1fi0* ******* 
 
 PRINCETON, N. J. ** 
 
 
 Collection of Puritan Literature. 
 
 Division Srrrr.S«rrf>w-- r *' 
 Section _/ /}pLf' 
 Number 
 

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 sir 
 
 *t *'■ 
 
 && 
 .*& 
 <#& 
 
 **& 
 
 as 
 
 ?^ 
 -^ 
 
 ON 
 
 PROSPECT 
 
 IN IT'S 
 
 FIRST VIEW 
 
 Trefented 
 
 In a Summary of Divine Truths, 
 
 confenting with the Faith profefs'd by the 
 
 Church of ENGLAND. 
 
 Confirmed from 
 
 SC%ITTV%£ and T^SJSO^Ci 
 
 Uluftrated by 
 
 Infiance and (tAUufton. 
 COMPOST) and PUBLISHED 
 
 TO BE 
 
 An Help for the prevention of Ap o s t a c y, 
 
 Convi&ion/of Heresy, Confutation of 
 
 ERROR/and Eftablifhing in the Truth, 
 Ho'bert jVfo^ssvviBy 
 A Minifter of Christ, and Son of the Church, 
 R. CM. quondam e Coll° S. P. C. 
 
 Henceforth be no more children, (KKv^ayi^o^Joi x) <sfe*pe£?Wo/) tojjedto J Ephes. 
 
 
 and fro, and whirled about by every rvinde ofVoftrive. ( 4* 1 4» 
 
 London^ Printed by Thomas Newcomb dwelling in Thamefireep j 
 over againft Bajmrds Cattle ,1651 
 
 
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 Jl, J^j^.^^-^-^^^-S^^ -4b- •*&.-& -&-~4&*& J&J&-4Z? 
 To the Right Honourable, 
 
 HENRY, 
 
 Marquefs of DORCHESTER, 
 Earl of KINGSTON, &c. 
 
 My LORD, 
 I^K^K|£J@^ Our Patronage, like your Selfe, is Honou- 
 rable ; the true merit , and high repute of 
 whofe piety and learning, is yoke enough to 
 Jpeak my Summary of Truths Ortho- 
 dox. It is not(then)without dejigne,that lam 
 jolicitous to prejent Sion's Profpedt t% 
 tour Lordjhifs fight, it being my confidence and aim, 
 that this View of Divine Truths, having had it's review 
 by jo clear a judgement for it's approbation, I may not 
 hereafter fear what eye it Jhall be expofed to, for it's cen- 
 jure. Beftdes (My Lord) in this generall ma%e of the 
 Churches troubles , affrighted Truth jeeKing fafety , I di- 
 rected her to take SanHuary in the Temple of Honour, and 
 to offer her devotions at Tour Lordfliip's fhrine; Let(then) 
 a propitious goodneffe deigne acceptance, and give protecti- 
 on to the humble Suppliant, not to be Violated by the profane 
 
 * 2 hands 
 
The Epiftle Dedicatory 
 
 * Apud Antu 
 quos, ^uercus 
 tfovij & Lau- 
 rus ApoUini 
 Sacra, virum 
 nobiUm tamde 
 Ecclefiiy quam 
 de Scbola liter w- 
 ria optime mc- 
 rixum,fmbkmoL- 
 ticasloqmmtur. 
 
 * Ds. T. G. 
 Eques felicU 
 memoria. 
 
 handsof ignorance and of err our. If any quejlion the confi- 
 dence of this my jiddreffe to your Lordjhip, it is enough 
 that I point them to the * Oake, and the Laurell fianding at 
 your Gate, with this Infcription of honourable Fame, Here 
 dwels the Clergy's Patron. But, be fides this, 
 (My Lord) mine (once near) relation, to Your (late de- 
 ceafed) * Uncle, as it gave me my firfl admifsion into 
 Your Lordjhip 9 s prefence, fo will it countenance my prefent 
 prefumption of Your Lordfhips Patronage * And it will be 
 no errour, if I think at once to engratiate my Service to 
 Your Selfe, by his Memory, and ennoble my Work unto o- 
 thers by Your lS(ame. Tins in publich, as to a formall 
 Dedication- 1 retire into privacy for the more reall de- 
 voting my felfe, in the ftncerejl fervour of my heartiejl 
 Prayers, 
 
 My Lord, 
 
 Richmond in Surrey, 
 
 priiie Men. Maii, 
 1651. 
 
 Your Honour's truly faithfull 
 
 and humble Servant. 
 
 ROBERT MOSSOM 
 
 

 .& .^Jk ,&J& J&jfc J& J&J&J& .^J^u& && # A 
 
 . .mmmm 
 
 The Authoufs ^Preface ta the 
 ^ £ J T> E % 
 
 COURTEOUS READER, 
 
 He grand Apoftacy of thefe later dayes 
 may fufficiently experience thee to know 3 
 how dangerous it is to want a Pilote in 
 the ftorm 5 a feafonable fervice (then) it 
 muft be, (and (hould be an acceptable 
 work) in any meafure of proportion to fup- 
 ply thatdefeft. Here thou art brought into 
 the Ark of the Churchy and amidft the ma- 
 ny contrary winds of falfe doctrines, thou art taught much of 
 the profeflion of a true Faith 5 co which, as divine Reafon doth 
 contribute it's cleareft of evidence, fo doth facred Scripture 
 conferre it's firmeft of proof. And in the many Scripture- 
 proofs, fear'not any thing of (what is now Efidemicall) a Scrip- 
 ture-facriledge, either furreptitioufly dealing away the true 
 meaning, or profanely corrupting the proper phrafe of God's 
 word i, upon the ftrideft examination, it fhall not be found, 
 that the Oracle doth here b */*#***$!*, The Scriptures (I mean) 
 fpeak that fenfe, which faftion or fancy hath c impofed. but 
 what the Spirit of God and of Truth hath revealed. 
 
 With thofe myfteries which are of the Catholick Faith, 
 as neceiTary to falvation, here are interwoven many Truths 
 which are of Theologicall Science, as ufefull to fpirituall edifi- 
 cation 5 yet thofe queftions which fome men's curiofity hath 
 vainly ftarted, and other men's nicety hath as fcrupuloufly re- 
 folved, I have purpofely wav'd, as being (efpecially in thefe 
 times, wherein men are more Criticks then Chriftians in Reli- 
 gion) theoccafions of contention, which further unto d uncha- 
 ritableneffe, rather then matters of inftruction, which edifie 
 unto holinefle. If Thou doft queftion,or Any will oppofe this 
 Summary 
 
 1 TV yfeL/JLlAO.- 
 
 7©- h^Vu- 
 
 A0/> Ka TOVi 
 
 v*v <ffi yi- 
 y^A\xfMav 
 
 I Greg. Na^. 
 
 ! or it. 16. 
 
 | b Vemoftb. de 
 
 Oraculo Del- 
 pbico. 
 
 | c Non impo- 
 \nendus fenfus 
 facris Uteris, 
 ifedexpettandus. 
 I Hilar.de Trin. 
 , d D urn alter al~ 
 
 teri anathema 
 'ejfecczpit,prope 
 \jam nemo Cbri- 
 \ftiefl. Hilar. 
 com. Conft. 
 
The ^Preface. 
 
 « 
 
 dfacl nrxszt 
 
 M.Greg. Hal- 
 crat. 20. 
 
 i Mar tyres 
 multiy & mul- 
 ti Martyres Ae- 
 fignati. 
 
 TldLv H^^V 
 
 Greg. Hap 
 
 ' orat. 13. 
 
 Summary of divine Truth's being wholly confenting with the 
 judgement of the Church of England - Know, that as it hath 
 been perus'd and approved by fome of the reverend Fathers, j 
 fo will it be afferted and juftihed by others of the dutifull Sons 
 of the Englijh Church, to be in all pares agreeable to that Faith 
 which hath been, and ye| is with all conftancy by Her acknow- 1 
 ledg'dandprofefc'd-, which agreement will evidently enough' 
 appear to him who lhall diligently confult the Book of Articles, ; 
 the Books of Homilies, the Forms of publick Adminiftrations, : 
 and Divine Service \ In all which, the Church doth fpea- more! 
 fully, though difperfedly, what is here delivered more concife i 
 and methodically •; fothat, this Summary (efpecially ir. matters 
 of Faith) is perfectly confenting with the Church, as teaching 
 the fame Truths for matter, though not for method - 7 for fab-' 
 ftance, though not for circumftance 3 the Analogy one, though 
 the Expreffions diverfe. 
 
 If Truth (then) might gain c efteem from Perfons, and 
 Faith receive credit from the repute of it's ProfefTours 5 This 
 Summary prefented might have a fair glofle from that rev. rent 
 I refpeft this Nation owes, and other Nations give unto the 
 Fathers of our Church, for learning and piety, for f fuffer- 
 in^s and conftancy fo eminently renownd . And whofo are 
 true Sons of this Church, will acknowledge the Doftrines here 
 delivered to be the milk fuck'd from their Mother's brefts, pure 
 and wholefom, made fuch from the well digefted food of God's 
 word. And however the factions of men have made a rent 
 in the unity, and their aftions too, caftaftain upon the purity 
 of our Church •, yet let other Nations know, they ought to 
 have more care to prefervc and fecure themfelves, then they have 
 reafonto difdain or ? upbraid us-, for certain it is, the envious 
 man is fowins the like tares in their field •, and they cannot tell 
 how foon our"Judgment may be the portion of their Cup. 
 
 In this Treatife~ if any phrafe feem improper according to 
 the language of the learned Schools, it is a fiifficient Apology, 
 that the Authour made it his aime, as he thought it his duty, 
 to write according to the weaker capacities of thofe he was to 
 inftrud:, rather then the ftronger apprehenfions of thofe by 
 
 whom 
 
The tC Pre face , 
 
 whom he is inftruded 5 and therefore he hath defired and en- 
 deavoured fo to expreffe himfelfe, that he might not amaze, 
 but inform-, not puzzle, but teach-, ftudying brevity and clear- 
 nefTe (which h feldome meet in one fubjeft, efpecially where the 
 matter is myfterious :) brevity, as an advantage to memory, 
 and clearnefle as an help to the underftanding, both conducing 
 much to an inftru&ing and eftablifhing in the Truth. 
 
 If any demand a Reafon of the Author's compofing this 
 Treatife, this anfwer will be fatisfa&ory (if that demand be 
 not too fupercilious ) that the publick behoofe did put him up- 
 on it: for, amongft the many excellent Works compos'd by 
 our Churches Heroes^Q have' not one Syfteme of Divinity inal 
 parts confenting with her judgment and practice ; but what hath 
 been of this kind, hath had a tafteof the veflell, fome private 
 I opinions ( [ domeftica]udicia^ zsTertullian calls them) or at beft 
 fome forraign Refolves have been intermix'd with our Churches 
 more pure and perfect determinations. 
 
 Upon obfervation whereof, the Author defign'd his ftudies 
 to do with Chriftian Theology as Floras with the Roman Hi- 
 ftory, ( k Jnbrenjttabellatotam ejus imaginem amplecti) draw 
 it's whole pourtraiture in a fmall Table,comprife it's large Body 
 in a fhort Volume •, therein delivering the whole and entire judg- 
 ment of our Church,confirmed from teftimony of facred Scrip- 
 ture, and illuftrated by argument of divine Reafon. This whole 
 Worke, bearing the Title of Sioris Projpeti^ he hath divi- 
 ded into two Parts, as it's firft , and fecond View •, the Firft is 
 now published , the Second referved till it's more fit opportu- 
 nity for publication -, which in a correfpondency of Method, 
 Scripture, Reafon, Brevity and clearnefs, doth treate of thofe 
 feverall Heads which concern that peculiar part of God's Pro- 
 vidence over the Church of his Eleft, vtt^. Concerning Electi- 
 on and Predeftination 5 concerning Chrijl in the p erj on, and in 
 the office of Mediator •, concerning the Church ^ concerning 
 the Covenant of Grace •, concerning the divers Adminijlrati- 
 ons of this Covenant before the Law, under the Lawjind under 
 the G off el, &c. 
 
 That this former part publiihed doth prevene that later part 
 
 _ defignd 
 
 h Brevit 
 
 effe labor , ob- 
 fcuruifio.H.or. 
 
 1 O)x,(H0t Ao- 
 
 p<rpoi. Chryf. 
 in Gen. Horn. 
 4. 
 
 u Flor.Epift. 
 Bern % Rom.l. 1. 
 
T^he ^Preface. 
 
 1 Verit&tcm it- 
 feniendo cott~ 
 cutere y & fidem 
 
 cxpliciindo ob- 
 fcurare. 
 
 defign'd for publication, the Authour gives this moft full and 
 fatisfa&ory Reafon -, That he would gladly hereby prompt an 
 abler judgment and pen to undertake the taske, rather then do 
 it himfelf^left, through weaknefs and infufficiency (in thofe grand 
 Myfteries of the Gofpel) he (hould ! {hake the Truth in defen- 
 ding it, and obfcure the faith in explaining it. Wherefore, if 
 what he hath already done may occafionally ftir up tome emi- 
 nent perfon, in an holy emulation of pious zeal, to undertake fo 
 ufefull and honourable a Work \ He (hall defift from his fur- 
 ther Enterprife, and reft very well fatisfied, yea, very much 
 joy'd with this Blefling from God, that he hath given breath 
 to another's diviner flame . Otherwife, if he find the incou- 
 ragement of acceptance, and be confirmed in fome hopes of 
 publick benefit to the Church-,, rather then this fo much ne- 
 ceflary, and fo much defired work be not done at all, He will 
 (by the afliftance of God's Spirit) finifh and publifh what is 
 now under his hand -, tuneing the Inftrument to the beft of his 
 skill, thereby happily provoking fome more dextrous hand, 
 and more accurate Artift to perfed the harmony. 
 
 if any man (hall Critically queftion, or envioufly quarrell at 
 the Authors prefent undertaking/be thou(Courteous Reader) fo 
 farr his Advocate, as to plead in his behalfe, that it is not his 
 ambition to be expos'd publick to the world, but to be accep- 
 ted of private Friends, to whom (e(pecially) he hath devoted 
 the prefent fervice of the Prefle -, and if this particular fervice to 
 fome few Friends, (hall (by a gracious difpenfation of divine 
 Goodnefs ) be extended as a generall benefit to the whole 
 Church, it will be an additionall Blefling, as much beyond his 
 own hope, as it is above another's envy^ and well may the 
 Blefling be beyond his hope for the attainment, who is him (elf 
 fo farr (hortofthe Blefling by his unworthinefs -, and therefore 
 doth he the more earnestly begg the benefit of thy Prayers, if 
 not as a return of gratitude for his fervice/yet as a boone of cha- 
 rity to his foul, who is from his foul in all Chriftian and Minifte- 
 riall offices. 
 
 Thine^faithfrlly devoted, ■ 
 
 ROBERT MOSSOM. 
 
The SYLLABUS 
 
 To the 
 TREATISE. 
 
 CHAP. L 
 
 Concerning the Holy Scriptures. 
 
 Setf. 
 i. 
 
 R 
 
 Jbafon arguing from Scrip**™ far the Scrip- 
 tures. 
 
 Seel. 2. The Knowledge of God , and his 
 worfhip by Revelation $ This Revelation ei- 
 ther with the Jews, or with the Chriftians. 
 
 Seel. 3. The Church of the Jews enquired into by Rea- 
 fon. 
 
 Seel. 4. Reafon leads from the Church of the Jews, to the 
 Church of the Chriftians ; with the Church of Qhrift is 
 found the word of God, as the Revelation of his will. 
 
 Seel. 5. The word of God is the holy Scriptures in the 
 books of the oldT eft ament and the new ; What Editions are 
 Authentick ; Tranflations in the Vulgar tongue allowed. 
 
 Seel. 6. The Apocrypha Vehy fo called $ why not canoni- 
 call ; The Old Teftament received from the Jews. 
 
 Seel. 7. The Authority of the Scripture is not from the 
 Church. 
 
 Seel. 8. The Authority of the Church is from Chrift by 
 the Scriptures. 
 
 Seel. 9. The Tradition of the Church leadeth to the Scrip- 
 tures ; The excellency of the writings affect the mind ; The 
 Spirit convinceth of the Truth. 
 
 Seel. 10. A morall perfwajion from the Church, and the 
 letter ; a divine belief from the Spirit. 
 
 Seel. 1 1 . why the Scriptures are not difcernable, by their 
 owne light without the Spirit. 
 
 Seel. 12. What^ and from whence the Authority of the 
 
 A Scrip- 
 
The Syllabus to the Treatife. 
 
 Scriptures ; Their fufficiency ; Their perfection. 
 
 Sec. 13. How the Rule of our faith.Such to the end of the 
 world. 
 
 Sec. 1 4. Particular Revelations not now to be expelled. 
 
 Sec. 15. What received as the Truth by the Church ; 
 What left to the Prudence of Cover nours, and to what end. 
 
 Sec. 16. In what the Scriptures are plain, and in what 
 hard to be understood ; How to be Interpreted. What the 
 Analogy of Faith. 
 
 Sec. 1 7. The duty ofChrijlians in the ufe of the Scriptures; 
 Their fulnefs of heavenly Dotlrine ; How a f erf eel form of 
 Inflitution. 
 
 CHAP. II. 
 
 Concerning God in the Unity of EfTence. 
 
 Sec. I . "\ /\ JHy the nature of God is not to be comprehen- 
 V V dedbythe underftanding of. Man ; How 
 the incomprehenfible God is apprehended by faith. 
 
 Sec. 2. How God ts defcribed in Scripture ; The Names 
 of Cjod. 
 
 Seel. 3. The defcription of God according to his 
 names. 
 
 Sec. 4. Further defcribed by his Attributes ; The firfl: 
 and principal!. 
 Sec. 5. Why incommunicable J<? the creatures. 
 Sec. 6. The Attributes communicable to the creatures; 
 How communicable. 
 
 Sec. 7. god's effentiall attributes his one intire EfTence, 
 how diftinguijhed ; why diverfly ex.prefs'd in different 
 names. 
 
 Sec. 8. Why there can be but o?ie God ; How One Jingle, 
 pure, and p erf ell. 
 
 Sec. 9. Why f aid to have eyes and hands ^ to be angry and 
 grieved^&c. He admits no bodily likenefs. 
 
 CHAP. III. 
 
 Concerning God in the Trinity of Perfons. 
 
 Seel. 1 . X TV J Hat the Knowledg of God from a naturall 
 V V tight ; What from a light Supernatural : 
 Who are the three Perfons, W what a Perfon ts. 
 
 Sec. 2. 
 
The Syllabus to the Treatife 
 
 Ser.2 A finite underfianding not poffibly able to com- 
 prehend this infinite My fiery ; Not to be illustrated by any 
 Infiances. 
 
 Sec. 3. The highest pitch ofReafon's apprehenjion. 
 
 Sec.q.Reafcn dire Sting to Faith ; What and how aTr inky 
 ofPerfons in the ZJnity of the Cjodhead. 
 
 Sec . 5 . The Son of God and the Holy Ghofi, 1 firmly proved. 
 
 Sec. 6. How the Perfons are dijlinguijhed. 
 
 Sec. 7. How Trinity and Perfon are found in Scripture ; 
 What a Subfiftence is. 
 
 Sec. 8. How the Father is the fir ft Perfon ; How each Per* 
 fon is dvToQcot. 
 
 Sec. 9. How the EJfence and Attributes of the Godhead 
 are communicated. 
 
 Sec.10.The properties of 'the Perfons incommunicable. 
 
 CHAP. IIIL 
 
 Concerning God's Knowledg. 
 
 XJTOw God knoweth all things. 
 
 Sec. 
 
 Sec. 2. God's foreknowledg how and what 
 it is ; Not the caufe of things, and why. 
 
 Sec 3. How all things depend upon God's Will preordai- 
 ning^ not his Knowledg fore-feeing; Tet Gods foreknowledg 
 depends not upon the creatures future exiftence. Before and 
 afrer^ pad andt come relate not to God. 
 
 Sec. 4. "But is in the creature ; This aptly illu- 
 flrated. 
 
 Sec. 5. God knowing things to come, and pad:, doth it in 
 one and the fame act of 'Knowledg; This z&eter nail; So no 
 change in God. 
 
 Sec. 6. No contingency in refpeEb of God's fore-knowledg; 
 Tet in the fecondary caufes. 
 
 Sec. 7. All future events are fore-known ofGod;His fore- 
 knowledg infallible. 
 
 Sec. 8. How applied unto the Elect in Scripture. 
 
 CHAP. V- 
 Concerning God's Will. 
 
 Sec. 1 
 
 ' /^Od'sWdone, and abfolutely free ; Difiinguifi'd 
 
 good pleafure 
 
 into his wil fecret and revealed ; offigne and of 
 
 Sec. 2 
 
The Syllabus to the Treatife, 
 
 Seel. 2. what his fecret will ; what his revealed will. 
 
 Seel. 3 The Will of God's good pleafure hath it's reafon, 
 not it's caufe. 
 
 Seel. 4. god's glory the finall caufe of what he wil's, but 
 not of his will : How the impulfive caufe of God's will to be 
 underftoodin Theology. 
 
 Sec. 5. 6. The execution of God's will admits fever all cau- 
 fes , the volition not any • what the volition, and what the 
 execution is. 
 
 Seel. 7. God wils not fin, and why. 
 
 Seel. 8. The purpofe of God's will doth not abolijb, but e- 
 ftablijh the liberty of man's will ; What the Neceflity ofBe- 
 ingfrom the immutability of God's will. 
 
 Seel. 9. How God's fecret will becomes revealed by his 
 word y and by his work* ; How God's word is called his will- 
 
 Seel. 10. How they agree in afrveet harmony ; So to be 
 interpreted, as that the harmony bepreferved. 
 
 Seel. n. How God's revealed will agrees with that of his 
 good pleafure,??^ he wils all men to be holy. 
 
 Seel. 12. Where alfo he commands Abraham to facrifice 
 his Son Ifaac. 
 
 Sec. 1 $.How the promifes and threatnings in God's revealed 
 will, which are conditional!, do agree with God's fecret will, 
 which a-abfolute. 
 
 Seel. 14. What the true meaning of the conditions de- 
 clared. 
 
 CHAP. VI. 
 
 Concerning God's Decrees, Power, and 
 Manner of working. 
 
 GOd the primary Caufe, and fuprem? Agent in his ZJn- 
 derfi andingJVill ,and Power ; What his Decree, what 
 his work. . 
 
 Seel. 2. What his abfolute power ; How limited by his 
 will. 
 
 Seel. 3. Why, and how faid to be omnipotent. 
 
 Seel. 4. There is no overcoming Cjod's power, no refilling 
 his will' y What he acls in time, he hath decreed from eternity. 
 
 Seel. 5. How the creatures are in God, before they are 
 in themfelves • what the Counfell of God in his de- 
 
 crees. 
 
 Sea. 6. 
 
The Syllabus to the Treatife. 
 
 Seel. 6. How the whole Trinity is one entire caufe ; What 
 their diverfe manner of working. 
 
 Seel. 7. How fome one aclion is appropriate to Come one 
 perfon. 
 
 Seel. 8. The firm relation between God's decrees and his 
 works ; God hath not decreed/?*, though he hath decreed to 
 permit^ ; J^W j/j? efTecluall decree accompanying the per- 
 mifllve. 
 
 Secl.9. The purpofe of God's decree impofeth no forcible 
 necelTity ; but bringeth an infallible certainty to all Agents 
 and Events. 
 
 CHAP. VII. 
 Concerning the Works of Creation. 
 
 Seel. 1. S~>QAtUp Creator of all things as an abfolute and 
 VJ free- Agent. 
 
 Seel. 2. Creation, the Work^ofthe whole Trinity, as one 
 entire caufe ; Why of God , as a free and all-fufficient 
 caufe. 
 
 Seel. 3. Obferv'd in the Work^ o/Creation; 1 The com- 
 mand of God 3 s Power • iThe approbation of his Goodnefs ; 
 %The Ordination of his Wifdome ; 4. The declaration of 
 his Authority. 
 
 Seel. 4. The immediate Creation ^hat, tind of whom ; 
 The mediate Creation what, and of whom. 
 
 Seel. $. CMan's partaking of both. 
 
 Seel. 6. How and why call'd the lelTer world. 
 
 Seel. 7. What the firil Heaven 5 What the fecond Hea- 
 ven ; What the third Heaven. 
 
 Seel. 8. What the influences ; And what the predictions 
 of the heavenly bodies. 
 
 Seel. 9. The creation of *mzn,and the forming of woman ; 
 How God relied the 7 th . day. 
 
 Seel. 10. God's wifdome in the Otdetofhis Creation. 
 
 Seel. 11. Every thing created perfeel in it's kind. 
 
 Seel. 12. In his works God manifefts his glory ; 1 The 
 glory of his Power; 2. Of his Goodnefs 3. O/^Wifdom- 
 4. Of his Eternity . 
 
 Seel 13. The light of nature direcls to the worfhip of God as 
 the Creator. The j d \day the Sabbath ;How long to continue. 
 
 Seel. 14. How the Creation vs an objeel of our faith. 
 
 CHAP. 
 
The Syllabus to the Treatife. 
 
 
 C H A P. VIII. 
 
 Concerning the Providence of God. 
 
 Sec. i. \ 11 things fubordinate to God's will;. In or' 
 j[\, der either to his Mercy, or his Juftice ; 
 The wifdom and power of his Providence Infallible in 
 it's adminiftrations. 
 
 Sec. 2. The Infallibility of God's Providence doth not 
 take away the ufe of means ; but confirms it. 
 
 Sec. z. To deny God's Providence is atheifme; Tode- 
 fylfctheufeof means is profanenefe ; To eftablifh both, is 
 truth and rightecufntjfe ; To what end is the ufe of 
 means. 
 
 Sec. 4. The courfe of nature declares the Providence of 
 God-, This apt /j illuftrated. 
 
 Sec. 5. God's Providence is no naked view, but an aftu- 
 all adminiftration ; What God's Providence is in it's gc- 
 nerzW concourfe; How abfolutelj necejfary for the creatures 
 prefervation. 
 
 Sec. 6. This aptly illuftrated. 
 
 Sec. 7. The extent of God's Providence ; Why it makes 
 ufe of means. 
 
 Sec. 8. The feeming diforder in the Vcorld, doth adance 
 the glory of God's Providence, andaffure the generall Judg- 
 ment of the I 'aft day. 
 
 Sec. 9. God's Providence doth.otdztfinful 7 actions With- 
 out any the least {hire in the fin. This illuftrated. 
 
 Sec. 10. That God's Providence extends to What zs fin- 
 full, is net by a meer permiltion, but by a powerful I and 
 Wife ordinatioa Wicked inftruments are proper Agents, 
 
 Sec 11. How the Executioners of God's Justice; and in 
 that Execution, how guilty of fin; The wonder of 
 God's Province in refpefrof kicked minds. 
 
 Sec. 12. God's Providence impofeth no compelling force, 
 .but eftalfJffieth the nature of all caufes, contingent, free, 
 \and neceffary ; No compelling force of Providence in ne- 
 \ceihiy caufes. 
 
 Sec. i& Contingency m fecondary caujes illuftrated; 
 
 Sec' M How Qod's 'Providence is equall, and how un- 
 equall. The Providence of God,genen\\fach\\,and peculiar. 
 * The 
 
The Syllabus to the Treatife. 
 
 The law of nature, and how executed in god's generall 
 providence. 
 
 Sec. 15. What a miracle is $ and how one greater then 
 another. 
 
 Sec. \6. Wherein miraculous effects exceed the (trength 
 of nature. 
 
 Sec. 17. God's fpeciall Providence over ^Angels and 
 men ; How over Angels ; How over men. 
 
 Sec. 18. God's peculiar Providence over the Church of 
 his Elect; The difpenfation hereof * committed to ChrifY, and 
 how perform'd. 
 
 Sec. 19. God's Providence particularly apply ed, and 
 how. 
 
 Sec. 20. This aptly illuflrated. 
 
 Sec. 21. Why God's Providence doth not admit Annihi- 
 lation of the creatures. 
 
 CHAP. IX. 
 
 Concerning the Angels, Eleft and Apoftate, 
 
 Sec. 1. "V fX J Hat the nature of the Angejs is. 
 V V Sec. 2. How and Vehen created. 
 
 Sec. 3. why and how immortall. 
 
 ^ec. 4. The triall of Angels ; The obedience and confir- 
 mation of the good Angels. 
 
 Sec. 5. In what' the confirmation of the good Angels. 
 
 Sec. 6. How and why from grace, and not from nature. 
 
 Sec. 7. This grace i>n the underftanding. 
 
 ^ec. 8. And in the will made ferfetl by Chrift. 
 Sec. 9. The fall and punifhment of the evill Angels. 
 
 Sec. ic. The fervice of the good Angels in behalf e of 
 Chrifi's Church : the ufe and malice of the evill Angels in 
 refpetl of the wicked. 
 
 ^ec. n. God's glory manife fled in both ; No fear to the 
 good ; no hope to the evill Angels. 
 
 Sec. 12. What the orders and names of the good: how 
 given and conflituted. 
 
 Sec. 13. How they aiTurrr'd bodies in their miniftratio?/ 
 with men 5 What the aclions they perform'd in thofe bo" 
 dies. 
 
 Sec. 14. What their knowledge, how increas'd and per- 
 fected. 
 
 Sec. !5„ 
 
The Syllabus to the Treatife. 
 
 Seel. 15. Tet know not all things, not the fecrets of the\ 
 heart ; This God's prerogative ; How they know the my- 1 
 freries of Grace. 
 
 Seel. 16. How they admonifti, and perfwade^ yet cannot 
 favingly enlighten or convert. This alfo God's preroga- 
 tive. 
 
 Se<5t. 17. How the Angels enjoy God's prefehce in their 
 minifhations to the Church. Aptly illuftrated. 
 
 Seel. 18. What honour we give the good Angels as their 
 due; What we may not give, as not being due. Not make 
 them our mediatours, not invocate them : and why. 
 
 Seel. 19. Their manner of working, and of utterance 
 not known ; what we believe of both : What meant by the 
 tongues of Angels. 
 
 Seel. 20. What Reafon diclates concerning the fpeech of 
 Angels. 
 
 Seel. 21. How different, and how agreeing with that of 
 Men. 
 
 Seel. 22. How the fame with that of the fouls fepa- 
 rate. 
 
 Seel. 23. What the fin of the Apoftate Angds. Satan's 
 malice againfl Chrifi, and how efpecially profecuted. 
 
 Seel. 24. What the knowledge of the Apoftate Angels. 
 How encreas'd ; how nut foretell events ; how foretell them. 
 The end of all diabolicall predictions ; tyhy not to be allow- 
 ed of. 
 
 Seel. 25. What the power of the evill Angels ; how exer- 
 cifed. 
 
 Seel. 26. What their names, and how proper and com- 
 mon. God's glory manifefted in all. 
 
 Seel. 27. The Vvonderfull working of Satan; Why not 
 true miracles; all miracles are from God; fuch the mira- 
 cles of Chrifi. 
 
 Seel. 28. Why not fuch the workings of Satan. 
 
 Seel. 29. The punifhment of the evill Angels^ 1. of 
 lolTe. 2. of fenfe. How tormented with the inf email fire. 
 How the doclrine concerning Divels helps to confirm the 
 faith of God- 
 
 CHAP. 
 
The Syllabus to the Treatife. 
 
 CHAP. x. 
 
 Concerning the eftate of Man before his Fall, 
 
 BY the common works of creation is manifefted 
 > 
 
 Sec. i. 
 
 the will and power of the God-head ; not the my- 
 fiery of the Trinity ; That clearly manifefied, this dark? 
 (y presented in. man's creztion.Created in God's image: 
 
 Sec. 2. Wherein the image of God in man did confifi: i In 
 refpetl of his foul. 
 
 Sec. 3. 2. In refpetl of his Body. 
 
 Sec.4. 3. I ft refpetl of his perion ; This peculiar to man 
 above the woman ; Woman otherwife equall to the man. 
 
 Sec. 5. 4. In refpetl of his eftate,- In all man acomplete 
 image of God. 
 
 Sec. 6. What the refemblance of the Trinity in man. 
 
 Sec. 7. What moft properly meant by thofe words of God in 
 the creation of man ^ After our likenefs. 
 
 Sec. 8. The foul's immortality not loft by the fall • What 
 the change in man by his fall. 
 
 Sec. 9. Why the foul is immortall. 
 
 Sec. 10. When the foul is created and infufed into the bo- 
 dy ; What it's pr incip all feat 3 and how it informes the body ; 
 How the foul is the off- fp ring of God. 
 
 Sec. 11. How poffeft of all vertues in its integrity. 
 
 Sec. 1 2. The foules. of men not propagated : and why. 
 
 Sec. 13. Efpecially proved from their immortality. 
 
 Sec. 14. what the immortality 0/ humane nature; and 
 from whence ; and how loft. 
 
 Sec. 15. Howfome bodies faid to be incorruptible ;and 
 how the bodies of our fir ft Parents. 
 
 Sec. 16. What and how great things God did \ that Man 
 fhould not fin ; and what he would have done that (-Man 
 ftiould not dy. 
 
 Sec. 17. What originall righteoufnefs was^and how to have 
 been tranfmitted to aAdam's posterity. 
 
 Sec. 18. Why faidtobe a connatural I endowment. 
 
 Sec. 19. The willf^ chief feat of originall righteoufnefs; 
 what its ejfentiall liberty*/; what the liberty of contrari- 
 ety is ; and why not ejfential to the will. 
 I Sec.20.What that of contraditlion is,and why not efTential 
 to the ^i//; In what it is neceflary that thewil have a liber- 
 ty of contraditlion ; a Sec.21 
 
The Syllabus to the Treatife. 
 
 Seen. What is the liberty of will in God, in Chrift, in the 
 Ange\s,andin the B\effed;What in the Divels,W in the wic- 
 ked 3 What in man in theftate 0/ innocence, W of grace. 
 
 CHAP. XI. 
 
 Concerning the Covenant of Wo rks,and the Fall of man. 
 
 Sec. 
 
 1 A Dam had a knowledg of god's will perfect in 
 JLJL it's kind ; what the Law to Adam ; How the 
 fame With the Decalogue. 
 Sec. 2. What the covenant of Works • What the feal of 
 the Covenant. 
 
 Sec. 3 . The trial 1 o{ man*s obedience. 
 
 Sec. 4. Man left to' the ufe of his free-will, Tempted by 
 Satan, Tranfgreffeth in eat'mg the forbidden fruit. 
 
 Sec. 5. Satan's bait to catch man^ The fubtilty of Sa- 
 tan's temptation - His order and progrejfe in it ; The Tree 
 of knowledg of good and evill, why fo called. 
 
 Sec. <5. Wherein the hainoufnefs of Adam's tranfgreflion 
 doth confift ; how a violation of the whole Law. 
 
 Secy. What was man's rlrft fin,// doubt full, and ro difficult 
 to determine. What the fir ft internall principle of evill in 
 man ; Adam's fin Was from himfelfe freely , without force. 
 
 Sec. 8. Adam's fin incurs God's curfe of death upon him~ 
 felf andhis pofterity ; Why upon his pofterity. 
 
 ^ec. 9. ssidam propagates the curfe and the fin too ; 
 and this in propagating his nature. 
 
 Sec\. ic. God's goodnefs juftified in giving CMan a 
 free-wi 11, though he knew the Divell would thereby enter and 
 destroy man ; how it was necefTary that man Jhould have a 
 will, and that will a liberty to good and evill. , 
 
 Sedi. i**To have made a rationall creature without a will 
 or a wil without it's liberty, doth imply a contradiction. 
 
 Sec .12. The mutability of eft ate in Angels and man did 
 depend upon the liberty of the will \ To be immutable by 
 nature is peculiar unto God. 
 
 Sec. 13. t-Man*s fall not to be laid to Cjod's charge. 
 
 Sec. 1 4. llluft rated by a fit fimilitude : where man cannot 
 fatisfie his reafon, it is reafonable that he exercife his faith. 
 
 Sec. 15. God's will was permitting and difpoftng in mans 
 fall ; So that as God did not will man's fall ^ fo nor Was 
 man's fall without God's will ; How ordered to his glory 
 and man's good. Sec. 15 
 
The Syllabus to the Treatife. 
 
 Sec. 1 6. Why God did neither pofitively will,»w properly 
 ni\\ man's fall. 
 
 Sec. 17. Why God ordered man to be tempted, left him, 
 a>id permitted him, to he overcome ; Adam loft the affi fiance 
 of God,, by not feeking it in grayer ; what ftrength Adam 
 had by creation ; and What he might have had by prayer. 
 
 Sec. 1 8. Why God cannot be J aid to be the caufe of man's 
 fall ; Why he permits/?/. 
 
 CHAP. XII. 
 
 Concerning the Authoi\,Caufe 5 Nature, 
 and Ad junfts of Sin. 
 
 Sec. 1. T /\ THy God cannot be the Author and caufe 
 V V of fin ; It's firfi Originall in the <Divell: 
 how by him in Adam. 
 
 Sec. 2. How the fountain and caufe of Jin is inourfelves 
 fallen in Adam ; How actual fin is brought forth. 
 
 Sec.^.What thofe Scriptures intimate in their truth, which 
 wicked men wreft/ make (Jod the Author 0/fin, in their 
 blafphemy. 
 
 Sec. 4. God reftrains from fin, doth not prompt to fin ; The 
 wicked rujh into (in,when not refrain' d; How the fame actions 
 are holy in refpetl of God, yet (lnfull in r effect of the wicked. 
 
 Sec. 5. It is no excufe to the wicked,that they fulfill God's 
 fecret will, when they difobey his will revealed \ and why \ 
 
 Sec. 6. God wils the permiflion, not the commifllon of 
 
 fin '- and why. 
 
 Sec. 7. How God isfaid to harden in fin ; 
 Sec. 8. What fin is in it's privative being ; What in it's 
 proper nature. 
 
 Sec. 9. In the fever all adjuncts of 'fin , that. 1. It is 
 guilt ; From whence proceeds horror attended with defpair. 
 
 Sec. 10. 2. It's pollution ; whereby God abhors man, and 
 man himfelf with a confufion of face. 
 
 Sec. 11. 3. It's punifhment. God's vindicative fuftice di- 
 ver fly exprefi. 
 
 Sec. 1 2. Why the guilt and punifhment of fin is infinite ; 
 How all pmiijhment is equall and how unequal!. 
 
 Sec. 13. The duration of punifhment is correfpondent to 
 the duration §f Jin; andhow. 
 
 Sec. 14. How God's juft ice doth punifti, and his mercy 
 
 a 2 par- 
 
The Syllabus to the Treatife. 
 
 pardon fin ; Venall fatisfaclion is inconfifient ^ith fin's re" 
 miflion. God doth not puntfh man for the fin he forgives hint. 
 Sec. 15. What is formall puniftiment ; and why the af- 
 flictions of the Godly are not fuch funijbments. 
 
 Sec. 16- To fay ^ Godfunifieth^nrvithfin^is very imf ro- 
 per : and why. 
 
 Sccl.17. & cw t ^ at which ^finfull may be the punijbment 
 of fin 9 yet not fin the punifhrnent. 
 
 Seel. 18. How fin and punifhrnent are formally inconfi- 
 flent. God's wifdom andpower in ordering^ & punijhment. 
 
 Sect. 19. Punifhrnent the concomitant or consequent of 
 fin, but not the fame with it. 
 
 CHAP- XIII. 
 
 Concerning Originall Sin. 
 
 "V 7T THat originally is ; how imputed and in- 
 
 Sea. 1, 
 
 herent; The unhappy confequent and 
 effeftsofboth. 
 
 Seel. 2. Originall fin doth formally confifl in the privation 
 of originall right eoufneffe. 
 
 Seel. 3. How Vve become deprived of originall right eoufnefs". 
 Why this deprivation is a fin ; 
 
 Se&. 4. Why the punifhrnent of God's with-holding righ- 
 t eoufnefs is no excufe for man's finfull wafte and want of it. 
 
 Sect. 5. How we 'become by nature children of dif obedi- 
 ence, and children of wrath • How -proved that we are fuch. 
 Sc6i.6-How original Sin is a repugnancy to the whole Law. 
 
 Secl.7. The contagion of original fin extends to the per- 
 fons o/all mznk\nd,and the parts of the whole man; and how. 
 
 Seel. S.What originall corruption is called in Scripture. 
 
 Seel, p. The analogy between Chrift and Adam in refyetl 
 of the righteoufnefs and difobedience imputed^ what meant 
 by that fay ing,Tht fon fhall not bear the iniquity of the fa- 
 ther. 
 
 Seel. 10. How originall fin is propagated ; How it re- 
 mains even in the regenerate ; How they propagated it to 
 their children. Illuftrated by apt fimilitudes. 
 
 Seel. 11. How the children of Believers are (aid to be ho- 
 ly ; Illuftrated by a fit allufion. 
 
 Seel. 1 2. What is the fubjeel of originall Sin ; When the 
 humane nature isperfecl, and when the fubject of original 
 Sin. Seel. 1 3. 
 
The Syllabus to the Treat ife. 
 
 Se<5l. 13. How the humane nature in man becomes -infe- 
 cted with originall Sin. 
 
 Sec. 14. That originall finis propagated by carnall gene- 
 ration, appears by its antithefis of fpirituall regeneration • 
 How propagated by venue of divine ordination. 
 
 Seel. 1 5 . The fumm of what concerns original fin. 
 
 Seel. 16. What concupifcence is, as jpoken of in f acred 
 Scripture; why feated in the fuperior , as well as in the in- 
 knor faculties. 
 
 Seel. 17. From whence concupifcence in its inordinacy is; 
 why the fenfitive appetite cannot be this concupifcence. 
 
 Seel. 18. What the fenfitive appetite//* man is ; and in 
 pure nature how fubordinate unto reafon ; thereby fpecifical- 
 ly diftinguijh'd from that in the beafts. 
 
 Sec. 1 9. Concupifence in its inordinacy is the ijfue of 
 man's fall, a»A -why •. -wherefore called Sin. 
 
 CHAP. XIIII. 
 
 Concerning A&uall Sin. 
 
 Seel. 1. ^W^He privation of originall right eoufnefs isinfe- 
 X parably accompanied with the cdrsrupxioh 
 of originall uncleannefs ; What originall corruption is to 
 aclually^/. 
 
 Seel. 2. What acluall/# is ; what the immediate in- 
 ternall cmfes of it : and how. 
 
 Sec.3. No inducement whatfoever can czufe fin, Without 
 a confpiracy in the inward man ; No actually ftk^mimkd 
 without the will confenting. The Will not neceffitated in 
 its volition, by any power but that of God 3 s. 
 
 Sec. 4. How one fin is the caufe of another. 
 
 Sec. 5. What the ieaft atl -uall finis ; Sin is manifold 
 in it's kinds ; All fin is either c/omifiion, or of commifTi- 
 on; and that either in thought, in word, or in work. 
 
 Seel. 6. What is the formative power z/z originall fin 
 in refpetl of atl uall. Sins of omiffion always accompanied 
 with fins o/'commiflion. 
 
 Seel. 7. This illuftrtaedby in fiance ; He that wils the 
 occafion of fin, by confequence wils the fin ; How fin is willed 
 antecedently in its caufe, though not direclly in it'sfelf. 
 
 Seel. 8. Sins of commiffion and of omiffion, having the 
 fame motive and eni,are not fpecifically diftintl ; Proved by, 
 instances. Sec.o 
 
 1-C4LV 
 
 uu&yy 
 
 '8 
 
The Syllabus to the Treatife. 
 
 Sec. 9. What the divifion of fin into that of thought, 
 word, and work. 
 
 Sec. 10. The fir (I inordinate motions of lufi contained 
 under the evill thoughts of the hearty though not confen- 
 ted to by the will, jet are fin : and Why. What makes 
 any act to be fin. How the motions of concupifcence are 
 voluntary, through the wils defect, before they rife^ though 
 not confented to when raifed ; how concupifcence it felfe is 
 voluntary. 
 
 Sec. 1 1 . The motions of concupifcence prov'd to be (in- 
 full by an infallible argument, drawn from the indifferent 
 nature of the Veil's confent. 
 
 Sec. 12. What the fpeciall difiinction of fin into fpiritu- 
 z\\ and czmzil is ; how all fin is carnall, and how fpirituall; 
 What the true difference betwixt both. 
 
 Sec. 13. What the fpecificall distinction of fin , into that 
 against God, against our Neighbours, and againft our 
 felves. How all fin is againft God ; how faid to be againft 
 our Neighbours , and our felves. The three-fold or- 
 der Which God hath eftablifbed amongfl men. The three- 
 fold inordinacy in breach of this order , making three kinds 
 of fin. 
 
 Sec. 14. What the difiinction of fin into that of infirmi- 
 ty, of ignorance, and[of malice. From whence this distin- 
 ction is taken. What is the inordinacy of the fenfitive appe- 
 tite; what the inordinacy of the understanding ; VVhat 
 the inordinacy of the will. When a fin of infirmity is ; when 
 a fin of ignorance ; when a fin of malice. 
 
 Sec. 15. How the fenfitive appetite doth beget an inordi- 
 nacy in the will. Which are the fins of infirmity. 
 
 Sec 16. Why fins of fuddain and inordinate paflion are 
 (aid to be fins of infirmity. 
 
 Sec. 17. What paffions do excufe wholly from fin, and 
 what do not. How reafon ought to moderate paffi on. 
 
 Sec. 18. What is the off ce of the understanding. When 
 guilty of that ignorance which is fin , and when guilty of 
 thofe fins which are of ignorance. 
 
 Sec. 1 p. What ignorance doth not^ and what ignorance 
 doth make the fin. What things a man is capable of knowings 
 but riot bound to know ; \X>hat things a man is neither bound 
 to know, nor capable of knowing ; In allthefe^ ignorance 
 (rather a ncfcience) is not finfull. 
 
 Sec. 20. 
 
