.  

The Rules.  

I. The common efficient cause of Prayer, is the whole Trinity; but in particular, the Holy Ghost.  
Whence he is called the Spirit of Prayer, Zach. 12.10.   

II. The impulsive cause on God's part, are his Commands a, Promise of being heard b, his majesty c, his goodness d, his benefits e: But on our part, is out need; which is gathered by the consideration of our wants, calamities, tentations, and dangers, etc.  
ᵃ Psal. 22.8. & 50.15. Isa. 55.6. ᵇ Mat. 7.7. 1 Tim. 2.1. Jam. 1.17. Isa. 65.24. and other places now alleged. ᶜ 2 King. 19.15. ᵈ Psal. 86.4, 5. ᵉ Psal. 34.5. & 103.2, etc.   

III. The matter of Prayer, are things obtained, and to be obtained.   

iv The form or Idea of true and religious Prayer, is the Lords Prayer.  
The parts of this are four; the Preface, the Petitions, the Confirmation, and Conclusion. The Preface is this, Our Father which art in heaven. Set down to this end, that our minds may be disposed, 1. To docility; for it shows who is to be invoked, to wit, that God who in Christ is made our Father by adopting us for his sons. 2. To humility; because he is not an earthly, but an heavenly Father. 3. To assure us we shall be heard: For he will hear us, because he is our Father; and can hear us, because he is in Heaven. 4. For charity; because we are taught to say, Our Father. Of the Petitions there be two ranks: the first is, of them that concern God, the first and chief whereof is, Hallowed be thy Name; to this the the two latter are subordinate, Thy kingdom come, thy will he done on earth as it is in heaven. The latter rank is of those Petitions which concern our needs, as well for this as for the next life. For the present, belongs the 4. Petition, Give us this day our daily bread: For the future, the two latter; And forgive us our trespasses, as we forgive them that trespass against us; And lead us not into tentation, but deliver us from evil. That hath reference to the gift of justification, this, of sanctification. The Confirmation fellows in these words: For thine is the kingdom, the power, and the glory, for ever and ever. By which we are taught, 1. that God likes our Prayers, because he is our King, for His is the Kingdom. 2. That he can hear us, for His is the Power. 3. That he will hear us, for His is the Glory. 4. That his love towards us is unchangeable, for he is so for ever and ever. The Conclusion is in the particle Amen; by which we witness that we have prayed seriously, and with confidence to be heard.   

V The end of Prayer, is God's glory, and our salvation.  
For this is the Alpha and Omega of Prayer: hence the Petitions of the Lords Prayer begin with God's glory, and end in our salvation.   

VI Great are the effects of Prayer: not as if there were merit in it for the work wrought; the force is in God's promise, rather than in the prayer.   

VII. The Object to which Prayer is directed, is the whole Trinity; yet so, that all the Persons conjunctly, or either of them severally is called upon.  
That the Father is to be called upon, is not doubted. The Son is called upon by Stephen, Act. 7.59. yea, all the Angels worship him, Heb. 1.6. The Holy Ghost is called upon with the Father and Son, by John, Rev. 1.4, 5. And that Angelical hymn, Holy, holy, holy, etc. is applied to the Son, Joh. 12.41. and to the Holy Ghost, Act. 11.26, 27.   

VIII. The object for which we pray, are the living, not the dead; and such as sin, but not to death.  
For God will not be entreated for those who sin unto death, 1 Joh. 5.16. For the dead we must not pray; because they are either damned, or blessed: if damned, our prayers are fruitless; if blessed, needless.   

IX. The object against which we pray, are Gods open enemies.  
We ought not presently to pray for their eternal destruction: but we are to beseech God, that with his mighty hand he would humble and convert them; otherwise eternally to plague them, if they will not be converted. The imprecations of the Prophets are not to be imitated by us rashly; for it is hard to discern those who sin to death, and those of whom we have good hope.   

X. Prayers should be joined with an humble confession of our sins, with a true and firm confidence, and a constant purpose of repentance.   

XI. External gestures decently used, avail much both to excite and to testify the devotion of our souls.    
So much of the parts, and of that form whereby God will be worshipped of us: the outward helps follow, whereof be Fast and Vows.  
Fasting is an abstinence from meat and drink undertaken for a time, that the lasciviousness of the flesh may be subdued, and God with the greater fervency may be called upon.  

The RULES.  

I. Fasting is either forced, or voluntary: That, is the poor man's, for want of meat; this, of them who want not meat. The voluntary Fast is either Natural, Civil, or Ecclesiastical; Natural, is that which is undertaken for health's sake; the Civil is that which is enjoined by the Magistrate in some public affairs: Ecclesiastical, is that we defined.   

II. Ecclesiastical fasting, is private or public.   

III. Private, is that which one enjoins to himself, or his family, for some private causes.  
Examples are, Job 1.12. 2 Sam. 3.36. and 12.16. Nehem. 1.4.   

IU. Public, is that which is commanded by the Magistrate or the Church for some public causes, especially, when calamities are at hand.  
Examples, 2 Chron. 20. Hest. 4.   

V In a true Fast, the manner and end are to be considered.   

VI For the manner, true fasting consisteth not in choice of meats, but in abstinence from all meats: 2. Not in external abstinence from meat, but in abstinence from sin.  
Isa. 58.6, etc. Joel 2.12.   

VII. There aught to be no other end of Fasting, but only to give ourselves more earnestly to prayer and divine worship, to beat down the lasciviousness of the flesh, to witness our humility before God, and our repentance before our neighbour.   

VIII. Fasting is not tied to certain times, as in the Old Testament; but aught to be undertaken freely, upon urgent causes and necessity.    
So much for Fasting. A Vow is a promise made in a holy manner to God, of things lawful; to witness our readiness to serve God.  

The RULES.  

I. A Vow in this place signifieth a religious Promise, not prayers or desires.   

II. A Vow is either general, or particular? That is, of things commanded, and is required of all men; such is the Vow of Baptism: this is of things lawful, and is undertaken for some private cause: that is a part of divine Worship; this is only a help thereto.   

III. A particular Vow is considered in its efficient matter, form, and end.   

iv For the efficient, they are excluded from making a vow, who want as yet the use of judgement and reason: 2. Who are not masters of themselves, but are subject either to Parents, or Husbands.  
Numb. 6.   

V The matter of a Vow, is a thing lawful, and in our power.   

VI The form consisteth in the deliberation of the mind, in purpose of the will, and in the promise either internal or external also.   

VII. The end is, to testify thankfulness of mind, or to exercise some private discipline.  
A Vow of the first kind is, when one that hath escaped a sickness or danger, doth consecrate to God something by Vow as a token of his gratitude: A Vow of the latter sort, is, when one by Vow abstains from something in itself lawful, yet dangerous to him, as Wine, etc.   

VIII. The subject to whom we ought to Vow, is God only.   

IX. A Vow before it is made, is arbitrary; but being lawfully made, it is to be kept.  
Psal. 76.12. Vow and pay unto the Lord your God.    
Hitherto of the true manner of worshipping God; to which are contrary, the intermission of it, and false worship. And this is threefold, in respect of the object: for either it is not commanded by God; or else it is expressly prohibited by him; or being commanded, is directed to some other end.  
The manner of worshipping God not commanded, is called Will-worship; to wit, a worship devised by man's brain.  
Paul opposeth this kind of worshipping God to Christian Liberty, Col. 2.20, 21, 22, 23. Therefore, if you be dead with Christ, you are freed from the rudiments of this world: Why, as though living in the world, are you subject to ordinances (touch not, taste not, handle not, which all are to perish, with using) after the commandments and doctrines of men? which things have indeed a show of wisdom in will-worship and humility, and neglecting of the body; not in any honour to the satisfying of the flesh. Such are those ceremonies brought in by Popery in Baptism. etc. and their five Sacraments by them devised; canonical hours, beads, and the Latin tongue in Prayer; Fasts placed rather in choice of meats, then in abstinence, chief Lent fast: the Vows also of Poverty, Monkish obedience, and Religious continency. The Vow of Poverty is impious; for whereas man by God's command should eat his bread in the sweat of his face, by such voluntary poverty, this command is slighted: No better is the Vow of Obedience; for by it, man who is redeemed by the precious blood of Christ, is made a slave to money, and is drawn off from his lawful calling. As for the Vow of Continency, it is rash; for it is a rare gift; and by this Vow, many under pretence of chastity are entangled in the snares of Satan.  
The manner of Religious worship forbidden by God's Word, is Idolatry, and worship of Saints. Idolatry, is, whereby an Idol is made, kept, and religiously worshipped.  
There be two kinds of idolatry: one is, when that which is not God, is accounted and worshipped for God; and this is contrary to the first Precept: the second kind is, when the true God indeed is worshipped; but either in idols, or in Saints, Angels, or dead men.  
An Idol is an Image, Picture, or Statue, made for Religious worship.  

The RULES.  

I. 
* 
A. R. An Idol differs from an image or similitude, as the species from the genus, though the Church hath appropriated the word Idol to the Heathen superstitious images: so that every idol is an image, but not every image an idol: yet in truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and imago, are the same: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the species or form and shape of a thing, and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to see; whence comes the word idea, which is the species of a thing in the mind or sense: so imago, is as much as imitago, or, eum ago, an imitation, representation, or acting of any thing: whence comes the word imaginatio, which is all one with idea: therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer is expressed by imago in Virg. as Aen. 2. not a major imago, Aen. 4. Magna mei sub terras ibit imago: and indeed these words imag●, simulachrum, umbra, effigies, are taken indifferently one for another in Latin Authors: yet in scripture, we find a great difference; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or imago stands in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or umbra. Heb. 10.1. the Law hath the shadow of good things to come, and not the ve y image of the things: where image is taken for the reality and truth of the things; but shadow, for the appearance only and show. Hence Christ is called the image of the Father; not his shadow, picture, or idol. Rupertus makes some difference between image and similitude, or likeness; in saying, that Christ is the image of the Father, and the Holy Ghost his similitude: because God saith, Let us make man in our image, after our likeness. Rupert. l. 2. de Trinit. c. 2. But this is a nicety; For indeed, the word image likewise there signifieth the same thing, the one word being used to explain the other.   An Idol differs from an image or similitude, as the species from the genus.  
The Papists in this err doubly, 1. They will have an Idol, and image or similitude, to be the same; their reason is this: because simulachrum in Latin, is, say they, derived à simulando; but it should be rather à similando, from likeness: but an Idol is not the same that an image; for man is God's image, (which Tertullian calls Simulachrum) but he is not God's Idol; in vain do they allege the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which say they, the Latin translates simulachrum always: for even in the Latin Bible we have testimonies to the contrary, Exod. 34.15. Levit. 26. v. 30. Act. 17.73. Secondly, they say, that images are of things existent, but idols of things not existent: but we know that the Gentiles had idols not only of things feigned, but also of things truly existing; nor will Paul's phrase help them, 1 Cor. 8.4. We know that an Idol is nothing in the world: for this is not spoken with reference to the object which is represented by the idol, but in respect of the virtue and efficacy of idols, which indeed is none.   

II. The three degrees of Idolatry are, the making, the keeping, and worshipping of them.   

III. The making of an Idol is, when an Image is made for religious ends.   

IU. But every making of an Image is not idolatrous: for such may be made for memory, delight, or other civil ends.   

V The Cherubims, Brazen Serpent, and such like, were made by God's appointment, not for religious worship, but to be types of Christ.  
In vain therefore do Papists defend their idols under such pretences: For, 1. God commanded the making of them, He forbids the making of these. 2. No religious worship must be given to them: therefore as soon as the brazen Serpent began to be worshipped, it was broken in pieces, 2 King. 18.4. But these are religiously adored. 3. Whereas all types by Christ's coming are abolished, such can have no place in the New-Testament.   

VI The Images of Christ, of Angels, of Mary, and of the Saints, made by Papists, are doubtless Idols.  
The reason is, because they are made for religious worship. The Papists deny these to be idols, 1. Because they are not images of things not existent. 2. Because they are not acknowledged for Gods. 3. Because a humane face and wings are ascribed to Angels. 4. Because the Saints were truly men. 5. Because these are laymen's books. Answ. In the first and second Argumen, there is no consequence, because in both an Image is falsely defined; for not only is that an Idol which is a thing not existent, or which is acknowledged for God, seeing the Gentiles had Idols of things which were truly existent, and they put difference between the Idols and the things themselves. 2 The Antecedent in both is false, if simply understood: For it is certain that the Papists make images of them that never were, as of Saint George, Christopher, and such like: it is also certain that many do take these Idols for Gods, seeing they bestow both divine virtue, and divine honour on them. In the third also there is no consequence from those lively images which God did exhibit in Visions, to dumb images. In the fourth, this only follows, that the images of the Saints may be made: so they be not made for Religious worship. In the fifth, the consequence is false; for what kind of books these are, may be seen in Jer. 10.14, 15. Hab. 2.18, 19 Where Idols are called the teachers of lying and vanity.   

VII. To make the Image of the Trinity, is most horrible Idolatry.  
The reasons are, 1. Because God hath forbid the making of such Images, Deut. 4.15. etc. 2. Because the Trinity cannot be represented by an Image, as is expressly showed, Esa. 40.18. & 46.5. 3. Because it is a dishonour to the Majesty of God, to represent him in the likeness of a man, in wood or stone; Esa. 40.19, 20. & 46.6. Rom. 1.23, etc. They object, 1. The images of the Holy Trinity do not represent God's essence, but only his properties and actions. 2. Such Images have been presented in Visions, therefore they are not Idols. Answ. In the first Argument, God's essence is falsely separated from his Properties, whereas indeed they are his very Essence; and the consequence is false; for he will not have himself, nor his properties and actions expressed by Images, Deut 4.15, etc. In the second, the Antecedent is false, for the images that were presented to the holy men of God, were not dumb and made with hands, but living, which notwithstanding they neither painted nor carved.   

VIII. As the making, so the keeping of Idols is condemned in Scripture.  
Deut. 7.5. Thus shall ye do to them, ye shall overthrow their Altars, and break down their images, ye shall also cut down their Groves, and shall burn their carved Images with fire, Esa. 30.22. Ye shall defile the covering of thy graven images of silver, and the ornaments of thy molten images of gold, thou shalt cast them away as a menstruous cloth, thou shalt say unto it, get thee hence. 2 Cor. 6.16. What agreement is there between the Temple of God and Idols? See the examples of Jehosophat, Ezechia, Josia, etc. But our adversaries, on the contrary reason thus. Who retain Images in the Temple for ornament only, not for worship, are not Idolaters; But we etc. Answ. The Proposition is false. 1. Because though images be not worshipped, yet there is danger that they may be worshipped. 2. Because that cannot be an ornament to the Temple, which is a dishonour to God; this is a whorish ornament, and the badge of the old Fornication. They object that the brazen Serpent was first worshipped, before it was broken. Answ. There is great odds between the brazen Serpent and Idols; for that was not erected to be religiously worshipped, but to represent Christ; now as soon as it was adored, it became an Idol; if then the retaining of the brazen serpent wanted not danger, how much less can these be without danger, which have truly been, and are Idols.   

IX. Idolatrous worship consisteth in adoration and service; Adoration is by uncovering of the head, bowing of the body, bending of the knee, kissing, and such like gestures. Religious service of Idols is, when they are trimmed up with gold, silver, and jewels; when incense is burned to them, and they are set on high places; when Vows are made to them, when they are honoured with Pilgrimages, Gifts, Wax-Candles, Tapers, Altars, Temples, Festivals, and other such like Religious Ceremonies.  
This worship is most severely forbid in this second Precept: Thou shalt not bow to them nor worship them; also, Deut. 4.15, 16, 17. Psal. 115.2, etc. Hab. 2.19. 1 Cor. 10.14. 1 Joh. 5. v. last. Here the Papists say, that these places speak only of the Gentile Idols. 2. That they worship not the Image, but God in the Image, as it is in that verse, 

Nam Deus est, quod Imago docet, sed non Deus ipsa;  
Hanc videas, sed ment colas quod cernis in ipsa.   

'Tis God which here is taught, but yet this Image is not he;  
Look on the Image, and in it adore God mentally.    
To the first exception we answer, that in the alleged places, chief in this Command, and Deut. 4. all images made for Religious ends are condemned. 2. The same reasons why the Gentile Idols are abominable, belong also to Popish images; for these also are of gold, silver, brass, wood, stone, etc. Neither can they see, nor hear, nor walk, Rev. 9.20. To the latter expression we say, 1. Images are truly worshipped in Popery; seeing there is no part of religious worship expressed in this ninth Rule, which they do not exhibit to their images. 2. They are not excused, who pretend they worship God in the image, because he hath forbid such worship, and he will be worshipped in Spirit, Joh. 4.23. Otherwise by this reason the Israelites might have excused themselves; for they were not so mad as to think a golden Calf to be their God, but they would worship God in the Calf as in a symbol or sign.   

