3 ^ri«i§F : - CHRIST, fyMtlTVofofiuf. JD.D Jo^ m. SP?$'$r\\\b «gt tut 21 % OF { ♦ Christian Divinitib.°| *_* ♦g Soexa&ly and Methodically compiled 3 1 that it leads us, as it were by th« hand ^ <§t C Reading of the Holy Scriptures. J '\Vndr/fiandipg cfcontroverfics. ' T tU e ^Orderir.gofCommon^PUtes. '\VndcYftandipgrfControvcrJI(S. J C Clt aring of jo me G afes oj Confc itnte. & & ■ . _-- 4 «* By John Wolleb i us, Do&or of Divini- | jf? ty & Ordinary Profeflor in the tlniverfity oiBafil. ^ 4% : — 4 ^ Faithfully tranflatedintoEngliin,and in| »£t fome?obfcure places cleared and enlarged, ^ >■#""- By Alexander Ross. % 'Sfr — : g «* Tk» TW Edition. * £ , . , , _ . i Jg To which is ad/oyned, oiier the Alphabcticali Tsblg t «§* The AVAT. OMY fftbe -whole Body of DIGNITY | . § Delineated in XiV. fm°t Tables, fa the help nf * 4$ w^ memo-lies. | § LONDON, | JB> Printed by T.^fabb, for fofepb Nevill, and are to ^ 2 be fold at his Shop at the fgne cf the Plough | .'JJ in lhe New- Buildings in Taules Church- 2 «§* >ard, i66c. £ T$ the Right Mmmrahk ,-, THE LORD My Lordj Have been long in- debted both to you? Lordfhip, your no- ble Lady j and your hopeful Son Mr* Wat f on for your favours and good will towards me , I have therefore adventured (not by way of requi- tal, but of acknowledgment) to prefent thisTbeological Epitome to You , which is the mcft exaft and compendious of any that hath been yet done by Proteftant Wri- ters:! may fay of this Edition, as ThUofophers fpeak of Nature 3 that, It is neither deficient in nect][&ries , nor Abundant infuperjlttities: What was ia tne Latin Copy dark, I have cleared f, and what was contracted , I have unfolded. How A 2 neecL The Fptjile Dedicatory. needful Bpitcmies are in allScien- ces, chiefly in Divinity, I need not write, if either we confider fhejhqrtneffeofourtime, or the largeneffe and multitude of Vo- lumes, which have been written of thisSubjeft, or the weaknefle of out memories, or the faftidiouf- n'effe that is begot in us* by read- ing Cediol^ and voluminous Dif- courfes, God who knows what is btft for us, hath epitomized all Pra&ical Divinity intoX Precepts, and our Saviour hath reduced thofe ten into two, and all that we can pray for, oragainft, into fix heads or Petitions. TheTraveller that defiers to be foon at his jour- neys end , will feek out the moft compendious way:Heisan unwife Traveller that will clog himfelf with (ilver, if he can epitomize it into Gold, furely a weak Stomack wil better retain the fmal quantity of an extra& 9 than the large draught of a nwfeatirig potion: He . that 7 he Eptflle Dedicatory. that with judgment dothxontraft the vaft body of Divinity into an Abridgment, doth imitate God, who having the firft day diffufed the light through the whole Henti- jf>here 9 contra&ed ir 9 and as it were epitomized'^ the fourth day within the body of the Sun : Be that will condemnEp/fm/>/,condemn$him- felf^ for man is the epitomh of the World,But I muft avoid prolixity in eommending this £/>// 9 left my pra&ife thwart my words. My Lord 9 This Book is the Epitome of Divinity^ and this Epiftle, the Epi~ tomie of my true affefrion^and ma. ny thank* Ioweyou and yours:on whom I wifh the influence of all happineflfe r which is the hearty defireof Tour Lordfhips Humble Servant^ Alexander RqSs I TBe Treface of Iohn WollebiusP.P. to the Header. THEblefled Apoftle, in his fecond Epiftle to Timothy, cap. i verf.13 , writes thus ; Hold fa jl the form of good wvrdsy which thou hail heard ofme 9 in faith tndlove. An excellent admonition and worthy to be prcffed upon all Chri— flans; but chiefly on thefe who have wholly devoted themfelves to the ftu- dy of Divinity. For as it concernes e- very Chriftian to be skilled in the chief Ghatechiftical heads at leaft, that by their- help.and guide they may with, the greater profite heare and readGods Words To it becomes all Students in Di- vinity, before all things to imprint in their memories the Anatomie of the Body of Theologies that in the Common places 7 in the definitions and Divifi- ons of heavenly doctrine, they may be exaft and perfect. Now in this kind di- vers eminent men, furnifhed with a far , greater meafure of Spiritual Vnftion than my felf, have afforded fuch helps to young Students, that he,who goes a- bout to adde any thing to thefe, will feem to light a Candle at npon-day,or to garnuh the. Firmament with more Stares* jo t&e iLemor. Stares : Yet notwithftanding, whereas it is confiftant with the confcience and callings of allGods fervants,to advance what they can the publike benefit 5 I being called to be chief Paftor in this place, wasenjoynedby the Reverend Colledge of Divines to expound the Old Teftament , which- by Gods help and their command I fo undertook 5 thatbehdes my Le&ures on the Text f I propofed to my hearers a fhort form €>f whol 'font and good words ,taken out ofo- ther mens lucubrations, and reduced into this brief Epitome. Now although I perceived that many did very wel like my paines and purpofe In thiskindjyet lprofefle,the divulging of this Piece Wa*ka& iiviny thought^ Therefore r: m that at laft this Child , of which I have been in labour thefefeven years 5 is now born and brought out to light 5 I carneftly intreat the friendly Reader to impute this, not to any itching hu- mour I have of writing, but to the of- ten follicitations of my Friends, who have extorted it from me, I befeech God j- that he will be p leafed graciouf- ly topreferve the remaining compa- nies of Teachers 8c Schollers, and that for his mercies fake, whereof we have A- 4, daj%, To the Rcader 9 Sec. daily frefli teftimonics y as in many things, fo in this, that wearenotall deftroyed: And as forthofe who are difperfeil that he would gracioufly re- coiled andfettk them, even for his onely begotten Sons fake our Lord Jeius Chrift Amm. . IN 1 fN SS. 1HE0L0GUE EPITOMEN A Rcvcendiffimo &■ Clariffimo Viro, DD. J OAN WOLLlBlOj Antiftitc & Profcflore digriiilimo, bona Publico editam. INjiitmt multos difcentes atque do- centes Calvinus > laudem hancutfet at ille Liber: Prater Apofivlicaspojichrifii temp or a Chart as ; Erne pep erere Lihro fecula nuffa parem* Polaxws Meihodoillnjirat Sjntdgntd nlebre: Mortuusutvivtns agminanofir* docet, ghticquiduterqiie docet 3 dodh kicbrc- vitate docebit WoiXE&ius , pmcis dicere multa potts. T$t 9 qui Paftor€f i Do&ores i at que ?r@* phetas Lar girts % cmtum pafcerepergetnum. Johan. Gross i-us £*/I/PaftorEcclcf. Lcmard. Vpon the EPITOME OF Christian Divinity, THblfhfirr ike common bemfit , by the tnoft reverend and famciu Do&or John Wouebius, chief Chair- man and Profeflbr of Divinity. CAhit^greatKejf of tti Scriptures ^ as'tis clcar 9 IfCs "Books t injlrnSed many far and near: Whofe learned Inftitutions next thofe known Grand Euangelick truths gim place to mm: Next Calvin, did Polanus fo Com- prize Divinity t a$ 3 t toilllive^ when th* Author dies. Both thefe> WoMcbius furpajfed/uch Was his great sk$U % in little to fycak. much. Go on % the Fathers Oracles thus fun* And ho the Father of thine own poor flock? Aliud, AVnafslicts dedis Compendia in auras 9 Etvera Men fas infirm s Enftbifc Ortbodexa tuo folide comprenfa tu hello . l>o&rina 9 egregiis ferviet in genii s. Jehova tibi vitam virefqm aUrnet 9 & ufqne Tejubeat longa dexteritatefiui. Stntiat optatam dijfrerfa Ecclejta fa* cem^ Etrepetantmiferi pafcnaUtagr** Jo A N.J AC. GrASSERUS Eccl.Minifter. Another. THus doft thou feaft thyFriend?, di vide,, and cut .. IheotigieMkezn Iliac in a Nuf. Where Truths fo orthodox^n each fhort Page May ferve the folid'ft Judgments of this age. Httven lengthen out thy days, and may thofe powers Be flill propitious to thy well-fpent houres, Which may thy flockjtQ their old Fields invite, And the difperft Church-Members reunite. THE Order of the Chapters of the firft Book. Concerning the knowledge of GOD. Chape, Page I. Of the Efface of GOD. 14 II. concerning the Per funs of the Dei if. zi III. Concerning the worlds ofGod^and the Decrees of God in general, 3 o IV. pfpredeflin&tien. 38 V- Of the Creation, \ ' 4* VI . Of Gods aftu&l. Providentei $ 4 VII. Of the Government of Angels, 61 VIII.- Of the Government of&lan in the (late of : Imocency, 67 IX. Of the fall of our fir H parent s^ the beginning / of M*nt mftry, 71 X. Of Original Sinne, and Free will. 77 XI. Of Actual Sinne, 83 XII. Of the miferies which follow Sinne. S $ X\\l. _ Of tfyjleral Law. Bf XIV. Of the Ceremonial and Judicial Law, 97 XV. Of the Go fpel, and bow it agrees with, and differs from the law. 108 XVI. Of the perfon of c kid God and &lan.\\% XVII. Of ibe Office of Cbrisl the Mediator. ,i$ Q XVill. Oj 'the Humiliation of Christ, j$, XIX, Ofchrift 9 s exaltation. Ij7 XX Ofibe Common vocation to the ftate of Grace. l66 XXI. Of the Covenant \d;PQCU6aty being raken abufivelv,"! or fabulGJSj Vh-lofophU is fometime ufed for the I eal t or nat\ira},Sacerdo- GcncilesDiYinit^whic^ i tailor pclicicaljchc (cope B and The Prxcognita of & nd end whereof was to contain the rude mul- titude within the com- paft of obedience by fbme religious exercife, 1 be what it -will. But I Tbeologie properly fo called,is eitheiOriginal or derived. Original, is chat knowledge where- by God knows himfelf, which really d ffers not from Gods eiTence. De rived, is a certain im- age or reprefentation of rhat Orig'nal, pnmaN- ly in Chrift our media- tor,fecondarily inChriltj members. Now'whereas a partot Chtifts mem- bers is triumphant in heaven , another pare militant here on earth j that Thcologie or the triumphant part is cal'd th e Tbeologie of t be blip- fed Samti' y that of th< militant, is ftiled the Tteotog] of Travel- lers. II. Theology in this place is confJered not M d habit refiding in the intelleif^ but as a Syfieme or cohUion of precepts: therefore it k defined by the word Do&rine. For Theology ,as : t is comprehended wiihn certain precepts, is dif- ferent from the habit cf VFheology,as the effici- ' entcaufetrom the effeft. Now the queftion is, it we confider Divinity as a habit of the Intellect, what genu* mail we af- fignc for it out of all the intelleftive habitsPfure- ly there h none, which cfitliC^keafolelyand f apart , is not of an ar- I rower compafsthan the thing defined. For that habit which apprehends \ the Principles, called I lntpre- bendsthe Principle&bv means of thelnteJ igencg being divinely illumi- nated, and from thence demonftrates the coa- clufions by means of Science; Of prudence, fo far forth as it di» reds the mind of man in it its a&ioni. I ! ? . ^Ihere is a twofold. pine ffle of Di- vinity the one by which it is, and that is jODh the ether by which it is kjwwn y and lhat is the Word of God, IV. Gods word atfirftwas unwritten£e~ fore Mofes his timeout after Mofes it wm mitten-^ when God in his -mojl wife counfel would have it to be paled and confirmed by frophets andApojiles. ■A-..R. * Divinity is mreffeculativ€ i than pr&ft'iul* btcaufe it pincifa'ly handles divine thin gs 3 and in thefecond pla ce humane actions. But as it ij, 0p^igclica[ fcience 9 it is themofi noble efaU.pia.* 0ital fci nces, becaufethe aid of it is beatitude i to which the ends of all other feknets are ordain* ed. 'Divinity a! fa may be c tiled wtfdom 9 tr fapl- entia, Becaufe it conjtders the chiffeft of all Can- fts^not tnli as He is tyownby his effl^ls^but as He is knQTvnmb'mfdfalfo. ft a . Tfca 4 The Pfaecognita of \ That the Papifts may are written are written ^obtrude upon us their \for oiir learning ■ that .unwritten traditions in- \ ibrougb patience and "ftead of Gods written .oracle, they would bear [us in Hand that the .Word was written only upon hap-hazard , or 'contingent occafions. But fo many mandates to write, delivered to the Prophets and Apo- ftJes, do cry down this error. Exod, 1 7 . 1 4 a nd '£fa£rieki'i?t.ij J fa. 't.i.and ^0.8.7^30,2 *&ab.i.z.3(e.i.ii,i' 9 8t I4.I3-& 19.9& i>.p The teWmonies of th^ ~ApoftIes proclaim/tig that nothing ¥>« laid* or ^Written by mans advice ^orcounfel , cry out a gainft this error. John 2.0.5 r Butthefe things tire written-, .that yi might believe^&c, Rom 1 J. 4. But rvhai thma comfort oftheSciiptures we m'ght have hope. 1 Cor. 10. 11. Thcfe things are written to gd- mm:(b us;' 1 Tim.3.t6 AUScripturt is given by divine in fpiration. And » Pet.i. 20. i 1. So that ye fir Si know t bis, t h^t no Br phi fie in the Scri- pture is of any private motion i for' Trophe- fie came not of old time by the wilt of man, but holy men of God fpai^e as they wtre moVid by the ho'y Gbofi. Latfiy thefe piccepts cry out againft them by which we are diredc<- to the witten word in matters ofiaivacion. 1/a.B.io, To the taw and to xhe testimony. John 5 39, Search the ScriLtH-.es \ V. JVe acknowledge therefore no other * A. R. *He means that which is called principium cog- nofcendi;wfc/d? is the fir ft inhume wt by which we come to know >fr* end and media of J\vmty, and out of which all the precept* ofTyvm* are con- cluded* Bit* there is another principle of Divinity •n$(k U called principium eflen^^ that is Q^ t " principle Chriftian Divinity .5' ptincipl&of 'Divinity than the written uriri' of God. / , . VI. It is an unquestionable Principle a- y mongfi Lhri[lians, that th Holy Scripture is loth of a divine c riginal and authority. VII. Mis then a que (lion ill befeming" a Chriflian, to demand whether the Scrip- tare or holy Bible.be Gods word or not ? count him uaworzhy«. to be heard , who mil deny this principle of For as in the Schools there is no defputirg with him who denies Principles ; fo we ac Chrift'jm Relig'or : VIII. 'Among C brislians it is lawful tfa # S K) By what testimony do we tyiow that thr. . Scriptures are by divine infpiration? So we <: as\not for this end, to fe due e other s y or kb. cavel 9 butone?yuhein\xrvMed. • ' IX.Now this tejlimony is twofold theone- principal, the other minifterialA Ihe prin* iipal tefiimonyls that of the Htly Spirit, out- .., wardly in the Scripture it f elf, inwardly in>; the minds and hearts of the faithful, being: illuminate by him, peaking and perfwading the divinity of the Scriptures 9 But the mi^ nifterial tejiimmy is the tefcimony of the Church. . / Outwardly in the] phrafe<;The~word of the Scrip-ures tbemfelves , I Lord, T^#* faith the. the holyGhoft,when he fpeaks of the divine ori- ginal and. authority of chs" Word, ufeth thefe Lord, fefiti faid> AW- Scripture is by divine' : wjfiiration. z Tinr $.< ■' \6 Roto mn of gfrk'-fe* • $ - m - § $pa\e as they were moved by tbeHolyQboft. But inwardly in the hearts of the faithful he perfwades the divinity of Scriptures,fofar forth as he openeth the eyesj & illuminates the mind ©fhim that reads the Scripture with prsycr and humility, that he makes him fee the won- ders of God, and eauferh him to acknowledge the Voice ©f Gods Spirit (bunding in the Word. The Romanifts urge the Churches authority the Prsecognita of is it , which firmly fit ftires us of the fcriprutes divinity i. His tcfti* mony coriccrnifcg the SciTpturesis moli firm, by whofe infpirationthe Scripture was written: For every one knows his own band beir 3 and is beft a quainted with his own ftile : But the Scripture was written by the in fpi ration of the holy Ghoft, 2 Tim. 3. \6. 2 Tet. 1, 10,11. Er- go, &c.i.He that toge- ther with the Scripture is promifed in a mo ft alone, wnich they have . nee r con junction to the infuch highefteem,that they wlHhave the whole faitbful,his teftimofiy of the Scriptare is moft authority of Scriptures 1 firm ; But* the Holy co have its dependence trom the Church; and for this only caufe they will have it to be G^ds Word , becaufe the Church is the witnefle of it, But this is not to make chcChurch a wit' nefic of the Scriptu. es divinity,buc to make her felf capable of divinity, But we will prove by fchefe enfuing argu- ments, that the tcftimo- Ghoft is premifed to the faithful in a mod neer ton/uncVoh with the Scripture. EJ a. 59. i 1. My fpirli which is in thcc 9 & my words which lhavc put in thy mouih y fljall not depart from thy mowb. 3. Without whofe illu- mination, the wonders- of the Scripture arc not feen, his tcfti mony alone of the Scripture is moft ay ©f God* Spirit alone J firm : But without the illumination Chrijli an Divinity . % 4 illumination of the Ho- [ Church ,2^w.3,i. an«3^ ly Ghoft, no man fees ahe wonder of the Scri- pture. Pfal.119.1Z O- pen my eyes, that', I may fe% the wonders cf thy Law. Ergo ._,, &c. 4; VVhofe office it is to lead us inta all truth, hekls that witntffeth this truthjto wir 3 that the Scripture is Gods word. But it is the office of the Holy Ghofi, to lead us that me is the pillar & ground of truth. 1 Tim, 3-i 5. But as it isfool- imtotell us , that the candle receives its lights from the candle- ftick that fupports it, fo it is ridiculous to afcrib* the Scriptures authority to the Church.The Chur- ches tcfiimony may be prevalent with thofe who as yet knew nos into all truth, John 16 \ the ycripiures,and have 13. Ergof &e» , Now I not revived tbttfincere as for the Churches tc- I m\l\ of the word^nor by ftimony, although it is I it are grown up, 1 Pet. to be received as from ' ». a. But in thofe wha Gods Minifter, yet it i* [ have tafted the fweet- Falfcdiat i%e ^cnptOrerj niffcof divine oracles, authority depends on it: ' the For what can be more afrfurd, than to make the words of theMafler to receive their author!- ty from the Servant; or theFathers letters to re- ceive credit, from the foot poftjor the Princes mandatesjfromthcPrin* £erV cr that .the Rule mould have its depen- dence from the thing rilled? We know that the oracles of God arc sommiued to ihe] •9 teftimony ©£r Scriptures and of the Holy Ghoft is moft firm and effectual : For as he who tafteth hony himfelf , hath a mors furc knowledge of its fwettnGfle 3 ihan h* thzg belifveth another (pea- king & witncfiing of its even fo , he knoweth more afluredly theScri- pturestobeGods Wor both in fntving iiji hearts, and corrobora- ting them againft mod pmres are divine ; but I exquifite tortures, 7. In becaufe I have read J the miraculous prefer them my ft If j and in reading have ftamped this Syllogifm in my minde. 1. That Scripture Tvbicb everywhere brings in Cod bimfelf (peaking %, irhicb is written by tbofe men who be'mgfur. wfied with the gift's of fropbefy'mg and miracle jromGod extraordinari- y,dowith fud? faith.- j vat ion if it againflDia- bolicall and Tyrannical fuj : That Scripture, . I fay, which^hus deli- ver eth thefe things, is doubtlefs divine, both in its Odginal, and in its Authority} But fucb is the holy Scripture ; Therefore, it is 'Divine both in its Origmall and in Us Authority. . That: ChnpanVivfmty, ^ ( J, That I may then con- [monftrate-, kflwws lie] tra<$ the matter in brief j to on that the things the Teftimony o£. the is, but the holy Ghoft Church 5 is fir ft m re I Teftimony {hews the - fpecVofrmcjbuttkatof- to '// hi or thecaufe. the Holy Ghofts^s .jftft j I he iwafive power is ' in regard of Nature. and f in the Church, but the. efficacy. We .believe j per fwa five in the fpirit" the Church but not far] oneiy . The Chnrches the Church; but we be | Teftimony begets an, Jieve the holy Ghoft j op'nion, but the Te-. fa* bimfelf.The Chur. ftraony of Scripture, ches Teftimony doth begets Science and a monftrate but not de- .firm Fairh. *%>' The Canonical Bookj of Scripture^ are partly gfthe Old 5 partly of the New 'Tejiatnent: To the Old belong the fiyeBotikg- of Mo'fes, Jofiiah, Judges, Ruth ; thefi Books are fingte^ the Book? of Samuel, of the K'lngSi&ftbe Chronicles are a&uble % The Books of 'Ezra , Nehemiah, Efrherj> T Job, Pfal nis,. Proverbs, EccI eijaftes,' Canticles, the four greater Eropheis^ and' the twelve lefier are fugle. Mow of the New. leftawent} are^ The four Evangelifts ^ The Ms of the ApoiHes, JheEpiflles of Paul to the Romanes one > Torzht Co- fmtinans tpo 9 to the Gaiathiarrs, E- # Ephefians, Philippians 3 and Coloflkns fingle* To the Theflalonians and Ti- motlvy doublet to Titus 3 Philemon s .and . B 5 : \ Mtferal "■■-• ttr 7& Praecogfcita of Hebrews futgte, The Epiftles of Peter #w#f John tfcrw, of James and Jiidc fmgfe^and the Revelation. XT JkS /or ffo body of Tobiah* Judith, Wi&iom, 'EcGlefiafticiis, Efdra 3, 4. of Michabees r,?,3. */ Ba-ruch 1 The Prayer of Mamajfes , The Epiftle of Jeremiah, The Additions to Daniel *&£ Efrher 3 Although they may be read with profit^ yet they come Jhort of that mithority) which is in the Canonical Books , fit proving Articles of Faith ^and therefore they are called Apocrypha, that is , hid w'dfcare a ' - . The ftafons be thefe, j brew Tongue. 3 Be- 1. Becaufc they were ! caufe they are never al- not written by the Pro j Jcbeis. 1. Becaufc they I ftcnr v/'i\i Canonical are n^t written in the J Scripture,ben*des friany Scire or Phrafe ofjrthc] fabulous,and repugnant Piophcts^r in the He- ] to Faith and P. try. XII. 7he Hdy Scripture is fufficient ft galvaMw. ' 2. T'rn.i. i Sritie, for Reproof ,for sin. r^ fllon in Righteoufnefs, thai the nian <# £»od njay b* perfeft and , thresh Jy furn'&cd to cvc?y good work. Chrtpidn mvtnnf. -% if XIII. Therefore & the conflitiitions of the Church conducing to the right u] age of 'out* ward Rites^are in their one place U be re- garded^ fo no tradition h 'to be admitted m neceffafy to falvaiio®, except the Scripture* The Romanl fts do I command ©£ Cod , not oneJy fight for po- which Jbrbids t« *dds plih traditions, but al- j to f orta\(e away from fo equal thsm,nay,pre- . bit word , Dent. 4. 1, . fer them to the holy! and $ \r. andn.^i. Scriptures •, but we arc 1 Rct/.ii,\%* content to reft in thai] XIV. Ihefearch of holy Smpwikin* jtyned to &U Chrifiians, lon.f.jf . Srarch the Scriptures z Gblof;j. 1 & Let the word of. God dmK pirfuifulij ammg you* Neither is that ob fcurityofbojy fcripture, which the Pontificians pretend ,an;> obftade 20 tnisour a$ertk>n , ;&£ though it be obfeare m fome places ^ yet in o- tJber places k explains it tetf, .and dd iveretji the prime articles of Religion , wkh gp&s. pcrij>icuity. XV Thereforethei^anjlaiionoftbe^t^ mto vulgar leagues is utfeffary*. jWt, Yet no Wanflathn is authentic al. ... ButthaSjwtich agreetfe wifh^the Ori^Mjd fountains $f the Hebrew mi Oree\ JHSTH. MtUugs tie Imetfreta^ifr li 7#ePr#cognifa of Script 'lire is committed to the Churchy yet the onelyfupream Judge of this interprets Vion is'the Holy Ghojijpeakjng in it. Efay. % 9. 19. My i old time by the will of Spirit wHch is in thee, , maw, but holy mn of find my words which I \ God fpake as thy rrere tydveyunn thy mouth, , moved- by the Hv'y pall not depart from \6hosJ. Therefore fe- rhee. aPer.1.20, 11. | crikgitu/lydo thePcm- $4 that you fir ft \now tiiicians arrogate to the tkif) 1 hat no p ophefie in the Scripture is of ar.y ■private motion $ for the pofhefie same not of XVIII. Ihe fenf&und meaning of each- Scripture is butone\yet in the Prophefies of ibe OldT&ftamentit is-compofed of a hilts- fy^andlnyjlery. ■ "For example, Hof:\ 1. j & hTfloric'alJy, they are 'iter. 1. In th'efe' words, ! to be rnderftood of the when Ifraelwai a child delivery o^the Ifrae- Ikeni loved him, and j 'ires out ofEgypt jhute'y - C ailed mi f on out cfB (picallyand riiyihcally, Church- of Rime , or to the Tj:pc alone, this right of fupreme Judge. OMj I hefenfe is corn fotirklecb for 'literally of Chrifh calling out of XIX. The means to finde cut the true fenfe of Scripture, are^ frequent prayers ; thekpoypfedg of tow».e$\he looking into the Wwntains- } the coni deration of the fcope & argument-, the difindion of proper terms 'frmn figurative, the logical anahf.s or no- ting of 4$e Caufes 5 the circumjlances^ the papges Cap.T . Chriflian Divinity. i % " paffages going be c ere and comin? afterjhe* comparing of 'olfcure places with deer er 9 of like with life and of dif agreeing places with each other h \\ily thz analogue of faith. XX. As God is the proper and prime objeftsfois he alfo the principal and fupr em end of Divinity. XXI Whereas then the cheif end 9 and the cheifzood, are one and the fame thing jt is manifeil that hrijian Divinity only dotS rightly teach us concerning the chief good. XX' I. Ihe fnbordinate end ofrivinhf. is ourfalvation^ which confijletB inihe mi- en and fruition o> God. The parts of Divinity are tyro ,'The-firft is of the knowledge of God; the fecond,ofthe wcrflilp- of God*The firft cortiinethf aith,or the things to" fee believed; the fecend, works, or the -chings to be performed. T'HE »4 THE FIRST BOOK O P T H E KNOV/LEDGE OF GOD. Chap. I. Of the Effexce of &0T>. iJt?*i O D is a Spirit.>exiftent eternally VJfin himfelf; OneinEflence/Three in Peribns, Father, bonne, and Holy GhofL God is known in lumfelf , aiid in liis works. In Ji imfelfj he is known abfolutely in Hiseflence^relatively in thePerfons. Gods eiTence is known* by his Names,, and by bis Properties. ' A. K n The tywwledge wcbave of God berejt nomi- nal, not real. 1. ConfUfed,not diftinft. yFnm ibis fff'Ms, i poftcriori. ^.tyway if negation ,nvt fynow what be U not+ ruth*;- than what be is.f By way dfemnencie^ we |»o» that wha t ft) fe flint is in the creature, is more m'winjty in him. $: By the motions of i bugs , we $&hei 'Jbcn mn\i b* x thief mover.. 7, From tie degrees of entity, twvk^ jindgoodMffe w fbe&eJu.wesj»t co-llrft that there mult b' one ckiifintityjmt,b^o6dnci[f>&c.& Fiom (the ^o'f^b'Uhies jtnd icmt'mgenaiei, that are in at (things we kfetu^ilm4m^ie4tHXbcifnoceh Cap.1. Ghriftian Divinity. I J The names of God are either taken from his effence as Jehova,JahJLheje y to which in theNew Teftament,the name .Xvfi& Lord doth anfwer for the inoft part; or from his po\#er 9 as ElyElohim^ or from his Al-fufficieiicy, as Shaddaiy or from his Excellencies Helton. The Ru t e s or G a-n o n s. I. The name Jehovah^ is Gods cheif mdntoftp'oper Name. ; For h is derived from the root bajtb, he was; So his the fymboi of that Sapreame entity which wasj is, and is to come from eternity to -eternity ,^f v.i , 4, 6 . B e~ taufe be remains fill the /tf/w^Pfal. toi.zS, And is thee an fe of the being (faU things 3 h6t\ 7. iS. Hence is it 'proper te God. Efay 4t- S- Nei- ther is kafcribed to the creature! but Mctony. rmcally ,fo far forth as they are (ytabols ol Gods prefence So it is given to the Altar ,£# .That his power \ is one. 2. 1h.it he is, truly omnipotent for not onely can he do what he will , biit alfo more then he wi !!■>-$ . From the power ofGod y wehuft not infer * the a-ll or being ofx things A. R. *Thtre it in God a twofold power ,the one xfrfo»' ltt?c\the other ordinary, by that he can do all that may- be dove } by this hp can do onely tho[e things ivbick bi$ jufiw and will commands to be dene. unlefi Cap. 2. Chriftian Divinity. 3* ttnlefs when his will and power are joyned to- gether a. %he objeft of Gods onmipotencyis^ whatsoever is notrepugwnt to his nature^? implies a contraditlion\and therefore is ra- ther of not mpogibi!itiesjhettQfpo0ilities. Thermo e to lie , t make the tiling done undone, or to make mans body nfinicc, and fuel* t> kV, can n" v *;.* £ .The power of God is altogether irrefifiible. be alcribc&cc Qoij; foe ihefe are anions not of power , but of Impo- tencie. G HAP. II - Concerning the per fans of the Deity THePerfonsoftheDeitT' arefubfi- (tences, each of whirh hath the whole eilence of God differing not- withftanding in their incommunica- ble Droperties. : The 'R ule S' I. the words of Perfon, Trinity \ or *()^x>n&,that isf ime e^Tence-, although they be not found in Scripture in the fame fyuabhsyyet they arf k confonant to the Scrip- ture^ and are profit ally ujl d by. the Church. Jl. The word Hyooftalis or Hyphifta^- menon, that is Suf yence., are of '^larger extent then the wordperfon. For « Chriflian Divinity. Lib.I. For Hypofttfis or Hjr- I incommunicable pro/- fhiftametion, is any in- 1 periies from another : dividual fubftance ; but J yet the Apoftle . Htb. the word ?ff(on i figai- I i. $, ufeth the word -fi.th an individual Tub- I HypoftdfisforPerfon^by fiance, co rpleat, rito- J the figure called Mtt4- nal , and dirlerine by | lepfh. III. The ? erf on in the Deity , it neither the^fpecks ofGod,or of the Deity ^nor a-part thereof, nor another thing be fides the Deity, nor a bare relation, nor the manner onely of : fubfijling,but tht very effence of God, with a certain manner of fab fifing. IV. Neither yet is the perfon atbing cont* •pounded of entity ^and non-entity -.neither are the effence of God^ and the manner of fub- fifling, tm different th ; ngs, but a tbing^or entity, and the manner of the entity. The Perfons of rbe Deity are three; Father 3 Son, and Holy Ghoft.The Fa- ther is the nrft perfon of the Deity , exiftingfrom himfelf, begetting the Son from eternity, and with him pro- ' ducing the Holy Ghoit. The Son is the fecond perfon, be- A. R. * Th&ugh this name Perfon be common to aU - the threeyet it is not predicatedas ccrus &r fpecics bttauft the Vnfom of the Trinity differ net nme- ricaUy t mucb UJfe efftntizUnas iheywufl of which genus And (pedes are p.cdiCAted. gotten Cap.r. ChriftianDivwity. 2J gotten of the Father from . sterility, with the Father producing the Holy Ghoft. The Holy Ghoft is the third PeHbt* oftheDeity v proceeding of the fa* ther and the Son from eternity. The Rules. I. The Trinity is not the number* mm* bring J but the number numbred. I T . The VoVmne of the trinity, is note bare tradition of the Church J?ut a Dottrine exprefled in Holy Writ. This is againft the Pipifts , who to evince the insufficiency of III. Although in the Old Te (lament ^the VoCirine of. the Holy Trinity > was fomewhat obfeure^yetitwasnot altogether unknown. Scripture, are not a- fraid to affirm the con- trary. A.R. * The number nuvibrwg may be underftood effen* ti&Uy God 9 or the Saul, or an Angel; for (q pjat© c alts the foul a number: or, number numbrmg may be ta\in accidentally ,/or thofe difereet quantities which we call numbers, as two,t hree y four, and in tbisftnfe the Trinity is not the number mmb'sr- tngi biwftti-n is anaesidem. Gen. ,£4 Chriftian Divinity. Lib.L Gen. 1. 1. In the be • ginning < : ; od created the heaven and the earth; and vcr. x. The Spirit of God mov d (pon the water . and y v,i6 Let \ U&mak' , mcunOzr>.i it. &c, Behoti , the man U become as one of m - Pfa!.33.^.B>' the word] of the Lord the heavens \ ' tv re made' y and by the\ breath of hit month, all th hod t'mrtvf z.Sam. 23 i The Spwi* of the Lord/pafe in me } & his word was in my tongue, Efay. 6 3. bo y , bo y , Jw/y, Lord of ho ft \ E fay 63. 9 The A*gel of his c9nnunance i (to wit of God the Father ) faved them; and ver.io. I bey rebelled and grieved his holy Spirit . Whch teftimpnie*, though the obftinatejews po about to elude, yet they will ontrntfober Chrilti- an minds. IW But there are cketer'Ieftimon'M in th New Tejlawent, March, X.\6. And the bedve&i wer- opn id to him (to. wic ro ' Chrifi ) And he faw the Holy Gh./ft drfcend- ing and comm? upon him ; and vcr. \7 And -behold a voice came from heaven^ faying, This is my br'oved Son in whom l atn m! pica 'fed. Matth.28 19, #•*£ life them in the name of \ the Fathrr, Son , and H-ity/ffko/i. ; ©h 1-4.1 « X mil as^ihr Father , and he will fend you a- no: her Comforter* and. r 5 16 when the Com- f 'or 1 a fjpall come r whgm I will (end to yon from the Father , x. Cor .13, 14 he Grace of our Lord Jefus chrifi , and ihtlove of God , and ccmmi'nio.n of the Holy Ghofl he tvih you all, 1 Joh.f. 7. There are thee which bear wit' nefs .in heaven , the Father 3 the word , and the U4) Spirit. V, 2> Cap. ? . Chrijiian Divinity. 15 V. To the fe may be added the Teftimo* nies which prove the Divinity of the Son and Holy Ghoji. 1 From their Nantes , 2. From their Troperties. 3. From their worh$. 4. From their Divine Honours. i.lhe DUty oftheSm is prove d:\Jrom his Divine Names. In the old Teftiment, ...[ tb? wrrd was God, and TheA'gelofthe cove, nam , MaJach.3 a i % He jrtho oftentimes appear- ed to the Fathers to foremew his incarnati- on , was the Son of God, & is every whete called Jehovah and • God. Gen. 16.1$ & 18 I. &.\z. 1.9 ( which place may be compared wkh Hife a u. 6.) £r. . $,Ujof.6. UZzC.z. lli&$.l,Z. But for the Tefti- 17,3. This is life eter- nal, tolfdOM thee the cne/y true Gdd , and whom 'hou hafifent 3 lefm Chri /?, Joh 20 31. bit thefe thugs are written , that you may believe , that Jefiis is the ch isi the Son of God. Aa.20 .18. God redeemed the church with his own blwd Rom . 9 4 . Gad bieff. d for ever, Tir. 2.31. The mighty fefr2f; Such phrafes are frequent monies of the New Tc- ftament, they are very ] in the -Revelation. clear. Joh.i.ver.i And [ IT. From the Divine -Properties 3 and 1 . From Eternity Joh 8. *8. Before 4. 0m?g4 , -which -was 9 brahim wai I am.Kcv which k s and which ts 1.8. 1 am M$ha and to ame. C 2. From 2 6 Chrijlian Divinity* 2* From his Omnifcience. Lib.-I. Joh.2. Vir.i4,i$. fff ^«f w all men,aud need- ed net tbiit any (hould tcslifie ef man ^ foiht ^new what was in man. 3. From his Omnipre fence. Matth. 28.10.I wit I of the world, be with you to the end \ q.Frwnhis Omnipotency. ]oh. s.ver.i^.wbat- 1 So*, freb i.j. tfrfyjte foever the Father doth, porteth alltlnvgi by the that li^cwife doth the \ word of his power. III. From his Divine Worlds loh. 14. it. Brfieve that the Father is in me, and I'm the Father-, if not , at leafl believe for the WQi\sfa\{e % IV. From Divine Honour. wemvsl believe in him, Job. 3.1 6. iremuft baptism his Kame , Matth. a8. 19. #Ht how , fhlU.io. 2. The Divinity of the Holy Ghofi is tiroved 3 I. From his name God. Aft." J- 3- Then Tc- ] Holy Gkosl} andver.4. ter faid , Ananias, why bath Satban filled thy heart to I'm a^ain(l the 1 God. Thou haft not lied a- gainft man 9 but againfl II. From Cap. 7 . Chrijiim Divinity. 2 7 II. From his Fr$perties y and j Front hk Eternity. Gen. 1. 2. The Spirit moved upon the waters, q From his Omnipre fence. fckl.159.7- whither (baH 1 go from tbf, Spirit. 3 From his Omnifcience. i Cor. %. to. TbeSpL \ even the dies thine- vf rttfcgrcbetbaU things , | God. ■ 3. From his Omniptency. Which is known by his work?. III. From his Divine workj^ and Sj From t he Creation of all things. Gen. u. Pfai.53.tf. >b 2^.13. ^nd 33.4, z From the cenfervat'on of all thirds. . Gen i. 2. He moved \ ing on her "Chickens in the warers; a fbiiJe and chcrifhirg them. taken fro m a Hn, fi r - J s? Frowi fending y and anointing of Chrijh Esy. 61, 1. TfoM/^ w^ bceaufebs Spirit ff the Lord is] hath anointed me. 4. From the Gifts of Tongues and Mi- racles. I rCor. T2.4. There] fme Spirit. b divers gifts, but tbn c 2 . IV.Fr^ f3 Chriflian Divinity. Lib.f. IV. From his Divine Honours. i. We muft believe jr* hirn,accoi d ng to the t>eed.z. Wemuftba pr.ze in his Name faid to be feven Spirits, not in number , but in the diveriiries of gifti ; whence the aHticinc Mattb. 18.19. To him \ Churc ) was wont to we rnuft direft our j {m% , Thou fevenfoli prayers , iGor. 13.15. Spirit in refp$& ofgfts. Rev. 1.4 Where arc | V, The difference of the perfons, if feen In the Order , Properties , and manner of _ Working: they differ in Order, becaufe the Father is the firji, the Son thefecond , and Holy Ghosl the third per fon: they differ in properties, becaufe the Father is fwmhim- f elf, not only by reafon of his effncejwt alfo of bisperfonality. The Son is* from the Fa therjhe Holy Gho;l is from the Father, 8c the Son, They differ in manner ofw»r\in7, lecaufe the father worketh f rom himfelf, the Son from the Father, the Holy Ghofl *from both V\. Ihe trinity of the Perfons takes not ' A..R. * The Son isfomibc Father , not as an ef ft from the caufe, far that were to l*fer a pr :o-ity ; z. A dependency; 3 . A dtverfity (fftibftanes in the Trinity : bat he u from the Father, as the under* (landing is fom the foul , the River fam the fp'ing 0/ the thing proceeding from its original Cap. *? . Chriflian Divinity . 2 9 away the unity of the ejfence : for there are three perfons, but me God. hitm , Eph.4^ tf-. There is one God and Father^ ofaU, 1 Tim.2,f Tbtd is one God and one Me- diator betwicn God and man, the man Chrifr J*- fits, 1 fcM ?. Dcut .&. 4. Hearken iff ad , the b*>d our G>dis one God, iCor. 8. 4. B^f b^e e»£ God the Fa < her, f om wham, are all things, and we ,n bim^cnd one Loid Jet us Cbtfl by whom' are all I thefe three are one thirgs^ and we through \ VI I. Hence the Word God is fomtimes taken effentially ^ for the whole Trinity, and fimtimes hypoftatically 3 for one of the perfons. A&.z©. iR.(W ba'J) [ Here the N*me ef God furcbafcd the Chwch I ; s fypoftacically fpokea bj his own blood, J of the Son. VII!. The unity of the three perfons in the Trinity confi{\eth y 'Ofiwa-U In the identity offubjiance. 2 [l/fornri, Inequali- ty 3. Hi§tX*>por common to aH the per forts. This axiome follows Upon the former: for as the tflence is common to all the Per Pons To arc lik v? fe the cfl'cntial opcraci* m. 1 1 Tet t very operation re mat n* one and the fame , if we confider the effential jOri- .final from which it proceeds 3 the A3 by which it is effeded, and the ejfeti it felf which i4 produced Godt operations which hav« refer- ence to outward ob.e&s, are either /w- wanent c 6iintemal^ov tranfieni 8c external. The immanent or internal operati- on s are they which are effected with- in the eileuce of God , to which fore belong Gods decrees. The Rules. 1 '. Every operation which ha th relation to $utward oljeC.s is not therefore an external operation. t-or chc drc^ecs of God arc fuch kind o< operations , fo far forrh as they have reference le the creatines or any hing without God; >et they aje internal ope- rations , in that they remain w thin Gods very tflence. II Gods Cap.3. ChriftianVivtnny. 1$ WGods immanent or internal wor^ari not things different fr§m Gods effence. For whatsoever is in God,fs Gsd,as we have already {hewed but of the Simplicity of the Di- vide eflence : and as in Ge>d,eiience and afiual being are n<>c d r&tenrs fo in him wil, and wil-. lingnelfe are not dittc- sent really, Gods decree is the internal alfcion; of the Divine will 3 by which he ha-th determined from eternity mod freely and certainly of thofe things which in «ime are to be effected The Rules I This is called bis 2 »e iffAvn &xa,De* .terminedpurpofe, b fc%Vf'i£n £**« tv <©*¥ The hand and counts! of God; e •vJW*9% ©*£., The good pleafure of God 5 and Gods eternal providence. a ^#.t-i3. 3 ^#.4 2S. j ^aual providence , * Epb, I, .9. N w cbis | wh^ch is nothing dfe is called his Eternal hut the execution oi frovid'.nce, that it may i G xls decrees. be dift'ngt imed fio-t ( • IT. This is called y the Will of God^or The will of his good pleafure. Indeed the Decree is -the very WillofGodjyft 4©? our better under* i&c'rpz ,-»h- D,*«fe "a itc erred. Now where- as th? wo-i if 1/ h ta- 4landing , the Wj.ll is j ken dive fly ,it i> divers ^opfidrcd u the caufe! waycsidiftlr-gu-fK.d'^y C $ Bifinbs $ifrifli&n Dwizity. Vfol dent -will j becaufe it had evidence before any ereatute,and from cscr- nity with <3od it was eftabliihedslc is named alfo abfolnte , becaufe it depends upon Godi good pleafurc, and not trom the things which mnz will, but diftin- are done in time SSivines^o wit.. 'tato the mil 61 his gdodpleafere, sted^he witl of the /Ign; qbc© an antecedent, and coisfe^uentj into a^fo- iSiite, & conditional; in- »co fecret, and revealed. Btrcrbelsare not Teal idi&ributions of the Di- -*&iofts only of the name ^ortfo fpeak properly, irhere h in God but one ;«nly will, which »s'< ai- led the will -of hlsgood tyeafkre, becaufe out of iis mo$ free good plea- fur* -Be hath decreed 'whu fnall be Sonerltis ■ called alfo his anuce- Lsrftly it is called fecret^ becaufc in refptft of priority it is known nei- ther to men nor Angels. Butthefeihings are im- properly ftiled by the namc*>f Divine Will, nhich ate comprehend- ed in that ordinary verfe : %'xe}pt 3 &ffobiUt } $r •omit tit \eanMK Commands^ forbidij pr©mifeth 3 confukctha Saifiilttfe. A, Ro * The schotf wen rtfy Gods antecedent will in mother fenfe, for Ms velleity,. and they c*U ft ^andidona^ they mafybis* m'equmt mil dbfo- mte, and white « ^Iw^tsifklfill^tht^btY *a* Gap.g. •For as the Magi- strates commands are calledhis wili$ fo ths name ofwill is attribut- ed 'to precepts, prohibi- tions, promifes, to ef- fects alio and events. Arid this is it which is called rhe will ci the fgne % btcaufe it /Ignlfi- ech what is acceptable to Qod, and what he would have done by us. It i> alfo called his con jcqueni will , becaufe it follows that eternal an- tecedent wills Ana 9 tis a conrfitfonaimll 9 Be* caufe Gods ^receptSj prohibtions , con mi. nations , and prom ifeSj, have i he condi t'on ofo- bed ience and difobedi- ence annexed. I?aiUy his revealed mil , h&* caufe it's daily fet fords in God's, word. This diftinction of the will is duely to obferved, left we fhculd imagine -t'hflt there are in God* either really difteienCjQr con- trary wifs* III. What things are done ngaln$ $M ■mil of God are not done hefideshhwilL For many things may be done againfl his re- vealed willjwhich not- •withftanding, are con- •iifient with his ferret *W ill, or will of his good *pleafure;God by his re- pealed will deiired not mans fall, but moft leverevy forbad kjyetnc did will and decree the feme , "by the will of his good pleafure , :as it was a meanes for ma- nit citation of ihis^glo- rv,„ IV. Therefore ly the decree and wfflrf €jod*good.and evil cones. to fa^^goad.^^ ¥.2fc 3& Chrijtian Divinity. Lib.!. V. Tet the decree or frill of Cod is not the caufe of evil or fin: although what God hath decree d ,nec effarily Comts topajfe. For when evil Is de | eviljbecaufe hlsdecreei creed by Gods will, not « aire without repentance effe&ir.g , but permit- and unavoidable j for tine itj this decree of i they eenie "ftotib'paflfe God is not the caufe of! by the neceffry of coa- evi^neithera^ainisthe j cY.qp. but by the rieccf- will of God the caufe of: 1 fity of * immutability 1 , Vi. The necejpiy of Gods decree^tak^es ttotawaytfa liberty of the rational crea^ ] *ttte. k Th€ reafon Is feecaufe [ ncd freely, being nel- thereisno ne< effity of ther eou.rnandcd . nor ce-i&otf? bat of iromu- 1 cenft; ained , nor fof- •ability. The fall of A- I Ctd or rncved by God , fefam, if we ioxk upon j hot rathtt mofl fevcre ly Gods decree , -csme to | admonilud that he -psflc nec<-flanly:In 'he j (hould not fin. mean while -tdatn i~n- j Vff. Nor doth this Necejpt) taJ^eaPay "Ccntingencie in the pcond cuufis. A. it S G*M mU is immutable^ beta ufe- kit \ubQance is unchxwabU, and hh\n(iy#U:i^t knu'te'rublei -tiifffoYe G*d chiton b nut h)s xvli , though he Wits charge in lb? creatines • net'her i/tv Qod velU evil , becau/e Wis nut bat : hre/pt$jta 0. n&tKMlend,iPxecleftmatiorMo at'fupematvmtt mnnibmfo^e'hemg'fukijM to3*rwt but Gods moj free-will. Jtok Foreseen Faith or j Teen Cm the ctufc of Holinefle , is not the J Rcprr barion, forfows caufc of Elcdionj fa^fliouUi be al reprobates, man was not elf ftecj^^Hut thatGod a cording eaiif he was to bdie^l^tQ his moft ft ce good ^ut therelofe hebclle- ( pleafuie hnh done veth, becaufehe wase- ! wrmiie did 9 is marked le&ed. A&, t$*8 And 1 byrfnt .l^fx.S ;$'. Vis they believed , fo mart) ! ytu, Ftthe-* phaftre to as were ordained t» life | five you a$jngdom.ai\& eternal. Neither are !i\om.9.i^.i wiSbavi wc ele&cd , becaufe we mercy , m whom 1 wift were to be holy , but that vre m'gbt be holy and Unblamable bfott hiM ih oufk hve i Eph. 1.4. Neither 'is forc- havemetcy a >d ver.tt. Tberrfore be mU (hew mercy on reborn be WiK 2 and whom be wits be baxdmuh. III. It h not abfolute, i p we con r der the natter orrfieU^ and the means hj which he futs this decree in execution. VI. For the witter or objefi of election mdreprohatio 1^ not man considered ahfo- luteljjfttt as he wm to f alt into fa of bit own accord. Th« reafor? are mr.ft I decrees of roaniff f>ing en^cm:, becadfe the I ii;€iLy,wra*h©c JAiflU*, pro-: Cap.4- €hrijls an Divinity. 4I prefuppofeth fin 3 for j onely can be re proba>. there can be no mercy, j ted ^ which may be re- but towards him that is J probatedjbut man is re- in miferyjand there can 1 probable, or may be re^ be no juflice or juft in donation, but towards feim tbac is a firmer. 2. Butbeeaufe th£c j prcbated 3 not as byGo necejfary con- dition of the matter or objeft- r for though it be not the caufe of reprobation^ yet it is the caufe ofreprobability^ or why manjfauld hi reprobated For -Reprobation und reprobability, differ as the aft and poflib.Uty. All men are reprobablc or are liable to Repro- bation for fin; but all are not thcretorc actual Rep obates. V! Keprobationthenprefuppofetbyj The decree of mans Creation ) . Of the donatio %n of Gods Image Upon hini y which Image was to be lift: 3. Ofthepermifion of mam fall. YU. But the means of execution are fo x>rdered*that albeitGod wo^keth mojtfreet) and according; to his good pkafure-yet nei- ther have the Eled any jufl caufe to bra& nor the Reprobate to complain; for to thofe undefined trace was beftowed^and on theft deferred pmifhment isinjlitted. Vm.Tbefi 41 Cfa'iflicW Divinity. Lib.I. VIIL Thefe are different que (lions, i .By what right God reprobates man 3 which is his Creature * 2 . Why did he not choofe all, but fome and reprobate others?^ Why did he choofe this wan, to wit y Peter, and re- probate that man, to wit, Judas > To the fir $1) we anfwer front the material caufe in that Adam, as he was to fall, was liable to reprobation. To thefecondwe anfwerfrom the end, becaufe God was willing to mani- fefl the Glory of his mercy and jujiice. But to the third, from, the caufe impulfwe^ be- caufe fo it pie a fed him. To life the Apoftles j be demanded, whyont fimile* It it be deman- 1 of one piece of the !umf> ded why the Porter out j a Veffcl of hononr is of the fame lumpmaks I made and out of the VefTeJs of fuch different i ether a Veffel to difho- conditions? itisanfwer- l nourj jt is anfwered td from the end, be- j from the caufe impul- caufc there be different I Gvc, becaufe it fo plea* ufes of thefc Veffels j fed the Poitcr'. in the houfe. If again it j IX. Chriftisto be conftdered , either as God 9 or as God and man the Mediator. In the former refpeft, he is with the Father and Holy Ghofl the efficient caufe of our K hUion- hut in the latter refpeUy he is the means of execution thereof. We are then faid to j Epb. 1.4,5. becaufe fey fecdeded in Chri£ , 1 him wc were to be f a- ved Cap»4 a Chriftian Divinity* 40 ved,The decree of fa- ying us, is called Pre- deftination to rhe end-. ing Chrift upon us as our Head j is named Predeftination to th% but thedecree of beftow- i Means. X. Although, thefe words 0/" PredefHna- tion,Prefcience. ) ^' Predetermination, arefometime taken for the fume-jet for un - derjiandings fake they may be thus diliin- grufled.Predeftmationfignifieth the very furpofe of God to fave us; prefcienqe,t&rt free bounty by which he ackjtow! e dgeth us forhisown^ but Predetermination im- ports Predefiination as it hath referenced Chriff, and, the other means of falvation. Rom. S. 28,29. But we ^now 9 that to tbofe who love God>aNlhingi ltvor\ together for their good-, to thofc lfay who *re called of his purpofe for whom be fore-knew^ thofe be predt ftinatcd, that they might be con* foffnahle to the image of his Sonne ^ &c. XL Ihey are altogether * foolifc whd acknowledge $tfettion 9 and deny %.ef>roba- thn* A. R. * Tredefiination is a part of Providence, fs is Reprobation*. For as God by his Providence hath ordained fame to life eternal^ fo by that fame pw- vidence he was tofuferfometofalt away from tbatbappinef^ , ge~- 44 Cbriftian Divinity. Lib.I. Becaufc the Scripture reacheth that there is Reprobation afwel a» Eledion^ Efa. 41-9. * have cbo'tn tb-e , and notsaft thee away. Mil. l.z Jacob have I lo- ved j and I have bated Bfatt. Rom % 9.iZ. He roil have mercy on whom he will&wbom be will be hard neth Rom.i t. 7. The ehft'un hath cb- tmned tt and the red have ban ha* dined* 1 Their. 5 r " 9: G»d bath not appoint d us to math, but tofalvation.x T.m x.io, Vtffels to honour , and to dfhmouf. Jade v 4. For there are cer- tain men crept in^wbick' were before of old ordai- ned 1* ccndtmnation* XII. AsCbrijl is thee aufent* of Ele- ction , but of Salvation fo infidelity is the cause not of Reprobation ? but of Vamna* tion. A* R; * Cbrlfl is the efficient cgufc 0} EHftl n^as he h God eqttAl vnxb the Father - y He is the meritorious Caufe , as bt became our Mediator As head of the Churchy he is alfo thecaufe of EkUun. Joh. 13. » 8. I know whom I havechoUn. aid }oh. If. 1 6. 1 hayecholei) you Inrtfpi'cJ fba *&ive and ft [five obidi trice , he »■.> irfOKc^*?*!'