The Syllabus to the Treatife. 
 
 Sec. 20. What ignorance doth excufe fi om fin ; fome- 
 what excufe, not wholly acquit ; illuftratedby inflance. 
 
 Sec. 21. When' fin cannot be excufed by any ignorance : 
 What an arTecled ignorance is , and how it aggravates 
 the fin. 
 
 Sec. 22. What ignorance is indirectly voluntary ; how it 
 felfe fin ; yet the fins inning from it lefleried in their guilt : 
 and why. 
 
 Sec. 23. How the fin of malice is rightly difcern'd; 
 How men are [aid to fin wilfulHy, and againfi confci- 
 ence. 
 
 ^ec. 24. That the will doth not necefTarily follow the 
 right 'judgement of the underftanding, clearly prov'd ; 
 Efpecially from the work^ of regeneration ; in which 
 the will is renewed, as well as the underflanding enlight- 
 ned. 
 
 ^ec. 2?. How we may diftinguifh fins of infirmity from 
 fins of malice. 
 
 Sec. 26. What the diftinclion of fin, into that of mortall 
 and veniall fc- ; no fin veniall in *>'/ nature ; and why. All 
 fin is directly againfi ', not any meerly befides the law ; Which 
 incurring the guilt of eternall death, cannot be expiated by 
 temporall punijhment. 
 
 Sec. 27. In What all fins are mortall ; yet not all equall - 
 How fome fins mortall, and fome veniall ; from whence we 
 are to take the juft weight of fins guilt; What the guilt of 
 the leafi fin without Chrifi. 
 
 Sec. 28. Though all fin be mortall, yet mofi efpecially the 
 fin againfi the Holy Ghofi ; What the fin againfi the Holy 
 Gho&is not. 
 
 Sec. 29. What it is* As in ^?<? Pharifees ; As in Julian; 
 Why not now to be difcovered by us. 
 
 Sec. 30. Why call'd the fin againfi the Holy Ghojflt; 
 Why this fin Jhall not be forgiven. 
 
 Sec. 3 1 . Sins againfi Confcience lead the V?ay to this fin 
 againfi the Holy Gfioft ; How an erroneous confidence en- 
 tangles in fin, but binds not to Vehat is finfull. 
 
 Secl.32. An erroneous confidence may fomewhat excufe y 
 but cannot wholly acqui^md why. what is the entanglement 
 of an erroneous confidence* 
 
 CHAP, 
 
The Syllabus to the Treatife. 
 
 CHAP. XV. 
 
 Concerning the State of Man fallen. 
 
 Sec. i. 'TpHe origin all of all man's mifery is' in originall 
 X fin: and how. 
 
 Sec. 2. Adam's difobedience imputed, makes lyable to 
 the punifliment inflicled; which punifhment is death. 
 
 Sec. 3. In \X>hat this death doth formally confift ; In what 
 it doth materially confifi. 
 
 Sec. 4. This death is fpirituall, corporall, and eternal!. 
 What the fpirituall death is. 
 
 Sec. 5. What are the relicks of man's primitive eft ate in 
 the eft ate of man fallen : In refpetl of his underftanding; 
 In rejpecl of his will ; In reffett of his confcience, and in 
 refpeth of his affections. 
 
 Sec. <5. The foul in man's fall, ts whole in it's naturall 
 elTence ; but fpoyl'd of it's fpirituall habits. Thereby dis- 
 abled for any fpirituall good. 
 
 Sec. 7. What freedom the will hath loft by the fall, and 
 what it retains after the fall. What liberty of will remains 
 in the vileft reprobate, or Divell. 
 
 Sec. 8. How God doth turn and encline the wils of men, 
 without any forcible compelling, why the exhortations, &c . 
 of God's word are not in vain in refpetl of the wicked. 
 
 Sec. 9. By multiplying his fin, man aggravates hispunifi- 
 ment ; and how in fpirituals. 
 
 Sec. 10. What the corporall death ; and how begun. 
 
 Jed. 11. How and when finifh'd. 
 
 Sec. 12. What the eternall deat h ; In it's punifhment of 
 \otte,andof fenfe. 
 
 ^ec. 1 3 . What the punifhment ofloffe is. 
 
 Sec. 14. What the punijhment of fenfe is. 
 
 Sec. 15. How the punifiment of the damned is infinite, as 
 well as eternall. 
 
 Sec. \6. That wrath which comes by originall fin, is ag- 
 gravated by mans aftuall trayifgreffton ; the full meafure, 
 is at the day of judgment ; and how. 
 
 Sec. ij.The efhte of man fallen fummarily defcribed. No 
 
 ; falvation by the law, or firft covenant of works ; So that, 
 
 ; Without Redemption by a Mcdiatour, Adam and his poile- 
 
 rity muft inevitably perifh in their fin. 
 
 I SION'S 
 


 
 mmm 
 
 
 mmxamt 
 
 The Printer to the Reader. 
 
 W Hat Errata's (hall by diligent 
 perufall bee difcovered in the 
 troublefome Work of the Quotations, 
 correct and pardon. 
 
 f|?fpff?ff?F|?^ff?f|?^ *§**§«#* *f? *§**§* 
 
Chap, i. 
 
 a i Pcr.j.15. 
 
 Ifa.1.18. 
 
 Eze.i8.zj,z9 
 
 b 1 Ki.i3.ii. 
 
 Ad.17.1j. 
 
 Rora.i.ij,2j. 
 
 a John 1.18. 
 Deuc.z9.z9. 
 b % Cor. 5.18 
 t Cor.4.6. 
 
 ffffppfffffffffff) 
 
 SIONS PROSPECT 
 
 In it's 
 
 FIRST VIEW- 
 chap. 1. 
 
 Concerning the Holy Scriptures/ 
 
 Eeing Grace doth not deftroy, but ex- 
 alt Nature •, therefore, a„s the Naturall 
 inclination of the Will becomes fub- 
 fervient unto Charity, fo doth the Na- 
 turall Reafon of the Underfianding be- 
 come fubfervient unto Faith. Hence 
 it is, that the holy Scriptures doe not only eftablifti 
 our Faith, but alfo inftruct our * Reafon $ evenfur- 
 nilhing us with arguments rationally to prove their 
 Truthxo be facred,their Authoritie divine. The man- 
 ner and method of arguing is this 5 Among all the 
 Principles of Naturall Divinity , there is none more 
 firm, more evident, more univerfall then this, That 
 b God is to be worfhipped. 
 
 §.2. The true Knowledge of which God, and 
 
 right form of whokWorjhip cannot be had, but by 
 
 fome 'Revelation, (whereby he doth manifeft him- 
 
 felfe and declare his mil) as the b Glajfe of his Divi- 
 
 ■ B nity^ 
 
 Reafon argu- 
 guing from 
 Scripture/or 
 the Scriptures. 
 
 Tbc fycwUdge 
 of god and his 
 worjhipby Re- 
 velation. 
 
 
Concerning the Holy Scriptures. |Chap.i. 
 
 This Revelati- 
 on either with 
 the Jews or 
 with the Chri- 
 flians. 
 
 The Church of 
 the Jews en- 
 quired into by 
 Reafon. 
 
 Reafon lends 
 from the 
 Church of the 
 tfews to the 
 Church of the 
 Cbrifttins. 
 
 
 Whh the 
 Church of 
 Chrift is found 
 the word ofGod 
 as the Revela- 
 tion of his will. 
 
 The word of 
 God, the Holy 
 bcriptuttf in 
 the booths of the 
 eld Tcftumcnt 
 and the new. 
 
 mtjL and the ? Rule of his Worfhip. Now fuch a Re- 
 velatim (upon Reafon s ftri&eft enquiry) is no- 
 where to be found, but either in the ^ewijh, or the 
 Chriftian Church. The former tells us, they have 
 committed to them the d Oracles of God h the la^ 
 tev the c Gofpel of Chrift, and this Gofpel as a f clea- 
 rer light, in the full complement of tnofe Oracles. 
 
 ;"§. 3^ And here whilcft wee view the fewijb 
 Sayitttriry, "Sacrifices, a'ncf Propheciesby the light of 
 Reafon, we fee them plainly a look and lead unto 
 Chrift. For their Sanctuary and Sacrifices being 
 b Earthly atod Carnal, muft needs ( in the pure wor- 
 fhip of that God, who is a c fpirit and the Father 
 of fpirits ) be the d Types and fhadorves of things Hea- 
 venly and fpiritual 5 fo that as their Prophecies ha- 
 ving their appointed time, either they are fullfilled, 
 or they have expired -,fo their Sanctuary and Sacrifices 
 being Types and fhadowes, either they were vaine, or 
 they have vanifhed, and this in Chrift the e Subftance 
 of thofe fl)adotvs, and the f Subject of thefe Prophecies. 
 §• 4. For let the fews fearch the feverall p laces 
 and Ages of the World, they cannot find a fulfilling 
 of n Speciall Prophecies \ nor can they give us an An- 
 titype zti&fub fiance for their Sanctuary and Sacrifices, 
 butiathe/F^/i^and in the G^<?/ of Jefus Chrift, as 
 the promifed Mefstah. So that for the true and more 
 full Knowledg of God, with the right and more pure 
 forme of his Worfhip, we are dire&ed by the Dictate 
 of Reafon to the Church of Chrift - whic h as the Pil- 
 lar of Truth cloth hold forth to us the Holy Scriptures, 
 as the c word of God, ddiverid by the** Infpiration of 
 
 
 
 the Holy Spirit, 
 
 §.5. Thefe Holy Scriptures are the writings of 
 the a Prophets and tjd pasties in the boob" of the Old 
 k Teftament and the New. The Original and Ait- 
 thenttck editioh of the former, according to, the 
 writings of cMofes and the Prophets, istiic Jfefafl*- 
 
 and 
 
 c Mat. 7. 11. 
 Ifai. 1. 10, ii 
 Col. 2.13. 
 Mat, 5 9. 
 
 d Rom. 3.2. 
 & chap. 9 4. 
 e Mar. 16.15. 
 
 1 Cor. 1. 17. 
 
 f 2 Cor. 3.9. 
 Mat. 5. 17. 
 Rom. 10.4. 
 
 2 Cor. 3.14. 
 Heb.9.10. 
 
 & chap. 10. 1. 
 a Jon. 5. 39. 46 
 Lu.10.23. 24. 
 
 1 Cor.i 5.5,4 
 b Heb.9.1.10. 
 c Joh.4 24. 
 Heb.12,9. 
 Ifa.i. oir^&c 
 Heb.i .5.6.7 
 d Heb.84.5. 
 ch.9. 9,23,24. 
 e Col. 2. 17. 
 Joh.1.17. 
 
 f Joh.i. 45. 
 Luk. 24.27. 
 Mat. 1. 22.23. 
 ch.26.56. ch. 
 
 2 7-3*. 
 Luk. 22. 37. 
 
 Joh.19.36.37. 
 a Gen 49.10. 
 Hag.2.7.9. 
 Gen^.15. 
 
 Deut.i^.i 5. 
 Ifa.2.2. 8c 7- 
 14. & 9.6.7. 
 Dan. 2.44.45. 
 b 1 Tim. 3.1 5. 
 c Rom. 3.2. 
 Luk. 1.70. 
 
 2 Cor. 2. 17. 
 ch.4.2. 
 
 1 Th?f. 2. 13. 
 d 2 Tim. 3. 16 
 
 2 Per. 1. 21. 
 i Cor. 2. 13. 
 
 I Epb.2..20. I 
 
 I Pet. 3. 2. - 1 
 b 2 Cor-3.r4. 
 
Chap.i . (Concerning the Holy Scriptures . 
 
 c i Cor. 2$. 
 24. 
 
 Rom. 2. 9. 10. 
 pal.3.a8. 
 d Johf.jp. 
 Col. $.16. 
 Aci.8.18. 
 1 Tbef.5.17. 
 Rev. 1. 5. 
 
 a Luk-24.44. 
 
 b Rom. 5.1. 
 chap. 9.4. 
 
 a Eph.2.20. 
 
 b Joh.f.jj. 
 34- 
 
 c Rom. 4* M' 
 
 d Rom. 10. 17 
 
 1 2 Cor. 5. 1 8. 
 19,20. 
 
 b 1 Tim. 3. 15 
 
 and of the latter according to the writings of the A- 
 poftles and Evangelifls, is the Greek. That the Mo- 
 ther language of the 3wjq this the moft common 
 iahguage of the Geatiles, who in a contradiftincft no- 
 tion to the : ^m>* are: therefore called ^Greeks-, and as 
 che firft editions of the Holy Scriptures were, fo the 
 after-tranflations ought to be in the Vulgar tongue, 
 that they may be i read of all. 
 
 §6. The Apocrypha. ( figmfying fecret or hid-, 
 either, in refpeft of their Authors, being not certain^ 
 ly knowne, or their Authority not being publick- 
 ly received ) feeing we find them not in the Hebrew, 
 we acknowledge not as Canonical, to prove do- 
 dtnnes of faith, though profitable for inftru&ion in 
 morall duties. We receive thofe books onely to be 
 oi the old Teftament, which were kept * Sacred by 
 the fews^by an efpecial Providence and b Divine apt 
 pointment made faithfull Regifters and Bibliothiftsxo 
 the Chriftian Church. 
 
 §. 7. And feeing the Churchhzth its a foundati- 
 on fixt upon the Scriptures, the Scriptures cannot 
 have their Authority derived from the Church; fo 
 that as not b Chrifts Miniftry, fo nor doth Chrifts 
 word receive its Weight or worth, its Excellency or 
 Authority , from the Tefiimony ofMajt. T hat the 
 Lord Jefus Chrift was c deliverdfor our offences, and 
 raifedagainefor our j unification , we believe-, what < 
 becaufe the Church doth fo teach us < No, but be- 
 caufe the ^Scriptures do fo teach the Church. \ 
 
 §. 8. The Holy Scriptures being thofe a Creden- 
 Hall letters, which Chrift the King of glory hath gi- 
 ven to his Church, mull ntoiTarily have ? their ./4#- 
 thority from their Author, which is Chrift-, and 
 what Authority the Church hath from Chrift, is 
 convey'd and confirmed by the b Scriptures •, fo that 
 the Authority of the Scriptures , is far above 
 the Authority of the Church. And though the 
 
 B 2 Tra- 
 
 What Editions 
 are Authen- 
 tick. 
 
 Tranflations 
 in the Vulgar 
 tongue Allowed. 
 
 The Apocry- 
 pha why fo cal- 
 led. 
 
 Why not Ca- 
 nonical. 
 
 The Old Tc- 
 
 ftament recei 
 ved from the 
 
 The Authority 
 of the Scrip- 
 tures isnotfrom 
 the Church. 
 
 The Authority 
 of the Church 
 is from Chrift 
 by the Scrip- 
 It ures. 
 
4. Concerning the Holy Scriptures. [Chap.i. 
 
 The Tradition 
 of the. Chmcb 
 leadetb to the 
 Scriptures. 
 
 The excellency 
 of the wirings 
 affeft the mind. 
 
 The Spirit c on- 
 v'mceth of the 
 Truth. 
 
 A morall per 
 fvfifion from 
 the Cburch,4ni 
 the letter a di- 
 vine belief from 
 the Spirit. 
 
 Why the Scrip- 
 tures are not 
 discernible by 
 their own light 
 ttitbout the 
 Spirit. 
 
 Tradition of the Church doth declare the Authority 
 of the Scriptures, yet doth it not give Authority to 
 them-, as the c Teftimony of fohn Baptift doth de- 
 clare C^r//? to be the Mefsiah, yet doth not make 
 him to be the Mefsiah by fo declaring him. 
 
 §. p. Yea, in our believing the Scriptures to 
 be the word of God^ though true it is, the Church 
 leadethus unto the Scriptures, as the a woman did 
 the Samaritans unto Chrift, by a Traditional re- 
 port of their Divine excellency-, yet having read 
 them diligently, and faithfully b obferved the deep 
 Myfteries, the fure Prophefies, the glorious Miracles, 
 the purity of the Precepts 3 the harmony of the Parts, 
 the efficacy of the Doctrines , the fincerity of the 
 Writers, the plainelTe of the Style, with trie Maje- 
 fty of the Word -, having obferved thefe, it is through 
 the convincing power of the c Spirit of Truth, that 
 we fay to the Church, as the d Samaritans did to 
 the woman •, Now we believe no more hecaufe of thy 
 [dying (of thy Tradition) for we our felves have 
 read and know, that thefe Scriptures are indeed 
 the nwi of God, and in them we have eternal 
 life. 
 
 §. 10. That the Scriptures then are the Word 
 of (W, we believe in a a moral perfwafion from the 
 outward Tradition of the Churchy and the incom- 
 parable excellency of the *04W>" «, but in a Divine 
 Faith hom the b inward Teftimony of the tyir/>. 
 
 §. 11. Indeed, though the Scriptures are a 
 figfc a > yea the *> clear light of the Sun oiRighteouf 
 ne(fe h yet it is only tothofe who have their eyes o- 
 pened Thebrighteft^ appears not in it's glo- 
 rious beauty to the blind, nor theplaineft Scripture 
 in its Divine Truth to the c unbelieving ^ and Faith 
 bein<* the d flm of God, none can believe, but to 
 whom it f 'given. Yea, were . the Scrip- 
 tures like "the-- *w, difcernable by their own 
 
 John 1. 7, 
 1 5>J4. 
 
 a John 4. 39. 
 
 b Joh.7. 17,18 
 
 c John 14.17. 
 d John 4- 4*. 
 
 a 1 John ?. 9. 
 John 16. 1$. 
 1 Cor.i.io.ir. 
 1 Joh.i.20.i7 
 
 a Pfal. 119. 
 
 "Of. 
 
 i Pet. 1. 19. 
 b z Cor. 3. 18. 
 
 c x Cor. z.i 4. 
 d Ephef. z. 8. 
 
 e Luk.8. 10. 
 
Chap.i. | Concerning the Holy Scriptures'. 
 
 ■ ■■ 
 
 f i Cor i. 1 5 
 
 a Deut. 17. 
 o,xo, 11. 
 Ifai. 8. 10, 
 Ads 17. *.i * 
 iCor.if. $,4 
 Ga!.i.8. 
 
 b iTim. $. 
 .16,17. 
 Afts 10.17. 
 c Mark 1 1.14 
 a Johnio.g5« 
 2 Pet. 1. 19. 
 Deut. n. 32. 
 Prov. 30. 5,6. 
 Rev. xi. 18. 
 e Gal. j. 15. 
 & 1.8 
 a iThef.f.21, 
 1 Joh. 4. i,6. 
 1 John $. 
 Rom. 16. 17. 
 
 b Heb. 1. 1,2. 
 Mat. 28. ao. 
 r Cor. 11.26. 
 2Thef. 2. 8. 
 
 light, all (hould acknowledge them Divine , who 
 lezAthem written, or hear f&vw preachU •, but the 
 contrary practice confirms the contrary opinion, 
 tfiat feeing all do not receive them, it is by a f pecu- 
 culiar Gift of the Spirit, that any do believe them, 
 that they are the Word of <7<w/. 
 
 §.12. And believing thefe books of Holy Scrip- 
 tures to be (as Ssbrvivrot) the word of God,\ve acknow- 
 ledge them to be (Ai/Vo7r/s-o/)of foveraign and facred 
 Authority, for the proving, deciding, and determi- 
 ning all a controversies in Doctrines of /Wft&, contai- 
 ning in them b all 7r/*ffo neceffary to Salvation, and 
 as not being fubjeft to c err our in themfelves, nor to 
 receive * Addition , or Diminution, or Change, by 
 the e Authority of itf<*#, or revelation of Angels. 
 
 §.13. We fay the Holy Scriptures are the * Ca- 
 non and ite/* of our Faith; and as a ito/^hath its 
 juft meafure inherent in it felfe, not depending upon 
 the hand of the \yirtificer •, fo the Scriptures have 
 their infallible truth inherent in themfelves, not de- 
 pending upon the judgement of the Church. And as 
 when we fpeak of a Rule, we mean not the materiall 
 wood ,but the formall meafure •, fo when we fpeak of 
 the Scriptures, being the Rule of our Faith, we mean 
 not the materiall Book, but the formall Truth, even 
 the will of God revealed. And we expert not any 
 more, nor any other Revelation as vl Rule of faith 
 ovlife, but this to b continue to the end of the 
 world. 
 
 §. 14. Prophefes and particular Revelation?, 
 they were to the Church as the light of the .A/<w# 
 and of the 5fitt to the world-, of much ufe and 
 benefit in the night y even inthedarknefleof igno- 
 rance, and dim liohtof Types and Figures ^ where- 
 as the glory of the Gofpel, like that of the Sun*, it 
 gives us a Noon-light of divine Truth h fo that, now 
 to expefr particular Revelations in matters of 'faith* 
 
 were 
 
 f^at.arJfrom 
 whence the Au- 
 thority of the 
 Scriptures . 
 
 Ttorfuffiei- ' 
 ency. 
 
 Their perfe- 
 ction. 
 
 How the Rule 
 of our faith. 
 
 Such to the end 
 of the world. 
 
 Particular Re- 
 velations not 
 now to be expo* 
 tied. 
 
 1 
 
6. Concerning the Holy Serif tures. IChap.r. 
 
 lVhat received 
 m the Truth ' 
 by the Church* 
 
 What left to 
 the Prudence 
 of Govcrnours, 
 and towbat end. 
 
 In what the 
 Scriptures are 
 plain, and in 
 what hard to be 
 underftood. 
 
 How to be In 
 terpreted. 
 
 VAitthc Ana- 
 logy of Faith. 
 
 i were to light a candle in the Sun, or to look for a Star 
 
 at Noon. Doubtlefle this is the high way to * He- 
 
 \refie, and gives advantage to Satan, b transformed 
 
 into an Angel of light, the more eafily to deceive, 
 
 and the more dangeroufly to feduce. 
 
 §. 15. Whatfoever is preach'd or taught, 
 exprefs'd, in the letter, or agreeable to the Analogy 
 of the Holy Scriptures , we receive as ■» Truth \ 
 But what is oppoflte to, or difTenting from them, \ 
 we rejeft as h enow. And what things are indiffe- j 
 rent in their own nature, as being neither dire&ly' 
 exprefs'd in the word, nor neceffarily dedue'd from it, | 
 nor anyway oppofite to the word, or inconfiftent 
 with it , thofe things we acknowledge left to the I 
 Prudence of Govcrnours, for the prefervation of; 
 c Order and Unity in the Church-, which things, '' 
 indifferent in their nature, by the command of 
 lawful Authority, do become neceffary in their 
 ufe. 
 
 §. 16. And feeing the Holy Scriptures, though 
 in moft texts they are a clear, yet in many they 
 are b obfcure-, Though in Truths abfolutely necefla- 
 ry tofalvation, they are eafie, yet in myfteries ex- 
 cellently profitable for edification, they are dif- 
 ficult to be underftood \ Therefore for the true 
 Interpretation of Scripture, we admit the judge- 
 ment of the Church, as a trufty Guide, and the o- 
 pinion of the Learned as a rational Argument; 
 but we approve the Scripture it felf as an c infallible 
 Rule^ clearing thefe Texts which are dark and" 
 doubtfull, by thofe places which are more plain 
 and evident, being carefull to keep clofe to the d A- \ 
 Analogy of Faith, which doth confift in thofe Prin- 
 \cipksoi Chriftianity, which are clearly fet forth 
 !in Scripture, and generally received of the Church. 
 \ A Summe whereof we have in thofe fhort Confefsi- 
 \ on sot Faith, call'd the Apo files Creed, Athanafim 
 
 Creed, 
 
 a 2 Thef.2.10. 
 11 , 12. 
 
 1 Tim. 4. 1. 
 
 2 Thef. 2. 1. 
 b 2 Cor. 11. 
 ij, 14. 
 
 a Mai. 2. 6. 
 John 17. 17. 
 Afts 18. 28. 
 2 Tim. 2. 1 j. 
 b Ads 17. 11. 
 Mark 11. 24. 
 
 c 1 Cor. 
 chap. 14. 
 
 Heb. 13 
 
 Philip. 2 
 
 11. 16. 
 16, 
 
 17. 
 
 ..14. 
 
 a Deut. 
 
 jo. 
 
 11,14. 
 Pfal. 1 9 . 
 2 Tim. 3 
 
 7,8. 
 
 1 Cor. $ 
 Pfal. 119 
 
 2 Cor. 4 
 b 1 Cor. 
 2 Pet. 3. 
 
 1,2. 
 
 .IOJ. 
 
 1 A- 
 2.6,7 
 16. 
 
 c 2 Pet. i 
 
 . 20. 
 
 d Rom. 1 2. 6. 
 Philip. $. 16. 
 
Chap-Z.f Concerning Qodin the unity ofEJfence. 7 
 
 a Joh.5.39. 
 1 Pet.1.19. 
 Luk.16.z9. 
 b Deut. 5.-31, 
 
 John 13.17- 
 Jam. 1. u, 15 
 c Luk.4.4- 
 Hcb.5. 12,13, 
 
 14- 
 
 1 Pet. 2.2. 
 d zTim.3.i6. 
 
 • 
 
 | 
 
 Creed, and the Nicene Creed, together with the De- 
 calogue, the Lords Prayer^ and the Doctrine of the 
 Sacraments. 
 
 §. 17. And that every true Chriflian may be 
 throughly furnifhed with Knorvledg unto works of 
 Holineffe and Righteoufnefs, it is his duty diligent- 
 ly to a ft arch the Scriptures , and to b conform his 
 judgment and converfation according to their rule 
 and direction : They being the Heavenly Store-houfe 
 from whence the Church of Chrijl is furnilh'd with 
 zMfprituall c Provision of found doctrine, whether 
 it be in matters of Faith or Manners • <* Profitable 
 they are (<*& M&eH&hicur) for Doctrine and Inflecti- 
 on in what concerns God and Chrift, Creation and 
 Redemption, Sin and Grace, Death and Life, Mi- 
 fery and Bleffednefs : U^< 'itey X o V ) for Argument and 
 Conviction^ in difcovering and refuting Errour, in 
 difcerning and confirming Truth : (*& Warts fam) 
 for Correction and Reformation , in what concerns 
 Mind and Manners, the inward and the outward 
 Man, in thoughts, in words, and in works g and of 
 thefe Three doth confift the Apoftles perfect 
 (<ar«/JW* lv c/Wwa-uuV) form of inftitution in Eight e- 
 oufneff'e. 
 
 The duty »f 
 Chriftians in 
 the ufe of the 
 
 Scriptures. 
 
 Their fulnefs of 
 heavenly Do- 
 Brine. 
 
 C HA P. II. 
 
 Concerning God in the Unity ofEffence. 
 
 § . i . A* S the Sun is in it felf moft <vifible£o is God 
 l\ in himtelfemoft intelligible h andthere- 
 JL A- fore that the Sun dazleth the eye, and God 
 the underftanding, it is from the abundance of glory 
 in both, in tefped of our weaknefs to fee, and infuffi- 
 ciency to apprehend 5 fo that our defeft of Know- 
 ledge 
 
 How a perfeft 
 form of Infti- 
 tution. 
 
 Why the nature 
 of God is not to 
 be comprehend- 
 ed by the un- 
 derftanding of 
 Man. 
 
8 Concerning Cjod in the unity of S fence. | Chap.z 
 
 How the incom. 
 prebenfibleGod 
 is apprehended 
 by faith. 
 
 How God 
 
 defcrihed 
 
 Scripture. 
 
 The Names of 
 God. 
 
 The defcripti- 
 on of God ac- 
 cording to his 
 name*. 
 
 Further defal- 
 ked by his At-! 
 tributes. 
 The fi ft and 
 frmipiU. 
 
 ledge in the nature of God , is not fo properly from 
 the excellency of the object, *s from the deficiency of 
 the faculty •, our t underftanding being too narrow to 
 comprehend the incomprehenfible Effence of the 
 God-head-, as whatfoever isyfo/temuft needs be too 
 fhort either to reach, or to fathom that which is in- 
 finite. Wherefore God dwelling in that a light of 
 glorious Excellency, and inacceinble glory ^ which 
 no eye of humane Reafon can approach, or enter-, we 
 not being able to b comprehend him in a full know- 
 ledge , have fome apprehenfions of him by a divine 
 faith, zs he hath c revealed himfelf to us in nis word. 
 
 §.2. By which* Word of Truth, we beleeve God 
 to be a h Spirit of c incomprehenfible glory-, who 
 is in Scripture defcrib'd unto us, by his Names, and 
 by his Attributes • (defcrib'd, not defin'd -, for there 
 is no Name nor Attribute which can give us an ade- 
 quztcfignification of God in his Ejfence.) His Names, 
 efpecially Jehovah, and Shaddai -, His name d Je- 
 hovah declares him to be e a God abfolute in his Ef- 
 fence -, and his name Sbaddai r ( a God al-fufficient in 
 his fidnefs. 
 
 §.3. So that from the Names of God wee 
 beleeve him to be an abfolute and an infinite Spirit, 
 having his being in himfelf, who as Adonai, a fole 
 Lord of heaven and earth <*iveth and preferveth being 
 to all his creatures - ? whatfoever is(f xtra Deum) with- 
 out b God, depending upon God, in effence and fub- 
 fiftence^in faculty and operation-, in habit and in ad. 
 
 §. 4. But God is further defcrib'd unto us by 
 his Attributes, of which the firft and principall are 
 thefe, that he is moft a fimplc ( without any the leaft 
 compoiltion) b abfolute, and infinite, having all 
 fuineffe d of life c perfection, and f bleffedneffe in nim- 
 felfe. And God being fimple in his effence, he is 
 ilfot immutable in his nature-, being abfolute he is 
 alfo h allfufficient h and being infinite, he is alfo ' l in- 
 
 comprehen- 
 
 f John. 1. 18. 
 
 a x Tim. 1.1. 
 
 8c 6. 16. 
 
 b Pfal.116.6. 
 
 Exod. j j. xo. 
 xj. 
 1 Cor. 1 j. ix. 
 c Deue.19.x9. 
 Joh.1.18. 
 
 a Eph.i.ij. 
 b Joh. 4. 14. 
 cTfa.148.15. 
 
 d Exod.6.}. 
 Ifa. 41.8. 
 e Exod.j. 14. 
 
 if- 
 
 f Gen. 17. 1. 
 
 a Deur. 4. 59. 
 Col. 1. 16. 
 Nehcm.9.c». 
 b A&s 17.X4. 
 x?.x8. 
 Thi!. x. 1 j. 
 1 Cor.8.6. 
 
 a 1 Joh. 1. e. 
 b Exod.j.14. 
 c Pfal.14?. 
 d Tfal.jl.p. 
 Heb.io.ji. 
 e Dan 4. 34. 
 Job xx.x.g. 
 Tiat 16. 1. 
 Rom. 1 1 .$f. 
 f iTim.1.11. 
 
 Z Mai. 1 6. 
 Jam. 1. 17. 
 h Exod. 6.$. 4 
 i 1 Kin.8.X7. 
 
Chap*z.| Concerning Cjodin the unity of 8 fence. 9 
 
 zK 
 
 Jer.z3.14. 
 
 rial.*?.*. 
 
 Ifa.42 8. 
 
 1 Heb.4-13- 
 
 c -fitod.34- 6 - 
 Ifa.6.3. 
 
 4 Aa.17.28. 
 
 e I Pet, 1. 4. 
 
 f 1 Cor.15.42 
 43)44- 
 
 1 Eph. 4.6. 
 1 John 1.5. 
 and 4.5. 
 
 b 1C0r.if.28 
 i John. 1. $. 
 
 comprehenfble , k omniprefem , and l eterndlL 
 
 $.5. All Which \_Auribmes are fo proper unto 
 God, that they are a incommunicable to the *ra- 
 fam, their contrary bein<* found in all the creatures, 
 z% depending upon him who is >ab folate , fubjedl to 
 change by him who is immutable 5 comprehended by 
 him who is incomprehensible, receiving their mea- 
 fure from £/w who is infinite • their />/*£? from &#* 
 who is omnipre font, and their beginning from him 
 who is eternal, 
 
 §.6. But the knowledge of God whereby he is 
 *omnifoient 5 the/w^of God whereby he is b <w*- 
 Mpotent; the c Goodne(Je, and Truth b Mercy and 
 fajlice, &c» iil all which he is infinite, arc Attributes 
 communicable to the creatures •, not in Effence, but by 
 Analogy, according to that imprefle of Divinity 
 which God hath ftampd upon Angels^ and 
 itf^ either by a Nature, or by e Grace • or by 
 f Glory. 
 
 §.7. All the eflentiall Attributes of the God- 
 head are not fomanyfeverall qualities or accidents 
 in God, but the a one very entire Effence of Godp 
 Kis omniscience, omnipotence^ and other his Sacred 
 Attributes, not being diftinguifhed one (torn ano- 
 ther really in Gods nature-, but onely formally in 
 our conceptions •, for though as they are conceived 
 by us they feeme diverfe and different Attributes *, 
 yet b in God they are but one moil fingleand pure 
 AB-, Which fingle AEt in God is diverfly expreft to 
 us in different Names, btcaufe of our rveakneffe, who 
 cannot in any meafure conceive of it, but in diffe- 
 rent^/^/.- And thus, though the AEt be one in 
 God as the Agent, and the Attributes one with God 
 in his Nature, yet are they laid to be diveffe accor- 
 ding to the diverfity of the objetfs. an&.Jiffetfs which 
 are without God in his Ejje/tce. 
 
 §.8. Thus, there is but one God * and impofli- 
 
 C Wei 
 
 Why incom- 
 municable i$ 
 the creatures. 
 
 The Attributes 
 communicable 
 to the crextures. 
 
 How communi- 
 cable. 
 
 gotfs efTential 
 attributes hk 
 one inure E£ 
 fence. 
 
 bow diftingui- 
 fied. 
 
 why di verily 
 exprefs'd m 
 different 
 names. 
 
IO 
 
 Concerning Cfod in the (Chap.?. 
 
 Why there can 
 be but one God. 
 
 How One jin- 
 gle, pure, and 
 perfect. 
 
 Why faid to 
 have eyes and 
 bands > to be an- 
 gry and grie- 
 ved, &c. 
 
 He admits no 
 bodily likencfs. 
 
 What the 
 Knowledge of 
 god from, audi- 
 turall light. 
 
 ble it is there fhould be many Gods •, for feeing it 
 is abfolutely neceffary, that he who is God have all 
 perfection of being in himfelf % to make many Gods, 
 were to make them all imperfeff^ and fo they can be 
 #<?Gods. To allow of Polutheifm (then) is to ad- 
 mitt of Atheifme •, he cannot worfhip am God, 
 who acknowledgeth many Gods ; feeing there can 
 be but One moft perfeff, as but One firft Mover ^ 
 one firft efficient. And this One God y is a one, (in- 
 gle, pure, and perfed: Being •, h (ingle without parts , 
 c pure without paflions, d per f eft without infirmi- 
 ties. 
 
 §. 9. So that when in facred Scripture God 
 is faid to have e eyes, and f hands ^ to be s angry, 
 and h grieved •, to » deep, and ■ awake, or the like-, 
 Thefe we fo underftand as fpoken (Ap^a^oTA^) af- 
 ter the manner of men, according to our capacity of 
 concieving^ that we might in fome meafure truly 
 apprehend that in a divine analogy to be done of 
 God, which wee fee and know to be done of men , 
 who indeed have eyes and have hands , are angry 
 and are grieved, do fleep and do awake. The in- 
 corporeal k Gtdis not to be imagined like any thing I &*6.l 
 
 that is vifible and bodily, , jRom.i. 23. 
 
 J \ Deiu.4. i*. 16 
 
 Col.i.ij. 
 
 1 Deut.6.4. 
 Ifai.4j.f. 
 1 Coi.8.4. 
 Jam. 1. 19. 
 b 2 Cor. 3. 17. 
 1 Tim.6.16. 
 c i Sam. 15.29. 
 Hof.11.0. 
 d Math.f.48. 
 1 Joh.i.y. 
 
 c Pfal.34.if. 
 f Heb.10.31. 
 % Pfal.7.11. 
 h Eph.4.36. 
 » Plal.44.12. 
 
 Tfai.40.18, 
 
 CHAP. III. 
 
 Concerning God in the Trinity ofPerfom. 
 
 §. 
 
 T 
 
 WE Knotvledg of God which is from 
 
 the * light of Nature^ doth take it's 
 
 rife from fenfe , and can afcend no 
 
 higher then it is fupported, nor go any further then 
 
 hiskdby fen fible oh je&s'.t, which give us no clearer 
 
 3ftaft£^^&^ do of their catife \ 
 
 \ \ '.: namely, 
 
 1 Rom.i.iQ.20 
 
Chap. 3 
 
 b Joh.1.18. 
 Exod.33.2j. 
 c Rph.1.2. }. 
 Mac. 6^9. 
 d Gen. 15. 1. 
 Heb.u.6. 
 p Plal.68.10. 
 Ifai. 1 2.2. 
 Jer.3.23. 
 * Dout.6.4. 
 
 Ifai.4f«5. 
 
 1 Cor. 8. 4.6. 
 
 s Gen.i.zl. 
 
 and 1.1.7^ 
 ira.6.3. & 63 
 
 ver. 7>9> 10 . 
 
 Matc.3. 16,17 
 
 and 28.10 
 
 2 Cor. 1 3.14. 
 1 John 5.7. 
 
 Trinity of Perfons. 
 
 11 
 
 namely, tint He is, and that #e is not fuch as they 
 are-, but farr excelling them in Effence and in At- 
 tributes -, as not being compounded, not depending, 
 not finite., not mutable, and the like 5 But the Know- 
 ledg of God which is from a Supernatura/l light , 
 that is meerely by divine b Revelation •, as that 
 God is the c Father of Chrifi, and of his Church , 
 the d Reward of the Faithfully the e Salvation of ifra- 
 el, and the like. Ye^frch is our Knowledg of God 
 (through the apprehenfion of faith ) in the Glori- 
 ous Myftery of the Blejfed Trinity • whereby we be- 
 leive the fame God which is * One in nature or be- 
 ing, is alfo g Three in Perfons or manner of fub- 
 fifting, Father, Son, and Holy Ghofi 2 which three 
 Perfons do not divide the Unity into parts, butdi- 
 ftinguifh the Trinity by their properties. 
 
 §. 2. And here we acknowledge it impoflible 
 that a finite understanding fhould comprehend that 
 myftery which is infinite in its Glory-, and therefore 
 when the mind foars high to conceive the truth of 
 the Unity, it is dazled with the glory of the Trinity -, 
 and when it would conceive the myftery of the Tri- 
 nity, it is overcome with the glory of the Unity. 
 And to illuftrate this myftery with inflames is to 
 (hadowoutthe light with colours-, though the in- 
 ltances are that of the fame Sun in its body, beams 
 and light 5 the fome water in its fountain, fpring, 
 and river-, yea the fame foul in its underftanding 
 memory, and will. 
 
 §.3. This is as high as Reafon will reach, God 
 is an infinite being, having in himfelf a power to be, 
 which begets a Knowledg that he is, and from both 
 proceeds a love of that knowledge and power of be- 
 ing •, This infinite Being is equall and one in all thefe 
 Relations, yet the Relations diftinguifh'd in them- 
 felves, as diftindt manners of the Beings {ubfiftence. 
 Thus the Father, Son, and Holy Gboft, three diftinft 
 -. C 1 /**- 
 
 55 
 
 What from a, 
 light Superna- 
 tural!. 
 
 Who are the 
 three Perfons, 
 and what a Vet. 
 Con is. 
 
 AfiniteUnder- 
 ftandingnotpof- 
 fibly able t& 
 comprehend this 
 infinit my fiery. 
 
 ^t to be illu- 
 jlrated by any 
 Inftances. 
 
 The higheft 
 pitch of Reafon s 
 apprehenfion. 
 
12, 
 
 Concerning (jod in the 
 
 (Chap.3. 
 
 * John io.go. 
 i Tim.1.17. 
 « Eph.i.J. 
 x Peti.j. 
 « John 1.1. 
 Heb.ii,?. 
 l John 5- *°- 
 
 g Ifa.6.3 
 Rev.4.8. 
 
 h Gen. 1.16. 
 John 5.18 
 Phil. 1.6. 
 
 a Jer.i}6. 
 1 John 5.6. 
 Rom. 9 5« 
 Afl.z8.15. 
 Tit.i.i*. 
 1 Cor.3.16. 
 b Ifa-9.6. 
 Heb.9.14* 
 Phil. 3. 11. 
 PIal.139.7- 
 John2i.i7- 
 i Cor. 1.10,1 1 
 
 Heb.1.13. 
 Job 16. 1 j. 
 
 and 35 »4 
 Eph.4.8,11. 
 
 Cor. 11. 1 1 
 Matth. 11. 18. 
 John. 6. 54. 
 Rom. 8. n. 
 «* Heb.i.6\ 
 Cor. 6.19 
 Pfal.1.11. 
 Eph.4-3°- 
 Matth. 28.19. 
 1 Cor. 1 J. 14. 
 
 Ifa.6*i.i. 
 
 John 8.1 6,i 7 , 
 18 
 John 14.16. 
 
 and 15.16. 
 *> Plal.1.7. 
 Heb.1.5. 
 
 John 1. 1 4. 
 Heb.1.6. 
 d John 15.16. 
 Gal-4-6. 
 
 fubjijlences of one infinite Ejfence-, three di&m& Perfons 
 of one eternal Godhead - 7 The Father ,as the power of 
 the Go&htz&Jbegets the Son ; the Son, as the wifdom 
 of that Godhead, is begotten of the Father -, and the 
 Holy Ghoft,zs the £<?w of both, proceeds from the i 7 *- 
 /^r and the Son, And as that power never was 
 without that knowledge, nor that power and know- 
 ledge without that love - 7 fo nor ever was the Father 
 without the Son, nor the Father and the Son with- 
 out the Holy Ghoft. And as that Knowledge is e- 
 quall to the Power, and the Z,<?w equall to both-, fo 
 the Son is equall to the Father, and the Holy Ghoft 
 equall to the Father and the Son. 
 
 §.4. Now though Reafon cannot inftruft us to 
 know what is hid, yet it doth direct us to beleeve 
 what is revealed concerning this myftery. For 
 what more reafonable then this, that what we can- 
 not attain by a Naturall Knowledg, we fhould re- 
 ceive by a Divine Faith, when revealed unto us by 
 God in his word 1 which word teacheth us, that 
 the three persons in the Godhead are not three parts 
 of God , but c One onely God. The d Father 
 God, the e Son God, and the ( Holy Ghott God-, 
 and yet not I three Gods, but one God • all the three 
 Perfons being h Co-effentiall and Coequall. 
 
 §. 5. That the Son is God, and the Holy Ghoft 
 is God, is made evident to the cyt of faith, from 
 thefe teftimonies of facred Scriptures, which give 
 them the a Proper Names, the b Effentiall Attri- 
 butes,^ c Divine operations,and the d Holy worfliip 
 of God. 
 
 §.6. In this 7V/>//7 the God-head is not divided^ 
 but the Perfons are di(tingm[hed - 7 the God-head is not 
 divided in it's effence,but the a Perfons diftinguiChed 
 by their properties -, The b Father begetting, the 
 c Son begotten, and the d Holy Ghoft proceeding ; which 
 properties do npt make them different Beings, 
 
 but 
 
 Reafcn dirty- 
 ing to Faith. 
 
 What and how 
 i Trinity of 
 Perfons in the 
 Unity of the 
 Godhead. 
 
 The Son God, 
 and the Holy 
 God y fimly pro- 
 ved. 
 
 How the Per- 
 fons are dip in 
 guifhed. 
 
 \ 
 
Chap .3 
 
 Trinity ofPerfons. 
 
 n 
 
 a Matt. 18.19 
 John 14.16 
 Eph.2.18. 
 b 1 John J. 7. 
 
 Hcb.1.3. 
 
 a Matt. 
 
 28.19. 
 
 John 5. 
 
 26. 
 
 b Joh. 
 
 10.30, 
 
 
 **. 
 
 Matt. 1 1 
 
 .17 
 
 Joh. 16. 
 
 14,15. 
 
 c John 
 
 M* 
 
 and 6 61 
 
 Rom.8. 
 
 12. 
 
 iHeb.1.3.. 
 
 but one and the fame Being in a diverfe manner of 
 fubfifting. God begetting is the Father t, God 
 begottenistheSiuf'y and God proceeding is the //0/y 
 C7&?/?. Again, the Father is God ^getting the 
 Son ^ the Son is God begotten of the Father 3 and 
 the Holy Ghoft is God proceeding from both the 
 Father and the Son. 
 
 $. 7. Though the Word Trinity and Perfon are 
 not found literally expreft, yet are they found plain- 
 ly implied in Text of a [acred Scripture. Yea, fee- 
 ing S. $ohn doth tell us of God, that he b is Three ^ 
 the Father , the Word^ and the Holy Ghojl 5 who 
 fhallqueftion the word Trinity ( numerus numera- 
 tes) in the abftraft,who reads the word Three {nume- 
 rus numerans) in the concrete < which Three bearing 
 record^ mod firme it is by a Trinity of tefiimonies, 
 which doth plainly intimate a Trinity o£ fubfiften- 
 ces 5 and what a fubfiftence is, S. P^/ refolves us, 
 when he faith of the Son> that he is c ( x A e^^k f <*»- 
 rd**0{) the expreffe Image of his Fathers Subfifience • 
 where the word Subfifience doth truly, and fully, and 
 clearly fignifie the Divine Effence with it's perfonall 
 property. 
 