X. The adoration of the consecrated Host is like the worshipping of Images.  
The ground of this adoration is no less idolatrous; to wit, Christ's presence in the bread or outward accidents thereof, by which they say boldly, that the bread is deified or become God; as in that Hymn: Thou art not Bread, but thou art he, who being God-man saved me.   

XI. And so is the adoration of the Image of the Cross.  
For so they speak to it in their Anthymnes. All hail O Cross, our only hope! increase righteousness in holy men, and pardon the guilty.   

XII. No less idolatrous are those little Images which they call Agnus Dei consecrated in Popery, and to which they ascribe the same power in cleansing of sins, dispelling of lightning, etc. as to Christ.   

XIII. The Relics of Saints is honoured in Popery with much imposture and idolatry; for that they are supposititious, is plain by this, in that that there is no Saint who hath not two or three bodies showed in divers places by Papists.  
See calvin's Admonition of Relics.    
Hitherto of Idolatry: the adoration of Saints is a Religious worship or prayer directed to Saints, Angels, and dead men.  

The RULES.  

I. There is a twofold adoration, Civil and Religious: that is an outward and civil honour; this, a religious invocation.   

II. We may lawfully adore, or civilly worship the Saints whilst they are present.  
Examples in Gen. 10. & 19 1 King. 18.7. 2 King. 2.15.   

III. Yea the dead also which are in Heaven are to be honoured, 1. By thinking reverently of them. 2. By declaring their virtues, as the gifts of God. 3. By imitating them.  
Mat. 26.13, Verily, verily I say to you, wheresoever this Gospel shall be preached through the world, this also shall spoken as a memorial of her.   

IU. But neither Saint or Angel must be adored or called upon religiously.  
Because 1. for this we have neither precept nor example, nor promise in Scripture. 2. By invocating the Saints, we make them omniscient and omnipotent, which are only God's attributes. 3. Because we must not believe in the Saints. Now how shall they call on him in whom they have not believed? Rom. 10.14. 4. Because they refused religious worship by the example of Peter, Act. 10.25.26. and of the Angel, Rev. 19.10. & 22.8. The objections of Papists are frivolous, for that saying in. Gen. 48.16. is to be understood not of a created, but of an uncreated Angel, to wit the Son of God, Gen. 48.16. For, jacob's name to be called upon by his Sons, is to have their name from Jacob, and to be received in number of his posterity, as Isa. 4.1. That place in Job 5.1. in the vulgar Latin is corrupted; For Eliphas there doth not exhort job to call upon the departed Saints, but he appeals to the testimony of the Saints alive. Neither will it follow, that dead Saints must be called upon, because we are commanded to have recourse to their Prayers whilst they are alive, Jam. 5.14. For the condition of the Saints here and hereafter is not alike; because in this life they know our wants, in the other they know not, Isa. 63.16. in this life they are not invoked, but invited to pray for us; but the departed Saints are religiously called upon, and their help implored by Papists: the pound of the Popish opinion is, that the Saints are mediators, at least of intercession; but how false this is, we have showed, Lib. 1. c. 18.    
So much of the form of Religious worship, as it is forbid by God. That form which is commanded by God, but directed to another end, is either superstitious or hypocritical.  
Superstitious worship is, when a certain force and efficacy is ascribed to external Rites commanded by God, as if it were for the work wrought.  
As when force is attributed to certain words, voices, and writings, to drive away Satan, to cure diseases, etc. When they feign that there is in the Sacraments a virtue by themselves to free us from sin, and to save us: When they think by their babbling and multitude of words, and such like to please God: when they judge one day, or one kind of meat holier than another; when they think to merit by their Vows.  
Hypocritical worship is, when the outward form prescribed by God is observed, but without internal worship or devotion of mind.  
This displeaseth God exceedingly, Psal. 50.8. etc. Esa. 1.10, etc. 29.13. & 66.3, etc. Jer. 4.5, etc. Mat. 15.8, etc.   

CHAP. VI Of the Virtues and Works belonging to the Third Commandment.  
SO much of the manner of God's Worship; the hallowing of his Name in all the rest of our life, is enjoined in the third Commandment; The sum whereof is, that we must study in all things to sanctify the name of God, even out of the times of his ordinary Worship.  
There be two parts of this command; a prohibition, and a confirmation of it. The prohibition is: Thou shalt not take the Name of the Lord thy God in vain. The Name of God doth not only signify the titles which are given to him, but his properties also, his word, works, and whatsoever else belongs to the glorifying of his Name; out of this prohibition is gathered a precept: Thou shalt sanctify the name of thy God: the confirmation is a heavy commination; For the Lord will not hold him guiltless that takes his Name in vain.  
The Sanctification of God's Name, is considered either in affection, or in effect.  
In affection is zeal for God's glory; to wit, a vehement affection of the mind to maintain and enlarge the glory of God's name, with just sorrow and indignation against those things that are contrary to his glory.  
Examples of this are in Lot, 2 Pet. 2.8. in Moses, Exod. 32.19. in Phineas, Numb. 25.8. in David, Psal. 69, & 119.53. in Elijah, 1 King. 19.10. in Jeremiah, Jer. 33.9, 10, 11. in John Baptist, Mat. 14.14. in Christ, Joh. 2.14, etc. in Paul, Act. 14.14, & 17.16, 17.  
To this is opposite, Stupidity careless of God's glory ᵃ, erring zeal which is without knowledge ᵇ, inconsiderate zeal ᶜ, and counterfeit zeal ᵈ.  
a 1 Sam. 2.29. Thou hast honoured thy sons more than me. & 3.13. His sons made themselves vile, and he restrained them not ᵇ Rom. 10.2. For I hear them record, that they have zeal, but not according to knowledge. ᶜ Jonah 4.1. And Jonah was displeased exceedingly, and was very angry; and he prayed unto the Lord and said, I pray thee O Lord, was not this my saying, etc. Luke 9.54. And when his Disciples James and John saw this, they said, Lord wilt thou that we speak for fire to come down from Heaven and consume them, etc. ᵈ Esa. 7.12. Ahaz said, I will not ask a sign, nor will I tempt the Lord.  
The Sanctifying of God's Name in effect or actually, is either by words, or by deeds; Sanctifying by words, is a holy using of God's name, and a constant confession thereof. The holy using of his Name is, whereby we never speak of him but in cases of necessity, and that with great reverence and admiration; praising the glory shining in it.  
Deut. 28.58. Thou shalt fear that most glorious and terrible Name of the Lord thy God.  
To this is contrary, the superstitious silence or concealing of God's Name, the taking of it in vain, jests made of Scripture phrases, and blasphemy or disgrace cast immediately upon the Name of God.  
An example of horrible blasphemy is in the Assyrian King, Isa. 10. and in Rabshekah his Captain, Esa. 37.  
The holy using of God's Name, is in three kinds; to wit, in Consecration, Swearing, and casting of Lots.  
Consecration is, when things for our use are sanctified by the Word of God and by Prayer.  
To sanctify, in this place, is to separate for a good and lawful use: thus Temples, Ministers, the works of our vocation, meat and drink are consecrated, 1 Tim. 4.5, 6. For whatsoever God hath made is good, neither is any thing to be rejected, if it be received with thanksgiving, for it is sanctified by the Word of God and by Prayers.  
To this consecration is opposite, besides the intermission of it, superstitious consecration, when in certain forms of words, there is believed to be a singular force and efficacy; so likewise Magic enchantments and consecrations.  
This consecration is intermitted by them who eat and drink without Prayer and Thanksgiving. Among Papists there are many examples of superstitious consecrations of water, salt, wax, etc. Magic consecrations and enchantments are not excusable, because the words are good; For God's Word is abused when it is not used in a good way.  
By Swearing, God's Name is sanctified, both in a simple Oath, and in adjuration.  
A simple Oath is the taking of God to witness in weighty matters, as a Testifier of the truth, and the revenger of lying.  

The RULES.  

I. An Oath in itself is good and holy.  
First, because it is commanded by God, Deut. 6.13, & 10.20. Esa. 65.15. Jer. 12.16. Secondly, because God and his Angels have sworn, Gen. 22. Psal. 95. Heb. 3. and 6. Rev. 10, etc. To this purpose is that of Tertullian: O happy are they for whose cause God swears! and O miserable are we, that will not believe God when he swears!   

II. The person swearing, must be such a one as may lawfully swear: and not, 1. Children. 2. Madmen. 3. Such as are convicted of Perjury.   

III. The matter of an Oath should be things weighty and lawful.   

iv The form of it is explicated or unfolded by contestation and imprecation, abridged and contracted, or consisting of either part.   

V The end if the confirmation of truth, the decision of strife, the illustration of God's glory, and the salvation of man.  
Heb. 6.16.   

VI The object of an Oath by which we must swear, is God only.  
For so it is commanded, Deut. 6.13. Fear the Lord thy God, and serve him, and swear by his Name. Because 1. God is the only searcher of hearts, who sees all things, who is alone omnipotent, and who revengeth Perjury. 2 Because an Oath is joined with invocation, which only belongs to God, as is said above.   

VII. Where the Saints in their Oaths mention the creatures, metonymically either God himself is understood, or his vengeance which man wisheth to himself.  
So Gen. 31.33. Jacob swore by the fear of his Father, that is, by God whom his Father Isaac feared. So Paul, 2 Cor. 1.23. I call God for a record upon my soul; that is, that he will punish me if I willingly deceive.   

VIII. In respect of adjuncts, an Oath is divided into that which is public, and solemn, and enjoined by the Magistrate; or private and voluntary, yet not rashly offered; Also into an assertory, and a promissory Oath.   

IX. Oaths must be kept, though they be extorted from us, and be hurtful to us.  
Psal. 15.4. That sweareth to his hurt, and changeth not. But here it is demanded, if an Oath made to a thief, to free ourselves from him, aught to be kept. Answ. Either the Oath is only to redeem ourselves, or else it is to conceal the whole matter; we are bound in the former to keep our promise, but not in the latter, seeing we are first and more strictly bound to the Magistrate, whose office it is to suppress thiefs and robbing; therefore, whosoever out of fear of death, binds himself to a thief in this respect, he may declare the matter to the Magistrate, and by reason of the tie and obligation to him, he may be absolved by public authority.   

X. Near to swearing is a weighty asseveration.  
Such Asseverations are, Gen. 42.15. By the life of Pharaoh: that is, as truly as Pharaoh lives, and as I wish he may live. So 1 Sam. 1.26. As thy soul liveth, my Lord, I am that woman. To this purpose is that usual asseveration of Christ's, Verily, verily.    
To swearing in the defect, is opposite the denial of it, or refusal to take it being lawfully proffered.  
The Anabaptists offend the former way, pretending Christ's saying, Mat. 5.14. Swear not at all; and that of James, Jam. 4.12. But they observe not, that in both these places idolatrous and rash Oaths are forbidden, not such as be lawful. The latter way they offend, who when they may by an Oath promote God's glory, or the safety of their neighbour, yet they refuse to do it.  
In the excess, are opposed to Swearing, 1. Perjury. 2. A rash Oath. 3. An unjust. 4. An idolatrous Oath.  
Perjury is, when a things is falsely assevered, or a promise is made without purpose of performance, or when the purpose of performance is not performed.  
This sin must be avoided, 1. Because of the grievousness thereof; for a perjured man offends against God, whom he calls upon to be witness to his lie, and so profaneth his most holy name: he offends against his neighbour, whom he circumvents with his perjury, and grievously scandalizeth: he offends against himself, having wished so many evils to fall upon him. 2. Because of the grievousness of the punishment; for perjuries are never unrevenged: examples are in the Kings of Sodom, etc. Gen. 14.4. in Hosea King of Israel, 2 King. 17.4. in Zedekiah, 2 King. 25.3. etc. in Rodolphus Duke of Bavaria, in Ladislaus King of Hungaria, and many others: it was also detestable among the Gentiles, as Tibullus showeth:  

Ah miser etsi quis primo perjuria celet!  
Sera tamen tacitis poena venit pedibus.   

Thought thou hid thy Berjury,  
Yet slow-paced Plagues come silently.   
The Jesuitical and Sophistical interpretations of Perjuries, are equivalent to perjuries themselves; neither shall they escape the sin and punishment of Perjury.  
A rash Oath is that, which is taken when there is no necessity to swear.  
Saul is an example of a rash and continual swearer, 1 Sam. 14. v. 40. and 45.  
An unjust Oath is, when we swear of things neither lawful nor honest.  
Such was David's oath, when he threatened destruction to Nabals' house; by revoaking of which, he hath taught us that unlawful oaths are rather to be broken then kept: 1 Sam. 25. such are the Monkish oaths of fidelity, obedience, etc. in Popory.  
An idolatrous Oath is, when men swear by false gods, or the creatures.  
Such are these oaths that are made by Heaven, Earth, etc. which are forbid, Mat. 5.14. and oaths also made by the Saints; for without idolatry, we can neither give to them the honour of invocation, nor of an oath: neither do the Papists metonymically by the Saints understand God, but they swear by the Saints themselves.  
So much of swearing: Adjuration is an obtestation in the name of God, being made either by command or entreaty; that according to conscience, and as it were in stead of an oath, the truth might be spoken.  
Example, Jos. 7.19. Then said Joshua to Achan, my Son give glory to the Lord, God of Israel, and confess to him.  

The RULES.  

We must yield to an adjuration, in such things as are neither contrary to God's glory, nor the love of our neighbour.  
We have an example in Christ, who professed himself to be the Son of God, upon the adjuration of the Highpriest, though a wicked man: Mat. 26.24. If then a Tyrant should adjure us to reveal our brethren or their meetings, we should refuse it.    
To this are contrary rash adjurations, magic adjuration of devils, wicked imprecations, whereby God and the creatures are adjured to man's ruin.  
The adjuration of Devils, which they call exorcism, is magical, and no ways answering the Apostles casting out of Devils, which they did, not by adjuration, but by commanding them in the name of Christ.  
Sortilege or casting of lots, is a trial or finding out of that which God hath appointed to each man in divisions; and this is done by external signs, to compose strife.  
Lots are either divine or humane. Example of those are in Levit. 16. Jos. 7. 1 Sam. 10. Nehem. 10. Joh. 1. Act. 1. and these are not to be imitated, because we have no command. But these lots called also divisory, may be used; but so, that we assure ourselves that they are guided by God's hand. Prov. 16.2.  
To this are opposed superstitious elections, and consultations, and deceitful lots.  
Hitherto of the taking, of God's Name: the profession of it is, when freely and openly, in the sight of men, we confess the truth as it is known by God's Word, to his glory, when we are required.  
Matt. 10.32. Whosoever confesseth me before men, him will I confess before my Father who is in heaven. Rom. 10. v. 10. With the heart we believe unto righteousness, and with the mouth we confess unto salvation. 1 Pet. 3.15. Be ye always ready to answer to every one that shall ask a reason of the hope that is in you.  
To this is contrary, 1. A dissembling of the truth: 2. The open denial of it: 3. An unseasonable confession thereof.  
An example of dissembling is in the Jews, that would not profess Christ for fear of being excommunicate, Joh. 12. v. 34. Peter is an example of an impefect denial, proceeding of infirmity, Mat. 26.69, etc. Concerning unseasonable confession, Christ warns us Matt. 7.6. Give not that which is holy unto Dogs, neither cast ye your Pearls before Swine, lest they tread them with their feet, and turn upon you, and tear you.  
Thus we have showed, how God's name is sanctified in words: it is sanctified in fact, when our life and actions answer our holy profession.  
Matt. 5.16. Let your light so shine before men, that they may see your good works and glorify your Father which is in heaven.  
To this is opposite, the omission of that action which agrees with our Profession, and Impiety.  
An example of the former is in Moses and Aaron, who are said not to have sanctified God in the sight of the children of Israel, when he gave them the water of strife out of the rock, Num. 20.12. An example of the latter, is in the Jews, of which Paul speaketh, Rom. 2.24. For the name of God through you is blasphemed among the Gentiles.   

CHAP. VII. Of Works appertaining to the Fourth Commandment.  
HItherto of the Parts of God's worship: Now follows the Time peculiarly appointed for Divine worship.  
This is handled in the Fourth Commandment; the sum whereof is, That we sanctify the Sabbath.  
There are two parts of this Precept; the Precept itself, and the Confirmation thereof. The Precept is, that we sanctify the Sabbath: which is illustrated, 1. By an Admonitory particle, Remember, etc. by which it appears, that the Israelites before this had been warned to sanctify it, but that it had been slighted and neglected by reason of Pharaohs oppression. 2. By declaring the Precept, in opposing by an antithesis the works which were to be done the six days, to those that should not be done the seventh day. 3. By a distribution of the subjects: for they are either men, or beasts. The men are either natives, or strangers; and both are either superiors, or inferiors. Six days (saith he) shalt thou labour and do all thy work; but the seventh is the Sabbath of the Lord thy God, in it thou shalt do no manner of work, thou, or thy son, etc. The Confirmation is grounded on God's example; For in six days the Lord made heaven and earth, the sea, and all that therein is, and rested the seventh day, Wherefore &c.  
The Sanctification of the Sabbath is, whereby man rests from his external works and labour, that he with his family and cattle might be refreshed, and that day spent in God's service.  