*^ the owwnd moving caufe, Ata , f >i bt he caufc of (alvavon , be mutt needs be the caufe of (I Ron on which falvaUon depends jCaufa caufx, eft cauTa caufati. Bw bceaufe we arefaidto be ele&ed in him, m be b c >m»- %w Surety, he is calUd the medium or m an ff etc Won , rather than the cauft. Ashe is &od t we are eiefted by him- 9 as Media: or ', m him. .As God, he is the principal ifficiem-^as Mediator^ tyefecondat y or mt a» of zhftim. Cap4» Chrifiian Divinity. 45 Damnation differ? f the means of Execution from Reprobation, as | from the Decree* XIH. Damnation is not the end ofRe- probationjbut the manifefiat'ion of the glory ofGodsjufiice. Therefore to fay, that | the means of execution, roan was created, that of which man by his he might be damned, is ] voluntary difobediencc to fayamifijfor damna-. hath made himfdfe tion is not ths end, but I guilty. XIV For under (landings fakf, two ads are mxde of Reprobation^ to wit', The deni- al of undefined grace^which hi called pfe- terici' n, and theordaining to defervepu- nijhment, which is called predamnation. XV. In the trial of our election we mu(h proceed amlyticah^ or by the way ofrefolu- tion front the means of Execution to the de- cree > beginning from our Sanaification, Thus fyfi'pftlcatfy : ca1Ied,or endowed with whofoevfr feels in him- rrue faith, & is ele&ed. fell Che gift of fan&ifi- But hy the grace ofGod cation by which we die j I feci this; therefore I to fin, and live torigh- am jufti.fiedjCalkd^aad teoufneffeihe is juftitf d 1 clcaed. XVI. But 44. Chrifiian Divinity. L5b. I. XVI. But this is a diabolical argument. If I am eleded^ there is no need of good works, if I be a Reprobate, good workj are needlejfe. For firft, it is not the part 'of a Christian to fay,Eithcr I am elected or i eprobatedjbut rather to make trial of hisfaith : as the means of ele&i- j on.iCor. \$.^ 6. Prove! your jelves tvbeher you are in the faith, exa-\ wine your fetve^ tyiovo' you not your own fclves, J kowtbat Jefus Chrifi isjn you y except you he 'reprobates ? But 1 truft that you fhall f^now that we are not repro- bates, t. This fyllo- gifin disjoyns things fubordinate, aud con- joyns things incqnfif- tent: For good works are fubordinarc, and not to be feparated from election; for they are the means of its execu- tion, and of cur atfii- rance thereof: But to be a reprobate, and to do good works, are things inconfiftenr. Chap. V. Of the Creation. Hitherto of Gad's internal works 4 His external are thefe 5 which are without the eflenceof Godjand thefe are two,to wit 5 theCreation :) &: theGo- vernmentjor Gods a&ual providence. Creation is that^by which God pro- duced the world & the things therein, partly Cap.?. ChriftianDte'mty. 45 partly pjnt ov nothing, and partly out cf matter, unapt naturally for that produ£b,on for the manifeitation of the glory of his power, wifdom, and goodnefs. The Hiilory of the .Creadon is extant In Gem- The R ules, I. Creation h not onley a production of fomething out of nothing Jut alfo out of mat- ter altogether unapt for fuch produdhn nam turally. IT. The work^and honour of Creation be* Jongs to God alone } and not to Angel s or any other creature * WLCreation is a tr/mfition frontthe Pojfi- bility to the Act : not of the Great or ^ but of the Creature. IV. That pojfibility is not private^ but negative, A. R. * The rea/hn ls 9 becaufe.an.in finite power is re- quired to produce things out of nothing, %% Be- caufe entity or being is an univerfafrjfecl, and therefore mufl be produced by an univsrfa! caufe y which only is God y who created , that is 3 gave (imply being to the creature. Be- 4? Chrtftian Divinity. Lib. L Becaufc the matter ofcreacionis natutally unapt to that which is Created out otit. For example, there was no aptitude or difpo/itlon, induft r to man" body which was fo artificially and miraculoufly pro- duced thence. V. Inhere was no acceftou of perfection in God, by r r o at inz the World; neither did he create it, that he mizht be bettered or prfetied by it, but that hisgoodneffe might be communicated to the creature. VI« Creatbn is either of the Species with *V the Individuals •, fo the Angels, Stars, Elements were created together, Or of the Spews withfome Individuals only,having an innate power of propagation, VI?. A more particular know?- J™ of the Creatu eswhav* to Nrtvralphi!:C>hlyn rs it (hal ff.ee in this place, to handle them according to each Days production. VIII the firi} day of the Creation is fa- mous far three works i. For the production of Angels, with hfchejl Hcavmgalledthe Heavens of tta J>lefled. ^ 2. for- Cap. 5- Chrijtian Divinity. 49 o. for the production of xh'u vifMe world, which was not altogether defiitute of f$rm 9 but of perfection, fepar atim,an I beau** ty which by degrees then it received. - i . for (ending in of the primitive Light $ which wal neither xh elementary fire nor & bright Cloudy nor any other body, but a ^ua^ lityfent into the air by God, who is that in* accejfible light. 7 his created quality 9} Light was afterward the fourth day placed in the Stars. IX. 7he feconddaythe firmament was created, or the Aerial heaven, which by its kwer part fepar ate s the waters above, that is the Cloudy from the waters beneath,xhat is the Sea. X. 7 he third dzy, God 1. fepar ated the inferior waters which as yet covered the earth .and gathered them into certain chan-> neb) that the reft of the earth called dry landjytioht afford a commodious habitation for man and beaft. ?. He gave to the earth a fructifying power to produce herbs and plant s.whhoH the help of feed tr fun. XI. 7 'he four #8 ay 5 the Stars and great Luminaries wire placed in heaven, whofe motion froceedcth not from 'afoul, or any ' affiant intelligence , as the fhilofophers affrm , b ut from that power which God gave them in the beginnings no ether- V wayts 50 Chriflian Divinity. Lib. I. ways than the earth by its innate power jlands immovable . XII. Jhere-is a- threefold vfe of the Stars, i. To diftingidfk the day & night i 2. To note the times &feafons of the year: 2 , To impart their vertue to interior bodies. XIII. The fifth day^were mxde the Birds y fijheSy and creeping thin/s, XIV. The f.xth day y after the earthly Creatures wereproducedyand this whole V- niverfe as a large houfe was furnifced with all htnde of furniturey Man at I aft was treated Of all thefeCreac.u res, Men & An- gels arc chiefly confidered inDivinity, becaufe on them God bellowed his Image. The Rul e s, i . Although the whole World he the Loolqng-glafsof Gods pwery wifdom. and bounty, yet properly Gods Image is attribu- ted to Anvils and Men omly. 2. Gods Image doth partly confijl in ni- tnrai g'ftSy to wit, in the invifible and fm- ple [up fiance of Angeis and Mens fouls , in their life y v.nder\\andingy willy and immor- t:dity'jpartly m-f^permturalgiftSy to w'tjn ■their primitive yejjfdne fry in the upright- nejfe Cao. ?. Chriflian Divinity. 5 1 nefs of their intellect & mU 9 & in their ma* jejiy & dominion over the other creatures. Angels are intelligent Creatines void of bodies. The Rules, I Angels are not accidents, nor qua 14* tieSy but true fubjlances. II Angels are void of bodies, * and are notfubjed to defiruV.ion. III. Ihe bodies in which the Angels ap- peared were not meer apparitions, nor yet united to them hypo fkatic ally, but were free- ly affumedto perform fome frvice in. IV". Angels are in a place not by way of circumfcription: but by way of definition. V. Angels cannot be together in many places. _ VI Angels truly move from place to place. A. R. * if the A~*gzU were corporeal, the- wy/'d ire;e inpe>f>Mi befau'e (ben tvowd be wanting inc.au fpiat creatures, % God made men and A^grlsto bh owii>?>age,v?h?ch corflftetb not on'y in wiU &* uvdcYil a* diligent aifo m immateriality aid im- moriality. D % Man 52 Chrijiian Divinity. Lib.I. Man is a creature, whofe body ori- ginally was formed o£ earth, but af- terwards is propagated of feed by tra- ilu&ion , confiding of a reafonable foul, infufed into him by God imme- diately. Here wedifallow net ( n^n in the D]vlnity- thcPhilofopheisdcfini- ! School n.ore.^tly for ticn,by which they call I our purpofc, as we have man a reasonable crea- i now atfcribedjhim. cure , but wc defcribe [ The Rules. J There's a threefold miraculous produ- ction of mans body mentioned in Scripture: thefirjlwas of the dull of the earth, with- out Father and Mother -the fee ond product m was out of Adam'* rib, without a Mo- ther) the third wx of the Hood $f the Vir- gin without a Father. II. The foul of man is not propagated o j fed hy traduction, but h immediately crea- ted ly God 3 and infufed into the tody. Ot nuns c cation, I i.thc^mc^ateCrea Mtfes wiIks thus,Gf^ u«i of the foul, *or,t , % J er 7 . the Lord \ cafi'd i brtre a\h ofGftr b'ea b'edintohU >Wili , J. His brcau irtf,for h tbebrcvh 4lif*,*nJ\^n< bntthcdm wan became a 1ivirg\ bu.nofnls. 3 . Th f*ul. In this pi see three . perfon* union of hoc t hngs arc mentioned : I and foul,»n theft ware Cap. 5. Chrijii an Divinity 53 And he was made a li- ving foul, metony mlcal ly that ii a living fenfi- tive creature. But that - now are I'm. fpeaksasof a woik of Creation>not of nature, $ob. 33. 4- The fpirit of Qud hath made r,u\ and the breath rf the mediately created by A Almighty bath given me life, lie, 12.. I. The Lord ftrctiheth out the heavens , avd laytth the foundaionofthe earthy and f/rmeth the fpirit of man whUn him 5 where It is iplain that ' this is reckoned among ! the wctks of Creation, ! 4. Such is mans genera- i tion,as hisdidolution is, i hut mans diffolution is, I that his body returns tu (Ai&, and jils fpirit to God that gave it. Eccl. 117, Whereas thtn in refanS diffolution, the fpirit 1 ciurns imrned:ar- ly tO God 3 doubtlefs it was irn medially formed by him. 5 Becaufe the Scripture doth plainly diflingufh between the parts of bodies& fpirits, He&.ia.^.Becaufe the ! foul is indiviftble into "parts, therefore cannot be produced but of no- thing. 7. Becaufe if it were generated by traduction, cither it 3 mM Go<\ & infuse! info the body is proved by thefe fubitquent Re'afons. l. Becaufe ether way es our fouls fiiouid have anoher original than Adam's had j f^r curs muil proceed of Joans pri-exciftent roster, where as Adaf&s pro- ceeded of none, Nei tber w ill tha; objection hold con« crnirg the d f fcrcnt way or ieafcn of generation, and creati- on j for nothing is gc* neiuted of matter, but what in the begin- ning wa^ created cf matter. z. Becaufe the foul of Chrifl was net formed of feed by traduction, for he was conceived not by the the help of man, but by the operation of the hoiyGhoilofrheblefkd Virgins blood. 3. Be- cauTe_ the Scripture , when it fpeaks of tbe org'nalof ourfcuh, it D 5 4 Chriftian Divinity. Lib. J. mufi be generated of a 1 fou! cogcther,bccaufefo foul.or of a body,or of a I it fhould be pa< tly cor- foul and body together: | poreai, pa; :}y incoipo- butit is not generated iea I j feeing then it Is of a foul, *oecaufe of i produced or nod,;; g it that which is incorrupt jjnu'fi be produced by tiblc nothingcan be ge- J God alone, whole alone ncrated; not of a bouy, | pioperty it i*> to make becaufe it is nor corpo- things of nothing. real; not of a body and j III. 7k fe phjfica! Axiontes, like begets like, and, Man begets mair } rew aine true alfo in this cafe : both becaufg man legets watt 9 a ferfm begets a ferfon^s alfo becaufe lytk mrl^e/ the Varenn the body is begot , m it were thefubjetf of the foul, and fo is united to the foul^ which is infvftd by God, and thus the whole mm is brought into this World by generation. 'Tiftme»tha?manis the efficient caufc of man, but not secorf ing to all his pamsfor as he i.«faid to kill a man. <&at kills only his bod)j fo man is fa-d to beget m*n, though be begets not the foul, Neither again is man in ihU re- fpeft nobler than ether I v.ng ereatwresjwnerc- A. K. * The foul £0utd mot he p-aduced out of any fi'ccxiftent matter^ neither corporeal ^ becaufc it is mt&body , $or incorperal, hecaufe fphits^nd mc i -,nG7ul-j 'ubftxnces admit no change or tranf- Cap. 5. thrift ian Divinity. 5 % as rather for this very ' that 'Gods immediate caufe, mans gcnernion | operation concurs with is more excellent , in j natures work. IV. Mans fou lis immortal '•, notpmplf 9 as though God could notunnhilate It; but by Gods ordination^ and that it cannot be as- firoyed by fecond causes. V- The faculties of the foul are reafy different from the foul , as qualities or pre* per accidents from their fubject. The res Ton of this is taken from the event 3 becaufc the eifence cf the foul remains entics, when the faculties aig finken and w.skn:d. VI. The fouls faculties are either meerly organical 3 as the vegitive andfenftive fa- adtie y or arefuch onely in fan and for a. time^ as the under '{landing and will^ the former appears not when the body is corrupt ted, but thefe without the help of the body- can exercife themfelves^ and' appear when the body is destroyed. V U Liberty from ccatlion 3 U an e$en~ tial property of. the will. ©iherways the will were no will. P 4 &HAS, 5 6 Chriflim Divinity. Lib.I. Chap. VI. potato of Gods aUual Providence. GOd'sattual Providenee,'is thatby which not only hep refer vedi his creatines , but alfo according to his great wifdoni3goodnei%pov/cr 3 ju{Hce 5 and mercy 3 he governs all things. The Rules I To deny k this Providence 3 is to deny Codhimfelf. II. Actual providence differs from eter- nal \as the execution from the Decrees. . HJ. As in God's eternal provide vce> the will of his good ;leafure\ fo in tbis^ his re> vealed will is chiefly feen. A. R. * Voy he could not be Gfke were not prudent: but prvvUence is the Cbjcfpart ofprndtnee. W.Fr ovi~ Cap:£. ChrjpanVivitmy. $f IV. Providence doth ha only confix in fyiowledgeJ>v.t~alfo in the Government of all things both great and [mall, V. Gods providence takes not away^but efiallifhetb the fecondcaufes. V L What * things are contingent in re* ffeavfthe fecond cav.fes^ are neCeffkry in refpecl of Gods providences but this necefftj is of immut ability y not ofcoacion, W. Gods providence is far different from the Stoickj fatal! neceffity. For the Stoical fate ties Go i to t.\c conne- xion of feconns y cai> fes: bur theChfifiirn fat^ m;kes a iuboid'na lion of the fecon i caufe to Gods mofl free w'll of which he makes ufb voluntarily, not of ne- ceffity } out of indul- gence , rather then in- d.'gcnce* Will. T>) Gods Provider ce both good and v evil are governed. ]X. Good things are ruled by an efficaei-* 6U4 atlion or effectual working^ to which be* A. R. * The wwii wert not p^feg, if all things ire, s ttecfjfary jiotbivg contingent* ih:refore God wju:d have c ntingfncies to depend fromcon ingent call* fes, and r,cc( (fiiies ft om cj.jfei nrc?ffmy \ ihtYC- fme what falls out neceffanhjs bic&uje Godb&h fo difpofid is, V 5 * % ffong fi?e *$r$venimg, tone omit am 9 and fob- ^fequent "afttiance-of ' Divine fowev \ M. !&vU ihin^s are ruled by an a cud ipsrmiffiw+md : fc they are permitted, dire- aeciy and determined Sff. (Gods Vr evidence remaineih, order- ed and unde filed, even in ihofe actions that ■*nre disordered and fin fillip . . ^Fcr 'in evil a&l'onj *Mife 'things -are oVer- ^aSle;tthe a ft ion it feif, ^na the irregularity ^hsreof. -The aft ion it TelF, as all natui all mo- tion*, h performed by ■Gods orT ftualj epe^a- ' :'o;vbur the ir/egiilari- r ey or vitionty, comes to [giffe "by 'Gods sftuai j ? tpermi«1ion. -For On, -U ' ortfered, 'J. By permit:- j teirfg it, ~z. By deterrni- *mi*g ana ccEtsi-rimg it ] ■ l v- r h in ' i ts' bounds . g .'By I •directing it "to "a good I nlij>. ''Now 'Gfd "can '-not be Taid-to be author:! *& dn 'by any of thefe ' ■*'3?es. iNoc'ey pfioHu- j sting the nafHterof h, or e*6e r..i:'iral a^ionrfor •s$ tlicF'e is on- ccaiiTe of fihe Ixa-fo motion , , opo- ttltfrofhYhalringicycij To it is one thing to be thecau r e of the aftion, and another thing to be thecau r e of the adhe- ring •vltiouxy. Not by- permitting the evil a- ft^on b^caufeGod is not forcedly any "law to hin- der £h j&ot by determi- ■.ning it* r" r as he wh© 'quenches ale that it may Rrt-fpread further, is not the caufe of the 'fire, 'fo'hethat fettetb. 'bounds toifin,, ts not the i taufe of fin. Not by di- recting it to a gco i em 3 .; 'for as h is a main bk'M torptepare who) fom Me- dicines cut of venomous •creatures jfofc'is the g4e- Ty ofGod tt*rjeatc'ight ■ on d of da r k nets (i& \ g od , our of .evih -\U\\ e it is I "a p pa re n t how fr i vo Jeirt ubcir dc-vicc i^whethal U/cy tftej' might vkdicatef abirc^rididj'ejjeriai^ God from j^y conta^ gion of iby they floe 10' -fidnoffin. ^l. Though the Scripture afcribes many' times the fame a&ion and the famework^ to God^to the devil \ and to wicked men^yet fin cannot be in any wife imputed to God, Jn this cafe we muft not have recnrie to a bare perm J ffi on, but we muft give sneftintmeof thefe actions according to their f ope and end : for in one and the fame ard^on s God hsth one purpofe,Satan another, snd wicked men ano ; thcr. Jeffi afnV&ionis imputed to God 3 Gdd £irf, faith pb 3 andGod bath tariff; 'the fame is afcribed to Satan , to the Sabxans alio , and Chaldean*: but accord- ing to the end we muft judge cfe3ch ofthemj It was Sarans purpofe to make jf 06 .defparr.: It was the Chaldeans intent and Sabcans , to enrich themfeives by plundring thai holy man : but God deter- mined to try and make manifeft the faith of his frrvant . So in the cru. cify'ng of Chrift, it was Pi! ale i purpofe to- con- tinue in the favour of C' 7 and of the Jews; 'the Jews drift was to fa- ; tlsfie their deuYe.with I hatred and revengpjbuc Gods end was to redeem j mankind. Hence they j are. laid to do nothing, j but what the hand i and counfelofGod had- I determined ,w4tf 4.1-8, XI!I. 'The- 'hardening of the ypiekfttts 1 .dfcrihd taGod as amojljuft Judgment \fo as (God 60 Chrijiian Divinity. Lib. I ; God can neither be blamed as faulty > nor can the wicked be axcuftd. The wicked arc In I this inexcufabkjbecaufc God oneJy hardeneth j ehofe who harden chem- | felves j neither doth he harden ihefoft hearted, but in his juft judgment he incrca&th the hard- nefTe of them who were hardened before. New 1 they hardened ihem- felvcs, by shilling thofe giaces wh!ih fhould ( have foftned them, j I. Gods long fufFering. | Kom.i.^s. Ordijpi(tft\ thou the riches c>f his bounty ^p alienee , and tongfuffcmg.not fooTv i*g that the bountiful- neCe of God leadetk thee to repentance ? But thou after thy hardneffe, trni heart that cannot repent , bcapesi unto thy fclf wrath. II. God?> Word, ir Cor, i 3 15. Yoi we are unto Gud the fweet favour of cUiU in them that are faved , and in them rrhicb perijh 5 to the one r&e as tbe favour of death untodcathjo the olbit tie favour of life unto life I il. Gods cor- rcdion & rodjby vvh.'ch as an Anvil ?hcy are made harder. /'MS- thou haft fi,ic{e?t them , but thiy have not for- rawer ^ thou haft covfu. medthemfmt ihcy haze refit fed to ri reive corre- ction ; they have made their f ices ha) air then a (line , and have refuftd to retitin. Fur this rca- fon then are they mofl /uftlyhardned by God, who harden th err. felves who Co often fa Id of Pharaoh, 1 mil hold, I will ma\e obfi'mate , / will harden his heart, For not only do h he harden by peimiffion , but alfo, I. By kiting Ioo r e the bridle with which he held in their exorbitant luil$ 3 Rm.i. 14. He dihvercd ihtm up to their own tujl^nd v. 28. God gave tY.em up to a rtp abate mind. ll.By Gap7« ChrijtianBwlnHy. 61 and do fe. As therefore II, By delivering them to Satan as to a Hang- man. rK'ff£«s*.xi.&a An A there came forth a. Spjii who (hod btfo-e ibe Lord, and faidj will perfwade himfiow'it A- chzb)andtbe vrdfaid tt> bim where withlAvd be f aid, 1 will go forth, and lwli b: a. lying fpi- fit in rhs mouth u>f alibis j preplxts, ^ind befaid\ ihoripia't pafvade h.m, & prevail alfo; go forth Risen the Magiftrace delivers o\er to the Hangman a guilty pc-r- fon to be pjiniili-d \ he is neither the caufe of his wickedneffe 3 nor cf " his deft ruction: eyen Co when God g i vs s u p vvkked men to Satan ; neither is the cau^e of their . wic kedneffe , nor of their ruinc to be irn-' ptaed c® God, CHA P.VII Of the Governmtml oj Angels. GOd's aftual Providence doth chiefly «ppeare in the govern- ment. of Angels and men: This go- vernment's either of good Angels ,.or of bad, the government of good An- gels is that whereby God hath efta- bliilied them in their original integri- ty and happineiTe in his Son, as in their head, to the praife of the 'glory of his grace; The Tfce Rules. 1. The good Angels of their own nature were as apt tofaU^asthe bad. IT. Therefore they ought to afcribe not iothemfelves.buttothe grace of God the fatherland to the Son as to their he.adjheir '-eitablijhtnent. or confirmation in goodnejp. 111. 'The Son of God is the head of the Angels ^not by right of redemption Jut of cre- ;dtion,and.ofthat gracious mionwiihGod, "For thr y could npt.be endowed with the I- magcoiGod v notbca- dopccdunto-Sons , but ©n!y in the -Son of God, IV. That Angel who fo often appeared to the Fathers in thejhape of 'man, as a?ro- lozue or Fore-runner of his Incarnation^ was not a created Angel, but ihevery Son ifGoi. Gen i% \y.Thylord\w\vch\s thus explain^ [aid ^Abraham ,'wh) ed, Hot rz. 4 He fi*t d*th Sarah tag}? Gm. ■ vailed with^od jol . who is the image of God made -uifible., and the fid ^ born of every creature /CoU. i \. gi i8. the ,4ngcl faid Izo Jacob, Tkoubiifl p> e- wajled with an Angel* l4.Thatn^n -whomjfl- it ah fawJTaid,! atrial A Captain of the boftcfite r .Lord: Cap.7. €hrl]tianmv'Witp €§ Lord: and v. if, Afidlbofl [aid to JcihuiU the Captain af the Lords [ Setback. i t v. i } 3, V. Although there is no ataxie or Confu- sion among the Angels , yet it is not to be found in Scripture that they have any prince ■orciherhead over them than the Son ofGod^ by Michael the Archangel 3 the Son of Cod .is rightly underfioocL vatinn in heaven^ and the fy'rigdoffi of our God and the $ower of 'his For be is fet-Jn oppo- sition to the Devil as ■xo the heal of evil An- gels. Rev. Ji.y, Mi" . cbael and bis Angels I £/?ri/L ■fought aga'wft tbsDra~\ ^/I &e good Angels are ready exem- %ors of Gods m ti^ especially in the pray fug zfGod) mdpr e fern ationtf the godly. VIT. We are mt carefully to enquire*, whether or not particular mentor provin- « ces are governed: by certain Angels. ■ For out of Scripture! h -appears, -that GOD sufeth fomedmes thsMi- niflery of one AngeT^ f3met:m^s of more, Th ego^emnientoF evil Angels 5 is that *vhereb/ God hath thruft them out of iHeaven into infernal jplace* & eternal ^defli u^ionjas volmitaiy Delinqireirts^ having 64 Chrijiian Divinity. Lib.I. having forfaken their firft integrity, and beeome the enemies of Chrift's Kingdom. The Rules. I. "Evil Angels are fuch not by creation, but by thnr own voluntary defeV-ion . II What their firfl fin was, whether Tride or not ,t he Scripture doth not fpecifie, yet it is certain that it was not committed without pride. For pride is joyned j mictcd with delibera- te) tverv fin that is com- I rion. III. We may morefafely with the Apoftle, Jude ver. 6. call it, a defe&ion from their mil original, and a defertion of their proper habitation. IV. 7 he e vil Angels ha ve a prince whom the Scripture by way of excellency calkth *&» Devil,, the old Serpent, Satan, and the Dragon, See Rev. 1 7 .9 V. Whereas the Scripture fteakj nothing of the- time when the evil Angels fell, nor of the number , w? ought alfo in this to befi- lent. VI. Their punifkment conffleth partly in the memory of their happine'fs U\i irreco- verably ^partly in the perpetual fen fe of their -miftry and torments, vil rk Cap •f . Chrtjiian Divinity , 6 $ VII. Thefubfiance of the evil Angels remained fmple^ invifwle and immortal* VIII. There remained alfoin them no (mall knowledge ^ and a fagacity alfo of fe arching out future things ? havnig thefe helpes. i. Their natural knowledge. ?. Their long experiment d k?*'- pledge % Ajirologie. 4. TheknowLd?? of Scripivre rhnpyjofths Frophets. <^, Jx'^aoy dinar y ^.-vdat'-m^f)' often as Cod makts ufs oftk-jervice oftkfe torturers \ A. R< * There is in the evil 4»gels a- twofold \ntrw~ ledger the utte is by vatwt, rvhich they -ave not lofi at all' y fo' their native bev/.g ftmp 'e } admits no di- mhutm* therefore that knowledge which in them depends from their nature, as ihev, other natural faculties do- , were not left nor diminished. Hence they {new hjw to produce Frcgs in Efypt, and do the other wonders that Mofe* did y omly they could ?w* produce the Lice-Jhit as if they were ignorant of the occult feeds andcaufes of fuch production (for the \novrledge of the Lice was not more difficulty than that of the Frogesjbut becaufe they were hm- d, ed by the power of God. T { hrir other {now/edge is hgrace.SL thai is either (p;culative ,or pr eftic at , thefo,mcr is not toially.lofl, but much-dimimfad\ fir of Gods fecets they {now very little - } pit the praclic^ knowledge, which isjoyned wi\h the love ofQod&dttc station of evH t is totally lojt in them, 66 Chrijlian Divinity. Lib. I. for fucb fooKvcetge cannot eotififi with cbfiinate malce > } yu ai tbiy naturaly foow God , fo they natit'-a/Jy !ovt,htm as an Emi/y, but not moraUy , as hi is the Fountain uf aU bapfine:.^ of which tbcy \ww thimjelves to be eternally deprived. IX. As this their knowledge h far from charity, fo it is void of all comfort, and flrikfs in them a terrour. Match ,8. 19. tvh*A]zm .2 T9.; Thou be- have we to do with the? licvcfl there it one God: &fus the Son if God\\wm'd>>C}l-iv-Hi > the de- an thou come to tor' 1 vUi alp) believe and mentusbefre ourtim ?\ tremble. X. Ihere remains dfi in them great fower, which they pew by removing huge Bodies out of their p'aces , in raifngWorms, in overthrowing hovfss and mountains, in mfeiiing the air & the bodhs of creatures with a venmous breath, in poffeffing men, in bewitching tht outward and inward fences, by altering and changing the organ or objeft. XL But over the Stars or aleftial bo- dies they have no riqht or power. Becaufe to them is J the air onely ,■£/>&. 2. 2. -granted power to rule in | 3X1: Al Cap.8- Christian Divinity. 6j XIJ. All their power over inferior things is fo limited by Gods providence^ that with" eut his power thej can do nothing. Matth. 8 3 1 . But tbt devils be fought him fay- ingy if thou ca(i us out fuffer us to go into the beret of SwiHe. XIII. Evil Angeh can do mndersj>uf not wor\ miracles. Becaufc miracles arc 1 power of the creatures* .works exuding all 1 Chap, VIII. Of the' government -of Man 9 in the Jiate oflnnocency. Stleh is theGovernment of Angels. The government of man is feen in theftateof Innocency 5 of 'Mifeiy, of Grace 3 and of Glory. The government of man in the ftate oflnnocency, is that by which God made a Covenant of works with man, promifin-g him eternal happinefs, un- der the condition of obedience ', o~ therways, eternal death. 68 Chrijlian Divinity. Lib.I. The Rules. L God made a double Covenant with man, the one of works, the other of Grace-jhat be- fore , this after the fall II. The Covenant ofworkj was confirmed by a dot: tie Sacrament, to wit, the-Tree of Lifaandth* Tree of Knowl dge of good and evil , loth being f I anted in the midfi of faradife. III. They had a dovble ufe. i .That man's obedience might be trhd, by ufing of the one, and obtaining from the othsr. 2 That the tree of life might rati fie eternal h>ppinefs to thofe that (J;0':li obey, but the Tree of knowledge ft ould figni fie to the dif obedient the lofs of the are ate jt happinefs,and the f of- feffion of the (nreateii mifery. IV. Therefore the Tree of life was fo caU led,notfrom any innate faculty it had togivs life, but from afacramental Signification. V. Li^ewife the Tree of Knowledge of good and evil, hath this demmination from Signifying the chief good and evil, and from the ev.nt. For in effcd,and by | wh'ch he loft, and how experience, man found \ great evil an! mifery he our hew great that hap- j brought upon himfetf. pinefs and good was VI. The Cap.8. Chrijiian Divinity. 69 VI. The happinefs of man being yet in his integrity y confijied chiefly in the Image of Gel V FT . The foul is the principal fubjeci of this "Divine Image ^the body is the fecondary^ fo fa. r forth as the operations of the foul do manifefi themf elves in it, VfM. The gifts of Gods Image were partly natural^ partly fupernatural. ' IX. The natural gifts were the fmple and invifible fub fiance of the foul, with its faculties- the intellect and will X. The fupernatural gifts were the clears nefs of the under Handing, the liberty and rectitude of there i% the conformitie of the appetite^ and affections* the immortality of the whole man, and dominion avtr the in- ferior creatures. XI Such was the clearnefs of Adam'* under flandmg;^ that hekjuw all natural things^ which had a pcffule exigence in the fir ft principles 3 which are of themfelves known. A.n excellent proof of | very creature "it? nsme this was (hewed by A- ' according .to its ra- dam> when be g:ve e- j rure, Gcn.z.io. XII The will was free 5 indifferent u good or evi^ fo that man might have per- fevered 70 Chriftian Divinity. Lib. L fevered in uprightnefs , iffo had pleafed: he received power if he Would, but not will and power. There is a fourfold I Intheftateof glory, It liberty ofwllJ according I flnll be free from evil to the fourfold (late cl I to good perfc&ly.tnthe mm. Inthefirft man, j ftate of innocency he the will was free to good I could not fin. *inthe or evil. Inmanlapfed,! ftateofmifery he can- the will is only free to] not but fin.In the ftaie evil. In man re genera- 1 of grace fii cann©neipn ted, or in the Hate of I in man.ln the fiate of grace, h h free from e- J glory he cannot Cm at vil to good by the grsce [ all, ofGod i but imperfcctlv A. R. * when it 2r fdhfbere, that in the Jf ate ofm'fe- ', f, man cannot but finj. is not meant that wan is forced to (in.fr he is free from ccmjulfton y both in the (late of fin and of grace; but he is not fee from neccjjl yjorfrecdome and nictffity may be together in (he fame vril'^o itfhxllbe in lcavrn y whcn voe {ball n c> (jari'y.yet freely will that on 'y which is good, as the Angels do-^ and even here the will is *nect Jfitatcd, when it n determinated by tie iafl aft or pr attic al judgement ofreafoniwby then msy not %race in our ennverfion necr ffha.tr, as well as reafon dete mh*an\ hut man by his voluntary fait bath b ought the ncciffiiy vf finning on hlmfdf: So thaiwiih Saint Paul, we do tl e evil wh'uh we would not do 3 in that we have loft by the abufe of enr free-mil both our ftlvts and onr free-will. XIU. The Cap. 9. Chrifiian Divinity, 71 XIII. The inferiour appetites and affe- ti ions, a'gned with re a f on. XIV- Man even in rejpe& of his body was immortal^ but not fxmply^ as though his body being compofed of the ehments could not be refdved into itsprin' ivies but by Divine Covenant, not as though it could not diejbut becaufek had a pofiibility not to die. XV, Mans dominion over the inferiour creatures "V as net onely intire in rejpett of poffejfionjbut milde alfo and gentle in rejpett ofufe and execution. XV That labour which was injoyned to Adam to keep and dreffe ParaJife^was- not toylfome, but moflpleafant. Chap. IX. OfthefdUofourJtrft parent /, the be~ ginning of Mans mijery. S~ O much concerning the govern- ment of Man in the $ate of in- nocesicy ; The government of Man in >..he ftate of mifery is , where- by God in his jiift Judgement hath fobje&ed Man to divers mifenes 3 who 7 1 Chriflian Divinity. Lib.T. who of his own accord fell into fin. This flare of Man confiftcth in fin and in the miieries which follow upon Sin is a tranfgreflion of the Law, or whatfoeYCi- is repugnant to Gods Law. ! job 54. U ^crche ] thtftaw of nature prin- nsme ot La.v in Hbl& -I edinhiihearr.Butccn- pla-e are uii-^o ^ | c rrn : ng the rtfloring jtp hidings co«r..r ; :.r..i j an', enlarging of the ed , <;v.i mings proHi [ Law after the fall, we ikrciJ, m die ifi gmrSg I arejofpeafc in its own propoftci to man ss alio j place. The Rule s. T. By fin h meant either thefiubjetl of tranfgreflion, with the tranCgreffion it felft in the concrete, or the tranfigreffion alone in the abjlraci. II. 1 he definition o f fin ly thought , word and deed-, is too narrow, Vqr (o 'r is defined by J war.C$d cannot be called the author Qj fin without blafphemy, IV. One and the fame thing hi a diver confide Cap. 9. Chrifii an Divinity, 73 confideratiQnjnay be bothfin^and the funifb- ntentofftn. Sin is ether primitive, or derivative. Primitive is the difobedience of our mil Parents, whereby they tranfgrefifcd Gods Commandement concerning the Tree oi Knowledge o? good and evJ. The Rules. I. Neither God^nor Gods Vecree^mrthe denial of ftecial Grace, nor the permijfion of fiH> nor the (lining up of natural motion^nor finally the government of that finne \wer 'e tbt eaujesof Adam and Eves tranfgrejjion. Not God/ beca ufe he moft feverely prohi- bited the eating of 1 hat fruitvNtf; HhDecrcCjbc- caufe that infers a nc- ceflityonly ofimrr.utg- bih'ty, notofcoa&ion, neither doth :t force any man to fin. Not fke de- nyaloffpeciall Grace, by which man fhould continue in his integrity for God was not bound to give that grace to nan, which he gave kimjfor he received pof- fi'bilicy if he would, although not~a Will to that poflibility. Not the permiffion of fin j for he was not bound to hin- der it, as before pag 58" Not the ftirring up of na?urall motionjbecaufe motion of it fel'f is u©« fin. Not the govern- ment of his falJjbecaufe to turn evil i$to good* is rather to be the au- thor of good, than ef e- evil I , 11. God 74 Chriftian Divinity. Lib. I. II. God did both will , and nill the firft Sin. He nilled it fo far it was a means of mani* fonh as it was fin*, he jfefting his glory, mercy, willed & decreed it, as land juftice* II F. the Procatertical or external *cauje, was the inline! and perfwafeen of Satan that fubtile Serpent. IV. The Proegumene or internal caufe was the will of man , of it fel] indifferent to good or evil, but by Satans perfwafion bent to tviL V. Then be certain degrees of that fin> by which Adam fell from God, not at once, but by little & little^ viz. i . Incogitancy and curioftty o/Evahs talking with the Seventy her husband being abfent. 2. Incredulity, by A. R. * The dirett caufe of /in was mans orcMwUl-, the indirect caufe was Sat an, by perfwafion and fuggeflion. For no externa 11 thing can neceffarily move the willy but the I aft end onely. Satan may internally wor\ upon the phantafie, by rtprt foiling forms to it ; and upon the appetite by moving it to faffion by\mems of { thef pints and he art; but he cannot work upon the under 11 adding and will. which Cap-9- Chriflian Divinity. 75 which {be began by degrees u diflrufl God,who called in que-, ffion Gods good will towards watt. 3 . An in- ordinate defire to the forbidden fruity and an affettationof divine glory. 4. Ike faB it felf. 5. Tbefeducingof Adam,W an inor- dinate affeUation raijed inhimalfo. VL If you ecnfider tb? parts of this fin , you may )uftly call it the tranjgrejfion 0} the whole Law of Nature. without the owners con- fentj by aflenting to falfe wimefle $ Laftly, by an ambitious affectation of too high an honour,yea 3 of that glory which be. longs onely to God: whence the definition of this finne by Intempe- rance 3 Ambition , or Pride> is too narrow, For man finned by incredulity 3 diffidence ingratitude , idolatry , whereby he fell from God, and ofhimfclfin deavoured to make an idol of him felf % by con- temning Gods Word , by Rebel lion,Homicidej Intemperance , Theft , by laying hand on that which was anochers 3 VII. therefore wiih the blejfed Ap@(lle 9 we rightly caH this fin , a tranjgrejjion , an offence 3 and dij obedience ' 4 ^111.5.14,183 19. VIII. Adam in this bufmefs is to be con- fiderednot asa$rivtfe>but as apHbliqueper* E 2 ; • [on y6 Chrijiian Divinity* Lib.T. fon % andconjequentlyas the Parent, headland root of all neankjnd. IX. Whatfoever therefore he received and loft, be received and loji it for himfelf and p$ fkerily. As the head con. tains Reafon both for it felf and the members : as a Gentleman keeps or lofes his Copy-hold for himfelf and pofteri- ty: fo Adam loft t hat fe- licity for himfelf and his poflerity. As out of a venemous root, nothing can proceed that's wholfomc : fo all that arc come of Adam narurally^rc born guil- ty of that primitive fin. X. That primitive fin therefore is not on- ly ferfonal, but natural alfo\ becauje by it whole Nature is deflroyed, of which aljo A- d^ms pro ferity is held guilty, to wit,all that are naturally fprung from Adam. Chrift »hen is except- iby naturall generation , cd from this guilt , for but by the vertuc of the he was born of tAdam , | Holy Ghoft. but not by not XL As therefore the Perjon infe&ed Na ture, fo afterward Nature infetledthe Per> fons. Xll. We religioujly believe that our firfl Parents were received into fav: ur by God. "chap; Cap.io. Chrijiian Divinity 77 Chap. X. Of Original Sinne^ and free-will. THat Sin which is derived from the firft or primitive Sin,is cither origi- nal or actual; original Sin is that native corruption derived into the whole man and to the yvh >le race of man naturally defending from Adam, whereby iftn having utterly loft his freedom to good, becomes p roi e i c v i 1 . The Rules. I. This Jin in Scripture is named by way dfexteUency^Sm.and the Body of (i n ^Sin- ful-fin b ? inhabiting- fin c , The law of our Hiembers d 3 The Old-man c , FleOi £. «Rom. 6.6. b Rom. [ 4 6 f John. 3.6. Gal. T . 13, eRom, 7 . I7 y ,i 7i *Rom. 7. ^3- e Rom. | II. It is called alfo Concupifcence. Rom 7 .7. 1 hid not I had [aid, thou [halt mt known lufi or eontupif* covet or tuft , or Jam.i ccnce i unleffe'ibelaw | 14^1 ?. E 3 III. 7here 7 8 Chriftian Divinity. Lib. I. III. Therefor* the Papifis doe crronioufly (xwip! it from being a fin , reining it a- txcng the worhj of God. By the name of Con- cupiscence is under- ftood, either that natu- ral faculty of defire ^hichwas inraanjeven keforc his fall , or that corruption which natu- rally adheres to it , as it is in it, inthefirft aft 5 and as it inclines m;n .onely to cvlJl. IV. The pr$xiwate caufe of Original fin, is the guilt of the fir ft fin, in refpetf of which it if a moft juft punifhment fio'm God, to wit, apart of that dealh which God threatened to man* V. Although the foul is immediately in- fufed by God into man ; yet being united to the body, it is made guilty prefently of the fir ft fin, imparted to the whole man > and therefore is infefted with Original contagion, VI. Neither {or this caufe doth Original fin ceafe to be fin, in that it is net wittingly nor willingly committed ; for it is fujficient that the irregularity of our nature is pre fent, though jpontaneoufneffe be abfent. VII. From this Original ftn(except Chrift alone) no man is free, not the bleffed Virgin Mary : Neither is it only in Infants Jbut it is in Cap. to. Chrifiian Divinity j9 intbe Embryo fcarce as yet conceived, and before the birth-, and ii appears slill more and mre, as the rapacity of Wolves (bews it [elf in their whelps. PfaL ?r, 7. Behold J 2. Cor. ?. ii. Tfft be I was borne in iniquity Jbath made him to be fnt and in fin hath my mo- l for us 5 who %new no iher conceived me. \fin. VIII. Original fin doth con f si not one fy in an impotency, and inaptitude to goodneffc ; but aljo inproneneffe to evilly neither is it cnely the amijfion of Original good , but alfo the immiffion 0} the contrary evill. IX By Original fin our natural gifts are corrupted^ but fufernatural are utterly loft. X. The Undemanding remained, but darkened 5 the Will remained, but depraved; the inferiom Appetite remained, hut altoge- ther vitiated. XI Hence it is, that in natural and civil affions, anirregemrate man can do no good without Jpecial grace. XII. Without this fpecial graa , no ex- cellent thing couldbe performed hy the Gen- tiles. E 4 XIII. Whn 8o Chrifiian Divinity. Lib.I. XlllJVhatfoever good then that was which they did) it was mixed with much vanity ; fo that their chief vertm were InGods ftghtjbut glorious enormities, XIV. For tho/e are not g*od wor\s which are good in themfeives, but which are done well. fpc&ofthefubjett, or obje&i or means, or the end :tor if we look upon the action s of the Gen- tiles, we (hall finde,that they aimed more at their own, than at Gods glory in them. A work is fa id, to be good,tither univocally, or equivocally , univo- cally, fofuch a work is fimplygood in refped of all ckcumftances equivocally, a work is <>ood in it felf; but with- all, vinous, either in re- XV. Although the affe&hns of the wicked are %j>t ii by Godas with a Bit, yet they are not healed. yLVLButfufernaturalgifh were utterly hft a 3 to wit, the claritie of the inielle&ythe reclitude of the wiH 9 and the conformity of the appetite with reafon. A. R. Hvbm k is f aid bereft hat fupernatural gifts were utterly loft,i* meant JbatFaith w not as he the corruption dwelling in us a is not altogether taken away by pardon , although the guile be done away j and as faith is the gift, notofgene- ration> bu$ of regenera- is regenerate, but as man, begets man $ even as feeds being winnowed frcm the cars, chaffand husks, do fpringup a- gain with the fame. CHAP. XL Cap, 1 1 • Chrifiian Divinity 8§ G H A p. XI. Of a&ualSin* SO much of Original fin % A&ual fin is, whereby Gods Law is broken by thoughts, defircs, words, or deeds. The Rules. I. According to the diver fity of circuits (lances, there ar * diver fe fins. II. From the efficient caufe $ (mil either offuhliqne or of private (erfous, m they art in more or lefs dignity. III. From the mattery which are things thought^ dt fired, faid, or done. IV. From the form; U is either of com- mijjion, or omijjion. V. From the end; it it either of incogi- fancy, or of affeftation,and againft confcience- x and that rather of malice, than of infirmity ; or contraril) gather of infirmity ^kan malice^ VI. From the fuhjeft; it is of the [out! ohiefy y n of the hdh or of loth. ¥11. Wiont 1 84 Chriflian Divinity. Lib.L VII. From the objefaitis either commit* ted againft God, or our neighbour. VIII. Sin committed againt God, is ei- ther with a fynd of unwillingnejs, or with a full de fire, this later (in,theScrif>ture cals,thc fin againft: the holy Ghoft> and to death. Matth,ii*3*. I John. J, 16. IX. The fin againft the Holy Ghoft, or f<* death, is^when one is convitled in his con- ference by the teflimony of the Holy Sp/r/t,re- fifteth notwithjlanding the fame, fyitefully, wantonly, and with an high hand. X. Sin again ft man, is committed, dther againft fuperiours^or inferiors,or eqnalsMing knit by fewer or more bands of blood, affinity &c. XI. From the ad)unUs\afin is eiibtrfucb efH felf\ or by accident. Such arc fcandals, ir ] fercnt, fee /ttfw.14, things Giherwifc indif- XII. No fin jit sown nature it venial, cr fofmall) as not to merit damnation. By this maximc 5 thejthcobjed , and thcef- Popifti crrour,ihat fame feci: for there is do fin, fins of themfclves arcj which i?notcon/oyncd venial, is condemned jwichthc tffencc of Gods chcreafon is manileft by] Majefty. XI 1L Tet in refpeft of the event, to wit, Chrifts merits and Gods favour, all fins are pardonable, except final infidelity } and the * fin againft the Holy Gbe$J. Not Gap.il. Chrifiian Divinity. 85 Not as though thcfc fins were greater than riti but becaufe they re- fift grace and Chrifts Grace and Chrifts me- J merit, and defpife both XIV. We are to judge of the degrees of other /inSyby the circumftances^ihe conjitiera- ohon of which doth aggravate or leffen them. Thus the fin of a fu- pcriouria greater than of an infer i our ^for fin is fo much the more con- fpicuous, by how much the more eminent he is that finneth. The finofdefire is greater than the fin of thought alone; A fin committed in word and deed is greater than that which is in thought and do fife fin committed with affeftacion , is greater than that which is done ot incogitancyjthc fin of commiflion, i$ greater than of omif!ion,if it be »n the fame kindc $ the fin againft God,isgrca- cer than againft man ; chat fin is greater which is committed againft him , to whom wc arc moft beholding for fa- vours, than againft ano- ther j for example^ A fin againft our Parents is greater, if it be in the fame kindc,than againft a brother ; a feandal a- gainft a weak brother , is greater than againft t ftrongtr. CHAP. 26 Chrijlidn Divinity. Lib.I. Chap. XII. Of the Miferies which foBow Sin. Hitherto of fin ; now of the mifcry that follows upon fin : This mife- ry is either temporal or eternal, both which is cither corporal or fpiritual. The Rules. I. God comprehended all mans mifery un- der the name of death* Gen 1.17. what day thou {ball eat of it ( to wit of the fruit of the Tree oftyoMedge of good and evill) thoufhali dye the death. II. There be four degrees of this death. III. the firfi degree, is death fpirimal, which is the privation of fpiritual life : Of this man being deftitute^ be livetb onl) to fin. Rev. 5. 1. 1 \no-w thyworl^s , in that thou art fa id to live y b Hi thou art dead. IV. the fecond degree, is the death ofaf» flifiion, which is the privation of original bapptneffe 3 and the inflifiingof all forts of calamities* Exod. icu Cap. i a . €hrijiian Divinity. 87 Exod;io.i7. Praytolremove this death from the Lord, that he wonlalme. V. the third degree, h death corporal, which is the privation of this li(e,andtke re- folution of the body inn dud^ and the reverjl* en of the foul to God, Ecclef,ii. 7 . .Hefhill veturne to dufi , from whence became, and the foul to God that gave iu The foul returns co God either as to a Father, or as to a juft Judge : And although by the bounty of Chrift , our death is become a paffage from this life to that which is eternal; yet in this place wecenfidci it as it is in it fclf. VI. the fourth degree, is death eternal, ir the ft ate of the damned ; which in relation to death corporal, is called the fecond death. Rev. 21.8. VII. We muji imagine nothing of the fiate of the damned , which is not in Scri* pturt, VIII. 7hisjiate confijiethin theprivati- m o\ the chief good,andinfli®ion of the great- 4 evilL IX the privation of the chief good rs f whereby they are for ever excluded from the fellow (hip of God, and of the bleffed. Mat.tj.41. Go from me ye cttrfed, X, But 88 Chrifiian Divinity. Lib. I. X. But the chief evil (halt be a. communis «n for ever with the Devil and his Angeh. Matth. ic, 4*. Wo 1 for the Devil, &c. everlaflittg fire prepared \ XI. The place appointed for the damned is Hell. XII. But where Hell is y we are not to fearcb or enquire. XIII. 'Its Jufficient that in Scripture it is named Gehenna % a Fiery Furnace b , the place of torcnent, c « Prifon d ; bottom- Iefs pit e , the lake of fire f 3 burning with fiieanH brimftoneg. 9,1. fRcv. io. if. gRcv.11.8. a Mat. 5 li. b Mar 13.41, c Luk> 16. 18 di Pet, 3. 19. eRcv XIV. In the paines of the damned we are to confides the multitude^ greatnefs and con" tinuance. XV. Their multiplicity is krtownJ)ecauf$ their torments will be jpiritual and corporal, XVI. The chief eft of the fiiritual pains are, the worm of con fcience never dying, a, anc that which follows it \an extream and imx* preffible forrow and anguifh b . a Efa. 66.14. b Rom 1.9. XV\\1 he corporal pains are under iloodb] thephraf? of unquenchable fire; for in thi life there is no torment greater than that fira Mauh.13. 41. Rev.ioiiJ. XVIII. Th\ Cap .13. Chrijiian Divinity. 89 XVJII. Ike greatnefs of the Raines is m- der flood by weeping and gnawing of teeth. For thcfc be fynv [ pain and torture, Mat. ptomes of the greateft j az.ij* XIX. But this mifery is eternal, whereby m deliver ame is to be expelled by the repro- bate, Luke 1 6. i6. Betyveen thence come hither Rev; us and you there is a great gttlfyhat they who would come to you from 14* ver. 11. Thefmo^e of their torment (hall afcend for ever and hence cannot, nor from ever. XX- thofe fopperies of the Pdpijls, which they have borrowed out of the heathen Poets^ concerning the place of Infants in bell, and of the Fatbersjand of the Purgatory ^are favour '- left} and not worth the refuting. Chap. XIII. Of the Moral Law. Hitherto of the ftate of Innoceney and Mifery^ now follows the ftate of Grace andGlory.The Do&rine of the ftate of grace hath two parts : the one is concerning a rcdcemer,the efficient caufe of this ftate, the other concerning ouf calling to this ftatc. The go Qhriflinn Divinity. Lib.I. The Redeemer is known by the Law and by ? he GopehRy the Law w> know the Heredity, by "he Gospel the verity of our Redemption. ThsLaw is that Do&rine whereby God manifeftc? h what he will have per- formed by us 3 under the commination of death eternal, and promife of ctrrnal life* that by apprehending the inability which is in our felves of fatisfying ths Law,wemay be driven to feck help in Chrilt. The Rules. I. TheLawofGodtfvenhyMofa, dif* fers not really, but in \ome refyeft from the Law of nature planted in Adam , * the re- mainders of which are as yet to he found a- wong the Gentiles. Rom. 2. 