 §. 8. a The Father is the firjl Perfon, not in pri- 
 ority of Dignity or oftime, but of Order •, as being 
 the fountain or the Trinity, b Communicating ('not 
 alienating from himfelfe) the whole Nature and 
 Effentiall Attributes of the Godhead to the Son^ 
 and with the Son to the HolyGhofi.So that the Father 
 hath the whole Effence and Attributes of the God- 
 head in himfel£>and from none other % the c Son hath 
 the whole Effence and Attributes of the God-head 
 in himfelfe., but from the Father-, and the Holy 
 Ghofi hath the whole Effence and Attributes of the 
 God-head in himfelf,but from the Father and the Son. 
 Thus the Perfon of the Son is ( in the Unity of Ef- 
 fence) begotten of the d Perfon of the Father - 7 and 
 
 the 
 
 How Trinity 
 and Perfon are 
 found in Scrip- 
 ture. 
 
 What a Subli- 
 cence is. 
 
 How the Fa- 
 ther is the fir ft 
 Perfon. 
 
14. Concerning Cjod's Knowledge. lChap.4 
 
 How exib Per- 
 fonkdvjbQiot. 
 
 How theEffcnce 
 and Attributes 
 of the Godhead 
 are communica- 
 ted. 
 
 The properties 
 of the Perfons 
 incommunica* 
 hit. 
 
 How God 
 
 knowerh all 
 things. 
 
 the Perfon of the Holy Ghofi is(in the unity of the fame 
 efTence) proceeding from the Perfon of the Father, 
 and of the Son ; This divine Eflence and Godhead is 
 **VK> neither begetteth, nor is begotten-, neither 
 proceedeth, nor is proceedings fo that each Perfon 
 of the Godhead is (*i/]o£<oO God fubftfiing in him- 
 felfe^ which fubfifting doth imply, with the unity 
 of the Eflence, {t^ov wtLfew;) the manner of ex- 
 iftence. 
 
 §.9. As the Father is God * eternall, fo the Son 
 is God b eternall, and the Holy Ghoft is God c eter- 
 nall •, And as the Father is God d Almighty, fo 
 the Son is God * Almighty, and the Holy Ghofi 
 is God f Almighty-, and thus alfo in the other At-j'j^ 11 ^"- 
 tributes of the Deity, they are all equally and fully j 
 o communicated in an eternall Generation, from the g J° hn l6l i' 
 Father to the Son-, and in an h eternall SpirationJ^l'J^^^ 
 from the Father, and the Son, to the Holy Ghofi. ' 
 
 §. 10. But though the effentiall Attributes of 
 the Godhead are communicable to all the Perfons, 
 yet the feverall properties of the Perfons are in- 
 communicable to each other of themfelves -, fo 
 that the Son cannot be faid to beget, nor the Father 
 to be begotten, nor the Holy Ghofi to be begotten, 
 or begetting, but proceeding. 
 
 a Deut.3j.17 
 b Ifa.9.6. 
 c Heb. 9.14. 
 * Pfal.91.1 
 e Rev.1.8. 
 
 CHAP. IV. 
 
 Concerning God's Knowledge. 
 
 §■ 
 
 G 
 
 fimple and abfolute Ef- 
 
 — *0 D being a 
 
 fence, (fimple,without any compofiti- 
 on, abfolute without any depend ance) 
 * knoweth all things, not by any faculty or habit, but 
 by b One eternall, indivifible, and unchangeable att 
 
 in 
 
 Luke 1.35. 
 
 3 Pfal. J j. 15. 
 b Pfal, 147.5. 
 
Concerning Qod's I\no\v ledge. 
 
 15 
 
 c Heb. 4. M- 
 JzPet. j. 8. 
 
 s Rom. 1 1. 33 
 1 Cor. 8.z. 
 
 h Ifai.4°.i8.i8 
 
 Pfal. 139. z. 
 14. 
 Ads 2. 2$. 
 Ifai. 45- M- 
 
 b Prov. 8. 22, 
 Aa.15. 18. 
 
 5 Pfal. f. 4. 
 z Cor. 6. 14 
 
 3 Ephcf. 1. 
 
 11. 
 
 »> Ephef. 1 
 
 9- 
 
 c Rom . 1 1 
 
 i& 
 
 in himfelf, without any fucceflion of priority or po- 
 fteriority, paft, or to come ; to whofe eye all things 
 are c naked and d prefent, according to the e om- 
 nifcienceot his nature, and the { eternity of his be- 
 ing. Here we muft not expeft to give or receive a- 
 ny s full or clear knowledge of God 5 but fuch as is 
 incumbred with many imperfect notions, whil'ft 
 we endeavour to h apprehend or reprefent (o lofty a 
 Majefty in our low conceptions. 
 
 §. 2. The Scriptures fpeaking according to our 
 capacity of conceiving, do tell us of God's fare- 
 knowledge, whereby it is, that he *beholdeth afar 
 off (already determined in the counfell of his will) 
 what is /» /we in the exiftence of its being. And 
 things are not therefore future, becaufe God fore- 
 knowes them, but he therefore fore-knowes them, 
 becaufe they are future. For if God's fore-knowledg 
 had an effective power, all things muft needs have 
 been from eternity in their exiftence, being b eter- 
 nally fore-known of God in his decree: yea, if 
 Gods fore-knowledge were the caufe of things, then 
 were he the caufe of all he fore-knowes •, and if the 
 caufe of all he fore-knowes, then were he the caufe 
 of fin -j which is as oppofite to God, as c hell to 
 heaven, or darknefle to light. 
 
 §. 3. Gods knowledge and will being equally 
 abfolute and eternally he muft needs know in 
 in himfelfe from before all time, what he a wils in 
 himfelfe to be in time:, and hereby the creatures de- 
 pend upon' his will, pre-ordaining them to be •, not 
 upon his knowledge, fore-feeing them in their being •, 
 yet as the creatures future exiflence doth not de- 
 pend upon Gods fore-knowledge, fo, nor doth Gods 
 fore-knowledge depend upon the creatures future 
 exigence • he fore-knowing them as they are b in him 
 their proper caufe, not as they avc c from him in their 
 own nature. 
 
 §.4. 
 
 GocCs fore- 
 knowleg, 
 how and what 
 
 itu. 
 
 Hot the caufe 
 of things, and 
 why. 
 
 How all things 
 depend upon 
 gods Will pre- 
 ordaining, not 
 hit Knowledg 
 fore-feeing. 
 
 ret Gods fore- 
 knowledg de- 
 pends not upon 
 the creatures 
 future exi- 
 ftence. 
 
 Before and af- 
 ter, paft and to 
 come relate not 
 to God. 
 
\6 Concerning (jod's Krwitoledg. JChap.4. 
 
 But u in the 
 creature. 
 
 This aptly illu- 
 strated. 
 
 God gnawing 
 things to come, 
 and paftjdwfr it 
 in one and the 
 feme aft of 
 Knowledge. 
 
 This aft eter. 
 nail. 
 
 So nochange 
 in God. 
 
 §.4. It is by one and the fame *aft that God 
 doth know all things before and after they have 
 their being 5 which before and after doth not relate 
 unto God, but unto the creatures $ and the change 
 of h pajl and to come, is not at all in him, but alto- 
 gether in them \ which is thus very aptly, though 
 not enough fully illuftrated. A man ftanding upon 
 an high mountain, doth behold in the valley beneath 
 feverall perfons paffing and repafling, fome before, 
 and fome after another \ all which are prefent to 
 the fingle view of his eye. Thus God feated on the 
 high mountain of his c eternity, looking d down up- 
 on the low valley of time 5 he doth behold his feve- 
 rall creatures, one before and after another, but all 
 c i?rejent to the intuition of his knowledge-, fo that 
 there is no future in refpeft of eternity, but f pafl, 
 and to come, are the parts and properties of time , 
 in the relation of one creature unto another, in the 
 fucceffion of their beings. 
 
 §. 5 . That God did know the world fhould be cre- 
 ted, andfince, doth know that the world hath been 
 created, is by one and the fame knowledge in God, 
 though it be not one and the fame truth in the pro- 
 pofitions-, that being altered according to the 
 change in the creatures exifting, without any a change 
 or alteration in the Creators knowing their exi- 
 ftence-, who knowes them by an eternal a&, which 
 admits no fucceflion of time : There may be, and 
 is a b change in the creatures, but neither is, nor 
 c can be in God, who doth not receive either addi- 
 tion or diminution of Nature, or of Attributes, by 
 the creation or annihilation, the falvation or de- 
 finition of any % And that God now doth what 
 before he did not, is nothing elfe, but that begins 
 ning to be which before was not •, and fo the change 
 is in the effect, not in the efficient \ yea, feeing a 
 mutability of Knowledge is inconfiflent with an 
 eternity 
 
 b Exod. $. 14. 
 Pfai. ioz.z4. 
 &c. 
 Aftsi.7- 
 
 c Ifai. f7. 1?. 
 d Pfa.$j.i$.i 4 . 
 & 113. 6. 
 
 Ifai. 44. 6. 
 f Ecdcf. j.i. 
 
 Jer.6. 16. 
 
 Pfal.t7-f. 
 
 1 John 1. 18. 
 EccleU 1.4. 
 
 Jam. 1. 17. 
 
 b Ecclcf. 9.1 1. 
 Heb. 1.10,11, 
 1 1. 
 « Mai. 1-6. 
 Heb. 1. 11. 
 & 13.8. 
 Rev. 1.8. 
 
Chap.4'| Concerning (jod's Knoveledg. 
 
 l 7 
 
 * Ads 2. 23. 
 &if. iS. 
 
 b Numb. 37. 
 Pro v. 16. 35. 
 
 a Pfal. 135.6. 
 Prov. 11. 1. 
 Ads 18. 21. 
 1 Cor. 4. 10. 
 Jam. 4. 15. 
 Rev. 17. 17. 
 
 a Art's 2. 23. 
 
 b Rom. 8. 29. 
 1 Pet. 1. 2. 
 
 Exod. 33.17- 
 Matth. 7. 23. 
 i Tim. 2. 19. 
 
 eternity of Being 5 it muft needs be, that God 
 knowes the feverall changes in the creatures , with- 
 out any change in his Knowledge. 
 
 §. 6. Though God's fore-knowledge doth not 
 caufe a necefsity ol being, yet all things muft a #e- 
 ceffarily be as he fore- knowes them-, fo that there 
 is no *> contmgencie in refpedt of God the primary 
 caufe v contingency being a part of his creation, 
 and founded in fecondary caufes •, whereby it is, 
 that both thefe propofitions are true -, All things 
 are infallibly neceffary in God's fore-knowledge •, and 
 fome things are meerly contingent in their cau- 
 fes. 
 
 §.7. Sure we are, nothing can be but what 
 God wits, and his will doth not decree without his 
 knowledge, nor effect without his power • fo that 
 impoflible it is, that any thing can be befides his 
 knowledge fore-feeing, any more then without his 
 power producing, or his will determining. All fu- 
 ture a effects then, and events whatfoever, being 
 within the compafte of God's will, they muft needs 
 be within the circumference of his fore-knowledge^ 
 which being certain and infallible, nothing can be 
 to him (though never fo much in it felfe) uncertain 
 and contingent. And fure, needs muft God's 
 fore-knowledge be infallible, feeing his will is inde- 
 pendent. 
 
 §. 8. The fore-knowledge of God, befides the 
 a determination of his will, doth alfo fignifie (in 
 the language and notion of the facred Scriptures) an 
 b approbation of his love, and fo is more peculiarly 
 applied unto his b elect, as c knowledge is unto his 
 Saints •, denoting his gracious love to them, and 
 tender care over them, for their fafety and falvati- 
 on. 
 
 D 
 
 CHAP. 
 
 No contingen. 
 cy in refpeft of 
 God's fore- 
 knowledge. 
 
 Tet in the fe- 
 condary caufes. 
 
 All future e- 
 vents are fore- 
 known efGod. 
 
 HU foreknow- 
 ledg infallible. 
 
 How applied 
 unto the Elcd 
 in Scripture. 
 
i8 
 
 Concerning (jod's Will. |Chap.5. 
 
 Go£s Wil one, 
 and abfolmely 
 free. 
 
 Viftinguijlfd 
 into bU rvHl fe- 
 cret and levea- 
 led 5 of figne, 
 and of good 
 pleafure. 
 
 Wba\ bU fecret 
 mil. 
 
 Whxx bis re- 
 vealed witf. 
 
 The Will of 
 God's good 
 pleafure, bxxb 
 it's reafon, not 
 its caufe. 
 
 CHAP. V. 
 
 Concerning God's Will. 
 
 T 
 
 He Will of God, whereby he is moft 
 properly Uvts^/o*) absolutely free 
 in himfelfe, it is but one, as being his 
 
 very Efl'ence, which admits neither a compofition^ 
 nor b division •, yet (becaufe we fpeak of the things 
 of God, after the manner of men, wanting thoughts 
 to conceive, and words to exprelTe otherwife of 
 him) we diftinguifh the will of God into his c fe- 
 cret will, and his revealed will * his will of figne, 
 and. his will of good pleafure - which are one 
 and the fame will under diverfe and diftinft 
 notions. 
 
 §.2. His fecret will (which is alwayes his will 
 of good pleafure^ though his will Osgood pleafure is 
 not alwayes fecret) that being hid frbm our eye, 
 we are in humility to attend, not incuriofity to 
 enquire. His revealed will (which is alwayes his 
 will of figne , as his will of figne is alwayes his will 
 revealed) that being the a obje& of faith , and the 
 b rule of life. We are with diligence to c fearch^ 
 and with faithfulneffe to d obey. 
 
 §. 3. The willoi God's good pleafure^ whether 
 fecret or revealed, hath it's divine a reafon, but 
 not it's proper b cmfe^ being perfed and abfolute in 
 its felf 5 indeed, impoffible it is, that the Prime Caufe 
 of all, {hould it felf be caufed of any •, feeing nothing 
 can be c before it, as being eternal 5 nothing d greater 
 then it,as being infinite. As God's will then cannot be 
 faid to be without reafon 5 for it is the determination 
 of his underftanding 5 fo of God's will^ there can- 
 not be faid to be any caufe^ for then it fhould 
 it felfe be determined by fome other, and fo 
 
 God 
 
 1 John i.y. 
 Ifai. 45.6. 
 
 c Deut.io. 29. 
 Rom. 11. 34. 
 Col. 1. 9. 
 
 3 Rom. i2.i. 
 
 Ephef. 1. 9. 
 
 Col. 4. 12. 
 
 b Ma:. 6. io. 
 
 & 7- «. 
 
 1 Thef. 4. $. 
 
 Heb.if.ii. 
 
 c John ?. 29. 
 
 d Rom. 6. 17. 
 
 * Ifai. 1. 18. 
 
 Ezcch. 18.25, 
 
 »9j 
 
 b Ifai. 40. 13. 
 
 c Ifai. 4$. 10. 
 
 d Exod.i8.ii. 
 
 John 10. 29. 
 
Chap.5* 
 
 I Pfal.8.1. 
 Ifai. 6. 3. 
 Ephef. 1. 1 &■ 
 & 5. 16. 
 
 Concerning (jod's Will. 
 
 19 
 
 b Heb.?.ii.i2. 
 
 a Eph.1.9.11. 
 
 b Luke 1. 14. 
 1 Thef. 4 3. 
 Jam. 1. 18. 
 
 a Rom. 1 0.17. 
 & 16.16. 
 b Ephef. a. 8. 
 Heb.5.9. 
 
 c Ephef. 1. 11. 
 d Pfal. 16. a. 
 e Exod. $. 14' 
 
 1 Gen. 17- i- 
 
 God not abfolute and independent in himfelfe. 
 
 §. 4. The manifeftation or God's a glory is the 
 fnall caufe of the creatures beings but not of his 
 divine volition •, the end of what he wils, but not 
 of his will; He vvils one thing for another, yet is 
 not any thing Khz caufe (though the reafon) of his 
 fo willing them. For that, he. doth determine the 
 end and tne means in one act of his will, as he doth 
 know the caufe and the effect in one act of his un- 
 derstanding. He wils the end and the means, and 
 the means for the end t yet feeing all are externall 
 to him in his effence, \\z cannotbz internally mov'd 
 by them in his will. So that when the Orthodox 
 fpeak of any impulfive or moving caufe of God's 
 will, it is an accommodating the myfierie to our ca- 
 pacity, and a fitting their exprefsions to our weak 
 b apprehenfions. 
 
 §. ?. There may be many causes of the Executi- 
 on of God's will, which doth confift in the tempo- 
 rail effects 5, but none of the volition of God's will, 
 which is an eternall act. The a volition of God's 
 will is an immanent act y eternally refiding in him- 
 felfe •, the b execution of his will a tranfient act, tem- 
 porally terminated in the creature-, of that there 
 can be no caufe 1 of this there are feverall caufes, 
 infifumentdl and finall. 
 
 §.6. Thus the preaching of the word, is infiru- 
 mentall to * faith and obedience •, faith and obedi- 
 ence infirumentall to this fubordinate end, the b fal- 
 vation of the elect h and the falvation of the electa 
 infirumentall to this the utmoft end, the manifefta- 
 tion of God's c glory 5 which end is communicated of 
 God unto his elect, not d acquired by his elect un- 
 to himfelfe - 7 for that, as he is a God e Independent, 
 fo he is a God { Allfuffcient. Thus there are 
 feverall caufes of Salvation decreed by God's will, 
 finall and infirumentall - 7 but no caufe of God's will 
 
 D 2 de- 
 
 God's glory the 
 finall caufe of 
 what be wiCs, 
 but not of bis 
 will. 
 
 How the im- 
 pulfive caufe 
 of God's will 
 to be underftood 
 in Theology. 
 
 The execution 
 of god's will 
 admits feverall 
 caufes ', the vo- 
 lition not any. 
 
 What the voli- 
 tion, and what 
 the execution 
 U. 
 
God wils not 
 Jin, and wby. 
 
 1 A&. 4.17.18 
 
 b Pfal. ?.4- 
 Habak. 1. 1]. 
 
 20 Concerning (Jiocl's JVill. |Chap.5. 
 
 decreeing Salvation, neither injlrumentall, nor fi- 
 nally both being within the compaffe of his decree^ 
 and therefore not beyond the circumference of his 
 will, to be the caufeof his volition. 
 
 §. 7. God wils all things, but fin, which hath 
 no efficient, but deficient caufe, and therefore the 
 caufe thereof cannot be God •, True it is, all evill 
 is founded in that which is good^ and fo fin can- 
 not be but in fome faculty, or habit, or a&ion, 
 which thereby is denominated finfulL No doubt 
 then, God 3 wils the a&ion which is finfull, but 
 not the h pravity of the a&ion which is the fin-, 
 He wils the affion as a naturall good, and ordered 
 by him to a greater good, but the ataxy or anomy 
 of the ailion, that he doth not will, but fermit- 
 or at moft, he doth but will the permifsion 5 For he 
 cannot be faid effectually to will, what he doth 
 actually forbid andpuniflh. 
 
 §.8. Befides, the purpofe of God's will doth 
 not take away the a liberty of man's will, no more 
 then the certainty of his fore-knowledge doth take 
 away the contingency of events : rather indeed, 
 that purpofe doth confirm this liberty, and that 
 certainty this contingency •, for that thereby he ma- 
 keth good the liberty which he hath given, and the 
 contingency which he hath made^ accommodating 
 the concurrence of his power and will, according 
 to the nature of the Agents which himfelfe hath 
 created, and that conftitution of the caufes which 
 himfelfe h3'h eitablifhed •, wherefore, though the 
 purpofe of God's will doth exclude every act and 
 event, which is contrary to it, yet can it not be 
 faid to deftroythe liberty of man's will (even to 
 that contrary adl) which is altogether confident 
 with it, yea eftablifh'd by it. And thus, what^- 
 cefsitj of Being is caus'd by the immutability of 
 God's Will, is only a conditionall neceflity, upon this 
 fup- 
 
 Tbe purpofe of 
 god's will doth 
 not abolijb, but 
 eftiblijh the li- 
 berty of nuns 
 will. 
 
 iVoat the Ne. 
 ceflity of Being, 
 from the im- 
 mutability of 
 God's Willi 
 
 a Levit. 1. 5. 
 Dan. 11. j. 
 Phil. z. 13. 
 Pfal. 40. ». 
 
 
Chap.5.| ConcerningCjod'sWill. zi 
 
 fuppofition, that God wils it: And becaufe what 
 God wils in his ordinary Providence, is according 
 to that order which he hath eftablifhed in the Se- 
 condary caufes • therefore the Necefsity of Being, 
 which flows from the immutability of God's will, 
 doth not deftroy the contingency of Events, or the 
 liberty of Agents. 
 
 §.9. The fecret will of God's goodpleafure is 
 the firjl and z chief caufe of all things, b unchange- 
 able and c irrefiftible 5 which when God is plea- 
 fed to reveal unto man 3 he doth it by the fignifi- 
 cation either of his word, or of his works. His works 
 declare his will in their events ^ and his word, that 
 iignifies his good pleafure, by Prophefies, by Pre- 
 cepts, by Promifes, and by Threatnings. God's word 
 is called his will (ftetwvfjx**) figuratively ; as the 
 figne is put for the thing fignified; his word being 
 the fignification, or d revelation of his will, in what 
 
 a Pfal. 1 J 5.6. 
 Ephef. 1. 11. 
 Rev. 4. "• 
 b Num.2j.19. 
 Pfal. 102. 27, 
 c Rom. 9. 19. 
 
 d 1 Thef.2.ig. 
 Rom. 1. 16,17. 
 1 Cor. 2. 10. 
 
 a Pra!.ti9.i6o 
 John 5.32. 
 ' 2 Cor. 4. 2. 
 1 Tim. 3. 15. 
 Rev. 19-9. 
 
 h Matth.p.i j. 
 2 Per. 1. 20. 
 
 1 Tit. i.2, 
 Heb.6. 1 8. 
 
 fe 
 
 he hath thereby determined, and decreed. 
 
 §. 10. Such is the fweet a harmony, and firm 
 confent of the figne with the thing fignifed j the 
 revelation of God's word with the determination of 
 God's willy that they admit not theleaft jarre of 
 difcord, without a manifeft violatioivaf the finceri- 
 and truth of God himfelfe \ wherefore to pre- 
 serve that harmony, and prevent this difcord, it muft 
 be our care fo to b interpret the right meaning of 
 his word, that it agree with the true intent of his 
 mind, and purpofe of his will; left otherwife we 
 make God feem to contradict himfelfe, or deceive 
 his people. 
 
 §. 11. If God fhould will anything by his will 
 of figne, which he doth not will by his will of good 
 pleasure, he fhould plainly contradict himfelfe, and 
 deftroy the truth of his word •, wherefore feeing 
 God doth certainly a intend in his will, what he 
 reveals in his word -, we muft obferve rightly to in- 
 terpret 
 
 How God's fe* 
 cret will be- 
 comes revealed 
 by bis word,and 
 by bis mrfe \ 
 
 How God's 
 word is called 
 bis will. 
 
 How tbey agree 
 in a fweet har- 
 mony. 
 
 So to be inter- 
 preted, as tbat 
 the harmony 
 beprefervd. 
 
21 
 
 Concerning Cjed's Will. jChap.5. 
 
 Hove Gol's re- 
 vealed will a- 
 grees with that 
 of bu good 
 pleafure, when 
 he rvils all men 
 to be holy. 
 
 W1mcaI(q he 
 commands A- 
 braham to fa- 
 crifice hk Son 
 
 Ifaac. 
 
 terpret, that his Revelation to a declaring what he 
 truelj intends, not what we b faljly conceive. As 
 when God, by the precept of his revealed will, and 
 will of figne, doth require all men to be c holy • we 
 J muft not conclude it the purpofe o£ his fecret will, 
 ' or will of good pleaiure, that all men be holy 5 
 For that, experience, and other parts of d Scripture, 
 too diffidently teftifie, that all are not holy . which 
 yet neceflarily they fhould be, or a contradiftion 
 muft be in his revealed will, if that were the in- 
 tent of his good pleafure, which is ever c effective 
 in what he wils. Wherefore, when God by the 
 Precept of his revealed will, requires all men to be 
 holy ^ it is the purpofe of his good pleafure that 
 men be thereby f admonifhed of their duty, and ob- 
 liged to \i\s Law. 
 
 §.12. Again, we read that God gave Abra- 
 ham a command, faying, a Take thy Son, thine only 
 Son Ifaac, whom thou love ft y and offer him for a 
 burnt-offering. If we fay, God here purpofed Ifaac s 
 facrificing (as the words feem tofignifiej welhall 
 make a change in Gods fecret will, to avoid a con- 
 tradiction in his will revealed ^ whereas if the true 
 yneaning of Gods word be apply ed to the right 
 purpofe of his will, the harmony is fvveet \ and it is 
 thus : when God gave Abraham the Command, 
 Take thy Son, and offer him for a burnt-offering; 
 the purpofe of his good pleafure revealed in that 
 precept of his word, was, to put Abraham upon 
 the fervice, by obliging him to the duty •, which he 
 intended for the teftimonv, and b triall of Abrahams 
 faith, not for the death or faciifice of his Son • 
 which not till afterward he revealed unto Abra- 
 ham by the voice of the Angel, calling to him, 
 and faying, c lay not thine hand upon the lad, 
 neither do thou any thing unto him •, For now I 
 know that thou fearejl God, feeing thou haft not 
 
 with- 
 
 b 2 Cor. 2.17. 
 2 Pet. 3. 16. 
 
 c Levit. ii.i. 
 & 20.7. 
 
 d Pfal. 14.3. 
 2. Tim.' 3. 13, 
 
 e P6Ui*f.6. 
 Rom. 9. 19. 
 
 Deut.30.11. 
 14.1*. 
 
 Gen. 22. 2. 
 
 »» Heb. 
 
 Gen. 21.1 
 
CI 
 
 la 
 
 p.5 
 
 Concerning Cjod's Will. 
 
 H 
 
 a Ifai. 1.19,20 
 Mark \6. 16. 
 
 * Qal. 2. 8. 
 
 Ephef. 3. 7. 
 
 1 Sam. 2. 3. 
 Job $7- i6- 
 Pfal. 94. 10. 
 b Gen. 1. 26. 
 Ifai.40. 13,14- 
 c Pfal. 147. 5- 
 d z Chron.25. 
 16. 
 
 A&5 2.2$. 
 e Levit.25.II. 
 
 Pfal. 44. 4- 
 f Ephef. 1. 5. 
 Jam . 1 . 1.8 . 
 
 withheld thy Son^ thine onely Son from me. 
 
 §.13. Whereas God's revealed will in his pro- 
 mises and threatnings yuns a conditionally , yet is his 
 will of good pleafure, fignified in the true meaning 
 of thofe conditions, absolute \ which is, to declare 
 unto men the effectual! mems, whereby his promi- 
 fes are obtained, and his threatnings avoided in 
 them that are faved •, even a performing thofe con- 
 ditions prefcribed-, And the demeritorious caufe 
 for which his promises are 'nulfd, and his threat- 
 nings executed in them that perifli, even a contempt 
 of thofe conditions required. 
 
 §• 14. So that it is not the meaning of the con- 
 ditions in God's word, to fignifie any conditions in 
 God's will, but that God wils them to be conditi- 
 ons •, intended, and fo revealed, as a means effects 
 all to that end he hath appointed them for •, even 
 the obtaining the blessings promifed, and the avoi- 
 ding the judgements threatned. And thus his re- 
 vealed will doth not atalloppofc that which is fe- 
 cret, nor his will of figne^ that of his good plea- 
 fure 5 but the Analogy ftands good in both, with- 
 out contradiction in God's will, or deception in 
 God's word, and thereby a violation of both. 
 
 CHAP. VI. 
 
 Concerning God's Decrees* To^er^ and 
 
 ung 
 
 Manner of working* 
 
 §.1 
 
 G 
 
 Od , who is the primary Caufe > 
 and fupreme Agent, as he hath in 
 himfelfe a principle of knowledge, 
 and b diredion, his c under ft anding^ a princi- 
 ple of d determination and e command, his * wills 
 
 fo 
 
 How the pro- 
 mi fes and 
 threatnings in 
 God's revealed 
 will, which are 
 conditionally 
 do agree with 
 God's fecret 
 will y whuhU 
 abfolme. 
 
 JVhatthemie 
 meaning of the 
 conditions de- 
 clared. 
 
 God the prima- 
 ry Caufe, and 
 fupreme Agent 
 in hU Under- 
 (landing, Will, 
 and Power. 
 
2zj- Concerning (jod , sT>ecrees y c Povper y |Chap.d- 
 
 Whit bis De- 
 cree. 
 
 iVbttbkviotk. 
 
 Whit his abso- 
 lute power* 
 
 How limited 
 by bis will. 
 
 jVhy, mi bow 
 faid to be om- 
 nipotent. 
 
 and 135.6. 
 Ifai. z8. zg. 
 
 h J ob 17. ig. 
 Pfal.62. 11. 
 1 Ifai. 46. 10. 
 
 k Rom. 8. 18. 
 & 9. 11. 
 Ephef. 1.9. 
 ■ Pfal. 10$. 
 Ifai. 64. 8. 
 
 a Mat.u.z!,2j 
 b Mat. 5. 9. 
 
 c Prov. 19. ii. 
 Ephef. 1. 11. 
 
 d Ephef. 1.^.9. 
 & j. to. 
 e Ephef. 1.1 1. 
 Rev. 4. 11. 
 
 fo likewife a principle of g operation and executi- s pf a i. 2 8. %t 
 on, and that's his h power. His underftanding di- 
 rects his will, his will actuates his power: Again, 
 his * )v/7/ determines his under (landing, andhis/ww- 
 er executes his will. God willing what he knowes, 
 that by an immanent aft is his k decree, refiding in 
 himfelfe \ and when by his power he effe&s what 
 he wils, that by z tranfient aff is 1 his work, termi- 
 nated in the creature. 
 
 §.2. As in the theory of God's a abfolute under- 
 ftanding, he doth know more •, fo in the might of his 
 b abfolute power, he can do more, then what by 
 the purpose of his will he doth determine to have 
 done. So that his c will is at once the determinati- 
 on of his underftanding, and the limitation of his 
 power, for the d decreeing of all things in himfelfe 
 from eternity, and the e effecting all things with- 
 out himfelfe* in their time. Thus God is the effi- 
 cient caufe of all things in his underftanding, will, 
 and power •, not fingly, and in feverall atfs, but 
 joyntly, and in one caufation •, by his power effe- 
 cting, what in his underftanding and will he doth 
 know and determine to be done. 
 
 §.3. The Power of God is faid to be omnipo- 
 tent, notbecaufe he can do all he wils to do-, for 
 thus'f ar the Angels, and the bleffed may be faid to 
 be omnipotent, who certainly have a power to do, 
 what they will to do, who will to do nothing but 
 what God wils by them to be done. But in this 
 is God omnipotent, that he a can do whatfoever he 
 wils (not only to do, butalfo) to be done . and is 
 fully able to do, what is any way pofsible to be 
 done •, and nothing is impoffible to God, but what 
 either' imply es a contradiction init'sfelfe, or argues 
 b infirmity in him •, the former is from an incapaci- 
 ty in the creature, the later from the excellency of 
 the Creator •, neither from any deficiency in God 5 
 
 to 
 
 Philip. }.2i. 
 
 b 1 Tim.6.16 
 Heb.6. 18. 
 
Chap.tf[ and Manner of Working. 
 
 25 
 
 »"RfaL 135. ^- 
 Pfal. 115. g. 
 b Luke 1. $r. 
 2 Cor. 6. 18. 
 c Rom. 9. 10. 
 Ifai. 46. 10. 
 * Pfal. 1 J 5.^. 
 & 105.20, 
 
 21, 22. 
 
 Lllk.8.24,25. 
 
 29,20,31. 
 
 Revel. 20. i 5 2. 
 & 4. xo > xx - 
 
 « Aa.s 15. 18. 
 
 & 2 2J. 
 
 i Cor. 2. 7. 
 "Prov. 19.21. 
 Ifai. 46. 10 - 
 " l Ads 4. * 8 - 
 Ephef. 1. 11. 
 
 Ephef. 1. 7- 
 Ifai. 62. 14. 
 
 1 Pfal. 139.16 
 b Rom. 1. 20. 
 
 « Rom. 8. 29. 
 1 Pet. 1.2. 
 Aftsi5- i«. 
 
 * Pfal. 33. 15. 
 
 a Exod.10.1 
 
 >> Heb. 11. 3. 
 Pfalm. 33.6. 
 Job 26. 13. 
 lfal. 104. 29, 
 
 30. 
 
 to fay God can do what argues infirmity fas to lie, 
 to go, to deep, and the like J would teftifie aweak- 
 nefle, not jtiftifie his power ; to deny thefe in God, 
 is indeed to affirm his omnipotence, and to affirm 
 thefe of God 5 is indeed to deny him omnipotent. 
 §.4. Seeing the only limits of God's power is his 
 will, therefore he a doth effetfmlly do, whatfoever he 
 actually willeth to be done. And as there is no 
 b might to overcome his power, fo nor is there any 
 power to c rejifi his will, his fecretly ordaining, 
 and powerfully effecting will •, to which d Heaven 
 and Earth, and Hell ^ Angels, and Men, and T>i- 
 vels, do, and muft ftoop 3 and fubmit. And what- 
 foever God e actually willeth in time, he intentio- 
 nally decreed from all eternity -, all whofe decrees 
 are moft J faithfull and firm, he ordaining and dif- 
 pofing all things according to the m cow/ell o( his 
 own will, to this their ultimate ou/, the n glory of 
 his own Name. 
 
 §.5. From which Counfel of God's will, and 
 furfofeoi his decree, it is, that the creatures have 
 their eternall z ld<ea in God's mind, before their 
 a&uall being in their own exiftence ; every thing 
 formed being (in it's own proportion) the h pattern 
 and figure, declaring the mind of God who fra- 
 med it. And thus God having a c knowledge of 
 vifion in the Counfel of his will, his Counfel is not 
 of difquifition, but of approbation 5 in that he 
 knoweth and willeth, fore-feethand fore-ordaineth 
 <! all things, and every thing together at once. 
 
 §.6. And as in the Trinity of Perfons there is 
 but one God, fo but one will 5 and as but one 
 will, fobut a one working in all adions which relate 
 unto the creatures 3 and therefore the works of Crea- 
 tion, and of Providence, are b fometimes attributed 
 to the Father y fometimes to the Son, and fometimes 
 to the HolyChoJl. All three Perfons being onefm- 
 
 E trfc 
 
 There is no o- 
 vcrcoming 
 God' s power 9 
 no refilling bis 
 will. 
 
 WhatbeiRz 
 in time, be bath 
 decreed from 
 eternity. 
 
 How the crc&+ 
 tures are in 
 God, before 
 tbey Are in 
 themfelves* 
 
 JVbat the 
 Counfel of 
 God in bis 
 
 decrees* 
 
 How the whole 
 Trinity isonQ 
 entire caufe. 
 
i6 Concerning (jod's Decrees y &c. jChap.d 
 
 I gle and entire Caafe, c working all in all- yet in 
 mat their di-\ this Trinity there is a diverfe manner of workings 
 verfc manner o/j according to the diftinft manner of f*bfifti#g\ 
 working. J 1^ a father h c works from himfelfe, by the Sen, 
 and the Holy Ghofi-, The c 5^. he worketh from 
 the Father, by the Spirit-, The *Holy Ghofi he 
 works from the Father^ and the Son, by him- 
 felfe. 
 
 §.7. And thus when any one action is more pe- 
 culiarly appropriated to any one Perfon of the Tri- 
 nity, it is from fome more immediate relation unto 
 that Perfon-, as, when the a Creation with the ^Ori- 
 ginall of all Beings is more peculiarly appropriated 
 
 How fome one 
 a ft ion is ap- 
 propriate to 
 fome one per- 
 fon. 
 
 The firm rela- 
 Ucn between 
 God's decrees, 
 and hk works. 
 
 God hath not 
 decreed fin, 
 though he hath 
 decreed to per- 
 mit fin. 
 
 What tht dk- 
 ftuall decree 
 accompanying 
 Jibe per mifTive. 
 
 c 1 Cor. ii.6. 
 Pfal. 1 $.6. 
 Ephel. 2. 22. 
 d John 1. $. 
 1 Cor. 8. 6. 
 Rom. 8. 11. 
 e Heb.9. 14. 
 f Luke 1.35. 
 John 15. 16. 
 
 3 Heb. 1.2. 
 EpheC }. 9. 
 b Ephef. i.j. 
 
 to the Father •, c Redemption with the d difpenfati- ' « Pet - l - i 
 
 on of all Government more peculiarly appropriated Heki.**" 
 to the £00-, e Sanctifi cation with the f communica-; d John $. $*. 
 
 & f.22. 
 
 e Rom. 1 j. 1 6 
 f lcor.ii.8,9. 
 
 &4f. 
 
 tionof all j-i/rx and graces more peculiarly appro- 
 priated to-the Holy Ghoft. 
 
 §. 8. And fuch is the near relation betwixt 
 God's mil, and his works » his decrees, and their 
 ^S?fc 5 that whatfoever he a mlleth is done, <ind 
 whatfoever is done he willeth 5 whatfoever he doth 
 effect, he hath decreed •, and whatfoever he hath b *fe- 
 <r?ft/, he doth <?jfft* •, fo that this is certain, God, ifai. 14.24,17 
 
 : 2 Chro.io.7» 
 Pfal. 5. y. 
 : Afts 2. 2 j. 
 &4-i8. 
 
 a Ifai. 44- 7. 
 Heb. 6. 17. 
 Pfal. is $.6. 
 b PfaLiji.n. 
 
 hath not decreed Cm, becaufe he doth c not effect Cm 
 And though God be faid to have c decreed the 
 fermifsionof fin, yet is not that decree any way 
 effecwoU to produce orcaufe fin-, for the c&nfe of 
 any thing d permitted cannot be from the permif- * Rorn . $t 
 fion, where there is no Law natural!, or pofitive, 
 to oblige the prevention. Again, fure we are* -fin 
 could not be committed by man, if it were not per- 
 mitted by Cod. And God would not permit fin 
 in time, if he had not determined to permit kfrorrv 
 eternity •, which p^rwi/}/^ pare of God's decree is 
 accompanied with that which is effectually effe&u- 
 all for the c ordering to good, what is permitted i e Gen. jo.20. 
 
 to jAds 2.25.26. 
 
hap.7«| Concerning the JVorkj of Creation. zj 
 
 1 Rom.n.$4> 
 *5- 
 
 b Mat. i. 18. 
 John i o. 36. 
 
 c Pfal. 104. 
 Job 3.8. 
 d Piov. 16. I. 
 & II. I. 
 « Exod.n.ij 
 Prov. 16. 3 j. 
 
 f Exod.i4.4,f 
 
 Aas4-i7,i8. 
 
 s Mat. 10.29, 
 
 3°- 
 
 a Job n. 1. 
 b Ifai. 40. 13. 
 c Prov. 16.4. 
 
 Pfal. 19- I- 
 &8.1. 
 d Pfal. 104.14. 
 « Rev. 4. "« 
 * Gen. 1. 1. 
 & 1.4. 
 Col. 1. i©\ 
 g Gen. i.f.31 
 Exod. 10. 11. 
 h Gen. 1. J 1. 
 1 Tim. 4- 4- 
 
 a Pfal. 146. 
 
 Jer. 10.11. 
 b Gen. 1. 1. 
 
 Pfal. 35.6. 
 
 to be evill. And thus God he would not permit 
 fin, were it not for good^ yet is not (in there- 
 fore from God, for then were he not himfelfe 
 good. 
 
 §. p. As the good pleafure of God's will a re- 
 ceived! not from the creatures any moving caufa- 
 lity •, fo nor doth the purpofe of his decree impofe 
 upon the creatures any enforcing necessity. All fu- 
 ture events whatfoever, they have indeed an b im 
 fallible certainty^ but no forcible neceflity from the 
 determinate Comfel of God's will •, which infalli- 
 ble certainty extendeth, not only to all Agents, 
 and events^ c naturall or neceflary, but alfo a free 
 and c contingent, whether it be in the f greatcft 
 tffetfs, or in the sfmalleft matters. 
 
 CHAP. VII. 
 
 Concerning the Works of Creation. 
 
 §. 
 
 1. 
 
 O D, as a moft free Agent ^ without 
 
 ex- 
 
 c ma- 
 
 G 1 
 any a necefsity compelling, or 
 ternall caufe moving him (to 
 nifeft his Glory ,*•» communicate his d Goodnejfe) 
 of his c own good pleafure, and by his own moft 
 powerfull will, he made the World • f in the begin- 
 ning creating^ and in g fix dayes forming all things 
 in their natures h very good. 
 
 §.2. The Creation was the a proper work of God 
 alone, not from any one Perfon 7 but from b all the 
 whole Trinity •, as being a work of infinite power, 
 wifdome, and love •, as a work of infinite power ^ fo 
 more efpecially from the Father •, as a work of in- 
 finite wifdome, fo from the Son • as a work of infi- 
 nite love^ fo from- the Holy Ghoft y and yet from all 
 
 E 2 the 
 
 The purpofe of 
 GotCs decree 
 impofetb no for- 
 cible neceflity J 
 
 but bringeth 
 an infallible 
 certainty to all 
 Agents ani 
 Events. 
 
 God fJkCrea 
 tor of all things 
 as an abfolute 
 and free Agent. 
 
 Creation, the 
 IVorli of the 
 whole Trinity* 
 d*one entire 
 caufe. 
 
28 Concerning the Worhj of Creation. |Cha p. 7 
 
 Why ofGod,as 
 a free and all- 
 (undent caufe 
 
 Obfervd in the 
 Wor\of Crea- 
 tion. 
 
 x. the Com- 
 mand, of God's 
 Power, 
 
 2. The appro- 
 bation of bis 
 Goodneffe. 
 
 3. The Ordi- 
 nation of bis 
 Wifdom. 
 
 4. The Veda- 
 ration of his 
 Authority. 
 
 The immediate 
 Creation what, 
 and of whom. 
 
 The mediate 
 Creation what, 
 and of whom. 
 
 the three Perfons, as it is from c one entire c aufe, 
 one fingle effence, GodV, who creates the world, as 
 a d free Agent, and as * all-fufficient in himfelfe -, 
 for if the World were made of God, by a necessity 
 of his nature, and not according to the liberty of 
 his will •, or if the World 'made did adde any thing 
 to the fulnejfe and perfection of the Maker, it muft 
 needs have been, as himfelfe is, from eternity, and 
 {hould not ceafe to be in the end of time •, which 
 f time was created with the World , and did 
 then z begin, when the Creation had it's begin- 
 ning. 
 
 §.3. In the work of Creation, we obferve the 
 command of God's Power, the approbation of 
 his Voodnefje, the ordination of his Wifdome, and 
 the declaration of his Authority. By a the com- 
 mand ot his Power, he executes his will, to the 
 producing all things in their naturall being ; b by 
 the approbation of nis Goodneffe^ he confirms (what 
 isprodue'd) inthofe endowments of nature which 
 he had given them •, c by the ordination of his Wif 
 dome, he ordereth and difpofeth (what is fo pro- 
 duct and confirmed) to their proper ends, for 
 which he appointed them \ and d in the declaration 
 of his Authority, he ena&eth a Law, eftablifhing 
 the creatures ( fo produe'd, confirm'd , and or- 
 dered ) in their being, and workings c to all gene- 
 rations. 
 
 §.4. Of the Works of Creation, fome by an 
 immediate creation were made out of a nothing, 
 to be of a perfeft and complete exigence, immor- 
 tall and inccorruptible 5 by the Will of God 
 made fubje&tono ejfentia/l change, or utter diflfo- 
 lution-, fuchthe Angels, and the higheft Heaven, 
 h created together on the firjl day of the Creation. 
 Others of the c creatures upon the whole vifible 
 part of the World were form'd by a mediate crea- 
 tion 
 
 c Mal.i. 10. 
 1 Cor. 8. 6. 
 
 1 Ephef. 1 . 1 1 , 
 Revel. 4. 11, 
 Gen. 17. 1. 
 A&s 17.25. 
 
 F Gen. 1. 5. 
 
 g Gen. 1. 1. 
 John 1.1. 
 
 Gen. 1. 2. 
 6. &c. 
 Pfal.33.9. 
 Pfal. 148. J. 
 b Gen. 1.4. io, 
 
 J*« 
 
 Gen. 1.7. 16. 
 
 d G:n. 14. 15 
 
 Plal. 148.6. 
 ; e G:n.i:iz.i8 
 
 Jer.31. 35,36 
 &33.ZO 
 
 Job 38.33. 
 
 a Heb. 1 i, 3 , 
 
 b Gen. 1. 1. 
 
 &z. 1. 
 Job. 38. 7. 
 Matth. 24.36. 
 c Gcn-l- 6. 9. 
 
 11. 14. 
 
 *20. 14. 
 
* Pfal. 
 
 I02.2?, 
 
 
 26. 
 
 2 Pet. 
 
 2. II. 
 
 e Ifai. 
 
 J4'4. 
 
 Luke 21. n. 
 
 2 Pec. 
 
 2.10,12. 
 
 Rev. 6 
 
 .13,14. 
 
 a Gen 
 
 2.7. 
 
 i Cor. 
 
 1 J. 47 
 
 Gen. i 
 
 8.27. 
 
 b Gen. 
 
 2.7. 
 
 Zech. 
 
 12. 1. 
 
 Heb. 12. g. 
 
 < Ifai. 
 
 2. 22. 
 
 i Cor. 
 
 if-H- 
 
 d Matth 
 
 . 10.28 
 
 Eccfef. 
 
 3.21. 
 
 & 
 
 12.7. 
 
 Matisparta- 
 king of both. 
 
 a Gen. 2. 7. 
 
 1 2 Cor. 1 2.2. 
 b Gen. 1. 1.7, 
 8,9,20 
 & 7. 11. 
 Pfal. 148.4. 
 e Gen. 1. i4 3 
 15, 16,17,18. 
 h i King. 8. 27 
 e Ephef. 4. 10 
 f Mark 16.19. 
 Ephe. 1.20,21 
 Ads 1. 11. 
 Ephef. 4. 10. 
 
 How and why 
 calTd the leffer 
 world. 
 