The RULES.  

I. The Precept of sanctifying the Sabbath, was not first given on Sinai, but in Paradise; showing, that the manner of Divine worship was prescribed to Adam even in the state of innocence.   

II. To sanctify the Sabbath, is, not to make that day holy, but to separate it from profaneness, and to dedicate it to divine worship.   

III. The impulsive causes of this Sanctification, are, 1. God's command. 2. The equity of the command. 3. The promises made to them that obey.  
This fourth Command is urged also in Leu. 19.3. & 23.1. Jer. 17.22. and elsewhere. The equity is seen in two things. 1. In that God hath separated only one day of seven for Divine worship. 2. In that he goeth before us by his own example. The Promises are, in Isa. 56.2, etc. & 58.13.   

iv The matter or object of this Sanctification, is the Sabbath or seventh day, in the Jewish Church: to which succeeded the first day, called, from Christ's resurrection, the Lords day; from the Lord's supper, the Day of bread; and from the administration of Baptism, the Day of light, anciently.   

V In the Precept of sanctifying the Sabbath, we must distinguish between that which is Ethical or moral, and that which is typical or ceremonial.  
It was Ceremonial, 1. To sanctify the seventh day precisely. 2. By this means to separate Jews from Gentiles. But Moral, in that one day of seven must be sanctified for God's service. Now the Church hath sanctified the first day, by the example of Christ, who hath sanctified it by his resurrection and apparition, Joh. 20.19. & 26. By the example also of Apostolical Church, Act. 20.7. 1 Cor. 16.2. Rev. 1.10.   

VI The form of sanctifying this day, consisteth in omission, and action.   

VII. Things to be omitted, are the works of our outward and temporal callings.  
These are opposed to the works of divine worship, in that six days we must labour.   

VIII Yet some things are permitted, which without great damage cannot be put off till another day.  
Luk. 14.5. Which of you having an ox or an ass fallen into a pit, will not take him out on the Sabbath-day? The Macchabees knew this, Mac. 2.41. For having received an overthrow on the Sabbath, they resolved to defend themselves against the enemy. In such cases of necessity, Christ's rule must be observed: The Sabbath was made for man, not man for the Sabbath, Mar. 2.18.   

IX. On the Sabbath those works must be done, for which that day was appointed; to wit, to repair to the Church, to meditate on God's word, to receive the Sacraments, to invite one another by exhortations and example to godliness, to visit the sick, to help the poor, etc.   

X. The end of this sanctifying of the Sabbath, is either natural or spiritual.   

XI. The natural end, is, that men and beasts might rest and be refreshed.   

XII. The spiritual end peculiar to the Jews, was, 1. To shadow out to the Jews that rest which they enjoyed in the Land of Canaan after their toilsome labours in Egypt, and troubles in the Desert. 2. That by this part of their beggarly rudiments, they might be led to Christ the Author of our spiritual rest from sin, and the works of the flesh.   

XIII. But now the spiritual end of it, is, 1. That the Congregation may be seen, and that the faithful may flock together into the Church, as into the Ark of Noah. 2. That by meditating on this new birth of the world, and Christ's resurrection, we might praise God our Creator and Redeemer. 3. That by our rest from labour, we might be admonished of our rest from sin. 4. That we might more and more aspire and raise ourselves for the enjoyment of that perpetual rest and Sabbath in the life to come.  
Hence ariseth a threefold Sabbath; a typical or temporary; a spiritual, but only begun here; and a heavenly or eternal.   

XIV. The Sanctification of the Sabbath belongs to all, chief to Magistrates and Pastors.  
The Magistrate, by the example of Nehemiah, must take care that the Sabbath be not wantonly abused, Neh. 13.15, etc. The same also must so moderate the strict observation of that day, when need requires, than there be regard had to Charity: by the example of the Macchabees, Mac. 2.41. and Constantine the Great, who in extreme necessity permitted Husbandmen to follow their Country-work.   

XV. The Christian Holidays have affinity with the Sabbath, appointed not for Will-worship, but for a commemoration of Christ's benefits; so that the conscience be not entangled with the snare of absolute necessity.  
Col. 2.16. Let no man condemn you in meats and drinks, or in respect of a Holiday, or of a New-moon, or of Sabbaths.    
To this Sanctification of the Sabbath, are contrary its neglect and profanation.  
The Sabbath is either simply neglected, when no regard is had of it: or in some respect, when it is spent merely by ceasing from our own works, and consequently in idleness, omitting those works for which the Sabbath was made (of these in the seventh Rule) or these works are performed but perfunctoriously, and without any inward & mental devotion; which kind of Sabbath is deservedly called hypocritical.  
See Isa. 1.13, 14.  
The Sabbath is profaned, 1. When we do the works of our outward calling needlessly, as when we make journeys, or exact debts then, etc. 2. When we spend the Sabbath in carnal works, as in gaming, dancing, revelling, idle talking, Stageplays, and such like sins. 3. In idolatrous works.  
Such a profanation is a most grievous sin, Exod. 31. 13, 14. Numb. 15.35. Neh. 13.16. Jer. 17.27.   

CHAP. VIII. Of the Virtues in general belonging to the second Table.  
IN the former Chapters we have spoken of God's immediate Worship; now follows the mediate, consisting in the virtues and works of the second Table. Of which Worship we are to speak generally, and particularly.  
To the mediate Worship, and second Table in general, belongs Charity and Justice. Charity towards men, is either of man towards himself, or towards his neighbour: towards himself, is, whereby each faithful man next to God, loves himself; seeking his own temporal and eternal welfare.  
Mat. 7.12. Whatsoever you would that men should do to you, do ye the same. Eph. 5.29, No man ever hated his own flesh, but rather cherisheth it. Phil. 2.12. Work out your own salvation with fear and trembling.  
To this is contrary self-hatred and self-love, being inordinate.  
We see examples of perverse hatred, in them, who obstinately rebel against God, and run headlong to their own ruin; but the sin of self-love is found in them, who being too much drunk with love of themselves, not only despise their neighbour in respect of themselves, but also love themselves above God. Of these Christ speaketh, Joh. 12.25. He that loves his life shall lose it. On the contrary it is said of the godly, Rev. 12.11. And they loved not their lives unto the death.  
Charity to our neighbour is, whereby we love our neighbour as ourselves.  

The RULES.  

I. The efficient cause of this love, is God the Father in the Son, through the Holy Ghost.  
Gal. 5.22. But the fruit of the Spirit is love.   

II. The instrumental cause or root, is Faith woring by love.  
Gal. 5.6.   

III. The matter or object of it, is our neighbour, that is, every one to whom we own duty or aid.  
Luke 10.36, 37.   

IU. But chief we must love those that are of the household of Faith.  
Gal. 6.10.  
For we are tied to them both in a natural and a spiritual tye, Eph. 4.1, 2,   

V. Nor in this case must we exclude our enemies.  
For this Charity is commended particularly to us, Exod. 22.4, 5. If thou seest thy enemy's Ox or Ass go astray, etc. Prov. 25.21. if thy enemy be hungry, give him bread to eat, etc. See Rom. 12.14, 20. Mat. 5.44, etc. For this duty, we have the example of our heavenly Father, doing good both to the just and the unjust, Mat. 5.48. even giving his Son to us his enemies, Rom. 5.8.   

VI The form of Charity towards our neighbour, consisteth in the proportion of Charity towards ourselves.  
Leu. 19.18. Thou shalt love thy neighbour as thyself.   

VII. The end is, to witness our love towards God, and to certify our regeneration and salvation.  
1 Joh. 4.20. If any man say he loves God, and hates his brother, he is a liar; for if he loves not his neighbour whom he hath seen, how shall he love God whom he hath not seen? 1 Joh. 4.7. Whosoever loveth is born of God, & v. 12. if we love one another, God dwells in us.    
To Charity are contrary, 1. The want and neglect of it. 2. Hypocritical Charity. 3. The unjust hatred of our neighbour. 4. Inordinate Charity, whereby we love one more than is fitting.  
Of the first vice, Paul saith, 1 Cor. 13.1. If I should speak with the tongue of men and Angels, and have not Charity, I am a sounding brass, and tinkling Cymbal. Of the second, Jam. 2.15, 16. If a brother or sister be naked, and destitute of daily food; and one of you say to them, depart in peace, be warmed and filled, notwithstanding ye give not those things that be needful for the body; what doth it profit? Of the third, 1 Joh. 3.13. Whosoever hateth his brother, is a murderer. Of the fourth, God himself, 1 Sam. 2.30. Thou hast honoured thy sons more than me. Mar. 10.37. He that loveth Father or Mother more than me, is not worthy of me. Yet here we must know, that in two respects we may hate men: first when they are Gods enemies, Psal. 139.21. Do not I hate them O Lord, that hate thee? Secondly, when they draw us from Christ, or the constant profession of him, Luke 14.26. If any man comes to me, and hates not his Father, etc.  
Charity is considered either absolutely, or reciprocally. There be three kinds of it considered absolutely; to wit, humanity, benevolence, and mercy.  
Humanity is, when we are ready to testify our love to any one, by exhorting, admonishing, comforting, and helping.  
This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, affection or care towards one another, 2 Cor. 8.16. it is called also duty; and as it is exhibited to strangers, hospitality. this is recommended to us, Isa. 16.3, 4. Rom. 16.2, 3. 3 Joh. 8. Heb. 13.2.  
To this is opposite Inhumanity, by which either the works of humanity are omitted, or cruelty exercised; as also unseasonable humanity, when courtesies are performed to those who are unworthy of them, or they are not performed in a right manner.  
It were inhumanity, if one should lay a stumbling-block before a blind man, or should rail against a deaf man. Examples of inhumanity are in the Edomites, and such like, adding affliction to the afflicted Jews, Amos 1. & 2. In the Levite and Priest that passed by the man half dead. To be surety for any man unadvisedly, is an unseasonable humanity, Prov. 6.1. & 11.15. or to give alms to every one, without regard had of their worth, 2 Thes. 3.10.  
Benevolence or favour is, whereby we so incline to the good and weal of our neighbour, that we pray for his prosperity, and rejoice at it.  
Isa. 66.10. Rejoice with Jerusalem, etc. Rom. 12.15. Rejoice with them that rejoice. There be examples in the blessed Angels, Luc. 3.10. & 15.10. in Paul, Rom. 1.8. and many other places, in John, 2 joh. 4. & 3.3 joh. 4, 5.  
To this is opposite, Envy or displeasure at another man's good; Malevolence also, when one wisheth the ruin of another; and Sergeant benevolence.  
There are four degrees of Envy. I. When one cannot endure that another should enjoy the same happiness with him. Examples we have in the labourers that came first, Mat. 20.11, etc. and Act. 13.4, 5. in the Jews envying salvation in the Gentiles. II. When one envieth that in another, which he cannot obtain himself. Examples are in Satan, in Cain, Gen. 4. in Esau, Gen. 27. in joseph's brethren, Act. 9.7. in Mary Moses sister, Num. 12. in Saul, 1 Sam. 18.7, 8. in the Nobles of Persia, Dan. 6. in Pompey and Caesar, of whom Lucan: Caesar cannot brook a Superior, nor Pompey an Equal. III. When we cannot endure that another should enjoy that good, which he enjoyeth whom we love. An example of this is in josuah, who envied Eldad and Medad, because they did prophesy as well as Moses, Num. 11. in john's Disciples, joh. 3.26. and Christ's, Mar 9.38. iv When one envieth another, or out of malice destroys that which he does not desire he should enjoy: As when the Philistines stopped the wells which Abraham's servants had digged, Gen. 26. Like dogs in the manger, not eating hay themselves, bark at the cattle that eat it; Or like that spotted beast called Stellio, devouring his own skin which every year he puts off, that it may not help man troubled with the Falling-sickness. This sin of envy must be avoided, 1. Because it is earnestly forbid, Psal. 37.1. Pro. 3.31. 2. Because it is joined with a disdain of God's goodness, Mat. 20.15. Is thine eye evil, because I am good? 3. Because it is the author of much mischief; as of murder, Gen. 4. 2 Sam. 3.20. of seditions, Num. 12. of heresies. 4. It also disquieteth a man's life, jam. 3.16. An example of malice, envy, counterfeit love, is in the Pharisees inviting Christ, Luc. 14.1, etc.  
Mercy is, when we take another man's misery to heart, so that we study by all means to assuage or remove it.  
Mat. 5.7. Blessed are the merciful, etc. Luk. 6. Be ye merciful. Rom. 12.15. Weep with those that weep. 1 Thess. 5.14. Help the poor. The kinds of this mercy are rehearsed Mat. 25.35, etc. Examples are in Joh, c. 30.25. in David, Ps. 40, etc. in Jonathan, 1 Sam. 20. in the Samaritan, Luk. 10.  
To this are contrary, unmercifulness; when we pity not the afflicted, or when we add affliction to them. 2. When we rejoice in other men's miseries. 3. Sergeant and unlawful pity.  
unmercifulness is forbid, Pro. 3.27, 28. It deserves judgement without mercy, Jam. 2.13 Of rejoicing in other men's evils, we have examples, in Doeg, Ps. 52. in the Edomites, Ps. 137. in Christ's enemies, Mat. 27. It is most earnestly forbid, Pro. 24.17. Counterfeit mercy is seen in David's enemies. Ps. 41.7. This is called the Crocodiles pity, who weeps when he intends to devour a man. Unlawful mercy is condemned, Jer. 15.16.  
So much of the kinds of Charity, considered absolutely. Being considered respectively, it hath for its kinds, Brotherly love, and Friendship. Brotherly love is that which mutually is entertained by Christ's members, and the household of faith.  
This reacheth so far, that we should lay down our life for our brethren, 1 joh. 3.16. Examples are in jonathan, in the Macchabees, in Paul, etc. This is to be used towards the dead, in burying them, and mourning for them, etc.  
Friendship is love between two or more, whereby they mutually and truly embrace each other with special benevolence, to perform such duties as are honest and possible.  

The RULES.  

I. We are bound to show ourselves courteous, benevolent, and merciful to all; but not to entertain friendship with all.  
The reason is, because friendship consists in mutual and reciprocal benevolence, and in such a singular tie, that we ought to impart to our friends our most secret resolutions▪ but we cannot with safety trust every man; therefore we are commanded to walk wisely, Zach. 7.5. Let no man trust his neighbour. Eph. 5.15. See then that ye walk warily, not as unwise, but as wise; redeeming the time, because the days are evil.   

II. True friendship is judged by its end; to wit, if it be entertained for piety and honesty.  
Aristotle teacheth, Ethic. 8. that friendship is entertained either for pleasure, or profit, or virtue; and of these three ends, he only approves the last: for the vulgar people measure friendship by profit; but the godly must chief look upon virtue or honesty.    
To true friendship is opposite that which is counterfeit; also that friendship which entertains covenants and company with infidels and wicked men.  
An example of counterfeit and false friendship, is in David's enemies, Psal. 41.7. & 55.13, 14, etc. and in Judas the traitor. As for making covenants with wicked men, we must know that they are either of peace, or of war. A covenant of peace, is that which is entertained on both sides, for preservation of public quietness: such was the covenant that Abraham made with Hamor and Escol, Gen: 14.13. and with Abimelech, Gen. 21.27. and Isaac with the same Abimelech, Gen. 26.20. of Solomon with Hiram, 1 King. 5.2. The covenants of war, are such as be made for offence and defence; and these either with believers, or unbelievers: the former are permitted, but so that we trust not in them; the latter are most severely prohibited by God, Exod. 34.12. Take heed that thou make no covenant with the inhabitants of that land. 2 Cor. 6.14. Be ye not unequally yoked with the wicked. The unhappy events of such covenants are seen in jehoshaphat, 2 Chron. 19.20. in Asa, 1 King. 15. & 2 Chron. 16. in Ahaz, Isa. 7.8, 9 in the jews, Ezek. 16.27, 28. 'Tis lawful to converse with infidels and wicked men, if we have hope to reclaim them, and if we carry ourselves prudently, that we be not corrupted by their familiarity.  
So much of Charity. Justice is that virtue, whereby we give every man his due.  
This name of justice is ambiguous: for sometime it implies the whole Law; sometime it hath relation to the second Table, as it is exercised towards our neighbour.  
This is either commutative, or distributive. This is employed in distribution of goods, rewards, punishments, and such like; observing a Geometrical proportion, according to the condition, merits, or dignity of the person.  
That is, whereby we give to every one his due, by an Arithmetical proportion, according to the equality or inequality of things.  
To Justice, Injustice is opposite, both privatively, and contrarily.  
This is to be avoided; for it excludes men from the Kingdom of heaven, 1 Cor. 6.9.   