14,1?. The not * Law, area Law Gentiles which have not to themselves , which the Law , doe by nature {hew the wor\ of the the things contained in Law written in their the Law • thefe having hearts. II- No man except Chrifl , hatb> or can fulfill the Law ferfttily. III. But we are all guilty of the breach and violation of this Law. *" A. R. * Therefore all men ere bound to obey the moral law • not kecattfe it was given by Mofcs t for fo the Jews were enely tied to itjbut as it is the Law of nature, • Rom.3 ♦ Cap. 13- Chriftian Divinity gi Rom. J. 2-3- All have) the glory of God, finned and come Jhort op .IV. We are then doubly miferahk, both in that we comefbort of tkepromife of life e- ternaly and are madeiuilty of eternal death, Levit. 1 8. ? . Who dothtfed is he that conflrmeth theje things [hall live bylnot all the words of this them, Deut t 27. %6. cur-l Law to do them, V. Iherefore it requires of its a double fa- tisfatlion> if we would hive it fulfilled : For it obligeth us to funifbmeni^ and to obedience: Ihe Commination of the Law requires tbat 3 the Protnife requires this, Therefore there are fa] fly pronounced dlf- jun&iveJy $ to wit, That we are obliged either to puni/hmentjOr to obedi ence: the Law obligeth us to bothjfor there is no way to attain life eter- Law , of which Chrift faith, do this and thou (halt live, Luke 10. 1 8. Therfore albeit we were free from the guilt and pun i foment of tranf- greffion, yet we cannot attain life eternal with- nal, but in fulfilling the) out fulfilling the Law. VI . Whereas we can neither way fatisfy , it bids us feek for both in Chrift, V?I. And for this endjhe Law is renew- ed after the fall> and as it were reftored from death to life. For 92 Chrijiian Divinity. Lib.I. For it was given to inability to performe it, the firft man, that he he may performe it in might attain to eternal Chrift. Rom. 10. 4. happinefs by his own Cbrifl is the tndcftbe obedience,if he pleafed; Law un-o rigbtecufnefs tut it is propofed to t« every one that be- manfincehis fall, that licvetb, by perceiving his own VIII. Therefore the promulgation of the Law to the lfraelites 9 on Mount Sinai, was afingular benefit. IX. The Law was mended by Ckrijl, not as though it had been inrperft&jior ah tbough\ Chrift bad been another Mofcs to eflablifb A new one> but be onely vindicated it from thei Fharifees corrupt glojfes. The Pharifes did ex- perfection, are deceived pound the Law accor ing to the letter onely, and did urge onely ouj- ward obcdience,as it ap pears by the refutation of them, o\iatj .There- fore the Samoiatenitns and their fellows, who accufe the Law of im- for though it be imper- ftft in refpeft of us, be- caufe by our fault it is made inefficient tolavei u«j yet in it feif it is per- fcft,befides it is the per- fect Idea of that Juftice which is in the Kingdom of Heaven X. Therefore faljely do the Pontificians Ujprw, that the perfeftion of the Law confifl- eth rather in counceis, than in precepts. The Law is either MoraUCercmontaV or Judicial.'thc Moral i? that whichGod I comprehended in the ten Command- 1 ments. The 1 ShapJ3« Chriflian Divinity. 9? The Rules for right underftand Ing and explaining the Decalogue^ are thefe following. The Rules. I. the interpretatiotiof every precept, is to be [ought out of its next end* U.fFhereas the precepts aremofi brief \they are alfo Synecdochkahfor out of negatives we muji underftand affirmatives and contrari- ly,fo tbingslforbidyout of things commanded , and oh the contrary, out of the (pedes the ge- nus> and contrarily out of the outward wor- (bifaweundtrftand the inward, and on the contrary, out of things done, and jpoken, de- fireS) counjels and anions? and finally, out of relatives we are to underftand correctives. III. One and the fame thing maybe re- duced to divers precepts in divers refpeBs. IV. A general Law yields to a particular. V. There is a greater force or emphafis in negatives than in affirmatives. For negatives are of [ we are al waves bound a far larger extent; J to do our neighbour whereas affirmatives in J goad, but not mceflam* elude circumftances:af. firmatives oblige alway but not inccfiamly ; whereas negatives ob lige both alway.^and in- ceflantly.For cxamp/e, j ly, for there's net conti- nually occafkns to oV him good; on the contra- ry, it is aever f awfull to hurt our neighbour. VL Hence 6\ Chrijiian Divinity. Lib.!. VI. Hence there are more negative than affirmative precepts* VII. Every fin bears the name of that Jin , which by name is prohibited. The reafon is that man adultery, and John we may take the more calls hatred murtber , notice ct the filthinefs of Match. 5. 18. 1 $ohn. J. fin 5 fo Chrift calls a iy.. wanton look upon a Wo- 1 VIII.. Earthly promifes are fymbols of heavenly things. Therefore the Serve- tans and Anabeptifts do falfly dream that ihefe promifes are one- Iy earthly , the earth ly promifes include heavenly: for ib it plea- fed God to apply him- fclfe to that ignorant people,and as yet under the Pa:dagogie of the Law. The parts of the Decalogue are two 3 the Pr tfrcc and the Precepts. The preface is twofoldjthe one ofMo- fesy the other of God, The Preface of Mofes is thi* 3 Then God [pake all tbefe words. Gods preface is this, 1 am the Lord thy God which brought thee out of Egypt. In Cap. 13 fn which words he fliews his felfe- power and full authority in commanding: drawing reafons, i.From his di- vine eflence, the fymbols whereof, are the names Jebovah i El6bim.zliom Chrifiian Divinity 65 the Covenant of Grace, the fign whereof, is that Phrafe, Thy Q od;$, From the benefit of Redem- ption, the type whereof was, the delivery of the lfraclitcsoutof£0/>r, Of the Commandments there are two Tables^ the ftrft i? 3 concerning our duty towards God, the other of our duty towards our Neighbour. The Turn of the firft Table I? 3 Thou (halt love the Lord tbyGed with all thy hearty with all thy foul) and with all thy jlrengtb. Wh'ch, words re- quire both fincerityand perfe&ionln our love* Sincerity, becaufe there is mentioned the heart, the foil , and all oui ftrength; perfection, be- caufe we are bfd love God with all our heart, all our foul, all cur ftrength, To thisTable there belong four Com* raandnients; the firft fheweth who is to be worfhipped for the true God ; the fc« :ond,aftec what manner he muft be wor~ liippedj the third,how we are to honout lis name all our life; the foui tb 3 at what tinrci 69 Chrifli an Divinity* Lib J. times ihc publick worfhip of God is to ! be maintained. The Turn of the fecond Table is, Thou (bait love thy neighbour as thy (elfithis com - rnand is like the former, bccaufe as that is the fum of the four firft preceps:fo this i is the fum of the fix laft, concerning our ; love towaids our neighbour; to thisi then belongs the fifth command, of pre- fcrvingthc dignity of our neighbour, the fixth,of his life,thc fcvcnth,of prefer* vingour neighbors chaftltv, the cighh, of his cftate , the rtihhti of his fame, the tenth , of reftraining vitious affc&ions towards our neighbour. Let this concerning the Aforal Law, furfice to evince the neccffity of Redempuonjfbr what good works belong ro c- every Precept fliall be taught in the fecond Book, CHAP, Cap, 14. Chrifli an Divinity. 97 Chap. XIV a Of the Ceremonial and Judicial' Larx> 9 THe Ceremonial and Judicial Lawes/erve as hand- maids to the Moral; that to theftrft,aiid this chief- Iv to the lecond Table. The Ceremonial. Law is that, 'in wh - h God commanded certainOere- montes and -outward Rites, as Types or Ghfift hereafter to be exhibited. The Rules. T. The Ceremonial Law is a School-ma* ftertolead us to Cbrij^Gal 3.24J II. The Ceremonial Law gives place t§ the Moral. * m l Bec f uf f k 'l s * *| caifc charity h to be of t he\V e ,r and ' maId l P referred before Cere! - "ufcuwasnoito con J Hof. tf. *. /*,# ^z* gS Chrift tan Divinity. Lib. I. HI The Ceremonial Law was, as it were a hand-writing and testimony ofthatguth by whkb all men were held bound. Col. 1.14- ^Andpui - m out the band-writing cfOrdinances, that was againji us . which contrary to &s; he even toot( it out of the waj y ar.d i 'aliened it on the Crojje. IV. 'the Ceremonial haw was then abo- lifted by Chrifs death. V *&e ufeof it before 6 torifFs death was ■profitable after his death, until the Gofpel was fpread abroad, it was indifferent 5 but after the promulgation of the Gofpel, not mely was the obfervation of Ceremonies un- y>hvlfom,but alfo mortal Hence Paul 'mite beginning, caufed Ti- wo/fcjiobecircumcifcd becaufeoftheweakner of the ]cws, Acts j 6 y but after the Uofpell was more fully mam- tefte3 5 he would net fut fer Titm to be circum- cifed, Gal. 1. 3, And 'urely atthitday toob- fcrve the Jewiih Cere- monies , were to deny Chrift his death , a r d comming in the flefh. VI Therefore as the opinion of the En- cratitcs & other ancient Heretic^ where- bvthey prohibited certain meats, as ofthem- felves unclean , was damnable r, fo the error •f Papifts k to be abhorred , who obtrude upon the Church, Ceremonies partly Jewift fartlyHeatbwjb. * he Cap. 14. Chrijiian Divinity. gf The precepts of the ceremonial Law^ are either of holy perfons a or of hoi y things: holy perfons were in general, 3 II that were initiated by Circumcifi- on, whereby they were obliged to the observation of the other Ceremonies, and then were put in mind of Sanuti- fication by Chrift. In particular, holy perfons were the Miinfters both ordinary and extraor- dinary: the ordinary, were the Priefts andLevites,thePrieits were they who adminiftred the Law by expounding, facrificing, making interceiHon, and bleifing fuch things as were to be per- formed to, God and men. The Rule?. I. %he High PriejlwiK a type of Chrift the High trie it. II His rich clothing & ornameMs^almoft equal to regal robes , were types ofChrijFs dignity 3 and chiefly of his mofl, perfetl'ju- ftice, See Zzc. 3. s^- Ill. Ihe chief ornaments were the Ephod, or cloak^and Ereafi-plate f aliened to the cloakj en the Lphod were the names of the F 2 twelve ICO Chriftian Divinity. Lib.I. twelve tribes engraven upon precio usjiones- y on the breaft-plate were Urim and Thum- mim"; from whence the Church received Oracles ; T.he Cloaks then represented the Church ; Vrim and Thummirn, that U^ light andperfedion, did fignify Chrijl the Word and Interpreter of the Father, our light and perfection s the Ephod reprefen- ted Chrisl, as he performed the things that concerned us ; the Breasl-platejkewed him^ as he performed the things concerning God, The Levites were they, who being u- fed in ftead of the firft-born, were to attend thePriefts, to keep and to car- ry the Tabernacle with its utenfils. The extraordinary Minifters were the Prophets and Nazarites. The Prophets were they , who Vj divine infpiration teaching and refor- ming the Priefts and people 9 were types ofChrift, the great Prophet. The Nazarites were they, who by a fpecial vow attaining from wine 5 and confecrating themfelves toGod 3 were types of the holinefsof Chrift. In the holy worfhip , we are to ob- ferve the inftruments,and the planner of it. The Cap. 1 4. Christian Divinity 1 01 The Inftru merits" were the Taber- nacle,and theu-teniils thereof,towir 3 the Ark, the Akars 3 th« Table., and brazen Laver. The Rules. I. The Tabernacle was the Type of the Deity > which was to dwell in Chrift bodily. John 1,14. He dwth in hm dwelt the whole among$ us, as in a Ta- fulnefe of the Deity be* bernacle. Col.z.?. dily. II. The artificial firuBure of the Taber- nacle. y was a type of the fpiritualFabrick^of the Church^which was to be grounded upon Chriji . Ephef.i. 10,2.1. III. The removing of the Tabernacle ^did figure the Chriydan Churches pilgrimage here on earth. IV. The uniformity of the Temple ^figni- fiedthe Vnity of Chriji and the Church. V. The parts whereof were three , the Court jhe Holy-place^ and the Holy of Ho- lies. VI. The Court in which the people met^ was tt Type of the vifible Churchy in which are good and bad, F3 VII. The fc'Ofc Cftriflian Divinity. Lib. I. VH. The Holy placets the Court for the Priefts , and a type of the true mem- bers ef the Church, that elea and royal Wrieft-hood. * £«.i 9. VlU.The Holy of Holies,into which none entered, but the High Prieft,.and that but mce a year, didjhaddow out the Sanctuary vf Heaven, into which Chriji was to enter for our good. IX. The vaile of the Temple gamifhed with Cherubims, did fignifie Chrifis flejh, entering as it were the Divine nature. X. In the Court was the Attar of Burnt offerings overlaid with brajfe,repre- fenting Chrifis flejh united in the Divinity, and with all, his ftrength of fufferin^ any thing for us : the Altar alfo ofincenfe, in- timating Chrijis Inter cefftoyi for us. XI. There alfo was the brazen haver Appointed for wajhing,which ftgnified,that we are purged by the blood of (Shrift , that - we may offer to God acceptable facrifices. XII. In the Holy-place or Court of the Priefts, was the Table , and on it the Shew* i bread , and the golden Candleftick^, by \ 'which was taught, that Chrift is to his peo- ple, meaty drinkjand light to life eternal. xra.x* Cap. 14. Chriflian Divinity IC3 ? • XIII. In the fame place were the Veffels of gold, ready for Crinkling, and InCenfe y reprefenting both thrifts death and Inter* cejfion. XIV. In the Holy of Holies , was the golden Cenfer, proper to the High Triejl a- lone 5 and there was alfo the Arl^ of the Covenant. XV The Ar\was made of Cedar-woo d y and covered with gold , which represented both Chrifis natures. XVI. 7 he Tables of the Lawjhe Man- na, and Aarons rod kept within the Ark^ reprefented Chrift, as he teacheth 9 nourijh- eth, and ruleth his People. XVII. The cover of the Af^ called tlk- Tropitiatory, together with the Cherubims 9 from whence God promifed tojpeak^witb Mofes 5 was the type ofChrift covering our - fins, defending us by his Angels ., and ex- pounding to us the word and counfelofkk father. The manner of the Levitical fervice confifts partly in the things that were offered to God., partly in holy times, The things that were offered to God ? were facrifices both Expiatory, or of propitiation; and Enchariftical^. or of thankfgiving. F 4 W*& 104 Chriftian Divinity. Lib.I. The Expiatory Sacrifice, or ^Bese:- JOff rng was, when the faithful] wit- aneiTed by the killing and offering of living creatures , that they, in thcm- felves were guilty of death , and that they placed their confidence in the blood of Chrift , as of that immacu- late Lambe , who was to be offered afterward for the fins of the World. Tli€ Sacrifice Expiatory was offe- red either for all (ins, or for ibiiie certain fins. The facrifke that was offered for all fins , was called a Holocauji or 30nrtn>cfferf ng h for it was performed by burning the whole facrifice. The facrifice for certain fins,called the Sacrifice of Redemptions was either for the fin it felf,or for the guilt there- of. The Qin^fiZtim was , when a fin was expiated , which had been com- mitted out of errour or ignoranre,£ft? Lev 01.4.2,3. The facrifice for the guilt , called STrefpafS'Qfferfttg was,when a fm was expiated, which had been done wit- tingly,but yet out of infirmity, Levit. 5s and 7. The Cap.i^JOhriJlianDivhtitj. *£'§ The Euchariftical facrifice,or flMBfc rtegof SCftauMffWtaR *L as tot ^r fi r e the gratitude of the offerer. 1 neie were performed by offering of gifts ouely, or by offering. of living crea- tures alfo. The facrifice of gifts,cal!ed Lihatto 9 or ^eat^O^nng was that 3 in which meat, drink, oile, Falt 5 frankincenfe 3 &c, were offered. The facrifice of Living-creature^was performed either by burning the fat of the facrifice, or by killing and eat- ing of the beaftsalfo : That was cal- led,the Sacrifice of Pacification,This a thefacrifice of Praife. The holy-times , were either of dayes, or of years. Of dayes were, i. The mcrniiig of each day , and the two evenings^ in which the daily facrifice was offe- red. ?.. The feventh or Sabbath-day, which was a type of that fa notificati- on- and reft which was to be obtained by Chrift. 3 . The Calends or New- moons, or firft day of the nxoneth. F 5 The Io£ ChrijlUn Divinity LibJ. The times of the year were either anniverfary or every year,or elfe after the expiration of divers years* The anniverfary Solemnities were either greater or letter. The greater were the feafts of Eafter, of Pentecoft and of Tabernacles. The feaft of Eafter was celebrated the fifteenth day ofthefirft Moneth, as a remembrance of the peoples de- livery from 'Egypt, and as a type of future deliverance by Chrift. The feaft of Pentecoft was kept the fiftieth day after Eafter, as a memori- al of the Law given upon mouwtS ik4i y arid as a type of that new Law which was to be written in our hearts by the holy Ghoft, who was to be fent after- ward in a vifible forme. At this feaft were offered-the firft-fruits ; hence it was called the feaft of the firft-fruits. The feaft of Tabernacles, was fo- Jemnizedthe fifteenth day of the fe- yenth moneth , as a remembrance of that gracious preservation of thelfra- elites in the defarc in tents, and as a type of Thrifts incarnation : Thanks alfo were given to God at this feaft for the fruits and harveft 5 whence it was called the feaft of Colle8iyf u Jl news, or Do&rine of the Son of God^em^ font into this World,that he might affume our nature, and might undergo the curfe of the Law for us, that by his perfect obedience to the fame, he might obtain life .eternal to us. The Cap.1 5 * Chriftian Divinity. 1 09 Th: Rules I. The Law and Gofpel agree in the chief efficient caufejo wit God^and in the in\bru- wental, namely the written Word, but they differ in their outward injirumental cau- fes : both becaufe the Law was delivered by ^Mofes, and the Gofpel by Chrift fully, and alfo becaufe the Law is by nature known to man, but the Gofpel is not, except by Gods gracious revelation 5 II. They agree in their common mat- ter^ becaufe on both fides obedience is requi- red by promifes and threatnings ; but they differ in their particular matter^ for the .Law principally teacheth what we muff do^ and the Gofpd^ what we muft believe. HI. They agree in their common forme*? becaufe on both fides the Lookjng-glafs of perfeU obedience is exhibited ; but they dif- fer in their proper forme-^f or the Law teach- eth^ what U that righteoufnefl which U per- fed, and moji pleafing to God-, but the Gof- pel jheweth where^ or in whom we are U finde that per fed ri-Meoufnefi the Law re- quires it ofus^ the Gofpel (hews where it is to be found y namely in Chriff VK The I*© Chrifiian Divinity. Lib.L IV. "they agree in their prhicipal end,U wit in Gods glory, and in the nextfubordi- note end to it, namely our falvationjvhich on either fide isfeen: but they differ in their particular ends-, for the Law was given to that end) that it might drive us to feek^, Chrifcbut the Gofpel that it might exhibiU Chrifi. V. They agree in their common objett, namely in man lap fed; but they differ in their proper ob)eU\ for the proper ob)e& of the Law,U man, as he if to be terrified and humbled; but of the Gofpel, man as'he U ter- rified and' humbled. Nl.lhey agree in their common adjunGs, U-wit, holinefi, goodnefl, and perfection, which both Law and Gofpel have, being confideredinthemfelves, but they differ in this, that by accident, and by reafonof our weakpefo the Law without the Gofpel is inefficient to fave us. VII. It is apparent by this comparing of the Law and Gofpel, after what manner thefe two are propofedinScripture asfubor- dinate andoppojite the me to the other. VULThey are oppofite inrefpettcfman as he is regenerate, or irregenerate,but they are fubordinate in the regenerate man. *? ' 3**7 Cap a 5. eiriftiaa Dmimtjt. ut They arc prcpofcd by j hath pci formed. 3. Be. the Apoftle as oppofices j caufc he is delivered Rom. 6. 14. Yon are\ from the dominion of net, faith he, under tbt\ fin, fo that he takes not Law , but undtr grace, j any longer from the Here he points out the; Law occafion to fin,but ftate of man,before and [ begins to yield obedi- after regcncration.The ence to the Law, "by the unbeliever is faid to be operation of the Ho- undcr the Law, x. Be- jly Ghoft,that he might faufe he is under the! give witnefle of his eurfcofthe Law. 2. Be-jthankefullnefs.Butthcy caufehe is under the; are fet out as fubordi- rigowt of the Law, by ■ nate whenChrift is faid which it requires perfect j to be the end of theLaw rig hteoufnefs, and obe diencc. 3. Becaufc he takes •ccafioa to fin from theLaw, according to that, Nit'mur m ve- iaum [tmferjup'mtifa negate, we alwayes 2£o/»,io. 4. when it is called iSchool* mailer te lead us to Ctotifi+Gzkgi 24. and when the Law 3 is faid not to be contra- ry to bim who doth the works of theSpirit,G*/. incline to f or biddenthings ?, a 2 , 23 . For that And defise that wbich~i$ ' denied U4,kc Rom, j. g. But the believer is faid to be under grace- 1 |Be- caufe he is free from the curfeof the Law. 2. Be- caufc he is delivered f iom the rigour of the 1-aw, and that exaction *of perfect righteoufnefs | fanctification a -co wir,that whichChritt ' righteoufnefs v>hich the Law requires, that the Gofpcl cxhibitcs in Chrlft to the Believer^ and albeit we cannot in this life -yield full fatiP faction to the Law, yet the regenerate begin to obey it, by the grace of CHAP. 112 Chrifiian Divinity. Lib.I. Chap. XVI. OflheTerfon of Chritt God and Man, THe arts of theGofpel concerning Chrift our Redeemer,are two^ehe firft is of his perion 5 the other of hisOf- fice. In refpeft of the Perfoiv, the Redee- mer is God and man; that is, Gods eternal on 5 being incarnate or made man, in the fiiinefTe of time. John. i. 14. And the \vmd was made flejh and ^wf It amorgfi »( Gal. 4 4. Bin after the fu&ejf of time came , Godfint bis Son made cfa Woman. 1. Tim. 3 16. and without coHre- ver/iegreat tsthemyftc- >j Wn ib.T. VII. The end u (. ii ourfaU vaticn. VI !I, Both the trv%h of God, as dfo our fahation 3 do evince the mcefity of Chrifls incarnation: IX: 7 he truth ofGod : becaufe in the Old Teftament^it was uttered by divers Pruphe- fies't andwasjhaddowed by divers types: Thefe are the chief Ming (hall reign and pro- Prophen>s. Gen 3. if /jjfy, and fhall execute 1 mil put enmity be»\ judgement and ]u(ticeo* tween thee and the withe eartb % In bis dajes man i and between thy judah Jhall le faved, feed and her feed.it Jhall and ifrael {hall dvotll brulfe thy headend tbouSfafely i and this is bis fhalt bmift bis heel. Gen. 21. 1 8, in thy feed a 1 1 nations Jhall be biffed. £fa. 7. 1 4. Be- hold a ylrgin foall con- ceive and bring forth a Son, and they fh ill call his name Emanuel. Efa. ©. 6, 7. For unto us a child is borne ^and un- to us as on is given, Jcr. £}.?. Behold, the dayes Jb&ll come , in which J ret' I raife to David a vighteous branchy and a X. Ourfalvation name whereby he fljall be called, The Lord our rigbteoufnefs . But his ty pes were the Taber- nacle, the Arke of the Covenant,and fuchlke^ of which we have faid • but chiefly tftclcbife- decli without father, without mother, Hebr. 7. 3. and 5 that humane fhape 01 form in which he appeared of old fre- quently to the Fathers. for this caufe doth evince and prove the necejpty of his Incur- nation* Cap. 1 6- Chrifi? an Divinity. \i% tionjn that we could not be faved r but by fuch a redeemer , who was both God and Man in one V erf on, or God-wan. %\. lb at he foould be God, wm requifite in refpetf of both parties: on the one fide the Majejiy of God required it-, on the other fide our wants, the greatnefiofthe evil that was to-be removed i and the good that was to be rejlored. and eternal death»Now I pray, by whole fuffcr- ing could that infinite Ma;tfty be fatisfied $ which was offended ,un- leffe by his fuffcrin* who was alfo Infinite! By whofe Interceffion could the wrath of God beappeafed, butty his onely, who is that beft beloved fon of God? By whofe ftrcngth could Satan, with the whole power ofdarknefTe be overcome 5 except by hls s who in power exceeds all the DeviJj? who fi- nally could overcome death, except he who had the power over death? Hsb. 2. 1^. But the good things that were ro be 3 eftred,wcre perfect righteoufncfs,a- dopcion Suchisahe Majefty of Godj that no man could interpofe himfelf, but he who was one with theFather,thc very An- gels durft not do this , becaufe they alfo fifood in need of thrift the Mediator,^/. 1, 16 if. Becaufe they being compared wth God, are unclean, foh.i ? . 1 5 and for this caufe, they cover their faces in Gods prefcnce 5 7/*. 6.1. How much leffc then could any man inter- cede, whereas there is not one juft perfon ? Rom.$. 10. The evil! that was to be taken a- way was fin; and the confequents of finj the wrath of God, the power ot*Satan;both temporal 1 1 6 Chrijiian Divinity, Lib.l doption into Tons , the Image of Godjthe gifo of the holy Ghoft, life eternal, and fuch like; but now, who could be ftore in us the image of God, as he who is him- felfc the Image of the nvifible Goc\ who can bellow on us the holy SpritfoaiTuiediy ?s he fiom whom the fpirit proceedvth? Who at lift can give us life eternal, but he who is life it fclf, John i . 4. flow that righteoufnefs onui^cxcept he whoi* ;ufticeitftif?Whoisfo fit to make us the fons of Godjashi who is by narure the Son of God- Who was fo fir to re- XII. That be might be wan tbejuftice of God required ; which as it leaves not fin mPmifhe'd, fo it funifketb not fin but in that nature which finned. The firK branch of mng, which was given this Ru'e is plain, botlvbtfore the fall,couldrot by rhe juftice an 1 by the be in vain:therefore So* truth of God: By h\s •emus is idle and foolifhj juftice, becaule God by who ( that he might this doth not onely re- overthrow the merit ot fiA y but alfo punifb fin> Chrift)feigns fuch a ju- Pfal. J, 4,1,6. Per thou dice ofGod, which doth art not a God that hafl not neceffanly inflict jliafure intx>lcl{e4ntfie^ eternal death, or rc- norfhall evil litveftwuh quire fatisfaction; and tbtntbif;olifJj{b*il not\ which in this refpeft ftand m thy figt>t- 9 ihou x can be content toloofc hMteflallwtrkers ffmi its own right: but if quityjthou jha't deftroy fins were to be punifhed them that pearlies; t&* they were fu,reiy to be Lord veill abhor the bio dy and deceitful man. Now by the truth ot Sodjbecaufc the threat- pumftied in our na- ture; for to man the Law was given, and to man dearjs was threat- ned; Chfrp.1 6, Chrijiian Divinity. 1 1 7 ncdjtherefore it lies up- ! nimment. on man to fuffes che pu.« I XIII It was requifite that God and man fhoiddbe united in one perfonjhat he might be a Mediator between God and us. He wis therefore the medium between God and nun, that is,be was at the fame time God and man,tbat he nrghr pcrforme thofe things fted towards God and man, He b. f . i. Thcfe works of God znd man do require t*oui assures ; n the fame pesfon, of which in the next Cha- which were to be effe- | pter more at large. The parts of Chrifts Incarnation are two., to wit, the Conception, and the Nativity. In the Conception three things, for the better underftanding 5 are conlide- rabies the forming, the aiTuming,and the perfonal union of the humane nature. The forming of the humane nature of Chrift, is that whereby it was pro- duced without the help of man,of the Virgins blood, by the operation of the Holy Ghoft, The 1 1 8 Chrifiian Divinity. HJ>.I. The Rules. I. Ike holy Gbojl U not the materia!, but the efficient caufe of Chrifts conceptions For he was conceived not of hit fubftance, but by his power^not by generation J>ut by hit eommanding force and beneditlion.hug. II. The next or proximate matter was the blood oftheblejfed Virgin. III. 7 he form of Chrifts conception, con- fifteth in the preparing and fanftifying of the Virgins blood by the Vertue of the holy Gho\},in the forming of the body, whereby to- gether at the fame infiant it was made per- feU,and mtfuccejjively, as the bodies ofo- ther men are: laftly, in the infpring of tb* reasonable foul. Whereas forty dayes are appointed in ore ir.a- ry generation for the. Chrift was perfc&cd in a moment; othcrwife not Chrift the man,bur time of forming the J an Embryo had been Embryo; the body of \ conceived. IV. Ihe endofChrifis miraculous conce- ption wasjhat h? might be free fromOrigi- nal (in, for this (lickj clofe to all that are of and by Adam, that U, to all who are natu- rally defc ended from him: but it was need- ful! that Chrift Jhould he born without fin, that we might have #Holy High-Prieft -, Heb. j.26. The Cap, 1 6. Chrifiian Divinity 119 The afliimption of the humane na- ture is^whereby Chrift affirmed truly a humane foul and body 3 with all their afFedionSjpropertieSj and infirmities, yet without fin. The Rules. I. Chrift affumed not man, but the hu~ manity y not the per fon^ but the nature. For otherwifc he had [is to fay who Is , man, not been God- man and is alfo God, Jfa. 7- oneperfonjbuttwoper- 14, the fame etetnal fom, and fo there had Word is raid to be made been two Chrifb. The flefh, Jofo/.t.i.and the Scripture ftilcs him E- j fame is called b«th Da- mavuel, becaufe the [ vids Sen and his Lord, famewhois with us 3 that J Matib. zz 4*. &c. II. And not onely did he aptmt \a true humane bodj^ confijiing of three dimenfiens and a true foul , but alfo the effential Pro- perties. III. Yea^and he too\onr infirmities Uo 9 but not ihofe damnable ones-, butfuch as were faultleffe and miferable. Thefe Infirmities arc and torments inflicted either of the bcdy 5 or of by enemies : Or they the foul. Again, the have their being from infirmities of the body fome internal caufe,and are - from external they follow wholly our caufes-, as the calamities nature; fince it fellfrom its 120 Chrifiian Divinity. Lib.!. its primitive happinefsj I weary, and luch like : as to be cold, to be hot, But the infirmities of tothirit, tohbflger, to ! the foul, arc f?dncffc, be in paine to % n,v | fear, ignorance, &c t IV. So hkxwif he tookjtpon us curaf- feVions but free from a>ll dif order ^ or in* clination to i v'd. The perfonal Union is,whcreby the Pencil of the Son of God did commu- nicate his Hypoftafis or Perfonalicy to the humane nature and he fo knit it to him elfjand with h.s divine nature, that the properties of both natures being entire 3 "he is in one Perfon God and Man. The R u l e ?, I. Chrifts humane nature hath no other , or particular HjiP^iiaf-es or fvbfi fence jhan that of the Word that vs of the Son of God. In this point. Chrift diff rs frGm all other men^becaufe < vc y man bah a peculiar Hypo- fbfis or manner of fub- ture wanting a proper ! fubfifknee, is aflumed i into the fellowship of i the Hypoftafis ot the divine nature; neither fi ft cnce,by which h di - do we inferre from fersfrom othfr i'erlons.hc nee, that the humane bifiieshiicflence, con- I atu e in Chrift,in this i fitting of body and foul: point, is more inferior but Clu ifts humane n& j than in other menjfor it 5* Cap. 16. Chrijlian Divinity. 11* is fo much the more ex- cellcni »*n thrift, by how rr.uch the fubli- ftence of the Son <£ God dcth excee4 other creatures. " II For the better conceiving of this my- fiery , it is expedient that we flew how the hUmane nature was y and was not united to the Son of God. III. It was not united coeffentia'lly, as theperfons in th God-head are united, not efientially only and virtually; as the ef- fence of' hriji is prefent to all; not by way of agtjiance,or by the pre fence of grace only y >mt naturally, as the matter and forme are united^ not by way o/conveniency, as one friend to another; not myftically onely, m Chrifi dwells in the faith full 5 not Sacr a- j mentally 3 as he is in the holy Supper, but jHypoftatieally & perfonaly\ that is to fay \(. that we may more faky explain our j elves for the avoydingthe Eutychian & Ne- ftorian Herefe ) ] Immutably, without changing of the divine? erfon, ±lndivv.lfa- hly , without puling the natures afunder ij with Neftorius. 2. Inconfufedly , without confounding the natures, with Eiityches, ^ Infeparably. flVv Ihere are three effeasofthe Terfonal Union, the communication of properties-^ the 'xcel'encie cf the human nature , and the G coopera- jjl Chrifiian Divinity. Lib.I. cooperation of both natures in thefe common works of God and man. V The communication of properties is a manner of [peaking , whereby that which \ belongs to either nature is predicated of the ferfon ofchrifl^ which way foever it it called-. Thiols cither direct I be frail be mocked, and Sydone*, or \nditc6i\y.\fpitefHlIy entreated, and directly , when that \fpit upon. Indirectly, i -l E.-1 — ~ — ,?,»j:_ when that which be- longs to the Divinity is enunciated or fa id of Chrift ns man ; and *hat appertains to the humanhy is fpoken of Chrift as God : as Joh. 3. 13. No man baih af- tendid to Heavtn, but be that defc ended , tu which belongs to the di- vine nature is predica- ied of the Perfon fo no- minated from the di- vine nature j even fo are things denominated from the humane na- ture which belong to the humane nature? Job. 1. 1. I» the beginning -was the word , and ibe wit , the i on %f man , word was with God , and the word was God, &c. Luc. 18. 32. The Son ef man (hall be deli' vered to the Gentiles 3 which is in Heaven , ^a.^o.^S. God bail puitbafcd the cburA with bis own preciout blood. Vf. This communication is verbal o, real-, verbal in refpetl of the manner 1 [peaking, but real in refpeB of the foundati I m\ to wit} oftbeperfonal union. Fol Cap.! 6. Cbrijiian Divinity Co the properties of bom natures are common*® him. For as both natures truly fubiiit in the Per- fen of the Son or. God, , VII» But here we muft difiingutjk the concrete words from the ab fir a 8; for thofg belong to the Ferfon butthefe to either N'a y ture. Therefore I may truly fay, God is man, & man is God-, but not like wife the Deity is the Huma nity, or the Humanity the Deity : for even in Haiural things there is this difference, many things are oppofite in the abftra& , which in the coacrete are but di- verfe or fubordinarerfor we fay rightly , that is corporeal which is ani- mate; and fomething corporeal is animate 5 but we cannot fay , that the foul is the body , or that the body is the foul fo all Chrift is -every where , but not all of Chrift or both Natures. VIII The excellency of Chrift' s humane nature^ conjifteth partly in t ho fe gifts which >proceed from the grace ofunion^ and pari* ly in the honour of adoration. IX. Among his gifts , we are chiefly t$ confider his Knowledge and Power, X, Although that eternal knowledge which is an efiential property of the Divine nature^ is not trans fufed into the Humane nature-jet in this humane naturtthere is a G 2 three- 124 Qhriftiat* Divinity. Lib.I. threefold knowledge, to wit, a donative, an infufed, and an experimental. XI. The donative, called alfo the Know- ledge of the blefled, is that whereby the humane nature being ntoft neerly united t$ the Divine effence, feeth the fame , though it cannot comprehend it. For a finite th'ng | all , but not ahoge- cannot fomprehend an infinite j it feeth God ther or totally XII. The infufed knowledge is that , whereby Chrift being anointed by the holy Ghoft, knoweth all heavenly things, which otherwife cannot be feen but by the light t>f grace. XIII. The experimental knowledge U that , by which Chrifl kpows the things , that are intelligible by the light of natures I conceiving th; effells out of their caufes, and J the caufes out of their effe&s. XIV. Albeit both in his donative and infufed knowledge he ex:elleth Angels and Men, yet this differs from his eternal optni- fcience. XV, Ignorance is oppofite to 'his expert-: ynental Cap. \6.Chrifiian Divinity. 1 2 5 ! mental knowledge: which * ignorance U at- tributed to Chrifc for in this kjnd of know- ledge he U [aid to increafe, Luk. 2,25. A. R. * It is faid hers, that Tgnor'attee is attributed te Chrijl 5 This cannot be meant properly -, for it w:s not fit there mould be ignorance in him, who came to cure our ignorance : And if ignorance be the want of that knowledge which ought to be in u$,ic mufi needs be fin in^vhomfoever it is. There is a difference between thefe two phrafes ? not ie Iftow.ind to be ignorant: for ignorance is the pri* vation of knowlcdge^which ii a habit \ & that was not in him , in whom were hid all the tieafures ffwifdome and knowledge, hnd to Peter 5 joh. zi. and all the Difciples, Job, 16. confeffe tkar, - Chrift knew all things. Butnotto know, figni- Ifieth the Gifpenfion of the ad of knowledge onely,' I which can be no privation in him that hath the lhabi' To wink,is not to be Windsor he that winks I hath the habit cf fight, which a blind man wants. Again, to know in Scripture is foretime to make kiown-,as Gcn.zz, Now ltytoihtkat thoufearefi me j that is, I have made it known. So, not to Jfnoiv , ii not to makf k n °wn, by the rule of con- traries. So,Chrift knew not the laft day^that is,hc I I made it not known, or he did not know that day ' to reveal it. So when Chrift is faid toincreafc in ■knowledge , is not meant that he was ignorant^ I but "that he attained to the knowledge which he had before,aftcr another manner tfaan he did be- fore 5 thsu is experinaentaly now 3 habiiuaJly before: I G3 XVI Stick 1*6 ChrifthnDtvinhu Lib.L XVI Such is the power of his humane Mature, that in this alfo it is fuperior to men and Angels,for it received an inilrumental '-power tow ork^miracles \ but the "principal vr omnipotent power was r.ferved for the Word, which makfth v.fe of the humanfna- ture as of an injlrument. XVII. the adoration of the humane na- Hure is an honour that follows upon the Terfondl unionyyet this adoration is not of the flejh, to flejh, nor of the creature, but ^f God in the created flefh. XVni.T/k third thing that foil owes up- m the Hypoftatical union ; is the meeting of both natures in thofe workj which are called &t*,v}%ixet, that is, God man; and' ^mTixwytLTA , or Perfeaions : ■ in which thefefoure things are con fder able ; i .the worker £hrijl himfelf : 2 . the principles by which he works, to wit, the two Natures; 3. the force or enargie , or the two c old addon according to the" two r c r d nature : 4. the external wor\it felf, in which thofe anions wee united. This is made clear by c© wit the Sword and the *£fnijy cf a Tiery the fire £ Two a&i- fword 5 in whichji.Wc ons, cutting and burn- fee the unity ot the ing f 4. One workj the Sword. z. The two thing cut and burned, principles of working, So C a p . \ 6. Cprijtian Divinity 1 2 7 So much of GhrirVsConception.His Nativity is 5 whereby Chrift according to theufuai time being carried in the Virgins womb^ was at length born and brought forth to light. Luc. .2. 6, 7. So it' wjS) that while ~ they ^v&ere there, ihs dayes wen acc6mp!ijb;d that fljtftouldbe deliver cd^ and [be brought fu/ib her fii (t~bome $m. The Rules* I. We firmly believe Chrifcs nativity 3 a* gain ft the Jews. The confirmation is twofold^ The fi-ft out of the Prophets: becaufe the places in which he mould be born & edu- cated , in which he mould teach and fuffer arewafted^and the time is paft, in which accor- ding to Prophetical e- racles he was to come. For he was to be borne in Bethkhem^Mich. ? .-.* to be educated in N a- ^<2>c^,Efa,i i . i,and to enter Jerufalem while the fecond Temple Hood j Zaeh. 9,9, Hag. 6 2.7,9, and that wherr the fourth Monarchy was abolifhed; Dan.z. 44. the Scepter nor being totally departed from the Jews 3 G^.49, 10. But Bethlebem t Nazareth 3 Jerufalem and the fecond Temple are loug fince deftroy^ cd, that fourth Monar- chy is abolifhed , an4 the Scepter totally de- parted from ffidabuhe Mtjfiah then is doub&** lefle come. The fecond confii (nation, is taken [ from the agreement o£ 4. ' ~ hukfS m8 Chrijiian Divinity. Lib. I £«^» Evangelical Hi- ftory concerning Chrift His nativity ^ with the prophetical oracles con ccrninp the timeoftre Mcffiah'j coming, Gen. 49. io. ofhisPedcgrec Jer. 23.5:. of the Virgin his mother, Efa. 7. 14. of his Country, Mic/7. 5". 2. Laftly concerning his conditions/a $3 z % H T&? Nativity ( fc> fpea\jproperly ) i* not of the humanity , £ai of r&? wtf# Chrift', net of the nature but of the* per f on. III. jRvjt fo? t»>3 generations of the Son? the one eternal 9 to wit of the Father 5 ffo ngft ■brethren) Rom. 8. 29, |. In refpectot his rc- fucjectawvj ^furre ft Ion, whereby he is die firft -begotten from the dead , Col, i . ■I 8. 4'Inrcfpeaofhis nativity of the Virgin, Luc. z. 7. Now he is not onely called fir ft- born, whom other bro- thers do follow; but he alfowho is born bt Rre "Chrijiian Divinity . Lib.I. others', ahhoughhebc indeed the onely begot- ten , or he whom other brothers do not follow 5 whence fuch a one , e- ven before he had any brothers, was confecra- ted to God, as if he had been the firft-borne, Numb, 18. J 6, IX. The fruit of 'ChrijFs nativity- U Jhefp* W 3 both in thefpeech andfong of the Angels. Their fpeech is, Luc, a. 1 o, 1 r, Then the sin- gel [aid unto the Shep- beards , Fear not •, for heboid I br'wgyou tidings of 'great joy that fhall be io all people 9 that this day then is born to you a Saviour in the-H'uy if David, which it Cbrtft the Lord, Now thefong is, Glory toGod on higb> Peace on earth, & good nil toward men, ib.v. *4 Chap. XVII mfthe Office of Chriji the Media- tor. ftjf Itherto we h-ve fpoken of th« Xi Perfon of < hrift our Redeemer; the Gfliceof bis M^dktorfhjp is thatj, * where- Cap. 1 j.ChrifiianBivwitp '*$* whereby as God-man he was toper- form thofe things , which for our fal- vation were to be performed between tjfod and us. The Ru-l.es. I Chrifl in r effect of his mediatorfiipk fitly called Jefus 3 Mefliah 3 -jGhrift, and Lord. II . C hrifi is the Mediatour of Angels and Men^ but not after the fame manner-) for he is Mediatour to thofe in refpeft of their gra- cious union with Godfiut ofthefe in refpeU of reconciliation and redemption, III. The efficient caufe of this office is tke whole blefied Trinity, but the Father^ by way of excellency. Ifa. 42.. i. Behold my j a Prirf fier-tver after fervam whom 1 upha'd, the order of Mekhife- -minee'eft in whom my lArk , Hebrews y. Ja fouldeligbtetb. and Ifa, 1 cbrlft glorified not him 49. I, The LOid Jwth) called me from the womb .-pfaliTM 10. 4. The lord bathfwome , and will f elf to be made axHlgh- PriefL; bkt be the?, fa'id to bim, thou a, i m% Son, to dayllia&e not rtpent y thou art \b;,git thee I Thep(bjea of this office is not cnely M Chri(l' 3 but the whole of hrisl 5 for : xhejs ator according to both nature? - 4, tiit 1 32 Chrifiian Divinity. Lib.I. • This is denied by the Samofatenians& Pon* tificianf, who do teach that Chrift was Media- tor one ly according to his humanity. Rut this rule is grounded upon a moft firme rcafon : for if the works of a Medi- ator be Lhc perfed ope- rations of God ani man , in whfch is re- quired not oncly the action of man ,• hvx of God alfo , then doubt- kfs this Office is atrr had he bin able co fub- due or abolifh death & Satan; without the ver- tue of the Deity,neither could he hare faved his Church, nor havefub* ducd his enemies. Nei- ther is it*ny hindrance to this truth, that there is one Mediator of God and man,theman Cbriit $efiu y 1 Tim. t. 5. for there the word mm , is not the word of the na- ture, but of the perforf: and .when he is faid to biited toChrift even ac- \ be the Mediator ofGod cording to "hisDivini&y: ! and m2n 3 it is prefup- But the former is tiue 3 1 pofed that the Mcdiati- and therefore the latter. 1 on is hypoftatical, as The afliimption may be proved by examples : without the operation of the Deity , neither on he declare the hid Chrift isGod and man. In the interim there arc many teftimonies that prove the operation of the Deity, Act. io.z8. wifdomeof Gcd,ner il- 1 God did red, erne the •let inmate our minds without the power of the Dei ty,n either could his fatisfadion obtaine the honor ©t merit wi'.h Ged,-nor could his In- t:rceflion be eifc&aal : without the Deity, nei ther could he luvcfu- itained tha: heavy bur Church by his own blood Hcb. 914 ty the^c- temai Spirit he afftvd bimftlf. I oh. 1. 7 1 The Hood cf ft/in O ylx $ hisSon clcjnftthui from aU fin, And aithougii the Son he the Paity that is (fllnded , yet it doth roc hinder but tJjcnof Gojs wrath^nor J that he r«ay be Media* tor Cap.17* Cfcrifiian Divinity. i§| tor to himfcJf. For as properly Righteoufnefs is called in refped of another 5 but analogi- cally inrefpecY of-'us« fo Mediation is pro- . perly in reference to others,but analogically in relation to the Me- diator himfelf. *Chrift indeed being abfolutely confidercd is the of- fended party, yet the fame isiWediator,in tha< he hath undertaken this Office in himfelf of an Interceffor by agracious diipenfadon: No other- ways than if the fon of a King, who being as much offended by Re- bellion as his Father, Ihould notwithftanding plead for the Rebels, and reconcile them to his Father. V. Iheobjeft of Chrifts Office is God offended^ and Man the offender. VI. the manner whereby he is called to this Office ^confifieth in that plentiful! un- ftion ofChriftjby which be received the gifts of the dpirjt without meafure in refpeft of Pfal 4J.7- God even j ef the Urdis upotrme, thy Ged bath anointed yiecaufe he hath anoint- tbee with the oilofgUd-\ edmt, Joh. 3. 34 God ne^e^ahvethyfellows, ]gave him not the Spirit Ifa. 6iii. The Sprit I by meafure. VII. The end of this Office is \ that by -whom God created all things , by him he mght to himfelf reconcile all things ^ Col. I.20. VHI. C hrifl is Mediator both in merit and efficacy \m meritjbecaufe he hath mo ft 134 Chrifiian Divmtty. Lib.I. fully fatisfied for us-, in efficacy J>ecaufe he doth ejfeftuatiy affily this merit to us. Honce again ic is ap- parent; That thisOfficc isadminiftred by him, not onely according to his humanity , but ac- cording to his divinity alfoj to wit, without which neither could hii merit be of infinite va- lue, nor could it be ap- plied to us. He dctli then fave and quickca us, be pardoncth our fins,and hears our prai- er? ; in his humane na- ture by his merit j in his divine, by his effi- cacy . Y&:Cbriftisthefole and one Mediator: Aft. 4. I*- For in no itber is there falvati- *», nor is their any other name under heavmg'i- ■ ven among mcn y tvhm> hy tve muff be faved, 1 Tiovr. $. Then is one Mediator of God and mmjke man Chrijt Jefus. This Office of Chriftis threefold. Prophetical, Sacerdotal, and R.egah- His Prophetical office was to inftruft hisElea in heavenly Jruths,the parts whereof are, the external Preaching or Gods will, and the internal illu- mination of the minde. HisSacerdotal office ks,to appear for -us before God, with full fatisfattion, and to intercede for us : theparts thereof are, Satisfaction and Inter- vceifioii- • CapAS.Chriftian Divinity* 135 His Regal office is 3 to rule and preferve theGhurch:the parts whereof are,the Government! of the Churchy and the -deftru&ion of his enemies. Chap. XVIII. Of the Humiliation ofChriSi. SOmiichofthePerfon and "Office of the Mediator Chrift : the ftatie thereof is the condition in which Chrift as Ged-man did execute his office ofMediatorfhipyand this is either of his Humiliation, orof his exaltati- on. The ftate of Humiliation is, in -which he 1200k the forme of a Servant being in the forme of God, and gave ^obedience to hisFather for us; he di- ed, and wa& buried, and went down *:<&> Hell: And in this ftate he fo perfor- med his Prophetical, Sacerdotal, and Regal offic€,that in a manner heitript vhimfelfe of the forme and glory of the * f Divinky c l%6 ChriftianDMmty. Lib.I, He did not call off! ft ate of his Humilia- the Divinity, but hid it I tion, chiefly by mira- in the affumed form of j clesjyet this was lutlcin a fervantrAnd although I comparifon of tharglo- the Deify of Chrift did I rious mariifeftation of manifeft it felfc in the J him in his exaltation, In the ftate of Humiliation he per- formed his Prophetical office,not on- ly mediately, by fending John Baptifi his Heranld before, and by the Apo- ftleswhpm he called; but alfo imme- diately to his loft (heep, efpecially of Ifrael, by preaching to them the hea- venly Truth, with great conftaney y patience,and efficacy, both of his do- ctrine and miracles. But hisSacerdotall office he admini- ftred in this ftate, making a moft full fatisfacYion, and an humble intercef- fion for us. The fatisfacYion of Chrift is that, whereby he being iubje& to the Law for us, did undergo the curfe due to our (ins,and performed moft perfectly obedience to theLaw^ which was re- quired of us^nd lb hath freed us from the curfe, and hath reftored us to life. This confifteih in (uffering.the pains and in perfect iufticc, in that is feen cheifiy his paffive, in this his active o- Jbsdience. I do » Cap,i8- ChrtfiianDivinity. f§7 Idopurpofely adde I ther is the divifiono; this rcRri&ion^ that we obedience into a&ive may not think his active | and paflive , a divifioa and paflive obedience fo to differ ,as if the fuf- feringofihe punifhment confirmed only in his paflive obedience, and his perfect juftice only in his aclivr§ for they differ noenntime/eeing borh of them continued from the Hrft moment of his incarnation till his death, Ner do they differ in lubjcct,bccaufe the fame obedie»ce in a different refpeft is both a&ivc and paffive; and confequently Cbritis o bedience is an a&ive paflion, and a piflive action i for as paflion is a receivirg/of the pu- 7»ifhment, it is called paflive obedience ; but as it is a teftimony of into part*, but oneJy a diftin&ion taken from the^end; to wit,thc two* fold fathfaftion/or pu- niihment, and for life eternal. The curfew dor the rranfgreflfais of the Law requires the for- mer. Dent. 2,7. if. The promife of life un- , der the .condition of I perfect obedience and ; rijhteoufnels requires j the latter , Lev. 18. y. Therefore w« arc faid Analegicalybythst one and aaoft perfed fatis- faftionof Chriftj both to be freed from the pu- niftiment , becaufe he fafFered the punishment for us, and tcbe in vett- ed in the right of life eternal, becaufe he ful- his great love,it may be 1 filled the Law for us. called aftive. Nei- j The fuffering of puniflinient is, whereby he undertook upon himfeif the punifhment due tons., and offer- ed himfelf of his fwn accord a holy- Sacrifice to God for us . This j$$ Chrijiian Divinity. Lib.! . This confifteth both in the fufferings which went before his gieat andlaft Paflion 5 but efpeciallyin this laftago- nie. The Rules. I. No part of ChriftsPaftonmuft be ex- cluded from * his Satisfaction. The rcafon, becaufe I himfelfe in any thing, he did not fuffer for 1 but all for us, II. Therefore thofe innumerable fufferings which Chrifl endured until his lajljourny to Jerufalem, are not to be feparated from the price ofChrifls redemptionfor although the Paffion of Chrift which went before his lafi agony 3 might be called a preparative to his deaths yet it is indeed an integral part offatisfa&ion. As It cannot be de- 1 integral part of the pay- nied 3 that the payment men?, although it te but of an hundred pounds ! a final (urn in refpect of by him who oweih di~ 'the wliole and prinei- vers tuns of gold, is an pal debt. A. R. * Chrlfls pajjions were truly fttiifa ft oryif, \.we confide,- the greatnefs of his lcve.