 Chap.7| Concerning theWork^s of Creation. 29 
 
 tion of matter pre-exiftent, and fo by nature d cor- 
 ruptible, fubjeft to an eflentiall change, and utter 
 diffolution of their being; The e Heavens them- 
 felves (which are vifible) being ly able to that finall 
 diffolution of the loft day. 
 
 §V5. : Man (o///x£?W^, the little world) as the 
 compendium of the whole Creation, partakes of 
 both thofe kinds, as confifting of body and foul •, 
 he partakes of a mediate creation, with the cor- 
 ruptible creatures in his body, a form'd of the duft •, 
 alfo he partakes of an immediate creation, with the 
 creatures incorruptible in his foul, b breathed of 
 God: and therefore in his body, he is by nature 
 c corruptible, and in his d foul immortall. 
 
 §. 6. Man is aptly called the leffer world, ha- 
 ving in him fomething of affinity with, and parti- 
 cipation of the feverall parts of the greater worlds 
 He hath an affinity with the Angels in his foul, as 
 being fpirituall, invisible, intelligent, and immor- 
 tally and affinity with the heavenly bodies, in the 
 excellency of his conftitution, and harmony of his 
 parts-, and affinity with the four Elements, fm the 
 fubftance. of his body, and materiall part of his 
 composition, the fuperiour Elements being pre- 
 dominant in their vertue, the infer i our more aboun- 
 ding in their matter whereby, man is faid to be 
 a formed of the duft of the earth. 
 
 §. 7. The invifible and higheft Heaven, is that 
 Saint Paul calls the a third r Heaven •, the firft h Hea- 
 ven being that fpace of the elementary Region 
 from the furface of the Earth, to the concave of 
 the Moon : The fecond Heaven, c that expanfionof 
 the ^Etheriall Region, from the loweftOrbe, that 
 of the Moon* to the 
 Heavens, 
 that is 
 
 , to the higheft of the invifible 
 the Firmament; The third Heaven, 
 
 e *~ 
 
 d the Heaven of Heavens, c far above all the 
 f Chrift afcended, and where 
 
 vifible heavens, whither 
 
 God 
 
 What the firft 
 Heaven. 
 
 mat the fe- 
 cond Hcavev. 
 
 What the third. 
 Heaven. 
 
}o Concerning the Works of Creation. |Chap.y. 
 
 Wbxt the in- 
 fluences, 
 
 And whit the 
 predictions of 
 the heavenly 
 bodies. 
 
 The creation of 
 man, and the 
 forming of wo- 
 man. 
 
 How God rett- 
 ed the 7 *. day. 
 
 God hath s fct his Throne, and made his *> Habi- 
 tation with the Bleffedt, i where he manifefts him- 
 fclfe in his glorious prefence to the k perfe& joy 
 and felicity of ! Jnrels, and Saints. 
 
 $.8. In the vifwle parts of the world, the a hea- 
 venly bodies have their influences upon the earth- 
 ly, b powerfully to encline, not c forcibly to ne- 
 cetfitate them in their conftitutions and operati- 
 ons-, They are alfo appointed certainly d to di- 
 ftinguifh the Seafons, not e infallibly to fore-tell 
 events •, fo that from their powerfully difpofing, 
 there may be made fome conjeiturall prediftions -, 
 but feeing they cannot neceflkate, there can be 
 f made no infallible prognoftications. 
 
 §.p. Man, the laft part of the Creation, and 
 cheif of the vifible creatures, confiding of a body 
 and foul, was made b in the Image, and after the 
 likeneffe of God i And out of man thus created c the 
 image and glory of God , God d formed wo- 
 man, the glory of the man, to be c an help meet 
 for him * by which two hath been f propagated 
 through his blefsing y the s off-fpring of mankind, to 
 a replenifhing the whole earth. Thus God having 
 h fini(hed his work of Creation infix dayes, he re- 
 fieth the feventh day, (where Reft hath not any 
 proper refpeft unto God as the Creatour in his 
 working, but unto the works of the Creation in 
 their producing) asceafing to create any new Spe- 
 cies, or kinds of creatures 5 but not to prefervej 
 what was created, or to produce andpreferve newj 
 individuals i according to the feverall Species of 
 the Creation : And what ftrange kinds have fince 
 been produe'd, different from thofe feverall Spe- 
 cies, had their firft [ principle of being in the attive 
 powers of the firft creatures, and fowere caftally 
 in the works of the fix dayes creation. 
 
 §. io. The glory of God's Wifdome is excellent 
 
 in 
 
 g P1al.10j.19 
 
 h Hai. 5.7. 
 U 66. 1. 
 
 John 14. 1. 
 ' Match. 1 8.10 
 1 Cot.jj. iz. 
 k Plal. i*.ii. 
 
 1 Heb.ir.za. 
 Dan. 7- 10. 
 3 Job 38.^,31 
 Ephef. 6. 1 z. 
 b Judg. $.10. 
 c Job j 8. ja. 
 d Gen. t.14. 
 Jer. gj.10.z5 
 e Ifa.47«iiiia 
 ( Peuc.18. 10 
 
 lYai.47. ij. 
 Jer. 10. z. 
 Ads i. 7. 
 Prov. Z7, 1. 
 Jam. 4- 14- 
 1 Gen. z.7. 
 b Gen. 1. z6. 
 
 & 9.6. 
 c 1 Cor. 1 1.7. 
 d Gen. 1. Z7. 
 
 & z. 11. 
 1 Cor. 1 1. 8. 
 e Gcn. z. 18. 
 1 Cor. 1 1. 9. 
 * Gm. 1. z8. 
 
 & 49-*?- 
 Pfal. 1 1 j. 9. 
 s Acts 17. 16. 
 h Gen. z. z. 
 John 5. 17. 
 
 ' Ecdef.1.9,10 
 
Chap. 7-1 Concerning the ]Vorl\s of Creation. 31 
 
 1 Geri.i.ii,u 
 
 * Gen. , i.iI4j 
 
 15. &c 
 
 c Gen. 1. 14- 
 Job$8. 31,32 
 
 d Gen. 1 ^.10 
 e Gen. 1. ii. 
 f Gen. 1. 20, 
 21,24,25. 
 s Gen. 1. z6. 
 & 2.7. 
 
 h Gen.i.i8.&c 
 & 2.8. 
 
 1 Gen. 1.4- J i« 
 
 a Rom. 1. 20. 
 Revel. 4. 11. 
 
 b Pfa. 104.24 
 Jer.p. 15. 
 Atts 17. 2J. 
 
 in the C&t&V of his Creation. He firft a forms the 
 graffe, herbs, and trees, before he b makes the 
 Stars, left any ftioold think they had their firft 
 prodn&ion from whence they have their after 
 c growth, and generation. And in the inferiour 
 part of the vifible world, God firft creates thofe 
 things which have d only being, next thofe things 
 which befides being have «///*, (and life vegeta- 
 tive) 5 after thefe, thofe things which have * being, 
 life, zndfenfe: and laftly, gman, who hath being, 
 life, fehfe, and reafon. Thus God firft makes 
 ready 1 the habitation, and then h brings in the in- 
 habitant 5 he firft provides food, and then forms 
 the feeder $ he firft prepares what is ufefull for 
 man, and then creates man to ufe them to his 
 Makers glory. 
 
 i -§• 11. God creates everything * perfect in it's 
 kind, and it imply es a contradiction to fay, that 
 God might have created the feverall kinds more 
 perfeft*, for then they fhould have chang'd their 
 kind with their perfection : and the reafon is plain, 
 becaufe the fuper-addition of naturall perfection 
 doth vary the Species, even as the addition of 
 unity doth vary the Number 1 fo that, though 
 God could- have made more perfect kinds of crea- 
 tures, yet could henot make thefe creatures more 
 perfect in their kinct h he could have given them 
 accidentall excellencies, but not any naturall per- 
 fe&iws, without altering their natures $ Thus, 
 through incapacity in the creature, God could 
 not do what implyes contradiction in the thing. 
 
 fy. 12. In the works of Creation, is manifeft 
 the * glory of the Creator, in his Power, Goodheffe, 
 Wifdome, and Eternity • bis Power is glorioufly 
 manifefted in his creating all things out of nothing, 
 adcL'prefeitfing them, in their beings his h Good- 
 nejfe, is glorioufly manifefted in his communica- 
 
 GocCs wifdom 
 in the Order of 
 hU Creation. 
 
 Every thing 
 created peered 
 inU'sl^ind. 
 
 ting 
 
 In bU works 
 God manifefls 
 hU glory. 
 
 1. The glory of 
 bit Power. 
 
 2. Of his 
 
 Goodnefs. 
 
I! Concerning the Worlds of Creation. IChap.7 
 
 l. OfkisWH- 
 dom. 
 
 4. Of his Eter- 
 nity. 
 
 The light of 
 nature directs 
 to the worfliip 
 of God as the 
 Creator. 
 
 The 7*. day the 
 Sabbath. 
 
 How long to 
 continue. 
 
 Hort the Crea- 
 tion U an ob- 
 ject of our faith 
 
 ting a proportion of life and blefTednefle unto his 
 creatures % his c Wifdome is glorioufly manifefted in 
 that admirable harmony of order, and of ufe • 
 that excellent beauty of proportion, and of parts' 
 which is in the Creation-, and his Eternity, that 
 is glorioufly manifefted, in his being the d An- 
 thonr, and Efficient of all things, who therefore 
 mull needs have his being before they could have 
 their beginning-, and c having his being before 
 time, he muft be eternall. 
 
 §.. 13. God a manifefting himfelfe in his crea- 
 tures to be a Creator, in Power, GoodnefTe, and 
 Wifdomc, infinite and eternall t the light b of na- 
 ture dothdired: man to love him, to worihip him, 
 toinvocate, and to praifehim. And.to this end, 
 God c refiing the feventh day , doth blejfe and 
 fantfifie it-, thereby fetting it apart as d an holy 
 Sabbath for the folemnity of his worihip, to be 
 obferved in all after Generations •, till Chrijl the 
 e Lord of the Sabbath,^ by his Work of Redemption, 
 far greater then this of Creation, doth give f change 
 to the day in an higher advancement of the wor- 
 flxfo by a more excellent glory of the Solemnity. 
 
 §. 14. That God is the Primary and fole Efficient 
 Caufe of the World's exiftence, may be evidently 
 and infallibly demonftrated by a light of Nature, 
 and argument of Rcafon-, yet the aBmll Creation 
 of thfe World (efpccially for manner and time) is 
 not to be proved by any demonftrative Argument, 
 but by b divine ^Authority • and To is become an 
 Article of our Creed, not a part of our Science - 
 wc c believe it as delivered by divine Revelation, 
 we know it not, as difcovered by humane Rea- 
 fon. 
 
 m ,u GH A P. 
 
 c Pfai.104.z4. 
 
 Jer. fi. 1 j. 
 Afts 17. 15. 
 
 <*Joh.i. i,2,$» 
 
 e Rev. i. 8. 
 
 a Jer. 10. ii. 
 Ads 17.24. 
 
 b Ads 17-24, 
 
 M>*7. 
 
 Rom. i.zo,zi 
 
 c Gen. 2. g. 
 Exod. 20. 11. 
 d Exod. 20.10 
 Ifai. j8. ij. 
 Exod. jt. 15. 
 e Macth.12.8. 
 
 1 Col. 2. 16. 
 Revel. 1. 10. 
 
 4 Rom. i. 19, 20 
 
 b Gen.i.i.&c. 
 c Heb. 11. j. 
 
Chap . 8 1 Concerning the T residence ofQod. 3 5 
 
 
 3 Pfal. 115.3. 
 & 148.5 
 & 103.20,11 
 b .Pfat. I], 8. 
 c Tfa£ 145.9. 
 d Rev. 15.3,4 
 
 fi Pfal. 89. 14. 
 & 100.5. 
 f Pfal. 95.5. 
 & 146. 10. 
 
 s Pfal. 135. 
 Ifai.66. 1. 
 
 a 2 Sam. 5. 
 19,24. 
 Pfal. 128. 2. 
 Da.9.2.3. &c. 
 Macth._4.45. 
 A els 27*21. 
 
 30.3 1. &c. 
 h Ephef.2. 10. 
 z Thef. 2. 13. 
 c 2 Thef. 2. 15 
 d 2 Pet.i.io.n 
 Rom. 5. 2. 
 
 CHAP. VIII. 
 
 Concerning the Trovidence of God. 
 
 i 
 
 S 
 
 Eeing God's will doth determine his 
 knowledge, and limit his power -, all 
 things muft needs be fubordinate to the 
 a Counfel and Command of his will, whofe eflen- 
 tiall properties being b goodneffe and holinejfe-, 
 c goodneJJe the fountain of his <*race and mercy 3 
 d nolineJfe the fountain of his truth and juftice-, this 
 fubordination of all things unto his will, muft cer- 
 tainly be in order to the glory either of his mercy, 
 or of his juflice $ of his goodneffe, or of his holi- 
 neffe • the two e pillars of God's Throne of Maje- 
 fty> whereon he fits as f King in the fupremacy of 
 his will, to govern by thewifdome and power of 
 his providence s all things in heaven and in earth ; 
 and God's will being immutable in its determinati- 
 ons, his Providence muft needs be infallible in its 
 adminiftrations. 
 
 §.2. Yet neither are the deliberations of Coun- 
 sels, the induftry of endeavours, nor the importuni- 
 ty of prayers % neither are the admonitions of pre- 
 cepts, the incougragement of promifes, nor the de- 
 terrement of threatnings, taken away or made 
 void, but rather a confirmed and made good by 
 the infallibility of God's Providence in the deter- 
 minations of his will. For that, God determining 
 the end, doth alfo b order the means, means pro- 
 portionable and agreeable to that end y which ma- 
 keth much for the c ftrengthening of our faith, 
 d quickning of our obedience, and e confirming 
 our hope : hope [of obtaining the end as deter- 
 mined by God's will, when we obferve the means as 
 appointed in God's word. 
 
 F §. 3. So 
 
 All things fub- 
 ordinate to 
 God's will. 
 
 In order either 
 
 to his Mercy, 
 or £« Juftice. 
 
 The wifdome 
 and power of 
 his Providence. 
 
 Infallible in 
 it's adminiftra. 
 tions. 
 
 The Infallibly 
 Iky of God* s 
 'Providence 
 doth not ta\\e a- 
 t9ay theukof 
 means- 
 
 but confirms it. 
 
34 Concerning the ^Providence of (jod. jChap.8 
 
 To deny God's 
 Providence is 
 atheifme. 
 
 To defpife the 
 ufe of means 
 is profanenejje 
 
 To cftablijb 
 borh, is truth 
 and righteouf- 
 ncjfe. 
 
 To what end 
 is the uic of 
 means. 
 
 Tfacourfe of 
 nature declares 
 the Providence 
 of God. 
 
 i Pfal. 17.7. 
 Prov. 30. 5. 
 s Heb. 6. 15. 
 Ifai. 25. 9. 
 
 h Mattb. 6.10. 
 
 This aptly il- 
 iuftrated. 
 
 Giuts Provi- 
 dence is no na- 
 ked view, but 
 an actual 1 ad- 
 mniftration. 
 
 What God's 
 Providence is\ 
 in its generall f 
 concourfe. 
 
 §. 3. So that toeftablifti the means , and deny 
 the Providence of God determining the end, is 
 a part of Atheifme •, to eftablifh the Providence of 
 God determining the end, and defpife the means, 
 is great profaneneffe •, but to ufe the means [o, f as 
 witnall to.truft and & attend God's Providence for 
 the obtaining of the end, is a way of truth, and a 
 work of rignteoufnefle : knowing this, that Pray- 
 ers, and Counfels, and Endeavours, they are ap- 
 pointed of God, not whereby we fliould alter his 
 will, but ^perform it-, not whereby we fhould 
 change his decree, but fulfil it-, and in what 
 we obtain not our de fires, we teftifie our obe- 
 dience. 
 
 §. 4. The Order of Natures courfe, doth plain- 
 ly declare the Hand of God's Providence-, for, 
 feeing the irrationall and inanimate creatures do 
 all aft to fome determinate end, it is thereby evi- 
 dent, that they are dire&ed by fome powerfull A - 
 y gent determining that end • and fo, though them- 
 felves are void of life and reafon, yet by their na- 
 turall courfe, do they difcover a fuper-naturall 
 caufe, who both a lives and b knowes, and accor- 
 dingly both rules and orders, according to the end b "**•£+• IO 
 himfelfe roils and effects. The fifing (then) of the 
 arrow, and hitting it's mark, doth not more certainly 
 and plainly declare the hand of man who fhoots 
 it, then the operations of the creatures, and the at- 
 tainment of their end, do certainly and plainly 
 declare the Providence of God which governs 
 them. 
 
 §. 5. God's Providence, being an aft of infi- 
 nite power and wifdome, whereby he * f refer ves 
 and b governs all things in order to his glorious 
 mercy and juflice, it cannot be any c bare and na- 
 ked view, but an a aBuall and effcaciou* admini- 
 stration : Even in the generall concourfe of his Pro- 
 vidence, 
 
 a Heb. 10. 2i, 
 
 a Nehcm.9.6. 
 I'fal. 104. 30. 
 Pfa!. 145.15, 
 16. 
 Afrs 17. 28. 
 *> Pfal. 29. 10. 
 
 & IO?. Ig. 
 
 d Pial.jj. if, 
 18,19. 
 Pfal. 1 if. 2. 
 Ephef 1.1.1.* 
 
Chap.8.| Concerning the ^Providence ofCjod. 35 
 
 « Pfal. 159-7* 
 8,9,10. 
 Jerem. 23., 24. 
 Col. 1. 17. 
 
 * Pfa-lm. 4- *9> 
 
 Col. 1. 17. 
 Pfal. 56. 7. 
 sPial. 104.21. 
 
 & I47-9- 
 »» Heb. i.j. 
 Pfa. 104.29. 30 
 
 Job 34. 1 J, 14. 
 Plil. 3 6. 6. 
 
 Pfal. 107. 
 Job 12.17. &c 
 Jerem- 18.6. 
 Pfal. 7 5- 6,7- 
 Pfa.i4S-M>i6 
 Prov. i£. ft 1. 
 Dan. 2. fti. 
 
 &4. 3Mf- 
 b Jerem. 10. 1 3 
 
 «: Ifai. 28. 29. 
 
 & 45-9- 
 
 &43-»S- 
 
 Rom. ix. 38. 
 d 1 Sam. 1 4-6. 
 Pfal. 33. 16. 
 Dan. 3. 17. 
 Amos 5. 9. 
 Luke 1. 37. 
 Job 9. 12. 
 e Exoci.34- z8 . 
 Matth. 4. *- 
 ' Jofli. 3. 16 
 2 King. 2. 8. 
 
 & 20.21. 
 s Pfal. 23.4. 
 Rom. 4. 18. 
 h Pfal. 77. ft©. 
 
 2 Cor. 6. 1 x. 
 Jer. 12. 17- 
 
 3 Pfalm.73-3- 
 
 4. X2* 
 
 b Pfal.73.lO.i4 
 
 vidence^ he is e powerfully prefent by an immediate 
 and intimate operation at all times, and in all pla- 
 ces, with all things \ All the creatures depending 
 upon God, not in their being only by creation, 
 but alfointhe ( continuance o{ their beingby spre- 
 fervation •, for that, if the world and all the crea- 
 tures in the world were not fuftained by the fame 
 h word of fmer by the which they were created, 
 they would prefently diiTolve, and return to their 
 firft nothing, 
 
 §. 6. Everything depends upon God for it's be- 
 ings as the Air upon the Sun for it's light. The 
 Sun hath it's light in it felfe, but the Air hath it's 
 light by participation from the Sun: thus God 
 hath his being from himfelfe, but every creature 
 hath it's being by participation from God t, and as 
 the Air partakes of the Suns light without any 
 partaking of the Suns nature^ fo the creatures have 
 their being from God without any being of the Ejfence 
 of God ^ yea, as the Air y when the Sun with- 
 holds his enlightning beams, ceafeth to have any 
 light 5 thus the creatures^ when God withholds his 
 fuftaining power, ceafe to have any being. 
 
 §. 7. This wondcrfull Providence of God is 
 extended to 3.M a perfons, and a&ions, and b things, 
 determining all caufes, but determined of none $ 
 his fower neither d bound to, nor limited by means^ 
 God doth work oftentimes e without, and often- 
 times £ aga.in& means^ to teach us to trufi his Pro- 
 vidence, even swhen we fee no means, And when 
 God maketh ufe of means, it is not from the defi- 
 ciency of his power, but from the riches of his ?ood- 
 nelTe, communicating that vertue^ and conferring 
 that honour unto the creatures > h inftrumentally to 
 co-operate with himfelf. 
 
 §. 8. That things happen a well unto the evill, 
 .and h ill unto the good, is no («T«gi«) confus'd dif- 
 
 -, F % order ', 
 
 How absolutely 
 necejfary for 
 the creatures 
 prefervacion. 
 
 This aptly il- 
 luftrated. 
 
 The extent tf 
 God's Provi- 
 dence. 
 
 Why it ma\es 
 ufe of mean j. 
 
 The fceming 
 diforder m the 
 world, dotb ad- 
 vance the glory 
 of God's Pro* 
 videnct. 
 
^6 Concerning the Troyidence of Cjod. |Chap.8 
 
 and 
 
 aflure the gene* 
 rail judgment 
 of the laft day. 
 
 God's Provi- 
 dence doth or- 
 der finfullafti 
 ons without a- 
 ■ny the leaft 
 Jhare in the lin. 
 
 This illuftra- 
 ted. 
 
 That God's 
 Providence ex- 
 tends to what is 
 finfuli, is not 
 by a meet per- 
 miilion, hut by 
 a power full and 
 wife ordinati- 
 on. 
 
 order 3 but a wife and c juft difpofall of God's Pro- 
 vidence, whereby the wicked become the more 
 d inexcusable in their fin, and fo God's e juftice the 
 more illufirious in their deftru&ion •, the godly be- 
 come more f eminent in grace, and fo God's % mer- 
 cy the more glorious in their falvation. By both 
 which God aflures to us the h generall judgement 
 of the laft day, when he (hall ■ render to the wick- 
 ed according to their obftinacy and impenitency - ? 
 and unto the godly according to their humility 
 and patience. Wherefore thatfeeming (*i*g««) dis- 
 orderly difpofition of particular Events, doth ex- 
 alt the glory of God in the (c*7*#*) wife and or- 
 derly difpenfition of his generall Providence. 
 
 §. p. Though God by his Providence hath an 
 a influence upon all mens actions, yet hath he no 
 b fhare at all in any mans fin t, his providence over 
 wicked men, is no more the caufe of their finfuli 
 wicked nefle, then the Sun beams upon a rotten 
 carcafTe are the caufe of it's noyfome ftench : That 
 there is a fent is from the operation of the Suns 
 beams, but that the fent is noyfome, proceeds 
 from the corruption of the carcaffe : Thus, that 
 there is any action is from the concourfe of God's 
 Providence, but that the action is finfuli, proceeds 
 from the wickednefle of the finner. Or as he who 
 rides and rules a lame horfe, is not the caufe of 
 his halting, fo when God c moves and governs the 
 wils of the wicked, he is not the caufe of their 
 fin. God doth not move them to evill, but moves 
 and orders them being evill, fomtimes d letting 
 loofe the reins by permifsion, and fomtimes e hol- 
 ding them in by refiraint, as f his juftice, or his 
 mercy doth require. 
 
 §. 10. Yea, God's Providence is extended to 
 the evill wils and fmfuW actions of the wicked, not 
 by a meer permission, but by a powerfull and wife 
 
 ordina- 
 
 c Pfa. 7 $. 16,17 
 Jerem. 12. 1. 
 d Rom. 2. 4. 
 e Rom. 9. 22. 
 
 f Mai. 3. 3. 
 3 Rom. 0. 23. 
 * Thef. 1. 10. 
 h 2 Thef. 1. 5 
 'Rom.2. 6,7,8 
 2 Thef, 1. 6,7. 
 
 1 Ads 17.28 
 h Hab. 1. 13.' 
 
 c 1 Kin. 12.15 
 Ifai. 10. 5.15. 
 Ifai. 13. }i 
 Arts 4. 28. 
 4 Judg.9. 23. 
 2 Sam. 1 2. 11 
 2 Sam. 16. 10 
 1 Kin. 22. 22. 
 e Gen. 31. 29 
 Job 1. 12. & 
 2.6. 
 f 1 Kin. 11. 11 
 s Gen. 3 1.24. 
 
Chap. 8 J Concerning the *P residence ofCjod. 37 
 
 ! a 2 Sam. 
 
 16.10 
 
 1 Kin. 22 
 
 . 22. 
 
 2 Chron 
 
 11. 4- 
 
 2 Thef. 
 
 1. 11. 
 
 b 2 Chr. 
 
 10.15 
 
 Ifai. 54. 
 
 16. 
 
 Rom . o. 
 
 17. 
 
 'JobH 
 
 . 1 1. 
 
 d Jam. 1 
 
 H- 
 
 Ifai. 1 0.6,7. 
 
 ordination -, a fecretly moving and inclining their 
 wils to fome certain ob\etfs, and b wifely ordering 
 and dire&ing their anions to fome righteous ends. 
 And when God doth this work upon the cvill mis 
 of the wicked, he doth not make c their wils *- 
 vill, or d move them unto wickednefTe : for that, 
 when God doth makeufe of the wicked as his in- 
 Jlruments, they are not meerly patfive, but really 
 a<5tive, as endued with a rationall faculty of under- 
 I ftandirig, and an eledive principle of will, whereby 
 they become proper Agents, and propofe other 
 ends to themfelves then what God hath purpofed 
 in himfclfe i they e aft their own wicked defignes, 
 whil'ft God orders them to the effeding His fa- 
 cred decrees. 
 
 §. 11. Indeed, the wicked are fo the inflru- 
 ments of God's Power, as that they are withall 
 
 fficfiedinftru- 
 ments are pro- 
 per Agents, and 
 bow. 
 
 3 Pfa.i 7 . 13,14 
 
 b Pfal.8z.6. 
 
 Ifai. 
 
 *l-h$ 
 
 Ads 2.23. 
 & 4. 28. 
 
 Acts 3. 15. 
 f Jer.51. 25,26 
 
 the a executioners of his Juftice •, And we know, 
 that when the fadge gives up a malefa&our into 
 the hands of the executioner for the punifhment of 
 death •, if then the executioner have no refpecfl to 
 the juftice of the fadge, but purfue the rage of 
 his own malice, Satisfying his furious revenge in 
 executing the malefa&ours punifhment $ the death 
 of the malefaftour, though juftice in the $ndg, 
 will be found murder in the executioner before the 
 Judgement Seat of Chrift. And what! fhall this 
 ftandgood with thofe, who are [aid to be Gods, 
 and not with him, b who hath faid they are Gods < 
 This is then the wonder of God's working in his 
 Providence, that he doth make an c holy ufe of 
 wicked minds, d effecting his juft and holy will e- 
 ven by their wils, which are unjuft and unholy •, 
 and yet is this no e extenuation of their fin, nor 
 fhall be any f mitigation of their punifhment. 
 
 §.12. Further, as not the decree of God's will, 
 fo nor doth the concourfe of God's Providence, 
 impofe 
 
 How the Exe 
 cutioners of 
 God's Juftice. 
 
 and 
 in that Execu- 
 tion bow guil- 
 ty of fin. 
 
 The wonder of 
 God'sltrovi- I 
 deuce in refpeft 
 of wicked 
 minds. 
 
 God's Provir 
 
 dence impofetb J 
 no compelling i 
 force. 
 
3 8 Concerning the Troyidence of (jod. IC hap . 8 
 
 but 
 
 eflablijhetb the 
 nature of all 
 cwfeS) contin- 
 gent, free, and 
 neceifary. 
 
 Mo compelling 
 force of Pro- 
 vidence in ne- 
 ceflary caufes. 
 
 Contingency in 
 fecondary cau* 
 fes illuftratcd. 
 
 How God's 
 Providence is 
 
 !cquall,*rtd/w* 
 
 fur.c^uall. 
 
 impofe any compelling force upon the creatures •, 
 fothat, though there is not any event a contingent^ 
 in refpeft of God, yet are there b many contin- 
 gents in relpeft of fecondary caufes : And indeed, 
 God the -primary caufe doth work in all things ac- 
 cording to the nature of the fecondary caufes • c with 
 contingents according to the nature of their contin- 
 gency, with free d Agents according to the nature 
 of their liberty -, and with e necejjary caufes accor- 
 ding to the nature of their necessity • fo far is God 
 from compelling and enforcing by his Providence 
 in caufes contingent and free, that he doth not do 
 it in caufes f naturall and neceffary : for in them 
 both he implanted by nature fuch ^n obedientiall 
 power, that they s fulfill his word by a naturall 
 propenfion, not a violent compulfion-, they perform 
 his command by a ready dbfervance, not a forcd ;j oe i 
 obedience. 
 
 §.13. That, in the Difpenfations of God's 
 Providence, fome things are fortuitou(ly contingent 
 in refpeiSt of their fecondary caufes, which yet are 
 infallibly neceffary in refpeft of God the Primary 
 and Supreme Caufe, we illuftrate by this Allufion. 
 When a Mafter fends two fervants to one and the 
 fame place, by different and divers wayes, each 
 being ignorant of the other's mifsion ; Their mee- 
 ting, as it relates to the fervants who intended it 
 not, is cafuatl and contingent-, but as it relates 
 to the Mafier, who pre-ordain d their meeting, it 
 is intended and neceffary : Thus are there many 
 things contingent in refped of the created Agents, 
 who are a all as fervants-, which yet are necejfary 
 in refpe^t of their firft caufe God, as b Lord and 
 Mafier of all. 
 
 ^. 14. Though the feverall Difpenfations of 
 
 God's Providence are all equall as to the act of his 
 
 will, yet are they very much unequall, as to the 
 
 effetts 
 
 Numb. $?. 
 
 22, 23. 
 
 Exod.z1.13 
 
 c Prov. 1 6. $$ 
 
 d Matth. 17. 1 a 
 e Pfal.104.14 
 
 Job $8. 55 
 
 ! Pfal.ioy.i8 
 
 Hal 147. i$- 
 
 & 148.8. 
 
 z. 25. 
 
 Pfal. 119.01 
 Prov. 22. 2. 
 
Chap. 8. Concerning the Trovidence of (jod. 39 
 
 1 pfai.105.19 
 
 Job 34. ij« 
 
 * Pfal.103.19 
 Heb. H-9- 
 t Pfal. ii. i 8 - 
 Job 7- i0 
 ■<* Pfal. 45- 6 - 
 lfai.50.1.7- 
 Rev. 15.5. 
 1 Tim. 4- 1°. 
 Matth. 16.18. 
 e Pfal. 1 4« • 6 - 
 Ifai. 5 5- IO * 
 Jer. II- *»• 
 « Pfal. 19- 5- 
 Hof. i. ii. 
 s Piov. 6. 6. 
 & 30. 14- 
 Jer. g.7- 
 ^Job^-^J^ 
 Pfnl. 44- 4. 
 Pfal. 105. 16. 
 19.51. 34. 
 Pfal. 103. ii. 
 Pfal. 148- 8 - 
 Ifai.7. i 8 >i°- 
 
 a Jer. V-1U1 6 
 & JJ.i°. 
 Hof. 1. !!• 
 d Pfal, 136.4- 
 Pfal. 77- 14. 
 * Dan. 4- 3- 
 'John 10.15. 
 Aft* 1. 11. 
 Exod. 8. 19. 
 g John 14.11- 
 i> Ifa.40 1517 
 
 *.2 Kin.io.'i. 
 
 b 1 Cor. 1 5. 5 3 
 Philip. 3. 11. 
 
 fjfjtffr in the creatures-, for that, by how much 
 any thing hath it's nearer acceffe to God, in the 
 degrees of it's excellency $ hy fo much it hath an 
 higher place with God in the order of his Provi- 
 dence. Hence it is, that as the Providence of God 
 is generall a over all the world, fo is it fpeciall 
 b over Angels and c men, and peculiar d over the 
 Church of his Eleil. For the order and govern- 
 ment of the world by his generall Providence, 
 God hath eftablifh'd in the creatures a e law of 
 nature, to the execution whereof he hath given 
 them f naturall inclinations^ £ fecret inftincls^ and 
 an h obediential power ^ whereby they are ftill ready 
 at his Summons and Command. 
 
 §.. 15. What is done in the. world according 
 to the a law of nature, is by God's ordinary Pro- 
 vidence 5 but what is done above the law of nature, 
 is by his Providence extraordinary, and it is called 
 a d Miracle^ fothat e miraculous effects do declare 
 an omnipotent caufe f manifefting the efficient to 
 be Almighty. And that one s miracle is greater 
 then another, is not in refpeft of God's power, 
 which being infinite, admits no degrees, but is 
 ^equall and the fame in nil-, but in comparing one 
 miracle with another, they will appear one greater 
 then another, inrefpeft of thofe different degrees, 
 they exceed the ftrengthof nature iff their produ- 
 «flion. 
 
 §. 16. Miraculous effe&s exceed the ftrengthof 
 nature, either in relation to the fub fiance of the 
 thing done •, or to the fubject in which it is done, 
 or the manner how it is done. 1. In relation to 
 the fubftance of the thing done \ as when the a Sun 
 went backward at the. Prayer of He\ekiah^ or, as 
 when the b body {hall be glorified in the refurrecti- 
 on of the juft h which (for the fubftance of the 
 thing) Nature at no time, and by no means can 
 
 efFc<5i, 
 
 The Providence 
 of God, gene- 
 rall, fpeciall, 
 and peculiar. 
 
 The law of na- 
 ture, and how 
 executed in 
 God's generall, 
 Providence. 
 
 What a mira- 
 cle is. 
 
 and 
 
 How one great- 
 er then another. 
 
 Wherein mira- 
 culous c-ffefts 
 exceed the 
 ilrength of na- 
 ture. 
 
4-o Concerning the Providence of Cjod. jChap.8 
 
 Cjod's fpecial 
 Providence o- 
 ver Angels and 
 men. 
 
 Hove over An- 
 gels. 
 
 How over men. 
 
 s peculiar 
 
 I God 
 
 I Providence o- 
 
 | ver the Church 
 
 ofhUEka, 
 
 Ttadifpenfa- 
 tion hereof 
 committed to 
 Chi i ft, and 
 hove performed. 
 
 efFed. 2. In relation to the fubject in which it is 
 done-, as to c give life to a dead Lazarus , and 
 d fight to a blind Bartim&us-, nature indeed can 
 give life, but not to a dead body • it can give 
 fight, but not to a blind man. 3. In relation to 
 the manner how it is done 5 as the e prefent and 
 perfect curing of a Fever with a touch -, the f fpeedy 
 fetching down fire with 3. word; both may be done 
 by nature, but not in that order 2xA manner which 
 is properly the miraculous operation of a divine 
 power. Thefe feverall kinds of miraculous effects are 
 one greater then another 5 the firft greater then 
 the fecond, and the fecond greater then the third •, 
 all according to the feverall degrees they exceed the 
 ftrength of Nature in her moft powerfull operations. 
 
 §. 17. Befides that generall Providence of 
 God common to all the creatures, there is his ejpe- 
 ciall Providence over Angels and w^correfpondent 
 to their fo excellent condition, as being endued with 
 underftanding & WiM-fiod's jpeciall Providence over 
 the Angels ,in his ? fub je&ing them to his government, 
 b appointing them their miniftrations, & c ordering 
 them in their fervices according to his wil.His efpecial 
 Providence over men, appears in his d forming them 
 in the womb,&c giving them birth^n his c numbring 
 their afo)tf,&appointing their ^4^in f ordering their 
 thoughtsfmling their tongues^&J 1 directing their paths. 
 
 §. 18. Befides this fpecia/l Providence of God 
 over Angels and men in generall, there is a pecu- 
 liar Providence of God over the Church of his 
 Elect in particular •, The difpenfation whereof is 
 committed of the Father unto a Chrift the b Prince 
 of Peace, and c King of Glory \ and this as he is 
 the d Headoi the Church, which is his body y the 
 members of which body he governs by his -Spi- 
 rit e putting his law into their hearts, and f wor- 
 king in them both to will and to do, ftill s leading 
 
 them 
 
 c Joh.u.^. ?4 
 
 d Mar. 10. 46, 
 
 Mark i. 31. 
 1 Kin 18.38 
 
 1 Ffal.io*. 19 
 Heb. 1.6. 
 b Pfal. 1 04. 4. 
 Heb. 1. 14. 
 c Pfal.91.11. 
 Matth. 6. 10. 
 d Job 10. 8. 
 Pfal. i S9 . i Sy 
 
 e Job 7.1. 
 
 &14. J. 
 r Prov. 16. i. 
 f Prov. 16. 1 ! 
 "Jerem.io.zg 
 
 a Pfal. z.6. 
 Ifai. 9. 6. 7. 
 1 Cor. 1 $. 14. 
 
 2 *- 
 
 h Hai. 9% 6. 
 
 c Pfal. z 4 . 10. 
 a Ephef. 1. io 
 11,11. 
 Co!. 1. 18. 
 e Ezek. $6.17 
 f Phil.i. 13. 
 
3hap.8| Concerning the Troipidence ofCfod. 4.1 
 
 bpr»i. 139.16 
 
 c 2 Chro.i6 9 
 
 Pfal.}4- l6 - 
 d Job 39.1.&C 
 
 Pfa.146. 7,8.9 
 Mat. 6.26,2,8. 
 e Matth. 1 o. 1 o 
 f Matth.10.29 
 s Prai. 147.8. 
 h Matth.6. 30 
 
 a Pfal.lOg.22. 
 
 Pfal. 148. 
 
 them with his Counfels,ti\ he receives them unto glory. 
 §. 1 p. The Providence of God whether * gene- 
 rally extended, or effect ally b eminent, or c peculi- 
 arly gracious, it is * particularly applyed. Though 
 generally extended to all creatures, yet particularly 
 applyed to every creature. Every e head^ yea every 
 /^/> of the head 5 f every j par row^ yea every feather 
 of the fparrow-, every s pile of grafle or h bit of ftraw, 
 doth declare not only the immediate prefence, but 
 alfo the Almighty Providence of God ^ and not 
 only in a general! notion, but even in a particular 
 relation of providentiall notice and regard. 
 
 §. 20. God doth not do with the world as the 
 workman with a watch • when by the divine art 
 of his all-powerfull hand^ he hath finifhed each 
 wheels and fitted each part y then to wind it up by 
 a law of nature, and fet it by him, to obferve 
 how the time fpends, how the ages pafle -, no, but 
 rather God doth with the world, as David with 
 his harp 5 when artificially made, and accurately 
 ftrung, he tunes the creatures, as fo many firings, 
 unto an uni-fone confent of divine harmony, by an 
 obedientiall power, unto his holy will •, and then 
 by his hand of Providence he ftrikes each firing 
 in its due place, ' whereby it hath a particular 
 note in the a univerfall melody of the World's 
 Halleluia. 
 
 §.21. Such is the Providence of God in his 
 Government of the world, and for the preferva- 
 tion of his creatures, that there is no annihilation 
 of them, either by courfe of nature, or miracu- 
 lous power : not by courfe of nature, for in all 
 the viciflitudes of generation and corruption, the 
 firji matter, as the fubjeft of both, remains incor- 
 ruptible ', and not by miraculous power * for the 
 end of miracle, as an aft of divine power, is to 
 manifeft the divine goodnefle % and miraculoufly 
 
 G to 
 
 God's provi- 
 dence particu- 
 larly applyed. 
 
 and hot*. 
 
 This aptly illu- 
 jlrated. 
 
 Why God's 
 Providence 
 doth not admit 
 Annihilation 
 of the creatures- 
 
4* 
 
 Concerning the Angels 
 
 |Chap.9 
 
 What the na- 
 ture of the An- 
 
 gels is. 
 
 How and when 
 created. 
 
 Why avi bow 
 immortall. 
 
 The trial! of 
 
 Angds 
 
 to annihilate^ is not correfpondent to this end of 
 Miracles, which is attaind by preferring rather 
 then by annihilating. 
 
 CHAP. IX. 
 
 Concerning the Angels Ekfi and Apoftate. 
 
 §• 
 
 T 
 
 He ^Angels (in a number innumera- 
 ble) were created in b chiefe ex- 
 cellency over all the creatures, be- 
 ing c fpirituall and d immortall fubftances, beauti- 
 fied with a more e excellent knowledge^ i upright- 
 nejfe^ % agility, and h Jlrength. 
 
 §.2. Created they were all together, and at once, 
 ( a propagation being inconfiftent with the Angeli- 
 call Nature, and proper only to corporeall fub- 
 ftances) made the b hofi of the invifible Heavens, 
 as the c Stars are the hoft of the vifible, and fo a 
 d part of the (Haxameron) fix dayes creation. In- 
 deed, the Angels, being a part of the Univerfe, 
 were certainly created with the whole Univerfe, 
 of which they are part, the whole confiding of 
 creatures fpirituall and corporeall. 
 
 §. 3. The Angels are therefore immortally 
 becaufe immateriall •, immortall intrinfecally in 
 the conftitution of their natures, not extrinfecally 
 in relation to God's power - 7 which, as k did 
 produce them out of nothing by creation^ fo can 
 it reduce them into nothing by annihilation. It 
 is God's property alone to be u absolutely unchan- 
 geable in himfelfe, and in relation to all outward 
 
 Agents 
 
 §. 4. for the government of the Angels by 
 
 his Providence •, God imprinted in them a 
 
 a kntnv- 
 ledge 
 
 1 Dan. 7. 10. 
 Heb. 11. n. 
 b Job 38.7. 
 c d Heb.i.7.i4 
 Luke io. 36. 
 e ijSam. 14.10 
 1 Cor. 1. 1 1. 
 Ephef. 6. 10. 
 f Job $8. 7. 
 John 8.44. 
 s Ifai.6. 1. 
 Ezek. 1.7. 
 Rev. 14.6. 
 h 1 Pec. 1. 1 1 . 
 Macth. 11.10. 
 
 a Mat. 21.49, 
 go* 
 
 b Pial.103.11 
 
 c Jer }J< 11. 
 d Gen. 1.1. 
 & 1.1. 
 
 a Malach. 3.6. 
 Jam. 1. 17. 
 
 a John 8. 44, 
 
Chap.? 
 
 - — — i ■ - - ■■■■■ - 
 
 EleBand Jpoflate. 
 
 4-3 
 
 b i Tim. 5. ii 
 Luke 9.16. 
 c Eph. 1.10,22 
 Col. z.i^zo 
 J Matt. 18. 10 
 
 & 22.50 
 2 Cor. 11. 14 
 e Ephef. 1. 21 
 
 & 3.10 
 Col. 1. 16 
 1 Thef.4.16 
 f Pfal. 103.20 
 
 1^.6.5. 
 
 Luke 2.14. 
 Rev. J. 11, 12. 
 
 3 Matt. 18.10. 
 1 John 3.2. 
 1 Cor. 1 3. 11 
 
 a 1 Tim. 5. 21 
 
 ledg of his Truths, their creation^ and ena&ed them 
 %Law for their frv*/, to which law having annexed a 
 fromife of free reward upon obedience, and a threate- 
 ning of due punifhment upon tranfgreffion, fome 
 of the Angels being firm in their obedience comman- 
 ded, became partakers of the reward promifed 5 
 being b confirm'd m grace c through Chrifl, and e- 
 ftablim'd in d glory with God j according to their 
 e feve.rall offices and degrees enjoying his pre- 
 fence, and doing him f fervice for ever in Hea- 
 ven. 
 
 §. J. The Angels confirmation (then) is in the 
 a beatificall vifion - and indeed, this and this alone 
 doth eftablifh in a gracious impoflibility of falling^ 
 to behold God in his eflence-, which is the full enjoy- 
 ment of the chiefeft good,from which thcBleffed can- 
 not apoftate 5 it being more poflible for them to 
 quit their being, then to defert their God, and for fake 
 their Bliffe. Which BlifTe of the beatificall vifion 
 being fupernatura/l, could not be given to the An- 
 gels in their Creation from God, but in their confir- 
 mation by Chrift. 
 
 §1 6. The Angels and man were (indeed) crea- 
 ted happy, in that naturall bleffednefs of fpirituall 
 contemplation, but not that fuper-naturall bliffe of 
 the Beatificall vifion, which being the laft end of 
 the rationall and intelle&uall Creature, could not 
 be attain'd by any ordinary work of nature, but by 
 fome extraordinary a act of Grace. For, To be, 
 and to be Bleffed^ is one and the fame in none but 
 God 5 and therefore to be is from Nature, but to 
 be bleiTed is from Grace , as the laft end of being 
 in a perfe& communion with God through Chrift 
 by love. 
 
 §. 7. This we know, that neither can the un- 
 derfianding attain in it's knowledg, nor can the will 
 purfue in it's defires, what is above it's nature to de- 
 
 G 2 fire 
 
 The obedience 
 and confirma- 
 tion of the good 
 Angels. 
 
 In what the 
 confirmation 
 of the good. 
 Angels. 
 
 How and why 
 from grace,<*ni 
 not from na- 
 ture. 
 
 This grace in 
 ftaunderftan- 
 ding. 
 
44- 
 
 Concerning the Angels, (Chap.p 
 
 and 
 rn the wil mxde 
 perfefi by 
 Chrift. 
 
 The fall and 
 puniftiment of 
 the evill An- 
 gels. 
 
 The fervice of 
 the good An- 
 gels in behalf 
 of Chrift" s 
 Church. 
 
 The ufe and 
 malice of the 
 evil Angtls in, 
 rcfpeft of the, 
 wicked. ' 
 
 fire or know. Wherefore the Divine Ejfence being 
 an objetf infinitely tranfeending every created un- 
 derstanding, rt was impoflible the Angels fliould 
 know God in his efTence by any naturall light , but 
 by a a fupernaturall grace • which fupernaturall 
 grace doth fortify the underftanding of tne Angels 
 (as an habit doth ftren^then the faculty of the 
 foul) to apprehend God in the glory of his Divine 
 Nature. 
 