CHAP. IX. Of Virtues and Works belonging to the Fifth Commandment.  
OF the mediate worship of God, of which we have now spoken in general, both the parts, and degrees are to be considered. The parts are two: The first is, of the Superiors duty towards his Inferiors, and contrarily: The latter is, of every man's duty towards another.  
The duty of Inferiors to their Superiors, and contrarily, is set down in the Fifth Precept; the sum whereof is, That between superios and inferiors that order may be kept, which is pleasing to God.  
This Command consisteth of a Precept, and a Promise. The precept is, Honour thy father and thy mother. By the name of Parents, synecdochically are meant all Superiors, as the word Honour contains all things that are like honour. The Promise is, That thou mayest live long in the land which the Lord thy God hath given thee. In this promise is understood both the condition of God's will, and of our salvation: for oftentimes God recompenseth the shortness of this life, with the happiness of the other.  
The persons considerable in this precept, are Magistrates and Subjects, in the civil state; Pastors and Parishioners, in the Ecclesiastic; Parents and Children, Husband and Wife, Masters and Servants, in the Oeconomick; among which by way of Analogy may be reckoned, Masters and Scholars, Tutors and Pupils, old men and young, and such as have more or less of other gifts.  
The duties of Inferiors to their Superiors, are reverence, obedience, and gratitude.  
Reverence is whereby we bestow upon our Superiors due honour; thinking well of them, speaking reverently to them, bearing with their infirmities, and giving them the first place, and leave to speak or do first.  
This reverence is to be given to Magistrates, Rom. 13.7. Fear to whom fear, honour to whom honour, etc. To Ministers, Mat. 10.40. He that receiveth you receiveth me; and he that receiveth me, receiveth him that sent me. To Parents, Leu. 19.3. Let every one of you fear his father and mother: See Prov. 23.22. Eph. 6.1. To the Husband, Eph. 5.33. and the Wife see that she reverence her Husband, To Masters, 1 Tim. 6.1. Let as many servants as are under the yoke, count their Masters worthy of all honour. To the aged, Leu. 19.32. Thou shalt rise up before the hoary head, and honour the face of the old man, etc. The same account must be had of those whom God hath honoured with some excellent endowments, who morally are called Elders, not so much for their years, as for their gifts.  
To Reverence is opposite Irreverence, and contempt of Superiors.  
Examples of irreverence in Subjects, 1 Sam. 10.27. But the children of Belial said, (speaking of Saul) how shall this man save us? and they despised him. In hearers, Jer. 43.2. Thou speakest false (said the Jews) the Lord thy God did not send thee. In children, Gen. 9.22. But I'm the Father of Canaan looking back, shown the nakedness of his Father to his brethren without. In the Wife, Job 2.9. Then said his Wife to him, dost thou still retain thine integrity? curse God and die. In servants, Gen. 16.4. When Hagar saw she had conceived, her Mistress was despised in her eyes.  
Obedience or subjection is, whereby we obey our Superiors in things lawful and honest, as the Lord, and patiently bear their admonitions and corrections.  
The Magistrate must be obeyed, Rom. 13.1. Let every soul be subject to the higher powers, etc. Ministers, Heb. 13. Obey and hearken to those that are set over you, for they watch for your souls. Parents, Eph. 6.1. Children obey your parents in the Lord. Husbands, Eph. 5.22. Wives be subject to your own husbands, as to the Lord. Masters, Eph. 6.5. Servants, be obedient to them that are your Masters according to the flesh, with fear and trembling, in singleness of heart, as unto Christ.  

The RULES.  

I. We must obey, not only godly Magistrates and Masters, but also Tyrants.  
1 Pet. 2.13. Be subject to every Ordinance of man for the Lord, & v. 18. Servants, be subject with all fear to your Masters, not only to those that are good and just, but also to the froward; for this is praiseworthy, if any man for conscience towards God suffer trouble, being unjustly afflicted. Examples are of the Israelites obeying Pharaoh, Exod. 3, etc. In Daniel obeying Nabuchadnezzar, Dan. 2.   

II. But they are not to be obeyed in things contrary to God's Word and a good Conscience.  
An example we have in the Midwives, Exod. 1. in saul's servants, 1 Sam. 22.17. in Daniel, Dan. 6. in the Apostles, Act. 4.19. saying, Whether it be right in the sight of God t● obey you rather than God, judge ye.    
To obedience is contrary, Disobedience, rebellion, impatience of correction, and obedience in things unlawful.  
We have examples of disobedience and rebellion in Miriam and Aaron, Numb. 12. in Corah, Dathan and Abiram, etc. Numb. 16. in the Israelites, Numb. 13. in Absolom, 2 Sam. 15. Seba, 2 Sam. 20. and such like; in the Israelites contemning the Prophets, in Elies' sons, 1 Sam. 2. Lot's wife, Gen. 19 Gehazi, 2 King. 5. Of unlawful obedience, an example is in Doeg, 1 Sam. 22.  
Gratitude is, whereby inferiors in acknowledging the goodwill and bounty of their superiors, do testify their thankful mind in will and deed, where and when they can.  
This is to be performed to the Magistrate, by rendering Tribute, Custom, etc. Rom. 13.7. and by praying for him, 1 Tim. 2.1, etc. to Ministers, 1 Thes. 5.12. We beseech you brethren, that you will know them who labour among you, and have the charge over you in the Lord, and admonish you, that you would have them in exceeding great love for their works sake. To Parents, Prov. 23.25. thy Father and mother shall be glad, and she that bore thee shall rejoice. Examples are in Joseph, David, etc. Which gratitude in special is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying that gratitude of the young Storks towards the old, in feeding and bearing them.  
To gratitude is opposite, Ingratitude, whereby Superiors are either not requited, or ill requited: Examples of which, the Scripture is full.  
So much of the Virtues or duties of Inferiors; the Virtues of Superiors, are benevolence, justice, and sedulity. Benevolence is whereby Superiors carry a good affection to their Inferiors, which they declare when occasion serves.  
An example of this benevolence is proposed to Magistrates in Moses, Exod. 32. to Ministers in Paul, Rom. 9.1. The same is commanded to Parents, Eph. 6.4. and you Fathers, provoke not your children to wrath; and this good will of Parents is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gentiles, which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love, a word used properly to express the affection and natural love of parents and children, the same is urged by Paul to husbands, Eph. 5.25. Husbands, love your wives, as Christ loved the Church, etc. And to Masters, Eph. 6.9. And ye masters, do the same things to them, forbearing threaten, knowing that your master also is in heaven, etc.  
To this is opposite the contempt of Inferiors, the want of love, astorgie and such like.  
Of the contempt of inferiors God speaketh, Deut. 17. v. 20. Let not his heart be lifted up above his brethren: of Astorgie or want of affection, Christ speaketh, Mat. 7.9. What man among you is there, that if his Son ask him bread, will give him a stone?  
The Justice of Superiors is, whereby they endeavour that every inferior have his due.  
This is performed by the Magistrate, whilst he keeps both Tables of the Law; whilst he promotes and defends the true Religion, as we shown in the former Book, in the doctrine of the true Church: they practise the same justice, in making laws, punishing offenders, rewarding the keepers of it, and in defending their Subjects against unjust force.  
To this is opposite, the neglect of justice, and tyranny.  
Of the neglect of justice, see Esa. 1.23. They judge not the fatherless; neither doth the cause of the widow come unto them. Of injustice and tyranny, in the same place: Thy Princes are rebellious, and companions of thiefs. God reproveth this mos severely, Ezech. 34. in the Pastors of the people of Israel: Parents also offend either by too much indulgence, as Eli, 1 Sam. 2. or by too much rigour, as Saul, 1 Sam. 14.  
Sedulity, which is also called diligence, fidelity, vigilancy, is a virtue whereby Superiors willingly undergo the labours of their offices, and endeavour by the gifts they have received from God, to help their Inferiors.  
Of this virtue, the Apostle speaks, Rom. 12.8. He that rules, let him rule with diligence; the same is urged by Paul to Ministers and Elders, Act. 20.28. Take heed to yourselves, and to the whole flock in which the holy Ghost hath made you overseers: Parents show this, when they nurture their children in the fear of God. Ephes. 6.4. and when they lay up for them things temporal, 2 Cor. 12.14.  
To this is opposite, Sloth, and business about impertinent things.  
Against Sloth, God cries out, Jer. 48.10. Cursed is he that doth the work of the Lord negligently: of impertinent business Peter speaks, 1 Pet. 4.15. Let none of you suffer as a murderer, or a thief, or an evil doer, or as a busybody in other men's matters.   

CHAP. X. Of Virtues and Works belonging to the Sixth Commandment.  
HItherto of the duty of Superiors to their Inferiors, and on the contrary. Now follows the duty of each man to his neighbour: and this is employed either about the inward, or outward good things of men. Their inward good things are, life, and chastity: Of life we are to handle in the sixth precept; the sum whereof is, that we preserve our own, and our neighbour's life.  
Thou shalt not kill, is a negative precept; out of which is gathered this affirmative, Thou shalt preserve thine own, and thy neighbour's life.  
The virtue than commanded here, is the study of preserving our own and other men's lives: The conservation of our own life, consisteth in the lawful use of lawful means: of which kind are meat and drink, recreation, physic, avoiding of dangers, and driving away of injuries.  

The RULES.  

Then is the repelling of an injury lawful, when it is done, 1. In the continent or sober. 2. In case of necessity. 3. Without desire of revenge or hurt; but so that we intent only our own conservation and defence from injuries.    
To this conservation of our own life, is opposite the neglect of it; as also the destroying of it violently by our own hands, & unlawful preserving of it.  
They who neglect the means of preserving life, they sin by omission; but they that put violent hands on themselves, sin by commission. Now there be certain degrees of self-murder; for either it is done directly by Sword, Halter, or Poison, or any such way, or else indirectly: so they kill themselves, who rashly and wantonly expose themselves to danger, as Wrestlers, Rope-dancers, Drunkards, Gluttons, etc. the unlawful preserving of life is, which is done by lying, or such like means.  
The study of preserving our neighbour's life, is, when not only we abstain from hurting it, but we love his life, and preservation, and defend it according to our power.  
To this is opposite the neglect of it, and unjust slaughters, hatred, cursing, and railing, or upbraiding of any offence committed, or inhering infirmities.  
An example of neglect is in them who when they may defend those that unjustly suffer death, do not: Prov. 24.11. If thou forbear to deliver them who are drawn unto death, and those that are ready to be slain; if thou sayest, behold we know it, etc. How grievous unjust slaughter is, which is done not of private desire, and not by the Magistrate, or public authority; and how grievous a punishment this deserveth, may be seen, Gen. 9.6. Who sheddeth man's blood, by man his blood shall be shed; because God made man after his image. Of hatred, thus saith John 1 Epist. 3.15. Whosoever hateth his brother, is a . Of evil speaking or cursing, Christ saith, Mat. 5.22. Whosoever shall say to his brother, Racha, shall be in danger of the Council: but whosoever shall say, thou fool, he shall be in danger of Hell fire.  
To this study are subordinate two kinds of virtues; some whereof conduce to withhold ourselves, and some to withhold others, and deter them from murder.  
Of the first kind are, Innocency, Mildness, Clemency, Moderation.  
Innocency is, when we avoid all means of hurting our neighbour.  
To this is opposite, Injury in word and deed, and counterfeit innocency.  
That words are injurious and hurtful to man's life, is manifest; for he is not esteemed to live, but he that lives well: Hence Christ accounts evil words murder, Matt. 5. of counterfeit innocency we have in Pilate an example, in washing his hands, Matt. 27.  
Mildness is a virtue whereby we curb and bridle our anger, that it may not wax inordinately hot.  
Matt. 5.5. Blessed are the meek, for they shall inherit, etc.  
To meekness is opposite, Anger, unjust wrath, too much gentleness or want of just anger, and desire of revenge.  
Of anger Solomon saith, Eccles. 7.9. Be not hasty in thy spirit to be angry: Of unjust anger Moses, Levit. 19 v. 18. Thou shalt not avenge, nor bear a grudge against the children of thy people: Of Eli the Priest's too much gentleness, we read 1 Sam. 2. The desire of revenge is condemned in the place of Levit. 19 above alleged.  
Clemency is a just moderation in inflicting of punishments.  
To this is opposite Cruelty and fierceness, and too much Indulgence.  
Both sins are kinds of murder: for by too much rigour, and too much indulgence, we sin against the life of our neighbour: He hurts the good, that spares the evil.  
Moderation is a virtue much like to Clemency, whereby we are content to part with our right, either for the public good, or for the good of them who offend, or for avoiding of scandal.  
This differs from Clemency; because this is properly ascribed to the Magistrate, but moderation is required of all Christians, Phil. 4.5.  
To this is opposite, too much Right; which is commonly called, too much Wrong.  
Of the latter sort are, Vindicative Justice, and Fortitude.  
The former is, when offences are kerbed with fit punishments, that one rather may perish then unity.  
To this is opposite too much Lenity, which begets too much liberty in sinning.  
Not only is it a sin to kill, but also not to kill, when the Law requires it: Of this we have an example in Saul, 1 Sam. 15.  
Fortitude is that, whereby according to the strength and vigour of a high and unconquered mind, we endure difficulties, and undertake high matters, to God's glory, and our neighbour's safety.  
To this, Sluggishness is opposite, or Pusillanimity, arising out of fear of dancers, or desire of pleasures; Temerity also, and too much boldness. To this also belong Duels undertaken for deciding of doubtful rights, or upon other light and rash occasions.  
Such Conflicts may be fitly reduced to Self-murder.  
Both these, to wit Justice and Fortitude, appear either in Peace, or in War.  
War is public hostility, which the Magistrate exerciseth with armed power, for ends pleasing to God, and profitable to the State.  

The RULES.  

I. It is lawful for Christians to wage war, as it was of old for the Jews.  
The reason is, because it is not where prohibited in the New-Testament; And that Captain of the Capernaites, Mat. 8. and Cornelius the Centurion, Act. 10. are reckoned amongst the faithful. Neither did John dehort the soldiers from wars, but from injustice, Luk. 3.   

II. War is to be managed by the Magistrate, not by private authority.   

III. War must not be made, but that which is just and necessary.   

iv It will be just in respect of the matter, form and end, if it be made in a just cause, for a good end, and according to the prescript of God's word.   

V It will be necessary, if the matter be tried by Council, before it be handled by Arms.   

VI When war is undertaken, it matters not whether it be managed by strength or policy.   

VII. Policy joined with lying and breaking of covenants, is not to be allowed; but it may be approved with dissimulation.   

VIII. Although the Church is built by the Word, not by the Sword; yet being built, is justly to be defended by the sword against unjust violence.     