%. The greatnefs *nd multitude of bis fufferings, 3 . The dignity of his Per f on, 4, The boltmfs of bis life, in. rn Cap.l8. Chrijlian Divinity. 139 III. Tet the Scripture fynecdochic ally, and by way of excellency , doth defcrihe his la ft paffionas the pice of our redemption\and his death or oblation on the altar of the crop *s an expiatory facrifice. Ofthisfeetbe^and 10. chapter to the Htb m IV. The principal efficient caufeofthk pajjion , was the holy Trinity ; the mini- firing caufes were Chrifts enemies,hth Jews and Gentiles. V. the ? erf on thatfuffered for us, is not the Father, nor the Holy Ghoft, but the Son of God. VI. Although God is rightly f aid to fuf- fer,yet the God-head fuffered not: Godfuf- fered in the flefh, not with the flejh.. VW.Tke fuferings ofChriji were divers, of which there were three ran\s-to wit,fom& before his death, death itplf, and fome af- ter death. Vlll.Ofthofc that went before his death, fome were internal^ fome external, IX. The internal were his fadneffe J anx- ieties, and tortures, proceeding from the fierceneffe of Gods wrath, and the conftift he had with that tent ation of dereli&ion, which cafihim into that bloody fw eat, and made him cry out,Nty God,My God 3 why haft thou forfeken me I X But 1 40 Chrifliati Divinity. Lib. L X.ltat although he wre filed with the tenta- tkn of dereliction^ yet he fell not intodejpe- ration\neither did he yield to the tentation y fat overcame it by a ftrong confidence in his God. The undoubted argu- 1 agony^ he failed not to raenr of his vi&ory was I call God his God .-- ihisjthat in his greateft I XI. His external fufferings were the tor- tures of his body, which he endured in a man- ner in all his members & fenfes-.for his head was torn with throns, and beat with reeds, his face was defiled with jpittle, and brui- fed with buffeting ; his ears were wounded with feoffs and railings \ his eyes were trou- bled with the mourning of his Mother and his difciples ; his tongue was fcorched with thirfk 5 and poifoned with vinegar and ga% his body was fiript^and torn with whipping and the fame was faflned to the Croffe, his hands and feet being pierced with nailes, and was hanged between thieves-, hisfinews were racked, and his fide was pierced with a lance. XII. the Crofs was chofen to die on^which Was no ordinary kjnde of death -, but an ac- curfedone;for of old it was made execra- ble by the mouth of God. mrfed is he tb*( hunmb on a 7V«,Deun r 2 j . XIII. In Cap. 18. ChrijliAttDivintiy 141 XIIL * In (krifls deaths the Perfonai Vnion was not diffohed; the foule indeed was fevered fromthe body, but neither of them from the ?erfmality, or Bjfoftap ef efthe fonne of God. A R. *In Chrt&s death,thc Perfonai Union was not difToIved: This is true- and the reafon is, becaufe the gifts of God are without repentance: now the HypoftaticalVnkn is the greatest of his gifts , which could not be loft without (tn>, and fin could not be in bim,who ante to five finners; its true t Ch)'ift feems to grgm a dereliction, when be faith. My God, my God, why haft ihou forfaken mt { But theje words do n§t fhew any dtreliHion , or diffolution of the perfmal union in deaths for Chr'wfpalte them whilfi he was alive: they onely fhewihat Chriftwjts It ft to tread the wine preffe alone- an&yet he was not alone 3 for the Father is with me, faith he Cbriji was alone and forfaken in re fpetf of Deliverance, but not alone nor form f&k.en in refpeft of the divine prefect and affifi- ance, without which he could not have performed that great wor\ of our redemption. In that the Fa- ther lift him in the hands of Us enemies, and did not deliver him, he might be f aid to forfe^e bim^ tut- it may be objified, that C bri(is foul was the medium of the union between the 'Divinity and Chrift body: This medium biing gone, how could the extremes cohere? 1 anfwer 9 in this union the foul wasthe medium of congrmty ;not ofnectfuy, far the Divinity was united to Chr'ijls body in the F'ttgms womb, be fee the foule was infufed, or 142 Chrijiian Divinity. Lib.I. or elfe he ceuldnot have been conceiv'dby theHo- IjGhoft.So might the Divinity be united fill to the body, after the foul was feparated. The foul in- deed being afpirit, was a fit medium to unite the 'Deity to the body, but not abfolutely necejjaiy. XIV. The fuffermgs that followed hit deaths were not joyned with any pain 9 yet they wanted not difgrace or ignominies fuch was his burial^ and the three dayes lying in the grave, XV. His burial was apart of his bufferings whereby Chrifts body, no other ways than the carcajfes of other men , was cafl into the grave. XVLHit three dayes detention or ft ay in the graved the I aft degree of his Humilia- tion^ which time his foul being tranflated to Faradife^his body was' detained under the ■fains andbands of death , as if he had been altogether overcome andfwallcwed up by it^ his enemies in the mean while triumphing ever him y as if he had been quite cut off. Acb t. 24. v/homl fed the forrowscf death Godraifed, h&vini loo- \ YNM.Wken mention is made of thrifts defcent into hell^ in the fourth Article of the Greedy it is demanded^ of what part of Chrifts pa flion that mufi be under flood if his ignominious de- tention had not alio fa- ds fied for this puni fit- ment. ,146 Chriftian buried with him, and that he might fandifi* cur graves in which i$i in prifons we were to be detained untill the hor- rible day of judgment, by turning them into flecping places. His tthrce dayes detention in XXI. They do mnihlatethe end and fruit of Chrijis paffton^ who fay that he fujfered only for this, that he might be an sxample to us % us, that is,for our gocd; but not for us, that is, in our place or (tead. But thismoft peftilent. Hc- refie is refuted by thefc fulfequent Arguments. i.Beciufe he fo died for us, that be gave bis life as the price cj red- moti- on for man-.'Mat^o 28 who gave binifelfa ran • fomfor *ll. 1. Tim t.s. that he is (aid, to redeem^ us W'tbkiiprCtious blood 1 Pet. 1.1 8, 1 9. You are faith \\t/edecmed Now who knows not that ic is one thing to be an ex3 ample or falvation and freedom , and another thing to pay a ran/om f<*>r 'Tis true, thatChrift by fuffering hath left us an example; but the mean fruit of hispaffion is the fatisfa&Jon for our fins* The Socinians ac- knowledge Chrift a Sa- viour, onely in thefe things i* In that he preach'd celeftial Truth, a, that he confiimed it. 3 .That he was our ex- ample in hispaffion and Refunection.4. In that at length he beftows life " eternal en us But when wc alleadge teftlmomcs cut ofScr ipture concer- ning thrifts death for us, they elude them by faying, that, he died for Cap. 1 8. Chrijlian Divinity for any X for he chat fa - 1 thfieth not for his flave ©r in his ftead, how J doth he pay a raafome for him ? a Bccaufc he died fo for us , that he was made fin for us 3 2 Cor. <. 21. That he took our fins upon him, and he bore the punifh- ment due to our fins If a. 53.4. Is then the taking ofanothersfin upon him and the fuffering of the punifhment due to ano- ther,onely the {hewing of an example and not to fatUfie and to he pu- nithedinhis ftead ?$. If the facr fices of the Old Teftanu-nt were | offered by the pr Lefts ! for the people, or in j their ftead/henChr fts faenfice alfo wa? per- form'd in our ftead,the former is true,therefore To is the lat er.They af "ert boldly,that in^crip H7 The goedjhepherd layeth down his life for his /beep, to wit, by fighting, even to death in the Head or place of his fheep.Km 5.7. S caret tvlU one die for a jufb man. Rom. 8. 2*. The Spirit mal^eth inter* cefsion for m : and r. 3 r. if God be for ut, who can be *iainfl"us} and Rom, 9.3.1 could wijb to be acturfeifor my brethren. Neither doth the eternity of pain due to our fins make ChriftsPaffion an infuf- ficient ranfom 5 in thae he fuffered not eternal- ly for us : becaufe the his punimmenc wss net eternal in regard of time. Yet t 1st qui valeric to eternal pain 5 both in refped of the infinite majeftieand dignity of Chi ifts perfcn,3s aifoin confederation of the ure there is no example \ greatr.efs and infinite - vherc the panicle {for) \ weight of his fuffrings, sthe fame that (w ano \ and the burthen ofDi* hers (lead.) Put who J vine wrath which the ees not this in ihefe fub ! world and all ^he crea- equent uftimonieif joh cures 1 herein were not .0.11, j able to endure. H 2. XXII. Tfo 148 Cfirijiian Divinity. Lib I. XXII.T&? Papifls do overthrow the fame fatis faction of Chm} -, infetting up other friejis, and obtruding the Idolatrous Mafs for a Sacrifice. They arc refuted by the 'e ftrong reafons : 1. Bccaufe there is one ^Mediatory 1 Tim. z % . *. Becaufc Paul fpcaks onelyof oncPricft,H^. T-z6.Su.cb a high Prusl became us. 3. Bccaufe there was offred but one obJatiorijHeb.7 27. He performed that onceiznd 9.27 T^ot that he might cfftrhimftlf often: and io. 10. by his offering once madei and vei f. < 4. By one oblation be hath confer rated for ever thofe that are fanftificd, ver. j 8 where there is remlf. fan of fins , there is no we offering for fin. 4. If therefore thcPriefthood ©t Uie old Lawwas abro gated, becaufethean ctent Priefts were bur weak men; then it rauft follow, that none in the $*cw Teftament wa\ fit to be a Prieft , except the Son of God Heb. 7.28. For the law mal^- thc tvard of the oathma- l(eth the Son. But they ufe this exception , to wit, that Chnft is the chief H^h Prieft, and themfelves fecondary , & confeqtiently Ch ifts inftruments : But either they r rfer the very fame facnflce which Chi ill offered on the CroflVjOr another : If they offer ' another.then it muft be unfit for the reafons al- Jedged • if the fame , then thtfe abfurdities wil follow. iThatCh-ift offered for hinfe'f, bc- caufe thefe ofi'wr for themfelves;for the h gh Prieft, and the inferior Priefts will do the fame thing , though after a different way. u Thar they reckon then. ft Ives among the toiturers who crucified Chnft. 2, Whereas in thi* oblati- on the Prieft and tie Sacrifice arc the fimc thing , they muft be a eth men high Pwflsjut \ Sacrifice, at icaft in ther fecond Cap. i 8. Chrijtian Divinity. 149 fecond place : Neither I foimer testimonies; and Js thac diftinftton of 3 | remiffion of /ins,mouid fjfedily) & ah unbloody j be obtained by an un- Sacifice/if greater ma* j bloody Sacrifice, which 5 menr j for fo there j theApoftle flatly denies ftiouU not be one facii- Rcfr.ofi 11, fic to all : for why mould I Princes or PcafantJjand he dy for thofe for who | confequcntly not every ho prayeth nor 3 but he | one of the kinds,but the H 3 kiafe& 150 Chrifiian Divinity. Lib.I. k'ndcs cf every oae,in j is ufed,Gen.f. i^./od which fenfe the word AH ' 2.18. Perfeft Juftice, the other part cf Chriftsfatisfa&ion, is that, whereby in comforming himfelf to the Law, and performing perfeft obedience thereto, he hath purchafed for us the inheritance of life eternal. And this jnftice is partly originaI,partly a&ual: Original is the conformity of Chrift with the Law,- in which he was con- ceived and born. - The Rule?, I. Original 'righ'teoufnejp is oppofed to original fin. II. And this is not a hare innocency or fyeedomefromfin^but an aptitude alfo and inclination to goodnefle. As Original fin is not I iVce, but an inclination only a privation of ju- | alio 10 cvill. HI, r hri\ls original juftice is a part of his Satisfaction for us. The reafoiiS are, 1 . I contagion were no fin. Btcaufe the Law re- *. Bccaufe Chnft is all quires not onely afinal J ours^and what he was oDeciencejbuf alfoalull I made, or did, or was, conformity with the J he was made, did, and law, otherwife original J was for us. iHis a&ual juftice,is that obedience, whereby Gap. \ 8. Chrijiian Divinity 151 wherebyChrift did moft perfe&ly fill* fill the law in the a& it felf. And this is called in the Schools adive obedience. The RuiBs. I. As Cbrijh paffion was neceffary to expiate fin\fo was his attive Obedience and jujiice to obtain life eternal. Re a fons,i. Becaufe the f ii. At/ have finned and Law obligcth us boih to pun fhmenr,and to obe- dience: topunifhmenr, becaufe it pronounceth him accurfed, who doth not all the wordes of the Law, Dent, 17.16. To. obedience, becaufc come, (hor t of the^loty of God. 3. Becaufe true Juftice properly fo cak*d confifteth in a dual ebe~ dienceD£#f. 6. z^.And itfba.ll be $ur righitouf<* nefs , if we obfervc to do all thrft Command^ it promifcth life to i menu before the Lovd? them only,who do per- | forme all things, Lev: 18 ? v who duth wife things Jhxll live by them and I Lull' 10. 18, Do this ' and live. .Neither doth thediftinftion of juftice intr) Legal and Evange- lical, h'nder; feeing the Gofpell exhibits in Chrift the iame Juftice which the'Iaw requires i. bcauCc this double fati«faction anfwers our double mifery; to wit, the guilt of fin and of damnat'on, arid the want of Juftice: ;Rom.$ . 4. Becaufe he perform- ed that actual obedience eh her for himfelf, or in our ftetd? bur not for himfelf, therefore in our ftcad. *The aflurap„ tion is p!ain,out of that relation which Chri-ft bath to usjforwhatfoever he was, or did in all the courfe of his obedience he was, and did that in our dead. But they who acknowledge his pa/live obedience only fatisfa- ctory and meritorious, fay that his a&ive obe» dience makes toward tcir H4 Redemption 153 Chrifiian Divinity. Redemption andSalva tion,but only is a ntccf laryhelp;, or the caufe w thout which Salvati- on could net be obtain- ed : for fay they, this a- ftive obedience is re quired for two caufes : Firft, by the right of Creation} Secondly, that his Sacrifice cvghr be acceptable to God. a«id that he might be a holy Hfgh-Pric'ft. B.t ihe firft branch of this opinion is falfe j for Chrift it not in this to be compared with other men : for as the Son of God was made man, & acteature for us , not forbimfeJf, fo he was made * fubjeft to the Iaw,not foi hlmle'f, bin for us. The latci branch. W.lhe Fathers command which' hriji obey- ed jo as [fecial and genera Imperial in refpett of the end , that he fcould obey not for him felf^butfor us; But general in refpett of the gbjett'/for he wasfub]ea to the fame Law. Lib.L confounds his holinca or inno;ency,wirh his obe- dience or jctualjult.ee, wiiifh o ffcr. as much as the habit & privation. Innocriicy nacttf isne- cWafily required in Ch-.iits Saci fice 5 but hjs adual obcdicwcc is not onciy tequ'ued in Ch , ifr,3s a Piicft.but it ' balfo u pan of his ia- tisfajftion and merit : for if Adams actuai d;f- obeaiencc was 'he me- rito/ious caule of dam- nation, why ihould not the actual obedience of :he kecne Aciam be the mer torious caufe ci fal- vatiou ? except we w 11 f y, that the ruft Adam was more pcweifull to d-mn us , then the le« cond was to five u». rt. Iv * CbriQ wasfubjeft to tU Law, that he m free m from the cuvfe ff the Law That he m>gbt t'al(e awayfom the Jews occafion ~ ment and to obedience, he did fatisfte both. thefe rcquiiites; III. Lif^ eternal^ is confideredjither iw rtfilf,as it is a full participa tion of celefiial' joy; or in oppofition to damnation; as it is & fr ee dome from damnation \ in ike former fence ^the perfetljujiice of( hriji is the caufe > of eternal life-J?ut in the latter jhe fajfering- ofthepunijhment^is the caufeofUfertemd,^ It is one thing tode- fcribe Life eternal pri- varive'y, and another thing pofulvdy. To /peak properly, there h no other cauf of eternal Life, butperfeel jufticc according to the Law, Do tbi* tind live 1 Yet Chrifts death is called ttit caufe of eternal Life ft far as it is a delivery from all evill: neither is ireeddmefrom damna- $ion,and he&venly joys, ^is^iifcj hut onely different relations *? Hence it is apparent inj what fence Chri ft pro- mifetb that he wili^lve: his flefli for the life oit the world, lob.-6\^i t , Two things here are <*bje&cd. 1. ItChrifij; a&ive obedience istfc caufe of eternal Life,, then he fiiflPred ra v-amt alf Chrifl obeyediortis^ , rhen we need not y eeM l obedience. But in the. fitft Argument there k no' *«nfeqiieT*ce^f&p: 154 Chrijlian Divinity. Lib.I. sberc is one end, which is common to both pans of fatisfacYion, to wit, «ur faivation, another, proper to each one; for die end of his fufTcrings v wasour delivesy from evil-, but the end of ju- ftice, is the procuring •of right to eternaUite. The Inter Argument againlt the mcrk of a- • <8ivc obedience, is fuch' a one,as Socinius frames sgainft the merit of paf- Jive obedience: if quoth he, Chrift died in cur ftead,ihen we need not die. But there is no con- fequence ineiiherjthere h one death of thiift, another of the godly? that was joined with a curfe, this with a blef- fing thrift did undetgo that as the wage* of our fins, but we undergo this as a pill jgefrom this life n a j ( aveniy: fo there is one obedience ofCbrift, another of nsanjth:twa$ pcrkft ju£ice which he per for n ed in our fliad, topurchafc life for us; but this is impei fc ft, and is performed to (hew our gramudc fear pur redemption. IV. Ike atiive Jufiice of (hrift, in the iOl 'd Teftament wasjbadowed out by the glo~ mom r obes of the Eighfriefi m a type. They who deny the •merit of afti-ve obe- m that we puuld defi/e dmibeis defpifed and rejected of men; be is a man full if forrowes , andhatb expentnce nf infirmities, we hide as •t ivere our faces fern him-jbe wasdefpifed and we e (teemed him not. Zic.^.fBeho'd thy %ing commeih v*tothee;he k J juft y and having fat* a- Jtion.poor^nd riding u$- en an jjje. Char Cap. 1 9 • Ghriftian Divinity. I J7 Chap. XIX. QfChriftj Exaltation. THusoftheftateofhis Humiliati- on*, the ftate of his Exaltation is that,wherein Chnft being raifed from the dead, was exalted to heavens and being fet down at his Fathers right hand, was crowned with the higheft degree of glory, TheRuLES % I. the efficient caufeofihii Exaltation wm the wMe Trinity. II. But (hrifl ccnfidered according ts di$enfation>is tie object thereof. III. Jhe exaltation of Chripperfonw® according to both natures. IV- According to his humane nature fie was exalted j>y laying afde the infirmities which he affmed^& by obtaining thof? gifts which hefme be wanted^ or he mainedm gfeafc. 1^3 €hrijlian Divinity. Lib.T. great a perfection both in his body andfouh as the creature was capable of. V- He was exalted according to hU di- vine nature^ not by acceffion of any dignity to it, being considered in it f elf 5 but by the manifeflation of that ntajefty, which before was hid under the form of a Servant Vl.*Chrift attained to this exaltation by A. R. ? Itufaii be, e,ibat Chrifl obtained his exal- tation by his obedience, net by the way of merit. It is true, that Cbriftas God cannot mciit-.T^or,!. did be mtiit tbe grace of union as man^ for that was infinitely mere than man o/xAn&Li could me- rh y Noi-$. did hi merit by the ail offrciwill in bis 'Wnctption, that plenitude of grace and k^nov?! edge which was iifufid into him ; Nor ,4. did he merit ar.y thing, which was not due to him iurefpecl tf the Tcrjonal union. Yet vtc may not day, but that be merited whatfocver honour was confirm don him b(f ore bis death, andh^cwifchis exaltation a fur his icfuncftion ifcrfothe ^prflc ftewctby that bccauftCbfift bumbled bimfelf^and became 0- bedient to the death of the crojje , then fore Cod exalted bim, Phil.».-$,io,i 1. He (hall drink of &bc.brook in the w?y,thei t fore (hall he lift up his head,P/:n o 7 Thar fore S. Auftin in Job. trad. 1 04 cals Chrifts humility the merit of 'his glory, and his glory, the reward of his humility* This glory then was-Ckifts due, both in rcfj eft of the .fevfonal union, and at fo in re peel ofmcnifor why OMay.noi .a t&vgbe due in a double nftett. Cap.1 9 . Chriftidtt Divinity* 1 95 hit obedience^notasitwereby merits but as it were by the means or way, VII. 'the end hereof was to witnefiejhat he faithfully -performed the office enjoyned him in his humiliation^ and to manife\Yhi$ divine power by which he doth powerfully apply his merit to us. The parts or degrees of this are three: His Refurre£fcion,his Afcenflon to Heaven, and his fitting at the Fa- thers right hand. His Refurre&ion was the firft degree of exaltation, by which Chrift having overcome the power of death, was raifed the third day, in that very rleih •which he had laid down,that he might ilive to God for ever, The Rules. I. Chrift was not onely the objecl^ lux aL 'Jo the efficient caufe of his refurredion Rom. 1.4. Being de- reclion from the dead.. island with power to be the Son of God , accor 1 Pe/.?- iS. He died concerning the fiefhjb.ut d'mg to the Spirit offntu \ was quictyed in tin e&jifiuahnitoi Me rtfUHl Sprit- 160 Chrijiian Divinity. Lib.I. II. The matter of the RefurreUion is the fame body that was crucified, but endowed and glorified with new qua- lities, III. Neither was it fo changed, as to lofe its quantity and three dimen- fwns. For oiherwife it had I Chrift remained man been no body, not had j in hi* Refurre&ion. IV. The Form confifletb in anew and indivifible union of foul and bo- dy. V. Although thrills Refurre&ion was altogether miraculous , yet itisfalfe that his body pajfed through the ftone which covered the grave , or that it pajfed through the doore , Jifter his Refur- vtVuon. Matt.it &.Tbe Ang'trTht doors being fbut, not oftht Lord rolled a way J through the doors that the fhne. Joh.ia. 19. \ were (hut, VI The end of his Refurretlion, be fides that general end which was mentioned be- fore, is the affurance of our RefurreUion both from the death of fin? as alfo from death corporalL Rom 6.i.a.?ta and t Cor.i ?.Ta.,eH. His afcenfion into Heaven was the fe-- conddegreeoflii^EKalt^tion^nTvhich^ Chrift ifcet lie bad soaverfed forty da$£S Cap„T9- Chrijii an Divinity. \6i days with his Difciples upon Eaith 3 afe ended into Heaven. Tfce Rules* I. Chrift- afcended both according to his divine and humane nature ; accor- ding to his humane 5 as the object ; ac- cording to his divine D as the ejficient- caitfe, II. The form confifleth in Chritts real and local translation from this World to the highe\i Heaven, III. Here we need not trouble our {elves about penetration of bodies; both becaufe Heaven is not a folid^ thick^ or iron body 3 as the Fhilofophers would have it ; as alfo becaufe one body can eafly yield to another } and the creature to the Creator. IV The doctrine of Chrilts corporal pre fence here on Earthy doth utterly over- throw that of his afcenfion, V The fpecial end of Chrifls afcen- fion^ is to affure us of otir threefold af- cenfion: the fir ji is^ of faith and godlinrffe in this life-., the fecond, of our fouls in death', the third 5 of body and foul in the lafi day. The \6i Chrijiian Divinity. Lifx.1. The fitting of Ch rift at his Fathers right hand, is the high eft degree of his Exaltation, by which being placed in Heaven, he is exalted afc>ove all power. Tzpb. i.jo u.ai,Hnot in this world onely, but in that aljo which is to come, and hnih made all things fubjejl under bit j feet,and hath appointed j bim over all things to be I the bead to his Church, wbuh is his body , and thefulnefs of I'm that \ fil ! etb all in all i things. The Rule s. 1. To fit at Gods right hand, is to have 10? next power after Cod. After the manner of Khgs, who ufe to fet them on their right hand , to wham they will give ihe chief ho- nor next to them fc Ives. •Pfal. 4f. 10. The Queen is at thy right hand, i fyng z, 19. if ben Bail '[bib a came 10 Solomon to foea^nnto him for ^4doniiah y the -fang rofe to meet kr,and bowed himfelf te her, and at down on his Throne, »nd he caused a feat t$ be et for the lyings motherland fie -at at his right I; and, Matt. 10.11. Command that my l wo Sons may ft, the one at thy r'ght hand, tic other at thy left in thy t{ing- dm % IL ChM Cap J 9 , € hriftian Divinity. 1 63 II. Chrijl according to both Natures fits at Gods right hand. III. ¥he Humanity was fo exalted, that yet it was not madeequall to the divinity: be received glory above all creatwes, yet notequall to that ejfential glory which he hath in common with the Father and the HolyGhoft. In this higheft degree of Exalta- tion, Chrift hath not left to do his office : He performs his Prophetical office by furnifhing his Minifters with gifts 3 of old extraordinarily^ but now by ordinary meanes., propagating liis Gofpel through ail the World with 110ft happy fucceffe. Ephef4.11. Swebegtve to Be ApofHesfat* HisPrieftly Office he exercifeth, not n offering himfelfagai% or in cafting limfelfwah cries ana fighs at hiiFa- her-s knees, but >'m appearing before lisFathej ffor u^wich the merits of his iioftfull fatisfa&ioii, and in applying he fame efrc£huiiy to us. Pial. 110.4, 7 m Lord , madewitbhands^bicb itbfworn^andmUndt are fimilitudzs of the pent, thou an a pried true Sancluary , but 7 ever, after the order J Is en'.red into the very 'Melcbifede^. Hcb. 9. Heaven to appear now \, He bat}) not entred in the fight of God for to the San ciuary \ m. Laftly 3 1 64 Chrifiian Divinity. Lib. L Laftlyylje ufeth K'»ngly office not onely by ruling the Triumphant Churchjbut alfoby gathering togetihei the Militant Church, by preferving, protefting and delivering it,asalfo by j overthrowing the Enemies thereof Pfal. 1 10 1, Thr \ until 1 maty thiju Ene-\{ to/ d /did to my lord, (it | mies thy foot. Ji§ ol. tbou at my right band. | The Rule?. I this Kingdom ofCbrijl is not that *f\ fential which from eternity he obtained with{ the Father and Holy Gbojfc but a ferfonal^ donative and oecumenical, which as our\ Head and Mediator he bad of the Father,] II. let he hath for eve r adminijlred thii oecumenical K ingdom.. * Sam 7 3. I w//l morq but it flicwcch ffltblifh the tb/one ofbis 1 this at leaft,that it (hall Kingdom for tWj Dan. 1 come to pafs that he 7J4whofedi'i!2inionJs\{h*\[ fubdue all his E- ** ive.. u Tiie Rules, I. As ele&ion fo vocation is either to an office jr to fJvation:the latter is that which is here to be considered. T'icrc is an example in Saul of Election 2nd Vocation to an t nice-. 1 Sam. 10. 24. Bo you not (ee vt>hm the Lord hath chofen ? II. The efficient caufe of this vocation is commonly the whole blejfed Trinity :but par- ticularly Chrifi the Lord^who as in the days of his minijiration here on earth, did imme- diately call finners^fo he doth now by the fneansofhk minijUrs Matth. Chap. 3 O. Cbrijiian Divinity I 1 67 like preaching tbeGofpe* of God, and faying, the timeisfalfiiled^andtbe \ingdome of God is at Matth.*2.*,$v The kingdom of beavezis like unta * l(ing who made a marriage for his (on y & fent bis ferv ants ] band. Repent and believt who jbmld call tbofe theGefwL aCw.j.io. that were invited to the Therefore we are Am* wtddwg&c. Mar k 1 , 14 \ baf adorns for QhriL 15. fefus came to Ga \ &c. III. Ihe matter of this vocation are not all mentor the eleft onely > but any of the race of mankjnde. That all are not cal- led, the whole Hiftory of the old Teftament witnef&thj for God at that time pafsing by o* thcr Nations called the I people of Ifraei: bur in the time of the New i Teftamenr, not all, nor j every one is called; fee- that the el eft onely are hot called, the parable of Chrift doth fuffici- ently witnes, in which good and bad are invitedv many alio are faid to be called, but i-'ewchofcn^Matt.ia i iA Now all forts of men are callcd,of what flare, mg that many never | condition, age &c thev heard or Chrift. And 'be. 7 IV- Ihe form of this vocation confjieth partly in the. prof er of the benefit of$ edem- ption, and partly in the precept of accepting • a. Cor f.20. There. [ cbrifi dead, thatyeU fore we are Ambaffa- | reconciled to God. Tor don sfor cbrift^ though Ihe hath made him to God did befeecb yon be [in for us, who knew tbraugbm, wepay in\ no fin, that ws might be ■ made 1 68 Chriftian Divinity. Lib.I. made th? v £> ' j yfi ft vfG #«* *** V. 7b 5 m - 7 <-■'" fas is Gods -(lory, and the fjJvathnofrh Ekfcno&th "hryo c Gods tne^y is fe -ninth?! , * vocation ^ and the glory of his J^dcc in the reprobate di fob eying. VI ( o:nw'!voc«.ri on is principal 7 } l for the Ele&s fecondarity for th> Reprobate VJI. let both are called firioufly, and without hyfiocrifie. OrucEiid tnereh no doubt; 70\ r thercpro bat-, although they aie notcaiJedw'th any par- pofe In God to feve hem yet »hry are called feri< vat'n«. God norwith. landing rem jwftly claim Faith of thfm; and this right of claim which he hath, he doth as juftly ufe as any o- oufly, and (Vlvation is ther creditor , that ferio»fly promifed to J their mouthes may be them, on condition I flopped, and they made they will believe : n£i-. J inexcufable,: and Gods ther are thy mockofetj * jufticc maybe v'ndica- thatthcy arc deprived J ted*: therefore he doth efthe grace of faicb; I not call them, that he but becaufe voluntarily . might mock them, but they fell from their ©ri- J that he might dccl«r„e ginall grace, ana/with | and make manifeft "his* a malicious pu: pofe they juftice upon them. "^ difpife the means offal J VIII. therefore out ofih^ : common voca- tion^we mu\t not prefently infer an election: both becaufe it is common to the Elefi and Reprobate, as alfo becaufe it includes the condition of fa tth. Although Cap. 1 1 . Chrijhtm Divinity. 1 69 Although a whole ns«- J the jewifli people arc lion is faid to be ele&- J called an cleft people, ed, yu all in that nat - j and yet many of chsm oa are not ele&ed; as | were reprobates, IX. Neither are all therefore eletteJ y lecaufe they are commanded to believe that they are elelfed\ for they are not absolutely commanded to believe that s hit mth trial of their Faith. 2. Cor. 13 ,j. Try your felves whether ya be m the Faith or not- s prove your felves: ^n»vt> yee that Jcfus Cbrift is in you, except yee be repro- bates? but I trufty that yee (hall iptow, that wg nstfyour ownfctvti how \ are not reprobates, Chap. XXF, Of the Covenant of Grace. m TH-e fruit and benefit of Vocation, is the outward communion both of the covenant of Grace, as aifo of the Church. The external communon of the Covenant of Grace, is whereby they who are called, are accounted to be in the covenant, and Gods people yet analogically, as fome are truly ods people, fome onely in outward profdfion. -%, to if% Qhriftian Divinity. Lib.!, In the Covenant of grace we nmft coniider both the offering of it and the confirming or feaimg of it: the offering of the Covenant of Grace, is that whereby God promifeth to the el eel: to be their Father in Chnft, if they performs filial obedience. The Rule?. I. By the name of Covenant we under- fland not that general ^whichGod made with dlcreatures-.nor the covenant of work* made with our fir ji parents, but that which after the fall , God of Mis meer mercy hath wade with us II Therefore the covenant of Grace is called a 'Jfeflament or Pifpofition 5 jfecaufe by this, God hath appointed to his fons an heavenly inheritance^ to be obtained by the mediation $f 'his own Sons death. grejfions that wire in the for art Tcflamenty ibty which were called might receive the promife of etei njtl inherit ana : for where a Tc (lament is, there mu(i needy be the death of him ibat made the Tcftament. H but the the Fffftj VIII. Out of the aljunds, we are U eonfder the adminijtration of the Covenant of Grace. *X. 7 he administration 5 inrefpecf of time is dijiinguifoed into the old and new ■ league^ or teftament I 2 %'lb* s;3 ChriftiSn Divinity. Lib.T. X. the old Teftament is the Covenant of Grace, adtnimffied in the time wherein brili* was to be exhibited. XI. The form of this A immigration was threefold: • frrnn Adam to Abra- ham. 2 from Abraham foMofes.- 3. from Mofes to Chrift, XII Between the firft andlal form of /idminiflration, this difference is, \1hat that was made by words of promife y which w°re wry ffort^ and yet lonr e - ftougbj bra this hath not onely a prom : fe^ but an exprejfe condition of Ohedence alfo. -.That had onely the ceremony of Sacrifices-, but this alfo of < ' ircum:ifon. a . That was propofed to all mankjnde; hut this W2LS tied only to Abraham 9 * pfifrity XII! Between the adminiftration of .the form in the third 3 and two form=r, th'S is the differences that the third is mire per feF) and truly teilwntaryjbecavfe inlawed not meh with the Paffeover, hit alfo with minyQth'r typ°s oft krifs death. XIV TheN'wT'iamwt is, the cove- nant o c Grace jrhicb is adminijred, Chriji Icing exhibit >d^ XV. IheNewandOldTelawnt ante in fvb(tanc\' for in both C.hritis ih> fwe lejlatM", in both is tb? fame iromif of Graoe Cap. 2 1. ChrijtintfDwinHy 175 Grace in Chrift \ in both is required the fame obedience of faith and life. XVI- Ihej are deceived then who ma\$ I arallel difcinaions of the Old and New Tejiament'y of the Covenant of Wor^ jind of Graces of the Law, and Gofpel; for in both, the Teftament or Covenant is the Covenant of Grace*, in both, the\.aw and Gofpel are urged. XVtt.But the admlnijlration of the Old md New Teftament differ firft in time}, becaufe the Old leftament was exhibited before ( hriji; but the N?w is admbiifiered s Chriji being now exhibited- r that was to continue onely till Chriji 5 this for e~ 'Ver. 2 In place or amplitude^ for that was proffered to the people of I(rael orefy this extends it felfe through all the world* 3. In clearneffe\ becaufe the free promifes of Chrifi are more clearly preached in the New Tefbament^ and confirmed^ thefka* dows of Types and Ceremonies being aboli- jhed.q. In facility\becaufetheadminifiration in the Old Te/iawent^ was more laborious than . in the New ..% .In fweetneffe\ for in the OldTeftament, the per feU obedience of the Law is oftener ur^ed^yet not excluding the fromifes of the Gofpd;yet to that end^ that they might be compelled to feekChrift'by that ► rigorous exa&ionof obedience^ as it were V 3 . j* 174 Chrifiian Divinity. Lib.!. by a Schooi-mafier ; but in the new left*- ment 5 the promt fes of the Gofpel are more frequent^ yet not excluding the Law^ which drives m to new obedience , to be performed by the grace of Regeneration. XV III. Hence then his mamfefc , in what fenfe the new Covenant is oppofed to the old) in Jeremiah. bold the days come/aiib the Lord-, in which 1 •wMmalte anew Cove- nant with the houfe of Ifrael , and the houfe of judah j not according to the Covnant which I made with het> Fathers veb n I took , &c. and V,33- But thi* fhdlbe tbeCovcnant &-c I will put my law in their in- ward pa; is , and friie it in their beans, v. 3 4. And they (ball teach no more eve.y one his neighbour y&c. thcyjhri linow me from the Icasl to thegreateft. In theft words, icgai d is had to the third and fitch dif- ference : to this, when mention is made of the law written in Tables of ftone , and atter- waids to b? written in their heaits.but to that, when he piomifeth a dearer knovvlege. Chap. Cap. 2 a . Chrifiian Divinity . 175 Chap. XXII. Oft he Seals or Sacraments oj the Co- venant of Grace in general* HAving fpokenofthe Covenant proffered to us; now follows tire Confirmation thereof by Sacra merits* as it were by Seals of the Covenant of Grace A Sacrament is a Sacred acYion in- stituted by God , in which that grace whirh Chrift hath pronufed to the Covenanters is fealed by vifibic irmes on Gods part 3 and they are tyed on their part to obedience The Rules. I. 3b$'Wr# Sacrament 3 which of old wai uftd for a military Oath 3 or for money dtpofted in {lead of a pledge by thofe wh& were input of law> is not unfitly apply ed m the Church to the fignes of Grace. For by Sacraraenr^as it were by folcrrm oath*, we are bound to obfcrve what is promried in the Covenant 5 and the fame arc to us p'edgcs ot grace promifed in the Covenant. I 4 EL 1j6 thrifli an Divinity. Lib.I. II. It is called alfo a My fiery, as itfg- mfieth fonte fecret and divine thing propo- sed in fgm and types : yet the word My- ftery is further extended 3 than the word Sacrament: feeing every facrament is a myflery j but all myfteries are not facra- ments. t III. Sacrament fometimes is takgn pro- perly for the whole aditn, as it containes both the figne^ and thing fignified^ but Synecdochicdly it is onely takgn for the fgue. IV. According to the firflfenfe it is al- ready defigned • but in the other fenfe it is defined a viflle fgne of an invifible grace. V. The principal efficient ^ cav.fe u .sommonly the whole Jrinity •, 'tut par- ticularly C hrift that Angel vf we Cove- nant. VI. ihe infiruments of adminiftratkn^ are the Minifier si awfully called. VII. The inflrument by which the Sa- craments are effected, or ly which the fgns are confecrated, is the Word of Inftitution, nonfiling chiepy of two parts, to wit, a pre- cept of the due admmflrathn and recei- ving-, and a promife of the fruitful eff.caeie. ef Sacraments. VHL -Cap."* u<*briji!d#Dwwiij/: 2 11 VIII. 'The word of injlmtion doibruoz ehaHg* the quality , or fubfiance of the tie* ments^ut only their vfe^and that not by any fecretvertne inherent in the words them* fdves, as the Fapjhfay^but by Gods or dim- lion, A? a fton; by the Migiftrates appoint- mentis changed into a landmark ; the fxibftincc and -qualMej thereof ilill remaining;: -fa, as Auftili lakh, the Word being joyned to the elc- mentj it becomes a Sa- crament , the -quality and fubfhnce remain- ing, one ty the com men, ufe is changed into a facied. IX. It is falfe alfo which they teach 5 Thai the Minivers intention is offuch abfo hrtenec?jfny y that without this there can I em Sacrainent;' For if ths Sacrament 1 fcienees ; will be depi*- -depenol not more/ on J ved of all comfort, who Gods inft'tiifion , than J know nor the Miniftcrs on the iMiniftsrs . isun- ] thoughts whilft .he;,ad* *ionj wretched con- j minifters. | X They do alfo foolifhly fe t in oppdfiti %n -the Word preached, and, the Word oflnjii* tutim. for thefe differ mt really, but in fyme re f pell onely i feeing a Sermon is but the explication of the Word: therefore the Wordofln^itMtion belongs to the ejfence of I of the Sacrament^ bv.t the Word preached to the ■manner of adminiflrafim. ■■ 178 Chriflian Divinity. Lib.T. XI. The outward end terrene matter of the Sacrament, is the vifible Signe «r Efc- ment. XII. Th* inwnd or heavenly matt*i\ is the th'm^fignifiedjo wit Chriji with all his benefits XIII. The external form confitleth in the lawful admini.cration and participation of theSacrament according to Gods command. Xf V. Ihe internal forme is the analo- gic ofthefign and thinvfiznified. XV. Therefore the union of th? fign, find thing fignified, is not phyfi'al or local, but habituates thefurne rrprefenisth* thin* fipnified; and whih ih 3 figne is givm by the Mini jier , the faith full receive the thing fignified from Chrib. XVI. Jet we dmy not the prefnce of Chrif, and of his body and bloody in the ac- tion of the Sacrament : for be 'fides that he U prefent in his jDhine P^r/iw, he is not wanting in th> pre fence o c h>s Spirit to his awn body and blood, not locally^ but facra- mentally. There is a th r cefold as ffefngs by woMs or prcfenre , befides rln r voices, nan by h's i* which is local, i. Sym- mage.i Sp'ri ua! when bolica^when things air wc rcpitl'rt to oar repefentedtothe min«? ("elves , by fiith fomc by Come figft or fymbol, fpiricual th': g no- p e- fcQC Cap. 22. Chr;ft fent; as Abraham re pre- ferred to himfelf and Uw the day of Chrift, Joh.8.i*. 3- A Vir- tual , when that which i% diftant in place, is prefcrw in cower and ef ficacy.-ax the Sun Thefe three wiys of Pre fen cr racet in ihe Sacrament for the body and blood of Chrift are prefent t° us,"i. Symboll caJ ! y,as they are reprelcntcd b> an external ftgn. a.Sp.- ritually, as we apply by | faich , to cur felves i Chi ifts body and blood j XVII, Wither are therefore Saerd- mmts empty fanes ^ becaife tbefymbole and thing fgnified are not locally united ; for ther> remain notwith landing, \ . Ihe fanes Signifying^ 2 . Exhibiting, 3. Applying^ 4. Sealing. ianDivimtj. 179 I with his merits. 3.V11* tually , as wc perceive 1 the fruit thereof by faith ', in our hearts. The £r£fc I degree of Sacramental prcfence, belongs alfo to infidel* *, the fecond and third , torhc faith- full only. Therefore al- though Chrifte body by local prefencc is far di» fhrt fioa-? the fyn bole, as heaven is from eanb, yet there is a facra^ mental pre r ence. Pre- fenee is noroppofcd to di fiance, bus to abfence, We n-suft carefully obferve thefe K/ur forts of^gnes, againft thofe. who cy or that we foave nothing in the Sacraments but empty fignes,^ Signes then are e idler iig lifkant -c-n'v,as a pa:ni<-d ir>~gr %n &ch a mao , §r ex J hlb't'ng alfo, as a fee?- rtr ktyi, and f-i'> ii?^,' I which being exhibi'cd^ In gal power is alfo con- ferred, and leave toen* j ter the houfejbr t^e) at c j hi fi ies app'ying %nr$ s as fhai pi oa-pfe ot God to } reicrvc ihei^cca. I cUii ihe Anjg.lipp;.cth *3 t§o thrijlim Divinity. Lib 1^ 10 each one, by fett'ng a mark on his fore head Rev. 7$. Or laftly, they are confirming and fealingfgns,as cainefts, fcals,and fu*h Jike.N w thefefour degrees meet in Sacramcnis : for, i» The outward fymboh do fignifie and rr pre fern Chi ifls body -and blood, z. Together with tbe iigne, the thing Signified is exhi- bited J yec not in the liene , but in theSacrsmenral sft"ion,« the Minifter exhibiting the fignc, and Chrift the things Signified. 3. The thirg I gnificd generally prom fed to the faithful in the Go- fpel , by the cx^ib tion of the fign is applied to every cne of the faith* full 4. The fame po- mifcij confi;-med ry the Sacrament j whence they are not ontlv cal- led h'gns but fcals alio, R«m. 4. 1 f . XVII I. From the union and relation, of ■ the thing fignified^ with the figtf; there ari- feth a [acr anient al phrafe cr f perch jn which the thing fignified is predicated ofthefgn: In this manner offieech is exprejjed what th.fe o»tward figm fignifie^ rather than • what they are m them] elves y or in their jmn nature* Qxn 17. TjlVCirctjm- rifionoy * f«ciAJT}cntaI •phrafej 15 called the CT vcnx?i':buiv.\ i.propet- ly^he £g» of the Cave nant . Fxcd.n. 11 the Lamb is called the Paf- feover ,» which place Is vindicated front our Ad« veriariej exceptions, by the like fayings, Urr. 1411. And the fift d.i? nf unkavoitdlYcad faver^ Luc. 217. **& day (tfunleavcntdbtcad camejn wb:ihib: Pafe- ever wai to is pitied. ver.8; Goaitd pH>pare ibe pap over for us , that Cap. 2 2 . Cbriftian- Divinity. 1 8 1 that n»e may ***> ver: ii. There is an lime, •where I mad eat the Takeover with my BU fcifes, and v. ii. There prepare the paflcovw vetfe if. I have de- fied to eat tyispaffeaver withjov. To this pur- pofc ferveall thofe pla- ces, in- which Expia tieft is attributed to Ci- crifices, and purificati- on to water and- walk* ings» alfo in which the na^re -ftbovab is *jgi- v-n - eo the rf/^, or -to femfaleni, Pfal.47. -6. E^zsk . 48 ,j f . : Like tc - • ftihsonies are in the ^Ncw-Teflamenr, M*t, 3.6. 2 £,27, 28. tf'/>i& o/* f£# , for this is the blood of the New Te- Qament , &c. See the Ike places -in Mar fa Luke> and 1 Crr. 11. f© i £V- 10. 4- And the Rvclc&as chrifi Eph, f.2£. T^« he might fanHifteMs Church, ha* ving purged her With the reaching of water, Co], 2, v. 1%. Being Juried with himin bap- tifme. Heb. 9,^13 v For iftheMood ofb H's y and of 'go at s, and the.&fies zf an heif-Y^ fp±$n\hng -the unclean , fattffiifa ttb to the purifymi of the Vgtfk gfe«i Sfte very lame is feen in other fpeeches 3 belides 1% wre £*tiff£ /t /«i j facramental , as Gen. tocti bread* and when\*\t. 27. The feven be had bleffed, braty it, )cows,ate feven years* and gave it to his Dif- I that is, types, and ciplcs, faying; Tafaeat, , figures of feven years g this is mj body 1 lUte-y^evelatlont > 1 7, 9. w if e 3 taking the cup, | The (even heads y are and having given \~tven bills •, an4: verfe tban!{s,begavetQtbm\\?.. The un her as, mi faying, d,7»4 je all\ ten %jngs. XIX. T$U bjnde offpeahjng-, is tailed a ; Sacramental Metonjmh of the thing figni - fiedo lg? • ChriflhnDivtmtv. Lib.I. fie A '/or the fane. Now it is not material tv^thr tb* trope be in the attribute, or in the op ul a, or coupling of the words ^ for t bough the trope may be in the attribute^ yet th* cat few ground of the trope is in the copula. The material caufe of ft firople enunciation confiftcth in the fu^jeft and attribute; hut the ttpitU bek>g ? ffirrned or denied, makes up the formal parr fey wh ch it becomes true o$ JaJfe, Proper or figurative for aa ©ften as thiAgi or* ■tHrTrert natures arc af- firmed or joyncd by the coful* , that fpcech is falfe or tropical, [fee Teal therefore or the trop \% in the prcdicatejbyt the caufe thereof is .n the copula Whereas then the copula {is) in t^h enuntiati n. This is my b>dy , con/oints things of diflvreat natu^e. v ,to w't bread and Chrifts b^iy: neceffari'y the r peech mufl be falfe, bus to fay fo were blafphe- m ; or cl(e tropical: Therefore f he interpret rat on of fuch ipcechcs is plain : bread is the body ofChrift. that is a Sacrament cfhisb'-yt Organic Ben is tods covenat . that lsy» 'fignor facram< nt thefcei "Icycn kine aie fey< n years : that js Enures of leven ears/e wc are faid to Xc clcanfcdwith water fa- oamcnrally „ b caufe baptiirrte or wafli ng is tb. iacrancnt ol clean- ing: fo facr m fit:»l!v 5 rhcfacri&esut ihcOM TePamcDt a feaiing ofuihc i who before he was cir- Thefe Places then of Scripture, n which fuch things are fp^ffen s>l the Sacraments^ e to be ex- pounded by a Sacra- mental Maon^mie 3 a$ s laid. cumCife'd was juftified, Kflw4.11 Therefore the Ponngcians fa^fciy affirm that the Sac^a ments confer remifll^n of fins , and fuch like ■benefits , by^iieir own^ XX T L Sacraments are common to all th.it are in the covenant, m rtfpec 1 afthe $$$€&, hut prefer to tkeElefy innfpeti of the th'ng fgnified XXIII. Sacraments are nectary tofil- nation, not {imply and abfofately, ai if they •apeye the. prime Cuvfes thereof? bra hypothe- tic ally as thy are ordinary means of j "nova- tion to be v.f.d^ as Chrifi hath communded* H-nec fVth Barnard-, | contempt dair-ntth. Not ;he wanr 3 bus the | XXIV; 7h? Word and Sacra- wents agree in fukhnce ? for what ih: te'ttkmeni promifth, the f ' al confir. tnah ; but th:y differ^ l.In that the * ' mrd i 84 Chrifiitn Divinity. IJb.I. word is received ly the ear, the Sacra- mints perceived ly the eye, Jo that the Sa- crammttiaviQU wrd. i.Becaufe the word of the Gefpel is gemral hut by the Sa- crament, thepromifcsofthe G of pel are ap- plied to ev*ry believer. 