 §. 8. With which fupernaturall light in the un- 
 der/landing to know, the Angels have communica- 
 ted to them a fupernaturall iirength in their will to 
 love God in his Effence, as the lafi end of their be- 
 in£, and the full objetf of their happinefs. Tims, 
 The Angels in their beatificall vifion of God, be- 
 come united to him by love , and are confir- 
 med in their fupernatural bleflfednefs through Chrifi, 
 The h { Head of all Power, and c the Center of all 
 Unity. 
 
 §. p. Others of the Angels under the conduft 
 of their a Prince, called b Satan and the b Divell, 
 by their fin committed, brought upon themfelves 
 the punijhment threatned. And fo felling from 
 the c Truth, they fell from their c efiate, throwne 
 down d from Heaven to Hell, there to be referved 
 in d chaines of darknefs unto the judgment of the 
 great day • that day, when Chrift fhall fill up their 
 meafureofrrr^, in a e full and finall condemnati- 
 on of them to Eternall torments. 
 
 §. 10. And now, as God in mercy and love hath 
 fet and appointed the a good, holy and ele& An- 
 gels under b Chrift, to be c mini-firing Spirits for 
 the benefit of his Children in their d diredtion,prote- 
 (Sionand comfort 5 fohath he in judgment and 
 wrath pe rmited and ordered the e Evill, Rebellious, 
 and Apoftate Angels, under Satan to be f [educing 
 Spirits , for the deceiving of the wicked by 
 
 their 
 
 Pfai.**.^ 
 
 b Eph.1.22 
 Col. 2.10. 
 c Eph.1.10. 
 Col. 1.20. 
 
 1 Mat. 1 2. 24* 
 Eph.2.2. 
 
 b 1 Chro.21.1. 
 Mat. 4. 1. 
 Luk.10.18. 
 Rev. 1 2.9. 
 
 ■ Joh.8.44. 
 Jude.6. 
 
 d Luk. 10.18. 
 
 2 Pet. 2 4. 
 Jude.6. 
 
 e Mat. 25.41. 
 1 Cor. 6. 3. 
 
 1 Luk.9.26. 
 1 Tirru$.2i 
 
 b Epb.i.20, 
 
 21,22. 
 
 ■ Heb.1.14. 
 
 Pfal.9I.II. 
 
 J P;ai.347. 
 Luk.2. 10. & 
 16.22. 
 Gil.j.19. 
 * Luk.8.2.& 
 9.41 
 f 1 Sam. 16.14 
 Joh.8.44. 
 
 1 Ki. 2,2. 21. 22 
 
 2 Cor. 2. 1 1. 
 
 &4-4- 
 Eph.2.2- 
 Rev. 12.9. 
 
Chap.? 
 
 a ita.6.5. 
 
 and 4$-7 
 b 1 Tim.f.21 
 
 c i Pet. 2. 4 
 
 d Matt. 18.10 
 Luke 20. 1 6 
 1 Tim. 5. 2 1 
 e 2 Pet. 2.4. 
 Jude v. 6. 
 Revel. 20. i o 
 
 EleUand Apoflate. 
 
 ¥ 
 
 fuggeftions 
 
 and fub- 
 
 3 Ephef.1.2 
 Coi.1.16 
 
 b Ifa. 6.2. 
 
 Dan. 8*. 1 6. 
 and 9.21 
 and 10. 1 : 
 
 Gen. 3. 24 
 c Dan. 10.13 
 
 their temptations 
 tilties. 
 
 §. II.. Thusdoth God make good the end he 
 aimed at in all his works of Creation and of Provi- 
 dence^ even to manifeft the a glory of his Name • 
 making fome of the Angels to be b Mirrors of his 
 free mercy, others c ^e^feofhisfevere Juftice, 
 both the Jubjetfs and examp les of his wifdome, ho- 
 linefs, and power. And now, as the A good Angels, 
 which (land, are confirmed in Blijfe above all fear \%c e'vUAn- 
 of falling •, fo the e evill Angels, which are S e// - 
 fallen, are plungd in mifery below all hope of reco- 
 
 God*s glory 
 manifefted in 
 both. 
 
 No fear to the 
 good ,no hope to 
 
 venng. 
 
 <* Heb.1.7, 14 
 
 Gen. 1 8. i,8 
 
 §. 12. Among the Angels in Heaven, there 
 are different a orders and degrees , all according to 
 their different 0/jfw and minifiries ^ and the b #4/#£f 
 or appellations given them in Scripture are not pro- 
 per to them in their naturall conftitutions, as Spi- 
 rits •, but in their virtuall operations, as Cheru- 
 bims, Seraphims, &c. and in their c temporary 
 Miniftrations, as Angels. Which name of An- 
 gels doth fignify them to be d Meffengers, being e- 
 fpecially imployed of God in the behalf of 
 man. 
 
 §. 13. And when the Angels fent from God ap- 
 peared in a humane fhape, they did but ajfume thofe 
 bodies in which they performed their Miniftries 5 
 putting them on, fuddenly formed of fome preexi- 
 ftent matter, and putting them off (as a man doth 
 his cloaths) asfuddainly refolvd into the fame 
 matter preexijlent. And thofe bodily atfions which 
 they performed, as eating, fpeaking, going, &c. 
 though they were aftions truly really yet were 
 they not operations properly vitally they did in- 
 deed proceed from a living principle, but were not 
 a<fted in a living fubjeft •, thofe bodies being only 
 temporarily affumed by theAngels 5 not hypoftatical- 
 ly united to them. §.14. That 
 
 What the or- 
 ders & names 
 of the good : 
 how given and, 
 conftituted. 
 
 How they af- 
 fum'd bodies 
 in their mini- 
 ftrations with* 
 men. 
 
 JVhatthe a&i-i 
 ons they per- 
 form d in 
 thofe bodies. 
 
4-tf 
 
 Concerning the Angels |Chap.o 
 
 What their 
 knovvlcdg, hoxc 
 increased and 
 perfected. 
 
 Yet 
 know not alt 
 things ■, not the 
 feerets of the 
 heart. 
 
 This God's 
 prerogative. 
 
 How they \now 
 the myfteries 
 of Grace. 
 
 How they ad- 
 monifh. 
 
 and 
 perfwadc. 
 yet 
 cannot favingly 
 enlighten or 
 convert. 
 
 this alfo 
 God's preroga- 
 tive. 
 
 §. 14. That excellent knowledge which the good 
 Angels had by a nature ,is much improved by what 
 they have by b experience, and is further increafed 
 by what they have from c Revelation, but made 
 incomparably excellent by what they have from 
 the d Beatific all vifion of God. Such (then) is the 
 fulnefs of intellettuall light in the Angels 1 that 
 what they know, is not apprehended in parts', by a 
 dtfeurfive reafonlng, but comprehended at once in 
 a c prefent intuition of their underftandin* ( 
 and this fo perfeii and clear as is without any 
 the leaft mixture of falfehood, or miff of Er- 
 rors. 
 
 $.15. But though the Angels are fo excellent 
 in knowledge tx. do they not know all things \ no,not 
 the *fecret thoughts of mans heart, but as they are 
 either revealed by Gods Spirit, or difcovered by 
 mans felf 5 he manifefting his affections by their 
 effects, his thoughts by their fignes , whether in- 
 ternal! in the foul, or external! in the body. To 
 b be (0 K*?ftoyvd<rn{ ) the fearcher of hearts, is the 
 Prerogative of God alone 5 And if the Angels know 
 not the c feerets of man s heart, much lefs can they 
 know the fecrets of God's counfel , but when re- 
 vealed : fo that the CMyftcries of Grace , are 
 not known to the Angels, but by Revelation from 
 God. 
 
 §. 16. The bleiTed Angels, as a our Spirituall 
 Councilors, they may by prefenting truth to the 
 mind internally admonifh \ as our Heavenly friends, 
 they may by fecret inflations privately perfmade-, 
 but they cannot by any faving enlightnings illumi- 
 note the mind, or by any effectual operation move 
 the will • for he who is (a %ffity&& ) the [e ar- 
 cher of the hearty he and he alone c is (■$ x * ? //e?ix7ifO 
 the Converter of the heart. 
 
 §. 17. When the holy Angels are tnifily em- 
 . ploy'd 
 
 a John 8. 44 . 
 b Luke ij, 10. 
 1 Cor. It. 10. 
 Ezek.10.3. 
 c Dan. 8.16. 
 
 &9.21. 
 d Matt. 18.10. 
 
 iCor. 13.12 
 
 3 1 Cor. 1. 1 1, 
 
 b Jcr.17.10. 
 Rev.8.27. 
 
 c 1 Cor. 2.x 1. 
 
 a Matth.2.20. 
 
 &3.19. 
 Ads 27.23 
 b Heb.1.14. 
 
 c Pro.21.1, 
 Jer.$i.i8. 
 
Chap.yl 
 
 El eel and Jpojlate. 
 
 4-7 
 
 i Cor.n.io 
 
 Matt. 6.10 
 i Tim. 2.5 
 2.18. 
 
 Col. 
 
 ploy'd in their Minifiry^ for the feivice of God's 
 children, they ftill behold the face, of God, by 
 vertue of his omniprefence-, and though their Mini- 
 ftry be on Earthy yet are they faid to be in Heaven^ 
 though not in refpeft of place, yet in refped: of the 
 beatific all vifion^ for that, as wherefoever the Roy- 
 all perfon of the King is , there is the Court 7 fo 
 wherefoever the glorious prefence of God is, there 
 is Heaven. Wherefore, as the Labourer hewing 
 wood in the Stm-jhwe, fo plyes his work, as that 
 withall he enjoys the light, cheared with the warmth 
 of 'the re frejhing beams 7 fo the Angels performing 
 their Miniftry in God's prefence^ fo difcharge their 
 office, as that withall they enjoy their blefledenfs, 
 encompafs'd with the glory of the beatific all vifion. 
 
 §. 18. We allow the holy Angels a. due propor- 
 tion of our love, our a reverence, and our b imita- 
 tion, but may not robbe c Chrifi of the glory of 
 his mediation by making d them our mediators • 
 And feeing that Invocation of Prayer is a maine 
 e Part of Divine wor/hip* it muft be f appropriate 
 unto God, and therefore it cannot § without ido- 
 
 How the An- 
 gels enjoy Gods 
 prefence in 
 their minifcz. 
 tions to the 
 Church. 
 
 Aptly illuflra- 
 ted. 
 
 Pfal.50.15 
 Ifa.42.8 
 
 Rc Ud i § mI *Q l6 '\l atr y be applied unto Angels, who are our fellow 
 creatures, though far above us in the glory of their 
 creation. We may not invocate any, but him, 
 who is the h Angell of the Covenant, Cbrift Jefus^ 
 from whom l zfacob ( having received delive- 
 
 Mal.3.1 
 Gen.48. 
 
 1 2Kin.19.3f 
 Pfal.105.20 
 1 1 Cor.13.1 
 
 himielf ) 
 
 beggs 
 
 blefling 
 
 upon $ofepti 
 
 ranee 
 fons. 
 
 6. 19. What is the manner o£ working where- 
 by the Angels exercife and a&uate their power, 
 and what their manner of Utterance, whereby they 
 fignifie and communicate theinthoughts, we can- 
 not determine, becaufe it is not revealed -,- only this, 
 the former we believe to be a wonderfully effective, 
 the later to^ be b cleerly fignifcant, and both ex- 
 ceeding quick and fpeedy in the performance. So 
 
 that 
 
 What honour 
 rvee give the 
 good. Angels as 
 their due. 
 
 What wea. may 
 not give,#f not 
 being due. 
 Not mafe them 
 our mediators, 
 not invocate 
 them : and 
 why. 
 
 Their manner 
 of world no and. 
 o/utterance 
 not fyiowu.. 
 
 what ns I die vs. 
 of both. 
 
+s 
 
 Concerning the Angels, Chap.p 
 
 WhtX mem by 
 
 the tcn^ues of 
 Angels. 
 
 Wbxt Reafon 
 dittoes concer- 
 ning the fpeech 
 of Angels. 
 
 Hove different, 
 and bow agree- 
 ing rfiitb \bit 
 of Men. 
 
 that when the Scriptures tell us of the Tongues of 
 Angells, they are Metaphorically to be under- 
 ftood , of that Angelicall Utterance whereby they 
 outwardly maniteft , what they inwardly con- 
 ceive. 
 
 §. 20. Thus much Reafon dilates to us, That 
 the Will being EmpreflTe of all the faculties , doth 
 move the Understanding in it's intelle&uall opera- 
 tion, by whofe aciuall knowledge the. Will confines 
 within the limits of the Mind, a man (by that in- 
 wWrw^ofthcmentall conception) a fpeaks un- 
 to himfclf •, But if the Will requires it to be mani- 
 fefted without, and exposed to open view •, by the 
 outward word of voice, or b hand, or eye, or other 
 extemall figne, a man fpeaks unto another. But 
 in that language, or rather, Manifeftation of the in- 
 ward thoughts which is Angelic all , one Angell 
 fpeaks unto another (having no obfiacle of bodily 
 fubftance, and fo, no need of externall fign^ by the 
 onely act of the Will, as willing, what he knows or 
 defires himfelfe , to be rhade known and manifeft 
 unto another. 
 
 §.2 1. With men, the Secrets of their heart are kept 
 
 hid by a double obfiacle, that of the fl^Y/,and that of 
 
 the Body 3 fo that the thoughts of the heart which a 
 
 man wils not to be reveal'd at all, arc kept hid horn 
 
 the Angels, as loch up by the will 5 and when a man 
 
 wils his thoughts to be known, if he declare them 
 
 not, they are kept hid from Men as vaiPd with the 
 
 Body 5 for, though the mind be neer fo open as un- 
 
 locktbythe will, yet not being cxprefs'd by fome 
 
 fenfible figne, fuch is the thick wall of flefli, that we 
 
 fee it not. But with the Angels, being fpirititall 
 
 fuhfiances, the only door to fhut in, or let out the 
 
 fecrets of the Mind,is the Will,(ot\\ztj\o fooner doth 
 
 one Angel will that another know, but the other pre- 
 
 fently knows what that Angel wils. 
 
 ^. 22. It 
 
 Mauh.9.3,4 
 
 b Luke 1.12 
 
Chap.pl 
 
 EleB and Apoftate 
 
 fl> 
 
 1 1 Coi'.l^.I. 
 
 Judep. 
 
 Mat. ii. 14 
 and 31.32. 
 
 »» If; 
 
 1.14.12, 
 
 c Joh.8.44. 
 d Joh.14.6. 
 Rev. 14.6. 
 
 e Eph. 1.22.23 
 f Eph.1.10. 
 
 a Mat 13.19. 
 & 16.15 
 Eph.6.12. 
 b 2 Pet. 2.4. 
 Jude6. 
 c Luk.10.18 
 d 1 Cor.2.11. 
 & 11.3 
 Eph. 6.1 1 
 Jam. 2.19. 
 
 §. 22. It is confonant then to Reafon, that the [ 
 fpeecb of Angels , is the fame with that ofSoules t 
 when feparate from their Bodies - 7 even an aft of the 
 Wit ordering the conceptions of the Mind to be ma- 
 nifefted to another. For that, remove the wall of 
 flefli, and the foul then needs no door of the mouth 
 for the mind to come forth at, by voyce to fhew its 
 felf •, the Will ordering the counceptions to be ma- 
 uifefted, is language enough to fpeak the intentions 
 of the mind, for others (whether Angels or foules 
 feparate ) to apprehend . This then is the 
 voyce and language of an a Angell , even, a wil- 
 ling another to know, what he wils by him to be 
 known. 
 
 §. 23. The Sin of the Apoftate Angels, which 
 was the caufe of their fall, we cannot particularly 
 difcern, becaufe the Scriptures do not plainly dis- 
 cover. We fuppofe it to have been a fin immedi- 
 ately againft the Son of God, accompanied, or ra- 
 ther compleated with the a Sin againft the Holy 
 Ghojl, in an irreconcileable hatred, and enmity a- 
 gainft that truth, of which they were in confeience 
 fo fully convinced 5 Upon b .Satan's pride and en- 
 vy at Chrift's perfon did follow his malice and 
 c hatred of Chrift's Truth, even the d etemall Go- 
 fpel of his Incarnation, as ordained of God in hu- 
 mane nature e to be the head of the Angels, £ uni- 
 ted to the body of his Church. Which malice 
 and hatred of Chrift and his truth, Satan hath ever 
 fince profecuted by bloudy persecutions rais'd againft 
 his Church, by horrid blasphemies and Herefies 
 vented againft his perfon in his Divinity \ 
 his Humanity, and the offices of his Media- 
 tion. 
 
 §. 24. Though the evill Angellsare a fpoiVd 
 of grace by their fin, and b involved in darknefs by 
 c their fall \ yet are they eminent in d knowledg 
 H by 
 
 Bow the fame 
 with that of the 
 fouls feparate. 
 
 What the Cm of 
 the Apoftate 
 Angels. 
 
 Satans malice 
 againft Chrift} 
 and howefpeci- 
 tf/typtofecuted. 
 
 What- the 
 knowledge of 
 the Apoftate 
 Angels. 
 
5o 
 
 Concerning the Angels, |Chap.o 
 
 bow en ere as' d« 
 
 bow not fore- 
 tell events. 
 
 bow foretell 
 tbem. 
 
 The end of all 
 diabolicall pre- 
 di&ions. 
 
 wby not to be 
 allowed of. 
 
 Whit tbe power 
 of tbe evill An- 
 gels. 
 
 bow exerci fed. 
 
 What tbeir 
 namesyZHi tow 
 proper and com- 
 mon. 
 
 by their Nature^ and this much e heightened by 
 long experience in the world, and from divine f re- 
 velations in the Scriptures-, yea by s frequent con- 
 tents with the good Angels, yet can they not h fore- 
 tell future events, by any light of foreknowledg in 
 and from themfelves •, but what they do foretell are 
 either fuch things as they find foretold by the holy 
 Prophets ^ or prepared in naturall Caufes^ or fuch 
 things as they know already defignd, being privy 
 to the good, and i afliftants to the wicked defignes 
 of men ♦, or fuch things as by fome evident fignes 
 they conjeffure^ or by fome feeming probabilities 
 they pn 'fume • • but whatfoever is the prediction or re- 
 velation from the evill Angels D it is intended to k de- 
 ceive and f educe •, to mifchiefe and dejlroy •, and ther- 
 fore ! neither is to be fought for, nor to be allowed 
 of -, all complyance with Divells being a 
 m renouncing of God, and thereby a ruine to the 
 foul. 
 
 $.25. As the Evill fprits are eminent in know- 
 ledge fo are they alfo a mighty in power , yet a power 
 b limited and reftrained, God holding them fall: in 
 the Chain of his Providence •, fo that, when made 
 executioners of his wrath, they are-kept c fubje<5t to 
 the command of his will. By divine Permiffion and 
 Providentiall ordination it is, that the Evill fpirits 
 exercife their d power in the fire, in the air, in the 
 waters, and on the earth ♦, upon trees, upon beads, 
 and upon men. Some e men they a&ually poffefle, 
 fome they f wickedly pervert, fome they seargerly 
 oppofe, but all they h daily tempt,and with the J be]? 
 they often prevail, though not fo as k fully to over- 
 come and finally to deftroy. 
 
 §. 26. The Prince of the apoftate Angels is cal- 
 led by thofe a names in an eminencie of Evill, which 
 will fit all the reft in their proportion of Evill. He 
 is called fometimes the b Dive I (the c Accufer) with 
 
 lies, 
 
 e Eph.tf.n.ir, 
 
 f Mat. 4.6. 
 
 and 8.29. 
 Jam. a. 19. 
 s Judep. 
 h Ifai.4.rj. 
 
 * 1 Ki. 22.21* 
 22 
 k Mar. 1.36. 
 Aft.16.17,18 
 1 Dcut.ij.i, 
 
 Eph.6.11. 
 11 2 Cor. 6 14, 
 
 Eph.5.11 
 1 Mar. 1 2.19 
 
 Eph.6.1 2. 
 b Job I.I 2. 
 
 and 1.6. 
 1 Pet. 5.8. 
 : Mar.S.^i 
 Rev.7.2.^. 
 d Job. I.I 2. 
 
 i6.i£ 
 Eph.2.2. 
 Revel.7.2.3. 
 e Luk.8.50. 
 Mu.8.16. 
 r Luke 22.?. 
 Ad.c.j. 
 Eph.z.2. 
 i Zech.^.f. 
 
 1 Thef.2.i8. 
 b 1 r e r.y.8. 
 
 2 Tim.2.25. 
 
 1 1 Chron.n.i 
 Luk. 22. 5 1. 
 
 k Gen. j. 1 5. 
 
 Pfal.ji 
 Luk. 12.61.61 
 Rom. 16. 20. 
 
 3 M3t.27.41 
 Luk.10.t7. 
 
 b Joh.8.44. 
 
 I Joh.$.8. 
 c Rev. 12. 10 
 
C hap . 9 1 EleB and Jpoftate 
 
 1i 
 
 d Mat.4.5. 
 1 Thef.3. 5. 
 c Mat. 1 $. 1 9 
 Eph.6.t6. 
 r Luk.io. 18. 
 Aa.26.18. 
 
 s Mat. 1 $. 2 5 
 Luk.10.19 
 h Rev9.11 
 i Rev.20.8 
 k 1 Sam. 16. 14 
 1 Mat. 13.25. 
 Rev. 1 2 12,13 
 *7 
 
 m Mat ^24.24 
 Luk.21.18 
 n 2Thef.2.io 
 11.12 
 
 1 2Thcf.2.9 
 
 h Deut.13.1.2 
 Mat. 24. 24. 
 
 ■ Aa.8.13. 
 
 d Exod.7-ii 
 and 8.7. 
 
 « Pfal.72.18 
 and 136.4. 
 
 f Joh. 10.25 
 Aft. 2. 22. 
 
 a Mar. 16.17. 
 20 
 
 lies, reproaches & calumnies accusing God unto man, 
 and man unto God.Somtimes the d Tempter, by evil 
 fuggeftions ftill (oliciting unto fin. Sometimes the 
 e wicked one , being full of iniquity himfelf, and ever 
 prompting others unto w'ickednefs.Somtimes^/v^ 
 (the Adverfary ) fetting himfelf againft God and 
 Chrift, the good Angels and holy men, raifing and 
 promoting enmity and contentions. Sometimes the 
 § Enemy and the h Deftroyer, raifing i feditions and 
 wars to deftroy nations, k diflentions and divifions 
 to ruine families^ * perfections and Herefies to infeft 
 the Church. In all which God doth manifefl the ri- 
 ches of his wifdome, znd greatnefs of his power •, to 
 theory of his mercy, and the advancement of his 
 Juftice, in m the gracious falvation of his chofen ,znd 
 the n juft condemnation of the wicked. 
 
 §. 27. By his fubtilty and power Satan doth 
 work his a lying wonder s,dzzz\x!ix& in themfelves,and 
 intended by him for the deceiving of others •, yea, 
 fometimes he doth work b true fignes, yet thereby 
 aims he at the deftru&ion of truth \ which true 
 fignes^ though they feem wonderful, yet are they not 
 fuch wonders as are truly c called Miracles. For 
 they cannot be any Jupernaturall Effects, being only 
 the events of fome Naturall Caufes^ d which Satan 
 by a fecret fubtilty doth compadt, not by any pro- 
 per power doth produce. Every fupernatural Effect 
 muft needs be the iflue of a fupernaturall Caufe , 
 which is God $ and e he alone who did wonderfully 
 create the world without matter pre-exiftent, can 
 powerfully create wonders without means coopera- 
 ting 5 and fuch were the f glorious Miracles of 
 Chrift, whereby he did teftifie the divine power of 
 his God-head. 
 
 §. 28. Wherefore, if the Divell could work true 
 Miracles to perfwadejfa//e Doctrines, then w T ere Mi- 
 racles a weake and infumcient a argument to con- 
 
 H 2 firm 
 
 Cjo£s glory 
 manifeftei in 
 all. 
 
 The wondcrfull 
 working of Sa- 
 
 tan, 
 
 Why not true 
 miracles. 
 
 all miracles are 
 from God. 
 
 fucb the mira- 
 cles of Cbri ft. 
 
 Why not fuch 
 the workings of 
 Satan. 
 
jt Concerning the Angels } &cc. IChap.o 
 
 The punish- 
 ment 0/ the c- 
 vill Angels. 
 
 1. o/lofle. 
 
 2. c/fenfe. 
 
 firm the true faith. Befides, that is a true Miracle 
 which is above the or^er of created Nature^ and fo 
 above the reach of any created power, whether it be 
 in the good Angels or in the Evill. As for thofe 
 b Diabolicall impoftures (then ) wherewith Satan 
 doth delude the fight and deceive the fancy, how- 
 ever they may teem c prodigious operations, yet 
 are they indeed but airy apparitions. 
 
 §. 29. The Evill Angels by their Apoflacj incurr 
 a double punifhment •, of loffe, and oifenfe. Their 
 puni(hment oi loffe, in being a caftout of Heaven, 
 their punifhment of fenfe, in being b tormented in 
 Hell} which torment is not only that of inward an- 
 guijh, made more accurately griping by horrid de- 
 jpair, but alfo that of outward flames, made more 
 horridly dreadfull by c outer darknefs. And the 
 Apoflate Angels (xhoua\\ Spirits) become tormented 
 mthfcorchwgs from the infernal flames, as the fouls 
 of men ("though Spirits) become affe&ed with pain 
 from their diftempered bodies. The manner is won- 
 derfull, the meafure inconceiveable, the Truth reall. 
 And feeing that among contraries^ as the reafon, fo 
 the faith of the one doth cleer and confirm the rea- 
 fon and faith of the other 5 therefore we may 
 conclude, That if there be a Vive/l, there certainly 
 is a God • and if Evill Angels to ferve the Di- 
 vell, thenfure£<W Angels to attend that God •, 
 And if there be an Hell of torment for the wic- 
 ked, then fure there is an Heaven of joy for the 
 godly. 
 
 How tormented, 
 with the infer- 
 nxll&re. 
 
 How the do- 
 drine concer- 
 ning Dive Is 
 helps to confirm 
 the faith of 
 God. 
 
 — „ 
 
 CHAP 
 
 1 Sam. 28. 
 12,13 
 Aa.8.9,11. 
 c 1 Sam.28.1j 
 Aft. 8.9.10 
 
 a Luk.io.i* 
 2 Pec. 2.4. 
 b Mat. 25. 4. 
 
 Luk. 10.18. 
 c 2 Pet. 2.4. 
 Jude 6. 
 
;c 
 
 ap 
 
 10. 
 
 n 
 
 jer.51.15. 
 b Pfai.19.1. 
 
 c Rev.4. 11. 
 
 d Rom. 1.20 
 
 e Mat.16.16. 
 
 17. 
 
 Gen. 1.16. 27 
 
 3 Gen.2.7. 
 Luk.23.46. 
 
 Aa.7-59- 
 b Pfal.49.15. 
 Mat-io. 28. 
 
 & 22.32 
 Phil. 1.23. 
 1 Pet. 3. 19. 
 c Col. 3. 10. 
 d Eccl-7'i5>. 
 e Eph.424 
 Luk.3.38 
 
 3 Rom. 5. 13 
 b Gen. 2. 25. 
 
 C H A P. X. 
 
 Qoncerning the ejlate of Man before bis Fall. 
 
 T 
 
 §. 1. * ■ iH'at a efficient vertue whereby the 
 world was made, and which in the 
 b world as in its effect is manifefted and 
 declared, doth not relate to the fubfiftence and Per- 
 fons^ but to the ejfence and c Will of the Deity $ ther- 
 fore though by the common nwrfo of creation is 
 made d known Gods eternall^TPer and Godhead,yet. 
 ', e notthemyftery of the Trinity. But when God 
 'doth form man^ to denote the excellency of his 
 J creature, and to declare fomewhat of the Myftery of 
 (the Trinity in the plurality of the perfons) he calls a 
 Icouncell (as it were) for mans creation^ and propo- 
 feth himfelf as the pattern of his Being : Let us (faith 
 God, even Father, Son, and Holy Ghoft) Let us 
 make man in our image^ after our Itkeneffe •, thereby 
 imprinting in man a conformity to the Divine na- 
 ture 5 yea fome refemblance of the Perfonall fubfi- 
 ftences. 
 
 §.2. This conformity unto the Divine Nature 
 wherein man was created as the image of God, did 
 appeare moft of all in the Soul^ much in the body^ in 
 xheperfon^ andintheftate of man before his fall 
 Man's Soul in its nature did (in fome proportion or 
 analogies reprefent God in his eflence 5 as being a 
 fubftance a fpirituall and b immortal^ as God is » 
 endued and adorned in his underjlanding with c per- 
 fect knowledg, in his will with d liberty, in his affec- 
 tions mth purity, and in all his faculties with e ho- 
 linefs and righteoufnefs. 
 
 §.'3. That conformity in man to Divine Nature 2 mnfpea of] 
 in refpecft of his body, did confift in a a fecret harmony hk b °dy- 
 (notvifiblelhape) ofthe/wtt 5 and in aa b excel- 
 lent 
 
 By the common 
 works of crea- 
 tion** manife- 
 ftedtbcwil and 
 power of the 
 God-head. 
 
 not the my fiery 
 of the Trinity. 
 
 That clearly 
 manifefted, this 
 darkly pcfen- 
 in mans creati- 
 tion. 
 
 Created in 
 God's image. 
 
 Wherein the i~ 
 mage ofCjodin 
 
 man 
 
 did 
 
 con- 
 
 1 Inrcfpcft of 
 bisfoul. 
 
54- Concerning the 8/late of Man ICap.io. 
 
 $. Inrefpeclof 
 bit perfon. 
 
 ThU peculiar to 
 to man above 
 rta woman- 
 
 W oman other - 
 voifeequM to 
 the man. 
 
 4. In refpeft of 
 Jbaeftatc. 
 
 lent beauty (not externall figure ) of the whole • fuch 
 was the beauty of the body from the vertuous luftre ' 
 of the foul, as is the light of the lanterne from the 
 bright (tuning of the candle. Yea, the members of 
 mans body re pre feat unto us the attributes of God's 
 nature •, and therefore as the farts of the Jews ta- 
 bernacle did c bear the image of heavenly myfteries, 
 fo do the parts of man's body bear the image of the 
 divine attributes •, fo that we fay the d Eye of 'God, 
 to denote his wifdome and knowledg $ the e arm of 
 God, to intimate his power and ftrength •, the f hand 
 of God , to fignifie his prote&ion and provi- 
 dence. 
 
 §. 4. That part of God's image in man which 
 relates unto his perfon, doth confift in that So<ve- 
 raignty and dominion given a him of God over the 
 creatures, being b placed in Paradife as his royall 
 feat, the c beafts of the Earth there made fubjetf to 
 him. And fuch is the excellency of this reprefenta- 
 tion of God, in foveraignty and dominion, that 
 Kings and fudges of the earth are therefore called 
 Gods. And this part of God's image is peculiar to 
 1 e above the woman, who in all particulars elfc 
 is equall to the man, having her Originall being cor- 
 refpondentto her Conjugall condition, being £ ta- 
 ken out of man , not from the head, or feet, but 
 the fide •, and fo to be , not his Miftrifle , or 
 his Hand-maid , but his s Ajjbciate, h neer in 
 relation , and deare in affe&ion each to o- 
 ther. 
 
 §. 5 . Thus man who was fpirituall and immor- 
 tall in his foul, who had knowledg and wifdome 
 in his understanding, liberty and uprightnefs in his 
 will, integrity and moderation in his affections, an 
 harmony and foundnefs in his members, Soveraign- 
 ty anddomimioninhis^^^, muft needs have a 
 felicity and bleflfcdnefs oiefiate, and fo be (in his 
 
 propor- 
 
 « Heb.8 j. 
 & 9.25.14. 
 
 d 2 Chr. iu.9. 
 Plal.11.4. 
 Jcr.32.19 
 e Deut.jj.27. 
 Exod.6.6. 
 f Pfa. 139.10. 
 &I45-16 
 
 1 Gen.1.26. 
 1 Cor. 1 1.7. 
 b Gen 2.8. 
 c Gen. 1.19. 
 
 d Pfal.3 2.6*. 
 e 2C0r.11.8j9 
 
 f Gen. 2.22. 
 1 Cor. 1 1. 8 
 s Gen. 2. 18. 
 
 Eph.?.22 3 2$ 
 
 h Gen. 2. 22, 24 
 Eph.5.28, j j. 
 
Cap.io, 
 
 
 before his Fall. 
 
 11 
 
 a Gtn.96. 
 b Gcn.i.i7. 
 Rom.6.23. 
 
 3 Gen. 1. 26. 
 
 b z Cor.4-4* 
 Col.i.i*. 
 Heb.i.j. 
 Joh.149. 
 1 Tim.3.16. 
 c Job.i:6 
 Mat.zz.30. 
 d Gen 9.6. 
 1 Cor. n. 7- 
 
 proportion and meafure ) a compleatc a /j»4gf of 
 God, who could not know mifery b till he knew fin, 
 and fo not ceafe to be happy, till he did ceafe to be 
 holy. 
 
 y.6. Befides this Image of God in a conformity 
 to his divine nature, there is in man forae likenefs 
 of the Trinity in a refemblance of the perfonall fub- 
 fiftences \ Which may be found, either in thofe 
 three faculties of the foul, the Underftanding, Me- 
 mory and Will, which three faculties have but one 
 foul , and the foul is one and the fame in all the three 
 faculties: orelfe, in the frame and order of mans 
 intelle&uall nature and operation, for that in one 
 and the/d^fpirituall Being, the underftanding doth 
 beget the Word of the mind, the image of it felf, in 
 which it knows \ and from both iflues a Biletiion in 
 the Will, whereby it loves : which is fome like- 
 nefs , though no perfeft Image of the Tri- 
 nity, 
 
 §.7.Wherfore,when God faith, a Z<^ us make man 
 in our own image, after our likenejf'e $ thofe words. 
 After our likenefs, we underftand aright (^5»y«7/x« f ) 
 by way of exposition to thofe words, In our Image h 
 andfo, they intimate unto us what this image is • 
 not of identity, but of analogie $ not of effence, but 
 of quality •, that being b proper unto Chrift, this 
 common unto c Angels and (, Man. Man^then)being 
 made in God's image, and after his likenefs, doth 
 denote a dijlanceo£&\vcx{\iyj& welas declare a near- 
 nefs of fimilitude. Indeed Chrift, and Chrift a- 
 lone, is the ^/?J? and £^#4// image of God, being 
 coefjentiall, and coeternall with the Father 5 fo that, 
 God's image is in Chrift, as that of the King in his 
 connaturall Son , by generation 5 but in man, as 
 that of the King in his publick Coyne , by im- 
 preflion. 
 
 §.8. It is an infeparable ^r^r/)? of Man s foul. 
 
 InzWman a 
 complete image 
 
 ofGod. 
 
 What the re- 
 femblance of 
 the Trinity in 
 man. 
 
 What mofi pro- 
 perly meant by 
 thofe -words of 
 God in the cre- 
 ation of mail) 
 After our like- 
 nefs. 
 
f 6 Concerning the Eft ate of Man 
 
 The foul's im- 
 mortality not 
 loji by the fall. 
 
 Whit the 
 change in man 
 by hhfuli. 
 
 in its analopicall conformity to God's nature, to 
 be tmmortau •, which could not be loft by the 
 fall - 7 for that , in man degenerated by Sin , 
 as in man regenerated by Grace, the change 
 is reall , but not effentiall •, it is in a qualities, 
 but not in fubftance $ it is in the gifts and ha- 
 bits of the mind, and thereby in the excellency^ not 
 in the effence of the foul •, And as not in the fouls 
 effence , fo nor in its effentiall powers and pro- 
 perties 5 man by his fall doth become indeed b bru- 
 tifhjzut not a brute. c Like the beafts in fenfuality, 
 but not a beafl in reall truth. 
 
 §. 9. The foul then in all men continuing to be 
 immortal!, immaterially it muft needs be immortally which o- 
 therwife could not be capable of an a eternall reward 
 in the godly, or an b eternall pwijhment in the 
 wicked: and needs muft the foul be immortal, which 
 is fpiritually begotten of c immortalljW, and nou- 
 riih'd by d incorruptible /iW-, which, together 
 with our whole Chriftian faith , would become 
 e vain , yea perilh in the foul's mortality : 
 So that we cannot profeffe the Religion 
 of Chrift , if we deny the immortality of the 
 foul. 
 
 §. 10. The foul is not a pre-exiftent in its felf 
 before it is united unto the body by infpiration 
 from God • but as in the b primitive being of the 
 foul in Adam^ fo in the fuccefsive beings of fouls in 
 all men *> The c foul is then infufed by Creation, 
 and created by infufion when the body is prepared 
 by a fit * organization of the parts, made capable 
 to receive it. Whofe Roy all feate is in d the heart, and 
 by its (analogically) omniprefent power and infi- 
 nite effence in its little world^ it a&uates c the whole 
 body, and each member according to the feverall 
 difpofitions of the Organs. And the foul thus in- 
 fpired or infufed, it is not (de Deo) of God in his 
 
 effence-, 
 
 When the foul 
 U created and 
 infused into the 
 body. 
 
 what it's prin- 
 tipall feat, and 
 how it informs 
 
 the body. 
 
 a Col. 3. 10. 
 Eph.4.24. 
 
 b Jer.10.14. 
 Pf.49.12.20, 
 
 1 2 Cor. 5, 1. 
 Rom. 2. 7. 
 1 Pet.1.4. 
 b Mat.2?.4. 
 Mar. 9 43-44 
 c 1 Pet.1.4. 
 J Joh.6 .?i. 
 e 1 Cor. 15.13 
 14 
 
 a Rom. 9. 11 
 b Gen. 2.7 
 
 c Num. 16. 22 
 Zach.12.1. 
 Col.1.17 
 Joh.f.17 
 * Exo.i2i.22 
 d Deuc.5.29. 
 and 6. 5 
 and 30.14 
 Plo. 23.26 
 Heb.8.10. 
 e 1 Cor. 1 2. 
 
 I4,&c- 
 
Cap.io| 
 
 before his Fall. 
 
 V 
 
 f Rom. 1 1.36. 
 g Ad.17.2-8. 
 Heb.12.9 
 
 a Eccl.12.7 
 Ifai. 57.16 
 1 Pet -4.9 
 
 b Gen.2.23 
 
 c Luk.23.46 
 Hebn.9. 
 
 a Heb.12.12, 
 Rev. 6. 10. 
 
 efTence$ but f (a Deo) from God in his power, and 
 fo it is o his offspring by way of efficiency, in a con- 
 formity of divine habits in its qualification, not by 
 an identity of divine fubftance in its Confti- 
 tution. 
 
 §. 1 1 . In mans primitive integrity, Reafon being 
 fubordinate unto God, and the inferior faculties (wb- 
 ordinate unto Reafon , Man was in a proportion 
 polled of all vertuestfomc in habit. {hough not in acf, 
 fome both in act and in habit. Thofe vermes which 
 did imply an imperfe&ion in mans eftate, were in 
 him only according to their fiabiu , and not their 
 acls^ as mercy and repentance, which implyesmi- 
 fery and fin. Thofe vermes which did imply no- 
 thing repugnant to mans created perfedion, were 
 in him, both according to their habits and their acJs 
 as Faith, Hope, and Charity •, Juftice,Temperance 
 and Chaftity-,and the like. 
 
 §.12. Seeing the foul doth receive its being by 
 a creation, it cannot be (cxtvzduccd)propagatedby 
 generation -,as if the foul were from tne foul as light 
 is from light, or the body from the body $ for then 
 fure, Adam would have faid b of Eve, that flie was 
 Jpirit of his fpirit^s well zsflefh of his Jlejh; neither 
 can that be by natural generation,which is incorrup- 
 tible in its nature-,y tzfimple and indivifible in its fub- 
 ftance 3 now fuch is the c foul of man. 
 
 §. 13. Yea, the foul being an immateriall and 
 immortall fubftance, fnbfifting in its felfe, and fo, 
 a having the operations of life without the Body, it 
 cannot be by Generation^ but muft have its being 
 by Creation •, otherwife, as it begins its being with 
 the Body generated, it fhould ceaje to be with the 
 Body corrupted, and thereby could not be immor- 
 tall. Wherefore to fay the foul is propagated by 
 carnall Generation, were to deny it's immor- 
 tality , and therewith overthrow the Faith , 
 
 I and 
 
 How the foul h 
 the off-ipring 
 ofGod. 
 
 How pofllft of 
 all venues in 
 its integrity. 
 
 The foules of 
 men not propa- 
 
 gated. 
 
 and why. 
 
 Efpecully pro- 
 ved from their 
 immortality. 
 
5 8 Concerning the Eflate of Man 
 
 Wbxt the im- 
 mortality o/hu, 
 mane nature. 
 
 and 
 from whence. 
 
 and 
 bow loft. 
 
 How fome bo- 
 dies [aid to be 
 incorruptible. 
 
 and 
 
 pow the bodyes 
 of our fir ft Pa- 
 rents. 
 
 Whit and bow 
 great things 
 God did that 
 Man ihouid 
 tiotfin. 
 
 and 
 
 what be would 
 hive done that 
 Man fnould 
 not die. 
 
 and deftroy our Chriflianity. 
 
 §. 14. Befides the immortality of the foul in its 
 fpintuall fubftance, man in his primitive eftate had 
 an immortality ot humane nature, not whereby he 
 had no power to dy , but whereby he had a 
 power not to dy •, from his Originall righteoufnefs 
 he had a power not to fin, and from thence did flow 
 that his primitive immortality in a power not to dy, 
 a death being a punishment, and fo a confequent of 
 fin. 
 
 §.15. Yea fome Bodies wee acknowledg in- 
 corruptible^ either in refpeft of their Matter, or of 
 their Form, or of their Efficient •, amongft which 
 were the Bodies of our firft Parents. The Heaven 
 of Heavens was created incorruptible, in refpedi of 
 its Matter, as having no capacity of, nor propenfi- 
 on to any other Form then what it already hath. 
 The Bodies of the blejfed fhall be raifed a incorrup- 
 tible in refpeft of their form, as having thereby con- 
 veyed to them fuch an endowment of immortality, 
 as (hall preferve from all corruption. And the Bo- 
 dies of our fiv&Parents were kept incorruptible in re- 
 fpedl of the efficient, God communicating to them 
 a prefervative power by effe&uall means, the Tree 
 of life appointed for the preventing of corruption, 
 whilft they continued in their innocency. 
 
 §►16. That man (hould not fin, God gave him 
 a a cleer knowledge and an b upright Will 5 he gave 
 him a c firm law, fene'd with a gracious promt fe 
 upon obedience, and a dreadfull threatning upon 
 tranfgreflion 5 and he gave him a vifible d facra- 
 ment to fignifie and feale what waspromifed, and 
 what was threatned . All this God did, that man 
 {hould not fin •; and had not man finned, more 
 would God have done, that he (hould not dy : he 
 would have preferved him from outward violence, 
 by e divine protection and the f Miniftry of An- 
 
 pels • 
 
 1 Gen. 2.17. 
 Rom. 6. 2$. 
 
 
 Co!. j. 10. 
 Eccl.7.19 
 Gen. 2. 17 
 
 Gen. 2.9. 
 
 ( P.a.pi.T. 
 
 & 121.34 &c. 
 
 Pial.34.7 
 
 & 91. 11. 12 
 
Cap. 
 
 10 
 
 before his Fall. 
 
 19 
 
 Gen.1.2,9. 
 
 & 2.16 
 
 h Gen.j.21 
 
 1 Gen. $. 14. 
 Heb.11.5. 
 1 Cor. 1 J. J 1 
 
 1 Gen.3.6.11, 
 11,17. 
 
 b Gen. 1 27. 
 & 1.17 
 
 *Gzni.i6. 
 
 Ecd.7.i9 
 
 c Exod.10.6. 
 
 gels * he would have fupplfd him with continuall 
 /W from the wholfome sfruitsofapleafant P**rd- 
 <///e 5 he would have prevented all diftemper, decay 
 and diflblution, from ficknefle , age, and death, 
 by the vertue of temperance and the h tree of life • 
 yea after his temporall eftate of an earthly happi- 
 nefie , God would have ' tranflated him to 
 an heavenly habitation of etemall blefled- 
 nelfe. 
 
 §. 17. Originall right e oufneffe was not fuch, as 
 that thereby man hand no power to fin, for the 
 a event (hews the contrary •, but fuch, as that ther- 
 by man b had a power not to fin % which Originall 
 righteoufnefle was a * con-naturall endowment, no 
 fupematur all gift, and therefore had it been tranf- 
 mttted fyom Adam in his ftanding, as the privation 
 thereofis/>r^^m/inhisfall, unto his whole po- 
 fterity-, For that, being the righteoufnefle of mans 
 nature, not Adams per jon, it did belong in an equal 
 right unto his Pofierity as to himfelf •, and fo fliould 
 have been tranfmitted ( not by vertue of any femi- 
 na\\ power, but of c divine ordination ) to all after 
 generations. 
 
 §. 18. Wherefore feeing Originall righteoufnejfe 
 was to have been propagated with the humane nature 
 rf man had not fallen, it could not be any fupernatu- 
 rail gift 5 and feeing Originall righteoufnefle is 
 wholly loft, and yet mans Recife all nature retain d 
 in his fall,it could not be from any natural principle^ 
 therefore we fay it is betwixt both, a connaturall en- 
 dowment. It did not flow from any principles of 
 man's nature, but was given to man with his nature 
 to be a naturall principle of A&uall righteoufnefle 5 
 And ( feeing oppofitafunt unitts generis ) Originall 
 fin being oppofite to Originall righteoufneffe •, as 
 I originall fin is become a naturall deformity, fo was 
 ( originall righteoufnefle a naturall integrity y and 
 
 What original 
 
 righteoufnefs 
 
 roasy 
 
 and hoi* to have 
 been tranfmit- 
 ted to Adam's 
 pofterity. 
 