CHAP. XI. Of Virtues and Works belonging to the Seventh Commandment.  
THus of our duty towards the life of our neighbour. In the Seventh Precept is set down, how we must preserve our own and neighbour's Chastity; the sum whereof is, that the Heavenly Lawgiver would have our own and neighbour's chastity preserved inviolable.  
This Precept is negative, Thou shalt not commit adultery; and Synecdochical also: for under the name of Adultery, all lust and intemperance is understood. Hence ariseth the Affirmative; that by endeavouring temperance, we preserve our own and others chastity.  
There be two means to preserve chastity; Temperance, and Wedlock: the first is enjoined to all men; the other, to those who are called to wedlock.  
Temperance is a virtue moderating the affections of our mind, in pursuing and avoiding bodily pleasures.  
Tit. 2.11, 12, 13. The grace of God which bringeth salvation to all men, hath appeared, teaching us to deny ungodliness and worldly lusts, and that we should live soberly justly and godly in this present world, looking for that blessed hope and glorious appearance of the mighty God, and of our Saviour jesus Christ.  
To Temperance is opposed Intemperance and Insensibility, whereby honest and lawful delights are despised; also Hypocritical temperance of Monks and Eremites.  
Temperance is, both Sobriety and Chastity, as also Modesty and Honesty. The former virtues have relation to us, the latter to our neighbour.  
Sobriety is temperance from superfluous meat and drink.  
We must study to Sobriety, 1. Because of God's command. 2. Because of the reasons annexed to it, taken from our calling, 1 Thess. 5.8. But let us who are of the day be sober. From the necessity of Prayer, and from the end of the world, 1 Pet. 4.7. But the end of all things is at hand, be ye therefore sober and watch unto prayer. Lastly, from the snares of Satan, 1 Pet. 5.8. Be sober and watch, for your adversary the devil walketh as a roaring lion seeking whom he may devour.  
To Sobriety is opposite, delicateness, whereby dainties and delicacies are fought for imoderately in meats & drinks: Gluttony also, of Voracity, Drunkenness, & hurtful Abstinence.  
Of daintiness Solomon speaks, Pro. 23.1, 2, 3. When thou sittest to eat with a Ruler; consider diligently what is before thee; and put a knife to thy throat, if thou be a man given to appetite: be not desirous of his dainties, for they are deceitful meats. Gluttony and drunkenness are to be avoided, 1. Because they are prohibited by God, Pro. 23.20.31. Luk. 21.34. Rom. 13.13. 2. Because the effects thereof are most pernicious; for they hinder the meditating on God's works, Isa. 5.12. and thinking upon Christ's coming, Luk. 21.34. Prayers also, 1 Pet. 4.7. It stirs up anger and strife, Pro. 20.1. & 29.30. It kindles lust, Pro. 23.31, 32. It causeth scandal, as the example of Noah showeth, Gen. 9 and shuts out of God's kingdom, 1 Cor. 6.10. Gal. 5.21. Hurtful abstinence is, when we refrain from meat and drink to the prejudice of our health.  
Near to Sobriety is Vigilancy, when we abstain from untimely and too much sleep, that we may serve God with cheerfulness, and follow the works of our vocations.  
1 Pet. 5.8. Be sober and watch. Now as under the name of Sobriety, sometime abstinence from pride and evil affections is meant, Rom. 12.3. so oftentimes spiritual vigilancy is understood as an abstinence from the sleep of security, to which Peter hath respect in the place above cited.  
To Vigilancy is opposite Sleep, and Monkish superstitious Watch.  
Chastity, or Sanctimony so called, Rom. 6.19. is temperance from lust.  
We must follow chastity, 1. Because God commands it, Leu. 19.2. Be ye holy, for I the Lord you God am holy. 1 Thess. 4.3. This is the will of God, even your holiness, that ye abstain from fornication. 2. Because they that follow it shall see God, Mat. 5.8. Heb. 12.14.  
To Chastity is opposite, both Dissembled chastity, as is that of them who are tied with the Vow of chastity; as also all Impurity, as Fornication, Adultery, Whoredom, Incest, Rapes, Softness, Sodomy, Bestiality, etc.  
Although there be degrees of these sins, yet all of them exclude from the Kingdom of heaven, as is taught plainly 1 Cor. 6.10, etc. And how grievously God is offended at these sins, let the Flood, the fire of Sodom, the destruction of the Israelites, Num. 23. the miseries of David, the ruin of Troy, and the like bear witness.  
Modesty is temperance from filthy words, and lascivious gestures.  
Heb. 12.28. Let us have grace whereby we may acceptably serve God, with reverence and godly fear, (or modesty.)  
To this is opposite, Filthy communication, lascivious and unclean gestures, Dances also, obscene Pictures, and Songs, and filthy Sights.  
Pro. 6.12.13. A naughty person, a wicked man walketh with a froward mouth, he winketh with his eyes, he speaketh with his feet, he teacheth with his fingers. & v. 25. Lust not after her beauty in thine heart, neither let her take thee with her eyelids; for by means of a whorish woman, man is brought to a piece of bread, etc. Eph. 5.4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient.  
Honesty, is temperance from filthy and lascivious trimming and clothing of the body.  
Exod. 20.26. Neither shalt thou go up by steps unto mine altar, that thy nakedness may not be discovered. 1 Tim. 2.9. Let women adorn themselves with modest apparel, with shamefastness and sobriety.  
So much of the former means of preserving Chastity; the latter is Wedlock.  
Wedlock is an indissoluble conjunction of one man with one woman, by lawful consent; instituted for God's glory, and the good of the parties so conjoined.  

The RULES.  

I. Marriage is not only grounded on the Law of Nature and of Nations, but also on the Law of God; for it was instituted and commanded by God, and was by Christ vindicated from abuses and corruptions.  
Gen. 1.28. & 2.22 Mat. 19.8 etc.   

II. Neither is it made rashly, or without God's particular providence.  
Pro. 19.14. A virtuous woman is from the Lord.   

III. The proximate efficient cause, is lawful consent.   

iv This consent is both of the Parents, and of the Parties to be married.   

V In respect of time, the consent of Parents should go before, for the preservation of filial reverence.  
Exod. 22.17. If the father refuse to give her. Deut. 7.3. Thou shalt not give thy son to any of their daughters, neither shalt thou take any of their daughters for thy son. Jer. 29.6. Take you wives for your sons, and give your daughters to husbands. By the events, we find that marriages made without consent of parents, prove ofttimes unhappy.   

VI But in Law, the consent of the parties to be married is of greatest force.  
The reason is, because if there be not a conjugal consent, there would be no love nor mutual benevolence, and consequently no marriage. Therefore as it belongs to filial reverence to require the parents consent in the first place; so it is the part of fatherly love, not to debar tyrannically their children from honest matches, nor to force them being unwilling, to marry. Therefore the marriage is not nullified because the parents do not consent to it, unless the parties to be married be under years, or some other weighty causes do hinder: But if parents have not sufficient causes either of hindering or forcing the marriage, yet their consent must not be therefore slighted; but Magistrates, Ministers, and friends shall do well to put Parents in mind of their duty, that at least they may give their consent.   

VII. As consent should be free from coaction, so should it be also from fraud.  
Divers frauds are used in making of matches: which either concern the Person; so jacob was cozened by taking Leah instead of Rachel; or the chastity of either, as if a man should ignorantly marry her that had lost her maidenhead; or their estates, as if one should be made believe, that his Bride were rich, or nobly descended. The first kind of fraud dissolves the marriage; for jacob might have repudiated Leah, because there was no consent given before. As for the second kind, it is Moses his verdict, Deut. 22. that such a woman should be held for an adultress, and stoned to death: but our usual custom is, that if the man had carnal commerce with the woman, he is to retain her. But the third kind of fraud, doth not dissolve the marriage.   

VIII. If there be an absolute consent given, it is called a Contract in the present; but if with condition, of Parent's consent, dowry, etc. it is called a Contract for the future. The first kind of consent is the true beginning of the present marriage; the latter makes not marriage, except the condition required be kept, or else when impatient of staying for the accomplishing of it, there be carnal commerce.   

IX. The matter of Wedlock, are the parties to be married; in whom we are, 1. To consider their Number, 2. Their Age: 3. Their nearness in blood, etc. 4. Their Religion.   

X. As for the Number, Marriage is of one Male and one Female; hence Bigamy and Polygamy are condemned.  
The reasons are, 1. Because bigamy and polygamy are repugnant to the first institution; whereby God joined to one Adam but one woman, not two, nor more, Gen. 2) 2. Because it is repugnant to the restauration of the Law given by God in the beginning: Man shall cleave to his wife, they two shall be one: which restauration was done by Christ, Matt. 19.5. And they that were two, are made one flesh: 3. Because a wicked man was the inventor of bigamy and polygamy; for the first that had two wives was Lamech, Gen. 4. 4. Because true peace and polygamy tannot consist, as jacob's example showeth, Gen. 30. and Elkanahs, 1 Sam. 1. Now albeit God at first tolerated Concubinate and Bigamy, yet he did nor therefore approve it: for the contrary appears by Christ's words above cited; that place in Levit. 18.18. as Junius translates it, plainly forbids polygamy.   

XI. Convenient age is required, for procreation sake, for oeconomical prudence, and for the honour of such a holy institution.   

XII. By what degrees of nearness marriage is hindered, see Levit. 18.   

XIII. This is either Consanguinity or Affinity; that is of them who come from the same common stock; this is either of the Wife with the Husbands, or of the Husband with the Wife's kindred.  
Properly there is no affinity between the kindred of the Husband and Wife.   

XIV. In these we must observe the degrees and line: the degree is the distance from the stock or common Parent: the line is the series and order of the degrees either among the ascendants and descendants, and this is called the right line; or among the collaterals, and this is called the transverse line; and it is named, either equal or unequal.  
The degrees and line are chief considered in Consanguinity, but in Affinity by way of analogy; for in what degree one is near in blood to his Wife, in the same, is she in affinity to the Husband.   

XV. The degrees of marriage are not to be judged by the Canon law; (because the Pope advancing himself above every power, adds degrees not prohibited, to those which God hath prohibited; and for money dispenseth with those degrees which God hath prohibited expressly) but out of Levit. 18. and Deut. 27.   

XVI. In the straight line of ascendants and descendants, there is a perpetual hindrance of marriage.  
Hence, if Adam were alive, he could not marry to any other but to Eve, nor she to any other Husband besides Adam.   

XVII. In the equal collateral line, by divine right, the Brother and Sister in Consanguinity are debarred from marriage: the Husband also and Sister of his deceased Wife, or the Wife and Brother of the deceased Husband.  
The law of God doth not disallow the marriages of Cosin-Germans, by the Father and Mother's side; but the Canon-Law doth, and so do the Statutes of other Commonwealths, as that of Basil. The rason of this is, that with the greater reverence we might abstain from the degrees prohibited by God.   

XVIII. In the unequal collateral line, they cannot marry who are in stead of Parents, who are collaterally joined to the stock or their superiors.  
Therefore the Nephew cannot marry with either Aunts, nor the Niece with either Uncles. As for Affinity; marriage with the Wife's Sister, or with the Husband's Brother, is forbid by the law of nature: in others, affinity doth not extend itself so largely; the Husband should abstain from the Wife's kinswoman, but not the Husband's kinsman from the Wife's kindred, and on the contrary. Therefore two Brothers may marry with two Sisters; the Father and the Son, with the Mother and the Daughter; but not the Father with the Daughter, or Son with the Mother, for so the order of nature should be perverted: Sons in law also may marry with Daughters in law, but the Father and Son cannot marry two Sisters, for one of them should be mother in law to the other.   

XIX. Regard must be had of Religion, that marriages be not made between those of different religions.  
It is one thing to speak of a marriage already made, and of that which is to be made; of the former, the Apostle speaks, 1 Cor. 7. but the other is most severely prohibited, Exod. 34.12, etc. Deut. 7.3. where a reason is added, taken from the danger of seducing: to which Paul's saying agrees, 2 Cor. 6.14. Be ye not unequally yoked with the wicked. Sad examples we have of the events of such marriages; of the first world, Gen. 6. of Solomon, 1 King. 22. of Ahab, 1 King. 21.15. of Jehosaphat, who married Ahabs' daughter to his son Joram, who was seduced by her, 2 King. 8. Of Valence the Emperor, who by his wife was seduced and drawn to Arianisme.   

XX. The form of marriage consists in the mutual benevolence of the married couple: under which word we understand mutual love, help, comfort, and suck like.  
See 1 Cor. 7.3, 4, 5. Ephes. 5.22, etc. 1 Tim. 2.8. 1 Pet. 3.5, etc.   

XXI. Although the rite of public consecration is not expressly commanded by God, yet it is religiously observed among Christians.   

XXII. The chief end of marriage, is God's glory; the subordinate, is natural or adventitious: natural is that for which marriage was at first instiuted, to wit, for procreation of children, and for mutual help; the adventitious is, that now since our nature is corrupted, it may be a help to preserve chastity and modesty.   

XXIII. The precept of marriage is not simply necessary, nor doth it tie all men, but binds them only who out of marriage cannot live chastely, and therefore in a manner seem to be made for marriage.  
Matt. 19.11. All cannot take this saying, but they to, etc.   

XXIV. Therefore as marriage is honourable, so it becomes all orders among men.  
Impiously then do the Papists forbidden the Priests to marry. That it is honourable in itself, is plain, by the Apostles saying, Heb. 13.4. and by the divine institution of it in the state of innocency, Gen. 2. by the defending of it from abuses, Matt. 19 and by Christ's honouring of it with his presence, and first miracle in Cana of Galilee, john 2. that it is also decent in Ministers, is said, lib. 1. c. 26. can. 3.   

XXV. If one marry her with whom he hath committed Adultery, this is not marriage, but a continuation of Adultery.    
Some things are repugnant to marriage simply; other things only in some respect.  
Those things are repugnant to it in some respect, which disturb the peace and mutual benevolence of the married couple; of which sort are, 1. Jealousy. 2. Sloth in houshold-affairs. 3. Peevishness and bitterness. 4. stubbornness, idle prating, procacity. But to marriage are repugnant simply, Adultery, and malicious deserting.  
So is Adultery described in those places, in which it is forbid as a deadly sin, Levit. 18.20, & 20.10, Deut. 22.22. Prov. 5, and 6. Therefore that is only adultery which is committed with an other man's wife, whether he be a married or unmarried man that commits it; but if the husband go to bed to a single woman or a whore, that is called Fornication in Scripture, Prov. 23.27, 28.  

* 
A. R. Divorce is caused by either of these; Divorce is either in respect of the Bed, or in respect of Cohabitation; and the Adultery is either publicly known, or else, but suspected and hid: known Adultery is to be punished by the Magistrate with divorce from bed and cohabitation: for suspected and close Adultery, the parties married may divorce each other from the bed, not from cohabitation; because this is a public punishment, and it is to be inflicted by a public Magistrate. But in every case of Adultery, Divorce is not requisite or lawful: For, 1. If the party offending repent, the party offended aught to forgive and be reconciled. 2. If there be danger lest the offending party fall into some desperate course upon divorcement. 3. If the Husband prostitute his Wife to another, he being the cause rather of the Adultery than she. 4. If the woman is ravished by another man against her will. 5. If the man, after the woman hath committed Adultery, and he knows it, admits her again unto his bed; in this case, he is not to divorce her for the former fact. 6. If both the husband and wife be guilty of adultery, the one is not to divorce the other. 7. If the husband's long absence and silence hath occasioned the wife to conceive he is dead, and she many another; in this case, if he return, he is bound to receive his wife again. In all these cases then, Divorce is not to be used; for Christ commands it not, but permits it. Again, if a man intending to marry one sister, unwitingly marries the other, being deceived as Jacob was by Laban in marrying Leah in stead of Rachel, he is not bound to divorce her.   Divorce is caused by either of these.  
Matt. 19.9. But I say unto you, whosoever putteth away his wife, except it be for Fornication, and marrieth another, committeth Adultery: 1 Cor. 7.15. But if the unbelieving depart, let him departed; a Brother or a Sister is not under bondage in such cases.   

CHAP. XII. Of Works belonging to the Eighth Precept.  
AFter our duty in preserving our own and neighbour's Chastity, follows our duty towards our own and neighbours Goods. Of this in the eighth Precept; the sum whereof is, That we endeavour justly to preserve our own and neighbours goods.  
The Precept is Negative, and Synecdochical: Thou shalt not steal: where by the name of theft, Synecdochically is meant any kind of injustice towards the goods of fortune; whence the Affirmative is inferred, that in earthly things we deal justly.  
The Virtues of this Precept, have relation either to our neighbour, or to ourselves.  
To our neighbour are referred Justice and Benevolence. The Justice belonging to this is commutative, whereby we deal so with our neighbour, that neither he nor ourselves receive any wrong.  
1 Thess. 4.6. Let no man oppress or circumvent his brother in business; for the Lord is the revenger of all such, etc.  
To Justice is opposite Injustice, which in this Precept is called Theft.  
Theft is, when one makes another man's goods his own, without the owner's knowledge or consent.  

The RULES.  

I. Theft is diversely committed, if either we look upon the manner, or the object.   

II. As for the manner, Theft is committed either directly, or indirectly. Directly, by taking away another man's goods privately, or without the owner's knowledge a; or by open violence without the owner's consent, though not without his knowledge b. Indirectly theft is committed, either in deeds, or in words: In deeds, when the thing found is not restored c, or when it is parted among thiefs ᵈ; in words, when in the Courts of Justice, Lawyers and Judges either pronounce an unjust Sentence, or pervert Justice and Law e.  
a An example of private theft is in Micha the Ephraimite, who without his mother's knowledge took away eleven hundred shekels of silver, judg. 17.2. ᵇ They that commit theft with open violence, are called robbers, whether they be soldiers or others, Luk. 3.14. But the soldiers asked john, saying, And what shall we do? and he said, strike no man, neither oppress any man, but be content with your wages ᶜ Deut. 22.1. Thou shalt not see thy brother's ox or his sheep go astray, and bide thyself from them; thou shalt in any case bring them again to thy brother: ᵈ Prov. 29.24. Whosoever is partaker with a thief, hateth his own soul: ᵉ Isa. 1.23. Thy Princes are rebellious, and companions of thiefs; every one loveth gifts, and followeth after rewards; they judge not the fatherless, neither doth the cause of the widow, etc.   