3. Becaufeby the Word, faith is ordinarily begot $ and cou- firmed by the Sacrament. Sacraments arc of the Old Tefla- -ment, or of the New. Of the Old Te- ••ftamenta there were two principal and ordinary; to wit 5 Circnmcifion 5 and the Fafieoter. ^Of ihcfc ,we---have-! of the Ccrcmenid . handled in inedo&rine | Law. Of the New Teftamenr 3 there are twojBaptifnie^ ^nd the Lords iuppsr. The Ru l e § c T. the Sacraments of the OH and fow 7ej}ament agree in the thine; finifed.in rejped of fvbflance,to wit, Chrid with his benefit Schick U tk kernel of 'all "th - Sacra- ments. Heb. Cap .22. Chrijlidn Divmity . l3 % ■fy ginning- *f the Wpr$&% to wk facramenially sa the facii-fices and taflc* Heb. »3- 8. #&J ■■Cfeyj/J yefif/day y and to day is the fame, and for tver.Ktx. 138. 7*H over Lamb (lain from the I IT. Baptifme doth mfwer Circumcifw analogic ally yfo doth the Lords Supper the Paffeover: For as Circuwtifion was the Sa- crament of initiation, or of ingrafting int$ the Covenant of regeneration, or Jpiritual circumcifion, fa is Baptifme 5 And as the V&ffecverwas the Sacrament of fpirituat food, evenfo is the Lords Supper. Hence the Holy Supper fucceeded the celebratim $fthe lafi Paffeover. f II. The difference between the Sacra** ments of the Old and New Teftament,eon- fillet h. 1. In external fignes. ?. In the manner of flfrnifying •> for there &di figni* fied, that chrifl was to he exhibited ; here exhibited. 3. In number : For be fides Circum r ifion and the PafTeover , they bad alfo other Sacrament s- y Wehavenom be fides Baptifme and the Lords Supper, 4. In amplitude^ for the New-Cove- nantdoth not extend it f elf to one and the fame people. 5. In continuance, for thofe continued only till Chrijkfirft coming, but thefe remain to the end of the World, 6. In vlearneffe* Vf.The \B6 Chri fir an Divinity. Lib. I IV. Ihe difference then which the Ton tificians feign, isfalfe, \ . That the Sa- craments o r the OldTeftament were types the Sacraments of the New Teflament. 2 tbii the Sacraments of the Old Je (lumen did only ihadow cvr 'fujiifyinz, grace, bu thrt o'-:rs have really in t bet* fives tk Body of ffintual good things. AsforthefirfttTffo rcnce ; it is one thing t- be a type of Chnft, & anothc rhingtobe types of th? Sacraments in : he New Teftamcm. That Circumcinon and the i PafTeover were types of Chriftjis fa id; but that they were types of ©jr. Sacraments, 1 'deny. tor ! it were moil abmid to thinkjthatthcy were in- ftituted onely to rcprc- fem ours. The othe ; ffertnee aI r o is farft tor both in thofe Sacra and r> c*i Cbrift withh'sb nam^m is rather ihil thar thtyvcKttyadow nf pi ruz! good ! I fag* vcbcucf Cb'iflwoj ib tody , Col. z.i 7. V. Neither will it follow that therefor the Sacraments o c th> New Teftam nt an not better than thfe of Old, becavf they do .not concern jujii r yin7 grace fo\ the worJ^ wrought; for their prerogative, remain, as they are expr r ffed in the thin Ru!e $ chiefly the feconi and fxth Her Cap.22. chrifiian Divinity. 187 bood which ujhedfor you ? There is no- thing f© plain concern- ing Chrifts death , in Here it is wont to be cbjeded,that «»'fwe ac- knowkdg not this their fa&itious difference, the Sacraments of the Old iTeftamentwiilbc dea- rer than thefe of the New j for the PafTco vcr represents Ghnfts death , clearer than the Bread in the Lor is Supper. But we muft know wherein the cla- rity of a Sacrament confifieth chiefly; to wit, not in external ! fignes onely , but in the Sacramental word. Now are not thefe words very clear : This is my body , which « g j . venforyvw, This Umy VI. In vain do the Fontificiam rrcfyn, among the Sacraments of tbiNew-Teita- tnenty Confirmation^ enance ^Extreme Vn- frion, Ordination of MinijierSy and Ma- trimony. Truce thn'gs are ! Sya,boI ordained by required to a Sacra- j Ood. 3. That the Pro- ment. 1. That it be | mife ot grace way be i rift tut ed by God un« I annc xed to it. Now der the Covenant of 'thefe three be 'bag on - Gracz, 1. Tratitjly to Baptifme and may have an external j the Lords bupper, and I net the Pafleover. Bchdes, it is falfe, that the kil- ling of a Lamb wis a clearer figne y becaufe many more and obfeure ceremonies were ad- ded to the klling of the Lamb; at alio be- caufe the breaking of Bread , the pouring out of Wine .and the receiving of both . do moft clearly reprcfenc the breaking of Chrifts Body , the (bedding of his blood , and the participation of both. 188 Chrijlian Div'imty. Lib.! pertc&ed by ?t,and tha 1 in this there is a great l meafurc of fpirirua' gifts than In Baptifn : and whereas any Prieft er Prior may admi- niftcr Baptifm , yea any Lay man , or wo- man 5 Confirmation rot to any of the reft. Confirmation is a Po- pilh ceremony,in wh : ch the Bilhop or his but- fragan having asked certain qncftions of the party baptized, concer- ning the Heads of Re- ligion j befmears feim with a little oyntmem, mult onely be pcrfor putting a liiinen cloth on him 3 not to be re- moved by the witm fifes before the third day $ and he cufft him , tb^ better to remember the mattcr,and that he may be fufficientlv tur n.ftied With the holy Gholt a gainftS ;tans temations. But where in Sc. "prurc do wt; read -of the in* ftiturion cf this Sacra- ment , end of its cere monitt' where is &z Pwmiu.lWc may more truly call this the Popes excrement j than a Sa- cramnc and that mark which the Beaft puts upon the forehead ot his worihippers,/?^ 13. it. Therefore im- j L * **/ pioufly do thty prefe: | in ftead this Sacramer t to Bap- eifm 1 for they teach plainly, that Baptifm is med by the Bfliop cr his Suffragan. Pe- nance is a Sacrament with thenvn which the finner having given I tyail of his repentance, I is abfolvfd by the » Prieft. We indeed ac- ; knowledge that re- pentance is en j yned to tinners, sno tha» power or abfolv ; pg is given to Mnilttrs; though they feign a far other penance and abfoluti- on , as Q\A\ appear hereafter: But in the nean while , there is no (u ward lymbol in- diluted by God which bath a promtfe -, nei- ther can chefe words,' [ / ubfolve thet^ be ot a fynbol, as Bel/arm'tne would have it. Extrearo Un< tftioa is a Sacrament iroongft Ghap.72vCB*iJlidn Divinity. 189 % amongft them , in create Ua&ion , an4 this , there is no fimili. tude; F^r, that I may m tvbhich the Prieft bavmg rt hearted foose Le- . tanies, anonreth ths } fay nothing of .hat ma parry th« Is dyin^wlcagcil exqrcifm with .hallow dnylof the O Jt Ve^a -chop? parts F ih^ body, where the feats dffne rive $e?»fes are 5 and th * he doch a r ter wb?cht!>e oyle is hal- lowed , it is certain, that in the Ap&fties time, no ondy dying people C as -now in Po« tke parties coB f e(fiQn . p«y ■) but any a-fo that arH absolution , to the were lie lc ; were anoin- endhemay recover his h firth > if it be expe- dient for him, and that the rem* ndcr of his fins, after he hath re- ceived the other Sacra meow , may be wipe* away. Chrift, indeed promiied his Difciplcs, thatJrJiefick, on whom they w- re to lay their j hands, fhou'd recover, &ixr. if. 18. James alfo commanded that the fick fh vdld be a no nred ; a her irspo finder hands and pray- er by the Eiders: wb;ch ceremonies were nor Sacraments, but voln > tary rices joyned wick s» hades, which toge- ther with the g hs of pr-racles are ex r iied, Therefore between ex- j-tcd. Ordination is a 1 $ fl cr0-menc amr re D h T' in which ln « B (hop alone or his '^ffragan layeth his » a nds upon the Mm% **Tj and delvcrethto fr'm with folemn words a B«ok , .a Platter , a a Paftora! ib.C &c, u - fing alfo the fcremonies ofl£ict.on& ^having, and imprints on Him an indeJeb'e chara&er, to confer Juftj tying pace. Whereby he might rightly u fc the powei of J the Keyes. Now ai- | thotgh Minifters may j b:: ordained by impofi- tion of hand and pray- ets, after the example j of the Apoitls. yet this Jrnpofition is a thing indifoc*c* btitfonlie Po- ,190 Chriftian Divinity. Lib.I. Popifli ceremonies, they j and his Church; but if arc partly icwifh , as 1 for this it wezea Sacra-i anointing , partly Hea- menr, then rhei c mould thenifh, as i mavinf, , 6efo many Sacraments, expre fly forbid, Lev. 19 zj. Marriage is no Sa- crament of the Cove- ■ant of grace, both be. caufeit was inftituted before the fall, as alfo bscaufc k is Common to all thacare wihin and w rhout the Covenant: ycr we deny not but that Marriage isareprefent- ation of that fpirituall wedlock between Chiill 1 were an andean thing as there be Parables and Allegories. Hcnc* divers Schoolmen have denyed this to be a Sacrament: And in what cfteeme it is among the Papifts, appears by this that they rt ake an irrcconcilea - j blc war bemecne Mar- j riage and Ordination, and forbid Marriage in their Clergy, as if it Chap. XXIII. Of Baptifm. BAptifme is the firft Sacrament of thenewTeftament, in which the Eleft being received into the family of God 3 remiffion of fins, and regene- ration in Chrift's blood 5 and the Holy Ghoft, are confirmed by the outward (prinklkig of water. The Cap. 23. Chriftiati Divinity 191 The Rules. . I. The word Baptifxne fignifieth a dipping and afperiion, or waihing. That it fignlficth afperfion y appears in Mar 7. 4. And when they come fnm the Market, they eat not 9 tx* tept thiybe wjbtd^ II. Here are four appellations ofBaf- tifme to be confidered, 1 . 7 be Baptifme of water *.?. Of light or dorrine > a Of the Spirit \or gfts of the Spirit . ^.Qf blood cr martyrdom d . a Mittb.l.w. 1 bar ]f polio knew only the ti'e y&t rtitb water. \ 6apt?fme Mattb. xi. 2f. The I. J. ye fbitt be baptL baptifme of J*bn (thai jft&mib ihe Hdy Crht-Ji. is,allh?sminiftry,both of do&rine and bap- tifmej whence -wash ? and Aft. 18. 2f. A- Matth. lo^iz. Can ye be bapti'ed with the Baptifm wh rewitb I embaptif&ti III. Chrift our Lord is the principal effi- cient caufe? hut the infirumental^ is the Mi- nijier lawfully called. IV. therefore we hold not that baptifm I awfully which is adminijtred by any pri- vat? mm w a woman as in fcpery. For 192 Chrtfttam.Dwmttj. Lib.u For if in earthly Com- monwealths that i» hoc accounted ef, which a private nsan doth with- out command ; how much Iff: can Chnfl be pi _a fed w,th fuch dif. oicer in ni» ChutCh| V.*7he outyjtrd matur is water: T vt for o / 5 falt 9 fphtle^ and ab*r things which Papi t }s joynto this el mcHt Jtl.ng rather to the profanation , than admini- ftrathn of baptifm. A.R. * The outward matter of Baptifm Is witer. ] 1 will here adde the reafons wby water is ufed in Baptifm. I. Bee aufe the dipping in water reprcm fcntschrijts death & barial y & withal tar morti- fcationi fo tfo riftng out rfthe water is a [hadow of his yc fur refit. n> & our spiritual vivificari*n< a. waur \% a cheap and common dement, the>efore ohvta'iM\ fo in the baptifm of water and rhc it y is iff ft-'douYugcntratm. A.n'at r Wafhcth array the filth of the body, fo dvth bap-til ns the fpots tf thifikl. I will pour upon you dear water aid you m rfl bedcaufeu from a'l your iui- cj, rus. E\*lr,}( bftbij W'-tr^ Fph. 5. Chiifi c'fanfetb his Church. $ vatc> qn/?.ib th he Hr(l tf if bo^y/o do'h Bam fm the ih (i uf -h( fo«t, 6. WMiev cuo a th' h at «f the h. dy .ft* do b bap' tifmthc h>.ai if'jtiiii w to which the Ape file alludes , Htb. ro. having eur hearts befprinkled from an evill conscience. VI The internal matter is Chrij^with hii death, htriall and refurreUion with fc- ther benefits, VII. It's external form oonjijietb partly in actions, partly in words. VIII. Jhe aciion is the afperfion of wa- ter 5 which is n fed for dipping. The dipping in, and ; : fan:s> In cold centimes, rifiog out of the water, I we ufc . fprinklirg j was a clear fymbol of ' which probably was u- Chrifb burial and re fiirre&ion : But becatjfe of the weakntfTe of In- fed by the ApoftJes, when they baptized in priva'e familits. IX It U not much materiall , , whether one afperfion sr three be ufed : fo it be void of ' piper jiition r and that it be Mot perform- ed drop by drop, or by the -finger, but fo that the fymbol may anfwer the fprinkjing, or wajhing. K X, .1^4 Chrijlian Divinity. Lib.!. X. The word by which Baptifm is to be adminijired , U to be comprehended in Chrijis infiitution , efpecially in thefe words? I baptife thee in the name of the Father, of the Sonne and of the .Holy Ghoft. XI. Ihe Latine tongue in Baptifme^and the fuperftitious confecration, or exorcifme of the water 3 are repugnant to the form of Baptifm. XII. Ibe internal form confifieth in the 'analogy of afperfion > and remijfion of fins ; asalfo of regeneration or fan Hi" ficatim. In this, Baptifm an- fwers the legal afper- iions , by which like filthincffe , and moift- ncth the Plants, doth adumbrate rrgenerati- ife remiffion of fin by j on, whereby we dye to the blood of Chrift was (hildowed : Water al- io , as it cleanfeth from fin, andlivetorightc* ©ufBefs : Sec Rom. 6. v. 1. &c. XIII. Ibe end ofBaptifme ♦, be fides thofe which are common to iuand the Lords Sup- fer , U tbefealing of our re^eneration^and of our reception ^ or ingrafting into the fa- mily of God. . XIV. Jhefubjccl ofBaptifme-, *realt that be in the Covenant ; even the children of thofe who are feckgntd amon^ the number oftbeCmntnters. This Cap. 11. Cbrijiian Divinity, '95 Gen. 1 7 7 iwi&yethj God 3 and of thy feed. Aft.av.59. Toycuand to yonr children is the gfdmife made, $ On the analogy of circumeifi- on j for with this Sa- crament Infants were initiated. 4. On the example of thcApoftks who are fid to baptife whole families,^. t£. if,5 3. It were a fool - ifh thing to apply that rulc,iTheflj. 10. Hf anj wilt net -wqx\ , let him not eat] to Infants; fo pervcrfly doe the A- nabaptifowreft the pla- ces of Scripture to a contrary meaning; in which thofe that are of years, are commanded to be taught , before they are bapufed. XV. Infants have both Faith and Ilea- fn : although not in the fruit 3 jet inthc feed and root ; though not in the fecond a& 9 yet in the firfi 5 though not by an outward demonstration $f the work^y yet by the in- ward virtue of the holy Spirit. XVI But concerning the Infants of In- fidels, the cafe is other#ifs\ who are not i born ofFarcntSy even fa much as either of K 2 them This rule is ground- ed, 1. on Chrifts com- mand, Matr. 1 9.1 ^Suf- fer little] children , and forbid tbem vettoc&me to me 1 they ought not then to be kept off from Baptifm, whom Chrift will have to be brought to him. The words uTed in this place, and Luke J S.J 5. Of llltli children and infant s 3 *rc cmpha- ticall. z. On the rcafon alledged byChrift,Mar. 1 9. 14. For tf fuch is the fyvgdome of heaven- For if to them the kingdome of heaven, and the Covenant of J Grace belong, the feale of the Covenant muft needs appertain to them alfo ; but they arc ca- pable of this Covenant, \g6 Qhriftian Divinity. Lib.I. them a Believer : for they are not to be baptized till they be ofdifcretion , and are able to teftifit their Faith. XVII. The Baptifme of Belsjs a horri- hle Profanation if the Sacrament, and joyned with abominable idolatry. XV III. As naturally we are Urn , be- fore we eat ; fo baptifme is before the Lords Supper. XIX* Baptifme it net to be iterated, if the effe.ntials thereof were ufed. Hence it is, that onr Church ratifies the Ba- ptifme of the Popifh Church j not as it is a bnfed there, but as it Is adminiftred in the name ei the Holy Tri- nity. XX. Baptifm U neceffary, not abfolute- ly 9 but in refpeci of C brifls command ; neither muft we feign fuch a ueceffity , ns permits Any other be fides th: minijler to bap- tife ; or, to caufe us thinly they are exclu- ded out of heaven, if they die vnbaptifed. XXL The Baptifme of Chriff, and of John nre in ejfetl the fame The pomificitns de r.y that Jobr»i baptifme was inftimted by God ; againft thcle plain te- ftimoruesj Mat 11.2*. Luke 3. i. and 7.3* baptifme and Chrifts, Mar. i. 8. For there the oppofitiooisnot bet ween baptifise and baprifme, but a comparjfon ondy between tV ( fficc ofrhe Job. t. $ }. Neither mat- jMiniflcr in Baptifme, icr< It that John diftitv .' and Chiift; for the Mi- guifhefrh between b» I uifler givcth tJic Sym- ho). Cap. 24. Chriftun Divlnfty. i&7 Beirut Thrift the thing £gntf5eip- tifm is nfed but once, theLords ' Suffer of- ten times. XIX. The Popijh/ Waffe ? is altogether repugnant to the Lords Supper, : & 5 1.. The 2D2 i. The holy Supper U inftitutcd by Chrift, ihe MafTeby the Pope; a. the Supf cr is aSacra- ment infthuted in me- mory of^brifts facrifice which was once offered^ but the Mafle among Papifts Is the facrifice it fell to be offered every «tay : the Ancients in- deed called the 'Lords Supper a facrifice; yet not expiatory for fins, but Euchariftical, and fucb as is joyned with prayers, and charitable works, which are accep- table facrifice* to God. 5. Chrift did not t'ffcr himfclf in the Supper . butoa the CroiTcj but -ahcy will have Chrift to he offered in rheirMafs. A. Chrift inftitutcd his Supper for the Jiving ; but the Matfe is cele- brated for t^e dead alfo f . In the Holy Supper Chiiftsbody was alrea- dy made by the virtue of ihe Holy Ghoft, not of brcad,burof the Virgins btood; In -the Mkik tlrtjlidH Divmity. LibX fhrifts brdy is made anew by the Prieft, ut- tering his five wordsj and that of bread. «. In the holy Supper there was and remained true Breid and true Wine, and it obtained this name even after conse- cration? In the Mafle,i£ we will believe it, there remain oncly the out- ward fpecies «f the Ek* ment , and the acci- dent 7 In the Holy Supper, th y all drank of the r the trium- phant Church; the fe- cond, for the Church in Purgatoryjthe third, for the Church here or earth. 'CHAP. Cap.3 5* ChrifttanDfaftiitf^ 2C§ GHAPr XXV. Of tM Nature of the viflbk Church* HJcherto of the outward commu- nion of the Covenant of graces Now follows the external fociety of the rifible Church 5 whereby all that be called, are accounted for members of the ChurchiFor theChurch is con- fidered either in it felf, or in oppofiti- on to the falfe Church; the Church is coniidered in her felf in refpeft of her own nature, and outward adminiftra- tion. '• The vifible Church then, is a vifi- .ble fociety of men called to the ftate of grace by theWord and Sacraments The Rules I. 7be name of Church and Synagogue % h the f aw with the Hebrew Kahal and Ed ah; but th* fociety cf Chriftians- i$ more" ufually called the church We *tf4 thrift jn Divinity. Lib.fc UJVe tnufl carefully here obferve the di- ftinftionofthe word, th.it we may know if what Church we fpea\. III. For whereas it is dijUnguifhed i«- to the triumph ant, an i militant :that belongs to the dodrbieofthe fiate of glory > this is for ourprefent confederation. IV 7 he militant Church, is divided in- totheviftble andinvifiUt. . V.- Theinvifible Chursh, is the com* fany of the Elect onely. This is called inv'rfi- -[ r,»: perseiv^d « they bie , not as if ihc n-cn J arecteSj for the Lore that belong toTisr were [Tcnowsori'W wh^ arc hi x t ttof vft'bic &s rhey are J a Tirr/z-. if, • "/wen, ^aMhaitfcey-ar-e i • ■VI. '■ This belokgs- to the dofrrine offpe- cial vocation; for by her proper effeas, u wit, faith, charity, and fucb likf, the eleUi which are the invifble Church are kpown. VII. The vifible Church is the company of all that are called in common, as well Reprobates as Elect, VIII This word Church vi- able, is ambiguous: for properly it is "meant "of the unrverfal Church, di- f per fed through" the whole Worlds more $rirly } of any particular Church as CapMV thrifiidH Divinity. 20$ as of France, England, Holland, &c. but -mfi firstly, of the reprefentativY Church, or the company ofFaftors andElders* IX. Her efficient taufe in common, is the holy Trinity, in particular Chrifi. X. The matter of the C hunk are they who are tailed in common, and received into the Covenant of grace ^ and Infants that are born in the Church. XL Neither unbaptifetf Infants* mr : Caiechumem nor excommunicate perfons, &re"U he ^e^cluded Qttt^f iks-Mumher of the '^Chnrckes members* - The two former Tort* I they'be filft'ofir ©tfeme of men belong t© the Church by the right of covefiarie, though not of profeffionjbut for the chicd kin4c, though particnlar Church, yet they arc not (imply c- je&ed out of the- catho- like^thongh the Papifts sxsommunicaie them. XII. The form of the Churcfr confifi- eth inaMvUe unions the fir ft is of her con- jmclion whh Chrifi her Head> the other ^f i?er } members among tkemfelves. Xili. The fir ft union is in this, that in the Church not "onely Chrifi as the head, is eminent^ but alfo as fife head, he com- municates his gifts and vsrtue to the member s, Ephcf, ac6 Ephcf I. iz And be bath appointed b'm over all tbngesf his church, which is bis body } andtbe full filling of him, who fitUtb till in Chrijlian Divinity. Lib.I. &<;\ of the woman, even as Chrifl is the bead of bis Cburcb; and giveth falvalion to bis body &c. Col i iS. And be is the bead of the Cburcb, which is bis body. «//. and cap. y. 13 For tbe man is the bead XW-lhey make a monfler of tbe CburCh> tdhofet up any other univerfal bead thereof hcfidetChrift. For as fhe is not headlefle, fo is flic not many headed, for of one body there is but one head, except it be a monfter: neither muft therefore the Church, becaufe vifible , have a vifible head one earth: 1 for properly the Elect onely are members of the Church; therefore though fhe be vi/ibJe in refpeft of outward ad- miniltration, yet flic is invfible in refpec"r of the Ekft, and of their union with Chrift. XV. The other union of 'the members, $r of particular Churches among themfelveS) confijteth in the unity ofprofeffwn, faith, and charity. Ephef 4 4, t, 6 There is one body, and one j 'pi- nt, even as you medal- led into me\bope of your location : there is one lordjncFa'uhjne Bap~ trm, one God and Fa- ther of all, &t, XVI. The^rincipa! end of thefhnrch is Cods glory - } the Proximate^ our falvation. XVlLof Cap. * * . Chriftian Divinity* 1 07 JLVIL Oftheadjunftswemufl obfene her titles and Notes. XVIII . Fer her titles, fie is called One Catholikc, and Holy. XIX. Chrifls Church is *nt\inre{~ fed of the form mw explained. XX. She is Caiholikg', in refpeft of the union of time: place and perfons The Church Catho- likc hath a treble figni- ficationji.k Very gene-' ral one, to wit of the Vf holt locicty of men and Angels. z. A more particular of the com- pany ef all elect men. 3. Moft fpecial of all* of rhe vi/ible militans Church. XXI. She isCatholike in refpeU of timejbecaufefhe hath not utterly failed find the begining of the mrld; but ftill thets ^baib been foms vifible church.. As the light of the Ifometime? clearer, fome- Moon Sccreafem, rimes obfcurer; yet of cially called , andi of J the S&n s and of the Holy the vifibte Church are the fame. But here thefe notes are onely con- £dered, by which the Church is "undubtedly made vifible: now it ap- pears that theCe are the Gbeft. teaching themt* ebferve all things which I have commanded you. A&. a . 2 4. Andihey con- tinued sledfaftly in the Apoftles doclrine ami felhTvfkip } *Mlm brtak- ing 2 1 o Chrijiian Divinity . Lib .1 . vug of bread , end in I ed tinder the two for- payers, Some ad joy n merj for this Jifciplme EccIefiaftiesldjTcIpIuie; is required of both. bui this- is contain- l XXVII. Thefe notes belong to all Churches ali\e , fo far as concerneth the fundamentals of Religion: but in res- fed of accidentals^ they v are in forne Churches wore, in forne fejfe. XXVIII. Therefore we are not pre- sently to doubt of the truth of any par- ticular Church, becaufe of every er- ror or ttbufe. For there is fo much purity expe&ed, as not to erre in any one ai ti- de, or in the admini- frratlon of the Sacra- mentsj fo thattbere bt not a fali.ng off from precidtts (tones, wood, hay Rubble every mans rvorlffliaH bcmadema- riifeH, for the day [ha; I declare it, becaufe it [hall bt revealed by fire , . and the fire the hinfje of falvation^ j jhall try every mans to wit, from the two Tabks of the Law, and Fa : th in Chrift, i Cor. 311, ix For no man can lay any o» thcr foundation b. fides that is laid, which i.i Jijui Cbafi 1 Now if any build upon this foundation, gotd^ filvw wo;\ of what fort it is 1 if any m*HS w lion. This indeed is thg property of the vifible Catholike Church, but depending on G<*ds promifes, it doth more appear to Faith than to fenfej and ar that is not true antiquity which de- pends not from the firft principle, fo thete can be no duration which hath not itsoriginal from the fame. 4. Amplitude &muli'uudi. ufBelitverSy this belongs not alwayes to the Churchy at we a 12 Chrifiian Divinity. Lib.L may fee in that C rmrch that was in the time of €ur firft Parents, Noah, Abraham I &c. Yea, this note is not natural! to the Church; for there- is ft ill the greater num- ber amdngft the wide-' ed, Mat. 7. 13. Enter m at the narrow gate, & Luke. 1 1 $t.Fear not little flock* i.Tbe{*c- ceffionsofEifbopSt But this alfo neither is the Churches Note alone , nor alwayes. Not al» wayes 5 for as it was not in the beginning^ *he Church; fo ft will ceafe towards the end: not tfont; for in the falfe Chufch there is found a with oursjto wiuhe pu- rity of the Word and Sacrament*, as it was in the time of the Apofto- licaJ Church /row which the Roman hath fallen. 7. The woH'of the members with theit head (the Pope ) and among tkemfelvef. The firft limb of this Note belongs to the falfe and Apoftatical, not to the ApoftolicalChurch.thac Church is flic that wor- ilupstheBeaft,&i/«i3. 11. The latter cannot be attributed to the Chur h iloncfor there it union alfo among T)e- viiJ,Mat.ia.8. The 8. IsholineJJe of Doctrine t fcicccilion of B.mops , j which is the fame with whence we muft look rather on the fucceffton •fDoctrine than of per- lonsjand the perfons are to be judged by their Do&rinc,not this by the perfoasi They have not Petci's inheritance, who have not Peter* j Faith, faith Ambrofe, 6. sAn agreement in Do&rine "with the ^ancient Church; This indeed is a true $orc 3 but it is the fa^ic [ the fixth. The ninth is effkacie of 7)c&rine 9 1 his alfo anfwers the fixth, 3c cur Notes too ; but it agreei nowayes to the Roman Church. lo.Hofinefsoflifemtbe firfr Jut hers and flan- ten of Religion. Now this Holincfs is cither inward or outward j if inward y Ms not a mark of the' vifiblc church. Hen a true Jew that &- rf the falfe Church j for k is certain, that for th» moil part the Churches condition in this life is wretched and fad, jofe. 3 . whvt fever they bid yonjhfavethat ebferve and do , but do you not after their worlds. II. The glay of Miracles. n.Tbeiigbt of 'propbefy. But the gifts of Miracks and Ptophefy were ex- traordinary , given to confirm the Qofpcl , which are now vanished /ince the G-ofpel hath been prcpagatcdjwhere- forc the Apoftks m«kes so proavifes of other miracles snd prophefy, But they raiher make this bragging of rnira- w cles zed prophefy a core [ 16.20. Verify, vtrih, I of the Antichriftian Church, zTbefetf Rev. 15.13. And Chnfth'im- felf faith, that He will not f(n9wfHcb.M^x.f.iz fay unto yon , ye fhaU weip and lament , but the world jhaU rx~ pyce, Chap. a 14 ChrifliduDivitritj. Lib.I. g h a p. xxvr. of the outward Admimfiratien tfthe Gharch. Hitherto of the nature of the Church ; now follows its Admi- niftration , which is either ordinary : or extraordinary : the ordinary is publike or private ; the pblike is ec- cleiiaftical, or poblitique; theec- celefiaftical is that which handleth fpiritual things : This is either pro- per to publike perfons in the Church j or common to the whole Congregation. The proper, is that which is exe- cuted by any Minifter of the church according to his calling. The Mi- nifters are they to whom God hath committed the charge of his flock. The Rules, I. No man can have the charge $f a Churchy but hff that is lawfullj called. II. No Chap. 2 6. Chrifiian Divinity. 21$ II. No man is to he forced to undertake the Minifierj. III. Mini (vers are not U he dsharred from Marriage. i. Cor. 9 . *. Have not wi power to lead* about a Sifter \& wife as well as the red of the Apoflles and brethren of the Lord and Cephas? i Tka.3.1. A Biftjp mu% be without rep?oef s the Husband of one wife-y and v. 4. One that Ytileth welt his owne bwfe , having his ehltm drenmfitbjzfthn with aU gravity. Minifters are cither ordinary, or extraordinary: They were extraordi- nary whom God raifcd upon extra- ordinary occaiioiis 3 either to eftabJiih aNew government in the Church , or elfe to repair the old government when it was decayed. Suck were the Pro pacts in the Old Tefta- meat: Bir in the New, John Etf/rti#,Chr;ft,the Apoftles, Prophets, that U, fuch as were furni fe- ed wiili gifts of interpret •tiag Saiptwe^ Evange- lifts, that were the com- panions of the Apoftles and fuppli'ed their rooms in their abfcnc«; Pa&crs to rule and teach the Church, and Doftors foe the School* 9 *J>*.4.XX. The 2i6 Chrijiian Divinity. Lib.l. The Rules* I. The marks of extraordinary Minifters, were extraordinary gifts. II. Such were the gifts if Trophefie 9 Tongues, and Miracles. III. Thefe extraordinary gifts continued fi long as it pleafedGod, and the Churches necejftty required them ; which being ta^en the ordinary Minijlryfuc deeded. Ordinary Minifters are they who be furnifhed with ordinary gifts, and an ordinary calling. And thefe are Pa- yors and Do&ors^Presbyters and Dea- cons. The Paftors are they who are fee over a particular flock, to teach them, to adminifter the Sacrament to them, and to watch overthem. The Rules. I. The name of Bijhop belongs t$ all fa- prsy i Tim. 3. i, II. Although this cuftom? prevailed in the Churchy that he who hfld the charge of the Viocefs of particular Churches, was named Bifliop* Cap.i6. drift ?xn Divinity. 1\j Bjfliop,^* tht name s/tlniverfal Bifhoj* beings to none. Thefeare De&ors, who in the Schooles teach youth the grounds of Truth, which they may afterward profeffe in the Churches, The Rule, Tsfiors differ fnmDoBor^ That in this they have the charge of the C hutch, thefe of tkeSchiols: Ihey are to move the affections; thefe^ to informe the underfianding of their auditors Presbyters are godly and ' grave men, joynej to affift the Patters in fuch things as are fit for the good or- der of the Church in vifiting of tha lick 5 in obferving difordered livers y and fuch like. • Deacons and DiaconefTes,of old,were they, who had the charge to gather and difmbuce the Church goods, The Rule, I. The collection and attribution of Church goods is of Divine right, L This Ui8 Zhrijliatt Divinity. Lib.I. This appcarcs by the Occonomie of the Old Tcftamentj for by ihc offered by godly Fich pcrfons, UiSat 8.3 cut of which he fuUaincd command ofGodTithcs ; his Di{cifl:.-& frefrids were gathered for the Priefts, Levites; and poor. In the new Test- ament, Chrift refufed and the pcx-r^ifo, Jvb. 15.2*?. In the Apofilcs time the Deacons bad chatge of the Chirch not the money that was} goods, aR 4 3 i t &c II. As we reprove-thecovetoufnefsofthe Romijh Church, fupported with horrible fuperftition and idolatry in the gathering ofTitbes and other Church duties a likgwife their profufe wafting thereof upon their jpomp and luxury, fo among Trotejiantsjhey grieve fly offend God and the Churchy who unfaithfully difpenfe t he fe goods. Thus of the proper adminiftratlon-, the common conmteth in the calling of Minifters, in the well ordering of the Church, in judging of Doctrine St controverflesj and in the life of the keyes. TJie calling of the Miniiters P is th« ehoolingof fit men for the church in- to the Miniftery, after tryal had of their life and dottrine, and an intro- duction of them by fome folemn Pvite into the FofleiTmn of their (XTice. The rf.j.and 14^3. Tire Piules. 1. Ihe chief efficient caufe of this va- cation k God who inwardly callsMini\\ers y and furnijheth them with his gifts ■ but the minifierial caufe x the whole Churchy $r at leafi the reprefentative , confifiingof Fajiors and Presbyters 3 or other Church- men, and not the Biftop or faftor Alone* For the Apoftles ne ver challenged to them- felves alone die right of 1 1 *Ihree things are required to a law* full calling •, triall^eleUion^and cmfirmor tion. III. Iriall is both of life and doBrine? and the "life muft be fir (I tried before do- Urine : for he is not to be admitted to the trial! of Bodrine, whofe conditions are not to be endured. IV. The manner of Election is this: Af- ter the pouring out of fervent prayers t$ God 5 theperfons being named out of whofe number one is to be chofen 5 either by ths vocall fuf rages of all, or of the greatefi part, or elfe by holding up of hands-) that o?ie is defied. L 2 V. G»- 33© Chrijiian Divinity. Lib.I. V. Confirmation is the introduction of the far tie eleUed b in which publike prayers being premifed^ he is recommended to the Church and his calling is confirmed by impofition of hands. VI. Tontificians falfly fay 5 that that is an unlawful calling which is dme by the Tresbyters without the Eft-op. For Bifliops have not j power and authority. byJDivine righ r,greater J VII. The Reformed Church hath ratifi- ed the c ailing of them^ who in our fore fa- thers time reformed the hurch- not as if it proceeded from Popery as a bunch or [wel- ling of the Churchy but as principally they were called by God^andfurnijhed with gifts. They object, thatfuch [ perie but from the cor» men were called under I ruption of the Go r p'el: Pcperie, but that their | ncithcrhavc theycaufc Vocation iscxpircd fince ) t« cry cur tbmhey were they fell off; Weanfwer j called to preach the do that they are fe.'fly 2c cufed of falling c.ff; for they have not fallen off from the Gofpe'j to the clrne of the Kcrnifh Chu'ch •, for whereas they confpHhcnd their doclrireur.der the title preaching of which they of the Gofpel, the Ml wcrccailed cjen in Po- | niftcr 3 who ©bfvrvcrh, that C a p . 5 6, Chrijlian Divinity i a \ that in very truth it is j they have revolted from far fi oni the Gofpel, he j the Romifh Church, yer by the right of his Gal- 1 theyhave not reveked i'»£ might contradict | from their calling, the fame . Although then I Vflt. Neither can they produce any thing wherebytbey may infringe the calling efour Minijiers, performed according U tke former Rules above handled. For i. When they ask by what right we teach? we anfwer the fame that Chrift didtoihofe that asked the fame quefti- onj Mat- 21. 2 j. The Maptifm nfjoha whence! where the true DocVirt u it , from heaven or from men? Even fowe fay, the Doctrine ©f oar Anceftors , which is preached araong us ai Apoftles, or h it coafa- nant/lf it be repugnant^ let them (hew in what Articles : If it be con- fonant, they cannot re- prove our vocation Foe hath place, there the vocation is lawful : Be- fides,that calling which anfwers the example of theApoftles and Primi- this day 5 whence is it f live Church, is lawful! j Is k repugnant to the! but that our calling is word of Chriit and his 1 fuch, cannot be denied* The power of judging Do&rines, is that whereby the Church enquires in- to mens Dottrine 5 and cuts off the controverfies that trouble her. L 3 Xfec 222 Chriftim Divinity. Lib.I. The Puiles. T. Every private man may and ought U judge of the Doftrine he profejfeth, whether it be confonant to Serif ture or not. Ad i? ti. The mm cf'Bcte* day ly fe arched the Scripture , whether tbtfe things we i loh.4.1. Beloved, be* licve not cve;y Spirit, but try the Spirits if thry be of God. II. This ought to he done alfoby the Tref- lyteryor affembly , when any great contro- verfie arifeth. III. As the holy Sprit is the chief Judge *f controverftes ; fo the Scripture, which U the voice of the holy Spirit, U the rule by which theftraightis known from the crook? ed. The power which concerneth the well ordering of the Church , is that which determines what things ought 10 be done decently in the Church. The Rules. I. Ihe objefiof thU p»wer, are the out- ward circumftances of Vivine Worfhip \ to "wit, time, place, and fuch likf) which in tkemfelvesbt indifferent. 1L If Cap. 26. Chrifiian Divinity. 223 II. '// in thefe any inconvenience^ 11 found , the Church may lawfully abrogate the old Ceremonies 5 and fubfiitute fucb m are more convenient; III. lex the canons andcuftomes of the Church mufi not equal the Scripture-canons. The power of the Keyes is that 3 which the Church ufeth for preferva- tion of Difcipline : whereof are two parts 5 to binde, and to loofe. To bindy s to denounce Gods wratk againft finneis , unlefs they repent. To loofe, is to pronounce remilfion of (innes to repentant finners •, both which have certain degrees : The de- grees cf binding are : 1 A fev'ere ex- hortation and commination 9 after private admonitions have been re^e- &ed', this muftbe done bythePref- bytery a . 2. A keeping off from the Lords Supper b . 3 . The greater ex- communication 5 by which the {inner is c&ft out of theChurch^yct not with- out hope of pardon and return 5 if he . repent c . 4. Anathema, or in the Sy- riac word Maranatha, when he is carl out without hope d . a Mar. 18. !{,ifI-om | unto , you , vebatfoiver Teter, it is certain, that -you bmdton earth, &c the Keyes were not de-, and Joh. xo. ij. whofe liver ed to Peter sioae 3 1 finsyijbaU rmiy§Lt. p "ill. 7&? ebjed of this bindings is the finner *, w&o eittar *?# »0t amended by pri- vate admonition , or whofe fcandal was .greater than could be done away byfriyM# exhortation. v IV. The forme confijleth in the decent tbfervation of degrees ; Forjpbenthefirft andfecond will prtv ail ^ we jhould wt mak$ v.fe of the. third , and very feldome, (fctke fourth. V. Popifl. ^Indulgences ) which are the Editions treafure they brag of ^ gathered hy the lope out of the merits ofGhrifl.^ of ihehleffed Virgin^ and of the Saints ^Whi fuffered more ( as they teach") than their fins deferred \ Me fane from the pw.stjf She Kcya* let shs-fresfttre of Ch rifts blood -foffic&jgSa Whkb cl&nf*tk.u*frm &M fid y ,i>joh. i.f ' VI. 'toofmg^ eMflsmtAn -thefifiik^ - "faftions^ wk&ktbfj mjQjttfimetjs «6 Cbriftid* Dirinty* LibX &y fatisfgffi on here , V/e underftand not chat which is -given to the JHiiRony of repentance, fin. Bcfidcs their opi- nion is grounded on a falte fuppofoion , that Church by aferious te- j the punifcment is refer- Ved, after the fau!t is re- and that paMiquely ; j nutted. Of this we will when it is required}- but i fpeak in the Do&rinc of chacwhkhfatisfiethfor | Juft .fi ration hereafter. VH-. The end of this power it the prefer* nation of the Churches honour , ##i r^r wicked m n might be brought to repentance. . V i I K Tfo yrder fucceeding each other; as appears by the ap- pointed time of Anti- chrift, which extends it fclf even from the time of Taal and John when this myftery began to appear , z Tbef. 2. 7. 1 job. 4.3 evenisll the coming of Chrift 3 2 Thef. 2. 8. whence that fiction of three years and a half failech. 2. Heisraifed by Sa- tan, z Thef. 2 9. his coming fhall be with the power of Satan, ^fi/.ij.4 The Dragon gtvebimporven'WhQrc. m •iheiwtfc MagU (hates are raifed by God i Rom.i$ x z $ y &c. Thirdly, A Chriftian in name onely. 2 Thef. 2. 4. He fits in the Tern pie of God. Fourth- ly, drifts Enemy. i]ob m 4 j He denietb tfbrffi to have come in the fii(h to wit, by the fcquei of his Doftrine. Rev 13. n.Hebatb bo nsli^ea lAtnb i arrogating that to hirafelf which be- longs to Chrift. Rev, j7.14.He fights again si the Lamb, and 19. 19. and 2©. 8. Fifthly, He fits in the Temple of God. aTfef/,2-4*- Not- in that of jerafaleM ■ t which is abolim'd with- out hope of refurredion Dan 9.2^,17. But in the Church which is Gods Temple, % k cor>6 M. 9g6 Chriflim Divinity. Lib.I. IS. Heists, that is, he rtrgns. Rev. 1 8.7. 1 fit a Quten. He fits as God, and exalts himfctf above eve>y thing that is called God, z Thef.x. 4. Sixthly, He reigns in the great City , the type whereof is , The beaft with fcavtn beads and ten homes, fitting ufun many waters. Where the fevm beads are (even bills, and fe* ven K l "gs, or formes of Government, by a Mo tonymie; Ten horns fig- nify ten lyings , and 1 he waters many pceple and MttionsyKiY. 17. 1. &c e bis mar\ on their rigH hands or foreheads', and that none might buy or feU,bt$ fuchashadhk marty or name, or num- ber of bis name, &c. and hi* number was fix bun* drcd fixtj fix, Rtv. 13. l 6, l 7>&c> Ninethly, 1- dolatry by a familiar Scripture phrafe is fha- d owed out by a Whore, Rev 17.1, His ambition appears by that place in the Thejja>&nians m His covetoufnefs is noted by his gainful meichandi* fing RevtiZ.. 11. His crucky is fet out by the Beaft d^unk with the Seventhly , Wonders blood of the Martyrs, are pieaehed. 1 The J. *. 9. Lying wonder*, Rev. 13. 13, 14. He Tvor^eih great wonder s 7 fo that hema^eibfire to come down from Hea .ven upon the Earth in the fight of men , and be feduceth the Inhabitants ^/kfi^/fcj&c.&v.ij. And he bad power to give life to the image of the beaft & that it Jho let jpeale ? &c. Eighthly , tind he cauf'd every one great &fmall to nceive Rev.i7.6t His lmpun- ry,by fins heaped up to Hcaven^ei\i$.j.Yea thefe in general, by the myftical name of S*- dom,Egypt , Babylon } *nd Jerufalem are deferi- bed, in which myftical Chrift, that is,Chnft in his members, is c? ucifi- ed,Rev.n.8. & 14.S. Tenthly He is to be re- veal'd in the laft times; He that lettethmuH be taken out of the way, i.» Jhef.z.7,8. That is, the Cha p. 1 7 . Chrijlian Dwimty. 237 Antichrifts fraud (hall be found outj the lovers of the whore, (ib* 7 bate her, and (b*ll \ma^e her He folate and na^ed, and the Roman Emperour-, for (o long as he lived iq Rome, he hindred the revealing of the Antichrift. Eleventhly there be §w# degrees of \ fall *** her fiefi i^iqfiugi i, Heftaih and with pe burnber^ be flam by the heath if Rev.J7_i 6. 2* He fhall Ch'ifls mo&tb 9 zTkef. \ be aboliflied by the 2.8. that is, with the glorious coming of [word of bis word, Chrift , i Thef. z.8 # which p/oceedethdut of When he fhall be caft bis mofi'h ,Rev .19 .12 into that Lake of fi rc the cfTecV whereof fhal I which burns with brim- be this ,, that as foon as j ftone, Rev,if t 1 o, IV. 7 his difcription jheweth not only what,, but who this great Antichrijl is, for that Mtijl needs be the thing defined 3 to which the definition belongeth: but the de- finition belongs to the t ope, therefore he is the thing defined. The Minor is proved l>y an induction or ap plication of each mem- ber.!. The firft men ber is out of queftLcr.j for every one knows that the l^qpes fucceed each other, 2. The feconl member is raan'feft both by its e#ecV, as al- fo by their example, who have attaind that Seat by wicked arcs an 1 wayc$,as *ttcx*ndrr the fixth, Sylve fie r the fecond, Benedict the nir th,cf whom fee Fla- tina and ether Popi(h Writers. 3 Byprofcffi- on, the Pope will not deny himfelf to be a Chriftian. 4-That he is Chrifb Enemy, and that he hath made horm to kimfelfe, $8? Chrijiian himfelfe like thofe of the Lamb, is apparent; btcaufe he claimes to himfelfe Chrifls pro- phetical , Sacerdotal andRegal offices: toge- ther with the tides of High Prieft, Prince of Paftors , Head and Husband of the Church &c. while he cafts by Chrifts word as nccdlcfs and ob- fcurc, like a nofe of wax , equalling , yea, preferring his tradi- tions to it x He over- throws Chrifls Pro- phetical office, whilft he urgeth the merits and interccflion of Mary and of the Saints : He deftroys Chrifts Preifthocd , and his kingly office, whift'he takes upon hina to do what he pleafeth in the Church. But if you compare Chrifls life wirh the Popes , the humility of the oris with the pride of the oihcr,thc doctrine of the one with the do&rine of the other, concerning Free will, Divinity. Lib.I. juftifkation, the Sacra- meats, and fucb like articles, it will ap- pear that fire and wa- ter arc not more con- trary, f. That he fits in the Temple of God, that is, in the Church which is his Temple, as is faid , is manifest. Now the Roman Church, as it is Po- pifli, is not called the Temple of God. But i. As in febns time it was the true Church of Chriftj and fothc Temple of ferufalem of old , was called the Temple of God, though ir had been convened to a den of theeves, Jcry. 9er.li. 2,. As God hath there yet thole that belong to elcftion.i The Pope is born in the Church, he fits in her, not ash$r true and natural Son, but as a Monftcr , a bunch or fwelling, or as a canker clea- ving fart to the body. Furthermore , that he fits there as God, the titles which his Flat- terers Cap. 27. Chrifiian Divinity. 239 the feren formes of Government which were in Rom* before Popery : for there were, 1. Kings. %• Confuls, 3. Dila- tors , 4. Tribunes of the People, 7. the Decemviri > 6. Tribunes of the Souldiers , 7, , Emperors. Of whom the Angel faith 3 Rev. ij. lot Five are now f Allen, to wit, the Kingdotiijthe Dictator- ship, the Tribunelhip of the people, theDe- cemvirat, and Tribune- fhip or the Souldiers. Qne i faith he, is, to wit 9 the Emperour with the Confuls , which re- mained under tMc. Em- pire: therefore he faith, flye,noi fix, ar.e fall; n : and another was not yet come, ibid. v. 10. to wit, the Pope j and he is one of the feven ; and is the eight: Ibid v. 1 1. the eighth, inre- fpe&ofthe fevca that had feven K ; ngs. That went before- of the fe- Rome hath feven Hills ven, becaufe the power, all thz World know? tyranny, idolatry, &c+ but the (even Kings , j of all ihefeyen govern . meco^yrmcally , a-rt [ ments or kingdomes have cers give him , make it plain : they deny him to be a man; therefore $hey call him Admira- ble, which is Chrifts title, E/<*. $. 6. &c. (GhfcdeMea.cfmd) Alfo their Lord God 3 de concetf.pr. they are lying wonders : He mal(eth fire to come down from Heaven, that is, by tru- er under or txcommtv nication, he brings the fire of Gods wrath from Heaven • in token J whereof 3 when he go eth about to excommu- nicate Kings and Prin- ces 3 he flings down from the Capitol burn ing torches : but if you look upon the literal in- terpretation , Wide- brand was wont to fhakc fparkles of fire out of hisflceves; And they record in their Le- gends , that at the re- quefts of holy men, fii e hath been brought down from Heaven. But he gives life alfo to the image of the Beaft. By the'name of imagejdo- latiy is under flood , by introducing of which, the Gentile idolatry, as it were raifed again out of the grave , was reftoredand quickned: but in a littcral fenfe this is true ; for it is known how Papifts have caufed their images laugh , weep, fpeak, &e. We read in the Legend of Tbo* was, th- c when he h-d prcfcntedtoChrifts imsfce the third pi^c ©f h s Theo'ogie, He rsked f f chad written well or not? The image an wsicd- rhomat 9 thou bafi rrrittik we 2 of me* 8. He puts a mark upon his followers, in which apiuSly he imi- tates Ci riftj who £gns his Cap.*7. Chrijt'nm Divinity. 241 his fervantson the fore- hcad.flfxu 7-5 ><^ c - Be- sides thcinarkjthc name A- —3° and number of a— ..--i the Bead are t— 300 the fame j to « % wit, the name / •— 10 containing the i —-50 number 616. 4 —..70 That name in <....zoo Irenaus , the ^^fchoilerofPf- lycarpU4 y who was Saint Johns d\iapk,'» aatii- ptf , the letters ot which do exactly make up 6 66 .the name is very fit: for he reigns in It */y,where heretofore wat the king dome of the Lat'mes- y he prefers the LatineB;blc to the Originals 5 his Minifters perform their DiVneService inLatin*, and inLatine they write all their Bulls, &c He fen a mark generally on their foreheads & right hands, in that they are forced by open protefS on (the fymbol whereof is the for.-hea-V and by their actions (which are 1 figured but by the ngh j hand ) towitncffe that they belong to the R - man & Latine Church. But particularly he few a mark upon his follow- ers , when in Baptifmc he figncs them with the Crofs, and in Confir- mation , when he pati Chrifme on their fore- head^ and when in Or- dination of Minifters he anoints their head and fingers. 9. Concerning their idolatry and wick- cdncfs,read the Hiftory of the Popes j for to re- hear fc more, is not now ourpurpofe. 