 Why f aid to he 
 a connaturall 
 endowment. 
 
 1 
 
 with 
 
6o Concerning the SJlateofManfrc. iCap.io. 
 
 The will the 
 chief feat of 
 criginall rigb- 
 teoufncjfc. 
 
 What its cjfen- 
 tiall liberty is. 
 
 Wo it the li. 
 berty of con- 
 trariety is, and 
 why not ejfenti- 
 tiallto the mil 
 
 Whit that of 
 
 contradiction 
 
 Fj 
 
 andwky not d- 
 
 fentiall to the 
 
 will. 
 
 In what it is 
 . neceffary that 
 the will have a 
 K berty of con- 
 tradiction. 
 
 with man's nature, to have been tranfmitted by pro- 
 pagation to Adams pofterity. 
 
 §. ip. The infeparable property of the will (the 
 chief featofOriginall righteoufneffe J is this, that 
 it act freely without conftraint, either in choofing 
 or in refufing what is prefented unto it by the under- 
 ftanding. And this is the liberty, which is fo ef- 
 fect iall to the will, as that without it it were no will. 
 And therefore it is to be found in God and in Chrift, 
 in the Angels and in Divels •, yea in man whether it 
 be in his eftate of innocency, of fin , of grace, or 
 of glory . The liberty then which is effentiall to the 
 will, doth not confift in a liberty of contrariety, 
 which implies an indifferency to obje&s fpecifically 
 different, as a good and evill, for then fhould not 
 the will of G od, nor of Chrifl, no, nor the will of 
 Angels, or of the blejfed, have its liberty, feeing 
 they cannot will what is evill, being b perfectly con- 
 firmed in good. 
 
 §. 20. Yea, it is not abfolutely neceffary to the 
 freedome of the will, that it have a liberty ofcontra- 
 diction,bcmg indifferent in the exercife oftheaft, 
 to wilLc«^not to will $ for that the bleflfed Angels 
 and Saints in heaven do freely love and praife God, 
 yet can they not a forbeare or fufpend the aBs of lo- 
 ving and of praifing him •, fure, the will, as in the 
 defire,fo much more in the enjoyment of its laft end, 
 it neceffarily wils, and yet freeky too. It cannot but 
 will, yet without any externall force, or inter- 
 nal coacfion, being b wholly poffefl with a delight- 
 full complacency in its object That the will then 
 be free in a liberty of contradiction , is neceffary 
 only in the ufe of means., which admit of delibe- 
 ration-, not in the defire or enjoyment of the laft 
 end and chief good, to which the will is carried by 
 2 mtuvdll propenfion, not a voluntary election, and 
 fo excludes all preceding deliberation. 
 
 6. 21. Such 
 
 Deut.30. 19 
 
 b Heb.12.i3 
 Rev. 14. 1 3. 
 
 S.ti 
 
 a 1 Co;-. 1 
 Rev.4-S. 
 &7 
 
 Pfal. 16.17 
 & 1 1. if 
 & 36.8 
 
Cap. ii. J Concerning the Covenant ofjVor^s^c. 61 
 
 a z Cor.3,17 
 
 k Gen. 6. ?. 
 Job 15. 16. 
 
 c Gal. u i7- 
 Phil. z. 13. 
 
 a Gen. 1. 27. 
 b Col. 3. 10. 
 Ifai. 40. 13. 
 
 Rom.u. 33,34 
 
 d Deut. 29.29 
 f Pfal. 143.10 
 Matth. 6. 10. 
 
 * Pfal. 40. 8. 
 Jerem.31.33. 
 Rom. 2. 15. 
 s Exod. 34.28 
 
 a Exod.34.28 
 Deut. 9. 10. 
 Jer. $1.51,32. 
 
 Heb. 8.9,13. 
 b Lev. 18. 5. 
 Ezek. 20. 11. 
 Rom. 7. 10. 
 .& 10. $. 
 Gal. 3. 12. 
 c Lev. 18. 5- 
 Ezek. 20. 11. 
 Rom. 7. 10. 
 & 10. j. 
 3al. 3. .12. 
 
 §. 21. Such a liberty of will then as is /iw only 
 to good, is in a God, andinChrift, in the Angels, 
 and in the BlefTed $ fuch a //£«?jp of will, as is 
 free only to ei////, is in the Divels, and b in the wick- 
 ed 5 and fuch a liberty of will as is free both to 
 good and evilly was in man in his ftate of innocen- 
 cy, and is in him in c his ftate of grace. In Adam 
 then before his fall, there was not any thing of 
 coaffion from within, or of enforcement from with- 
 out, to compell him to will or do what was good, 
 or what was evill, whether it were in things Natu- 
 rally Civilly Morally or Divine. 
 
 I What is the li- 
 berty of will in 
 God>™Chrift, 
 in the Angels, 
 and in the Blef- 
 r'ed. 
 
 Whit in the 
 Divels, and in 
 the wicked. 
 What /'nman 
 in the ftate of 
 innocence, and 
 of grace. 
 
 CHAP. XL 
 
 (Concerning the Covenant of Works, and 
 the Fall of man. 
 
 *. 
 
 1. 
 
 MAn being made in a God's Image, 
 had a perfect b knowledge of God's 
 will 5 not that c ab folate and fecret 
 will of God , which is the Caufe of all Being 5 
 but that a conditional and revealed will of God, 
 which is the e rule of man's working. Which mil 
 of God, was to be & law to man-, and K^idam in 
 his creation, had this f law written in the table of 
 his heart, the fame in fubftance with the Deca- 
 logue^ sthat law of the ten Commandements, 
 which afterwards ifrael had written in tables of 
 ftone. 
 
 §. 2. God having given man a law, he further 
 entreth with him a a Covenant. This call'd the 
 Covenant of 'Works. In which the b promife on God's 
 part, is the confirming man in his created eftateof 
 life, holinefle, and happinefle : The c condition on 
 
 man's 
 
 Adam had a 
 knowledge of 
 G o£ swill per- 
 fect in it's 
 kind. 
 
 What the Law 
 to Adam. 
 
 How the fame 
 with the Deca- 
 
 102 
 
 uc. 
 
 What the Co- 
 venant of 
 
 Works. 
 
6z Concerning the Covenant of Wor\s y C ap.n. 
 
 What the Teal of 
 the Covenant. 
 
 The triall of 
 mans obcii- 
 ence. 
 
 Man kfi to the 
 ufe of his free- 
 will } 
 
 Tempted by 
 Satan, 
 
 TranfgrefTeth 
 in eating the 
 forbidden fiuit. 
 
 Satan s bait 
 to catch man. 
 
 The fubtilty of 
 Stuns tempta- 
 tion. 
 
 Hn order and 
 progrejfe in it. 
 
 man's part, is perfeft obedience unto the a whole 
 law of his Creatour, according to the full extent 
 of his revealed will. This Covenant God feals in 
 a folemne ratification with that Sacrament all Tree, 
 the e Tree of Ufe. 
 
 §.3. Thus God having made firm his Cove- 
 nant, he doth put man upon the triall of his obedi- 
 ence^ a forbidding him to eat of the tree of know- 
 ledge j fetting on the prohibition with this com- 
 mination, b that in the day he eateth thereof , he 
 (ball furely dye. So that as upon mans performing 
 the condition, God freely promifed by covenant 
 a Blefsing of life • fo upon his breach of the Co- 
 venant, God feverely threatned in juftice the curfe 
 of death. 
 
 §. 4. Now God having entcr'd a Covenant, and 
 feal'd it, enafted a probatory law, and publifh'd 
 it 5 he leaveth man ( a fWnifh'd with fufficient pow- 
 er) to the ufe of his free will, for the triall of his 
 obedience. And here the b Divell in malice to God, 
 and envy to man, making ufe of the c Serpent, by 
 the fubtilty of his fuggeftions, deceiveth Eve ; and 
 by the plaufible importunity of her d perfwafions, 
 feduceth Adam to a breaking the Covenant of his 
 God, by eating the forbidden fruit. 
 
 §. 5. That which Satan (in his temptation)doth 
 labour by fubtil Sophiftry to perfwade, is this, That 
 manjbouldnot dye though he did eat, but JhoM be 
 like God, when he had eaten. This poyfon the Di- 
 vell firft prefents unto Eve, in a covered cup, words 
 of a dark, dubious, and perplcx'd fenfe, by a way 
 of interrogation, {yea, hath God faid?) the better to 
 catch at her anfwer, and purfce his defigne : And 
 when by his queftioning, he hath b brought God's 
 Command into queftion • he prefently c takes away 
 the commination (which God hath fee as a bar to 
 his law, left man fliould break in, and tranfgrefle 
 
 his 
 
 d Deut.i7«*6. 
 Luke 10. 2 j, 
 26,27. 
 Gal. 3. 10. 
 J. mi. 2. 10, 
 Genef. 2.9. 
 & j. 22. 
 Prov. j. 18. 
 
 a Gen. 2. 16,17 
 
 Gen. 2. 17. 
 
 1 Ecclef. 
 
 7.18 
 
 John 8 
 
 44. 
 
 c Gen. 3. 
 
 3 
 
 z Cor. 1 
 d Gen. 3. 
 1 Tim. 2 
 
 1,2, 
 &C 
 
 6. 
 .14. 
 
 a Gen. 3. 1. 
 
 b Gen. 3. $. 
 c Gen. 3. 4. 
 
Cap. ii. 
 
 and the Fall of man 
 
 ^ 
 
 J Gen. *. ?, 
 
 Gen. 2. 17. 
 
 a Gen. 2. 17. 
 & 3. 11 
 Exod. 20. i,2 
 b Gen. 3. 5. 
 
 6. 22. 
 
 c John 8. 44. 
 
 d Jam. 2. 8. 
 
 e Matt. 22.36, 
 
 37>38,4<> 
 Rom. 13. 10. 
 
 a Jer. 4. 22, 
 Pfal. 14. 2. 
 
 his command) and to God's fevere threatning he 
 d oppofeth and enticing promife •, which he fets on 
 withafalfe crimination caft upon God- and as a 
 glofs to his lye,he gives a rare commendation of the 
 fruit, feemingly made good by the very denomi- 
 nation of the Tree, the e Tree of knowledge of good 
 and evilly which name it had of God, not from 
 the conftitution of it's nature, but of his ordi- 
 nance^ with refpeft to the event of mans fin fore- 
 feen. 
 
 §.6. Th.t enormity and hainoufneffe of \yidanis 
 fin, is not to be fought for in the tafte, or in the 
 fruit, or in the tree, which prefent but a low efti- 
 mation of the fin, to a feeming meanneffe of the 
 fad: 5 but it is to be fought for in the a high con- 
 tempt of the Divine Majefty, and Law, in the b frond 
 affectation of the Divine Dignity and Likenejfe-, yea, 
 in the horrid Afofiacy of preferring Satan's word 
 before God's, and thereby turning from God in 
 his truth, to a fiding with Satan in his c lie. The 
 fin then of our firft Parents, it was no light, trivi- 
 ally or fingle fin, but indeed a maffe or heaf of hai- 
 nous, horrid, and manifold impieties, even to a 
 violation of the whole Decalogue, in a totall breach 
 of that d Roy all Law of love, which doth e fill up 
 both tables in what concerns God, our neighbour, 
 and our felves. 
 
 §.7. In this tranfgrefsion of Adams, the con- 
 courfe and complication of many fins, it is doubt- 
 full and difficult to determine which was the firft 
 fin •, the erroneous a judgement of the underftan- 
 ding, that muft neceffanly go before the evill ele- 
 ction of the will in order of nature : yet we con- 
 ceive the under (landing and will, byerrour and e- 
 vill choife, did in one and the fame inftant com- 
 pleat the fin, and thereby became the firft inter- 
 nail principle of evill in man, whether that evill were 
 
 a 
 
 The Tree of 
 knowledge of 
 good and evill, 
 why fo called. 
 
 Wherein the 
 tiainoufncile if 
 Adams tranl- 
 grcifion doth 
 
 mfift. 
 
 hove 
 a violation of 
 the whole Law. 
 
 Whit was 
 man's firft 
 Cm, h doubt full, 
 anifo difficult 
 to determine. 
 
 What the firft 
 incei-nall prin- 
 ciple of evill 
 in man. 
 
(54- Concerning the Covenant ofJVorfy, |Cap.n. 
 
 Adam's Cm wm 
 from himfelfe 
 freely without 
 force. 
 
 Adam's fin in- 
 currs God's 
 cuife of death 
 
 upon himfelfe 
 andhUpolhii* 
 
 Why upon hk 
 pofterity. 
 
 Adxm propa- 
 gates the curfe 
 and the fin too -, 
 
 and this in pro- 
 pagating hU 
 nature. 
 
 a fin either of vain confidence, or infidelity, or of 
 pride, orofcovetoufnefs •, one of which moft pro- 
 bably was (which is not necefTary to be determined) 
 the firft fin committed by Adam in his ^ipoftacy. 
 And thus, that K^ddam finned, was not by any a en- 
 forcement either of pofitive decree in God, or of 
 b irrefiftible temptation in Satan •, or of c evill difpo- 
 fition in himfelf -, But at the faggeftion of the Divell 
 K^idam mifufing the liberty of his will, of his own 
 accord did d tranfgreffe the command of his God, 
 and thereby became guilty of fin and lyable to the 
 curfe. 
 
 §. 8. Thus the Act of difobedience committed by 
 Adam of his a own free-will, bringeth upon him the 
 curfe of death , infli&ed of God in his juft judgment, 
 and not only upon himfelfe in his perfon, but alfo 
 in his b pofterity •, for that God entered not his co- 
 venant with Adam as he was one man^ but as he c re- 
 prefented all mankind, of which he was the Root and 
 the Head; And therefore as by ^Adam's obedience, 
 all his Pofterity fhould have received the reward of 
 life promifed $ fo equall it is, that upon Adams difo- 
 bedience^ d all his pofterity fhould undergo the curfe 
 ofafe^threatned. 
 
 §. 9. And thus, as the blefsing of the covenant 
 had not reftcd in ^/fdams perfon, fonor doth the 
 a curfe , and as not the curfe, fo nor doth the *fw • 
 But both fin and curfe being feated in b humane na- 
 ture^ as well as Adams perfon^ Adam propagating 
 his nature, doth propagate alfo his fin, and with his 
 fin the curfe of Death. So that,as many,as by na- 
 turall generation defcend from Adam^ are c fhapen 
 in iniquity 5 and conceived in /?#, d children of difobe- 
 dience^ and children of wrath, fubjeft to e temporall 
 and eternall death. 
 
 §. 10. Now that no man may queftion the 
 \goodnefs and faftice of God, in giving Adam a 
 
 free- 
 
 a Jam. 1. 1 1 
 
 b Jam. 4. 7 
 L Eccl.y.i?' 
 
 a Rom.j.i4.ij 
 
 Eccl.7.29 
 
 b Rom. $.18.19 
 '■ Aa.17.16. 
 1 Cor. 15. ii. 
 is 
 
 d Rom-5 .14.15 
 
 Rom.?. 12 
 b Eph.z.g. 
 
 Pfal.ji.f 
 
 d Eph.2z.$ 
 e M.it.io.ztf 
 Rom. 6. 23. 
 
Cap. ii. 
 
 2 Gen,i.i6 
 
 b Deut.30.1p 
 
 and the Fall of Man. 
 
 61 
 
 1 Job 4.18 
 
 & 15.15 
 Joh.4.44. 
 Jude6. 
 Gen.z.17 
 
 b Mai. 3.6 
 Jam. 1. 17 
 c z Cor. 5.1 
 Luk.20.36. 
 i Pec. 1.4 
 
 free-will, whereat he knew Sin and Satan would 
 enter and deftroy him \ we acknowlcdg free-will 
 to be a * necejfary pivt of the pure naturall being of 
 man, and fo likewife of Angels \ therefore, that God 
 might make the Angels intelligent Spirits , and 
 Man a rationall creature, necejfary it was that they 
 fhould have a will, which will in its pure naturall 
 conftitution muft have its freedom, in a b liberty 
 to good and evill ; for that the will doth become 
 free only to good, is from confirming grace - 7 free 
 only torn//, that is from degenerating /# 3 free 
 both to good and evill, that is from pure na- 
 ture. 
 
 §. 11. Seeing then, it was abfolutely neceflary 
 that Angels and man, being intelligent and ratio- 
 nail creatures,{hould have a will • and having a will, 
 it was abfolutely neceffary that will fhould be free •, 
 and being free, it was abfolutely necelfary that 
 freedome fhould be in a liberty to good and evill ^ 
 either God muft not have maae them fuch creatures, 
 or he muft make them fuch wils. For God cannot 
 do what implies a contradiction in the thing, not 
 from any deficiency in God, but from an incapacity 
 in the .creature-, indeed to be free only to good by 
 nature, is the perfection of Gods will, whofe will 
 thereby becomes the very Rule of goodnefs. 
 
 §.12. Befides, the a mutability of ejlate in An- 
 gels and man, to the manifeftation of Gods juftice 
 andmercie, doth depend upon the liberty of their 
 will to good and evill-, fothat to have created An- 
 gels and men in this perfection of will, as free only 
 to<*ood, had been to have created them immutable 
 in their eftate , whereas to be fuch by nature, is 
 b proper unto God, and incommunicable to the 
 creature, which is not made fuch but by grace, and 
 that grace made c perfed in glory. 
 
 §. 13. So that, to take away liberty from the 
 
 K will 
 
 God's good- 
 nefs juftifytd 
 in givwg Man 
 a free-will, 
 though be knew 
 the Vivel would 
 thereby enter 
 and deftroy man. 
 
 how 
 it veto neceffa. 
 ry that man 
 fhould have a 
 will', 
 and that will a. 
 liberty to good 
 and evilL 
 
 To have made a 
 rationall crea- 
 ture without a. 
 will, or a will 
 without ifs li- 
 berty, doth im* 
 ply a contradi- 
 ction. 
 
 The mutability 
 of eftate in An- 
 gels and man 
 did depend upon 
 the liberty of 
 the will. 
 
 To be immuta- 
 ble by nature u 
 peculiar unto 
 God. 
 
66 . Concerning the Covenant of Worlds y j Cap.n. 
 
 will, is to take away the will from man •, and to 
 take away the will from man, is to take away man 
 from the Creation, and to take away man from the 
 creation, is to take away much of the manifeftation 
 of God's glory in the exercife of his mercy and ju- 
 ftice,as well as his wifedome and power. Wherefore 
 though God gave man a free will, whereby Satan 
 entred upon the foul to dcfcoy Adam^and fw entred 
 upon Adamf.o deftroy his pofterity, yet can we not, 
 in common equity ,lay man's fall to God's charge. 
 
 §. 14. To flop the mouth of all irrationall rea- 
 foningr, we make this reafonable inftance by way 
 of apt illujlration. In the building of an houfe it is 
 
 Man's fall not to 
 be laid to God's 
 charge. 
 
 Illuft rated by a 
 fit [imilitude 
 
 where man can- 
 not fatisfie his 
 rcafon,^ U rea- 
 fonable that be 
 exercife his 
 faith. 
 
 god's will was 
 permitting and 
 difpofing in 
 mans jail. 
 
 So that as God 
 did not wHl 
 mans fall, fo 
 nor was man's 
 fall without 
 God'swilL 
 
 neceffary, that for ufe, conveniency and being, it 
 have a door, which is made of fufficient ftrength to 
 keep out the thiefe, fo the inhabitant have fufficient 
 care to keep it fliut. Now if the thiefe by fair words, 
 not violent force, get entrance and fpoyle the goods, 
 whofe is the fault i the workman's that built the 
 houfe, or the inhabitant's that fet open the doores i 
 With the application we flop and curb mens curiofi- 
 ty, that it do not run or rulh them into blafphemy^ 
 and where they cannot fatisfie their reafon, they are 
 taught to exercife their faith - and with devout 
 praife, to take a part in that heavenly Anthem, 
 a Great and marvellous are thy works, Lord God al- 
 mighty ljufl and true are thy w ayes, thou King of 
 Saints. 
 
 §.15. This then we affirm as certain truth ,that, In 
 man s fall, a God was neither compelling,nor com- 
 manding,nor perfuading-, but permitting and difpo- 
 fing. A"nd thus,though God did not will mans fall, 
 yet was not (indeed could not be) mans fall without 
 God's will 5 for if the b hair of man's head cannot, 
 fure, the head of all mankind could not 5 if one poor b T 
 c Jparrmv cannot, fure, ourfirft Parents,znd in thrift f< Mat.io.V 
 whole humane Stock, could not fall to the ground, 
 
 uni- 
 
 Rev. 1 $. $. 
 
 1 Pfal.y.4 
 Hof.i^ 
 
r 
 
 ap 
 
 ii. 
 
 and the Fall of Man. 
 
 d Rom. 5.18 
 
 * Eph.1.8.9.10 
 Rom.o.ia.zS- 
 
 Jer.17.5 
 
 b 1 Chro.28.p 
 Pfal.9.10 
 
 univerfally fink into the gulph d of fin , and guilt of 
 death, without the will of God - 7 whofe will did 
 certainly determin to permit and order mans fall, to 
 the greater manifefiatton of his own glory, and the 
 higher advancement of man s happinefs in a graci- 
 ous redemption by Chrift. 
 
 §.16. Thus, as God did not pofitively will, fo nor 
 did he properly mil mans fall •, for if God had 
 wiWd that man fhould fall, man falling muft have 
 derogated from his goodness and holmefs [ and if 
 God had will'd that man fhould not fall, man fal- 
 ling muft have derogated from his wifdome and 
 power •, but God neither willing nor nilling, but 
 permitting and difpofing mans fall, doth manifeft 
 the glory of all his attributes, in the advancement of 
 his mercy and jujlice •, his mercy, in that a grace he 
 vouchfafeth by Chrift to his Church ^ and his ju- 
 ftice, by b thofe judgments he executeth upon fin in 
 the world. 
 
 §. 17. God ordered man to be tempted for his 
 triall y left him (in that temptation) to himfelfe, 
 for his Conviction •, and permitted him to be over- 
 come for his punijhment. In the triall he proves 
 mans obedience , in the conviction he difc overs 
 man's weaknefTe, and in the punijhment he doth 
 correal his a vain confidence •, his vain confidence, 
 in trufiing to his own ftrength, and not feeking by 
 prayer the afliftance of his God 5 who, as he gave 
 Adam a power in his nature, whereby he might 
 have obeyed, if he had willed •, would alfo have 
 given him a further power in his triall \ whereby he 
 had will'd that he might have obeyed, b if he had 
 fought it of God . And thus, having obtained fo 
 much grace by creation, as to have a power, wher- 
 by, if he 'had- will'd, he might not have finned.-, he 
 had certainly obtained more grace by prayer, fo as 
 to have had a power, whereby he neither might 
 K 2 have 
 
 ^7 
 
 Hovp ordered 
 to hU glory and 
 man's < 
 
 Why God did 
 neither pofi- 
 tively will, nor 
 properly nill 
 mans fall. 
 
 JVby God orde- 
 red man to be 
 tempted, left 
 bim y and per- 
 mitted bim to 
 be overcome* 
 
 Adam loft the 
 ajjiftance of 
 God, by not 
 feeking it in 
 prayer. 
 
 What ftrength 
 Adam bad by 
 creation. 
 
 and t • ' 
 Whatde might 
 have had by 
 prayer. 
 
6% Concerning the Author y Caufe y d^ture$Zzo.\z % 
 
 Why God can- 
 not be [aid to be 
 the caufe of 
 mans fall. 
 
 Why /;* permits 
 fin. 
 
 Why god can 
 not be the Au- 
 thor and caufe 
 of fin. 
 
 It's firft Ori- 
 ginall in the 
 . Divell. 
 
 how by him in 
 Adam. 
 
 Hm the foun- 
 tain and caufe 
 of Jin h In our 
 felves fallen in 
 Adam. 
 
 have finned nor have will'd it * being approved in 
 his triall and confirmed in his conquefi . and fo 
 eftablifh'd in grace , and made perfeft in hap- 
 pinefs. 
 
 §. 18. God cannot properly be the caufe, of what 
 he doth not pofitively will . Seeing then he did not 
 pofitively will man s fin, he cannot properly be the 
 caufe of man s fall. His determining to permit ^nd 
 decreeing to order mans fin and man's fall, doth 
 declare his wifdome and power, without the leaft im- 
 pairing of his holinejfe and juftice •, it doth fpeake 
 him in his providence an all wife Difpofer, not an 
 unjuft Author of fin 5 for that his a infinite goodnefs 
 is fuch, as would not permit evill in the world, 
 were not his infinite power fuch, as out of that b evill 
 to bring a world of good. 
 
 CHA P. XI I. 
 
 Concerning the Author y Caufe y Nature y and Ad- 
 juncts of Sin. 
 
 § 
 
 >-|— ^ 
 
 He a $»fi and holy God, who doth 
 b hate, c forbid, and d punifh Sin 3 
 cannot poflibly be the e caufe and 
 Author of Sin, which indeed had its firft ? birth and 
 being from the Divell, and to w r hich Adam s vo- 
 luntarily betrayed himfelf in the exercife and abufe 
 of his free-will, by h confenting to the Divels fug- 
 geftions, which had in themfelves no power to 
 force , though permifsion from God to per- 
 fwade. 
 
 §.2. And thus by Adam fin a entred into the 
 world, upon whofe fall, we find the Originail foun- 
 tain and efficient ( or more properly deficient ) 
 
 caufe 
 
 >Pfal. 147.9 
 
 1 Joh.i.j 
 
 b Rom.6.20 
 
 2 Cor.4.6 
 
 1 Pfal.99.97 
 & 145. 1 
 
 Ifa.26,7 . 
 Jer.12. i 
 Rev. 1 y. j 
 b Pfal.97 10 
 Heb.1.9 
 Rev. 2.6 
 c Exod.20.5 
 &c. 
 
 Lev.11.44 
 d Exod.34.7 
 Jer.9.8.9 
 Amos 3.2 
 
 Jch.f 14 
 e 1 Joh.i.f 
 
 & 1.16. 
 Jam. 1. 13. 18 
 Joh.8.48 
 I Joh.3.8 
 3 Eccl.7. *9 
 h Gen. 3.6 
 Mac. 4. j. 
 
 3 Rom. J. 1 2 
 
c 
 
 ap-i2, 
 
 and AdjunBs of fin 
 
 6 9 
 
 b Jer. 10. 14, 
 
 Rom. 1. 2i. 
 
 & 7- 14. 
 
 c Rom. 7.14. 23 
 
 d Jam.i.i4,i? 
 c Matth.j.28. 
 
 3 Pfalm. j 2. 5. 
 
 it* & ™* 
 
 Ads j.j. 
 
 Ephef. 2. j. 
 
 How aduall 
 jfo is brought 
 forth. 
 
 caufe of fin to be in our felves •, for, having loft 
 that harmony , and brokin that fubordination of the 
 appetite to the will, of fenfe to reafon, of the body 
 to the foul, and of all to God, man is become e- 
 ven in his beft and higheft faculties b fenfua/l, and 
 carnall 7 fo that, fenfe overcoming reaion, and the 
 appetite overfwaying the will, the will doth over- 
 rule all, to a leading the whole man c captive into 
 fin. And thus the true caufe of man's fin is in 
 man's felf$ for that, d Luft conceivingjnthc c Wil's 
 confenting, atfuall fin is brought forth. 
 
 §. 3. It is not then anycoa(5Hon or conftraint 
 of necefsity in fate, any force or fore-fight of pro- 
 vidence in God, or any compulfion or power of 
 Temptation in Satan, but the perverfenefTe and con- 
 fent of a will 'in man, which is the proper caufe of 
 his fin. Wherefore all thofe places of facred Scrip- 
 tures^ vibxch wicked men do nw/?againft truth, and 
 blafphemous mouths retort upon God to the ma- 
 king him the Authour of fin^ do all declare and 
 chiefly intimate that wonderfull wifdom and infi- 
 nite goodneffe of the Almighty, who, as a power- 
 full Difrofer, not a bare SpeBatour^ doth order 
 the evill a&ions of the wicked to his glory, yet 
 not any way partaking of the evilly b though pow- 
 erfully aflifting in the action. 
 
 §.4. God it is who a refiraines the wicked 
 from fin 5 fofar is he from prompting them for- 
 ward unto wickednefie : But as the Lion let loofe 
 from his chain y of his own cruell nature doth de- 
 vour and J]? oile- y fo h the wicked let loofe by divine 
 Providence for the execution of God's wrath, c of 
 their own corrupt difpofitions they rufh into mif- 
 
 b Jer. Ji. 20. 
 John 19. 11. 
 
 3 Gen. Ji.29. 
 
 Num. 22. 22. 
 2 Tim. j. 8,o. 
 1 Per. <. 8. 
 
 1 Sam. 16. 14 
 
 1 King. 22. 22 
 Ezek. 14. 9- 
 
 2 TheC 2.11,12 
 Rev.20. 7,8. 
 
 d Gen. 50.20. 
 Ifai.47. 6,7. 
 Ads 2. 23. 
 
 chief and fin : d yea, the fame Affions are good 
 and holy in refpedof God, as ordered to a good 
 end, even the advancing his juftice and mercy 5 
 which yet are finfull and abominable in refpeft of 
 
 man, 
 
 What tbofe 
 Scriptures /»- 
 timate in their 
 truths which 
 wicked men 
 wreft, to make 
 God the Au- 
 thor of fin in 
 their blaftbe- 
 my. 
 
 God reftraihs 
 from fin^doth not 
 rompt to fin, \ 
 
 The wicked rufh 
 into fin, when 
 not reftraitfd. 
 
 How the fame an 
 ft ions are holy in 
 refpet? of g d x 
 yet finfull in 
 re(peft of the 
 wicked. 
 
70 Concerning the Juthour^Caufe^J^atureJCsLpAz. 
 
 It is no excufe 
 to the rvicfiedy 
 that they fulfil 
 God's fecret 
 will, when they 
 difobey his 
 will revealed : 
 and why. 
 
 rnan, as contrived to an evill end, even the<fatiating 
 their malice and fiiry. And thus, when e wicked 
 men are raifed up to be a fcourge for the punifh- 
 ment of others, it is from God's moft juft and ho- 
 ly will •, but the malice, covetoufneffe, Cruelty, and 
 other evils which they commit in their executing 
 this punifhment, are all from their own corrupt and 
 vile affections. 
 
 §.5. And though true it is, the wicked do per- 
 form a God's fecret will, his will of purpofe, even 
 when they difobey b his revealed will, his mil of 
 precept -j yetbecaufe God's revealed will is the rule 
 of our obedience, to difobey that, though we per- 
 form the other, it c is fin. So that, it can be no 
 excufe of fin in man, or imputation of unrighteouf- 
 neffeinGod, that the wicked whil'/l they fin (yet 
 not in their fin) actually do what he by his fecret 
 counfel and eternal decree hath appointed to be done: 
 d becaufe they do it, not in obedience to God's juft 
 will, but in pur [nance of their own unjuft wilfulnefs. 
 
 §.6. Befides, God's purpofe and fore- knowledge 
 is not the caufeof what he hath decreed to permit^ 
 but of what he hath decreed toeffett; feeing God 
 then doth not will the commission , but the permission 
 of fin, he cannot be the caufe of it •, And that God 
 fhould will the permission of fin,is moft juft •, for that 
 otherwife, he fhould lofe the glory of his juftice s yea, 
 and of his mercy too : Of this we may be confident, 
 God is fo infinitely good^ that he would not permit 
 evill, were he not withall fo infinitely powerfully as 
 to a order that evill unto good. 
 
 §.7. Further yet, when God isfaidto a harden 
 malicious finners, he doth it not by adding more 
 fin, or infufing more malice, but by further with- 
 holdings or quite withdrawing his prace : and fo 
 
 e 2 Sam.i 2. 1 1 
 Ifai. 47. 6 >7 . 
 Ads z. 15. 
 &3.i 4j ij. 
 
 God mis the 
 permiffion,«ot 
 the commifli- 
 on of fin 1 and 
 
 why. 
 
 How God is 
 
 faid to harden 
 in Jin. 
 
 in juft judgement b giving them up ^unto Satan, 
 and their own c vile affe&ions, they truly and really 
 
 d harden 
 
 Rom. 9. 19. 
 
 Ads 2. 25. 
 
 1 John 3.4. 
 
 d Ads 4. 17. 
 Ifai. 104. &c. 
 
 a Rom. 8. z8 
 & ?. 20. 
 
 1 Exod. 9. iz. 
 Deuc. 2. $0. 
 It'ai. 6. 10. 
 
 & 29.10. 
 
 & 63.17. 
 Rom- 9. 18. 
 b 1 Sam. 1 6. 14 
 Pfal. 109.6. 
 1 Tim. 1. 20. 
 c Rom. 1. 24. 
 i6.z8 
 
and AdjunBs of Jin 
 
 7i 
 
 <* Exod. 9- 34- 
 Mat.13.14> 1 * 
 Heb. 3. i}, 1 * 
 Ads 28.26,27 
 
 a Rom. 3. 2,3. 
 1 Cor. 6.7. 
 
 b Rom. 4. 5. 
 c Rom. 5. i ?, 
 17,18 
 Job 34. 3 1 - 
 Jam. 3. 2. 
 d Ifai. 48. 8. 
 Job 31.3}. 
 Ifai. 3*. 5- 
 1 John 3. 4- 
 a Matth./6.i2. 
 
 & 23.16 
 Rom. 1.32. 
 
 &3.19. 
 
 &4.I5. 
 b Gen. 3. 10. 
 Heb. 10. 31. 
 c Rom. 1.32. 
 
 & 2.15. 
 d Gen. 4. *3- 
 Heb. 2. 15. 
 Heb. 10. 31. 
 
 3 Matth.15.11 
 Rev.22. 11. 
 
 b Prov. 3. 3 2 - 
 & 6.16. 
 Ifai. 1. if. 
 Jer. 16. 18. 
 c Ifai. 19. 2. 
 Hab. 1. 13. 
 -4 Jer. 3. if. 
 Dan. 9. 7 3 8. 
 e Ezek. 6. 9. 
 Job 42.6. 
 * Gen. 3.8. 
 Jer. 32. 33. 
 a Pro. 13. 21. 
 Jer. 18.8. 
 Amos 3. 1.6. 
 b Jer. 7. 19. 
 Mich. 7. 18. 
 c Deut. 29.20 
 Jerem. 7. 20. 
 d Deut. 32.35 
 Jerem. 51.6. 
 Rom. 2. 5. 
 
 d harden themfelves. Sin then is not prompted or 
 caufed by God, but fuggefted by Satan, or raifed 
 by lufiy and through confent of the will committed 
 by man. 
 
 §.8. And as fin hath no efficient, but a defici- 
 ent caufe, fo hath it no pofitive, but a privative 
 Being-, and fo cannot properly beana<5tion,which 
 is a naturall good, but the obliquity and crrour of 
 the action, which is a morall evill $ it is not the 
 work, but the evill of the work, in a deviation from 
 the ra/<? of righteoufnefle, b the Law of God,which 
 is the fin. And fin being in it's proper nature the 
 c offence of God's Juftice in the d tranfgreffion of 
 his Law, doth bring upon mzmguilt, ^pollution, 
 and a punijhment. 
 
 §. 9. The guilt of fin, is that whereby a man 
 becomes debtor unto God, bound over unto the 
 penalty of that law which he hath tranfgrefs'd. 
 From this guilt doth proceed an b honour $ The 
 c confcience terrifying the foule with a felfe ac- 
 cufing and condemning fentence, d made more 
 dread full by defp air. 
 
 §. 10. Befides this guilt of fin, which rela- 
 teth unto the punifhment 5 there is a a pollution, 
 which cleaveth unto the foul. Which pollution 
 
 doth make God to b abominate and abhorre 
 man, c hiding his face from him$ and doth make 
 man d with confufion of face to loath and ab- 
 horre himfelfe, and to f flie the divine prefence. 
 
 §. 11. The punijhment of fin-, that is, an z e- 
 vill of mifery infli&ed by God in the execution 
 of his vindictive juftice. Which tfufiice, as it is 
 provoked by fin, is calFd b anger and wrath •, as it 
 is more hotly incens'd to feverity, it is call'd c fury, 
 mtyealoufie - 7 as it denounceth fentence, and exe- 
 cuteth punifhment upon fin, it is call'd d judgement 
 and vengeance. 
 
 §.12. 
 
 Whatfm h in 
 it's privative 
 being. 
 
 What in it's 
 proper nature. 
 
 In 
 
 The feverall 
 adjun&s of Jin, 
 
 that 1. 
 it U guilt. 
 
 From whence 
 proceeds horror 
 attended with 
 defpair. 
 
 it's pollution. 
 
 whereby God 
 abhors man, 
 
 and 
 man himfelfe, 
 with a confufi- 
 on of face. 
 
 it's puniflv 
 ment. 
 
 God's vindica- 
 tive tfufticc 
 diverjly expreft. 
 
jz Concerning the Author ^Caufe > !?s(ature > 'Cap.ix 
 
 Why the guile 
 and punifh- 
 mem of fin U 
 infinite. 
 
 How allpunijh- 
 mentu equall, 
 and bow une- 
 quall. 
 
 The duration 
 ofpunijhment 
 U correfpondent 
 to the duration 
 of fin 5 and how. 
 
 How Cod's ju- 
 fiice dothpu- 
 nirh, and hii 
 mercy pardon 
 fin. 
 
 Penall fa:is fa- 
 ction is incon- 
 fijient with fins 
 rcmiflSon. 
 
 §. 12. The weight of the offence committed, I 
 is to be meafured according to the greatnejfe of 
 the perfon offended •, The a leaft violation then of 
 an infinite Majcfty muft incurre the guilt of an 
 infinite punifhment, which is b eternall death . 
 And thus all punifhment becomes equall exten- 
 fively, in duration of time, though not c inten- 
 sively in degrees of torment -, yea, as is our obli- 
 gation to the duty, fuch is our tranfgrefsion of 
 the command -, and as is our tranfgrefsion of the 
 command, fuch is the punifhment of our fin, all 
 of equall extent-, thetranfgreflion infinite, becaufe 
 the breach of an infinite obligation, and fo the 
 punilhment infinite, becaufe the penalty of an in- 
 finite tranfgreflion. 
 
 §.13. Thus the duration of punifhment doth 
 become correfpondent to the duration of fin •, of 
 the fin, not in refpeft of it's aft, which is tranfi- 
 ent, but of it's pollution, and of it's guilt, which 
 are permanent-, and fo a permanent, as that they 
 are eternall : wherefore feeing the leaft fin (with- 
 out the grace of the Spirit to fan&ifie, and the 
 mercy of God to pardon) is eternall in it's pollu- 
 tion and guilt 5 it muft needs be fo too in it's 
 b punifhment : c certainly excluding the finner from 
 life and glory, and d eternally fubje&ing him to 
 death and mifery. 
 
 §. 14. When God's juflice executah the punifh- 
 ment of wrath, a it is with refpeft to the guilt of 
 fin. And therefore when God's mercy doth far- 
 don the fin, he b remits the punifhment, by ac- 
 quitting from the guilt. So that, if God fhould 
 require penall fatisfa&ion when he haxh forgiven the 
 fin, it were as if a man fhould demand the debt , 
 when he hath c cancelled the bond % an ad: thjfcof 
 abfolute power, if not of direft injuftice-, and cannot 
 be fuppofed in the mod holy God, who doth forgive 
 
 fin, 
 
 a Gal. j. io. 
 Macth. 5. 22. 
 & iz.$6 
 
 b Rom. 6. 2$. 
 
 c Match. $. 22 
 & 11. 22. 24 
 
 x John 8. 24. 
 
 ' J John $. $6. 
 '■ Rev. 21. 27. 
 d Ezck. 18.20 
 
 a Lam. 5. 39. 
 Jcrem. 9. 9. 
 
 b Hcb. 8. i2. 
 
 c Col. 2.41, 
 
Cap.iz.J 
 
 Rom. 3.13 
 
 & y.xi. 
 
 Heb.p.28 
 
 Pet. 2. 14. 
 
 and Adjuncts of Sin. 
 
 71 
 
 Hcb.i2.9 3 io 
 
 b Heb.iz.7. 
 Rev. 5. 19. 
 c Job 1.8,9,11 
 Zcch. 13.9 
 J Phil. 1.29 
 
 and 2.17. 
 
 and $.10. 
 « Heb.12.11. 
 
 t Heb. 12.6. 
 
 1 Ifa.4$-7- 
 Amos 3.6. 
 b 2Chro.i9.7 
 
 Pfal.79.27 
 
 fin, but with refpeft to the d all-fuflicient fatisfa- 
 #/<?# of Chrift, who hath c borne away our fin, 
 by bearing of our punifhment. So that, the punijh- 
 ment of fin and its forgivenejfe are inconfiftent, 
 both in the nature of the thing, and by vertue of 
 the fatisfadtion of Chrift. 
 
 §.15. The afflictions then of the Godly, they 
 are not formal! punilhments, becaufe infli&ed of 
 God, not as an avenging $udg, but as a a provi- 
 dent /^/"/w, and fo are not intended for the fatis fac- 
 tion of his juftice(which is the nature of punifhment) 
 but either for the abolifhing and preventing of fin, 
 byway h of correction •, or for the proof and appro- 
 bation of grace, by way c oftria/l h or for the tefti- 
 mony and propagation of the truth,by way of hnar- 
 tyrdome. And thus the afflictions of the Godly 
 have in them the nature of € healing medicines, not 
 deftru&ive punifhments 5 they are the iflue of a f fa- 
 therly love, not the effe&s of an avenging wrath. 
 
 §. 16. To fay, that God punifheth fin with fin, 
 is a faying fo improper, that unlefle candidly in- 
 terpreted ^cumgrano falis) with a due proportion 
 of Prudence and of charity it is very finfull, even 
 unto blafphemy -, for that, God, and God alone 
 is the a prime Author of punifhment, but no wayes 
 and in no fenfe the b Author of fin. Befides, punifh- 
 ment and fin are as inconfiftent in their formal being, 
 as light and darknefs -, for (feeing Privative* are 
 beft known by their oppofite fofitives ) as the 
 good to which theevill of puniihment is oppofite, 
 and that to which the evill of fin is oppofed, cannot 
 be one and the fame good $ fo no more can punifh- 
 ment and fin be one and the fame evill ^ yea, fin is 
 an evill as being from the will, whereas punifhment 
 is an evill altogether againfl the will. 
 
 §.17. True it is, that the fame a thing, which 
 is finful, may be the punifhment of fin, yet not a 
 
 L fin 
 
 God doth not 
 punifli man for 
 the fin he for- 
 gives him . 
 
 What is formal 
 punifhment ; 
 and why the af- 
 flictions of the 
 godly are not 
 fuch punifh- 
 ments. 
 
 To fay , God pu- 
 nifheth fin with 
 Cm, is very im~ 
 proper: and 
 why. 
 
 Howtbitvehkb 
 U finful may be 
 the punifhment 
 of fin. 
 
74. Qoncerning the Author y Caufe 3 &c. |Cap.u. 
 
 yet not fin the 
 punijhment. 
 
 How fin and 
 punijhment are 
 formally incon 
 fiftent. 
 
 God's wifdom 
 and power in 
 ordering fin 
 & punijhment. 
 
 Puni foment the 
 concomitantly 
 confequent of 
 ftn y but not the 
 [me with it. 
 
 fin as a punifhment^ nor yet a puniihment as a fin. 
 That any thing is a puniihment inrlidted, is from 
 the juft ordination of God's Providence^ but that 
 the fame thing is a fin committed, is from the evill 
 deordination of man's ferverfnefs. Thus the b (laugh- 
 ter and (poil of the C aide am was a puniiliment infli- 
 cted by God's juftice upon J>udaks fin , yet the 
 c cruelty and covetoufnefs of the C aide am was a fin 
 committed by their owne malice in tfudaVs puniili- 
 ment. God then doth often funijh fin with that 
 which is finfull^ but not fo, as to make fin the pu- 
 nishment. 
 
 §. 1 8. Indeed, punifhment being the ^executi- 
 on of God's Juftice, and fin b the tranfgrefsion of 
 God's law, thefe two cannot poffibly fo confift to- 
 gether, as to make one to be the other, and thereby 
 God to be the Author of both , or the Author of 
 neither, which is equally abfurd and impious. Be- 
 fides, fin being the c diforder of the Univerfe^ is re- 
 due'd into order by puniihment, God repairing the 
 breach of his law, by the execution of his juftice, 
 the trangreflion by the penalty. And feeing God 
 doth order fin by punifhment; fure he doth not fu- 
 nifl) fin with fin,for that were more disorderly. No, 
 here is the wifdome and power of God, in his provi- 
 dence fo to order the fame thing which is d finfull in 
 refpeft of man's wickednefs, to be e righteous in re- 
 fpe<5t of his juftice, f even, in the juft puniihment of 
 fin 5 and this ; without any fuch abfurdity and impie- 
 ty of making fin to be formally % puniihment. 
 
 §. i p. Wherefore true it is, that fin, which 
 is the a meritorious caufe of puniihment, may fom- 
 times be its b concomitant or c confequent , but 
 not the fame with it, nor yet any proper effect of 
 it 5 for as darknefs is the confequent , not the 
 effed of the Suns with-drawing or with-holding 
 his light-, fo is fin the confequent, not the 
 
 effe<a 
 
 i Chron.36. 
 
 i4>i*,&c. 
 
 Ifa.47. 5,6. 
 & 5°-7,n, 
 I7,i8.&fi. 
 
 Deut. j 1.4. 
 ijoh.3.4. 
 
 Gen. 6. 5,6, 
 7,11,1^13. 
 