III. As for the object, theft is committed either in persons a, or in things whither, private or public: hither may be reduced the perfidious administering of the public goods in a Commonwealth b, or in the Church, and things consecrated to God c; the removing of bounds or landmarks d, the fraudulent detaining of the hirelings wages e.  
a Such kind of theft is called plagium in Latin, See 1 Tim. 1.10. ᵇ 1 Cor. 4.2. It is required of a Steward that he be found faithful. ᶜ This theft is called sacrilege, Prov. 20.25. It is a snare to the man who devoureth that which is holy. An example of this is in Achan, Jos. 7. and in Judas, Joh. 12.6. ᵈ Prov. 22.28. Remove not the ancient bounds which thy Fathers have set. ᵉ Jam. 5.4. Behold the hire of the labourers which have reaped your fields (which is of you kept back by fraud) cryeth.    
Commutative Justice, according to the variety of bargains and contracts, is threefold: for either it is exercised in things to be bought and sold, or in things to be used, or in things to be kept. Justice in buying and selling, is, which observeth the equality of things, and of their price.  
To this is opposite injustice, which is practised, 1. In things not vendible ᵃ. 2. In things vendible; and here the seller offends, when he sells things corrupted for sound ᵇ, using false weights and measures ᶜ, raising the price of things when there is no need ᵈ, by forestall the Markets, to set up monopolies ᵉ: but the buyer offends either by crafty seizing upon the thing sold ᶠ, or by not paying ᵍ.  
a Act. 8.20. Thy money perish with thee, who thinkest the gift of God may be obtained with money, saith Peter to Simon Magus: therefore they are not followers of Simon Peter, but of Simon Magus who make Merchandise of holy things; like to these are they who sell Law and justice, and offices, and such like, ᵇ as when chaff or such like trash is mingled with wheat, and water with wine; Amos 8.6. That we may sell the refuse of the wheat, ᶜ Deut. 25.13. Thou shalt not have in thy bag divers weights, Amos 8.5. Making the Ephah small, and the Shekel great; and falsifying the balances by deceit. ᵈ Amos 8.6. That they may buy the poor for silver. ᵉ These are like wanton sheep, who when they are filled, tread the remaining fodder under their feet. Ezek. 34.18. ᶠ Prov. 20: 14. It is naught saith the buyer, but when he is gone he praiseth himself. ᵍ Psal. 37.21. The wicked borroweth, and payeth not again.  
Justice in the use of things, is, when in letting and hiring, the use or fruit is equal to the profit.  
In such a contract let the rule prevail, 2 Cor. 8.13. Not that other men be eased, and you burdened, but by an equality.  
To this is opposite injustice, both in the letter and hyrer; the letter offends in demanding the price of that which he ought to let freely ᵃ, or in ask too great a price ᵇ, or requiring the thing let, sooner than he should ᶜ; the hirer offends in denying to give the just price, in not restoring the thing hired whole again, and at the due time, or in circumventing his creditor by dissembling or concealing his own debts ᵈ.  
a God of old forbade the Jews to exact a price of their brethren, Exod. 22.25. So Christ, Luke 6.35. Lend, looking for nothing again. Which rule is then in force, when our neighbour's estate is so mean, that he is not able to pay, ᵇ 2 Cor. 8.13. Not that others may be eased and you burdened: and on the contrary. ᶜ Experience witnesseth how hurtful this kind of injustice is. ᵈ Hither belongs the sin of stellionate or cozenage, when one sells or pawns that which is already pawned or mortgaged to another.  
Here fitly we may speak of Usury, which is the fruit that the thing Let or lent brings in to the letter or lender.  

The RULES.  

I. Usury is either lawful or satisfactory, or unlawful and only gainful or lucratorie.   

II. Lawful is known by the object, end, and manner thereof.   

III. The object of usury, is, man so well to pass in his estate, as that he is able to recompense in some measure his creditor.   

iv The end, is, a respect to a man's own gain, and the help of his neighbour.   

V The manner is, that the lender may be moved with charity, and the borrower with justice & honesty, to acknowledge the good turn received, and his thankfulness by retribution.   

VI If these conditions be observed, Usury cannot be reproved.  
That Usury of itself and simply is not unlawful, is apparent, 1. Because if it were simply unlawful, God had not suffered the Jews to take use of strangers, Deut. 23.20. 2. Because if Lands, Houses, Horses and such like may be let for benefit, why may may not money also? 'Tis true, that God would not have Use raised upon the fruits of the Land of Canaan; but that was a part of the Ceremonial Law; so he would not have the Lands thereof sold, but to return to the owners, Leu. 25.23.   

VII. Unlawful Usury, is, which is practised on the poor, or for gain merely, having no regard to charity and equity.  
This Usury is called by the Hebrews, Neshech, from biting or knowing, and it is most severely forbid, Exod. 22.25. If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, nor shalt thou lay upon him usury. Psal. 15.5. Who hath not lent his money upon usury. Ezek. 18.8. He hath not given forth upon usury, neither hath he taken any increase. Luke 6.35. Lend, looking for nothing again.    
Justice in the custody of things, is, whereby equity is observed in remanding and restoring of Pawns or pledges.  
Exod. 22.7. If a man shall deliver to his neighbour money or stuff to keep, and it be stolen out of the man's house, if the thief be found, let him pay double; if the thief be not found, than the master of the house shall be brought unto the Judges to see whether he hath not put his hand to his neighbour's goods. The same Law follows, v. 10, 11. concerning the Ass, Ox and small Cattle: he that receives a Pawn, let him take heed he do not receive one of a poor body, or retain that pawn which the poor man cannot be without, Exod. 22.26. If thou take thy neighbour's raiment to pledge, thou shalt deliver it to him by that the Sun goeth down, for that is his covering only: Deut. 24.6. No man shall take the nether or upper Millstone to pledge, for he taketh a man's life to pledge. and verse 10. When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge, thou shalt stand abroad, and the man to whom thou dost lend, shall bring out the pledge abroad to thee. Ezek. 18.7. And hath not oppressed any, but hath restored to the debtor his pledge.  
So much of Justice; Beneficence is, whereby we help our neighbour with our means freely. This virtue is called liberality, in lesser gifts; in greater, magnificence: in relation to the poor, alms, to banished men and strangers, hospitality.  
To this the Scripture invites us, 1. By command, Luke 6.30. 2. By the example of holy men, yea of God himself, who is the fountain of all goodness, Luke 6.36. Be you merciful, as your Father is merciful. 3. By most sweet promises, Luke 6.38. Give, and it shall be given to you, etc. Especially by promising life eternal, Mat. 25.34, 35. Come ye blessed of my Father, etc. I was hungry and ye gave me food, etc.  
To this is opposite the neglect of bounty, as also baseness, hardheartedness, and unseasonable bounty.  
See above, cap. 8.  
So much of Virtues as they have reference to others; the virtues which have respect to ourselves, are, Contentation, Parsimony, and Industry.  
ἀυτάρχεια, or Contentation, is a Virtue whereby man contents himself with his own condition, and with the estate which he hath justly got.  
1 Tim. 6.6. Godliness is great gain with contentment.  
To this is opposite unbelieving care concerning the sustaining of this life ᵃ, covetousness ᵇ, and a loathing of ones present condition ᶜ.  
a This is excellently refuted by that famous Sermon of Christ's, Mat. 6.25, etc. ᵇ Covetousness is far worse than excessive care, for a covetous man: the more he hath, the more he desires: therefore this vice which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire or heaping up of too much, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of money, is to be avoided, 1. Because it is forbid by Christ, Luke 12.15. Beware of covetousness. 2. Because it is idolatry, Mat. 6.24. & Col. 3.5. & Eph. 5.5. 3. Because it is the root of all evil, 1 Tim. 6.10. ᶜ Judas v. 16. These are murmurers, complainers. But Paul, knew how to want, and how to abound, Phil. 4.12.  
Parsimony or frugality is a virtue whereby we so moderate our expenses, that we spend not but what is needful, and reserve the remainder for future uses.  
We must aim at this, 1. Because commanded, Joh. 6.12. Gather up the fragments that remain, that nothing be lost. 2. Because it is a remedy against poverty, and a means to exercise our bounty.  
To this are opposite too much sparing, and profuseness.  
Industry or love of labour, or the care of getting means honestly, is a Virtue whereby one gets an estate by honest labours, that he may be the better enabled to live comfortably to himself, and to others.  
This was enjoined in Paradise, Gen. 3.19. the same is commanded by Paul, Eph. 4.28. He that stole, let him steal no more; but rather let him labour, working with his hands the thing that is good, that he may have to give to him that needeth.  
To this are opposite, Idleness, and a disordered life, dishonest ways of gaining, Usury, Dice, Mercenary soldiery, and other ways of getting wealth by right and wrong.  
See what is said of the idle, Prov. 6.1. & 12.11. & Eccl. 4.1, 2. The rest appears out of what is said before.   

CHAP. XIII. Of the Virtues and Works belonging to the ninth Commandment.  
HAving spoken of our duty towards our own and neighbour's estate; now follows that we speak of our duty towards our own and neighbour's fame, in the ninth precept. The sum whereof is, that we preserve our own and neighbour's fame and good name.  
This precept is negative and Synecdochical; for under the phrase of false witness, is understood every thing whereby our own and neighbour's fame or estimation is hurt; hence is collected an affirmative precept, That we study to preserve our own and our neighbour's fame.  
The virtues of this precept are also twofold; some have relation to our neighbour, some to ourselves; those which have respect to our neighbour, are truth and sincerity; Truth is a virtue whereby we are bend to know those things that be true, and to utt r or signify the things known as they are.  
Zach. 8.16. Ephes. 4.25. Let every man speak truth to his neighbour.  
To these in the defect are opposite, the neglect of truth ᵃ, and naughty dissembling ᵇ; but in the excess, lying ᶜ, and false witness ᵈ.  
a Psa. 58.5. Their poison is like the poison of a Serpent, like the deaf Adder that stoppeth his ears. ᵇ Not every dissimulation is culpable; for we are not forced still to speak the truth, as shall appear in what follows; but that dissimulation is understood, when we conceal the truth to the prejudice of God's glory, and of our neighbour. ᶜ A lie is, when a false thing is signified by words or deeds, with a purpose to deceive. By this definition it appears, 1. That Schemes, Metaphors, Allegories, and such like are not lies, seeing the truth of them depends not from fictions, but from the similitude they have with true things; the same reason is of Ironies, which are used not to deceive, but to instruct; such were used by Elijah, 1 King. 18. and by Micaiah, 1 King. 22. 2. That it is one thing to speak an untruth, another to lie; for one may speak an untruth, by relating other men's sayings, or by speaking that which he thinks to be true; but he lieth, who utters a falsehood either by word or gesture, or any other way purposely to deceive. 3. That dissembling, deceits, and stratagems in war are not lies, so there be not perfidiousness and perjury joined. The distinction of lies into officious, jocund, and pernicious, shows only this, that one lie is more grievous than another; however no lie is excusable, but by all means must be avoided, both because it is most severely forbid by God who is truth itself, Zach. 8.16. as also because it is a diabolical sin, Joh. 8.44. to whom the punishment must be added that is prepared for liars, Psal. 5.6. Thou wilt destroy them that speak lies. ᵈ A false witness is made either out of the place and time of judicature, or in judgement, by the Judge, or by the parties in suit, or by the Lawyers, or by the witnesses. Concerning which, God hath made a most severe Law, Deut. 19.16, etc. If a false witness rise up against any man testify against him that which is wrong, then both the men between whom the controversy is, shall stand before the Lord, before the Priests and Judges that shall be in those days; and the Judges shall make diligent inquisition, and behold, if the witness shall be a false witness, and hath testified falsely against his brother, then shall ye do to him, as he thought to have done to his brother, etc.  
Sincerity is a virtue whereby we deal plainly and ingenuously with our neighbour, acknowledging Gods gifts in him ᵃ, taking in good part his say and do ᵇ, not giving rash credit to doubtful evils in him ᶜ, but concealing his known evils ᵈ, or making the best construction of them ᵉ.  
a Phil. 2.3. In lowliness of mind let each esteem others better than themselves. ᵇ 1 Cor. 13.7. Charity believeth all things, hopeth all things. ᶜ 1 Cor. 13.5. Charity thinks not evil. ᵈ Prov. 10.12. Hatred stirreth up strife, but love covereth all sins. ᵉ Mat. 7.1. Judge not lest ye be judged, etc.  
To this divers sins are opposite; to wit, evil suspicions ᵃ, curiosity in prying into our neighbour's faults, not out of any desire to amend them, but to calumniate b, calumnies ●●●s●lves ᶜ, and flattery ᵈ.  
a 1 Tim. 6.4. Whereof cometh envy, strife, rail, evil surmisings, etc. examples are in Eli, 1 Sam. 2. in Saul, 1 Sam. 22. in Hannon and his Courtiers, 2 Sam. 10. in the people of Malta, Act. 28. ᵇ Luk. 6.41. What dost thou seek the moat that is in thy brother's eye, but dost not observe the beam that is in thine own eye? ᶜ Calumnies arise either by spreading lies of our neighbour, Exod. 23.1. Thou shalt not raise a false report; put not thine hand with the wicked to be an unrighteous witness; or, by making a malicious construction of our neighbour's words and deeds, Matt. 26.61. This fellow said, I can destroy the temple of God, and raise it up again in three days: or by speaking the truth, but purposely to hurt our neighbour, 1 Sam. 22.9. Then answered Doeg the Edomite, which was set over saul's servants, and said, I saw the son of Jesse coming to Nob, to Abimelech the son of Ahitub; and he enquired of the Lord for him, and he gave him victuals, and the sword of Goliath the Philistine. Basil saith well, that a calumniator hurts three persons at one time: for he wrongs the party whom he calumniates; he wrongs the hearers by possessing them with a lie; and he wounds his own conscience: So Bernard to the same purpose saith, The calumniator or backbiter, and the hearer, both of them have the Devil, the one in his tongue, the other in his ears. ᵈ Prov. 27.6. Faithful are the wounds of a friend, but the kisses of an enemy are deceitful.  
To Truth and Sincerity; as to the chief virtues, are subservient, Faith, Gravity, Silence, Gentleness, Courtesy, and Freedom of speech.  
Faith or fidelity is a constancy in our words and deeds.  
This is called sincerity, Eph. 4.15. Carrying yourselves sincerely in love; for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by the best Interpreters.  
To this is opposite, the double tongue, when a man speaks one thing, and thinks or doth an other ᵃ: Imprudent simplicity, when a thing is rashly promised, before the matter be sufficiently tried ᵇ: also counterfeit simplicity and fidelity ᶜ.  
a Psal. 12.2. Truth hath sailed amongst the children of men; they speak vanity one to an other, they flatter with their tongues, and dissemble with a double heart. ᵇ Matt. 26.35. Peter saith to him, although I die with thee, yet will I not deny thee: in like manner said all the Disciples. ᶜ Mat. 2.8. Make enquiry after the child, and when you have found him, let me know, that I may come and worship him also.  
Gravity is which uttereth nothing but what is well weighed, savouring of Christian wisdom and tending to edification.  
Col. 4.6. Let your speech be seasoned with grace and salt, that you may know how to answer every man.  
Opposite to this, is idle prattling ᵃ, foolish speaking ᵇ, and counterfeit gravity ᶜ.  
a See a notable place for bridling the tongue, Jam. 3.2. etc. ᵇ Ephes. 4.19. Let no corrupt communication proceed out of your mouth. ᶜ 1 Cor. 2. And brethren, when I came unto you, I came not with enticing words.  
Silence is a virtue which faithfully conceals secrets committed to it.  
Matt. 18.15. But if thy brother trespass against thee, go and reprove him between thee and him alone.  
To this is opposite, Perfidiousness, whereby secrets are revealed ᵃ; and naughty silence, whereby things are concealed that should not be concealed ᵇ.  
a Prov. 11.13. He that goeth about as a slanderer, discovereth a secret; but he that is of a faithful heart, concealeth the matter. This virtue becomes all men, but chief Ministers, lest the secrets committed to their breast be rashly divulged; except they be such secrets as may tend to the hurt of the Church or State: for in that case, greater regard must be had of unity, then of one man. ᵇ 2 King. 7.7. Then said the one to the other, we do not well; this is a day of good tidings, and do we hold our peace?  
Gentleness is a virtue, whereby we show ourselves affable.  
1 Pet. 3.8. Finally, be ye all of one mind, one suffer with another, love as brethren, be pitiful, be courteous.  
To this is opposite Peevishness ᵃ, and counterfeit gentleness ᵇ.  
a Luc. 18.3, 4. And there was a certain Widow in that town, which came to the Judge, saying; do me justice against mine adversary, but he would not for a time. ᵇ 2 Sam. 15.3, 4, etc. Then Absolom said to him, see, thy matters are good and righteous, but there is no man deputed of the King to hear thee. Absolom said moreover. O, that I were made judge in the land, that every man which hath any matter of controversy might come to me, that I might do him justice! And when any man came near to him, and did him obeisance, he put forth his hand, and took him, and kissed him.  
Courtesy in speeeh, is, whereby our words are seasoned with honest mirth and wit, with a good decorum or grace.  
To this is opposite, Rusticity, when one can neither utter witty jests himself, nor with patience hear them: Scurrility also, and Dicacitie or biting jests and scoffs.  
Ephes. 5.4. Neither filthiness, nor foolish talking, nor jesting, which are things not comely.  
Freedom of speech, is a virtue by which we speak the truth, and reprove offenders without fear of danger.  
Levit. 19.17. Thou shalt not hate thy brother in thy heart, but thou shall plainly rebuke thy neighbour, and suffer him not to sin.  
To this is opposite preposterous fear ᵃ, and too great love of censuring others ᵇ.  
a 1 Sam. 3.15. Samuel was afraid to tell Eli of that Vision. ᵇ Luk. 6.41. Why dost thou look upon the moat that is in thy brother's eye? This vice is seen in them who censure and reprove their neighbour out of preposterous affection, or having no warrant thereto. What is fit in this case for Ministers, may be seen in 2 Tim. 4.1, 2.  
So much of virtues as they have reference to our neighbour: the virtues that have relation to ourselves, are self-praise, and an unblameable life; self-praise is when we speak moderately of ourselves, and rehearse our own praises only when necessity urgeth us to defend and maintain our own estimation.  
Rom. 12.3. For I say by the grace given to me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, etc.  
To this, Impudence is opposite, when one is not ashamed to boast and glory in his wickedness ᵃ; so is confident and foolish bragging ᵇ; and an Hypocritical lessening of our own worth and abilities, under show of which either we hunt after vain praise, or refuse to be bountiful, and to show mercy ᶜ.  
a Isa. 3.9. The show of their countenance doth witness against them, that they declare their sin as Sodom, they hid it not. ᵇ Pro. 27.1. Boast not thyself of to morrow, for thou knowest not what a day may bring forth. & v. 2. Let another praise thee, and not thine own mouth; a stranger, and not thine own lips. ᶜ So they do, who pretend they are in want themselves, when they are desired to help their neighbour. Pro. 24.11, etc. If thou forbear to deliver them that are drawn unto death, etc. if thou sayest, behold we knew it not: doth not he that pondereth the heart, consider it?  
An unblameable life, is, whereby we desire not only to keep a good conscience towards God, but also a good report among our neighbours.  
Pro. 22.1. A good name is rather to be chosen then great riches, and loving favour rather than silver and gold. Eccl. 7.1. A good name is better than precious ointment.  
To this, Impiety is opposite, or the contempt of fame and a good conscience ᵃ; and the hypocritical affectation of fame or popular breath ᵇ; and want of patience in bearing slanders ᶜ.  
a Luk. 18.2. There was a Judge in a certain city, which feared not God, nor regarded man. ᵇ Mat. 23.5. But they do all their works for to be seen of men. ᶜ 2 Sam. 16.9, 10. Then said Abishai, why should this dead dog curse my Lord the King? let me go over, I pray thee, and take off his head. Then the King said, what have I to do with you, ye sons of Zerviah? so let him curse, because the Lord hath said unto him, curse David; who shall then say, wherefore hast thou done so?   