10. He was revealed about the year 600. For after that Con* (Itntine the Empcrour tran/lated his feat to By- ^antium, Sylvefler took pofieffion of the Palace; fincc which tinafc the in- folency of the Popes did fo increafc, that abojr the year 595. a moft bitter contention arofc between Gregory ihe Great and John of £0*- (lanthople, concerning the Supremacie. Ac length Bonifdce the £/ (obtained of the Empe- rour Ploocasjx Parricide andTyramjrhat theRo- miih Church might be the head of all the reft, H and 2.p QhrlJlhnDivlnity. Lib. I. and that he (hould be Ailed Un"vcrfaIBi {hop. i r. As for hisdcftrufti- or. j' he event now (hews Ing of the Word , and hew many Kings have fallen off from him. O- ther palfjgcs we muft how much his power is j exped with patience, impaired by the pi each- 1 V. The King oftheLocufts, the fwarmes of which were raifed out o^the bottomlefs pit> is a figure of Antichrist y and of his Clergy > Monks,8cc. Rev.9. v.i,5 5 ! i. ■VI. Yhe two Bea(lsJ\.ev. \ 3 are figures afi one and the fame Antichrisl. 7 he fir si withfeven heads afcendin^ out of the Sea, &c. very fierce \ paints him out as he is in very truth. Ihe latter like a Lamb, doth fha* dow him its hefeems to be by his impoifures. VII. TkeX>ra of yam and J will t^e ocart, and J t#u p H t a J *vq the hurt of Rone M a anj 34+ Chrijlian and will put in you a -heart i Cor. 4 * God who commanded the tight to fine out of dcut\ne[s^ hathjbncd in our hearts, to give the tight of the knowledge of the glory of God , in the face of Jefus Cbrift. b Joh.3.3. If a man be not born again , he cannot fee the Kingdom of God, c joh. 6 44- None can come to me except the Divinity. Lib.T, Father draw him, A }oh. 6.4f. It is written in the Prophets, thy fh ill be all taught of God • whofotver t her fore ha b heard of the Father, at\d hath learned, cometh un- it mefjoh 5.1 f Verily^ verily I fa) untoyoujke time cometh , and now is, when the dead [kail hear the voice oftbeSon of God, and they that bear it fiali live. II. In the Schools it it called A&ual Ele&ion, Effe&ual Calling, and Inter- nal Calling. It may be called A clual Election, becaufe by this God puts in ex ccution the decree of Election. For "whom be predeflinated , them he called, Rom. 3. 3*. So Jch. 15. 19. J have, cbofen you out of the •world. It is called Ef- fectual Calling , in rc- ifc£t ot the t calling of III. Ihe principal efficient caufe of voc*- thnji Qod\ the impulfive,u his free mercy \ the injlruntentaljbe Miniftery of the Word. 1 Tim* reprobste* , which by their own fault is made inen\etual to falva'ion. It is called alfo Internal, becaufe the calling of reprobates is either out* ward only by the Wordj or if they be any way inwardly illuminated or moved, it is but a tem- porary change. Ca p . 78. Chrijiian Divinity 245 x Tim^9 W ohath favcd m^fnd culled Hi •with an holy callngjtot accoi ding to our wo/fa but according to his own purpofe and grace, which was given ss in Chrift $efu* b fore the world began, z Thef. x.t4; who hath called youbyon ' Gofpel 3 &c, ] V The matter or objett of vkation, is ptanetefiedj but inhimfelfasyet miferable^ natural^ camal^finful^ efiranged from the life of God yea,, dead in fin. we out f elves alfowen fomnmesfiolipj, dif obe- dient, deceived, ferving ■diver fe lufis and pie *~ Eph.i, 1, And joh to- gether bath he quic^ned, when you were dead in fins andtnfpajfes. Col, i. x J And you that were I fure s , living in malice it ad in your fins hath ke and envy, hate full and quicfyed. Tit. 3 3 . For \ bating one another, V. Therefore the Semipelagians erfe, when they give to man a preparation 3 or & propenfionto hearken to bis vocation. The reafon Is plain by what wc have laid j for how can a dead man raife h'mfclf ?No more can man further his own vocation. VI. Tet man is not likfaftoc^ when he U called ; for he is tbefitfubjett of vocation', feeing he is not a Lion^ nor a Dog, but a ra~ tional creature ; yet his reafon helps him no- thing tohtsmcatim^tillitbe enlightened. M * Vtt T4 2 46 Chriflian Divinity. Lib.!. VI I. '*J U absurd to extend wis grace of vocation to aH men : whereas common voca- tion (of which already) happeneth not to aft fnen^M the whole fiory of the Old Teflatnent teacbeth; For not the Gentiles but Jews were called. VIII. 'The forme confiftetb in the graci- ous change of mam mind and heart ^where- by not onely is the mind illuminated, but our jivny hearts alfo are made flejhy y and'fra* wed to obedience. 5* This appears fufficicntly out of what is faidj efpcciaUy out of E^ecb.$6. IX. Therefore the hvmmizn NoveMs fdfy teach , that the under jianding is en- dowed with knowledge^ that the ajfed. ions are irrefifiibly excited ; but that its left in thefreedome of the will to believe , or not to helieve : That the power to believe is given hy irrefijlille grace, but not the ad. Tlra errour is plain Jyoverchrown by that which God pronounces concerning fhe change «tf the heart, E\ecb.$6. &6\< SoChrift wtnef- feth, that not oncly the -RlecVdo hear and learn of God , but all that have been taught come to Jiim, /•&.*. 45. X. The Cap. 28. fftfifiian Divinity. 247 X . 7 he grace of Vocation z* plainly ir- reJtj&Ble, not if you kokjrpon our corrupted nature which is harder than a jione -, bv.i'm -rejped'of the Holy Ghoffjy whom the Elect are ft drawn, that they fo low inevitably* XI. Ihls drawing is m wayes vhfenf , nor doth it refift the natural liberty of the will ; which of its own nature being corrupt ted^and bent to evil only \ when the holy Spi- rit toucheth itrfrefently and freely it follows* This drawing is lite that of the Shepheard y when with a green Branch he draws the &eep after Him which follows not violently , btr fpontaneoufly ■ al- though this be not alco = gethcr alike j becaufc the {heep is allured by its natural inclinaiion, but man by,, that pro- penfion which theHoly Ghoft hath put in himj Gad indeed calls out- wardly, but wuhallhe illuminues the minde inwardly , that maa might knew the excel- lency of his vocationj fo God movfs the heart, that it might obey. ' XIL 7btNovcl\&s alfofalfljteachfkat fufficient grace U given to all men 3 but not the aft it fdf of- accepting andupngthat grace* This opinion over- throws it felf j for if the grace of belie ving i$ not given in refpeft of the ad, then grace is not fufficient , feeing ha man is faved , but he that believes : We con- fefs indeed , that com- mon vocation is fdfici- M 4 cb£. 248 Chriflian Divinity. Llb.I. Cm to make the repro- bates excufelcfs, but not to fave them 1 hence Godfpeakcth, Ifa 14 ji hat iAU 1 do more t$ my Vimyard, &c. XIII. * the Pelagians abfurdlj teach that by the grace of Vocation, we are to un- derjiand our natural abilities. A. R. • The pelagians obfurdly teach, chat by grace is meant our natural abilities This is true if we take g> ace in that (Irift fence, as it is ufed in SC'i> pare for the grace of vocation , juftipcathn , or falvawnby Chrift • rpb:cb isnopa>t, tjfd, or property of nature, but altogether different fa m na» ture 1 for by nature we are the Tons of wrath, faitb ■the Apofile , But by grace we arc laved, fai h the fame Jpiflle j by grace 1 am what I am, faith l>e ; not 1 3 but the grace of God with me, 1 Cor. ie.)o. ■without me faith C/>r///,you can do nothing, whit -have we which we have not received I Of our felxes we cannst thinly a good thought, faith Saint Paul. Here nature and grace a.e ctiji.xtt ; yet in a large extent >, grace may be called natural, and nature-may be called grace 5 The ft, 8 ts plain, be- caufe y*ba:focver pe,fefts nature, may be called natural', and fuch is grace. i t Whatfoever is in nature, as in itsfubjeMjs natural,butfo isgrace^ for nature is the (ubj ft of grace. 3, whatsoever we bring into the world with our nature, is called natural j Thus fin is natural , and hereditary dif- eafesave natural, becaufe we -bring them with m\ ■■in Adams original juflice is called natural*, and fa art all Angela at pt feci tens , becaufe they were created Cap. 2 8. CkriftianDwifsfty. 249 crested with them : So the fanrftifieathto cf thofe in Scripture, who veer e far, Rifled from the womb, may be called natural, Again, nature maf be called grace \ for whatfoever is not ofduedibt 9 is of grace ; fuck is nature y and all natural pow- ers, and actions 5 for it is of grace, that we live, >mw, and have our being in God ; who is the prime and univerftl caufe, without Pf'hofe influ- ence thefccond& {ub ordinate caufes cannot wcrl^i and therefore, i ven for the ailions and faculties of nature i as eating drinking, fieep, life, health&c m we are bound to give thanks, and to, beg their con- tinuance and prefervationi to which duty we ate not tied s if ihefe be of debt y md not ef grace. But Jtvinggraceis difitngmfbed from nature, as the garment from the body^ the one may be loft with- out the other : And f 9 when the Fathers freak of e\d*v£i.orii'nAt JHfliiejbey fay.Jofl$3 bisgaunwt find was flrip/d na^ed. his grace , wherein he hath made m accepted in the beloved. Rem. ir. 6. Having divers gfts, according to the giace which is given 19 fts. For the Scrijjrurc ne- ver thusufeth the word Grace : but means e> ther thet grace which makes us acceptable, or chat grace which is free- ly given. Eph. 1.6. To ibe praife rf the g!o>y of XW.lbe end of Vocation kGods glory ) Jindtbe falvation oftbe Eleft. XV. The time of eating is not tied to Mdpifmeyfor God cats fome before: : 9 foms •■**, and'fome after 3aptifnt$ :VL 5 Sc *$0 Chriflian Divinity* Lib.T. : So AVahim before 1 and juftificd, Rom. 4. 0d and th: pnwers of the world to come, if tb?y ft) all fall avjay to renew them again to rtfenU ahce. ftucoffpscial Vo- czt'or, paul, RorwTi. 29. For tb( -gift sand cat* U7iguf(±»d are without | u}intan£.e;. CHAP jOp.22- ChrifiianDMhlty. 25 J Chip. XXIX. Of Saving Fatik*-'* THe effe&s ofifp ecial vocation 3 are immediate or mediate : The im- mediate effcft is faviiig Faith, which is the gift of Vocation, whereby he that is eleaed applieth to himfclf the free Promifcs of Chrift in the Gofpe^and reftcth in them. . The R ac e sv I. Ihii ' word Faith in Scripture hath five fignifications : For either it is tal(en fnetonymicaJly for wholefome Dollrine^ and this is the Faith which , not by which we .fev "Heve* 9 or for hijhrica! Fp!h % tbeDiv'Us a'fo bclieiwfr tremble. This faith then a \ comtnen 2 ya Chrijtian'Divwity. Lib.L to the Ele£t and Re- probate.'* Mattb. i$. jo, He that reeivetb the feed tut o fatty pla- ces, the 'fame is be that beareib the word, and axon n?Ub joy receiveth It* yet 1 bath be not root -:&e. ■■:* Mat, 1 7. io. if you bad faith but as \ Maitb. io;2. a grain of muflard feed , you would fay .'0 this mountain , remove hence to yon- der place, and it would remove. This haih been % iven for a cer» tain time, even to Re- probates, as wc fee by fudas, who had this gift of miracles with the reft of the Apoftles, •Saving faith, which is pro- per to the Elect, is that which we defined. X\. the principal efficient caufe of 'this is Gods the impulfve^ is the fanfe -grace by which we are ek tied and called. Aft. rj. 4*. And f : . The union bath thy believed, fo many j obtained, bat the ref as were ordained to \ are blinded > if ti eternal. Rom. 1 1 \ "II T. Taith then h a free gift , loth 'in that we have notdeferved it and be- cayfe it is infufedinto us by the Holy Ghoft. TPbis'is'-S^ain'a e#. emu -, who-calh faith a frec'jjify not bscatrf* the Holy Gheft hath infufedit, but becaufc i no mati hath dtferved> 4?^ -but ••*&*« •&&•<& the ^gifc of God, U plainj Pbil !«*# &0 to you it is given i* the Ma! ft of Cbr$, not ontiy to believe on l "bm, but alfo ie> ffieriftt kim* I Cap.ig.Chriftidtt Divinity. 2 S3 IV. The inftruntentat caufe by which Faith is given to us, is ordinarily the word of God , in thofe that areofyeares. Rom. 10. 17. Faith I hearing h the word of commetbfy bearing and] God % V. therefore the hare preaching of the Gofpel is not the caufe of faith, but at it is joyned with &e fower of Gods $£i- wit. Aft. nS .1-4. The Lord opened the heart of lydia , that fbe M-, tended to the things (hat wen fpQk m ff P«^o V F. The matter or objeft is xomrnm* iiy Gods Word-, but properly, ahe\f?& iFromifes grounded on .Cbrift, The Pontificians ^eny this latter part, againft plain Scrip- lure. 7(sm -3. ix The Propitiation through faith in hishlood% and c. 10.9. if thou doefi confeffe with thy mouth Yighteoufneffe of Cod I the Lord *fefus 3 and by the faith of Jefus I believes! in thy heart * thrift, unto all and I that God railed him upon all that believe. .' from the dead, zboM Qnd v. %k- whonGod\$}Alt he ,f&v$&> ?%4th Jet forth t0Jbe4\ VH. Sfc from of^aitb , 'for-nflM- T$er underftanding 5 is divided into thrte . farts > Knowledge^ £ffent 9 -and Confidence. 2 S4 Chriftian Divinity. Lib. I. Knowledge is,the an- j arc delivered in God* tlcrftanding of things j Word. Confidence ^ neceflary to falvation. j that, whereby every Affcnt is , by which we [ faithful man applies the firmly believe thofc J promifes ofthc Word to things to be true,which \ himfclf. VIH. there is knowledge and affentjoth infuving^and in hijiorical faith } but confi* dence is onely in faving frith. ' Confidence is cal- [ led hy the ApoftJe j Wtoi'Sh^ perfwa-.j (ion , i w u flrAHf Gpcpltf J much aifucance, &ppef, 1, 12, iTbef.if. Hy j the name then of Con fidence is under ft ood either the app*eben/Ton & application of Chrift with his benefit-, *>r the quietneiTe of corifcience. In the former fenfe, ir is the form o* faithj in the latter, the effect. IX. Imf kite faith then > which is the belief of the Church of Romc^with a blind ajjenty is nrfaith. Fairhcannot'bewith- 1 '7. t. Becatife theft* out knowledge, i. Be- 1 wifliome by whit t God caufc it Cometh brbear- j is lenown^ lfa.53 1 1. ing , *nd hearing by the t Jer . 3 1 3 4. ]oh 6 .6? . Tvorde; G9d> Rom. io.J &.17.3. 1 Cor,i.n. X. Nor is thai better than a me°rbi;io^ fical faith, which is not jayned&rih firm confident e 9 The Cap. ig. Cbriftian Divinity. 25$ Iy teacheth the contra- ry; Rom.io.\o. with the heart ype believe MtrrighteoufnejJ'e. The Papifts teach , that faith is only in the understanding, -but not in the will and heart % but the Scripture plain- XL Yet we teach not fuch a firm confi- dence , as if no wayes toffedwixh doubt fags; hutptchjtoneas doth not finally yield ■ U doubting?. XII. As for the effeUs or mofi proper afts of faith, S Paul rightly tells vs, that faith is the fub fiance of things hoped for ^ and the evidence or demonfirationvf things ■not feen, Heb. 1 1 . 1 . *~ It is indeed the pro- 1 things prefenf. So A- perry of farfb,to make brabam is faid tv fee future Tand not exiftcnt j Cbrifts day, ]oh.8f£. P X1H. Ihefuhjeft of faith, are the eleft called. Of Infants faith, wefpakeHnthe do&rineof Baptifme XIV. There are degrees' of Faith-, not only in different mm, but alfo in one and the fame man. -fo that fometimes it is weak- er, fometimesflronger-ybutfo that is can m» ver be utterly lofi. Ifa.41-3. He Jhall 'net bn&k the bfufei reed nor quench the fmoa^ ing flax. Phil .ir6. I am fzrfyvaded, that be who hath begun a good work ktyou, will perfeft it until the day offefdsCbmMzb.ri, ^. having unto fefus ■Cbrifc) the Author and finithtit of our Faith. CHWP *$6 Chrijiian Divinity. LibJL Chap. XXX of Justification. THe mediate effe&s of Vocation proceeding from faith* are Judi- cation, San&ification, Affurance of ialvation, and Chriftian liberty. Juftification is Gods free acYion, whereby the Eleft, through the moft full fatisfa&ion of Chrift 3 are abfohed from their fins^and are declared; righ- LtQ!%.and inheritors of Jife.eternaL S'he'RuLEs. I. Jufticc in Scripture, is either of the *€aufe, trof iheperfon.Juflke ofthecaufe is, when a man, otherwifefmfull, is faid in this or that particular to be innocent a-td juft: Juftice of the perfon, is either begun,or it is per fe tied. This is called Legal, as it is required by the. Law, and Evangelical, as it is fhewedin thrift ly ihe Gofrel. Be- gun juftice, is that which the Holy Ghoft Jiegins M die faith ftihht Jhis life, and ferfedi Cap.^O. ChriJlianDwiniiy. 257 perfetls it in the other. The perfett rigb- teoufnejfe of Cbrift then is the gift of Jujlification % hut that which is begun^ is' the gift of Sanftification II. Tojuflifie^ in this place j is not U pu- nijh) nor to infufe inherent righteoufnejfe^as the Fontificians will have it: but in the fenfe it is taken in the Courts ofjuftice> it is to ahfolve from fin, and to pronounce one 19. wifdomeis }u{t't~ Prov. 1 7. if. To juflifietbe wicked, and to condemn the jvft, both are abomination to the Lord. Ifa f.23. -which j up fie the w:c^- td % and ta^e away the lighteoufneffe of the righteous. Mattb. 11. fiedby her child' en^ Lu» 7.19. when thefe ib'mgs were beard, all the peo- ple and the Publicans jupfied God. Luk. 10. i9,He willing toMifit himfelf. III. Ihe efficient caufe of Jufiificatu on> aUively underpod, is the whole Tru nity. x Cor. fi r?. Gad was in Cbri(l reconci- ling the world to bim~ felfe. 1. Cor. 6. 11. But you Are wajhed 9 but you Are fan&ifjed , but you are juftified in name of the Lord fefus, and by the Spirit of our God. IV. The internal moving caufe is meer graceyer Gods free favour. That a 53 ChrijiMDivimly. Lib. I That this is a free fa- vour, and not an infu- fed grace,will appear by thele teftimonics Row. 3.14; For tkey are ju- yoftr felves, it is the gift of God. Tit 34.?. But after the goodneflc and love tf God our Savi- our appeared towards fiified freely bftis grace,] man, not by tletVQi\s Epfaef. x. 8. you are fa- med by grace through faith , and that not of ■which we had done, but by h'n mercy hi hath fazed us. V. Ihe external moving caufe^nChrift, Cod and man. Chrift as the Son off and our Mediator, he is Cod, is the efficient! the outward moving caufe of judication in ' caufe, becaufe by his common with the Fa- ther and Holy Ghoft but as he is God-man me- it he hath procured this gift for us. VI. Ihe infirumental caufe of this, is the word of the Gojpel. For it is the power | vcr Rom,t.\€. ofGod to every belie- J VIT. If we take Juflification pajftvely, in reference to man who is )u (lifted., it hath m other caufi but faith, the inpimentd. VIII This phrafcWe are mftified by- faith ,« metonymicalj and equivalent to this. We are jufrified by Chrifts merits affreben- ded by faith. I*. Faith Cap.sjCS Chrijtian tMviniiy. 2 «>9 IX. Faith only is faid to juftifie in re- $ecf of work* ; which are ejfehs following upon faith, but not the caufes ofjufiification for they do not precede'him that is to he ju~* ftified, but follow him that is juftified. \ Although this parti- cle, [ilone~] in f© many letters and fyllables j is not found Jn Scripture, yet it is expreifcd by like phrafes; Such are; Withont WQr\sjreetyby grace, Rom. 3. 145*7, z8. s%m by faith, liph; 2.8. Gal, ia6. Though then faith 6e nor alone, but is joyn'dwirt works, yet it juftifi:th alone ; As the Sun is not in Heaven alone ,yet he a- lone makes day. X. faith doth not juflifie as if it were & worthy or by its own dignity 1 ^ but as it is an inftrument apprehending Chrift. The Paplrb g rant , that we are juftiSed by faitrjbat then they talce faith here ts a work. Now fa'th in Scripture tath nothing afcribed to ir 3 but ti icaprefitnds, as a Gold-ringbeart a tiigh price for the jewel in it* And hence it ap- pears hew finely thofe pi aces of Scripture do agree, in which we ire faid to be jtiftificd, now by grace, then by Chnfts merits, then by faith: for we are /uftifi- ed through Gods grace for Cnrifts merits ap- prehtnded by faith, XT. The matter of justification fallen a$iuelyj$ (hrifls whole fatisf aUionjvhen- by he'fufferedthe punijhment due to ourfins 9 and yielded perfeM obedience to the Law. We *6o We have fhewed aboTc, cap. i3 that Chrifts facisfa&ion is Chrijlian Divinity. Lib.!. placed both in hisfuf- fering, and in his a- dual obedience. XII. Ihe matter tfthis taken pajjively, is man, miferable in himfelf 9 but eleUed by Gody called and indowed with faith. Though then vocation naturally, is be- fore faith, and faith before juftification, yet in time there is no difference. For as fbon as man { is endowed w-th faith, is effectually called, he j and justified by faith, XIII. Ihe form ofit, attively under- flood , U in the imputation of Chrifts whole fatisfaftion , whereby it is made all ours\as if we hadperformed it our f elves. That /uftice which is imputed to the belie- ver, is in Chrift by in- hciion, in us by imputa- tion. Our adverfaries deny , that in Scrip- cure there is any menti- on of this imputation: But what can be clcerer than thefe enfuiog pla r, for underflandings fakgy the form efjuftification is exprejfed by two afts', by remifjion offinm 9 and imputation ofju- ftices h- judging our fins to be none^ and our righteoufneffe to beperfeft. XV. And although thefe two benefits be the fame infubjeU andtime^ yet they are in* deed diftinft. For they differ, i; In definition : for it is one thing not to account us unrighteous, and ano- ther thing to efteemus righteous. Which that we may the better un- derfhnd,we mud know how thefe terms are dif- ferent. Not jufi and )ufl\UnJHSl indjkft.Not jHsJzndwjvfcmtm* jufi and juft. Ttyt jvft and/a/f, are contradi- ctories, mjuft anil jufi, are partly prira- tives, partly contraries Net jnfl, and *»;*/?, al- fo T^ot unjuH and juft, arc diverf a. Wcmuft alio know, that mjuft and jnft are t not im- mediate contraries for the mdmm is innocent, who 3 to Chrijii an Divinity. Lib.l, who is neither un/uft, norjuft. Now whereas the rem ifun of fins, is a removing or putting away of our finsjbut the imputation of jufticcjis the adjudging of it to be ours; by that we are accounted for not un/uft or innocent} by this,for f'uft. Now who knowes not, that it is more to be juftjthamo be innocent onely* and not oneiy to have done nocvill, but aho to have done good? But although thefc two now in man differ not in fttbjed but in fomc refped cnly-,yet hereto- fore they dffered in fubjeft alfo: For Adam in Paradife was inno- ccnt,but not juftjfor he was at length to attain juftice by his perfect | obedience. ^. They I differ in their proxi- j mate and proper caufes, I for Ch ifts death and paflion are the caufe of J remiffion of /ins, which are expiated by them, Meb 9, xi. without blood these is no remif f ffon, i John i. 7. Tbe\ blood of JefHi Chrifi J cieanfeth us from all fin But the caufe of the im- putation of Juftice, is thrifts perfect obe- dience,Rom.5. 19. For as by tht difobedience of one man many are made finners, fo by the obedience of one many are made righttous. We have (hewed above/ op 18. That this obedi- ence is that actual!, by which he fulfilleth the whole Law for us. 3» They differ in their proper effeds/or by/rc« miflionof fins we are freed from damnation; ! Rom. 7.9, Much more thm now being j» (lifted by his blood, tvejhall be faved from wrath through him;Bmby im- putation of righteouf- ntfife wc attain over and above life eternal, Rom, ?. 1 7. Much more they which receive a- bund&na if grace, and of the gift of righteouf neffe^kail reign,&c. fo Gal. 4. f. both effefts are put: Made under the Law, that he might re- deem them that are *»- der the La w (that is un- der Cap. §0. Chrifiian Divinity. 263 der rhc cmfe of the Law) andtbat we might recievc adoftton^ It is then a greater benefit to redeem a Slave, and b:ing redeemed to a- dope birn, than barely to re Jeemjft is a greater favour to give and for- give* than oncly to for- give: therefore that/u- ftirlcat on is lame, by which ©nly Chrift, pal- fion is imputed , and which onely confifteth in reroifTions of fins. Here divers things are objected, i. The Scripture in many other thing for one pro- pofition to follow upon, or to conclude another; as Paul out? of this phrafe of David, Pfai. 51,2. Sieged are they tvbofe (ins are foygu ventbw,$:c, colle&s this, that David doth describe him> to he bfef* fed to ve^om rigbteeuf- nejfe is imputed wkhdftt wo*7* pre »>£ cwclkde, thai a jnan is ju ft fled by faith •without the rvor^s of the L£^& chap. 1 \.d. If by grace ', then net of w,^, elbermfe grace were not grace. 2. So, 1 tobs juftifiedbyChiift; and his merits and by works- Gall; fl*llf right (ou'nefs is lif'th* {.aw^tbet Cbrifcdeelin viin. 5. Byfath,and by works. Rom 3. 28 \ye conclude th:n that roe arc jtfii fled by, faith •Without wok* 4 To be jufti£cd by imputed ju- stice, and by works Rom. 4 4, ?> T° hm that nor \ttbis the re %exid not r canned vf grace, but of deb' % But to Mm that itori\etb. nty b ut bctieveih on bim that jiflifinb the uvgndty y his faith is ciu Ud f*r jighteott'ne^c. II. If by juftification, sll matter of bragging is excluded, that Go only may be glorified; then wcarenot juftihV by works. Rom. 5 191 Tba? evee con- ctnde thin, that man is jupified by faith T»ih- } e*t vpor^s. For there I b meant that juftifica- [ lien Mhich is before [ men;/ but here, that which is before God : there is nndei flood hift- orical fa tJi,which work- cth not by charity; but here, that faith which is true and lively. Others fay that man is juffified by work?, not as by the caufe, but as fcy the de- clarers and manifefters of juftificatioa. CHAP- Cap.J 1 • Chrijiian Divinity 2 &$ •Chap. XXXL Ofsantfifiedtmi. ^An&iffcatiom follower Juftifica- O tion : as die light followes the £1411. This is that free a&ion of God f which fets ac liberty the faithful in- grafted into (Thrift, and juftifiedby €&& Spirk 5 more&nd more fro^therr native corruption, and renews them to his image, that they may be fit- ted by good works to glorifieG@d« The Rules. I To fantlifie , in this flace 9 is not i$ feparate from profane ufe y or to dedicate to holy ufeS; but habitually to make holy* In the former fig- 1 fan£l£e the Sab>ath* aliiation we are bid to J 270 Chriftian Divinity. Lib.I. II. It is called regeneration, renovati- on, converfion, penance y repentance and glorification. Yet thefc words arc 3trmV guous,for the word reg€*tration y unovati* no t and converfion i i% ci- tlicr equivalent to vo- cation and the gift of faith, or it fignifietb newncflc of life, when in the ver y ad man di> cthtofin and liveth to rfghtecufnefc: in the j&r ft fenf it gcrtti before] juftification,and is the caufc thereof j in the litter , follows it and is die erfed thereof, it is aJfo named penitence and refipifcence, from theeffed: which words do as much d rfer,as the Hebrew terms Hicham and Sckubh, or the Greek ^tsT*ftix«/ci & p.trJr9i* • i«r that is or the minde,this of the heart': that wicked men may «lfo havejthis one- ly 1 he fjodly: albeit this difference doth notftiU hold. It is called glori- fication by way of in? choation or beginnirf, as it is a forerunner -Qt future glorification. 1IT. The efficient emfe of this, is inge- nerd the whole Trinity particularly, and in rejpettofthe terminus, the Holy Gboft 9 for this endfeut byC hritt. i Hmet fie is called 4*;©% *tyM>* 4« h faved us ly of God our Saviour ap^ the wajhing tf re verier a~ peared toward waif 9 *ot Ition, and nnaviag of fa work* of right ecuj. the Holy Gbo ft. nejs which mhaddonel V . Ihe external implfm caufe 9 h" Chriftwitb his merit and e§cacie 9 Ephef. 5 i ?. thrift J gave h'mfelf for ij, that loved his church, and {he wight fanfli fie \u V\. T^e external inflrumentalcaufe r is the d&clrine of the Law and Gojfehbui the internal h Faith y the mi,of%ood. worfg: 1 VII. To thefe we way adde extraordi- nary meanly whereby God cafleth dwn the proud and raXfeth the humble \fush are of* jti&ions 9 wrtrtes 9 temurs^&e. VIII In thefirfl regeneration or vobai& 'on, m"n is weerlj paflive', but in fan&ifica- lion, when he Is endowed with faving faith \ he isthe thief agent of his own atiiom^yfr not without the ftecial gfaee and motion of the Holy Ghofi. IX- The matter 9ffan8ijfication.it the whole man, with his MelkU \will* and affections. J»4 * 27* Chriflian Divinity . Lib.!. t Theff.13. Now the ve.y, God of peace janStifieyon througboBt whole JpkityfoHle and body bepiffervcdb/amt- leffli- until the commit^ «ffd /p/ay Gflflf > 6.i..&c. Gal.1.10. XI The endofthis, is Gods Glory, our fAvatkn, and certainty thereof: for then n no figne of election more evident. %, Tim in. if a Wan therefore purge him- frlffrm theft , he fhall fatiftifcd, 1. Joh $ %, And who hath this hope inb'w, purifahhim^/f ke a vejfcl unto honour \ even as he is pure, XII. San&ification in this life is not ferfeft ; hence the works of the Saints are imperfeft , for thy feel a combate in them heweene the ftejh and fiirit 9 f$l$&g as they im. ! S XIII. Sd* Cap.3 f • Chrifti&n Bfoikiiy. ' %n XIII. SanHificationdiffers front juftifi* cation, I* In their genus-, for the piftice#f that is in the predicame^ of Quality, but the jufticeofthis in the categroy of Relation. 11 1& their form ; For, i. In Jufitfication, Faith as a hand layeth hid upon Chriftsjufiice^ in' Sancification it is confidere4 & the beginning and root of good works. ' 2- In J unification fin is taken a way onety in reftett of the guilt and puntflMent', in Sandification it h by degrees" afolijhedw refteti of its exigence. ^ In J unificati- on Chrifts righteoufnefs is imputed u ws\ in Sandi cation anew and inherent juftice U infufed into us. III. In degrees for Jufiification is me individual perfea aft, equally contingent to alls hut San~ if i fie at ion is a fuceefwe' ail by degrees-, tending to ferfehion^ and according to the 'variety of the gifts of the Spirit^ Jhmwfg^- mjememsre^mfome Jefi. <7$ GkriJlimTtivmHy. LibJ. C^ap. -XXXII. wJevjeraaGtaf tke$ tints* & much of Tuftificaticm and San- toificacion : Now follows erfe vera rice, -tw «*d *?0f fori? under it end that^ -whereby the Elect emn t fall into *~mojl fri&vws fins^ whereby their ; Faith caweet be weak*ied 9 wfardythey cmm^tfn tMme lofe ■ the ef- Cap. ^. tM^^ft^ihniiy. 275 feftual frefenee bf Gods Spirit y butthaU wBereby they cannot totally audfimSffdU »fffrom Faith and the grfc&jsf "JSflrf. II. The efficient 6 attfeofth it ^ GodtUhf- Joh. to. 17, *§;*$, Myftfsep hear my veke, , and I'know them , and rihey f&tm-me , and I give to'ihew life eter- nal t neither fhzll they per ifk fir ever, mrjball any man ta^e them out of my band ; my Father -who hatb given tbtm to me U greater than all , B&r can any man ta^ them mi jfiwjt Athens hand 1 I and thy Father ate one. Epb.i. 13.1.4 inwhomarfo after thai ym htitvek 3 ;-y+v afcwA feaUd with that Holy Sphktfpromife., which U the tarnifi of okrin* herittme. untill the rem dempum Ljjjf the 'ji&'cba-- fed p&jfii/iin , unothL praifeoffj^Q^:^ 1ft? the inM% yvhtPH^th the mitm ^f the fubjtft, is wan truly eledcd^caled^ JHJtifiedz and fanfiifted* r Ifc 13&! firtie eonfrted, pttriy 1* #* the m« * nwr Jefettm m the* Z^T^ ■ y^TtaA %j6 ChrifiUftQlvimty. Lib.L V. Ihmghthen Eajth may be h\iw refaeU of the fecond ad \ y tin refiec of lhekd>itmmf*rt. VII. Out of all this we conclude, that ihe Hie 8) who 'are called 5 jvftified, and fanfiified are ajfured of their fahation. Uefides theScnprurc- ^eftimonies cited above* I. The certainty of our lEIcftiozi conforms this; for the ele& cannot pe» •fHi?;Or become re^ro. Jbate. &1*t 14. 14, Then will arlfe faljfe Tpvopbets -i and fa fe Cbrigs>md will ffiew great figns and wonders Jo thai thcyjbill [educe if h be f>ofcbk,tbt very •*/*#.». Tiin.i..'i0. IT ft cbe fokndmon */ God flandtibfm, baviitg t Lfa fndjteUYdknm- etb who me his, zThz certainty af Vocation 2Rons.ii =■**•" ?* tbe' gifts aKdcAllini ofG»d arc without repentance. 3, The ceitai«t? ©f Faith, 1[m. 41.3- he will not kreali the bruifed 7ted^no< quench the fmoafiftg fiax. 4, The certainty of Jufli- fication by 'Hvkich tkerB is no condemnation to tboife ytftfiitte in £hri/t f?f*s, ^9tn. S. 1.. s The certainty ofSancVficaci- an.TbU.i.6, Being. per- fyvaded, that he who bath begun a good worfc my$H,willpevfeft it urh> til the d»y tf Jfm Cb.itJ. The tcjHmmict wbkb Bel km me *i- kdgeth, Cap, 3 7 . thrifiun Divinity* 217 3edgethtothe contrary, J the exmples of §aul t are either Tuch «s fpeak ] Simon Magus, and /*- not of tiie faithful, but das arc imptrtinem^ for they were Repro* bates, David and So* lomon fell indceagrie- voufty,but they loft not totally their Faith , as the repentance of both witne&j Pfal. yi and the Book? of Ecclefi* aftes. As for Peiey 9 i fall , nve will fay with JluftiM, ProfcffiwafaU* led in (&s Mouth , but not faith in bis bzarto There be two Argu* ments ©four <%dverfa« ries chiefly to bs eon* fidcrcd. i. It is teme- rity, fay they , to beaft of the ^ercainty of Faith , whereas 'our faivation ihouid be wrought out with Fear and trembling , %>bU I L *&■ Anfw* Che IE ef hypoci ites • as M. *t. A/l^YjlJ^fcrij 4.15. Hei £. x/ 4, 5>tf- and 1 o.v£ z Pet .1, il,l z . •OreMe of a failing off, not from the Faich, by which we believe , but which be believe, thar is, from whoiefeme do- ■&rine,w-hieh hypocrites alfo embrace for a time: as 1 Tim 1. i* . and 4.1. and i Tim. 6.i$: ( Oi they arc to be un derftoad of thofe that are truly faithful , but ^conditionally; *sE%el(. m8. %.6. when a rigktc- nvs man turnetb awaf } -&Ci and 1 tor. o . 17 t&aLf. 4.The examples of evill Ange^ and of <©ur firftjParems are no» ^hing to this purpofe j i£or they received onely ^|>offib i I ity ,ifj hey would 4e willing, but not will ttnd. poifibility toot but ^e here is another reafon '•of the regenerate, who % thef race oMhe %i- i »rit 'both will, and ?tanl Ele& are«o wayes to ■b: accufed of teme- rity s :becaufe vchey aferibe aot to 'their own ftreath the cer- tainty of 'felvation , %y which they may athou- fandtimcsfall dff with-' out ^Gods grace ^ buz *hpy 4EC kept % the JKWC2 278 Cirififdn Divinity. power of God, i,p«,i. %. Thcretorefear and 'firembling arc net op- ipofed to firm confidence in God, but co carnal prcfuTiption. 2. Tfccy .Jay, that ail admoniti- *6m\ Hit *<;mne ' $ futile m Dimles^ -mjtifcpttfeirftffr&tlte- -e reofc your mortal bodies, shut] ^ VIII Jrom indifferent things, flat it fuch as are neither commanded nor p-dhibi- *ed)We*are'fb freed, that wr cmfcience h motlouKdtah^eforbreJkcthem. Rom »4^| Tor one beVieveibtbat >be may a At all things, SMfyfrr/ vxbo 4s nve&k eatctb %mbsjtia muhm 4bat-\ eatcrhyd'fpirelimtljMt eattihvot; *md let mot bmithxt etutb not, con- demn ibm that metkc Cap .3 3 . ' Chrijlidn Divinity . %% t IX. Now in the fe cafes a facial can muff be bad of Faith and charity: of faiths left we take things not indifferent for indifferent^ of charity iejl we offend wr weafyrotber. OfFakhP*#Jfpakes, | faith is fin* of Charity 7{otn. 14*13. He that cap. 14, vcr.i. He that dmbteih, if he eat 3 be is is weafy in the faith je- ain&dy tondmned.be- ceiveyoa, but hot unto cauft he eateth not of] doubifuil dtfpmatim^ faith, but what is not cf &c* X. The fame care of liberty is about mens commandements ; for ouf conference , is not obliged to thofe things which are #g&in(l -Gods 'command's , or being adiapho- rous are obtruded as neceffary\ but we mufi not for confeience refufe obedience to thofe things that are confonant to Gods command, X f . Tbi end of this liberty ', j. Is true, vonfolationarifing out of our freedom from fin, death, and folic itude in things indif- ferent: 2. th-fervice of righteoufneffe y which indeed is true liberty: 3. The. true worjhip of God, free from fuprffitim *r the fcandal of mr neighbour. XII. O* $$2 ChrifiUn Divinity. Lib. I. XII. ContrayyUChripan liberty Js the hibcrty&ftheflejb aHdwautmneJfe. JucJ. v. 4. there are feme men crept in »#w, of old ordained f 9? tb'S %mitm*amn y uugody mru, turning the grace of our God mo rvtnm tonmfe. Chap. XXIV Qf the coming ofctirjft, and lUfnrre- Uion of the fleJh y u>hichgo before the lafijudgemmt* H T therto of the State of Grace, now follows the State of Glory. To this belongs the do&rine of the laftjudgmenc The parts whereof are three: 1. Of its Antecedents: 2. Of thejtfdgement it fclf : 3 Or the Confequerits there- of. The Antecedents -are,Chrifts com- ing, and the Reftirrettion of the flefh. Chrifts laft coming, is hi* return from Heaven, to whtth-he afcended, to judge the Eartk The Cap. 34* Cbrifiiaa Divinity* a% The Rules. f. ttU mfl certaineytkat Chrijiwitl re* tmne to Judgement, This war revealed committed hni ef even in the" Pariarks 1 all their hard fpeeches times; jUd.v.i+ Enoch \ which ungodl} finntrs alfo the feventh fom J have $ph\m agahfi Adam , prophefied of tbefe, faying. Behold the Lord commeth wi h ten him. The reft of the Scripture is full of fac% teftimenies. Tfa/.$9 > then/and of his Saints, J $,&c. Dan, n. Matt l§ txectHe judgement] %$.and if. Acl. \f upon aU and to convince all that are ungodly among tbtmtfaU their ungodly deeds which they have ungodly ^ot% i. and 14. i€or. <* 10. I Thejf, 4. and p % &t .g, Kev.ifi&z* II; Mihough no man tyows the time of thrifts coming exa£dy y in refpect of the daj and hour * yet there are fignesfet downbj ChrifiandhisJpoft?es 9 fiewmg that that dajumtfaro£b % !"*F 384 Cbrlfiian Divl nity. Lib.I. a Of that, day and hour that day of the Lord wilt Ifitowethnoman, net the\ come as a thief in tkt Angels of heaven ^ex- \ night. b *Mat. 14.31.33, Lea.n a parable of the fig trenwhenits branch is jet tender and putteik forth ' leaves, ye fair* tep:myFaihei cn/y,M*r> 1 3 . $ z.Nor the Son him felfbuttkF other alone, 1 Thc(Tj.i.x 3 &c. con- cerning the times and feafons . brethren, it is np nefdfuU that 1 twite un'o \ou • for you four ftlves l^now w il, IM. Ihefe Signes are either common of p'oper. I y Ihofe are common, which were U fignlp t th the defirufrton of leruf*lcm 9 and hri-jlafi coming. that fummer is nighyf* Ityewifeye, when ycfhall fee all thefe thwgs, your \%now that it is neer s e- ihi 1 \ ven st the doors. Snc v > VrcTe mole prc- di&oftsoi ChWftjjtfitf. »4«4,5 &c. when he fpcaks both of his own Co, ^ming, and of the de- ilruction of leiufalem as the type thereof} to wtr, fcalfe Prophets, falfc Chr ills wars, pe* ftilence, famine, earth quakes ypcrfecu tions for Chi ills fakr, treache- ries, want of faith and chariry, &e % V. The proper fignes are, extream fecu- rity and impiety a 5 the revealing of Anti- chri/i and his defiruBion by the breath of Chriji mouth b 5 Theruine of Rome ,witb tfre forfabjng and burning oftheWhore d 9 a Luei 17.2^.17. As \&c.i Thefl\j.3. when it was in the dayes of\ thry /hall fay peace and ftoah, &c. And as it j Safety, then fuddtn de* fell out m tbi day 3 of Lots \ (twftiou tommeth upon thm- % Cap.?4* Chriflhn Divinity. 23$ them, as navel unn a \Mmg away firfl, and tvimtn with chiidy y and j that man of fin be re- vea 'ed, ibt fon of per dim t?on.& v. S And then pjull th* wic^id one be reveaitd , worn the Cord (hall cwfu-mf vci'H i b Spiii- of ha -mouth, mifhili dt(h:oy with the b ighm ffe (f his com* ing*f{cv. 1 8. i. She is they fbnli not efcapt, 2. Tim. 3. i r %. Tbu l^aow bat in the (aft day? fmiiou time fbali Com: i for me>t jb U be lovers of their own felv sheave: ous boafiers proud, btafphemns, di- f ' bedieni to parmtSyUn th*>1ef*tt, unholy. wtb- ' fallen, jhe is fallen that cut natural ajfffiov,' gr eat Baby Ion ,&cARzv t 1 7. i*. And thofe ten b.»ns, that is, the ten &>ngs, foxll bnte the whore, and tbeyfhaUfor- fake her & {ball eat her flfhjnd burn her with fie. truce- brealters,falfe ac cufcrs, Incontinent, fierce defpifers of thofe that are good, traitors &t. * t Thcf. z. 3. Let no man deceive you by any means'yfor that day (ball not come tiU there b( a VI To tbefe fignes fome adde 9 4vifiMe and general! -uniting of the Jews to ths Church of Chri(l y whkh theyieatb muji be expefted in the Ujitintts. * Th s opinion is • fulfilled in the Apoftles plauHble, if it were ' times , when upon the found in Scip urc.The i b eaking dewn of ike Prophetical teftimonics j pariition-wsll thejewf which they allcdgc were I and Gentiles were uni» A. K. * This opinion of the calling of the Jew?, "* plaufible , if it wem to con r ad & this truth ; yet wfh tit finde, that be doth not ab;,Ute'yfpsa^ aga'nit tb dnd repent ancejb* fore the laft dy y for it l- fa'dthcre 9 He mill come w th c'oiuJsLuke ZI « 27. Our Saviou) fo'ttei's, that jfctofalenrt^hail be trodden under, til! the fnlnefs of the G.ntilei be bioughc in. we rtad in Rev 7. har btiides the in- numc; -Me multitude of all Nacinnvxh&t jffood be- fore the Lamb, there were of the-IfraeJltes -Ho an hundred forty & four thoufani onMeuiSi* n>* dc- fin'te numb r being u 7dfor an indefi'duiby which i mnmited ihejtws total conveijion.ln Mai c.4. Hlias is promifed to turn the hearts of the fathers towards their children s which propht fie the indeed is applied bj Cbri(l to lis fi ft . comming,a?id lohnBaptift there is called Ehasj>^ this holders not the application of the fame pro- fbffie to his f> cond comming at'otbefore winch^i- the Ei'ii$ fkalt ceme, or tlfe powerfull pe ackers 9 in the force and fp'irit of Elias , who (hi ft convert the f*ws% A,td jo the Fathers interpret ihe/e words Pfal.f^ 6 y t4. They (hall return in the evening of ;b? cower fion of the Jews in the end of the World 1 And fs they obferve, that their late entry into the Church of ch> ift , which is the Houfc ©f the livir»gGod,W4i pre figured by the elder brother %uk, i«. who came not in till he was intreatcd ' by bis father, and that w&s after the younger bro- ther., or gentiles had returned, nut their converfton is mort plainly fo/e old by Hofca. 1. 11. -The ch ldreqof Juiah aadLfiaei (hall be gathered to- gecher , and appoint themfelves one Head* This , cannot &r meant fo much of (heir return from their j difpe-ffio'i it f h-i firft captivity } at bf their I aft I converfim; f^r the If aelites n.^rreturntdfrom their fir ft captivity. This i ■» more ff*lly explained izHafea^c j ?. Afterward (hill the chikren of Ifrael return, and feek the Lord their God 3 and Vivid theiv Kngjand (hall fear tb-Lord an<3 hi* goodn *G in ;he latter dayes. Here fa tb? latter day a w- cannu undrr(inni €h?(ls firfi coming* fur we d* not finde y that thhpruphefii hath beeny-t accomUfh'd. Some few b?re and there have been converted-^ but what is that ta a general convey fi- en of the who'e nation^ or at /catt.. of the geattft parti which the j4piMUexf-ejfthfu''ly,RQm,ii, if I w>uli not,b erhren,have you igtio- ant cf this myftery.that blninefs in part is hapned to lfr*el until the fulaefs of the Gentiles be some in, & fo all 283 Chriflian Divinity. LibJ. all Ifrael (bail be faved : and ver.$%, God hath Concluded them ail in unbelief thar he might have mticy on nil. Now aU the circumstances and Wuds, preceding andfoltowvg^ it &.a$e it plain, that 5«.»/ ?Auifpeal(s not ofih"fptm*al y but of the ca nal Ifailues^r Nation of the fewi y aad of their total 6onvt>f$on y which 9 1 1. he Cmh their fulnefs, a s be cttk the total tvnve, (ion of the Gt/ + tiles, the fulnefs of the Gentle, vetf. t.%. And. doubt U(fe,cbri(t who came to lave his people from their fin.,f o whom he preached m his own Pet/on, *nd[ent hisDifcipies,tiiRo{ all to thefe loft fheep of Ifrael , and prayed for tbcm on the crofs, and ma\es inter teffion {or them {till m Heaven y willn$i forget, when the time comes ; to bring baek thefe firayixgfhecp into his (beeyfold ; This is that Mi- chael the great Prince , who ftandeth up for the children cf Ifrael, and by whom Daniel i people {hall be delivered, every one written in the Book of lifc'DtfW.ia. i. So certain and indubitable was this truthythat in the primitive cbunh, as Saint Auftfn confejj'ctb, 1, ao.de civ Dei,cap.29. Ir was ordinarily fpoken & believed by the faithful, thit the jews by the preaching of £//<»ihould believe inChrift.r*/ I deny not but that the lews hitherto have been dice that fruitlefs Fig-tree in ibeG/Jpet which our Savior cu-btrt in tefped of that part of the jtwirti Nation which contains the Reprobates; fo that the meaning is "this ; fclindnefc hathhapned not to all the Jcw.% but to a part t>nly,rhat u,to thcReprobatcs.Ncither kavcttefe wwds, until the fnintfs if the G.en* tiles come /'»,this mea*i» ! ingjihat there mail be fucha plaufible calling of the Jews, after the fulnefsofthc Gfntil.es is corr.c in; For there is nothing more ufual than that th:fc particles till, or untitt , and while, being denyed OS' affirmed , figniiie the fame that never or al- wajes:^ we flu wed a- bove, c. 1 9. Neither doth that which the A- poftle fubjoyns, v. if. hinder anything this in rerpretation, And fo all IfraelJhaU be faved : . For by the name of all Ifracl, he underftands the elect, which indeed are the nueifraelirs,as ,abQref.£. 7, &c„ he J fluweth; And alfo in ; the following places, v.iSj.ii, he-explains, I faying, t/ii concerning \ the G"jp r !>thef anEnem 1 aies for your fakes - y bnt as teticbinitheElefthn, thtjare beloved for their fathers fafas. The lumme of the whole place is this, the reje- £ionofthc lews Na- tion Oap. 34. Chrijlian Divinity. 291 Nation, but they alio, and To all Ifrael (hall be faved. See CatvlnjM ticninpart , (whereby blindneflemali remain upon the Reprobates) doth no wayes prejudiced mis place the eled of that fame | ¥11. Thefigne of Chritfs pre fence jksli be 3 doubtlejfe, an incredible brightnefs y and majeftie^ in which hejhall appear. For he (hall come in I ned (as letfer lights by *c clonics cf Heaven, f the greater ) and Stars Matth. 16.64. with in- \JbaU fall from Heaven, tredible glory i Matth.if . that is, they {hall feem 31. accompanied with\ to fall from Heaven. and the whole army of his | the powers of Heaven angels ib. with a great r {hall be fxi\en Mat.z4. %out and voise cf the J i?.&c Mar. 13. 14.^. to which belongs , 1 . 7 he cognisance ofthe- eaufe. 2 . Ihe pronouncing of the fentenct* 5 . 7 he execution thereof. X. Th? cognifanfe of the caufe^ is ex* freffedbythefimilitudeof records orbookf? in which their workjare regijlred Rev. so ia. And the Uno^s were opened , &e. * By thele Baoks are meant $ parti? Gocfr omnifciencc,and partly mens confeienre. * By thefe Books are meant partly Cods cm 1 * nilc'if nee, partly m ns ccnTciencc-] God to wbettf all things me na^ed and open, needs not hoofo im help his m:mo y 3 as mm do ; yet we read that be bath two bo.:¥s, the one is ca/U-d the booi( cf life} the other of knowledge .Of the former there are four k'mdes i the fr& is ofpredefl'matwn to life ticrnal^ &nd in this book feme arefo written jth&t they can* not be blotted , cut - y others ere written but in ap# farance avd bdfk 1 • fo when they five j or a Wiiili m th? fe& of fr^tix* hips tUir tmm;s&$tijtrj# ©•0 . Sd ^98 Chriflidn Vivinity. *L\b$. r 'de& in' He awn-fat when by their wic\tdntfi they £ fall from thiikojHythcn they may he [aid to be ttotr ■ ted out of this Boo^this is the Boo{ of life eternal. -s. ThfUtdli of life temporary which is nulling lift but the condition and eflatt of this lifcyut of this ; Sordid Mofes David, ***/ Paul wfh themfdves to be blotted. ~-$ t T b:Sci?ture is the bool( oflJfcy as cmt awing thfe pre cepts-'and means by which ■jw may obtain Life eternaU, The 4. Book ofOfe >is- our conference informing, us of ail the good and ' bad aclions rf ur former life. This Bco\ is open- 'tAfomeiimes in this fifty but [Jjiil befu'ly laido. '■pent ok sin the la ft. d ay . The other Bv^k we read ■ of, i? of knowledge : ivbkb is threefold, >\ The 'Bool* ofGodrgenerall l(n[>wUdg? ,wl: fiky he tape's notice of all men, whether they be good or bad; (>f this every man may fay with DaVid/P/tffci 3*9 irf. In thy Book'are ail my member* written. 2. fht ■B9)k of Gods particular l>nowledge% of ffcif,Pfat. I. The Lord knotvc.h the ways of the righteous, tctidiT\rii.%. The Lord knovveth who are his* this is ihetfaiwledgt ofappr-o ! jation : in this ' Boat? • they are not w, iiten,to whom cbrsl wilt fay in ihe Idfi'dny, Depart from me, <&c. I kru w yo?j not : -oftbis-Dwid-fpealteibfiGLl.tf) 1$ Let them be r blotted out of the Book of the Jivmg; rnd not be ^written with the righteous J The third bool^ of ace f who begin in tbefpirit } but end hi the fftflj Of ■ thefc books fee Sxo.$ z.j i, T/ ; .6;.'l8, &c. Phit. '^h^^-1'1 .&i7«^&to i ij.& 11,17, -A7. Cap.?*. ChnfihnDmniry. *W i«. Ike wicked (1*11 be judged acceding >*, and for their mr^bnUhe , a 7idfet\wordnten^llJpe^y thefe things in order be- tbeyfiatl give an ac- fore thim fcyes, Matfli. *»«»' thereof in the ,4# XIH. Although the Eled (hallremember their fins.yet they fhall be fa fitted with the %y of the Spirit^ that the \remewkranQe. 'thereof fhaU -not fad.thew, XIV. 'Both Reftobate and eleU pM mar thefentence of the Judge; to the one it : fhall be full of horror , fo tbejther'fuUM 'UomfoxS. Mmi; igb JOO Chrijiian Divinity. Lib.I. Mat i$ H» Come ye bit fed of my Father, pojfefs the Kjngdom pre- and v. 41. Go ye cur fed into tvcr lading ^>e, pre- pared for the Devil and his ingots fared for you from the beginning of the world j XV. The execution of the Judgement mil prefently follow upon the pronouncing of thefentence ; So that the wicked in the pre- fence of the godly (hall be carried away to Hell, but the godly being caught up to -meet Chrif}, theyjhall with him enter inU lifee- temal. Mat. if, *'t. 1 Thef 4 17. XVI. The end of the I 'aft Judgement, is « full and covifummate execution o f Gods counfel/or manifefting his \u\\ize and grace. XVII. We mu\l not rafoly define where the place of the Uft judgement ft: all be. Some wiil have it to [ ment,Hut of a rempora- fce in the vi Hey of Ube- faph at yt\\\d\ is between the hiiU Sion snd Oli- vet - y and tbat Chrift (hal defend no lower than to that part of the ayr in which a iload took him uptwhich they gather out of the Pro* ph;{ie„of io?