 1 Kin-ii.io 
 
 1 Kin. 1 2. 24 
 1 Kin. 11. 31, 
 
 Job 4.8. 
 Lam. 3.39. 
 Rom. 5. 10. 
 Rom. 1.24,28 
 
C ap . 1 3 . | Concerning Originall Sin . 
 
 7* 
 
 effeft of God's with- drawing or with-holding his 
 
 grace. 
 
 a Pfal.Ji.f 
 
 Ifa.18.8. 
 
 b Rom. $.12 
 c Rom. 5. 1 8.. 
 
 * A<fts 17.16. 
 Heb.7.9,10. 
 e Job 14.5 
 John 5.6. 
 
 - Rom. £.19 
 1 Cor. 1 5. 22. 
 t Gen. 6.5 
 
 Matth. 15.19. 
 
 a Gen. 2.17. 
 and 3.6. 
 
 h Gen. 1.16. 
 
 Ecclef.7.29. 
 Rom. 7.10,14 
 
 d John 3.6. 
 Ephef. 2.2,3. 
 e Luke 1.47 
 
 f Mat. 7. 16,1 7 
 
 Jam. 3. 11. 
 
 CHAP. XIII. 
 
 Concerning Ormnall Sin. 
 
 s, 
 
 o 
 
 Riginall Sin is that guilt and pollution 
 which feizeth us in a our mothers 
 wombs, in the firft Originall of our 
 humane being, and is either imputed or inherent -^ac- 
 cording to our fe^/ or »^»r^// capacity in the firft 
 Adam. As we were b %^//y in ^<*/» (he reprefen- 
 ting all mankind ) we have Originall Sin in c his a- 
 ituall difobedience/>///>#^to our perfon^ And as 
 we were d naturally in Adam (he the root of all man- 
 kind) we have originall fin, in his e propagated 
 corruption inherent in our natures 5 by that impu- 
 ted difobedience, we are wholly deprived of f all 
 originall righteoufneiTe, and by this inherent cor- 
 ruption, we are habitually ? enclined unto all a&u- 
 all wicked neffe. 
 
 $.2. We affirm, that originall Sin in Adams 
 Pofterity, doth formally confift in the -privation of 
 originall righteoufneffe , as it is an evill defect 
 a through Adam's default,we not having through the 
 demerit of his Sin, what we ought to have b by the 
 law of creation , and the c bond of Covenant with 
 our God 5 by the breach of which larv and Covenant 
 in Adam, it is, that whofoever defcends from him 
 by d naturall generation (even the e bleiTed virgin^ 
 the mother of Chrift not excepted) is therefore a 
 child of wrath , becaufe a chili of Adam^ com- 
 municating in his fin, by f partaking of his na- 
 ture. 
 
 L 2 §. 3. That 
 
 Whit originall 
 finis. 
 
 bow imputed 
 and inherent. 
 
 The unhappy 
 confequent & 
 e&foofbotb. 
 
 Originall fin 
 doth formally 
 confift in the 
 privation ofo- 
 riginall righte- 
 oufneffe. 
 
J6 
 
 Concerning Original! Sin. ICap.13. 
 
 How we become 
 deprived of o- 
 riginall rigbte- 
 ovfnefl'e. 
 
 Why thU de- 
 privation is a 
 fin. 
 
 jybytkepmijhr 
 ment of God's 
 with-holding 
 rigbteoufnefc 
 ii. no excufe for 
 mtris finfull 
 wafte tsr want 
 ofit. 
 
 §. 3. That Adam then and his pofterity become 
 deprived oi Originall righteoufnefs is not becaufe 
 God doth forcibly withdraw it by his power, but 
 defervedly with-hold it in his juftice •, a God doth 
 not defert, but being firft deferted $ And therefore 
 it was not God that fpoyled man, but it was man , 
 b who made voyde to himfelf the integrity of his na- 
 ture by the guilt and pollution of his a&uall difobe- 
 dience, which difobedience was indeed a complica- 
 tion of the moft hainous tranfgreflions, of pride, in- 
 gratitude, rebellion, &c. So that, the firft lojfe of 
 Originall righteoufnefs being by Adams tranfgref- 
 fion,yeain^^w a fin, the after privation thereof 
 in himfelfe and his pofteritie mult needs be fin- 
 foll. 
 
 §.4. Though true it is, that man having firft cafi 
 away that rich treafure of Originall righteoufnefs 
 by his fin, God after a with-holds it in his juftice by 
 way of punifliment •, yet doth not this juft punifh- 
 ment from God excufe the finfull privation in man 5 
 his Originall fin, in the privation of Originall righ- 
 teoufnefs, being,though a neceflary confequent^ yet 
 not a proper effett of that punifliment, much lefle 
 the formall punifhment it felf. Sin, in the privation 
 of righteoufnefs doth follow God's with-holding his 
 grace, as darkeneffe, being the privation of light, 
 doth follow the Suns with-holding his beams 5 not 
 as a proper effed, but as a neceffary confequent. 
 And though, to be deficient in neceffaries is equiva- 
 lent to an efficiency^ be true, where there is an obli- 
 gation of law naturall or pofitive to require the af- 
 fiftance-, yet it is not fo, where tfie obligation is 
 broken by his default, in whofe behalfe the af- 
 fiftance is required y as it is here in the Cafe of 
 mans Originall fin in the privation of Originall 
 righteoufnefs. 
 
 §.5. Original! Sin (then) is not from God -, he 
 
 is 
 
 b Ecder.7.19. 
 
c 
 
 ap.13 
 
 Concerning Original! Sin. 
 
 77 
 
 a Ephef.2.2}. 
 
 b Rom. j. 14/ 
 c Rom 6$ y 6. 
 d Rom.6.23. 
 
 1 John $.4. 
 
 b Rom. 7. 23. 
 & 8.7. 
 
 Gal. 5. 17. 
 
 Pfal.19.7. 
 Matth. 12.33, 
 Rom. 7. 14. 
 
 d Luke 10.27. 
 e Rom. 5.6. 
 
 a Rom. ?. 12, 
 
 Gen. 6. 5. 
 Ifai.i.6. 
 
 is no wayes the Author of it,nor it formally a punifh- 
 
 ment from him •, it is properly the effect of Adam's 
 
 difodedience, and the consequent of God's wrath, 
 
 whereby we are become by nature children a of dift 
 
 obedience^zni children of wrath ; otherwife, neither 
 
 fhould children conceived and quickned, b die in the 
 
 womb ^nor ought they, being newly born,be baptised 
 
 c into the remiflfion of fins. As fin d doth infepa- 
 
 rably bring forth death, fo doth death infallbly 
 
 prefuppoft fin •, which, in the quickned Embryo, and 
 
 new born Infant, can be none other then this of ori- 
 
 ginall Sin. 
 
 §. 6. Which originall Sin (not only as the de- 
 pravation of corrupt nature, but alfo as the depri- 
 nation of primitive righteoufneffe,) it is not barely 
 a (*vo[aU) a tranfgrefsion of the law in fome one, or 
 fome few particulars 5 but is more fully b (d^tvo^U) 
 an enmity or opposition againft the whole Law in ge- 
 nerall. For the Law is not only the rule of our life, 
 and of our works, but alfo c of our nature, and 
 of our faculties, requiring integrity and holineffe 
 in theft, as well as purity and righteoufneffe in them. 
 The fame precept which commands love, requires 
 ftrength \ otherwife the Law hath faid in vain, A .Thou 
 [halt love the Lord thy God with all thy firength , fee- 
 ing we have e no ftrength to love him : fo that, not 
 only to want righteoufneffe in our lives y but even 
 to want integrity in our natures y is oppofite to the 
 Law, yea, the whole Law of God, and therefore 
 muftbefin. 
 
 §. 7. Seeing that in originall fin,the evill depriva- 
 tion of primitive righteoufnefs, is accompanied with 
 a totall depravation of humane nature $ therefore as 
 the whole, man and all mankind is become guilty, 
 fbis a all mankind and the whole man become pol- 
 luted. And as this originall corruption of man's 
 nature doth extend to all mens perfons • fo doth 
 
 this 
 
 How we become 
 by nature cbit~ 
 dren of difobe- 
 dience, and 
 children of 
 wrath. 
 
 How proved 
 that we are 
 fuch. 
 
 How originall 
 Sin is a repug- 
 nancy to the 
 whole Law. 
 
 The contagion 
 of originall Sin 
 extends to the 
 perfons of all 
 mankind, and 
 the pins of the 
 whole man. 
 

 7» 
 
 Concerning Originall Sin. 
 
 Cap.i$. 
 
 and 
 
 Whit originill 
 coirupcion U 
 ciWd in Scrip » 
 ture. 
 
 The anilogy 
 between Chrift 
 and. Achm in 
 refpeft of the 
 righteoufnefle 
 47i4 difobedi- 
 ence imputed. 
 
 Whit mexnt by 
 ibit fiying y 
 The ton lhall 
 not bear the 
 
 ) of the 
 ftuharl 
 
 this corruption of the whole man extend to all the 
 parts ^ fpreading it's contagion into b the under- 
 ftanding by ignorance j into c the memory by for- 
 getful nelTe -, into d the mil by perverfnefle % into 
 c the conscience by confufion •, into \ the affections 
 by diforder-, and into the & very members of the body 
 as the instruments of fin. 
 
 §. 8. This originall Corruption is called in fa- 
 cred Scripture, fometimes z l»ft and concupifcence^ 
 fometimes b the fin, the :' c inhabiting fin, the d en- 
 comparing fin, and fometimes the e Am? of fin: It 
 is fometimes called the *oldman^ § and the flefh, 
 even as flefh is put for the whole man. And there- 
 fore we read of the h understandings mind, and mf- 
 dome of the flefh $ the l will, affections, and lufts of 
 the flefh \ yea, that this man of fin (inhabiting in 
 finfull man) might be the more fully defcribed | 
 this flefh is faid to have it's k body, and that body 
 it's l members, 
 
 §.9. Thus as there is an antithefis, fo is there 
 an a analog) between the difobedience of Adam,md 
 the righteoufnefle of Chrift, in that as b the righ- 
 teoufneffe of Chrift (the Head of his Church) is im- 
 puted to his members for their jujlification h fo e- 
 quall it is, that the difobedience of Adam (the 
 head of hispofterity) be imputed to his members^ 
 to their condemnation 5 and as by the obedience of 
 Chrift, many (even his whole fpintuall Generation) 
 are made righteous Jo equall it is,that by the difobe- 
 dience of Adam , many (even his whole car nail rue) 
 be made finners \ whereas then it is faid, that c the 
 [on fl>all not bear the iniquity of the father • it is 
 meant, of thofe fins (whether in Adam^ or others) 
 as are meerly perfonall, not of that difobedience,. 
 which ^yid'am committing as our re pre font at igL 
 doth therefore become outs' by imputation ; nor of 
 chat corruption, which being feated in humane na- 
 ture, 
 
 b 1 Cor. 2.14 
 1 Cot. 3. 14. 
 c Deut. $2. 18 
 Pfal. 106.21. 
 a Matth.2j.j7 
 John 8.44. 
 
 Tit. 1.15,16 
 Heb. 10 22. 
 1 R »m 1.24.26 
 Jam. 4. 6. 
 
 &6*.ij.i Q 
 a Rom. 7. 7. 
 Jam. 1. 14. 
 ' Rom.7.8.13 
 c R3m.7.i7.20 
 
 Heb. 1 x.i. 
 
 Rom. 7. 23. 
 & 8.2. 
 
 Rom. 6. 6. 
 Ephef. 4. 22. 
 Co!. i. 9 . 
 8 John 3.6. 
 Rom. 7. 5. 
 
 & «. 8. 
 Gtl. 5. 19. 
 h Co'. 2. 18. 
 Rom. 8. 6, 7. 
 1 Cor. i. 12. 
 
 Ephcf. 2. 3. 
 Gal. 5 . 24. 
 k Col. 2. 11. 
 'Col.j.y. 
 1 Rom. 5. 14. 
 1 Cor. 1 >. 45. 
 Rom. 5.18,10 
 1 Cor.15.22. 
 
 Bzek. 18 20 
 
Cap. v y Concerning Originall Sin 
 
 19 
 
 a Rom. 5- x 4- 
 b Gen. 5.}. 
 
 Ephef. 2. J- 
 
 c Rom. o. 1. 
 d Rom. 7. 23. 
 Gal. 5- 17. 
 
 John 1.13. 
 & 3.6. 
 
 * Mat. 8,9, 10 
 
 a Rom 11. 1 
 1 Col. 7. 14. 
 
 b Gen. 17. 7. 
 A3s 2. 2?. 
 
 How it remains 
 even in the re- 
 generate. 
 How they pro- 
 pagated it to 
 their children. 
 
 Illuftrated by 
 apt fimilitudcs . 
 
 ture^doth therefore become common to Ada.m y with 
 his poflerity, as his naturall branches. 
 
 $. 10, It is not then, by a a&uall imitation, how original 
 but by b naturall generation, that we become par-!./"' *propaga- 
 takers of Adams tin, and therefore liable to God's ' 
 wrath * yea, in the regenerate themfelves, though 
 originall Sin be c remitted in it's guilt, yet it d re- 
 mains in it's pollution, and fo becomes propagated 
 in generation : So that the children which defcend 
 of^pious parents, do partake of originall Sin, be- 
 caufe they are children by e carna,ll, not fpirituall 
 generation, begotten not according to the opera- 
 tion of grace, but propagation of nature. For, 
 that the regenerate beget children in their likeneffe, 
 is according to the flefl), as men, and the fons of 
 Adam, not according to the Spirit, as Saints, and 
 the Sons of God. Sanctified parents f beget chil- 
 dren finfullby nature, even as the circumcifed^eivs 
 beget children uncircumcifed in the jleili •, or as 
 the wheat cleanfed from, the chaflfe, when fown, 
 doth bring forth wheat with its chaffe a- 
 gain. 
 
 §. 11. Wherefore, when the children of Belie- 
 vers are laid to a bz holy, it is to be underftood as 
 fpoken of a politically or civill, not of a fancy- 
 ing and laving holineffe & even fuch a federall holi- 
 neiTe as confifls in a capacity of right, and privi- 
 ledge of claim, b unto the promises of life and glo- 
 ry, made of God in Chrijl unto his Church h And 
 thus it is in the Chnflian Church, much like as it 
 was in the Roman State : As in the Roman State 
 a Conful did beget a Ton in a politicall right to the 
 Cities priviledges, which fon was not born a Con- 
 ful, though politically free • thus in the Chriftian 
 Church, a Saint doth beget a child in a federall 
 right to the Churches promifes, which child is not 
 born a Saint, though federally holy. 
 
 % 1 i 2 . 
 
 How the chil- 
 dren of Belie- 
 vers are fxii 
 to beholy. 
 
 HI u ft rated by a 
 fit dlufton. 
 
r* 'V — 
 
 80 
 
 Concerning Original! Sin. | Cap. 13 
 
 What U the 
 fubjefl of ori- 
 ginall Sin. 
 
 When the hu- 
 mane nature 
 U pcrfeft. 
 
 and 
 When the fub- 
 jeft of original 
 Sin, 
 
 Horv the hu- 
 mane nature 
 in man becomes 
 infeded with 
 originall Sin. 
 
 §. 12. The Subject of Originall Sin cannot be 
 the body or the foul alone, tut both together in the 
 whole and perfect nature of man : And though 
 true it is, that in the knowledge of originall fin, °it 
 is more profitable, lofeek how we may evade it in 
 it's punifhment, then to examine how it doth invade, 
 us in it's guilt -, yet fomewhat to informe men's 
 judgement, though not fully to fatisfie their curio- 
 fity, we teach, That, to conceive, when and how 
 man doth become the fubject of originall fin, it 
 muft be obferved, that the humane nature is not 
 perfect, till the a union of the foul with the body. 
 Now the fori , that is b infufed by creation, and 
 created by infufion •, and in the fame inftant that 
 the foul is infufed into the body by creation, the 
 body isalfo united to the foul in that infufion, to 
 the making up of both into one entire Compofition 
 of humane nature •, which humane nature in the 
 firft inftant of it's being, is the fubject of origi- 
 nall fin. 
 
 §. 13. Now, that humane Nature in die firft 
 inftant of it's being doth become the [u'r.ecf of 
 originall Sin, is not from the body infe&ing the 
 foul, as the mufty vefiell doth <the fweet liquor-, 
 nor yet from the foul's infe&ing the body, as the 
 mufty liquor doth the fweet vcflell -, but by a 
 fecret and ineffable refultancy from y wk inherence 
 in them both •, The depraved inclination unto eviil 
 infeparably accompanying, and indeed neceflanly 
 flowing from the evill deprivation of righteoufnefs 5 
 which deprivation of righteoufnefle, is the proper 
 effect of Adams fin, though the necefiary consequent 
 of God's wrath \ who doth make this a juft punifli- 
 mentof Adam's difobedience, even to withhold 
 from his pofterity that treafure which he had pro- 
 digally wafted, that grace which he had wilfully 
 loft, that image which he had wickedly defae'd. 
 
 And 
 
 a Gen. 2. 7. 
 b Z.-ch. ii.i, 
 
Cap. 13 Concerning Original! Sin 
 
 81 
 
 Jam 
 Pec. 
 
 iCor. 1J.22 
 Rom. 5. i j 
 
 And feeing by a juft imputation we are partakers of 
 his Sin, it is by a juft difpenfation that we become 
 partakers alfo of his punifhment ] And thus, no foo- 
 nerdowepartakeof Adams Nature, but we par- 
 take alfo of Adam's curfe } and fo by an immediate 
 and infeparable confequence we become defil'd with 
 Originall Sin. 
 
 §. 14. That Originall Sin in the image of God 
 defac'd is propagated by car nail generation , ap- 
 pears by that, which in an apt antithesis, is oppo- 
 fite unto it, even the image of God renewed by fpi- 
 rituall regeneration •, which the Apoftle tels us, is 
 through the a incorruptible feed of God's word-, yet, 
 that Originall fin is propagated by carnall genera- 
 tion, is not by vertue of my feminall power, but by 
 vertue of divine ordination, it being the juft ordina- 
 tion of God, that Adams Pojlerity, who were legal- 
 ly guilty of difobedience in him b as their head, 
 (hould be legally deprived of righteoufnefs c from 
 him, as his members-, which deprivation of Originall 
 righteoufnefs being infeparably accompanied with 
 a pollution of naturall uncleannefs, it was further the 
 jufl ordination of God , that Adam (having corrup- 
 ted his nature,) in propagating his nature, fhould 
 propagate his corruption-, andfo, rve (being d na- 
 turally in him as our root) do become,as men,(o c Jin- 
 ners too from him as his branches. 
 
 §.15. Thus Originall Sin is not feated in the 
 fubftanceofthebody, or of the foul fingle, but in 
 the humane nature upon the union of both •, and 
 doth confift in the imputed guilt of Adams difo- 
 I bedience , and the propagated corruption of. A- 
 dams nature, conveyed in carnall generation, by 
 vertue of the divine ordination of God's juftice-, 
 which propagated corruption in the regenerate is 
 deftroyed according to the a condemning and b raig L 
 Rom.^>i*\ning power thereof ^ but doth remain in its c in- 
 
 M hering 
 
 d Rom.f.iz 
 Heb. 7.9,10 
 e Rom. 5. 19 
 
 a Rom. 6.6 
 and 8.1 
 b Rom.6.12, 
 Gal. 5. 16 
 
 That originall 
 fin is propaga- 
 ted by carnall 
 generation^p- 
 pears by its an- 
 titheps of fpi- 
 ricuali regene- 
 ration. 
 
 How propaga- 
 ted by vertue of 
 divine ordina- 
 tion. 
 
 The fumm of 
 what concerns 
 original fin. 
 
~~ 
 
 81 
 
 Concerning Original! Sin. 
 
 What concupi- 
 fcence is, as 
 fpofien of in fa- 
 cred Scripture. 
 
 why feated in 
 the fuperior,<w 
 well as in the 
 inferior facul- 
 ties. 
 
 From whence 
 concupi fcence in 
 its inordinacy 
 
 why the fenfi- 
 tive appetite 
 cannot be this 
 concupiscence. 
 
 What the fen- 
 fitive appetite 
 in man is. 
 
 and in pure na- 
 ture how fub- 
 ordinate unto 
 reafon. 
 
 e Rom-7.iy 
 Ephef.4.ij 
 1 1 Cor. 1 j. a 
 Rev. 7. 14 
 a Rom. 7. 7 
 Jam.i.i 4> ij 
 
 b iThef.4.1 
 Jam. 1. 14 
 
 Gal. s. io, 
 
 Cap. 13. 
 
 hering and d infetting nature, which becomes more d R om 
 *rveaknedby grace,and fhallbe perfectly f abolijbd Gal.j.i/ 
 in glory. 
 
 §. 16. This propagated corruption inherent in 
 our natures is called (fometimes in Scripture) a con- 
 cupifcence, which concupifcence is nothing elfe, but 
 that depraved difpofition, or habituall propenfion of 
 our corrupt nature, b inordinately and actually incli- 
 ning unto evill 5 and this, not only in the unbri- 
 dled defires of the fenfitive appetite, but even in the 
 inordinate luftings of then?///, and fo is feated not 
 c only in the inferiour, but alfo in the fuperiour 
 faculties of the foul , as appeares in thofe fins 
 of envy , hatred , Herefie, idolatry, and the like. 
 
 §. 17. Concupifcence (then) in its inordinacy, 
 as fin, is not from the naturatl condition of our 
 primitive being, but from the corrupt condition of 
 our lapfed eftate. For though it is true,that upon the 
 union of the foul with the body, a fpirituall fub- 
 ftance with a fenfible matter, there did neceffarily 
 follow in man (whilft ftated in integrity) an a incli- 
 nation and propenfity to what was fenfible and mate- 
 riall •, yet that this inclination doth now become 
 inordinate and rebellious, this propenfion precipi- 
 tate and vitious, is from the b corruption of man's 
 nature lapfed into fin. Wherefore the fenfitive Ap- 
 petite and naturall affections, they may be the c [eat 
 ozfubject of concupifcence, but not formally d con- 
 cupifcence it felfe , which doth confift in an in- 
 ordinacy and enormity e repugnant to God's Law, 
 which law faith, * Thou fh alt not covet. 
 
 § . 1 8 . Further, we muft know, that the fenfitive 
 appetite in man, it is the faculty not of a brutifti 
 but of a rationall foul •, and therefore fin pure na- 
 ture) though the Spirituall par: did defire carnall 
 things •, yet did not thofe carnall things return up- 
 on the fpirituall part an inordinacy of its defires •, 
 
 the 
 
 Cor. if, 
 47,4 8 
 
 b Ecelef. 7.19 
 Rom. 7.17,10 
 
 c Rom.7-i8,z$ 
 d 1 Joh.i. 16 
 
 1 Dent. 10. 
 Rom.8.7 
 f Rom. 7.7 
 
 16 
 
jCap. 13 . 1 Concerning Originall Sin. 
 
 8? 
 
 1 Rom. 7.7,83 
 9,n,i3,&c. 
 
 Rom.7<z4 
 Ephef.i.i 1 
 
 c Rom. 7.8,13 
 
 d Jam. 1.1$ 
 
 - Mac.7.17^ 
 
 1 Ecclef.7.29 
 b Eph.4.i3^4 
 
 the fenfitivc appetite being an inferiour faculty of 
 therationall ioul 5 and fo. jf^jert to the di&ate and 
 command of the ftp er tour faculties, the Understan- 
 ding and Will. And thus (in the ftate of integrity) 
 the ratiomll Soul in its naturall defires, a<5hng by 
 its fenfittve appetite^ it was not in a fenfuality the 
 fame with the bcafts, but fpecifcatly diftinguifh'd 
 from them, as being feated in fuch a foul as was en- 
 dued with the light and rule of reafon, and as being 
 confiituted m {Itch an harmonious fubje&ion as was 
 without the leaft breach or jar of inordinacy and im- 
 moderation. 
 
 §.i9.Concupifcence(thcn)zs an inordinate inclina- 
 tion tranferefsing the bounds of reafon-is altogether 
 repugnant to the naturall conftitutionofmanin his 
 primitive purity, and therefore muft necefTarily be 
 the iffue of man's/d//,as the fin of corrupt nature. In- 
 deed , we cannot, but with Saint Paul, call a concu- 
 pifcence^, which expofeth to b death, and makes 
 fubjeft unto wrath -. yea certainly it muft be fin in 
 its {"elf, if made c exceeding finfull by the law. And 
 how fhall concupifcence d conceive and bring forth fin 
 if it be not it felf finfull i The e fruit being e- 
 vill doth fufficiently declare the tree to be cor- 
 rupt. 
 
 CHAP. XIIII 
 
 Concerning jiftuall Sin, 
 
 "A : 
 
 i the body which hath loft its health, 
 muft needs be fick •, the member 
 which hath loft its ftrength, muft 
 needs be lame j fo man having a loft his integrity, 
 muft needs be wicked •, having loft b his purity,muft 
 
 M 2 needs 
 
 tbertby 
 fpecifically ii- 
 ftinguijb'd 
 from that in 
 the beafts. 
 
 Concupifcence 
 in its inordi- 
 nacy U the iffue 
 of man* s fall : 
 and why. 
 
 wberfore calVd 
 Sin. 
 
 The privation 
 of original righ 
 teoufnefs is mfe, 
 par ably accom- 
 panied with the 
 corruption of 
 original un- 
 leamiejje. 
 
84> 
 
 Concerning ABuallSin. 
 
 c 
 
 ap.14. 
 
 W\ut original I 
 corruption is to 
 a&ualjzw.f. 
 
 What aduall 
 fmis. 
 
 what the imme- 
 diate internall 
 caufes of it : 
 and. bow. 
 
 No inducement 
 wbatfoevcr can 
 caufcfin s wiib- 
 out a confpira- 
 cy in the in- 
 ward man. 
 
 No aftuall fin 
 
 without the wil 
 
 cov.fcnting. 
 x The Will not 
 I nccefTuated in 
 [its volition, ly 
 \any power but 
 \$batofC}od's; 
 
 needs be corrupt. Which Originall corruption doth 
 breake forth into inordinate defires, and a&uall 
 luftings, contrary to the rule of life,the law of God : 
 fo that Origin all corruption is to Act u all Sin as d fu- 
 ell to the fire, or as the fountain to the ftreame, 
 or as die f tree to the fruite, or as the & womb 
 to the child, or as the II body to the members, or 
 as the i habit to the ad. 
 
 §.2. Actual Sin, as it is formally a de-ordination 
 a in the tranfgreffion of God's law, cannot proper- 
 ly have any efficient caufe, but is rather the b defi- 
 ciency ofthofe caufes, which are the efficients of 
 thofe acts wherein the fin is feated. The immedi- 
 ate internall caufes of adhiall fin are the c under (I an^ 
 ding and \ will^ as defective in their proper offices, 
 the former to give, the later to obferve the rule 
 and dire&ion of Right Reaf on. The remote inter- 
 nall caufes are the e imagination and fcnfitive appe- 
 tite , moving and inclining the underftanding 
 and will to what is evill , f prompted on by the 
 inordinate propenfion o{' Originall Concupiscence. 
 
 §. 3. Evill Spirits, wicked men, and fenfible 
 objedts may outwardly perfwade, but they cannot 
 Sufficiently induce to any Sin, a without a confpiracy 
 in the inward man, b even of the judgment and will. 
 The externalises by means of the imagination 
 may provoke the fenfitive appetite, and the fenfi- 
 tive appetite by the judgment may tempt the will •, 
 but neither truely .neceflkate, nor effe&ually induce 
 a man to fin, without fome c previous difpofition 
 in the inordinacy of the will, whereby it confenteth 
 unto evill. So that the fort is not gained, a till 
 the m/7/ by confent be furrendred -,the Soul by temp- 
 tation is not overcome , til) the will in its confent 
 bee fmprized} and God alone it is, who in his 
 wifdome and power can fo e incline the will, 
 as to necefsitate ( f not enforce ) its volition •, the 
 
 policy 
 
 Gal. j. 17, i 9) 
 
 &c. 
 d Gcn.6.1. 
 e Mat. 17.19. 
 f Gal.*.ip. 
 Mat. 15. 17. 
 s Jam. 1.1 ?. 
 h Col.j.y. 
 1 Rom. 7. 5. 
 
 a 1 John 5.4. 
 b 1 Cor. 6 7. 
 
 c Ifa.2 7 .n. 
 
 EDh.4.18. 
 d Pro. 1 2.8. 
 Ifa.1.19. 
 
 e Pfal.94.8. 
 Pro. 3 0.2. 
 Jerem. 10.21 
 Jam. 1. 26. 
 r Rom.7 ?. 
 Epti.i.3. 
 
 :i PiV.51.4. 
 Jam.4.7. 
 
 Pial.1.1. 
 Judc 16. 
 b Jer.4.22. 
 Eph.4.17. 
 
 c Gen. 6. 12. 
 Pro. 1. 1 6. 
 2 Per. 2. 1?. 22 
 d Deut.5.20. 
 Pro. 4- 2$. 
 
 & 13.26. 
 Mat.15 .8. 
 e Jer.24.7- 
 Phil. 2. 1 1 
 £ Pial.n.o.j. 
 
Cap. 14, 
 
 Concerning Alluatt Sin. 
 
 85 
 
 sz Tim. 3. 6. 
 1 Pet. 5. 8 - 
 
 * JuJe4- 
 1 Thef.5.i9« 
 b Pfal. 109.6. 
 Rom. 1. 26. 28. 
 cPfal.69.z7. 
 Ifa.j.iS. 
 d Pfal. 1 2.8. 
 
 eEph.5. iS. 
 Rom. 13. 14. 
 F 1 Tim. 6. 1 o, 
 Jam. 4. 1. 
 
 B Mat. 26. 14 
 15.16. 
 
 h 1 King.16.9 
 10.16. 
 
 a 1 John 3. 4. 
 h Gal. 3. 10. 
 c Mat.zy.42. 
 
 43 
 Jam. 4.17. 
 d Ezek.5.6. 
 
 &33-' 8 
 Jer 2.13. 
 e r s Mar.1z.34 
 
 35.36. 
 & 15.19. 
 A4.8.ZZ. 
 Ti:.i.i6. 
 Jam. 3. 2. 
 
 a Jam. 1. 1 5. 
 
 policy and ftrength of s men and divels is all too 
 weak in this attempt. 
 
 § . 4. One fin is often the caufe of another 5 as 
 when man by Sin makes forfeiture a of grace,and fo 
 laid b open to Satan's temptations and his own vile 
 affe&ions, he c falls from fin to fin, in a precipice of 
 backfliding from his God. Again, when by his 
 fin man doth ( d ambulare in circuitu) run the round 
 ovma%e of fin-, his finfull alts begetting evill dif- 
 pofitions, thofe evill difpofitions begetting cuftoma- 
 ry habits^nd thofe cuftomary habits bringing forth 
 finfull aSts^ yea,when e one fin prepares the way and 
 brings fall to another 5 as when f covet oufnefs 
 and ambition make work for ftrife and murder in 
 warrs, arifing about wealth and honour, who (hall 
 pofTeffe and command mod of this mole -hill ^ the 
 earth. Yea, when by way of finality one fin is com- 
 mitted in order to another, as the means directed to 
 the end-, Thus zfadas betrays Chrift to fatisfie 
 bis covetoiifnefle, and h Zimrt ; flays his matter to 
 fatisfie his ambition. 
 
 §.5. Every the leaft a&uall Sin is inranfgrefision 
 of God's Law -, and b every the ieaft adtual tranfgref- 
 fion of God's law is a fin. And though fin be a tree 
 which fpreads it felf into many branches, a fountain 
 which divides it felf into many fireams 5 whether it 
 be in refpeft of the Subject or the object, in refpedt 
 of the efficient or the effect : yet is all fin whatfoe- 
 ver, either a fin of c omifsion, in not doing what 
 Gods law doth command, or of d commifsion, in 
 doing what Gods law doth forbid $ and this either 
 in e thought, in hvord, or in °work. 
 
 §. 6. Original*! Sin-being as the a womb to a&u- 
 all, hath its formative facultie, to affimilate and 
 make like in the privation of righteoufnefs, and cor- 
 ruption of nature. Whereby Sins of omifsion have 
 with them fomething of commifsion y and Sins of 
 
 How one fin h i 
 
 theczufcof an- ! 
 other. 
 
 Whit the lenft 
 aft nail fin is. 
 
 Sin is manifold 
 
 in its fends. 
 
 All fin is either 
 o/'omiflion, or 
 of commflion.. 
 
 and that either 
 in thoughr, 
 word, or in 
 work. 
 
 in 
 
 Whit is the for- 
 mative power 
 in originallfin, 
 in refped of a*, 
 finall*. 
 
 com- 
 
 

 - - - 
 
 %6 
 
 Concerning AlluaUSin. 
 
 ap.14., 
 
 $/»jo/ omifli- 
 on always ac- 
 lompanycdw lb 
 fins of com- 
 miflion. 
 
 This illuft rated 
 by in ft Alice. 
 
 Hec that -coils 
 i/;coccafioa of 
 fin, by confe- 
 qnence veils the 
 
 t». 
 
 How fin is ml 
 /ei antecedent- 
 ly in its caufe, 
 though not cli 
 rectly in its 
 (elf. 
 
 Sins ofcommif. 
 fion and of 0- 
 miffion, having 
 the fame mo- 
 tive and end, 
 are not fpecifi- 
 cally difi nft. 
 
 Proved b) in- 
 flames. 
 
 commission have with them fomething of omifsion, 
 every averfion from God being accompanied with 
 a converfion to evill-, and b every converfion to evill 
 with an averfion from God. Though the fin ofomif- 
 fion (then: be a meet negative in its J elf \ yet con- 
 fidered in the Canfes and concomitants of it, it ne- 
 ver goes without a c fin oi commission joyned with it, 
 never without fome internall or externall act inor- 
 dinately evill, either uftiering it in, or leading it by 
 the hand, 
 
 §. 7. Thus, when a man n>/7.f the not attending 
 God's worfhip at the time he is required by God, 
 befides the omifsion of his duty, he commits a fin in 
 his will, becaufe he wils that omiflion $ and if he 
 . bufie himfelf in fome temporall affairs, ( which, 
 though they neceffarily detain him, yet he might 
 without any forcing of neceflity have avoyded,) 
 belides the breach of an affirmative precept by the 
 omiflion of his duty, he breaks a negative precept 
 by the commiflion of a further evill. For he that 
 wils the occasion of any fin, doth by confequence wil 
 the fin itfelf-, yea, if through fome preceding in- 
 temperance or carelefnefs, he becomes indifpofed 
 or difenabled for the performance ofGods worihip, 
 and thereby neglefts it, though he wils not the o- 
 miflion directly in its felf, yet he will'd it antecedent- 
 ly initscaufe, and fo becomes guilty of a double 
 fin, that of omiflion ufhered in by that of com- 
 miflion. 
 
 §.8. When the fin of 'commission is accompanied 
 with that of omifsion, they having the fame motive 
 and end, cannot be fpecifically diftind:. Where- 
 fore that the unjuft Ufurer a gathers by griping ex- 
 tortion, and fcatters not in a releiving charity, are 
 fir earns from one and the fame fpring head of b co- 
 vet on fiefs, and run into the fame 'gulf, a fatisfy- 
 mg his inordinate defire of riches •, or that the d glut- 
 tonous 
 
 Jer.i.ij 
 
 c Ifa.6f.12, 
 Jer.i5.7 
 
 *>*: 
 
 14 
 
 8.10 
 
 a Neh.f. 
 
 Sec. 
 Ifa. 3. 
 
 b Jer. 
 
 & 11.17 
 : Ezek. ii.ii 
 
 Hab.M»* 
 
 I la. ?6\n 
 d Eph.$.i< 
 Ifa. 1 1. 1 t, 1 } 
 and 58.3 
 
Cap.14 
 
 Conceruing ABuallSin, 
 
 87 
 
 * Phil. 3, 
 2Pet.i. 
 
 a Mat.1f.18.19 
 Jam. 1. 1 5 
 
 b Mat.?. 12 
 Eph.4.31 
 
 a Gen.6.? 
 Deut.10.16 
 
 & $o.< 
 Jer.4.14 
 Mat. if. 19 
 b Rom. 7. 7,8 
 c Rom. 7. 21 
 
 Gal.5. 16.14 
 
 ijoh.3.4 
 
 f<?/w.>* Epicure negle^s the Church in her lawfull 
 ftafts, and fills himfelf with his riotous feafts, ifllie 
 from the fame corrupt fountain of e intemperance, 
 and tend to this one and the fame end, the fattsfying 
 his inordinate appetite. 
 
 §. p. The drvifion of fin into that of thought, of 
 rvord^nd of work } is not a diftinguifhing it accor- 
 ding to its compieat (fpecies or) kinds, but accor- 
 ding to its incompleat parts and degrees. For that 
 the lame fin, which doth take its a conception in the 
 heart, may have its birth in the mouth, and its full 
 growth in the outward work. Thus , when the 
 i b wrathfull perfon hatcheth revenge in his heart , and 
 his troubled thoughts break forth into contumeli- 
 ous words, and injurious actions, it is one and the 
 fame fin fpecifically confum mated by feveral de- 
 grees, and in its dtftlnft parts. 
 
 §. 10. Yea, under the evill thoughts of the heart 
 are contained the frjl a motions of luft when inordi- 
 nate. So that concupiscence not only in the habitu- 
 all inclination, butalfoin the b aBuall motions, e- 
 veninthe firft inordinate killings, is fin-, and this, 
 though c thofe motions or lufts be never fully confen- 
 ft^ unto by the wil, nor perfected by the outward 
 a<5t. For though grace(in the regenerate)be power full 
 enough to d fupprejfe thefe inordinate motions, yet 
 that doth not excufe reafon's being defective in its 
 duty to prevent them. They ought to be kept 
 down by Reafon's watchfulnefs, and therefore can- 
 not arife but in fin's guilt. And whereas it may 
 be pleaded, that they are involuntary and fo cannot 
 be Sins 3 we fay, it is e repugnancy to Gods law which 
 makes the fin-, and that, though it be againfl the 
 will thatthefe inordinate luftings fhould be.fulfilled, 
 yet is it from the will that thefe luftings (in their in- 
 ordinacy) are not prevented, the will negleAing or 
 failing in her primitive power full command , to 
 
 keep 
 
 Whit the divi- 
 fion of fin into 
 ftafo/thought, 
 word & work, 
 is. 
 
 The firft inor- 
 dinate motions 
 of luft contain i 
 under the cviil 
 thoughts of the 
 heart. 
 
 though noc 
 contented to by 
 the will, yet are 
 fin : and why. 
 
 What makes a- 
 ny 2d: to be fin. 
 
 How the moti- 
 ons of concupi. 
 feence are vo- 
 luntary j 
 through the roils 
 defect before 
 they rife though 
 not con fen ted to 
 when r it fed. 
 
88 
 
 bow concup}- 
 fcence it fclfe is 
 voluntary. 
 
 The motions of 
 concupifcence 
 prov'd to be 
 finfUll by an 
 infaHiblc argu- 
 ment, 
 
 driven 
 from the indif- 
 ferent nature of 
 the wWs con- 
 fenc. 
 
 Concerning ABualSin. 
 
 c 
 
 ap.I^ 
 
 What the 
 Specifical! di- 
 ftinftion of fin 
 into fpirituall 
 and earn all is. 
 
 bow all fin is 
 carnall. 
 
 and bow 
 Spiricuall. 
 
 what the true 
 difference be- 
 twixt both. 
 
 keep under what is rebellious. Befides, concupi- 
 fcence is voluntary, as flowing from Adams wilfull 
 difobedience. For in morality (quod ex voluntario 
 caufatur, fro voluntario reputatur) what is caufed by 
 a voluntary act , is reputed voluntary in the 
 acting. 
 
 §. 11. Further yet, That thok motions of con- 
 cupifcence are fins when fully confented to by the 
 will, doth infallibly prove them to be finfull be- 
 fore the will doth give (yea though the will doth 
 not give) its full confent. For the confent of the 
 will is a thing indifferent in it felf, neither good nor 
 evil,biit according to its ob]eB.Vi any thing be good, 
 it is not the confent of the will that makes it evilly 
 and if any thing be evill, it is not the confent of the 
 will can make it good % but according to the nature 
 of the objeft, fiich is the act of the will, whether it 
 be in good,or whither it be in evill : wherefore if the 
 firji motions of concupifcence were not finfull in 
 themfelves, they could not be made fins by the 
 confenting of the will •, But feeing (by the confefsi- 
 00 of all parties) they are fins when the will doth 
 give its confent, therefore they muft be finfull be- 
 I fore the confent of the will be given. 
 
 §.12.' Whereas Sin in refpeft of the Subject 
 is fpecifically diftingnifh'd into pirituall and car- 
 nall Sins, the diftin&ion is taken from the end-, 
 Spirituall Sins being perfected in Spirituall delight, 
 as pridc,vain-glory and the like 5 but carnall Sins in 
 carnal delight, as gluttony ,luxury,and the like.True 
 it is, all fin is carnall as arifing from the flefh, as 
 flefh in Scripture is taken for Originall Sin in man s 
 corrupt nature •, and all fin is fpirttual as affedting the 
 Soul in the oommiflion, and defiling the fpirit of 
 man with guilt. But when fpirituall and carnall 
 Sins are contradiilinguiffrd as feverall and fpecifi- 
 call forts of fin, by Spirituall Sins are meant thole 
 
 which 
 
 z Cor 7.1 
 
 b Rom 8. 
 Gal. 5. 19 
 
Cap. 14. 
 
 Concerning ABuallSin. 
 
 80 
 
 1 1 Sam.z.tf. 
 Luke 15.28. 
 & 18. z. 
 Ads 14.16. 
 Tir.i.iz. 
 b Rom. 4 *$• 
 1 John 3.4. 
 Jam.*. 9. 
 
 d Exod. 20.1. 
 Jam. 2. 13. 
 
 • 1 Cor. 6.18, 
 
 Rom. 12. 19. 
 
 which affed and defile the foul immediately in the 
 body •, by carnall fins are meant thofe which aflfeft 
 and defile the foul mediately by the body. 
 
 §.13. £/'# in refpe<5t of the objeff, is fpecifcally 
 diftinguiflied into fins a againft God^ againft our 
 Neighbour, and againft our [elves. For though it is 
 common to allfwfh'dt it is againft God y as being for- 
 mally a violation b o£ his eternal Law,and fo properly 
 the offence of his facred Majefty ; yet, fin material- 
 ly confidered in refpeilof the injury and damage 
 which accompanies it, it may be againft man's felf^ 
 ^orhis neighbour. Indeed, all fins, as they are in- 
 ordinate a&ions, do imply an afting fomethingto 
 the breach of order. And feeing God hath efta- 
 bliftfd among men a threefold order 3 there are three 
 kinds of fin, according to their three-fold inordi- 
 nacy The three-fold order 'is, 1. That of the infe- 
 riour faculties unto reafon, in mans naturall confti- 
 tution. 2. That of one man in n politic all confti- 
 tution unto another. 3. That of all men in a reli- 
 gious conftitution unto God . Now the inordinacy, 
 which makes a breach of any of thefe orders, is a 
 fin againft God, as the c [upreme Law-giver : but in 
 comparing one with another, that fin which im- 
 mediately breaks the order of Religion^ as blafphe- 
 my, herefie, infidelity, and the like, is faid to be a 
 fin againft God. Again, that fin which immedi- 
 ately breaks the order of polity , as theft, oppreffion, 
 murder, and the like, is faid to be a fin againft our 
 neighbour. Xaftly, that fin which immediately 
 breaks the order of Nature (in man) as drunkennefs, 
 gluttony, and the like, is faid to be a fin againft 
 our f elves : yea, fome fins there are at; once againft 
 our [elves, and our neighbours, as d fornication, a- 
 dulcery , Sec. and fome againft God, our neighbours, 
 and our [elves, as the e profecuting unjuft revenge, 
 the perfecuting God's Church, &c. 
 
 N §.14 
 
 What the fpe- 
 cificall diftin- 
 Sf ion of fin, in- 
 to that againft 
 God, againft: 
 our neighbours 
 and againft 
 our felves. 
 How all fin is 
 againft God. 
 How faid to be 
 againft our 
 neighbours , 
 and our felves. 
 
 The three-fold 
 order which 
 God hath efta- 
 blijhed amovgft 
 men. 
 
 The three-fold 
 inordinacy in 
 breach of this 
 order, mailing 
 three kinds of 
 fm. 
 
£o Concerning JBuall Sin. 
 
 Cap. 14 
 
 What the di- 
 fti?ic~tion of fin, 
 into that of in- 
 firmity, of ig- 
 norance, ani 
 of malice. 
 From whence 
 thU diitynction 
 is taken. 
 
 What is the in- 
 ordinacy of the 
 fenfitive appe- 
 tite 
 
 What the inor- 
 dinacy of the 
 underftanding. 
 What the inor- 
 dinacy of the 
 will. 
 
 When a fin of 
 infirmity is. 
 
 When a fin of 
 ignorance. 
 
 Whenaftn of 
 malice. 
 
 How the fenfi- 
 tive appetite 
 Aotbbtgtt an 
 
 inordinacy in 
 the mil. 
 
 .§. 14. That fin inrefpe&of the efficient , is di- 
 ftinguifh'd into fins of infirmity of ignorance, and . 
 of malice, is taken frojm the three principles of all j 
 a&ions, and fo confequently of all a&uall fins in 
 man, the fenfitive appetite, underftanding, zndwi/l; 
 which as they are the principles of all a&ions in their 
 naturall beings, fo are they the principles of all a- 
 ftuall fins in their preternaturall inordinacks . The 
 inordinacy of the fenfitive appetite, is in being ir- 
 regular and immoderate in it's affections : the in- 
 ordinacy of the underftanding, is in not knowing 
 what it ought, or in not a&ually dilating what it 
 habitually knowes : the inordinacy of the will is in 
 fubje&ing it felfe to the fenfitive appetite, or in fol- 
 lowing the underftanding ink's erroneous didates, 
 or in oppofing it in it's right judgment. Now when 
 the will becomes inordinate, through the fuddain 
 a furprize and eager importunity of the fenfitive 
 appetite, the fin is the fin of infirmity 5 again, when 
 the will becomes inordinate, through the defeft 
 of b judgement in the underftanding, the fin is the 
 fin of ignorance \ and when the will becomes in- 
 ordinate, through it's own perverfneffe, c oppofing 
 and rcpulfing the right judgement of the under- 
 ftanding, the fin is^the fin of malice, and againft * Tohn ■**• 
 confidence. 
 