CHAP. XIV. Of the Virtues and Works belonging to the Tenth Commandment.  
HItherto of our duty to our Neighbour; or of the parts of God's mediate worship: Now of the highest degree thereof, in this tenth Precept.  
The sum of it is, That our mind be free from evil desires, thoughts, and affections towards ourselves or neighbours.  
Thou shalt not covet] is a negative precept, in which inordinate appetites, thoughts, and affections are forbid. The rest conduce to the declaration taken from the object, which is set down either particularly, by naming the house, wife, servant, maid, ox and ass of our neighbour; or in gross, in this clause, Nor any thing that belongs unto thy neighbour.  

The RULES.  

I. As the confounding of the two first Commands is unlawfully; so the dividing of the tenth into two precepts, concerning our neighbour's house, and his wife, is naught and frivolous.  
The reasons. 1. The general closure, Nor any thing that belongs to thy neighbour, shows it is but one command. 2. The substance of the precept is in these words, Thou shalt not covet; as Paul citys them, Rom. 7.7. 3. They are contained in one verse and sentence; whereas the rest, though short, are set down in distinct verses. 4. Deut. 5. the coveting of our neighbour's wife, is first handled: if then these were two precepts, Moses of the tenth had made the ninth. 5. They who maintain the contrary opinion, explain these things conjunctly, and by examples declare them. David Chytraeus de Regul. Vitae, and Hondorsius in Promptuario.   

II. The tenth Command belongs to the second Table.  
For in the first Command of the first Table, is handled our inward affection towards God.   

III. Original Justice is the object, not of this Command, but of the whole Decalogue.  
For original justice is a conformity with the whole law; as original sin is that deformity which is repugnant to the whole Law.   

iv The proper object of this Precept, are men's appetites, thoughts, and affections towards themselves and neighbours.   

V The end of it is, to show that Gods mediate worship is to be performed not in outward actions only, but in inward affections also.   

VI As then the first Precept is the rule of the first Table; so is this of the second Table.  
For as the first Precept directs the heart, but the rest the actions also; so the fifth, sixth, seventh, eighth, ninth Precepts order our actions, but the tenth our very heart. Hence it's clear, that this Precept is not superfluous.    
The virtues belonging to this Precept, are, the ordering of concupiscence, and our wrestling against evil desires.  
The ordering of concupiscence is, whereby our appetites and affections are so ruled, that by them we neither offend against ourselves, nor against our neighbour.  
1 Thess. 5.23. Now the God of peace sanctify you throughout, etc.  
To this is opposite inordinate concupiscence, which in Scripture by way of excellency is called Concupiscence.  
Rom. 7.7. For I had not known concupiscence, if the Law had not said, Thou shalt not lust.  
The parts of this ordering are two; The one is employed about the appetites, the other about the affections.  
This word concupiscence, among Divines is taken in a large sense, both for the appetites and affections; of which the former are ascribed to man, as he is a sensitive creature; but the latter, as he is man. But by Philosophers it is taken more strictly; so that they reduce the inferior appetites to the concupiscible faculty, but the affections to the irascible.  
Ordered appetites, are, whereby man desires meat, drink, rest, sleep, and such like, moderately, and to the end appointed by God.  
1 Tim. 5.23. Drink no longer water, but use a little wine for thy stomach's sake and often infirmities.  
To this is opposite, Inordinate appetite, whereby more is desired then nature or God's ordination do require, or for another end than that to which God hath ordained natural things lawful.  
Rom. 13.13. Not in surfeiting and drunkenness, not in chambering and wantonness.  
The chief affections, are, Love, Hatred, Joy, Sadness, Hope, Fear, and Anger.  
Ordered Love, is, whereby we sincerely love our neighbour, and desire the things that be good, fair, and of good report.  
Rom. 12.9. Let love be without dissimulation, abhor that which is evil, cleave to that which is good. Phil. 4.8. Whatsoever things are true, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.  
To this is opposite the too much love of our neighbour ᵃ, self-love ᵇ, impure love ᶜ, and the love of this world ᵈ.  
a 1 Sam. 2.29. Thou hast honoured thy sons above me. ᵇ 2 Tim. 3.2. Men will be lovers of themselves, ᶜ Prov. 6.25. Desire not her beauty, neither let her eyelids entice thee. ᵈ 1 Joh. 2.15. Love not the world, etc. And v. 16. Because whatsoever is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but of the world.  
Ordered hatred is, whereby we only hate those who hate God ᵃ; in other men, and in ourselves, we hate not the person, but by all means we hate and avoid the sin ᵇ.  
a Psal. 139.21. Do not I hate them, O Lord, that hate thee? ᵇ Mat. 18.15. If thy brother offend thee, reprove him between thee and him alone, etc. Rom. 7.19. For I do not the good which I would, but the evil which I would not do, that do I:  
To this is opposite the unjust hatred of our neighbour ᵃ, and the hatred of good men ᵇ.  
a 1 Joh. 3.15. Whosoever hateth his brother as a murderer. ᵇ Psal. 41.5. My enemies said of me, when shall he die, etc.  
Ordered joy is, whereby man rejoiceth moderately for his own prosperity ᵃ, and hearty for his neighbour's felicity ᵇ.  
a Psal. 30.12. Thou hast turned my mourning into joy. ᵇ Rom. 12.15 Rejoice with them that rejoice.  
To this is opposite carnal and immoderate joy ᵃ, also rejoicing at our neighbour's misfortunes ᵇ.  
a Luke 6.25. Woe to you that now laugh, for you shall weep and mourn. ᵇ Prov. 24.17. Rejoice not at thy enemies fall.  
Ordered sadness or sorrow is, whereby we moderately bemoan our own afflictions ᵃ, and hearty condole our neighbour's calamities b.  
a Jam. 5.13. If any amongst you be afflicted, let him pray. ᵇ Rom. 12.15. Mourn with those that mourn.  
To this, immoderate sadness is opposite ᵃ, sadness also for our neighbour's prosperity ᵇ, and too much sadness when wicked men are punished ᶜ.  
a Prov. 17.22. A merry heart doth good like a medicine, but a broken Spirit drieth the bones. ᵇ Mat. 20.15. Is thine eye evil because I am good? ᶜ 1 Sam. 16.1. How long wilt thou mourn for Saul, seeing I have rejected him?  
Ordered hope is, whereby we expect better things for ourselves, and by the law of charity also for our neighbours.  
Of hope as it is a virtue, we have spoken before. 1 Cor. 13.7. Love suffereth all things, believeth all things, hopeth all things.  
To this is opposite disordered hope, when we place more trust in ourselves and neighbours than is fit.  
Jer. 17.5. Cursed is he that putteth his trust in man.  
Ordered fear is, whereby we walk carefully, neither trusting too much ourselves, nor others.  
Prov. 14.8. The wisdom of the prudent is to understand his way.  
To this is opposite disordered fear, whereby man fears himself and others too much.  
Mat. 10.28. Fear not them that can kill the body, etc.  
Ordered anger is, whereby we are offended ordispleased with ourselves and others, upon just cause, yet moderately, and with hope of amending.  
Eph. 4.26. Be angry but slain not.  
To this is opposite inordinate anger, whereby we are incensed upon light causes, or more than is fit; or when we intent private revenge.  
Jam. 1.20. For the wrath of man worketh not the righteousness of God.  
So much of the ordering of concupiscence. Wrestling against tentations and the assaults of an evil conscience is, whereby a Christian man denies an evil conscience, crucifying his flesh with the lusts thereof; and against the assaults of the flesh, the devil, and the world, watcheth, and stoutly fighteth.  
There are many reasons that induce us to wrestle stoutly, 1. Because the Scripture forbids evil desires and lusts, Pro. 6.25. 1 Cor. 10.6. Gal. 5.6, 26. Col. 3.5, 1. 1 Thes. 4.5. 2. Because he that is given to lusts, loves not God, 1 Joh. 2.15 16. 3. Because lusts in regenerate men are hateful, Gal. 5.16, 17. 4. Because they inconse God to anger, Col. 3.5, 6. 5. Because the Apostle furnisheth us with the whole armour of God against them, Eph. 6. Invisible lusts are overcome by us, saith Austin. 6. Because the fire of lusts is most hurtful, and breaks out into most sad events; the Scripture is full of examples; there was never yet any sin committed which did not spring from evil lust.  
To this is opposite carnal security, whereby man flatters his own flesh, whereby he willingly entertaineth lusts, whereby he gives himself to idleness or sloth which is the devil's cushion, whereby he omits holy exercises, whereby he burdens his soul with intemperance, covetousness and such like Vices.  
There are three degrees of our wrestling against lusts; to wit, against suggestion, delight, and assent.  
To understand these degrees, that of James helps, c. 1. 14, etc. Every man is tempted when he is drawn away of his own lust, and enticed; then when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death. We must then first resist suggestions and thoughts, which are either ascending from the fuel of concupiscence, or descending, being suggested elsewhere: the first are not without sin, the latter are not sins, being cast in by Satan, if so be we let them pass, and entertain them not. We cannot avoid the first degree; let us shun the second, lest we come to cherish evil thoughts with delight: but we must chief beware of the third degree, that we give not our assent; for the more we obey the sin of concupiscence, the more it increaseth. Which that we may more and more avoid, we beseech God the Father, in his Son, through the Holy Ghost: to which one God in Trinity, be praise, honour, and glory, for ever and ever. Amen.    
FINIS.   

A TABLE. Of the Principal Matters and Words.  


ADam and Eves fall, 58  
Adam in his fall not a private person 61  
Adjuration, what, and how we are to obey it, 281  
Adjuration of Devils ibid.  
Adoration of idols, of the host, of the Cross, of Relics, of holy Angels, and dead men, 270, etc.  
Adoration of Saints, 272, etc.  
Adultery what, the cause of divorce, 312  
Affections how manifold, 336  
Agnus Dei, idolatry, 272  
Alms, 324  
Angels, when created, 39 what, 42. in what bodies they appeared, ibid. the head of good Angels, their felicity, order and office, 50, 51. if their adoration be lawful 272  
The apostasy of evil Angels 52. their sin, ibid. their Prince, ibid. their remaining qualities, 53  
Anger 304  
Antichrist, what and who, 185 his ruin, how a sign of the last judgement, 186, etc.  
Appetite ordered or disordered 336  
Ark of the Covenant 83  
Assurance, vide Salvation  
Astorgie or want of natural affection 300  
Atheism 250  
Avarice vide Covetousness.    


Baptism what, 152. how it differs from the Lords Supper, 160. if to be administered by a private man, 153. if in Baptism one or three sprinklings be required, 154. if children are to be baptised, 155. how Baptism is necessary 156. if the Baptism of Christ, and John be the same, ibid.  
Bargains how to be made, 320  
Beatitude, its degrees, 240  
Beneficence, 324  
Benevolence, 300  
Boldness vide Fortitude.  
Foolish Bragging, 332  
Bread in the Eucharist, what 157, etc.  
Busy bodies, 301    


CAlling how manifold 133  
Calling common to elect and reprobate, 134  
Calling proper to the elect. 192. how it differs from the common, 197  
Calumnies, 329. impatience in bearing Calumnies, 333  
Censuring 332  
Charity towards God, 252. towards our neighbour, 289  
Chastity, 309. how preserved, 307  
Christ eternal God, 19, 20, etc. his incarnation, 90, 94. how the first born, 103. his conception, 94. the union of two natures in Christ, 96. communication of properties, 97. the excellency of Christ's humane nature, 99 if equal to the divine nature, 130. his adoration, 99 his knowledge how manifold, ibid. his perfections what, 101. his generation twofold, 102. his nativity, 101. fruit thereof, 104. his exinanition, 108. Christ's office in his humiliation, ib. & 124. and in his exaltation, 130. his office of mediatorship, 104. in what nature he was mediator, 105. how manifold, 106. our mediator, ib. works of mediation, 94. his active and passive obedience 109. the necessity of both, ib. & 120. his active how shadowed, 123. his passive how the cause of life eternal, 122 his passion, 110. each part thereof satisfactory, ib. how attributed to Christ, and how manifold, 115. if he despaired on the cross, 111. his death what, 112. if he died for all, 119. his sepulture, 113, 114, etc. his three day's detention in the grave, 113. his descent to hell, 114. his intercession, 124. his exaltation, 125. his resurrection, 127, etc. what body he had after his resurrection, 126, 127. his ascension, with its fruits, 127. etc. whether yet on earth, 129. how present in the Supper, 143, 160. his return or second coming, & its signs, 220, etc. Christ's kingdom how to be delivered up to the Father, 131. Christ's justice, vide I. works, vide W.  
Church what, 162. her form and head, 163. how one, holy, catholic, 164, 165. her marks or notes, 166. if she can err, ibid. her administration, 158, 170. her office concerning controversies of Religion, 175. false Church what, and what sorts 183, 184. Church goods. 172  
Clemency, 304  
Complaints in affliction, 254  
Concupiscence original, 335 actual, 336. to beresisted, 339  
Confession of the truth, 276, 282  
Confidence for the form of faith, 200. for the effect of faith and good works, 251 idolatrous confidence, ibid.  
Conscience, 248  
Consecration true and superstitious, 276, 277  
Constancy, 248  
Contempt of superiors, 297  
Contentation, v. selfsufficiency  
Covenant of works, & the seals thereof, 55  
Covenant of grace, 136, etc. how the new and old differ, 138. the seals of both, 146  
Covetousness, 325  
Counsels how to be convened, 180. Counsels Papistical, 243  
Courtesy, 331. Craft, 247  
Creation, 39 Cruelty, 291, 305  
Curiosity, 328    


Damnation, if the end of reprobation, 37. the pains & state of the damned, 70  
Death of man fourfold, 69  
Decalogue its parts and rules of interpreting it, 75  
Deceit when lawful, 306  
Gods decree what, 28. its causes, objects, if one or many, 31  
Denial of the truth, 282  
Desperation, 251 etc.  
Destruction of the world, 234  
Diffidence or distrust in God, 251. Diligence, 301  
Disobedience to superiors, 299  
Dissembling, when lawful, 247 when unlawful, 282  
The Praecognita of Divinity, I If malicious desertion may cause divorce, 317  
Double-mindednesse, 329  
Doubtings of God's goodness and power, 250, 251  
Drunkenness, 308    


ELection, for calling to an office, 133. for spiritual calling, 192. for God's decree, what it is, 31. its causes and marks, ib. the Elect if they may become reprobate, 216  
Envy, 292. Of two Evils what is to be chosen, 247    


FAith, for a part of God's worship, 250. for constancy in words and deeds, 329. of miracles temporary, historical, 198, Saving faith what, ibid. and whence, 199 its quality and degrees, ib. how it justifieth, 204 implicit faith what, 200 presumption of faith, 250  
Fall of Adam, 59  
Fasting what, 262. and how to be kept, 263  
Fear of God, 252. servile and filial fear, ibid.  
Feasts, 85. Flattery, 328  
Folly, 246. Fortitude, 305  
, 57, 62  
Friendship true & counterfeit, 294. Frugality, v. Parsimony.    