\ cap. $ 2 ry judgement to be in- fl.&ed en the Enemies of the Church of Ifrai /j alluding to th ar great o- verthrow wh-ch was gi- ven in the valley of U- hofaphai y which was in the fight of lcrufalcm. But if this br transfer- red analogically to the V>tv that place (peaks I Ui\ lutfgementjtHis will l*a e tn< meaning • A< the \ - -. C | Cap.36. Chriftian Enemies of lehofaphat, and of 'He Jews were fli'rn in the fight of K- mfakm ; fo likewife (hail the Infidels be judged ani thrown down to H :il , in the J fight of fp?ntual lerufa- /t-.Wjthit i*»the Church; | And in th s fenfe the j ApoftUs, Mit.\$.i% j the Martyrs, Rev, 1^,4. Divinity- 301 yea , all the Faithfull, 1 C#rj.z£ (hall judge the World and the De- vils: 'Not that Chriffc will fhare with the Saints the honour of Ju- dicature , but that they fh-all approve of the fencence, & ftullp-aifc the wifdoiv.e and jufticc of the celeftial judge. Chap. XXXVI. Of the end of the world, and life eter- nal^ ihi Confeqnmts e] the Judge* wmi. THcre are two confequents of the laft Judgement j co wit, the end of the World., and Life eternal. The end of the World, is the dc- ftm&ion of this vifible Unive fe, after the wicked are thruft down to Hell 5 and the godly elevated into the Hea~ vfinofthcbleffed. The Pv a|> e % I. This h called the confummtion of the World Mat* 1*4 ? a^d iS.-?o I U The rfflcirai temfe of this confimma- tion 5© * Chrrjiran Divinity. Lib.T. timjhaUhe God ; for it belongs to the fame fower to create and to deflroy the world. III. The matter h this vifible world, hea- ven and earth, -and the things therein con- tained. P^erexprc fly names and its contents, 2. ?tt. the heavens, and the e J. 10,1 i,i'a. laments, with rhe earth, IV. Neither Hel!,H$rthe Heaven of the blefiedjha-U be deflroy ed. For there tbewicked I red, and here the godly &alJbe eternally torw \ for ever glorffird. V. Concerning the form of this confum- wation,it is demanded, i. Whether it frail he mediate or immediate >. 2, In the fub~ ft&nce, or qualities onely? VI. Peter anfwers the firfl queftiontf dy- ing, God will deflroy it by fire. 2 Pet. 3. 6 y j,' The \ fervent heat., the earth T&orfd th at, then was A alfo andwo^s therein peri [bed by water being ' Jhall be- burned up : and. overfloypedibut the he a. \v.n The heavens being vens. & the earth which on fithat ! there is noconfequence from the Flood to the ia& Judgment, becaufe the Flood brought not with it the end of the world : fo like wife ia 305 the other reafon, they deny the ftquel from maa to the world 5 becaufe the world will be no wayes available to man, when he is ad- vanced to life eternall, for it was made onely forhlmwhileft he was a traveler here. Now al- though in controversies of this nature, which o- verthrow notthe articles of Faith, it be lawful to fufpendoar affentj yet, without prejudice to other mens judgments, the undemanding rea- der may fubferibe to the latter opinion: for it is one thing to be reftored, and changed unto a better eflate$ and another thing to wax old like a gar- ment, to vanifh like fmoak, to be diffolved, to melt, to be burnedv, to paffe away j to be no more , as the fo - mer teftimonies af-; firm. So much of the end of th© World 5 Life eternalis the higheft degree of bleflednefs, in which we fhal-l be made partaken §o6 Qhrijiian Divinity. Lib. f . partakers of Chrifts glory, enjoying the fight of God, and Heavenly joyei for ever and ever. The Rule s. T. The general efficient caufe of life eter- nal in the whole Trinity, but particularly Chriflour Lord, who by his merit obtained life for us, and by his efficacy allies it to us and be flows it upon us. Hence he U called the |? 6. and mctonymicaly ^ycrlafting Father, Ifa. I Life it felf, foh. 14. 6. II. Good w$rkj are not the meritorious caufe of life eternal, although life ispromi* fed to them as a free reward. Atewardlspromi&d to good works, not a* a due debt, bo: as a free gift; not that by them III. That eternal happineffe eonfifleth in mr freedom from all evil 1 5 in the variety y magnitude^ and eternity ofjoyes. we can merit life, but that we may be provo- ked to do theirt. Rev.zi,4. And God vpIU wipe all tears from their eyes ^and there (hall be no more death , nor fn-now , nor trying, Mr jhtU there be any more pain-, for tbt frf things are pail. -IV. The variety of )tp, is confidered in the glorification of man, in the delights of Heavenly manfions, in the blejfed fociety of the Saints ; but chiefly in the union with aod. V. There Cap. 5^- ChriflidH Divinity. 507 V. There fhaU be a glorification bofh of body and of foul. VI. In the body (hall be, \. Claritj >,2.Im pajfibility, ^.Subtilty, 4. Agility, VII. The foul /hall be far more ferfeif than it was in tbeflate ofinnoceney \ for in it Jhall be under (landing without error Jight without darJ{nefs,wifdom without ignorance nofon without obfcurity, memory without oblivion; the will-alp) jhall be without per- verfenefle, joy without forrow , f leaf urn without fain Jn tbeflate of innocency, there *wm in Man a poffihihty not tofin\in tbeflate of glory , there jball be no poffibility to fin. VIII. The beauty of heavenly manftons, wasjhaddowedby the type of §o\omon§ Temple, and Jcrufalcm. T fH.§4 i,&c. Rev. 21. and 1-2. . IX. The communion of Saints , which be with joy, is expr effect by thefimilitude of &feaft ; . Mmh ri 2 &c'i X. Neither jhall we have communion- only with the 'ngels, but we jhall be alfo Ukg the Angels. Ma'tb. ti.34 tffaiyy*KDi- Luk. 20.36. XI There (hall be fuch a communion with God^that wejhal fee him without endy love him without tedioufneffe, and fraife him without wearifomneffe. mis* 308 Chriftian Divinity. Lib.I. XII. So great pall be that joy , that neither our tongues can exprejfe it 9 nor our ntindes conceive it. For in this lifc^nel ther had the eye /cen nor ear heard nor mindc conceived, that which can equal! that glor y 3 1. Cor \z 9. XIII. Neither Jhall any bounds befet to this hapineffejtor jhall we ever fall from it^ but it Jhall continue for ever. Pfal. U. 11. Thou] and at thy right band (bal' fhew me the path are pleafunt fov ever* *ft'f e j fw i* thy pre- more. Jence isfulnefe of joy , %W. There Jhall happinejfe. This is garnered from £>£«/£/.,C3p.ti.v.3 They that be wife Jhall Jhine us the brightneffe of the firmament ^and thiyihat turn many to rigbteouf- nefsasihe Stars fore- ver and ever. Neither is this opinion over- thrown by that place of Matth. 1 5 .1/ .43 .where- as the jiift in genera) , arc faid tofhine as ihe Sumfor though theglo- jry of the Eleft being be degrees of eternal confidered in thcra- felves, is likened to the brightnefle of Sun and 1 Siars ; yet in T>ariiel c. n. this is promifed to Doctors above other men j neither can any other reafon be given, why there mention is made chiefly of them that inftrud othcrs;thar place,iC yihe wniffion of which is not punijhable, but the performance is greater than legal obedience and there** fore meritorious. They fayjfuchCourv eels may be feen, Mat . 19. v. 11. where they teach 3 thee the coun- fel of flngle life is not contained within the command , and ,ver* 2.1, where they fay ^ that to she young man a* j counfd was given, note comanr^rhat he fhould fell his goods,and give them to the poor 3 and then follow Chrift; ani iCor 7. where they fay t that the /?ngk life is coimfclled. f- %S 314 Chrifkian Divinity \ Lib. II, But this opinion of Councels, and works ot I fupercrogation is falfc. | I .Becaufe fo the Law is made imperfect, whilft the performing of coun- cels is preferred to the fulfilling of the Law. a; Becaufe if no man is able to fulfill the Law, much lefs able is any roan to fulfil that which is heavier than the Law. 3 . Becaufe to beg daily tor pardon of our iins a and to brag of fu h works,are things incon- fiftenr. The places above al- ledged arc to be under- ftood of commands and not of Councels, which do not oblige menithefc commands indeed are particular, and given only to certain men ac- cording to the exigence of their condition and gifts j yet they arc fub- ordinate to general pre- cepts. Matth. i£. H. Single life is noc only counfelled, but com- itan^edj two conditions being required, i. If the kingdom of Heaven doth lo require it. z» If any be aijured that he hath the gift of con- tinent)', fo vcr.zj. lc is not a counfel, but a command that is given to the young man , that i his hypocrific mighr be unmaskcd,who bi sgg'd that he was able to fulfil all the. Law. And I €or. 7. Celibate is in/oyned to them that have the gift «f conrinency, not (imply, but becaufe it was expedient for the difficulty of thofe timer. Now I pray , what is more confonant toGois Law, than to renounce all earthly things for the glory of God'therc- fore in thefe.pla-es no- thing is counfelled, but what by the Law is commanded. X. 7he end of good work* is threefold^ to wit jhe glorifying ofGod^ and the testifying $f our gratitude towards him ; the certainty $ffalvati$H'i and our Neighbors edification. Wc Oa pi 1 . Chrifiian Divinity, gi 5 We are tzughx^Matth. %* 16. that wc muft ftu- cJy to do good works, both forGods caufe and our Neighbours.; Let yjur light fojhine b"fc fitly, and not to turn inwards the right band) or to the left: band : For in thofe places is underftood not fo much peifecVron it felf, as the defire of ir, and the perfection ot parts rather than of de- grees; or their finceriry & integrity ate meant, whereby the faith full (though the Scripture elfwhere fpeaks of their (Is) !hidy to ferve God in the fimplicity of their heart, without hy- pocfifie. XIV. Yet this im per fed ion is covered with Chrijh perfection ; hence our halfper- feft works, and which arejoyned with infir- mities, are reputed for perfect^ in this re$ect the Church is faid to be without $ot or wrin- ckje. ^XV. Good work?$ #re neceffary 5 by the neceffity of precept and of the means ^ but not by the neceffity of thetaufe or merit. By the neceffity of I tain htayenJy blifle : As prccepf they arcnecefTa- J if a man {hi; Id make a ry, becaufe the ftudy of j journey from Tmk to good works through al London to obtain an ip.- the Scriptnres is moft fevcrcly in/oyned to us: They are neceffaiy in regard of the means^be* caufe they are fure marks of Vocation, E- leftion, and true Faiths &becaufe they are the mj and means co at- herrance, the way or journey is the medium or means, but not the meriting caufe or the inheritance^ ven jfbitis in this matter. Works would be truly meriro- rious , if they had tfocfe three conditions , as Cap. 2. Chrifitan 2$ exprefl in ths fol- lowing d.flich : i a Da tua } fed quz nen de- bcs^propoitio & ad jit T^on tliier mmum di' Item tffe tuum. I. It they were our own. a. If they were not cfue. g. ft they were propor- tionable to I f e eternal j But In our good works Divinity §17 thefe conditions «2 wanting, 1. Thougk good works be done by us, yet the y are not of us, 2^3.5. 2 We arc bound to do them, lb that is we fnould do all, yet we muft confefie f Wt are unprofitable fer- vents 3 Luk, 17. 10, 3 .They have no propor- tion if they be com- pared to life eternal. C HAP. II, Offices and Works pertaining to the whole wot (hip of Gcd % and to the Decalogue. s VErrae or good works, are 'either" jfeneral or particu!ar.Thofe,be« long to the whol worfhip ofGod^ & fo to the whole Law:thefe,to either of the Tables, or to each Command.- The vermes of the ftrft Command, are either of the Underftanding, or of tffeWdl. The vertues of the Underftaiidingj are WiftlonVe arid Prudence. Wifdomeisxhat vertue^by which, we. P 3 know 3*8 Chrijlian Divinity. Lib.IL know Gods will 3 andour own infirmi- ty *>that we may do what is conforma- ble to Gods will 5 and may ferioufly befeech God for . ftrength to perform this will. Kom. it. z. That [ to do thy will becaufe you may prove what is j thou art my God , lead that good and acceptable ; me by thy good Spirit y and pciftcl will of God, j through the right path % FfaJ. i43-io- Teach me I To this is oppofite foolifhneffe, or Ignorance of Gods wayes,or an' opini- on of wifdoipe. Irr. £.4. Thefe are \ their God. Prov 3. 7» fool pJ for ihey Ignow uU Be not wife igftponH the wares of the Lord , conceit. Eccl, 7, \C> nor the judgments of] Be n and m tfifldx t* before e ver J ma *- Ier.9. 4- Cap. 7 . Chriftlan Divinity. ? 19 be wipe asSerpents^nd 'mount in 'Dotves* Icr. 9. 4- l et evey y mtAa\t hud of bis friend. Matth. 10. 10. HI It is prudence to counterfeit 5 and'U diffemhle y Yet here we mud j ofcfchewing vain-glory know, how & for what I orboaftmg Then it will end wc maycounteifeic 1 be lawful to do this, & d :ffemble: the end is, I when ic can be, done either the edification of (without prejudice to the Church of the god- i Gods glory, to the truih iy;or the trial or things J to charity, to juftice,?© needier the avoiding i our calling and duty 9 ^otdangersjor the defire 1 and without fraud. IV. It is prudence in the evils of fat* ehoofe none, in the evils of funijhment U ehoofe thelejfer. So David , of the three pun'fli^.ents pro pofed to him, he chofe the Peftilence rather than War and Famine, i. Sam .14.11, Cyp''* in being willed by th&Go- vcrnour to advife with himfdf, whether he would obey, or die.?Hft anfwered,thatin a mat- ter of fuch holimffe, no advife was to be ufed. Whrn the FrenchKiog L-barh 9, had propofad three things, to the Pr-me of frnttt ; the Msffc, Death, and per- petual Imprifonment t his anfwer was, that by Gods affi fiance he would never ehoofe the firft ; as for the ether two,he left them to th£ Kings own pkafure. . T& ***%■&-_ 320 Chriflia* DfoJmtjt.lAb.il. To Prudence is oppofitelmprudence Craft, and a conceit of Prudence. Match. 2f. 3. But fchcfe thai w,efoGl/(h, toot( tbiir Lamp*, but did not tt{e oil with them, Luk.itf. I. And unjufi Stcivard t that be hid done vatic p wliei c craft :s called prudcr.CC aburiveiy, Horn, li, i6. W: not wife in your theLovd Gummindtd the \ own connns* So much of theVertues of the mind: The vermes of the will in general are> Integrity* R.eadinefs 3 and Conftancie. Integrity is,w hereby we performe o- bedience to ;od, although imperfect yet with a ferious purpofc, and with" ©ut hypocrifle, as -in the light of Go A Deut. 18. tj. *X*ooh I For this is our boafting, ffiatt beyerfift (or iin- j even the teftimony of -cere) with the lord \ our etnfetence. tbyQcd. 1 Cor. 1. 12J To this is oppofite the contempt of Confciencej or a diflembling and hy- pocritical Confcience. 1 Tim. 1.19,20. Re- t ulning faith <& a^ood €cnfckfice 9 whieb fame and Alexander. ]o\\j 18. 28 The Priesls went not into the having put away, son- \ Judgment- hail , h(l €mimg faith have made $>ipmac1( 9 if whm we H^naencus tbtyihoHld he defied , but that ibty wight eat, Rea- Cap. ^ Chnjiian Djvfmty. 321 Readineile or promptitude called alfo chearfiillneile and alacrity, is a vemie whereby we obey God freely^ joyfully. i>ial. 40. 9. 7 delight \fhdl he wilting, 2 Cor* to do thy wiii.O my God, j $ . ver . 7 . God lovss £ pfal. iiO-5. thy people \ chfeii- j or cfnecz patiently 10 his wil» and to acknowledge all good things for his gift $34 ZhriJUan Divinity. Lib.II . ToFakh is op opiate^/*-, fa or In- fidelity, and .doubting of the good- tieffeand power of Gods as alio. -the pnefumption of Faith, Pfal. 7I. 21. The If I jam. 1.14. Vtbai avail* T&elkes believed not y Kort eth it, my b; -e thnn 3 if trujiedin his falvation. | any mm jay } he bath &latniz*.ii.'BecaH[eye faith, a?id hAve not 4id net believe me, that worlds? Can bis faith $e might Javftifie me.Uc j fave him \ Confidence is a vertue, whereby wc reft in God and in his promifes 5 and totally depend on him in all things both corporal znd fpirkual Wc hive already fpo- lien^ confidence <, as it Is the form of Fa th , & appliech to the he»rc •The Promifes concern lag Chrifts Hei-ekis considered, as the effeft of Faith Oft bis, Sblo- mep faith j Trxji in the I a. d with all thy heart 9 Piov 3 y. Contrary to this, is diftmft in God., and ttirft or confidence in Idols. An example of dif ttvSS.y U in the Ifrae'kesj vici. -x.Sjgmw 17. i.- in h that which man puts In the Devil, a^wiuhes do| or in idols as A. htt%i* 9 iking. i^z. or the kings Captain. .2. ! In mens inventions, as •Kjng ,* $1', m &a\, Papifojor m the arm Ifa ??.!£. inthefe that ©ffirfli', fe'.i*? .'5. or are toe careful whatthey J in corenantei , Fotifi- 4rnil cat M*ttb. *:ay. J cation*, Ph}/ic4c#*c,*s Idolatrous conJidcnce | /?/*j who implored the Gap4- Chriftian Divinity help ot the Syrians, and confuited wi«h Phyfi* tians, not with God^ i Cbra'4,16.7. and ra. Yec it is iawfal to make life of outward he;ps 325 and aM 3 fo we place not confidence in them: we muft uCq them as fer- vanti, not rrwft in thess as gods. Hope is that, whereby we expeft undoubtedly Gods future favours, c« fpecially the accomplifhment of our falvation relying on Gods pxomifes^ and Ghrifts merits. Ho;e drfcrs from faith, as the tfted from thecaufe: for the object «f faith, is the promife on which faith relies | theobieft of hope, fs tne thing prom i fed 3 which hope expects. Contrary tothefe are doubtmg,de operation and idolatrous hope. Sometimes the godly fail into doubting , I Sam 2,7, 1 i T>.t i iuen and put'ng drink 3 vjftriftgi to her } &c. We had plenty of victuals^ and ypce weft, andfat» no evil. Hab. 1. 1^. The mc^ed facrifcetb to his own nets, and of- fir^bmmfetohis own Patience is thatjWhereby we are fu- itained in the faith of Gods Provi- dence, power, and bounty; and when hevificesus with afflictions, we lub- mit our f elves with Juirmlity to his ccrre&ion. There be diver* kinds ].thc .affliaion cf Gods ©f t'ffl itlons for the ex ercifing of our patience, Jor be Sees the *cn fgeance *har God doth jpoux mi rhan for oar mites, theWh;pp:r*,&c j fufreriijgSc Chap,XV* Qfvertuef and Worhj belonging in general to the II. Ill, and \Y .Com* mandments* WE have fpoken of Gods in- t e rri a i w • r fh p ] Now fol lows that wbrflrip which is paxtly internal^ a, iy exce-ual-, which is u- fiiaily called the crue Religion^ and is commanaea m the three following Precepts True Religion is^ whereby God is wjr h ppei by R.ces and eremoniet prefenbed by himfelfj and his Name trul/ 3?0 Qhrijlhn Divinity. Lib. II C truly fanftified both through th:y 8. cbnjt is fo far from ufing vioence\,\- thai be w%U raiher (uffb the tares to. grow with 1 1 thi good corn, than pitted them by force. g..we\l find, that violence is raiher a hinder er ihan afur- thenr if Riigion $ for the mo: r# men are pei (ecu- ted for " their conscience, the mere eager they are to hold it: The (honger the winde blows ^fo much the fafler doth the Traveller hold his Coak The blood tf 'Martyrs had evermore been the feed of 4be Church, i o. The forcing of religion hah been the caufe of much mifebief, mart hers \dif order s,& changes in Hates; therefore the wife Romans per- tnited the jews., afu; tk>_y were-fnbduvd, tonfe free y their own Religion .»< it her did they force any ef their conquered Rations to accept the Reman Religion. 1 1. where violence is ufed. there can be nojufiice. ii. N;;r God ; for he is neither to be found m earth- qua^hy whir I w Teds, and fire 9 but in the foft and (litt voice, j^ The fating efre- iigiia, is ue maintaining ofbypocnfic^foi aUfttob are hypocrites, who arefoi ced to profefje cutrratd- ij what inwardly t'-uy hate^ 14. TbefoYCivg cf re- ligion is the undoing (f^lig-oftforj s mok dan. gerous Enemies are the (ee/ct Enemies that /*>£ in the bofome of the £h&rW,tbpf\ fyjje Religion with the mouth.^ridinthe interim (fab u with their bid* dentinife. i-f. Faith in the gift of God s being a the < logic abvytue wftifed, not acquredi if it be not then in ou; own power to believe , till it be given us from aB'oveJhpW can it be in the powe- of my other to mafe u> believe? how can ibty force hs totafe that which is notgivtn}to pov , 0) in the earth be teath , or in the waters mder the earth . The 'encratiori of idols is leclared two way^s: 1 1 oy how ngto them, i . by woruYipp'ngofthem The Conn" mation con- tains a thrcatnirg, and a promifej both are illu ftrated from the nature of God, 5c from the ob^ ;e& : In the one he de- fcr;b%h!mfe!fe to be a jealous God vifitivg ini- quities &c. In the o- ther merciful. In the one. he denounceth pu- ni{hment to the third and fourth gent ranon of thrm that hate hiw^ buc in the other, bis mtrcy vf the thou f and genera- tion of them that love him. It is eafie then to fee what is the fumme of this preempt, by the proceeding thereof, l. From t.he particular to the generator Idolatry is foi bid , with all fuch rites as are either con- ti ary to, or not contain- ed in the Word of God. z. From the negation to the affirmation of the contrary : for it is commanded that we woilhip God in that way which he hath pre- fcribed to us. In the rites prefcribed to the Church wemuftobferve both the helps and parts thereof. The parts are, the righrufe of the Word and Sacraments and Prayer. The right ufe or handling of the Word and Sacraments is 3 when the one is p reach ed 5 t he other admimftred according to Chrifts inftitution. Prayer 336 Ckri p ian Divinity. Lib.II. Prayer is 5 whereby we fpeak to God in the true and humble contrition of heart, of fuch thingsas are agreeable to his holy will/This coniifteth in cal- ling upon God., or in giving of thanks, The Rhles, T. Ihe common efficient caufe of Prayer^ is the whole Trinity , but in particular ^ the Holy Chofl. Whence he is called I Zacb. n,io, the fpiic of Prayers, | II Ihe impulfive caufe on Gods part, are his command a 3 Fromife of being heard t> hismajefty^ his goodneJJe d , his benefits e, But on ov.r part , is our need, which is ga- thered by the confideration of our toants^ calamities jtentation^ and danger s y &c. a Pral.27,8. snd.fOi [ and ether places now 'if.Ifa.ff 6. 'oh. 16.24. ^Hedged. c iKmg. 19, ^Mat.7.7. iTim.2.i.| 15.^3^4.5.^^.34. JapitM$. Ifa.tfj.a4. 1 S> and ic$.i.&c, HI. The matter of Prayer 9 are things ebtained, and to be, obtained^ 1 V. Ihe form or Idea of true and reli- gious Prayer, is the Lords frayer. The Gap. 5. Chrijiian Divinity. 337 The psrt? of this arc j our needs , as well foe four-.thePrtface, thePe- | this as for the next life<: j Fortbe prefent : belorgs I the fourth Petitioa.Giztf US this day our daily \ bread'.Fot thefuture^he two latterj And fo\givs us on r trefpajfes, as wz forgive them that tref* \ pajjlt againfkw ; ^ind {lead us not into t tnt atU j orient deliver us from e* ' vil. That hath reference to the gift of /unificati- on, this,<^"Sandi^kati- i on. The CcnSrmstioa follows in thefe words: For thine ii the &'*£- dome, the ?.ewerj& the glory , for ez love to- wards us is unchangable for he isib/o;-' ever and ever The conclu/ion s in the particle^^e^W which we wirneiTe that we have prayed ftri* ©iifly , and with con- fidence to be heard. Jg \Jhe 338 ChriflianDivinity. Lib.II. V. The end of prayer js Gods glory, and ®urfalvation.. For this Is the Alpha \ the Lords7>rayer begin and Omegaoi Trayer : j with Gods glory, and hence the Petitions of | end in our falvattun. VI. Great are the effects of prayer: not as if there were merit in it for the worl^ wrought the force is in Gods promife ^rather than in the prayer. VII. The Ob'yetl to which prayer is di- retted, vs the whole Trinity, yet fo, that *U the persons conjunctly, or either of them fe- derally is ca-lied upon. That theFather Is to be called upon, is not doubted. The Son is called upon by Stepbcr, Ad 7.59. yea, all the ftngels woifhip him, Heb, 1. 6. The Holy Ghoft is called upon with the Father and Son by John. Rev.T.4, f. And that Angelica! hymne % Hw.^ } holy, hoy, &c. Jfa. 6. 3 &c. is applied to the Son,/«&. 11. 41. and to the ho- ly Ghoft, Att.1%. 15, 16. &c m . VIII. The objeel for which we pray, are .the living, net the dead) andfuch a-sfinjzut mtto death. For God will not he [ they are e'ther damned I fin unto d.ath, 1 Joh.^ I our p sycrs ate fi jntrcated for thofe who I or bit ITed: if dammd f6» For the dead we « lejjrit" bkfictVue.ldle. mwft net pay, becaufe | IX, The Cap. 5. Chriftian Divinity. 339 IX- The ohjefi againft which we tray y are Gods open Enemies, We ought not pre- fently to pray for their eternal deft tu&ion; but we are to bef.ech God that with his rrighiy hand he would humble and convert them; o thervrife eternally to plague them,if they wil not bs converted, The imprecations of thePro* phets are not to be imi- tated by us rafliiy^for ic is hard codilceme thofe who fin to death, and thofe of whom we have good hopff X.FraytrsJk*uld bejojned with an hum- lie confefion of our fins y with a true and fir me confidence ^ and a conjlant purpofe of repentance. XI. External geslures decently ufed, avail much both to excite and to tefiifie tk$ devotion of -our fouls. So much of the-parts- of that form £ wherebyGod wil be worshipped of us: the outward helps follow, whereof are Fadings and Vows. Falling is an abfhnence from meat and drink undertaken for a time, that the lafcivioufncfs of the flefti may be- fubdued,and God with the greater fervency may be called upon, Q^2 The J4 Q Chilian Divinity. Lib. II. The Rules. -I. -Falling is either forced, or. vdunU- ■■ ry: 7hat,ij the foor mans jot want of meat this of them who want not meat. 7 he volun- tary Fajv is either Natural,Civ 'Lor Eccle- faffical \ Natural, is that which is under" tpfyn for healths fakg j the Civil, is that which is enjoy md by the Magiiirate in fome fuhlique affairs : Ecclefaflical, is that we define. II. Ecclejlafiical fafting, is private or publique. III. Vrivate, is that which one injoyns to himfelfi or bis family, for fome private cau- fis. Examples are, $ob j x,*. i6.Nibem. tjfc I. f. z 5**0.3.5$. and 1 IV. fublique, is that whkh is. comman- ded by the Magifir ate or the Church for .feme fubtique caufes, efpecial!y,when cala- mities are at hand. Examples, 2 Chron. 20. Hc/Z 4. V. In a true. Faft^ the manner and end are to be confidered. Vf. For the manner ,true fafting, 1 Con- jjflethnot in choice of meats j^ut in dbfimende from Cap. 5 . Cbrijlian DivMty. 2 4S from all meats ; 7. Not in external abjH~ , nence front tneatjbut in abflinence from fin (►M-8 fr. ^f. Joel. i.n. Vl^. 7&?r? fl^fef to be no other -end of Fajiing , but onely to give our fdves mor'e eameitly to prayer and divine worjhip 5 t& beat down the lafcivioufnejfe of the fie (h^ to witneffeour humility before God and out repentance before our neighbour. VIII. Failing is not tied to Ccrtainetimes y as in the Old Teftameni ; but ought to be undertaken freely upon urgent caufetand necejfity. ■> ^.-' So much for Fatting. A Vow is a pro-* mife made in a holy manner to Gody J of things lawful 5 to witneiTe our readi- nefTe to ferve God. The Pcu l e s. I. A Vow in this place fignifieth a n?- Figiow promife-j not prayers or de fires, II. A Vow U either- general y or parti' . cular > J ha t 9 is of things commanded^ and is required of all men-, fuch is the Vow ef BzptifmerthiS) U of things lawful^ and is undertaken for fome private caufe; that y is ; a part of divine JVorjhip-.this^ is only a help thereto. 1(1. A particular Vcw is c&nfideredin its? tffxient matter form y and end. Q3 IV.W ; ' r §4 2 Chriflian Divinity. Lib.If . IV. For the efficient, they are excluded from makjng a vow, who want asyet the nfe of judgment and reafon: 7. Who are rm Mafiers ofthemfelves, but are either fubjeci to Parents, or Husband. Numb. 6. V. The matter of a Vow, is a thing lawful, and in our power. VI. The form confijieth in the delibera- tion of the minde, in purfofe of the will , and in thepromife either internal or exter- nal alfo. VII. The end is, toteftifie thankful- nejfe of minde, or to cxercife fome private difcipline, A Vow of the firft the latter fort is, when kind is, when one that one by Vow abftaini hath efcaped a fickncfie fioii fomething m it or danger , doth conic* , fclf lawful, yet dange- cratetoGod fomthing louiiohim, as Winc 3 by Vow as a token of J <&c. hisgraucuee: A Vow of VIII.- Thefubjett to whom we ought U Vow, is God onely. IX, A Vow before it is made is arbitra- ry, but being lawfully made, it is to be hept t Vhl.7 6. li.Vw and pay unto the Lord )ou, God. Hitherto of the true manner of wor- fhipingGod,to which are contrary the mtermiffion of it 5 and fall* worfhip.And this Cap. 5. Chriftian (Divinity §4? this is threefold in refpeft of the object for either it is not commanded by .God 3 or elfe it is exprefly prohibited by him; or being commanded y is di- rected to fome other end. The manner of worfhrpping of God not commanded,!? called Wil-worfljif r / to wit 3 a worfhip devifed by man's brain Paul oppof: th this kindc of WO! (hipping God to Chriftian Li- berty Col i.io. n,x *, 25. Therefore if you be dead with Chrtft ) ments by them Lib.ll. rafh for it is a rare gift 5 1 ftty are intanglcd in the and by th s Vow,many Inares of S*t;n. under pietencc of cha- J The manner of PveKgiotts worfhip forbid by Gods Woi\< , is idolatry , and worfhip of Saints, Idolatry, is 5 whereby an Idol is made,kept and re- MgioulTy worshipped. There be two kindes of Idolatry tone is.,when that which is notGod,is accounted and worfh ; p- ped for God; and this is cepttohe fecond kinde is when the true God in- deed h wot IhTppcd; but either in Idols, or in SamtSj Angels, or dead cocrary-to the fuftPre- j Men. An Idol is an Image, Picture, or Statue^ made for Religious Worship* The Rules. f * Ah Idol differs from an image $r pmilitude^ as the j^ecies from the genus. A. R. *An Idol differs from an mage or jtmllitude as the fpecies fom the genus , tbo the cbu-ch halh impropriated the word Idol to the Heathen fuper. flitio us images ^fo that ev&ry idolis an im -ge^but not ev(ry image an idolyt in truth %tfa>\ov and imago. *rt the fam^ for itftoKWyisfrom lif®-, ti:e Ifcap.?. ChripanDWffihy. 341*. the (pedes erfom and Jhape of a things and t\rJ from s/JW, to jee ^whence corns s the word iO€i$ ■ Which is ; be fpecits of a thing in the m'md orfenfeS fo imago is as much eS imitago.or, etim ago, *S imitation, repr if vital ion or attingfif any things wbinte comes the word imaginitio, which is alt \otie with ideas -ib hi fort ti/ahovJn Homer is ex- prejfedly misgom Virgil, *s t^.i.nota; major im ?go «4& 4. Magna nisi Tub terras ibit iii.agcs \md mdeed tkeje words inv-go, Graulachrum, m^h^tB^es.aye taken indifferently one for a- not her in Latine Authors: yet infmftwej&e find 1 great difference Jo, lijtoFvri migo /lands in dp- popticn to ffud or umbra. Heb.lpnf the Law hath the (hadd-jw of good things to come, ana not the very im^ge if the things: wttn image ** UHnftf the reality md tinth of the rhinos? B&ft fiia '-itiow /tfv *tt appearance qnely andfbe w.Hwce Chfjf iscJledibe image of the Father*, not his {hiMoA^^ttitie^r idol. Ruper'tiis m_ak.es fome.^ diff rente between image and rlmilitude, o Y k\z* m(fc,i mfaymzythat chnfi is tkt$@a& pfthe Fa- ttier, and ibeMofy Ghost histmilimde l bicau't. God faiths Let Us ma\e man in our imege, afte? mr (ikmfi; 5 Rupert. .U.de. TKnic c t. But (btS is a nkiiy. For pidetd^ ike &crd im ge and Hip- rteffe there ft gn fieih the fame thing, tb? one wei&- being u[edio explamtise other. The Paj*#s?in ib;6 err doubly 1. r h y will have an ?dol t a'nd imi^k or fimilitude, ro be ? tnc fairie,their rcafons tfoi-e becaafe fmulachuim \ mage, Br man is Gods $*X«tihj 1% fay they linage- («hW5fr>**£-;, .ft ■-*: ■ a* deti.v.Li & fimxtatido s but fc mould be ridiet s (;mi'iind$ . from like- rtdfc , bjut an. idol is noi .'he fame that an I- 349 Chrijlian Divinity. Lib.II . lian czUiSiwnlackntm) ihmthc Gentiles had but he is not Gods ldolj j idols not cnly or things inYaindo they alleHg j feigned , but alfo of the Greek word tiJ'ai hcv, which fay they,tne Latine tranflates fimii- lacbrum alwaycs; for e- ven in the Latine Bible we have teftimcn'cs to the contrary, Exod,$4 i^ > Lcjii.z6 30. Aft. 17,13. Secondly , they things tiuly exifting j nor Will fau'b phrafe lulp them, 1 Cor. 8.4. IV e kvow that an idol h nothing in the wcr!d:t~or this is not fpoken wUh reference to the object which is represented by the idol , but in ref- fay , thai images are of peft of the venue and I things exiftent , but efficacy of idols, which idols of things not ex- inueeo 1 is none, ifttnt : but we know j II. *Ihe degrees of Idolatry are, the ma- hjngjhe keeping, and worfeipping of them. : IW.The making of an Idolisjvhsnan I- wage is made for religious ends, IV. But every makjnz of anlmage is not Idolatrous: for fuch may be made for memo- ry > delight, or ether civil ends, V The C herubins, "Brazen Serpent and m fuch tjfcjs , were made by Gods appointment, not for religious worf.ip, but to be types- of- Chrijh In vain therefore c!o J manded the making of Papifts defend their i dols under fuch prctcn them, He forbids the making of thefe. i'. No ce>; For i i.GodcoKi-J rclgiom worifrp muft be Cap.f. Chrijiuti Vivmty, 347 l-gioufly adored. 3. Whereas all types by Chrifts coming are a- boj;flic*l 3 fuch can have no place in the New 1 e {lament. be given to them; there- fore as foon as the bn> z n Serpent began tt bi woi ihipped , it was broken in pieces, zfcng 18.4 But thefeare re- VI. ?be Images ofc hrifi^ of Angels^ of Maryland of the Saint^ madebyfapfts y are doubt! effe Idols, The reafon is becaufe they are made for re- ligious wofilrp. Xh- Pap; (Is deny thefe to be idols 1 Becaufe they are norlimagc-s of things net exitl'e^t.t. Because they are not acknowledged for God. 3, Bees* is a' humane face .and 'wings are sfchbed to Angels. 4, Becaufe the Sil-nts were truly men. f s Be- caufe theie are Lay mens Books- Anfw, in the fi.fi and fecond Argu- ment, there is no crnfe- quenc 3 be caufe in both tun 'image is fa^dy de- fined 1 for not only is that an idol nhich is cf a thing not exigent , or which is acknowledged for Sod/ec ng ths Gen- iilel had Id^s of things which were truly ex'«* fienr 3 and they put defe- rence between the Idols and the things them-'' felves . i The /irite-* cedent tn both is fa)fe s i£ fimp'y under fxoodj -For it is certain that the ra- pifb make images ®f them that never were 3 as cf Saint George y Chri- flopbcr, and fuch like : ic is alio certain that many do take thefe idols foe God ., feeing they be" flow both divine vertur , and divine honour on them. In the third alfo there is no con'equence from thofs • v-lv i- niages which God! did i exhibit in Vifions, to f durnbs Images. In the ' fourth 1 this only iol- ] lews; that the images o£ Sp$£ Cbriftia* Divinity* Lib.lL thc'Saints may be made fo they be not made for Xcligious WOffllip. Io the firth,thc Antecedent is telfe; for what kin I of Books thefe afe,naay be feenin Jcr. io. M,if. Hab:i,\8,i9. Where Id.' Is arc callci the teachers of lying and vanity. VII To make the Image ef the TrihU tj> is ?mjl horrible Idolatry, The reafons are iBc- wufe God hash forbid the making- of fi«ch images, D:ut. -f.I$ 4 &c %. Bccau'c the Trinity cannot be prc- fented by an image, as is expreilly tiwww If a. 40, 1 3. and -4^. ?. ;.Beciu% ic is a drf- honour to the Ma/eft y of God 1 to. represent faint in the -Hkcncfs of a man, in wood or flone 5 Efa4G.i9\io.& 46.6: f\om. i.ij,, &c. They oSjed, 1, The images ot the HolyTri- nicy do not reprefent Gods effence, but only his properties and *&i ons. i> Such images have been presented in Vi/iOiiJjtbstcfore they are not idols. 4n 'rv, Tn the fir ft -aliment the Antecedent endeavours- a falfe reparation ofi.be • Piopcrties of God from his c&rnCa, whereat in- I deed they are his very Eftetfccj and the confc- ! q »encc is falfe j tor he Will not have himfclf, nor his actions , or ap- p. a ranees exprefjed by images, D?*t. 4. 1 $,&c. In iheiecond , the An- tecedent is file; for the images that we-re prcfented to rite holy men of God, were not dumb and made with hands, but living,which notwLchftanding they j neither painted nor carved/ I Vlfti* Cap.?. CbrijtunVivinJtj. ?49 VIII. As the tnakjtqr,fo $e ieeftngtf- Idds is cond, mned in Scripture. Dctir,7. f, ThuffiaU yec.'§ to them, yejhalt o- vtribrow tjkj? A 'I ays , and break down tbm Images, ye ffcMi alfo cut down ib'ir Groves^ z$d pall burn their ca,ved images i&ilh fire, Efa 30 tz.Yejh ill "defile the { covinng (/ tljy g -avert tTttfgts cf p fvir, and the Ornament s >fi by molten males ofp'd i ibaafhal €asl tfcm away as a mrfisiruofis chtb\ihou poll fay unto Ujget ibee hence. tCot. 6 %%rWbai on*rs falfe.'i. Bceaufe though images be not woi(h:pr-cdj yet there is d anger thauhey may be worshipped.!. Bscaufe that cannot be an orna- ment t© the Temple, whichisadimonour to Go: -this isawheriftv ornamenrand the bat' ge ofoldfornlcatloft.Thcy cbjt&thai the brsz n Serpent 'was firft ~wor* {hipped 3 before it w« broken. ^w/w.Therc is great- ods baween tbs bazen Serpent and I- doh 1 for that was not agrecmiW: is their be , twcin the Temp'e of\ erected to be rel g:= Gttd-and Idols i Seethe] oufiy- woih pped, buc example offchorapbai, J to reprefcnrChriftjntw But car adverlarie she contrary thus. Who retain images in Tempits fjojj ©rnauienrs on*]) , not forwo ! ih,p , are notl- colaters 5 Bat we .~&c. jinfw, Tne pfopofirt- &c. y on re a fen asi fdon n it 'Was ado- red , it became an ldol$ if then the retaining of the brazen Serpent wanttd not darker 9 bow much eft can theie te without danger, wh'ch have pu\y been, •Mid a^ IdoK \%U- latrous worjhip confvhth in adora- tion andprvice'jAdmiUQn isbjuncuvmng 0/ 5 $0 Chrijiian Divinity. Lib.II. $fthe head, bowing of the body, bending of the hjiee,hj(fing,and fuch I i\e ge {lures. Reli- gious fervice of Idols is,when they are trim- wed up with gold, fiver and jewels \ when incenfe is burned to thtm, and they arefet on high places; when Vowes are made to them^ when they are honoured whh l il grim ages , Gifts, JVzx-eandlestfapers, Altars, Tem- ples, Feftivals, and other fuch like Religi- ous Ceremonies. This woi (h'p is moft fevcrcly forbid in this fecond Precept : Xhou (halt not box to them nor wo^Jh'pthem^aKo, Deut^A^AtATVlaL ll«.i,&c. Hab. 1.19. 1 Cor. 10.14. i?ob,u vpr.lMJt Here the Pa- p ids fay, I. That theic places fpake only of the Gentile Jdolr, 2. That they worth *'p not the 1- mage, but God in the fo*$ejj as it is in that vcife, T^am Dens tft . quod imago docet Jed von Dens ipfe. Hancvideas, fed mcntc colas quod cams in ipfa. Tis Gad which here is taught , but yet this Image is not he-, Lw't on the Image , and in it adore God mtn* laity. To the firft exception we anfwer, 1 That in the alledged places , l chiefly in this Com- mand} iti&Deut ,4.aii ' .'mages made for Reli- gious ends are condem- ned. *. The fame rea- fom why the Gentile , Idols arc abominable belo r, g Cap. $ • Chriftian Divinity. 351 belong alfo to Popiih they wor fir p God in the imager for thefe alfo j imsge, becaafe he hath arc of gold^lver^brafs, ] forbid fuch wotfhipjand wood , Ronc&c, Nei- i he will be worfhpped th^r ean they fee, nor hear, nor walk, 7(ev g. jo. To the latter excep tion we fay v i. Images are truly worfhipped in Popery j feeing there is no partofreligiouswor- fhip cxprefTed in this ninth Rule which they do not eihib.tto their images, z. They are not excufed, who pretend in Spirit, /tfc.4.2 3. O- thervvifc by this reafon the Ifraelites mighc have excufed them- lelvesjfbr they were nog fo mad a to thinke a golden Calf to b: their God } but rhey would worfnip God in the Calf-asina fymbol or fignc. X. The adoration of the confecrated Hofl is li\g the wo? 'flipping of Images. The ground of this ] fay bodily , that the adoration is noleffe I- j bread is deified orbe- dolatousjtow'r,Chri(ts j ccme God j as in that -prefence in the bread \ hymnT^a art mtbreai or outward accidents I but thou art he 3 rpho be- therecf, by which they | ingGod-manfaved me. X ! . And fo is the adoration of the Image oftheCroffe. For fo they fpesk to it iii their Anthems. All ha.il C'OJfe , our only bopejnereafe right con f- nep in bity men , and pardon the guilty. X! VNb leff idolatrous are thojfe litilelma- get which thej call Agnus Dei confecrated. in 2 52 Chriftian Divinity. Lib.! I. in Popery and to which they afcribe the fame power in cleanfmg of fins, duelling of light- Hing,&cc. as toChriji. ' XIII. Ihe Reliques o f Saints are £>-' mured in Popery with much impofiure and idolatry, for that they are fuppoftitious, is •plain by this, in that there is no Saint wh» hath trot two or three bodies Jhewed in di- vers places ameng Papifis. Set Calvlns Admonition of Kcl'qucs. Hitherto of Idolatry; the adorati- on of Saints, is a ; Religious worfhip or priyer directed to Saints, Angels 3 and dead M^li. ; Thc-RiiLEs. * I There is a twofold adoration, Civil and Religious: that, is an outward and Ci- vil honour-, this, a religious invocation. II We way lawfully adore, or civilly l&erjhip the Saint s.whilji they areprefmt. Exafoplcv in Gen.lS. and 19, iking .187. a. king 1. if, lit. Tea th* dead alf which are in Hea- ven'are to be honoured, 1 By thinking reve- rently oftbsw.y By dschr'tny tb*ir virtues^ *s the gifts e/Ged. 3, By imitating them. Malik, Cap;*;. ChrijTianVivwIty: 3^3 Matth.16. 13. Verily f thc-ugntbe world, this a J j fh ill be jpo&n as a. memo/ lal of her. • verly I fay unto ynu, veljerefoever this Gofpel pi.ii be yri&toid IV '. But neither Sunt nor Angel fai$ be adored or calkd upon rel'igioufy-. Becaufe 1. for th»s we have neither pttcep^ nor example, nor pro in Scripture. ;nvocating ihe irnife ii. By iSaints,we make them jomnifcient and omni* ipotent, which are only 1 Gods attributes 3. Be- tcaufe we rmift not be I Jieve in: the Saints. Nam ^hnwfhall they eatt on [him in whom they havi mot believed? Rom.io 1 14. 4. Becaufe they re- fufed religious worfhip by the example of Peter Ad. io.z$,z6. and of rthe Angel, Riv. 19.10. and zz. 8. The object- ions of Papifts are iri- ivol us, for that faying in Gcn.qfr. 1 6. is to be underftood not of a created 3 but of an un- created, Angel, to wit name irorn /''tvb, and to be rece'v.d snto the nu tuber or fj fs ;>« -laity as//tf.4 T.Ti at plact of Jo\ \. i . if the [ vu'gar Latn? is corrupted; F-br Eti'ji fts£there dotfe nor .exhort Jab to call upoa the departed Saints, but be appeals to the teftimonc x& the Saints alive. J^:th?v will it fcl/ow, that cesd Salmi muft be calFd "upon s bc« caufe we are command* ed to have recourfe to their Praters , whilft thcyare alive ? Jam. $i 1 4. For the condition of the Saints here and hereafter is not alike§ becaufe in this Uie they know our wants, in the other they know not; 1, a. 6^.16. in this life they are norm yoked, but the son of GodjG^f.4 8 ] invited to pray for usf \6 For, Jacobs name t but the depai ted Saints tc be called upon by hk I are religi-ouily called fats j. n to have their [uoon 3 & their help im- pte«4 551 Chrifiian Divinity. Lib.H. piored by Papifts; the leaft of interceflionjbur ground of the Popifh j how falfe this is, ws opinion is , that the have fhewetf, Lib. I. Saints are mediators, ac \ c. 18. So much of the form of Religious worfhip, as it is forbid by God. That form which is commanded by God, but directed to another end , is either fuperftitious or hypocritical. Superftitious worfhip is , when a certain force and efficacy is afcribed to external Rites commanded b) God, as if it were for the work wrought. As when force is attri- When they think by buted to ccrtan words, their babling and rnufi voices,and wrjriog^ to titudeof words,and fuch drive aWiySatan rocure Jikero pleafe Godwhen difeafes.e^f When they I they judge one day, or feij;n that there is in the i one kino of meat holier Sacraments a vertue by J than another, when they themfV Ives to free us j think to merit by their from fio,*na co fave us; \ Vowes. Hypocritical worfhip is, when the outward form prefcribed by God is oblerved, but without internal wor- fhip or devotion ofminde. Th; difplcafeth GocJ 1 19. 13. &c. and. 66 t exceedingly, Pp/.so. U 3 &c. Jet em. M, &c S^&c, £/4. 1. i©,&c. \Mattb. if, 8 &c. CHAP, Cap. 6. Chriflian Divinity. 354 Chap. VI. Of Verities and Worker belonging /# t hi bird Commandment. SO much of the manner of Gods Worihip; the hollowing of his Name in all the reft of our life., is in« joynedinthe third Commandment} Thefum whereof is, th* t we matt flu- dyin all things to fan&ifie the Name oPGod, even out of the times of his ordinary Worfhip There be two parts of this command ja pro^ h!b-tion, and a confir- mation of it. The prohi- bition UiThouJh'alt not tal^e the name of the Lord thy God in vain. The Name of God doth notoniyfign;fie the ti- tles which are given to him, but his properties allb^ his word, wo&ks, and whatfoever elfe be- longs to the glorifying of his Name$ out of his prohibition is ga- thered a precept: Thou, fkilt f&mfaifie the name of thy God 1 the confir- mation is a heavy com- minacion ; For the Lord will not hod him guilt* Ujfe that tafas his name in vain. The San&ification of Gods Name is confidered^either inaffe&ion, or in effe6t. In %%6 Chrtfihn Divinity. Lib. It, In arTe&ion,is zeal for Gods glory; to wit 5 a vehement affection of the mind ro maintain &: inlarge the glo- ry of Gods Name, with juft'forrow 8c indignation again ft thofe thingSy that are* contrary -to his glory. 1 Examples of this,are hiLo/ji.PeczvS.inAfo- /fj,Exod.3«'i9«-in Jpfcj-- neas i Numb. i J 7 8.jn T>*vitt 9 Pfal. £$j. and li$.53.in]E///a/? 3 iKin, .19. 10. in Jeremiah, ]gt.i $.9,10.11. m John Baptift, M;«J/-. 14 4. in Chrift,^ Z.14.&C. in P*«/, Ad. 14. i^.and 17. 16, 17. To this is opponte, Stupidity,- not caring for the glory of God a , erring zeal which is without knowledge b ,in- confiderate zeal c ,& counterfeit zeal d . a I Sam.i 19. Thou F baft honoured thy fons \ more then me. and cap. j 3. 1$. His fons made \ themf elves ' vile , and J he restrained them j not^ Rom 10. i. For' 1 bear them record \thal thty have 3^4/, but not according to ^nawledg. c Jonah. 4. t. ^in:l)o~ nah «?rvas not tHvmy faying %ic. Luk. 9 f 4. /aid veben his 4i- (riples James and John /if a* f£ij, theyfaid, Lot d rvih thou that tve /peak for fire to come dorxn from heav.n and con- f»metb.m y &c. d Efa.7. 1 2., bhizjaidyl will not asl£ a figne,nor Will I tempt the Lord. The Cap. 6. Chriftian Divinity. 357 The Sanctifying of Gods : Name in effect or a&ually/ is either by words or by deeds; Sanctifying by word 3 is a holy ufing ofGods Name,and a con- ftant confeflion thereof. The holy u- fing of his Name is 5 whereby we never fpeak of him but in cafes of ne- ceflky, and that with great reverence and admiratiompraimig the glory mi- ning in it. Deur.2S.5S. Thou j nous and terrible Name fha'tfear that moft glo- \ of she Lord thy God, To this is contrary, fnperftitious fi~ 1-ence or.cqncealing of Gods Name, the taking of it in vaine 5 iefts made of Scripture phrafes,andblafphemie or difgrace caft immediately upon the Name of God. An example of hor- j 10. and in Kabjhu^eth rible biafpheiriie is in hisCaptain 3 E/ becaufe rt is f To this purpofe is that commanded by God , {fertullianiOhappyare 'Dent 6.1$. and. r. o,%o they for wbofe eaufeGad Efa. 6$. 1 6. fer.iz. 1 6. j ftvearet ■-.■■/ *»d tntfi* Secondly, becaufe God | r able me n?e, */-<*/ w*// and his Aagds have] not btlrev, God when hs ftvorn,G*».2.2«'P al.$ j [wears! Htb\$ *nd6 -Rev.io,&i II Tfc per Cm fwearinr muff he fucha one as mMy lawfully [wear: and not, Chi* dren. 1. Mad-men 3. Such as are conviU- edor perjury. Illy The matter .of an Oath jhould he j things weighty \of good mommt and lawful. IF The forme of it is explicated or un- Ifdded by contejiation^ and imprecation^ ! abridged and contrasted^ or confifting of ei*> i ther part. V. The end is the confirmation of truth ^ ithe decifion ofjirife, the illujiration of Cods 1 glory > and thefalvation efman. Hh6.i6. VL The objett of an Oath by which we • mufifwear in god only. For fo it is command- | all things, who is alsne [ ed, Deut. 6.1$, Fear j Omnipotent , and who I the Lord thy God , and ! revengeth Perjury. 2, ift'Vthim and [wear by A Becaufc an Oath sjoy- :i his name, Becaufe, 1. ned with invocation I God is the only tear- ' which only belongs t% I cher of hearts, who fee* I God.as ic is faid above. VlLWheu g-5o Chrijlian Divinity. Lib. If. V;T. Where the Saints in their oaths mention the creatures, metonymically either God himfelfeis under \hod,or his vengeance which manwifieth . to hirnfdf. $o Gen. $ M 3. Jacob [wore by the fear of his Fa.' her, char is, by God whom hi j Father If ate. fcared.So ?au! y z Cor. 1.