 §. 15. When the fenfitive appetite doth beget 
 an inordinacy in the will \ it is by way of difira- 
 ction, with-drawing it from it's proper fun&ion, in 
 the exercife of it's free choice, and chief command* 
 for feeing all the faculties are radicated in the ef- 
 fence of the foul, by how much the operations of 
 the inferiour faculties are the more intended, byfo 
 much the functions of the fuperiour (whether un- 
 derftanding orwll) are the more remitted. The 
 fenfitive appetite then being vehemently intent up- 
 on it's objeft, the rationall faculty becomes but 
 
 weakly 
 
 a Gen. 9.21. 
 2 S;im. 11. 2,3,4 
 Matt. 26. 70. 
 
 71.74. 
 h Gea.19.33. 
 
 T H 
 
 Lev. ?. 17. 
 
 Lev.4.2. • 
 Pfal.19.11 
 : Match 13*15 
 22 
 
 |.M 
 
 Matth. 3.56. 
 
 Aas 7. j.7. 
 
c 
 
 ap. 14. 
 
 Concerning JBuallSin. 
 
 9i 
 
 a 2 v>am. 1 1. 
 
 Matth. 26.70. 
 &c. 
 
 b Matth. 6.H. 
 Prov. 24.16. 
 1 John i.8. 
 Jam. 3. 2. 
 Rom. 7. 19,20 
 
 1 Matth. 8. 17. 
 Ifai. 1.5. 
 
 h Rom. 1 5.1. 
 Heb.12.12, 13 
 1 Cor. 8. 11. 12 
 
 1 Sam. 19. 
 9,10. 
 
 b P10v.14.16. 
 & 29.22 
 
 weakly imploy'd, if not altogether hind er'd in it's 
 duty. Befides, the a imagination being difturbed by 
 the aflfedtions, the underftanding becomes darkened 
 by the imagination-, and the underftanding being 
 darkened, mifguides the m/7/, whereby it becomes 
 inordinate to a fin of infirmity^ by fuddain paffion. 
 And as fuddain paffion, fo b like wife all inordinate 
 motions, vain thoughts, fins of fly furreption, 
 and of daily incurfion, are all fins of infir- 
 mity. 
 
 \. 16. Inordinate a pafsions are thefickneffes of 
 the foul * and therefore as the members of the bo- 
 dy difabled by diftemper, fo the powers of the foul 
 difturbed by paffion, not performing their proper 
 functions, are faid to be h infirm and weak. And 
 thus, when the fenfitive appetite by it's vehement 
 and fuddain paffions doth invade the rationall facul- 
 ties^ to the difturbing the underftanding, and dif- 
 abling the will in their operations, we truly , though 
 figuratively fay, thefoulisfick, and the fins which 
 iflue from this impotency of reafon, through diftem- 
 per of paffion, are properly call'd fins of weakneffe, 
 and infirmity. 
 
 §.17. Thofe pafsions which totally abolifh the ufe 
 of reafon, totally excufe from the guilt of fin, com- 
 mitted in thofe paffions 5 as in the cafes of frenzie 
 and madnefle 3 unlelTe thofe pafsions were a volunta- 
 ry in their beginnings, or in their caufes^ for then 
 they become imputed as fins themfelves, and fo the 
 evils committed in thofe paffions muft needs be 
 fins too 5 but thofe \ b pajsions which do not wholly 
 intercept the ufe of reafon, cannot wholly excufe 
 from the guilt of fin : becaufe reafon remaining, 
 ought to moderate and order paffion, either by di- 
 verting it felfe to other thoughts, or by hindering 
 the effe&uating of thofe obtruded upon it. The 
 more of pafsion there is in the fin, the lefie there 
 
 N 2 is 
 
 Which are the 
 fins o/infirmi- 
 7. 
 
 Why fins of 
 fuddain and in- 
 ordinate paffi- 
 on are faid to 
 be finsofinfir. 
 unity. 
 
 What paffions 
 do excufe who- 
 \y from fin, and 
 what do not. 
 
 How reafon 
 ought to mode- 
 rate paffion. 
 
<?z 
 
 Concerning ABuallSin. 
 
 c 
 
 ap.14. 
 
 Whit is the of- 
 fice of the un- 
 derfilling. 
 
 W\nn guilty of 
 thit ignorance 
 •which U fin. 
 
 ani when °ul\+ 
 ty of, tho/e fins 
 which are of ig- 
 norance. 
 
 Whit igno- 
 rance doth not, 
 ani whit igno- 
 rance doth mi\e 
 the p?i. 
 
 whit things a 
 
 minis capable 
 
 cf^nowing^but 
 
 not bound to 
 
 know. 
 
 what things a 
 
 mm is neither 
 
 bound to know, 
 
 nor capable of 
 
 knowing. 
 
 in all thefe, 
 
 ignorance (ri- 
 
 :hcrincfcicnce) 
 
 is not finfull. 
 
 is in the fin, the leffe there is o£reajon,and fo the lefts 
 is the fin v and the more oi re aft on there is in the fin, 
 the more there is of will, and the more voluntary, 
 themore finfull. 
 
 §. 18. The office of the under ft ending, in refpecfi: 
 of its own proper object, being this, to enquire and 
 find out truth, and in refpeil of the inferiour pow- 
 ers to direct and conduct them aright according to 
 truth 5 if the underftanding do not know all the truth 
 it is both able and ought to know, it becomes de- 
 fective in its duty , and thereby guilty of a that 
 ignorance which is fin \ and if the underftanding 
 dictate amifle to the will,bringing inordinate com- 
 mands upon the fubordinate powers, or after deli- 
 beration had, doth not check their exorbitances, 
 it becomes thus alfo defective in its duty , and 
 thereby guilty of thofe b fins which are of igno- 
 rance. 
 
 §.19. In the ft ns o£ ignorance then, it is not e- 
 very ignorance that makes the fin. It is not the 
 ignorance of a pure negation, but that of a a de- 
 praved diftpofition. It is not the negative igno- 
 rance, being a meere nefcience, a not knowing what 
 is needleflfe or not poffible to be known 5 but the 
 \ privative ignorance, a not knowing what we arc 
 I able and ought to know. There are many things 
 which a man is capable of knowing, which yet by 
 no divine law he is bound to know, as many Ma- 
 thematical! theorems in philofophy, many particu- 
 lar contingencies in nature -, yea there are many 
 things , which as a man is not bound to know, fo 
 he is not capable of knowing, as b many mjfteries 
 not yet revealed, many fecret truths not yet com- 
 municated by Chnft unto his Church. Ignorance 
 of thefe is not finfull, and fo whatfoever confequent 
 effect proceeds from this ignorance cannot be a {in ; 
 but an ignorance of thofe truths which we are ca- 
 
 pable 
 
 a Acts 17.50. 
 Rom. 1. 21,12. 
 
 y\ Num. 15. 18 
 Lev.4.13.27. 
 Ads 3.17. 
 
 3 Eph.4.18.19 
 1 Pet. 1.4. 
 
 b Mar. 14.36. 
 John 16.1 2 
 
Cap. 14. 
 
 Concerning ABuall Sin. 
 
 93 
 
 a Lev. $.1 $, 
 i Cor 2.8. 
 i Tim. i, 15. 
 b Gen.38.15. 
 16.&C 
 
 What ignorance 
 doth excufe 
 fromfin, 
 
 2 Ezek.12.2 
 Zech.7.11. 12 
 
 1 Cor. 1 4.3 8. 
 P Job. 22. 14. 
 
 2 Per. 3. 5. 
 
 fomewhat cx- 
 cufejiot wholly 
 
 Muftrated' by 
 inftance. 
 
 pable of, and concern d in, which is vincible by the 
 Life of means-, this ignorance is it felf ftn^ and the 
 confequent evils thereof are faid to be fins of igno- 
 rance. 
 
 §. 20. In any inordinate ait, it is not that igno- 
 rance which is concomitant with it,or confequent of it, 
 but antecedent to it, which doth excufe from fin. 
 Which ignorance being antecedent to it, becomes 
 accidentally a the caufe of it as excluding that know- 
 ledge, which would have reftained from the fin. 
 And though this ignorance doth alwayes fomwhat 
 excufe b yet not alwayes wholly acquit. For fhould 
 a man^ going forth with an intent to kill a man, 
 unwittingly kill his Father 5 though fuch an igno- 
 rance may excufe from fatricide^ yet not from ho- 
 micide. For had he known the man to be his Fa- 
 ther, though haply he might have been reftrained 
 by that knowledg from killing him, yet not alto- 
 gether from killing-, from that kind, not from dl 
 kinds of fin or of murder. 
 
 §.21. Ycajhat (in cannot be excufed by an) ig- 
 norance, where there is an inclination or refolution 
 in the will to commit it notwithftanding all know- 
 ledg : as for inftance, ihould a man have a difpo- 
 fition or purpofe to kill another, though he knew 
 it were his Father*, if killing the man, he knows 
 him not to be his Father , which yet after proves 
 to be his Father, it is not the ignorance that fliall 
 excufe^ but the depraved difpofition and wicked 
 purpofe which fhall moke guilty of patricide. For 
 though ignorance had its concomitancy with it, 
 yet it hath not any efficiency in it 5 and fo the male- 
 fa<3or cannot be faid to offend out of ignorance, but 
 being ignorant. For there, when a man will be 
 a ignorant on purpofe, that he may not fuffer con- 1 is, and bow k 
 troll in his fin, but have the greater/^ to offend, |^ MWW tht 
 this ignorance is affected^nd becomes directly b vo- j m ' 
 
 luntray \ 
 
 When fin can- 
 not be excufed 
 by any igno- 
 rance. 
 
 what an affe- 
 <ffced ignorance 
 
T» 
 
 
 94 
 
 Qoncerning ABuallSin. 
 
 ap.i^ 
 
 W\m ignorance 
 U indireftly 
 
 voluntary. > 
 
 boivtifelkfin. 
 
 yet 
 
 the Cms ijfuing 
 /rom ft lefiened 
 in their guilt : 
 and why. 
 
 Hove the fin of 
 malice U right- 
 ly difcerned. 
 
 luntary,becaufe it is wil'd upon defigne and for ends, 
 and therefore doth rather enhance, then any way a- 
 bate the guilt of the fin. 
 
 §.22. But that a ignorance which comes by 
 negligence, inaflothfull carelefnefTe, or through 
 unneceffary imployments, not indevouring to attain 
 that knowledg, which a man ought and is able to 
 attain -, and that ignorance which comes by b in- 
 temperance, in a fottilh drunkennefs, a man being 
 rob'dofhisdifcretionor theufeofit-, fuch an ig- 
 norance is truely, though indifeftly rvilfull •, feeing 
 he that wils the caufe, doth indirectly and by confe- 
 quence will the effeft, and this ignorance thus wil- 
 fr/l c becomes it felf zfw-, yet the fins which iffue 
 
 from this ignorance d are 
 
 How men are 
 [did to [in wil- 
 fully, and Mr 
 
 gainft 
 ence. 
 
 confci 
 
 in their guilt, ha- 
 
 ving the leffe of reafon and will in their a& : for 
 feeing the under (landing cannot paffe a right judg- 
 ment •, the mil cannot be faid to give a dircft 
 confent, (o that though the ignorance may be 
 aggravated by circUmftances , yet is the confe- 
 quent fin in it fcltleffenedby the ignorance. 
 
 §. 23. To difcern aright what the fin of malice 
 is, wemuftknow, that though the will be deter- 
 min d by a the underftanding in xh^ff education of 
 itsobjeft, yet hath the will this liberty entire in it 
 felf, in the e^r^ of the aft, freely to chufewhat 
 is prefented as good, and freely to reject what is 
 preferred as evill. So that, though the will doth 
 alwayes follow the lafi prafticall judgment of the 
 underftanding, yet this Uft judgment being often 
 after the right judgment, and the right judgment 
 ^firft given by the underftanding and repnls'd by 
 the will) b virtually remaining in the aft of iin, and 
 even then actually renew'd by the checks of con- 
 fcience •, men are hereby faid to fin wilfully, on fet 
 purpofe,and againft conscience, which is the true na- 
 ture of that we call the fin of malice. 
 
 §.24, 
 
 1 Hof.4.i.6 
 1 Cor.1j.34 
 
 b Gen.19.31, 
 11 
 
 c zThef.i.8 
 Rom.S.i.j 
 
 Ads.3.17 
 
 &13.17 
 
 a Pfal.i4a 
 Pro. z. 1 1 
 
 b Exod.8. 1 o 
 
 &9.M.I4, 
 *7,z8,i4,3*. 
 
 fire. 
 1 §am.i?.t>ft, 
 
 i8,i9,i2, 5 &c. 
 
Cap.14- 
 
 Concerning JBuaiiSin. 
 
 95 
 
 1 i Cor.? . 17 
 1 Thef.?.2$ 
 
 b Eph.4.23.24 
 Phi!. 2. 1 3 
 c Epb.1.17.18 
 Col.3.10 
 d Phii.i.o,io, 
 11 
 
 Pfal.40.8 
 Aa.11.23 
 Gal.6.1 
 
 Mat. 26. 3 3 1 
 Luk.22.3 3 
 h x Sam. if. 2.4 
 
 Luk.22.56;, 
 
 &c. 
 
 d 1 Chro.21.1 
 Luk.22.31.32 
 e kaflfi 
 Luk. 2 2.61.61 
 1 Chr.21.8.17 
 Pro. 24. 1 6 
 f Jer.13.23 
 Pfal.10.4 
 Rom. 3. 18 
 ijoh.3.* 
 B Luk.7.30 
 
 Aft.7.51 
 
 1 Joh.5.16, 
 17 
 
 §.24. That the will doth not neceffarily follow 
 the right judgment, though it doth the lafi judg- 
 ment of the understanding, is apparent in the Di- 
 vels and reprobate,in the fin againft the holy Ghoft, 
 and in fins againft confcience. And indeed, if the 
 mil did neceffarily follow the right judgment of the 
 underftanding,the whole work of Regeneration were 
 perfe&ed in the a& of illumination^ and God need- 
 ed not a throughly fan&ifie, fully to enlighten 
 were fufficient for the new birth and the new man $ 
 but this is altogether diffonant from the truth of 
 Chrift, which tels us, the h m/l is renewed, as' well 
 as the c under fianding enlightned, in the work of 
 regeneration •, The d underflanding is enlightned to 
 give a right judgment to the wil, and the will renew- 
 ed to follow that right judgment of the underfland- 
 ing, to the bringing forth the works of holinefs and 
 of righteoufnefs. 
 
 §.25. By this we may diflinguifh fins of infirmi- 
 ty from fins of malice. In fins of infirmity^ this 
 5 purpofe and intention of the heart , to pleafe God 
 in all things, remains fincere •, fothat, though for 
 a time, the will fuffer a violation of her integrity, 
 an interruption of her refolutions through fome b in- 
 ordinate affections, c violent paffion, or d prevai- 
 ling temptation •, yet after a while, fhe returneth to 
 her former good purpofes by e repentance. But in 
 fins of malice the heart is f habitually inclined unto 
 wickedneffe, the will isevilldifpofedin refped of 
 the end -, There are not any fincere purpofes of holi- 
 nefs, no true aimes at God's glory, and therfore the 
 infection of the fin is more permanent & definitive 
 to the foul, in a sflronger oppofition of the good 
 Spirit of grace in the work of repentance and faith. 
 
 §.26. The lafl diftin&ion otfw is in refpeft of 
 the effect^ into fins * mortall and veniall • we fay in 
 refpeii of the effect : , no fin being veniall in its 'na- 
 ture- 
 
 That the will 
 doth not necef- 
 farily follow 
 bright jwig- 
 mentofthe un- 
 derflanding, 
 clearly provd. 
 
 Efpecially from 
 the work °f re- 
 generation. 
 
 in which 
 the will is re- 
 newed, MWcU 
 as the under- 
 flanding en- 
 lightned. 
 
 How we may 
 diftinguifh/7/ij 
 of infirmity 
 from fins of 
 malice. 
 
 What the di- 
 ftirxftion of fin. 
 into that of 
 mortall and ve- 
 niall &. 
 
9 6 
 
 Concerning ABualSin. 
 
 Cap.i^ 
 
 m fin venial in 
 its nature : 
 mi why. 
 
 all fin U dire £t. 
 ly againft, not 
 any meerly be- 
 fides the law. 
 Which incur- 
 ring the guilt 
 of eternal death 
 cannot he expi- 
 ated by tempo - 
 raUpuni[hment. 
 
 In what 
 all fins are 
 mortal - 3 yet not 
 all equall. 
 
 How fome fins 
 mortall and 
 fome venialL 
 
 from whence 
 we are to ta\e 
 jlbejuft weight 
 of fins guilt. 
 
 ture $ For, that any fin is pardoned doth denote 
 an a adt of divine ^ftr^which in b feverity and rigor 
 offaftice God might have not done. But for any fin 
 to be in its nature veniall^ as expiated by temporall 
 punifhment,were to deftroy this pardoning mercy 
 of God, and after temporall punifhment to oblige 
 him to an (improperly czlkd)forgivenefs, leaft he 
 be taxd with cruelty and injuftice. Yea, c whereas 
 all fin is dire&ly againft^ not any meerly befides the 
 law-, and that the violation of Gods eternall law 
 doth incurr a guilt of d eternall death 5 There is no 
 fin that can be expiated by temporal punifhment-, 
 but either it muft be e by Chrifl's all-fufficient fatif- 
 fa6tion,orthe f Sinners everlafting condemnation. 
 Wherefore,feeing the poyfonous guilt of the leaft fin 
 is not expelled but by the Sovereign antidote of 
 Chrift's bloud ( s through repentance and faith) it 
 cannot be that any finis veniall in its nature, but 
 inarefpe&toGod'smercy, and Chrifts merits, in 
 the ejfeff. 
 
 § . 27. In this all fins are mortall , that by their 
 guilt they make liable to * eternall death h and 
 though all are mortally yet are they not therfore a all 
 equally fome by their more b hainous guilt making 
 fubjecft to a more grievous punifhment, in that 
 death which is eternall. That fame fins then are 
 faid to be mortall and fome veniall^ it is not in the 
 nature ^bux. in xhc ejfetf (or rather the event) of the 
 fin, in a relation to the fubjeft (which is the finner) 
 to c whom 5 \hxox\<$\ faith and repentance^ not on- 
 ly the lefTer, but the greater fins become veniall-, and 
 d without faith and repentance, not only the greater, 
 but alfo the lefTer fins are mortall* fo that if we take 
 the rveight of fin,not from the deceitfull fcales of our 
 own opinions, but from the juft ballance of the 
 SanBuayy, the truth of God's word , we find the 
 leaft fin to have its heavy guilt* fo that c every 
 
 vain 
 
 a Exod. 18.20 
 Gal. $.10. 
 b Exod.j4.67 
 
 c Rom.4.if 
 ijoh.3.4 
 
 d Ezek.i8. 20 
 Rom. 6.t j 
 1 Cor.ij.f6 
 e Joh.i.ro 
 Atf.4.12 
 
 &ij.j8 
 t Mat-5.1j.16 
 
 & 25.46 
 s Mar.i.iy 
 Ad.20.21 
 Luk. 24.47 
 Rom. j. 25 
 
 * Mat.5.22 
 a Ezek.8.6,ij 
 
 Joh.19.11 
 b Mir. 5.22 
 
 & 11.22.24 
 Luk.12.47,48 
 
 c Joh.5.14 
 Rom. 8. 1 
 
 d Job.j.j6 
 Gal. 3. 10 
 
 : Mar.12.j6 
 1 Cor.4.5 
 
Cap. 14. 
 
 Concprning ABuall Sin 
 
 91 
 
 1 John ?.i6 
 
 <zKi. 2.1.6. &c. 
 & *4.4- 
 z Chr. 3 511,15 
 1 John ?. 16, 
 17,18. 
 d 1 Tim. 1. 13- 
 
 e Matth. 16. 
 70,71,74,75. 
 
 IVk&this. 
 
 a Mat. 12.24. 
 
 &c. 
 
 Luke 19. 14. 
 
 & 20.13.8cc. 
 
 Mark 3.30. 
 
 John 7.18. 
 
 «> Heb.6.4,5,6 
 
 & 10. 26 
 
 c Ads *. 3.9. 
 
 £8.32. 
 
 & 13.10. 
 1 Cor. 1 2.10. 
 
 <z/^/# thought, and /<& nwd fhall be brought to judg- 1 w]m thc ouiIc 
 ment 5 and whatfoever fin Chrift brings to the laft j of the icaftfin 
 judgement, {hall (without Chrift) bring upon the! ™*b<M thrift. 
 (inner everlafting punifhment. 
 
 §. 28. Though all fin be in it's nature mortally ] Though all fin 
 and io to be mortall is common to all fin, yet * c T°" a11 ? J'* 
 
 « 1 /• • n wo /* efpecially 
 
 (W d/lovofjuM-Uv) it is appropriate to a the fin againft i t he Cm againft 
 Khz Holy Ghoft, for it's mod deadly nature, cali'd the Holy Ghoft. 
 in Scripture f/tf fin unto death • which excluding re- 
 pentance, depriveth b of forgivenefte, even fo, as ne- 
 ver to be forgiven. Which fin againft the Holy 
 Ghofi doth not confift in any particular tranfgref- , againft IL Ho. 
 \fion of God's Law, nor yet in that blafphemy, and lyGhoit»»e*. 
 perfection of Chrift and his Gofpell which d ari- 
 i feth from ignorance •, no nor in that apoftacy from 
 the truth, and deniall of Chrift, which arifeth from 
 e infirmity, though all of them fins of a deep die, 
 and horrid guilt. 
 
 §.29. But the fin againft the Holy Ghoft, is 
 fuch a denying and rejecting of Chrift, as arifeth 
 from malice, in an hatred of him, and his truth $ 
 contrary to knowledge and confeience, oppofing and 
 perfecting the Gofpell of Chrift, as an impofture 
 of Satan 5 the power and grace of the Spirit, as a 
 work and defignement of the Divell 3 thus it was 
 in the *Pharifees. Alfo to fin againft the Holy 
 Ghoft, is to b fall away from the faith of Chrift, by 
 an univerfall apoftacy, in wilfully denying, and ma- 
 licioufly oppofing Chrift and his truth 3 yea, in a 
 contempt of his facrifice, and an hatred of his Gof- 
 pell, perfecuting his Church with an irreconcilable 
 enmity. Thus it was in Julian •, thus in many in 
 the Apoftles times, and thus in many in thefe our 
 dayes, of whom we cannot, we may not ^^t fen- 
 tence of judgement, wanting that fo eminent a gift 
 c among the primitive Saints 3 namely, the difcer- 
 ning of the Spirits. 
 O §. 30. 
 
 As in the Pha« 
 rifees. 
 
 As in Julian. 
 
 Why not now 
 to be difcove" 
 ret! by us. 
 
m~m 
 
 ■p^pwwj 
 
 
 ? 8 
 
 Concerning ABuall Sin. 
 
 Why ca.lt 1 the 
 fin againfl the 
 Holy Ghoft 
 
 Why this fin 
 foal not be for- 
 given. 
 
 Sins again(l 
 Confcience 
 lead the way to 
 this fin againft 
 the holy Ghoft. 
 
 Hon* an errone- 
 ous confcience 
 entangles in 
 fin, but binds 
 not to what is 
 finfull. 
 
 An erroneous 
 cotfciencc may 
 fomewhat ex- 
 cufe> but cannot 
 (wholly acquit j 
 
 §.30. This fin is faid to beagainft the Holy 
 Ghoft, in refpeft of his a more immediate office of 
 illumination •, not as being any wayes the more e- 
 minent perfon in the Trinity^ all being b coequall in 
 in their unity of effence, and of glory. Seeing then, 
 it is the more immediate c office of the Holy Ghoft 
 to illuminate in the truth of Chrift 5 a d wilfull ha- 
 tred o£ Chrift and his truth, accompanied with a 
 malicious oppofition of his illuminating power, is 
 properly called a fin againft the Holy Ghoft •, and 
 that this fin (hall not be forgiven^ is not becaufe 
 it e exceeds God's grace, or f out-vyes Chrift's me- 
 rits ^ but becaufe it excludes s the work of repen- 
 tance, in defpightfully oppofing the Spirit - 7 and re- 
 jects the h facrifce of Chrift, in wilfully denying 
 his truth. 
 
 §. 31. Sins againft Confidence^ they a lead the 
 way to this fin againft the Holy Ghofil. Wherefore 
 that this may be prevented, thofe muft be avoided •, 
 avoid we not only fins againft confcience, b when 
 enlightned with the truth, but alfo, though c fiedn- 
 ced with errour. For that, an erroneous conscience 
 doth d entangle and fetter in fin, though it doth 
 not oblige or bind to what is finfull. So that he 
 alwayes fins, who e a<5is any thing againft the ditfate 
 of his confcience, becaufe the f dictate of the con- 
 fcience is by interpretation, the precept of God. 
 And thereby it is, that, though the a& be materially 
 good, yet it cannot be formally fo $ the good is not 
 done well, becaufe accompanied with fo great an 
 cvill, a contempt of God in the doing . Wherefore, 
 whatfoever is good in itfelfe, if done againft con- 
 fcience, though errour judging it to be evill, it 
 thereby becomes fin, and a fin againft confidence^ 
 deep in it's guilt. 
 
 ^. 32.- Again, the erroneous conscience may a mi- 
 tigate, but cannot make void, it may fomewhat 
 
 excufe^ 
 
 Cap.14, 
 
 a Ifai.11.2. 
 Ephef.1.17. 
 
 b Ifai.6.$. 
 Matth.z8.19. 
 
 c 1 Cor. ir. ii 
 d Afts 7.51. 
 
 e Rom. 5. 10. 
 
 f Heb.7.zj. 
 s Hcb.6.5,6. 
 h Heb.io.i6. 
 
 Pfal.19.1j. 
 
 1 Tim. 1. 19 
 Rom. 14.23. 
 
 Tit.i. 
 
 iv 
 
 Rom.14.5.23 
 
 Rom. 
 
 1.14, 
 
 1 Sam. 24. ? 3 6 
 
 1 A &. 16.9,10 
 Phil. $.6. 
 1 Tim. 1. 1 3. 
 
Cap • 15 1 Concerning the State of Man fallen . 99 
 
 b Rom. J. 8. 
 c Rom.3.7. 
 
 1 Pfal.51.5- 
 Job 14.5. 
 Ifai.48.8. 
 John i>6. 
 
 i> Ads 17.26. 
 Rom. 5. 12. 
 1 Cor. 15. 21^22 
 Ephef.2.j. 
 c Rom.5.i8,io 
 d Rom. $.9. 
 Gal. j. 22. 
 e Rom.g.19. 
 Ephef. 2.5. 
 
 a Rom. 5.12,13 
 
 excufe, but cannot wholly acquit , from what is fin- 
 full, whether it be in omitting what is good, fuppo- 
 fingit to be evill, or in committing what is evill, 
 mifdeemingit to be good. Indeed, impoffible it 
 is, that any thing ("evill in ifs felfe) fhould be made 
 good by what is evill in another % that^ fin in the 
 aft, fhould be juftified by errour in the confcience. 
 It is not the conscience then ( b no, nor any thing 
 elfe whatfoever) that can obliege to what is unlaw- 
 full in it felfe -, and as it cannot obliege, fo nor c can 
 it acquit. Here then is the entanglement of an er- 
 roneous confcience, that, if we do what it didates, 
 we fin, and if we do not what it dictates, we fin 
 too • fo that there is no avoiding the fin, but by 
 reforming the errour. 
 
 CHAP. XV. 
 
 Concerning the State of Man fallen. 
 
 and why. 
 
 What is the en 
 tanglement of 
 an erroneous 
 confcience. 
 
 A 
 
 S 
 
 Eeing Originall Sin in it's guilt, pollu- 
 tion, and puntfhment, is a effe&ually 
 conveyed, and really communicated 
 
 The originall 
 of all mans 
 mifery is in o- 
 riginall fin : 
 and bow. 
 
 by naturall propagation, and carnall generation, in 
 a lineall defcent, and hereditary right, from Adam 
 the b root of humane Stock, to all the pofterity of 
 mankind, his naturall branches: Therefore by A- 
 dam's c difobedience is judgement come up on all men 
 to condemnation y few and Gentile being d Jhut up 
 under fin, and thereby become e fubjed to the juft 
 wrath and vengeance of God. 
 
 §.2. Though that fingle aft (then,) of ^Adam's 
 difobedience did pafTe away, yet it continued to be 
 his, and remaineth ours by a juft imputation. And 
 the fin imputed muft needs make us liable to the \^^im\ 
 
 O 2 
 
 punifh- 
 
 Aiwfs difo- 
 bedience im- 
 puted, ma\es //. 
 
 men: in- 
 flicfcd. 
 
ioo Concerning the State of Man fallen. Cap. 15 
 
 which punijh- 
 merit is death. 
 
 In what this 
 death doth for- 
 mally confifl. 
 
 In whit it doth 
 materially con- 
 
 This doth U 
 fpirituall, coi- 
 porail, and e- 
 ternall. 
 
 What the fpiri- 
 tuall death is. 
 
 What an the 
 reliques of 
 maris primi- 
 tive eftate in 
 the eftate of 
 man fallen. 
 In refpeft of his 
 under ftanding 
 
 In refpett of 
 his will. 
 
 b punijhment infli&ed •, which punifhment of o^- 
 dams finis c death. 
 
 §. 3. Which death doth formally confifl: in a 
 being Separated from the blefled Communion, 
 and baniih'd from the gracious prefence of God. 
 A figure and type whereof, God gave ^ddam, in 
 Mriving him out of Paradife, that vifible teftimo- 
 m of God's favour and prefence. And againe, 
 this death doth materially confifl: in a miserable 
 privation of that life and happineffe (accompa- 
 nied with a finfull privation of that holinefle and 
 righteoufnefle) which man did either a&ually pof- 
 fefTe by creation^ or might aflliredly have obtained 
 in a more eminent manner, and a more abundant 
 meafure upon condition^ even upon the c condition 
 of obedience to God's Law. 
 
 §. 4. This death is either jbiritftdPot corporally 
 both which are confummated, and fwallowed up 
 in that death which is etemall. a Spirituall death 
 that efpecially feizeth the foul, b whereby fin defa- 
 ceth the lively image of God, in the c totall depri- 
 vation of primitive integrity, and originall righ- 
 teoufneffe •, defpoyling man of all thofe fan&ifying 
 and faving graces^ wherewith he was endued in 
 his creation •, even to the f wounding and weakning 
 the very faculties and powers of his naturall be- 
 ing. 
 
 §. 5. So that, though there be in man fallen 
 fome a relicks of his primitive eftate, yet fuch on- 
 ly as are found with a corrupt being of nature, not 
 a fpirituall well being of grace. The under -(landing 
 both in the b theoretick and c pradtick part , hath 
 feme glimpfes of morall righteoufneffe, but not 
 d the leaft light of evangelicall truth. The will 
 that as a free faculty retaineth it's liberty which it 
 exercifeth in e naturall and morall a&ions 5 but 
 through the fervitude of fin, is wholly difabled (as 
 
 of 
 
 b Rom. 5. 17,18 
 c Gen. 2. 17. 
 Rom. j. 12. 
 
 a Deut. 30.20. 
 Pfalm. 3 o.j. 
 . & i6. 9 . 
 Ifai.jp.a. 
 
 b Gen. 3. 24. 
 
 : Gen. 2. 16,17 
 Ezek. 20.11. 
 Gal. 3. 1 2. 
 
 Ephef. 2. 1. 
 
 & 5.14 
 b Rom. 3. 23. 
 
 Ephef.4.18. 
 c Eph.4.23 3 i 4 
 Col. 3. 10. 
 
 1 Luke 10.30 
 
 1 Jam.3.9. 
 
 Rom. 1.20,21 
 c Rom. 1.32. 
 & 2.1J. 
 J 1 Cor.2.13, 
 14. 
 
 e Gen. 13. 9. 
 1 Cor.7.37. 
 John 21.18. 
 
Cap. 15. Concerning the State of Man fallen. 101 
 
 6 Rom. 8. 7. 
 
 Ephef.2.1. 
 2 Cor. 3. $• 
 s Ephcl. 4- I P- 
 Rom. 3. 15- 
 hRom.6.16,17 
 
 « John i).*. 
 Phil. 2. 13. 
 •< Rom.8.8. 
 Heb.11.6. 
 1 Rom. 2.1*. 
 » Tir.i.i5- 
 ■ 1 Cor.J.i. 
 iTim.3.5- 
 > Rom. 1. 28, 
 29,30. 
 
 ■ Rom. 3. 11. 
 Phir.2.13. 
 Jam. 1. 14. 
 
 b 1 Cor. 2.14. 
 
 c Rom.3. 11,12 
 
 & 8 7 
 d Num.7-5.23 
 
 e Gen.6.5. 
 2 Cor.3.5. 
 Ephef.i. 1,2.3 
 
 a Joh.8 34,56 
 Rom. 6. 6. 7. zo 
 
 &8.2 
 
 2Pet.2.i9. 
 b Jer.13.23. 
 
 of it's felfe) for f fupcrnaturall and divine. So that 
 though the will is of it's felfe freely carried unto 
 the willing what is evill j yet being h enflav'd unto 
 fin, doth not of l it's felf move to the willing what 
 is good, good k in order toeternall life. Yea, the 
 conference, though fometimes l awakened, yet is it 
 m polluted 5 and the affections, though n reftrained 
 from fome evils, yet are they inordinately ° carried 
 into other impieties. 
 
 ■§. 6. In man fallen (then ) the foul with it's ra- 
 tionall faculties, doth remain whole in it's natu- 
 raMeffence, though it be fpoy led of it's fpirituall ha- 
 bits : and being difpoyled of all divinely fpirituall 
 habits, it becomes difabled for the a apprehending, 
 willing, and defiring any divinely fpirituall good. 
 And as the foul hath not loft it's faculties, fo nor 
 have thofe faculties loft their acls, in what is natu- 
 rally morall, or arttfciall • but feeing b ignorance 
 hath feized the underftanding, c perverfenefle the 
 will, and d inordinacy the inferiour appetite y the 
 underftanding, mil, and affections become averfe, 
 undifpofed, and altogether e inefficient for what is 
 divine and fpirituall. 
 
 §.7. Though the will then hath loft it's free- 
 dome in refpeft of it's a voluntary fervitude unto 
 fin , whereby it becomes neceflitated, fo, b as to 
 will nothing (in fpirituals) but what is. evill 5 yet 
 hath it not loft irs freedom in refpeft of the natu- 
 rail liberty of it's acting, fo as to be compell'd, or 
 neceflitated to will this or that evill-, Indeed, fee- 
 ing to will is an immanent and elicite aft, for 
 man to lofe his liberty were to lofe his will, to lofe 
 his liberty in the excercife of irs aft, were to lofe 
 his will in the faculty of it's being. This liberty 
 (then) remains in the will of the vileft reprobate, 
 and divell, who can be no longer faid to will, then 
 they will freely -, though they do not thereby will 
 
 any 
 
 In refpeel of his 
 conference. 
 
 and 
 In refpeft ofhU 
 affe&ions. 
 
 The foul in 
 mmis fall, is 
 whole in it's 
 naturall ef- 
 fence j bat 
 fpoyl'd of it's 
 fpMtualhibits- 
 
 Thereby difa- 
 bled for any 
 fpirituall good. 
 
 IVJmt freedom 
 the will hath 
 loft by the fall, 
 and what it re- 
 tains after the 
 fall. 
 
 What liberty 
 of will remains 
 in the vileft re- 
 probate, or 
 DivelL 
 
— ' 
 
 — p. 
 
 102 Concerning the State of Man fallen. Cap. 15 
 
 How Gci dcth 
 turne and in- 
 cline the wills 
 ofmen, 
 
 without any 
 forcible com- 
 pelling. 
 
 why t/;*exhor- 
 t a: tons, t?c. of 
 God's word are 
 not in vaine in 
 refpeft of tbz 
 Wicked. 
 
 By multiply - 
 ingbisfm Hun 
 
 aggravates bU 
 punijhment. 
 and how in fpi- 
 ritiulls. 
 
 iVhit the cor- 
 poralliftftft > 
 
 and how be- 
 gun. 
 
 any thing that is good, yet have they the faculty ftil, 
 and freely exercife it in willing what is evill. 
 
 §.8. Godhimfelf, a who as he hath the hearts, 
 fa hath he the wills of all men in his hands • and 
 when he b turns and bends, inclines and moves them 
 ashewils, he doth it not by forcibly compelling, 
 but either by c gracioufly renewing, or by d fairly 
 perfwadwg, or by e wifely difpojing them. And 
 this indeed is the wonder of God's working, that as 
 a { fre e Agent he doth freely what he wils,yet offers 
 no violence to the wills of men 5 but that in all that 
 they do will, they will freely. Yea, and from 
 hence it is, that the exhortations, threatnings and fro- 
 mifesoi Gods word, are not in vain in refpeft of 
 the wicked 3 being the s appointed means efreiiuall 
 (through the common enlightnings of the Spirit, to 
 h reflrain from fin,and through the fan&ifying pow- 
 er accompanying his word, to convert unto righte- 
 oufnefs. 
 
 $.9. But man 5 reje<5ting God's word, andtranf- 
 arefling his law, doth, by his a multiplication of 
 fin, beget a further aggravation of punifhment 5 in 
 that contracting an habituated cuflome, to an b hard- 
 nefs of heart,his foul is infeparably attended with an 
 c vxtcvdefpair , to an horror of confidence. And 
 thus, man being d fubjected to Satan's power, he is 
 by Satan inflaved unto the e world and [(in, and 
 thereby brought under bondage unto $ death znd 
 hell. 
 
 §. 10. This fpirituall death, which efpecially 
 feizeth the Soul, is infeparably accompanied with 
 c orp or all death, which efpecially furprizeth the bo- 
 dy \ beins begun in a fickneffes and b forrows 5 c fer- 
 vitiide znd flavery % d wearynefs and toyle g e ca- 
 lamities and s wants § the very creatures inten- 
 ded for Mans ufe, being I curfed for mans 
 fake. 
 
 §. 11. 
 
 a Pro. 1. 11 
 b 1 Kin.io.z6 
 Jer.31.18 
 
 < Phil. 2. 1 j 
 d Gen. 9. 14 
 
 * P .0.11. 1 
 
 r Pial.115.3 
 
 b neb. 4. 11 
 
 h Num. 22.18 
 1 Kin.21.27 
 ! Pfal.19.7 
 Jer.23.29 
 Jam. 1. 18. 21 
 1 Levir.26.18 
 3 Eph.4. 19 
 1 Tim. 4. 2 
 c Roai.i*? 
 Heb. 10.27 
 d Aa.26.18 
 Eph.2,2 
 Col t.IJ 
 
 1 Ti n.2.26 
 
 1 J >h. 2.1 j. 16 
 Joh.8.23 
 Gil. 1. 4 
 r Joh.8.34 
 Rom. 6. 12.16 
 
 &c. 
 1 Joh.3.8 
 S Ifai.J.14 
 Lnk, 16.23 
 Rom. 8. if 
 1 Cor.15.56 
 Heb.2.15 
 1 Deut.28.21 
 22,27,28 
 Mat. 9. 2 
 b Gen. 3. 16.17 
 Job 21.17 
 c Dear. 28. 36 
 &4.4 8 >&c. 
 d Gen. 3. 19 
 Eccl.2.22.23 
 e Deuc.28.z5 
 
 26.53, &c. 
 1 Deut. 28. 39, 
 
 4o,48 ) &c. 
 s Gen. 3. 17-18 
 Eccl.1.2 
 Rom.8.i» 
 
Cap.i5«( Concerning the State of Man fallen. 
 
 103 
 
 a t Cor. 15.41 
 43 
 
 b Lu.t6.22. 23 
 Lll.12,5 
 
 a Joh-5.28.z9 
 
 Aft. 24.15. 
 b Mat. 2 5.41 
 c Mat.io.i8 
 & 22 13 
 & 25.30 
 Rev.21.8 
 d Luk.i6.23 
 26 
 
 1 Pet. 3. 1 g 
 
 a Luk.i3.27, 
 28 
 Mat. 2 2. 1 3 
 & 25.41 
 
 2 Thef.1.9 
 
 b Pral.139.8 
 
 c Pfal.16.11 
 & 36.8.9 
 
 a Ifai.tf6.24 
 Mar.9.44 
 b Mar. 9. 44 
 Luk. 16.23.24 
 c Luk. 13.28 
 Mat.13.42 
 
 a Mat. ii. 22. 24 
 & 23.14,15 
 Luk. 12.47. 48 
 b Ifai.33.14 
 c Mat. 22. 1 3 
 
 Rom. 5.18 
 
 §. 11. When death atlaft doth put a period to 
 mans days, it doth add a * complement ofhisttw- 
 f or all miferies, and begin the anguifh of eternall tor- 
 ments. The body being laid in a grave of corrup- 
 tion, the Sod is b hurried to an hell of perdition, 
 where they remain till death fpirituall and corporal! 
 be f\vallowd up in death eternall. 
 1 §.12. The dead a body at the laft day being 
 raifed from the grave to an immortall death, fhall 
 (by an b irrevocable fentence of the laft judgment) 
 be c caft with the Sod into hell, the d place and pri- 
 fon of the damned , where they fhall fuffer to- 
 gether an infufferable and eternall punifhment, 
 of lojfe and of fenfe *, that privative, this pofi- 
 tive. 
 
 §.13. The punifhment of lojfe that doth confift 
 in a a totall and finall feparation from the b gracious 
 prefenceof God, and from all the c joy, blifle,and 
 glory which doth accompany the beatificall vifion 
 and full fruition of him. 
 
 §. 14. The puniflimcnt of fenfe doth confift e- 
 fpecially in that a worm of an evil conference which e- 
 ver gnaweth with unceffant tortures,and in that b fire 
 of heWifa flames, which ever fc ore he th with uncef- 
 fant torments •, which caufe endlefs, eafelefs^nd re- 
 medileffe c weepings, and wailings, and gnafhings of 
 teeth. 
 
 §.15. This punifiment, as it is eternall, fo it is 
 infinite-, infinite in refpeft of that privative part, the 
 punifhment of lofs 5 not in refpe3: of that pofitive 
 part, the punifhment of fenfe. And therfore in Bel 
 there a are different meafmes of punifhment propor- 
 tionable to the different degrees of fin-, yettheleaft 
 meafure,as it {hall be then b intolerable, fo is it now 
 c unc one eive able. 
 
 §.16. Thus, man having the wrath of God a- 
 biding on him for a Ortginall Sin, he increafeth his 
 
 fin, 
 
 [How and when 
 fmifh'd. 
 
 I What the eter- 
 nall death, 
 
 In its punijh- 
 wmo/loffefcf 
 c/fenfe. 
 
 What the pun- 
 ifoment of loffe 
 if. 
 
 What the pun- 
 ni foment of 
 fenfe is. 
 
 How the pun- 
 nijhmcnt of the 
 damned is infi- 
 nite as well as 
 eternall. 
 
 That wrath 
 which comes by 
 origin all fin 3 U 
 aggravated, 
 
io^- Concerning the State of Man fallen. | Cap.15 
 
 by mm s aBual 
 tranfgreffion. 
 
 tb e full mea- 
 furc U at the 
 day of judge- 
 ment 5 an ' 
 bow. 
 
 The eft ate of 
 man fallentum- 
 marily defcri- 
 bed. 
 
 no falvation by 
 the law, or fir ft 
 covenant of 
 wrfe* 
 
 So that 
 Without Re- 
 demption [by a 
 Mediator A- 
 dam and bis 
 pofterity muft 
 inevitably pe- 
 tijb in their fin. 
 
 fin, and thereby b aggravatech that wrath, by his 
 attuall tranfgreffion $ treafuring up to himfelf wrath 
 againftthe day of wrath, that is, the c day o£ judg- 
 ment, which (ball be at the d end of the world,to the 
 e fi nail condemnation, f fullpunifhment, and Gutter 
 perdition of the ungodly. 
 
 §.17. Wherefore, feeing this is the eft ate oiman 
 fallen^ a captive to the prince of darknefs, fold ? un-* 
 der the power of fin, b involved in the curfe of death, 
 c m&&cjMbj0 to the judgement of wrath,and a liable 
 to the condemnation of hell-, certain it muft needs 
 be, that by the e law, or firft Covenant of works, no 
 fle fli can be faved. So that, unlefle God in the un- 
 fearchable riches of his wifdom,and unconceiveable 
 tendernefs of his mercy, had decreed from all eterni- 
 ty, and in fulnefle of time wrought recovery and re- 
 demption by a f Mediatour-, Adam and all his Pofteri- 
 ty muft inevitably have periih'd in their fin. 
 
 FID^IS, 
 
 b Rom. z. 5 
 
 c Jud.6, 14,15- 
 d Mar. 14. 1 
 
 * Job.*. 19 
 f z Pec; i.z 
 2 1 Pet. 3.^* 
 
 a Ro;n.7.i4, 
 
 b Ro»n.6.z,g 
 Gal. 3. 10.15 
 Rom. 3. 1 9 
 Jer.7.19 
 J R. in. $ 1 8 
 Hx.z^.^i 
 - Rom..{.zo 
 Gal. z. 16 
 
 & $.n 
 f 1 T iai.z.s.6 
 Ad.4.*z 
 

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