Gentleness, 331 our Glorification, 239  
God his names, essence, and properties, 12, 13, 14  
Gospel what, and how it differs from the Law, 87  
Gratitude towards God, 253 towards our superiors, 299  
Gravity, 330    


Happiness, v. Beatitude.  
Hardening, v. Induration  
Hatred of God, 252  
Hatred of our neighbour; 290  
Hell where, 71. Heretic who, 184. Honesty, 310. Hope, 251  
Humanity, 291. Hypocrisy, 248    


Idleness, 326  
Idolatry what, and how manifold, 266, 268  
An idol what, how it differs from an image or picture, 266  
Images of Christ, and of the Saints, idols, 268. also the painting of the Trinity, 269 vid. Worship.  
Image of God what, 41. of what gifts it consisteth, 56 what of it remains since the fall, 64  
Impatience, 254  
Impatience of correction, 299  
Imprecations, 281  
Imprudence, 247  
Inconstancy, 249  
Indulgence too much, 304  
Induration, how ascribed to God, 49, 253  
Industry, 325  
Infants baptism and faith, 155  
Infidelity, 250  
Ingratitude towards God, 253 towards our superiors, 300  
Inhumanity, 291  
Injuries how lawfully repelled, 302  
Insensibility, 308  
Integrity, 248  
Intemperance, 308  
Intercessors of the Papists, 124  
Christ's intercession, vid. C.  
Irreverence to superiors, 297  
Last Judgement, with its circumstances and signs, 230  
Justice how used in Scripture, 210  
Christ's justice, 119. how manifold, 120  
Justice towards our neighbour what, and how manifold, 295 320. Justice commutative how to be exercised, 295 300, 320. of superiors to inferiors, 300. Vindicative justice, 305  
To justify, in Script. what, 202 The causes and parts of Justification, ibid. & 203  
The Keys and power thereof what, 176, etc. how it differs from the power of the Magistrate, 179  
Knowledge of God, 250    


LAbour before the fall, 58  
Law what, 72. why renewed since the fall, 74 if it be corrected by Christ, ibid. how it differs from the Gospel, 87. ceremonial, 78 political, 86, etc.  
Levites office, 80  
Liberality, 324  
Liberty essential to the will, 45  
Christian liberty, 218  
Liberty of speech, 332  
Life eternal, 238  
First Light, 40  
Limbus Patrum, & of infants, 72  
Lots, 282  
Love ordered and disordered, 336, 337  
Evil Lusts, 335  
Luxury in food, 308  
Lying, if any be lawful, 327    


MAgistrate how to be obeyed, 180  
Magistrates nursing fathers to the Church, 179  
Magnificence, 324  
Malevolence, 292  
Man's creation, 41. his foursold estate, ibid. Man what, 42 how immortal before his fall 58. what he is before his calling, 193  
Mary, Mother of God, remained a Virgin, 103  
Marriage what, how, and between whom it is to be contracted, how to be dissolved, 310, 311  
Mass, vid. Sacrifice.  
Mercy, 293  
The conditions of Merit, 245  
Merit of congruity and condignity, 244  
Mildness, 304  
Ministers of the Church, 170 and their calling, 173. their duty to conceal secrets, 179  
Our Misery how manifold, 58  
Moderation, 305  
Modesty, 310  
Multiplicity of Gods, vide P.  
Murder, 303. Self-murder, ib.  
Nazarites, 81    


OAths what, and how manifold, 277, etc. of whom, & how to be performed, why to be kept, ibid. & 279. being offered, their refusal, ibid.  
Obstinacy in evil, 249  
Opinion of wisdom, 246    


PArsimony, 325  
Patience, 254  
Pawns, vide Pledges.  
perfidiousnes, 330  
Perjury, 280  
Perseverance of the Saints, 214  
Perseverance in sin, 253  
Persons of the Deity what, 18. their trinity & unity, 24, 25. how Person and Subsistence differ, 18, 19 Person of Christ how considered, 90  
Pledges to be taken or restored, 323  
Polythelsme or multiplicity of gods, 250  
Prattling, 330  
Self-praise, 332  
Prayer what, 260. its parts, ib. its impulsive causes, ibid. the Lords prayer a perfect form, ibid. for whom and against whom we must pray, 262  
External gesture in prayer, ib.  
Predestination what, 32, 33 whether absolute, ibid. the means of its execution, 34  
Priests of the old Law, 80  
The High-Priests ornaments, ibid. Popish Priests, 118  
Prescience and Predetermination how different, 35  
Profusion, 325  
Promptitude in God's service, 248  
Propitiatory, 83  
Providence of God eternal, 28. How it differs from Fate, ibid. & 47. His actual Providence, 46. How it useth sin, 47  
Prudence, 246    


REdemptions necessity by the Law, Verity by the Gospel, 72. Redeemer who, 95  
Why God and Man, 92, 93  
Regeneration diversely taken, 211  
Rejoicing in evil, 293  
True Religion what, 255. It's Antiquity, 256. If to be defended by Arms, 257. The word Religion diversely, taken, 255. Reformation of Religion, 257. If the Reformers were lawfully called, 174, etc.  
Relics, vide Idols and Worship.  
Repentance, 253  
Good Report, 333  
Reprobation and its causes, 36  
Resurrection of the dead, 227.  
Desire of Revenge, 304  
Reverence to Superiors, 297  
Rusticity, 331    


Sabbath its Sanctification, 284. It's Profanation, 287  
Sacraments before the fall ●5. Sacraments of the New-Testament clearer than of the Old, 147, etc. Five Popish Sacraments, 149. Sacramental phrases, 144, etc. Sacraments how differing from the Word, 146, etc. Sacraments of the Old and New-Testament their difference, 148. Union of the sign and thing in Sacraments, 142. Signs in the Sacraments of four sorts, 143  
Sacrifices of the Old-Testament, what and how many, 83, etc. The Mass contrary to Christ's Sacrifice, 118, 160, etc.  
Assurance of Salvation, 215, 216  
Sanctification what, 211. The causes of Sanctification, 212 Sanctification of God's name 275, 276  
Scripture or Word of God unwritten and written, 3. Scriptures Divinity, 4. It's Authority, 5. It's perfection, 8. Translation, 9 Meaning and sense, 9, 10  
Scurrility, 331  
Cornal security, 252  
Silence, 330  
Sedulity vide Diligence.  
Simplicity feigned, ibid.  
Sin what, whence, how manifold, 58, 59 First Sin, 60. Sin original, 62. Sin actual, 67. Sin against the Holy Ghost, 68  
Sincerity, 328  
Sloth, 301  
Sobriety, 308  
Soul of man its original, 42 its immortality & faculties, 45 Stars their creation and use, 41  
Spiritual Stupidity, 275  
Self-sufficiciencie, 324  
Superstition, 274 the Lords Supper, 157. It's difference from Baptism, 160 the Cup to be given to the people, 158. Tropes in the words of the holy Supper, 145, 159.    


THe Tabernacle and its parts, 81, etc.  
Temperance, 307  
Testament old and new, vide Covenant.  
Theft what and how manifold, 319, 320  
Holy times, 84, 85, etc.  
Tree of Knowledge what, 56  
Truth, 327  
Tyranny, 301    


Vigilancy, 309  
Watch superstitious, ibid.  
unmercifulness, 293  
Voracity, 308  
A Vow what, and how manifold, 264  
Usury lawful and unlawful, 322, 323  
War how lawful, 306  
Watching, vid. Vigilancy.  
Wisdom, 246  
False witness, 327, etc.  
Word of God, vid. Scripture.  
Works of God how manifold, 26, 27  
Good works what, 241. if they justify, 209, if performed by the irregenerate, 64. 244. how necessary to salvation, 245. Christ's works of mediation, 93, etc. 104. Works of supererogation, 242, 243.  
the World its end, 234  
the true Worship of God, 258  
ready Worship, 248  
Worship of idols, 270  
Adoration of the Host, 271  
Worshipping of Relics, 272 vide Idolatry.  
Will-worship, 265,    


ZEal for the glory of God 275     

THE ANATOMY OF THE BODY OF DIVINITY.  

DIVINITY speaks of GOD,  
As he is to be known 

In himself, in regard of his 

Essence, by 

His Names.  
Properties, 

Incommunicable; such are his 

Simplicity.  
Infinity.    
Communicable, in analogical effects; such are his 

Life.  
Will.  
Power.        
Of the three Persons, 

Differing in 

Order.  
Properties.  
Manner of operation.    
Agreeing 

In the same e Essence.  
In the same Equality.  
In the same Union or Cohabitation.        
In their works, which are 

First, 

Essential.  
Personal.    
Secondly, 

Inward,  
Outward, 

Immanent: see B.  
Transient: see B.        
As he is to be worshipped: see A.    
B. Immanent: His Decree 

Of all things, 

called His eternal Providence.    
Of reasonable creatures 

Angels.  
Men.    
called Predestination, consisting of 

Election.  
Reprobation.      
Transient: 

The Creation in six days.  
Actual Providence. 

General, by which all things are governed; 

Good, by effecting of them.  
Evil, by 

Permitting.  
Determining.  
Directing.      
Special, governing 

Angels 

God.  
Evil.    
Man in the state 

Partly 

Of Innocence; where 

The Covenant of Works.  
Sacraments: the Tree 

of Life,  
of Knowledge 

of God and Evil.          
Of Misery, which is  
of offence, or sin. 

The first derived from the first 

Original  
Actual, of 

Infirmity.  
Malice.        
Of Punishment, which is either 

Temporal  
or Eternal.    
Partly, see C.          
C. Partly 

Of Grace in 

Redemption, the necessity of which is known by the Law. 

Moral,  
Ceremonial,  
Politic.    
The truth by the Gospel, concerning Christ's Person, which from eternity the Son of God, 

In time, Incarnate by 

his Conception. 

in the power of the Holy Ghost, of the blood of the Virgin.    
By his Nativity.    
By his Office, 

Prophetical,  
Sacerdotal,  
Regal.    
By his State of 

Humiliation,  
Exaltation.      
In Vocation to the Redeemer, which 

is common to Elect and Reprobate, to the outward communion of the Covenant or Testament of Grace; which in substance from the first preaching in Paradise is the same. 

In Administration different, to wit, the old, more obscure. 

Offered by the doctrine of Prophets.  
Sealed  
Ordinarily by 

Sacrifices,  
Circumcision,  
Passe-over.    
Extraordinarily in divers types.    
The new more manifest; See D.    
To the communion of the Church; See E.    
Proper to the Elect; See F.    
Of Glory See G.    
D. The New more manifest 

Offered by the doctrine of Christ,  
Sealed by the Sacrament. 

Of 

Baptism,  
The Supper.      
E. The communion of the Church considered in itself, in respect 

Of Nature, according 

to that part which is, 

Militant,  
Triumphant.    
The marks, to wit, the pure Preaching of the Word, and administration of the Sacraments  
Of Administration, 

Ordinary; 

Public, 

Ecclesiastical,  
Civil.      
Private.    
Extraordinary.    
Oppositely, in respect of enemies, 

Manifest, 

Heathens,  
Jews,  
Mahometans.    
Secret.  
False Christians,  
Antichristians; of which    
Some are common; Heretics,  
One so called by way of excellency.    
F. Proper to the Elect, the fruits, whereof are Saving Faith, 

The effects of Faith, 

Partly, 

Justification by which 

α. Sins are pardoned.  
β. Righteousness is imputed.    
For the imputation of Christ's 

α. Passion,  
β. Obedience.    
Sanctification by which, 

γ. Sin is in part abolished,  
δ. New righteousness infused.    
By the power of Christ and of his 

γ. Death,  
δ. Resurrection.      
Partly 

Perseverance in the grace of God.  
Christian Liberty.      
G. Of Glory which shall begin in the day of Judgement, the Antecedents of which shall be 

Christ coming, the Resurrection of the dead. 

The concomitants, A most glorious proceeding towards the wicked, 

In their Condemnation,  
In their imprisonment in Hell.    
Towards the Godly, 

In their Absolution,  
In their Translation to Heaven.    
The consequents, 

The Consummation of the Word,  
Life eternal.      
A. As he is to be worshipped, which worship contains these, 

General Virtues 

Of the Understanding, 

Wisdom,  
Prudence,    
Of the Will. 

Sincerity,  
Promptitude,  
Constancy.      
Special belonging to the Worship of God.  
Immediate, according to the 1. Table, and that, only Internal, according to the first 

Command, in which is enjoined  
The knowledge of God,  
Religious affection towards him,  
Faith,  
Confidence,  
Hope,  
Charity,  
Fear,  
Repentance,  
Gratitude,  
Patience.    
External joined with Internal: 

The Parts whereof, out of the 2. Command, the solemn rite of worshipping God, The parts whereof are,  
a right handling of 

the Word,  
the Sacraments.    
Prayer,    
Helps, 

Fasting,  
Vows.    
The third Precept, See H.  
The time. See I.    
Mediate. See K.      
H. In the third Precept, the sanctifying of God's name, which is 

In affection, or zeal for God's glory.  
In effect. 

By Words, using God's name,  
in 

Consecration,  
Oaths,  
Lots.    
in Confession.    
By Deeds, in holiness of life.    
I. Time; the Sabbath, which by the 

4. Command is sanctified 

in forsaking our own works.  
In doing what God enjoins: such are    
Religious Worship.  
Works of Charity.      
K. Mediate, according to the 2. Table, which contains. these general virtues; such are, 

Charity, 

Towards ourselves,  
Towards our Neighbour, which being considered, absolutely, is; 

Humanity,  
Benevolence,  
Mercy.    
Reciprocally is, 

Brotherly love,  
Friendship.      
Justice, 

Distributive,  
Commutative,      
Special.  
L. Special pertaining to the parts of the Mediate 

Worship, concerning the duty of 

Superiors and Inferiors. 

For there is required by the V Command 

From Inferiors, 

Reverence,  
Obedience,  
Thankfulness.    
From Superiors, 

Good will,  
Righteousness,  
Diligence.        
Of each one towards another in goods, 

Inward 

Life; for preserving of which in ourselves and neighbour, by the sixth Command are required virtues having relation to us, 

Innocence,  
Mildness,  
Clemency,  
Gentleness.    
To others, 

Vindicative justice,  
Fortitude.    
Modesty; for preserving of which by the VII. command are required, those means, which are enjoined to all:    
Temperance consisting in 

Sobriety,  
Chastity.   Also 

Shamefastness,  
Honesty.    
To some Marriage.    
Outward. See M.    
To the highest degree. See N.    
M. Outward 

Abilities: hence by the 8. Command 

Are those virtues which relate 

To our neighbours; 

Justice  
in 

Selling and buying.  
Using.  
Keeping.    
Beneficence, which in 

Things 

Greater, Magnificence;  
Lesser, Liberality.    
Persons 

Poor, Alms.  
Strangers, Hospitality.        
To ourselves 

Contentment.  
Parsimony.  
laboriousness.        
Fame, to which by the 9 Command belong those virtues which relate 

To our neighbour, 

Veracity.  
candidness.   to which are subservient 

Fidelity.  
Silence.  
Gravity.  
Gentleness.  
Civility.  
Free speech.      
To ourselves, 

Modest self-praise.  
An unblameable life.      
N. To the highest degree, by the X. Command, 

In ordering 

Our natural appetites, of Meat, Drink, etc.  
Our affections, of Love, Hatred, Joy, etc.    
Combat against concupiscence▪     
FINIS.