-23: I call God: for a record upon my fo«/;thac is, that ke will pun fla me if i knowingly de- ceive. V\V. In refpetl of adjuntls, an Oath is divided into that which U fubliqite,and fo- lemn and injoyned by the Magijlratewr pri- vate and voluntary, yet not rajhly offered ', Alfo into an aprtory,& apromijffary Oath. IX. Oaths mufi be kept, though they be ex- torted front us, and be hurt full to us. Pfalm 17, 4: That fweareib to his kmtjfr cbangeth aa.'.Bur here it is demanded, if an onrh made to a thief, to free our ielves from him, ought ro be kept, j An[w. Either the Oath 1 is only to redeem our j felvesj or elfe it is to ! conceal ih: whole mat- ter 5 wc are bound in the former to «r?cp our pro- mife,b'.itnut in the !ar - ter, feeing wc arc h* id anefmore ftriAly feound to rhe Magiftrat£,who r e effice it is, ro fuppuflc thieves and robbing; therefore, whofoevcr out of fear of death binds hJmf'lf to a thief in »his refp-d, he msy de- clare the matter to the Magrftrate, and by r« a- fon of jiie lie ai;d obli- gation to him, he may b: able vied by publique audioriry, X.Near Cap.6. Chrijlian Divinity. 3 6.1 X. Near to {wearing is a weighty afavs- r at ion. Such AflWeratiom arc, Gcn.4z. 1.5. e^£- Ity 1 be life of Pharaoh : that is,as truly zsPharM- o.ih lives, and as 1 wifh i.a£. dswyfoull'rjtth, my Lord, I am that wo* mxa. To this purpofc is that ufual aflevera- tion of Chrifts, Wily* he may Jive. So I Sam. j Ferity. To fwearingin the defe& , is oppo~ fire the denial of it,or a refufal to take an Oath, it being lawfully pcofered : The Anabaptifts of- fend the f>rmer way, pretending Chrifis f»y ing Matth.5.34 Swear no- at afij and that of Jam?s t )*\T\.$. it.. But they obferve not,that in both thefe places idola- trous and ram Oaths arc forbidden ,not fueh as be lawful. The lat- ter way they ofKnd, who when they may by an Oath piomotc Gods glory, or the fafesy of their neighbour , yet thty refulctodok. Iii the excefTe, are oppofed to fwear- ing, » . Per'ury 2. A ram Oath 3. An unjuft Oath. 4. An idolatrous Oath. Perjury is, when a thing is falfly af- fe vera ted, or a promife is made with- out purpofe of performance, or when the purpofe of performance is /not performed. This fin muft be a- vo'd:d, 1. Becaufe of the grievoufnefs the ett for a perjured man of- fends agalnft God whom he calls u"~on to be witnefie to his lye, and fo profane :h h's 3-6-2 Chriftian Divinity* Lib.II. mod holy name: he of- the X ngs < f Sodom.&c. fends againft his neigh- Gtn. 1 4. 4. in - v Hcjbca bour, whom he circum- King of Ifrael, 2, K l17 i s vents with his perjury' 17 4. in . Zrdiciab y and gricvoufly fcandah- i Kwg-*l-3:&c-i*Ru- zeth he offends againfl: ! dolpbus Duke of£flx< ex- am j>lc,cf the later,is in the Jews* of which Paul fp'caketb,Kom.i. * 4. For the Name of Gad through, you u blajyhemed 4- 3 66 €hrifiian Divinity, Lib.U. Chap. VII. OfVertues or Worhj apVertcining to the Fourth Commandment. Hitherto of the parts ofGod* wor- fhip:Now follows the time pecu- liarly appointed for Divine worfhip. This is handled in the fourth Com- mandments the fumme whereof is,* That we fan&ifie the Sabbath. There are two parts of this prccepr-jthc Precept k feif, and the Confir- mation thereof, The Precept is, that we fan ^rifi^tlie Sabbath: which \ is illu (traced, i. By an Admonitory partide , Tiemembir^c. By which ic appears 5 that the Ifra- ehtes before this had been warr.ed tofanCtifi:- it s but that it had been ^■ghtcdand ncglec~trd Ly reafon of Pbaraoh\ oppreifion. z. By de claring the Precept, in oppofmg bfr.\ ami be* fis , the works which ,wcrc to bedonc the fix dayes 3 to thofe that fliould not *be done the Seventh day. 3 By a d/itribution'Of the fub- jejftsrfor they are either men or beafts. The men arc cither Natives or Strangers 3 and both arc either fuperioursjor infjriours. $fe dayes (fohh he) fb'lt thou la- ke ur & do all thy worfa hut the feventbday is the Sibb/ith of the Lo d thy Godwin it thou (hilt xia 710 mcain-:r of toerif, tlwustortbyfofti&c.Ttc Confirmation ground- ed on Gods example ; For infix dayes ibcLord tmdi Cap.7- Chrifi fan Divinity Z$7 made Heaven mdtarth feventb dq> where fe: t 9 the Sea, *nd all that &cy tberabbath,they rt- *ot 1 alp him cut en the \ doUcdto deferrd then Sabbath datflbc Mac- 1 fclve* againft the enc- ■*fobu knew &% 1 imy.vl*fiich* , «(es of «cccffi» Gap.*. Chriftunvwinnj. tff acciffity , Chrifts rule man, not man ft* the muftbeobfcrVed: the Scbbdtb , Mar.i.17- S*bb* the ChurCh, to meditate oh Gods wofdjo receive the Sacraments Jo m± vfte one another ty exhortations & exam* " fk^ogo^inef^tovipthejtc^ohet} the foor )&c. , .-. - -~ . . .„ X. lie end qfthis fan&ifying of the* ' gabbaify is either natural pr$iritual f %t yfre.rtdtUTaiendyZS, thai men and beafes might re(i and be refrejhed XI'.Tta fiiritualend^ peculiar both® [ Ja*s,was^ VXo jhadawmt U £be Jews' ti& ' refi which they nijo^d.mtk,eJJnd$C& '"' man after their toylfome Tat ours in;Egyfc &iroutfes in the defart.i thai fy Ms part of their bezgerly rudiments ■', they might he led to Chritt the Author Of owfpiritua! rejh : fmfm 9 aHdthewor^oftheflejh^ . - . XIII. tuition the$irtiudwdoftei% ) Uihit the Cmgregaiion wny fofeen, end fStat tie fmihfii nay foc\ugg\her into the ■Cfturchjti htiothe JrkjofUofrk.z'liaity / medimbigon this nmbirthflfzheWfirld* : And on CMB % srtfmnaion^e might pr^fe &d>ow (reatoriand Redewrer.* 7 'float by. mt res! f&ntfohwr +& i>e ^ ^dmm^ 1R*s ■ :&e'S 370 Chrijlian Divinity. Lib.1I . fitiof our reft front fin. 4. That we might snore and more ajpire and raif&ourf elves for the enjoyment of that perpetual reft and Sabbath in the life, to come. fpirirual , 3 bur onely be- gun bene ; and a hea- venly, 01 eternal. Hence arifeth athrec- fold Sabbath : a tipical .-and ceremonial. yet but temporary onely : a XiV.TheSanfiificathn ofthcSallath be* Hongs to aU^chiefiy to Magijlratej & Paftors. The Magif?ra-e, : y [ quires, trur there be re- ;ilhe example oiNebemi. gard had to Charity; by <«b , mud take care that the exampleof rheAf #£- the Sabbath be not ychabces 5 rMac. %. 41, wantonly abufed , -Neb. \ and £wfft*Htive the :l-2, 15, &Co The fame CJrcarwho ;jn extream gifomuH: f3 mocVraref necsflity permucd Hus- ehe8r'f£rjbf r-vasionofi band-men to follow thai day n-hen nerd re- I rheir Country work. "KV .The Chnjiian £[cly-dayes%av? af- finity with the Sabbath > appointed .net for Will-wsrfiip 5 te fbr a vovwienwation of ( brills benefits-, fo that the confeience be not Anmngledmth th\fnare ofabfolute mcefjity. Col. z.6. Lit nojiijpi^ofa.Holy.a^y^y man condctnn y-u i;i\ pf a lUv? <5\lwhich kind of Sab- |ku?h is defervedly called liypacriticaL 6ec i/a.>.r3,i4. The Sabbath is prophanedgt.Wheu we do the works of our outward cal- ling needlef]y 5 as when we make ]our- nies or exacl: d^bts thenar. 2. When we Cpend. theSabbath iiicarnal work% as in ganimg^dancing^revelling^dle -talking^ Stage-play es 5 knd fuck like iina, 3. ipfc idolatrous works. Such.a pro.phanarJon i 1 ?, 3f- Neb, lj.| &. rls a moft grievoxis Cm Exod.-l [,13 .14. y$jit&. ■fft.Wt'f. Chap. VIII. tOfVcrlms or IVorhj belonging in g$* f?era\ to the Commandments cf the fecond Table. INthe for merGha;p fe'ejps we have fpo^ ken ofG ods immediateWorfhip>uow follow.es the media.te^cqnfifeg H the >ertue$ %f* Chrlfiim D%vMtj\ I ib.il. wfcrtiaes & works ofehe fecond Table. Of which workup wc< are to (peak ge- nerally, and parcieularly To the imediate-^ormip,and ; fecond Table in general ^belongs Chanty «ad Jtlftke. Charity towards men, is either of man towards himfelf, or to- m&tite his neighbour: towards himfelf is, whereby each faithful man' next to daftil*\your »t*h (*lvai<>n j£jMe y €.ph.f.t9 Nstet* /ivitb fmr and trtm- tvtv+tttd Hi ,&**■$ [h Hf;»g. Tcrthis is contrary ftlf-liatred and felMoveybeing inordinate, We fee examples©? In rtfptft of chcmfelv?, but a If » iovc the mfc ] yet above Gq4< Ot thefe Chrift f ptakcth jjeh. 1 1 . 4>ervcrfc hatred ini! sra nrlio ©bftinttely rtfVfl a^'till; God, and -run beaalongto their ^wn | tf.Hf tto tove's bisitfe \r*Ine$ bat the £» ©f /& *tf tafeit.On the con- "' iW-loyc is found in craiylt is faid of tfce godly, ^tf.U.xt. /**<* fArjr iftti tj*t their iivt% Wt9 the death. i&iem, Who i>dng*toO'; tr,uch diunfc with love ©ffik-tiaiiciyev not only ^tTpife iheit nci^hboar j Charity & our neighbour k^hereby nye love oar neighbour Atoilr fel vcs. The Cap.C)- Chrijmn Divinity. $7? TheRiiti?. I *lht efficient eaufe of this lovejs God WeFatktrj/i the Sonfbrough tbeHolJGhoft. Gal . f.2i. But thi fruit of the Spirit is love, II. Ihe infirttmental cmfe or fOQt> k faith working by love. III, The matter ofjubjeft of it £?> #*r neighbour , that if y ever/ oneU w£om Wi we duty *, or aydel IF But chiefly we muft love thift ? ffef Mre of the houjhould of Faith* Gal tf.l|i For we are iyed to] and /plrkualtye j E^. diem both In a natural I 4, %*,, VNof'm this -cafe mi ft &e exclude our fWrniei. Vox tfcia Charity is J Rcavii i4.2o.Maf.f «* cocntacodcd -parti' ii! ar- j 44>&cFor tfosduty^e jy to ut, Exod.i} .4, f . j haVcthc example c£our J/ tfrfi* feefitb) enmies , Proy.zf.tf* ifthjmu Mt'be bun&y , ghe bim hud 13 eat , &r. See j heavenly lather, .doing good iaath «o ihe juft and iiaiuft , ££*?. $.4$* cren giying Jbis Son £ * us hi5«iemies,^itf».$.8 #1 *Ihefmn DfChatky towards *ur neigl&mir , conftfleth in t'kefrtfortion &f gb'zntytmards our J elves, Lcv.i?.\$ t Tbeuflialt but tb) nelihtwat tlfplf. 374 Chrifiian Divinity. Lib.II. * VII. 7 be end # 5 Uwitneffe our hve for- ward God , and to certifitmr regeneration **n4 f ah at ion. i joh,4.io. if any wan fay he loves Gnd and bates his brother y bc is a Iyer - y for if he love net bis neighbour whom he hath feen , how. (hall he hve God rcb$m he hath not fcen? i Job 4. 7. irhofoever level h is horn cj God, and v.n. if we love one at/other j G*>d dwell in us. To -.Charity are contrary, i The tivan.t and neglect of it* 2 Hypocritical Charity. 3. The linjuft hatred of our tieighbor. 4,/nord ina teCharity^where byw \ty are in &&^%cmitu '* 6.x &, ixXfiar to give ,and fuch tike, Genciics, | alms to e-very one,vyith- : adding aiS-cnon to the-{ out regard had of their affli&ed Jlvvs .Amos i:\ worthjzTk/j.io Benevolence or favour is,whereby we fo incline to the good and weal of our neighbour.that we pray for his pros- perity, and re^oyce at it. If*. 37 f> Chrijlian Divmitj. Lib.lf < ?fa.*6.i o .7{r Joyce tv'ub Angels, Lu\t .t.io.&» UiHfdtm&uKsi i*. i ? i J.io.in Paul , Rom. I* eVjojccmtb tbcm that &.and man; other places re jojee. There be ex in ]chn,ijo/«.4.& 3. •mpies in the "bltffcd | lobn. t/.j,*, 5. To this is opp6fite,Envy or di^lea- fureat another niansgoo«hMal€volence alfo,wfieii one wn%ith th* mine of a- tiotherjand Counterfeit beiievoleilc c. There are fourc dc- f )r,of en joyeth wlwm we love. An examp'e cf rliis is in ti/fuah, who envied g /- tfa^ and Mt^tdjbccau'e they did prophefie as wc\ K&iofes.ifit. 1 1. in Ja/jfc'i Difciplcs, lob $ t 2#.amd Chv'i{ks,Mar 9 58: 4. When one eiwi- cth another, or out of malice deftroyes that which he doth not dc* fire be lliould enjoy: As When the Phtfijiines Hopped the weUs which Ab-Ubattfs fenranrs had di#£ed 3 -Qtn. it, tile dogs in the naanger,noc .caring hay tjierivfrtocs , Jbark at the cattle that eat lt,0r 1 Ae that fpot- 4»bo £«ra«;Cxfar r^tf* J ted bcaft railed SteWio, MotfirotkA Superior," devouring 'hrs -own* kin jfflrpompcy avEtjital. 5 '. which eve r»y not Kelp thai another disiiilhe Cap.8. Chrijliax Divinity. 377 Falling fickneflc. This [ is the authour of much fin of envy muft be a- I mifchiefjasofmurther, Voided, I. Becaufe it is J Gen.\ %. Sam. $.zo, of caincftly forbid , 7>/*/, i feditions, Num. I*, of 37.1. Pyav.j.31. i.Be-l herifics.Icalfodifquiec- caufc it is joyned with a J cth a mans life, 1a.$a6 difdainof Gods good- i An example of malice, neflc, Mtt.vy. it. is thine eye evill , becaufe IcLm piod} j.BecatTe it envy, counterfeit Jo M e, ' is inche Pbai ifes inviting Chr'ift, Lu^e.14 i.&c. Mercy is^wheri we take anct Her mans mifery to hcart/o that we fhidy by all means to afTwage, or remove it. Mat. f.f. ^Uffed are tbr mrcifut,&c.Luk . 6 Beje merciful, Rom. 1 a. this mercy are rehearfi. <£ M at.z e 3 1,&c. Exam- ples are in Job^. 3 0.3 j» I %.wee$ witbthofe that I in < Z>/zi/id,Pf.4o > &c.in fcwp.iTheff. J.i4.H^/p I lonttban , 1 Scm lo.in *te we*i, the kinds of j the § amnion, Liir.-**- To this are eontrary,UnmercifulneSj when we pity not the aftU£ed,or whets we adde affli&ion to them. 2. When we rejeyce in other mens miferies* %, Counterfeit and unlawfiill pity/' Unmcrrifulnfcfs is forbid, Pr6v.$.t7 y %9Si defcrves 'judgment with- owmercy, lam.z.tf. Of rejoycing in other mens evifo,we have ex- amples , in Ooeg ? Pfat , ILimhc'tdotHUHtPf. 13 /.in Chriftscncmic% ^Wtf.af. Itis»oftear«i neftly foibid, treylii* 1 7. Counterfeit mere j isfeenin Davufsenc- mies, F/rff. 14 7. This is called the Crocodiles pity , who weeps when he intends to devoure a man. Unlawfull mercy is condemned, Icremy 17.and.1rf. 5t 378 Chrijlian Divinity. Lib.II. So much of the kinds of Charity, considered abfolutly. Being confider- €drefpe&ively 3 it hath for its kinds, Brotherly love, and Friendftiip. Bro- therly love is that which mutually is entertained by Ch rifts members, and the houfhould of Faith. This reacheth fo far, iMacchabees, in V(tnl 9 jthat we ihould lay down &c, This- is to be ufed oar life for our brethren, J towards the dead,in bu- i lob.$.i6. Examples rying them, and mom> •are in lonatban, in the | ning tor,thero,&e. Friendftiip is love between two or more , whereby they mutually and * truly unbrace each other with fpeciall benevolence, to perform inch duties .as are honeft and poi£b!& The Rule$p I. We are bound to fl-ew ourfelves cour~ teous^benevolent^andntercifuUto all$but not to entertain frendjhip with all, The reafouis ; becaufe fricndih'p confifls in matual and reciprocal benevolencCjand infuch a fingulartie , that we ought to impart to our friends our moft fecret refolutipns:but we can not [with fafety truft c- vcry manj therefore we are commanded to walk wifely,2.ach.7.7. Let no man a ufi his neighbour, Eph.f.if .jfee then that ye wal\ Tva/Hy, not as wwife, hut as wifeyc- deem'wg the time , be~ cauje the [dtyes fire e- viU II, Ca p .9 « Chrijlian Divinity . 379 II 7V# & of shefe three ,end$,he only approves upon vcmie or bonefly. To trueiriendihipisoppofite that which is coisdterfeits alfothat friend^ ihip which entertains covenants and company witli infidels & wicked men. An example ofooun- terfeit and falfe fraend- ihip, is in Davids e- Hemies Pf&l. 4 1 .and. 5 $ . t'i'i 14. and in Judas the traitour. As for making covenants wish wicked men , we muft know that they are ei- ther ot peace , or of z$. ver.29. o£ Solomon with Hiram, iking.f .1* the covenants of war, are fuch as be made fear offence and defence; & thefe either with be-" J levers, or unbelievers * r&c former are per- mltcdj but, fo , that we ■ jtsuft not inihem ;the war. A covenant ofpilatcrare moft fiv<:rcly peace j is that which is | prohibited &yGod,£x0, entertained on b^thl^^n.Ta^ebeedthat Sdes for prefervation of publique quietntfle ; fuch was the covenant that Abraham made with *Aner and E(hco! 3 Ge».i4:i3 and with A- bimelech. Gen. 11. 27. and -.If &ac with the fame MmekjQb^Q^n* 1 thou malpvo covenant t&itb the inhabitants ef that land. zQ. be, &tly this promifc is under- motber. By -the name of flood both theconditk n Parents, fynecdcchlcal of God* wll!,and of our ly are meant all Superi- ■ falvationrfor oftentimes ours as the word Honour j to the godly , Gcd re* coma : mail rfi'.ngs that ;.compenceth the (hort- are like honour The ,' nefleof this life, with the Fromifc is , That thou ' happ neffe of he other. The perfons conjiderable in this pre- cept, are Magiftrates and Subje&s, in the 382 Chrifiian Divinity. Lib.II/ the civil ftatej Paftors and Hearers, in the Ecclefiafticke; Parents and Chil- dren, Husband and wife, Mailer and Servants 3 in theOeconomick 5 among which by way of Analogy may be rec- koned ,Mafters and Schollars, Tutors «nd Pupils,old men and young, and fuch as havs more or lefle of other gifts. The duties of inferiours to their Su- periours, are reverence, obedience, and gratitude. Reverence is whereby we bellow upon our Superiours due honour* tkinking well of them,fpeaking reve- rently tp them, bearing with their in- firmities, and giving them the firft place, and leave to fpeak, or do firft. This reverence is to | To the Husband , Eph. begivcntoMagiftrates, ' ?3$ And the wife fee Rom. 13. 7. Fear to\ that jb? reverence her •whom fear , honour , to Husband. To Mailer*, K»hum honour &c. To 1 Tim.6.1. Let as m*** M niflerSjMatth. 10.40. ny Servants as are ux- He that recciveth you , j der tbeyoafa count theW receivetbme^andheihat Maflers worthy of all recciveth me receive tb honour. To the aged, him that fent me. To Lev. 19 32,. Thou (halt Parents, Lev. 19 3. Let 1 rife up before the hoary every one of y»u fear his head, and honour the Father and Mother , See face of the old man&c. ProY.2$.i&. Eph. 6=x* j The fame account mud be Cap.8. Chriftian Divinity. 385 arc called Elders , not fo much for their years, as for their gieb. be had of thofe whom God hath honoured wich feme excellent en- dowmentSywho morally To Reverence is oppofite Irreve-^ rence and contempt of Superioiirs Examples of irreve- rence in Subjc&tyiSam 10. 17. But the chil- dren of Belial faid (fpea- k&g 9fs0.nl) how pall this manfave us ? and they defpifed him. ■ In nam loo\in% bacl? {bew* ed the na\ednefe of his Father to his brethren without. In the wife p lob. z.9. Then / aid his wife to him , doeft then j fiitl retain thine integri. hearers, Jrr.43.2, Then \ ty $ curfe Godanidye. fpeafaft falfe ({aid the \ In fervants , ©en. 16. Jewes) the Lord thy God' a,,When Hagar/^w that did not fend thee, In] (be had Ccnceived , her ch:ldren,Gen.*9.ia.B«/ \Mi(lre£e was defpifed Cham the Father of Ca« | in he? eyes. Obedience or Subjection is whereby we obey our Superiors in things lawful and honeft 3 as the Lord: and patiently bear their admonitions and correct ens. The Magiitrate mufi be obyed , Rom,i$. j. Let every foul be fab jecl to the higher powers , &£, Minifters^Hcb. 13. if. Obey and hearken to thofe that are fet over \ band^Eph. ^xx.wives be fnbj(£t to your own hu> bands^m to t Ye Ltrd Mafteis 3 Eph.6.?. Ser<» vants , be obedient to them that are your M&~ flers according to lbs j***, for they watch for j fle(b 3 with fear and your foul s. Parents, Eph, 1 trembling, in jlngleneffe 6 a. Children obey your i of heart i as unto C'hiik, Panntsin the Lord t Hus- \ The 384 Cbrijiian Divinity. Lib. II The Rai. e s \JVe muftobeyjiot 6nly godly Magijlratts und Mafters , but alfo Tyrants. fyaifem worthy y if any man far confcicnce towards Godfufer trouble, being un)uftlj afftifted.Exim - pics are in the Ifraelicet obeying Pharaob^xod. 3,&c. In Daniel obey- ing Nebuchadnezzar , Dan.z. i Pec. 1. 13. Be fub jeft to every Ordinance of man for the Lord,and ver. 18. Servants , be fubj(ft with aB fear to your Mafters , not only to tbofe that are good andjttft , but alfo to the froward , for this is II But they are not to be obeyed in things contrary toGods Word^& agoodConfcitnce. w/ftf.4.19 faying,?*'*?? • ther it be right in the fight of God 10 avid , &c. We befeechjou^retbyen, I Which gratitude in to Itnow them who U- fpeciai is called *VTl % This is to be per- formed to the Magi- {irate,by rendring Tri- bu:e,Cutfom,&c. Rom. 137 and by praying for him, t Tim.t.iy&c.To MinifterSjiTfec/.s n boat amongyou^&have the charge uver yen in the Lord, and admonfh you^thaty on would have them m exceeding great nihapji*, fignity- jiifg that gratitude of the young Storks to- wards the ©Id, in feed- ing and bearing them. To gratitude is oppofite, Tngrati- tude, whereby Superiours are either not requited, or ill requited: Exam* pies of which, the Scripture is full. So much of the Vercues or duties of Inferiors, the Vertues of Superiors* are benevolence, juftice, and fedulity. Benevolence is whereby Superiours carry a good arTe&ion to their inferi- ours, which they declare when occa- (ion ferves. *n example of this 1 niftersin Paul, Rs> 9.1,' Benevolence is propa- I he fame is command* fed to M:gillrates in cd to Parents, Eph^.q. I Mofes^Exod.ii.toMi'l andywFAthirsjpYOvoke s net %$£ Christian Divinity. Lib. II. bands, Eph.f.if. Huf- b and* ', love your wives as thrift loved the Cbmcb&c. and to Ma- vot your children to n>ratl\ and this gooi will of Parents is called 70$y% among the Gen« tile, winch is from rif yu to loveja word ulea properly to expicfs the affection and natural love of parent* and Children •> the fame is urged by Paul to Huf- To this is oppofitethe contempt,of Inferiours, want of love or aftwgie, and fuch like. ftfts, Eph.6.9. and. ye Matters , do the fame thing to them^ortnamg the a .nings , \/io vir,g thatyour^Mapesalfo is in heaven^ Sec. Of the contempt of InferioursGod fpeaketh Dcut.i7.v-20 Let not his he ait be lifted up a- bove his brethren, of A- ft org! c or want of af- fcc*rion,Chrlft fpeaketh Matth.7 9- whxt man among y'ou is there, that if his Son as If him be ad will give him a (louf The Juftice of Superiours is^where- by they endeavour that every inferi- our have his due. This is performed by Church; they pr?c"rifc the fame jufticeJn ma- king laws, punjuVng ofhnders , rewarding the keepers of it, sni in defend-rg their Sub- jeds sgainft unjuft force. the Mag ftrate,in keep- ing both Tables of the L«w ; and in promoting and defending the true Rejig-ion, as we fhewed in the former Book, in tKc doctrine of the true To this is oppofite, the ncgleft of juftice, and tyranny. Of Cap.9. Chrijiian Divinity. 587 ons ef thieves. God re- prove th this moil fe- verely, E^cli 34.in the O the neglect of ]u- ftice ) fee£fa.l.i3.T'^> judge not tkt fathtrL fs- y neither doth the cane of the widow come unto them. Of injuftice and tyranny in the fame place 1 Thy princes are rebellious ,and compavi Pallors of the people of lf;ad\ Parents alfo ot* fend either by too much indulgence, as E.'^iS*. a»or by too much rigour a* Saul, 1 Sam. 14.. Sedulity, which is alfo called dili- gence, fidelity, vigilancie, is a vertue whereby Superiors willingly undergo the labours of their offices,and endea^ vaur by the gifts they^ have received from God, to help their Inferiors. which the -Holy Ghoft hath made you Over- feers* Parents {hew this when they nurture their Children in the fear of God. Ephef '$&* and when ifjey Us Ufa for them' things temporal } Of this vertue , the Apoftle fpeaks. Rom. 12. 8. He that rules, lit him ru'e^w'uh dili gencr* >he fa« e is urged by Paul to Mlnifters & Eiders, Ad zo.iZ. Tafe heed to your fUves* and to the wwle Fhe\ in \% Cor. 11 e 14, To this is cppoilte. Sloth and biifi- nefs about impertinent things. Againft Sloth , God f fpeaks, \ Pet. 4,1 ^.Lel cr>es out, ]er. 48. icu ' none of you /sjfer as a Cm fed is he that doth murlbertr or a thief, or the- wo) I (if the Lord an evil doe>\ b? as a bit- negligently : of imp:r- \ fie. body in ether mens tinent bulkefle Peter | matters. % s 2 CHAP. 988 Chriflian Divinity. Lib.II. i CHAP. X. OfVertmsand works belonging to the Sixth Commandment. TJ Ithertoof the Venues Sc duty of 11 Superiours to their inferiours, &: on the contrary .Now follows the du- ty of each man towards every man : &: this is imployed either about chein- ward,or outward good things of men. Their inward good things are life , andchaftityrOf life weareto handle inthe fixthprecept^thefumme wherof is, that we preferve our own, and our neighbours life. Tboujhtlt not l^iU is 1 affirmative, Thnjhalt a negative precept ; our pre true vine pww, md of which isgathered rtois \ ihj nrii \ hours frfe. The vert ue then comm mded here, is the ftudy of preferving our own > and other mens lives: The cqnferva- tion of our own life , confiftech in the lawful ufe of lawful means: of which kind are meat and drink, recreation, phyfick, avoiding of dangers and dri- ving away of in uries. The Puj l e. Then is the repeUim o f an injury lawful, when it if done, \ .In the continent, or fober. 2 Xn cafe efneceflitj. 3 Without defire of re* vengc Cap. 10. C kri ft i an Divinity 389 venge or hurt-,butfo that we intend onely our own confervaiion< i & defence from injuries. To this confervation of our own life, , is oppofoetheneglecVofhoas alfothe deftroying of it violently by our own handstand unlawfull preferving of it. Truy who neglt ft the 1- way, or clfe indirec"ty : mean' of preferving life 1 fo they kill iherrifelves 3 . they fin by omiffionjbut ih j that put violent ha.tds on themfelves,^ fin by commirTion.N w ihere be certain :«£e grees of fclfmunhcr; for either It is done di- rectly bySword, Halter, or Poyiqn, or any fuch who raftily & wanton- ly expofe themfelves to danger 9 as Wieftlers, Rope dancers ? Drtin- kai4f.,GluttdnsjC^c. (he urtlawfullprefeiving cf life is, which is done by ijirg'j or fuch 1-ke rrieans. The ftudy of preferving our neigtt- bours life, is, when Hot onely we ab~ ftain from hurting it, but we love his life, and prefervation , and defend it according to our power. Tothis is oppofite thenegle&of it* and unjuft ilaughters, hatred,curiing 5 ckraiiing,oriipbraiding of any offence committcd,or inhering infirmities. An example of neg- IccVis in them, who when they may defend thofethat unjiiftJy Gjf- fcr death,do n»r, Prov. 14. ix,&c. If l ho* f*r~ b^&i to deliver them who are drAvtn untt deaikytnd thofethat are ready to bt (I un> y kfibou fayesl behold rve kiiew it net, &c. How grie- vous unjuft flaaghcer is, wfoch is done oaf bf pri- 390 Chrijlian Divinity. Lib.II vate defire , and not by blfque authority • ^nd how grievous a pun fo- rt. ent this defervcth , may brfeen, Gzn.9.6 iPho [hsddethmans blood faith 7 ^» lEpift $ if. rhc Magiftrate, or pu- whofotver bxtftb bis brother 3 is a. matt' flayer. Of evil fpeaking orVur- ling, Chrift faith, Mat. 5.12. Wbo\ 'never [hjlU Cay to bis bro be^Rucht ly man Hi blood {hall I jhtU be in dagger tf the be fhad - y bcctwfe God made man after hts i- ma^e. Of hatred , thus Co an fel: tut ivbofoezer jh * Iff ay ,t bolt foolf t (foal be in danger ofHetfire. To this duty are fubordinat two kindes of vermes', fbme whereof con- duce to withhold ourfelves, and fome to withhold others, and deterrethem from murther: Of the firft kind are Tnnocency , Mildenefle, Clemency,^ Moderation. S$. Innocency is when we avoid all cneans of hurting our neighbour. To this isoppoiite, Injury in word anddeed 3 and counterfeit innocency. That words are inju- rious and hurtfull to mans life, ismaniftft ; for he is not efteemed to Iive,but he thai lives trcll : Hence' Chrift ac- count^ evil words nuir- iher,Mdf.^.rf counter- feit innocency we have in Pila e an example, iri warning his hands, Mattb,z7. Mildneife is a vertue whereby we curbe ami bridle our anger , that it may not wax inordinately hot. Mzttb .i % *. B!cfcd\ lballmb*rt 3 &c. are the meek, for '^y| To meekneffe is oppofite,anger,un* juft Cap. 1 0. Christian Divinity. 39 1 ) uft wra th, too much gentleneiTe or want of jufi anger,&defire of revenge. Of anger Solomon^ xh | thy people ; Of £/ithe Ecclef.7 $.Be not hafiy PrieftS top mucbgep- w ibe ffifii to be angni t!enefle,we read 1 $afn, Ofunpft argc-, Mofei \ z.The defire of revenge Lerig.i&.Tkoufb'jUnot ; is condemned in the avefigiinw bearagrudg \ place of Uva6. above againft the children 0/j a-Ucdged. Clemency is a ]uff moderation in in^ fli&ingofpuniihments. To this is oppofke fiercenefle, or Cruelty 3 and too much Indulgence. Both fins arc kinds t fin againft %hc life of of murther : for by too our ne'ghbour.He hurts much rigour , and too the good 3 that fparesthe much indulgence , we I evil. Moderation is a vertue much like to Glemencie,whereby we are content to part with our right,either for the pub* like good,or for the good of them who offend, or for avoidins of fcandal. This cifFers from Clcmency^becaufe this is property afcribed to the Magiftraie 3 but mo- deration is required of aJJ.Chriftians,P/p//.4.y To this is oppofite; too much Right, , which is commonly called, too mucK Wrong, Of the later fort are. Vindicative Juftice, and Fortitude. The former is when offences are. curbed with fit Punifhments, that one rather may perifh than unity." S 4 lfo~" 592 Chrifli.m Divinity, Lib.II. To this is oppoikc too much Lenity, w^* begets too much liberty in filming Not oncly Is it a fin | quires it : Or Jiis wc to kill, but alio not to • have an txa.vplc in kill, when the Law re- | Saul \ Sato.\ c. Fortitude isthat,whereby according to the fhength Sc vigour of a high and unconquered minde, we endure diffi- cultie^and undertake high matters to Gods glory, & our neighbours fafety. To this, fluggiiniftsfe is oppolite, or puftlanimity , arinug out of fear of dangers,or defirc of pleafures*, Teme- rity alfo, and too much boldnefs. To this alfo belong Duels undertaken for deciding of doubtfull rights 5 or upon other light and ram occafions. Such Conflids may be fidy icduced to Self- mutther. Both thefe,to wit Juftice,and Forti- tude,appear either in Peace,orinWar. War is pubiike hoftility, which the Magiftrate exercifeth with armed power, for ends pleating to God, and profitable to the State. The Rules. I It is as I aw full for Chrijjians to wage war, as it was of old for the Jews The reafon is,bccau(e tain ot the Capcrnaites, it is no where prohibi- ted in the New Ttfta Marth: 8 and C^rmlim the Ceiiturion,/4#j 10. mem | And chat Cap- J arc reckoned amongft the Cap, T f . Chrijtian Divinity J " 39 3 the falthfull. Neither! fouUiers from wars, but did John dchort the I from injuftio^X^ $• II. War is to be managed by the Magi- fir ate, not by private authority. . III. War mull not be made ■, but that which is j uft and neceffary. IV It will be jujtin refpett of the mat- ter\jform, and end , if it be made in ajuji faufe, for a good end, and according to the prefer ipt of Cods word. VJt willbenece$ary,ifthe matter be tried by Councel, before it 'be handled by Arms, VI. When war is undertaken , it matters not whether it be managed by ftrength or po- li:y . VII. Policy )oyned with ly'in^ and break- ing of covenants j is not to be allowed 3 but it may be approved with diffimulation. VTIL Although the Church is built by the Wordjtotby the Sword 3 yet being built s isjujily to be defended by the Sword againfi unjuft violence. % Chap. XL Of Vertues and Workj belonging to the Seventh Commmdwvnt* Thus of our duty toward theiife of our neigh bor.ln the feYenth Pre- cept isfet down^how we muftprefcrve S 5 our 594 Cbrjjtian DivMff. Lib. II our own,and neighboursChatVity^the funi whereof is 5 that theHeavenly law- giver would have our own,and neigh- bours chaftity preferved inviolable. This pcecepr. is ncga- | rancc is unierftood. \\vcJTbou (halt not com Hsnce arifeth the-sAv- m'u adultery.-, & Synec* J mative; chat by endca- dochical alfo: for under | vouring temperante we the name of Adultery, » prefci Ve our own atid o- all luft and intempe- } thers chattily. There be two means to preferve eha- iHty; Temperance, and Wedlock: the firft is en'oyned to alL men, the other to thofe that are called to Wedlocks Temperance is a vertue, moderating the affections of ourmind 5 in purfuing and avoiding bodily pleafnres. Tit.z.iijiz, i$. The \ live fuber/y, jufily and race ff f God rfibicb [godly in tins prr-fmt r'mgctb (alvatim to all wo,'td y iHo^hi for that mw\ ha!h appeared} \beJfcdbope a>ilglo< it Us teaching tu to deny tin- [ abearance of the migh* gvaiinefiy and ^eilrllyl ty God ^ andof our^St- iu(is,& that we fb/uld j vumr frfm Cbrifl, To Temperance is oppofite intempe- rance 3c infeniibility, whereby honeft and lawful delights are defpifed, alfo Hypocritical temperance is, of Monks and Eremites. Temperance is, both Sobriety and Chaitity,as alfo Modefty and honefty: The former vermes have relation to w$, the later to our neighbour. So- S Cap.i t. Chrlftian vmknf. 39 J Sobriety is temperance from firpcr- ftubus meat, and drink, We muft ft udy to . the end of all things k Sobriety,, I. Beeaufeof IM band,beyet therefore' Gods -command. 2. Be- f fober , andwatch unto caufc of the rcalbrv *t\J\ prayer. Laftly , from nexed to it, taken from J the fnares of Satan* our calling, vTBeJf. ?.8 j i Pet. 5.8. Re fober and Bat Ut us who at e of watch , for your adve'fo the day, be fiber, from the ncceflity of Prayer fary-tbe Devil walketb as a ro axing Lion. fee\* an 1 from the end of the i ing- whom be may de World, I Pet. 4:7, But, I vour. To Sobriety is oppoflte Delicate-* ne(Te,whereby dainties,and delicacies are fought for immoderately in meat* and drink:Gluttony a lfo 3 or Voracity, Druhkeneile, and hurtful Abftinence, Ofdainties,Sy/o^6» lefts thereof are moft fpeakcs 3 P/-tf^.i3vi>^3 when thou fitteft to en with a Tauter, conftder, diligent f y what U before thte v andpHtaknifet6 thy throat, ifihffbea mangiven to appltite : be not defimn of his j and ftrife dainties for they are de- ceitful meats. Glutpny and drunkeneite arc to be avoided, i.Beeaufe they are prohibited by God,, pr«x/.za.io.3- pcrniciouSjfor they hin- der the meditating on God* works, J/«.?.i£* and thinking upon Chrifts coming, Lu.xx 34. Prayers alio, I ?ct a 4 7. It ftirs up anger prov.zi.i* and 2^.30. It kindles lufli, Pro v. 23. 31,32. it caufeth fcandal , as the examples of 3^oak (htweth,G?.9. and fhue out of Gods kingdom , L0i.11.34. Rome i}. 1 Cor,6. 10. QMlj.J&i ij, i. B'ccaufc dw ef- \ HunfulUbftincnce, b, 986 ChrijlianDivinity.lAbM. when we refrain from I prejudice of our health meat and drink ,tothc | Neer to Sobriety is Vigilancie, when we abftain from untimely, and too much deep, that we mae ferve God with chearfulneiTe, and follow the works of our vocations, ••« tual vigilancie is undcr- ftood as an abftmencc from ibt flcep of fecu- rity,to whicUpetey hach refpeft in the place a- bove cited. 1 Pct^.8 • Bejebi-r and wktcK Ndw as un- der the name of Sobri^ Cty>(onctimeabitinence from prideand evil af- fections irmeamy fbni. Il 3 To »ofc times fpir i- To f'igilancie is oppofite Sleepinefs, and Kfonkifh fuperftitious Watchings. Chairity, or Sanftimony fo called, '.Jlw*+6ufy is temperance from luft We n^uft fdiow*cbafti- ty» *>8ecaufe God com tnands- it; 'Lev j 9. 1. Be ye holy for l-tbi Lord pur Gad am bclj. 1. Thcff. 4.3 This is the voitl ef God , even your bo/iixfle, 'hat ye abfltin fvon. foynJtdtion. a Bf- caufe ihejihsiifoHow it ]b*U fee Gdd, Marrh ?. 8 Heb.U.14. To Chaftity is oppofue -, both DiP- fembledchaflity , as is that of them whoare tyed with the vow of chaftity, as alfo all imjmrity , as Fornication , Adultery, Whoredom e ^ncer>, Rapes, fofmeffe, Sodomy, Beamaluy, &e , Although there be Heaven, as is taufcliC degrees afthefc finJjyct plainly 1 Cw.9 'o, &c, all of them exc?udc & how grievoifly G«d, irotn the King dome of 1 asctfenaed v.t thclc Hns let Cup.ii. Chrifiidn Divinity. 39 f let the Flood, the fire of I i$ , the raiferies ©f Da- Sodom ,ihe defttudioh 1 vidjhcrmncofTroy, & of the thelites, Num. \ ihc like bear wicneffe. Modefty is temperance from filthy vvordsj and lafcivious geftures. Hcb i i.i8.' -? mbavtYwnh reverence &g$d* grace whereby we may j#/f«r, (w madefy.) acceptably (erve God \ j To this is oppoiite , Filthy commit nication 5 iafciviousand unclean ge- flures, Dances alfo 3 VobC:ene Pi&ures^ and Songs^and filthy fights Prov. 6 iijVB -'- '*£*■ [met her lit her i&kt naughty perfon^a wkk* \ *fe w & b P £ '%¥ llds J id man wal\nb with a *fdfby me'am ofdwm^ frowarimoutffjbe winlp woman, man. is brought ttbwh'i Us eys.be (pea- to apiece of bn*d 9 kctb with bis feet , ** &c. E P b f .V- ^^ ttacbcswhb bis finger s i \ fithmes nor foot jk ***- & v. i ? r Lhft not after k m h nor jrpmg.wmck hcrbeati'y In thing hea t, I fr nor convenient. Honefty, is temperance from filthy or lafcivious trimming, and cloathing of the body. Exoa.to.i 6 Neither] 1,9 Let women adorn (halt thwgo up by Heps ibrmfelves wuh modefr unto mine dlt&>\ that] apparel ; wlibjbmefam thy nakednefshe no- dif- a cedmp.andjoh My. covered thereon, i Tim I So much of the former means of pre- ferring Chaftity,the later is Wedlock. Wedlock is an indiflbluble con 11 n- £ion of one mm with one wpman,by law- 3S>8 Chrijiian Divinity. Lib.H. lawful confent jinftituted forGodsglo- ry& the good of the parties Co con jOy- ned. The R u l e s. I. Marrige is not onely grounded on the Law of Nature and of Nations , but alfo on the Law of God., for it was inftituted and Commanded by God, and was by Chrift vin± dicated 'from abufes and corruptions. Gcn.i.*8.& im'. M?.tth,»9.8 &c, II. Neither is it made rafhly^ or with* out'Gods particular providence. Vrov. i}.\ 4. Avenuous woman is from thf Lord. IJI. The proximate efficient caufe id law- fuUconfent. IV This confent is both of the parents^ and of the parties to be married. V ]n reftet; of time, the confent of pa- rents fkould go before y for the prefervation *f filial reverence. jfcxod. H.17. if the I you wives for'y our funs Father yrfnfe to give 1 and give your daughters- her. Dcut 7j. Thou \ to husbands. By the c (hiltnopvetljySonto vents, we finde that any of their daughters , neither fhalt thou ta^e a «y of their daughters for thy f on. 3er.i 9 it is called a contrdft in the frepkri tut if with condition of Parents cwfent^dsvySxc* it it cairda contract for the futuretlhe firll kjnde 400 Christian Divinitj.lib.ll. hjnd ofccnfentis the true beginning $ftbe prefent maniage\ the later mak^i not tnar- riage,except the condition required be kspU trelfe when impatient of fraying for the ac- complijbingofjt^there be carnal commerce. IX 1 he matter ofwedloc\,are the paHies to be married in whom we are, \ .To conftdcr their K umber, i Their Age: 2 .Their neer- ttejfe in plood&c. 4. Their Relighn. X As for the Number, Marriage is of enebUle undone Female \ hence Bygamie And Folygamie tire condemned. The f ^ai<>jis are,! Be j was the mventer of hy- caufe bygamie & poly- 1 £ 5 niy & po*y£amie; for gamie are repugnant to | the firft that had two the i.inftit: tion wkerc- J wives was L**tffcfc,GM by God joynedtoone] 4.Bccaufc true peace & Adam but one Woman,] polygamic eihnot con- not twc,nor more,Ge. z fift, as facobs example z.Bccaufc it it r«pug- ■ fh wtbjGf&.jo. & £/. nant.ro the reftrau at 6 ^anahs^iSa .Now al- oftbeLaw given by6oi in the brg inning ; Van fyilltlctveto tis WJffp ibry two fljflil bf*nc brit God at firft tolera- ted Concubinate & By. gamie, yuhe did not tru 1 fore approve it: for which reft a uration was the contrary appears by «ione by Chrift Mat. 19 ChriO» word* above c- 5. yind /fef)' that tverc,. ted^tbat place in U.i9. two art made o»f fifh \ i8a*/«»'#* t>aflatesit, aBcca *fe 3 wirk- d man | p'?n)v f 01 bids P«)ifi3iiiy XI • Convenient age is required, for pro- creation fake, hr economical prudence, & for the honour offucha holy in\\it*.tion. XII. fy ] wbat degrees of neernejfe mur- Ca p . I f . Chriftian Divinity. 4c I riage is hindred^ See Levit. 1 8. WW. Ihts is either Confanguinity or Af- finity j that is of them who come from the fame common ftoch^ this is either of the Wife with the Husband^or of the Husband with the Wives kjndred Properly there is no | kindred of the Husband affinity bprween the an who are in fteadofPa* rents^who are Collaterally joyned to thefiock^ or their Superiours. Therefore the Ne-J trary,Thercfor twoBro- phew cannot marry with j thers may marry^whh either Aunts 5 nor the Necce with either Vn- dcs. As for Affinity; manage with the Wives Sifter ,or with the H'us- ■ two Sifters ; the Father & iheSpi^with the mo- ther & the Daughter • but not the Father with the Daughter, or Son with the Mcthcr,for fo the order of nature mould be perverted ; Son-in law alfo may marry with Daughter* in' law , but the Father and Son cannot many two Sifters , for one of them mould be Mo* fcands Brother, isfor« bid by the Law of na- ture: in others, affinity doth not extend it felf fb largelftthe Husband fhould abftain from the Wives kinfwoman, but not the Husbands kink man from the Wives kindred, & on the con* I ther- in- Jaw to the other XIX. Regard mutt h had of Religion^ that Ic is one thing to fpeak of a marriage al- ready madc,and of that which is to be made; of the former, the Apoftle fpcaks,iacr.7.3.bucthe other is moft fcverely prohibkedjErod. J4.1 a atkiii& t &c. t pt*t. 7 .3. where a rcafon is added taken from trie dangei of feducing.: to wtiich Pauls faying agrees , % Gor.6.14* Be ye not uneqtuttf yoked -with Cap.ll. Chrift a* Divinity. 403 that marriages y he not made between thofe of different Religions. the wicked. Sad exam- ples wc have of the e* vents of fuch manage*; of the firft World , Gen. 6, of Solomon , 1 lQifg.il. of 4.bab y 1 jrjngj'i.fh' otfeho- ftpbat , who married Ahabs Daughter to his Son /4,T .H/>^/-5 "A^ * Ttm.iJ. X2&<£#*«# tifc rite'ofpuUique confe* oration is not expfeffely commanded by God 9 yet it U religioufly obferved amongChrifttans XXII. Tfo cheif end of marriage, is Gods glory- the fubordinate, is natural,or adventi- tious : natural, is that for which marriage was at firft inftituted, to wit, for procreati- on of Children, and for mutual help ; the adventitious is,that nowfince our nature k corrupted, it mafbiahelp topreferve char ftity^andmodelly. XXlIIXfc; 404- Chriflian Divinity. Lib.II XXIV. ?he precept of marriage is no\ fmply ueceffary, nor doth it tye ah men, bm binds them only, who out of marriage cannox live chajily^nd therefore in a manner feem to be made for marriage. War 1 9 \. A tl tannm taip this fayi»g bit t &c. XXIV. Iherefore asimarriage U hono- rable, fo it becomes all orders among men In p ou/ly then do the I ca, cy, Gen. z t by the cJe- Papifts forbid the Pnefl to marry. That it is ho notable in it felf, is piain.by theApoifefay ine ,«t b. 1 3 .4 marriage is honourable in al!j & by the divine inftitution of it inthr ftare of inno- fendmg of it from abu« ks,Mat.l 9 M byChrift honouring of it with his prefence, and firft mi- racle in Carta of Galilee John %. that jt is alfo decent in Minifltrs, is faid fib.i c.t6"ctb away bis rvife , ex- * (pi it be. forForn cation j SiHer is not under bun* & marrietb anotb(r>c$- 1 dage in fuch cafes. mttabAiultery iCor. | ^ a. r: — * Divorce is cau(ed by ef:her of thefe; Divorce M either in tefptft of the btd.o in refpeft offoka. bitation,& the A'lulhy £< euhei publtquely tytow* or etft, but low sour duty towards our own and Neighbors goods. Of this in the eight Precept, the fum whereof is, That we endeavour juftly topreferve our own, and Neighbours goods. The Precept is Ne- \ juflice coward) the good gitive,wd Synecdochi- | of fortune, whence the CAiiTbou fyaltnrt slcal* \ Affinitive is infer- whereby the name of' red, tnat in earthly ihefr , Synecdochicaily things we deal juftly. isnvantany kind of in- The Vertues of this Precept, have relation either to our neighbour, or to our felves. To Cap.IS. Chriftian Divinity, 407 To ourNeighbor are refer'd Juftice 8c Beneficence. The Juftice belonging to this is commutative., whereby we deal fo wit hour neighbour, that neither he nor our felves receive any wrong. 1 Thcfi. 46. Let no j neft-for the Lord is the man oppreffor circum Revenger vfallfucbfiLc vent his wither in baft- \ To Juftice is op polite Iniuftice, which in this precept is called Theft. Tueftis, when one makes another mans goods his own, without the ow- ners knowledge or confent. The Rules. I. Theft i< diver fly committed if either we lookjtpon the: manner, orth^ oljetl. U.As for the manner, Th-ft kcommittedei- ther diredly^r indire cly 5 di re aly^by taking away another mam goods frivacdyjer with- out the owners knowledge f • or by of en vio- lence without the owners consent, thoti% h not Without his knowledge ■ . lidirefth th?his committed, either in deedsjr in words ; In deeds, when the thing found is not rejiored « or when it is farted among- theive%&% in wordsjvhen in the Courts ofjuftic\Lawyers and Judges either pronounce an vnpijt Sen- tence, or pervert Juslice and. Law *. a An example of prj- knowledge cook g\yay vare theft, i$ , n Mkha, eleven hundred flickcls the Ephrahnlce who offilv-:r„ Judg.iy^z, without his mothers b They that coromk theft with 408 Chrijiian Divinity. Lib.ll. with open violence, arc called robbers, whether they be fouldiers oro- thcts.LA^ $.14. But the fouldiers *sl(ed John y faying , And' what (hill wedo\& bd [aid stride no man, neither oppreffe any manjaut be content [halt in any cafe bring thtm again to thy bro- ther. <* Prov. 19, 14. whofoever is par ta^cr wib a Thief hateth his oven foul ; e lfa, 1 13, Thy Princes are rebelli- ous, and companions of ih eves- t evciy one loveth with your wages.'Dem. gifu.&foll.weth afer 21.1. Tboufbtlt not fee i rewards* thevtHgdentt thy brothers Oxe or his ' the fatht I s , neither Sheep go a(lr*j y and hide \ doth the cau f t f t fo tby felffom them \thou \ vp>dd , &c. III. As for the objed^ theft U committed either in perfons ^or in things whether pri- vate or publique : hither may be reduced the perfidious admini.iring of the Publike roods in a Common-wealth \orin theChurch^nd things confecrated to God c ; the removing of bounds^ or Und-markj &^ the fraudulent detaining of the hirelings wages e. * Such k (R u ol theft is { sha% }of. 7. and In //*• called Plagium ; n La- rine, See i Tmn.io, b 1 Cor. 4 i. It isrfqw red of a Steward th a > be be found fiUkfutt. c This ; heft is called facrikilge , pro, 10 ij It is a fnaretothc man "who dtvounth that -which is holy, Sic. An example of this in**- das y \oh \i 6 A pr v. 11. 28. Km ve not the ancient bounds which h Fathers have fet. Mam. < 4. Behold the hire of the labourers wh'.ch have re aped your fields ( which is of you kept back by fraud) cyitb. Coin- Cap.l*. ChrijtianDivinity. 409 Commutative Juftice according to the variety of bargains and contracts^ is threeFoid; for either it is exercifed in things to be bought and fold^ or in things to be ufed, or in things to be kept, Juftice in buying and felling, >s which obferveth the equality of things, and of their price. To this is oppoike injuftice, which ispra&ifed, i.In things not vendible 3 , 2: In things vendible 5 and here the feller ©frends,when he fells things corrupted for found b , tiling falfe weights and meafures c , raifing the price of things when there is no need *,by fore-ftalliug the markets, tofet up monopolies c : but the t buyer of- fends either by crafty feifing upon the thing fold f , or by not paying e. Law and juftice and Of* fices,and fuch iike. b As when cha for fuch like tr?(h is mingled with Wheauand Water with » Ad. 8. 20. Tky money perifh w'uh rhei\ who thhi^tft the gift of God may be ebtawed with me;>y, faith peter to ' SipioH Magusi there \ fore they are not hi I lowers o'isimn T(tn, 6ut of Simon Magm, who make Meichandife of holy things. Like to th©& arc tkey a who fell Wine; Amo.s S.6. That wj may fell the refufe of the irheat c 3 Dcui k i$.i$ % T^ou/bah not have & thy bag divers weights Amos 8.f, Ma^in^tbl Efbab fmall , and th g T Sbtfa 410 Chriftian Divinity. Lib.II. Shekel geai^and fait ft I under their feci. Efcek. ingtbe baVances by de J 54.18. f Prov.'ao. 14. teiU * Amos « 6. That \ it is naught faith the tbty w*i buy the poo; for j buyer t but when he is filve . e Thcfeaie like 1 tone be praijuh h'wtfclf. wanton fhc ep, who w hn >j EPfai.37.&r,T6t wif{- they arc iUkd , tread J td bortovptth, and pdj* the remaining fodort eth not agaive. * Juftice in the ufe of things,is,whcti in letting aivd hiring , the ufe or fruit is equal to the profit : In Tuch a contra a let 1 mi n be eajeef, end you the rule prevail^ Cor ' burdened^ but by an c- S. 15. Not that othei \ qualify . To this is oppohte in'uftice,both in the Letter & Hirer, the Letter offends in demanding the price of that which he ougfit to let freely* , or in asking too great a price V °* requiring the thing let, fooner than he fhoald ,the Hirer offends in deny ng to give the Juft price, in not reftonng the thing hired whole again^ and at the due time,orin circumventing his creditor by diffembling or concealing his own debts d . a God of old forbad the }ew$ to cxad a price of their brethren. force, wrunoar nc'gru bour<> eHate is fo mtm, tint he it not able ro Ex*d: iz. 1* foChiift 1 p»y.> iCor. f.ij. 7^** Luke 6. 3 J. Lend Jok- ing far nothing again. Which rule is then 2a that her $ may t»i iaftd and y ox burin tiedl »nd oa ihc coMiaiy •Ex- perience Cap.I a . chrijiian Divinity. 411 perience witneffeih how one fels or pawns thai hurtful this kiad of in- juftice is. d Hither be- longs the fin of ftellio- nate or cou2nagc s when Here fitly wc may which it already paw- ned or mor gaged to a- nother. !peakof Ufury,w^ is the fruit that the thing Let or lent brings in to the Letter ot lender. The Rules. 1. V fury it either lawful or fatisfaUorie % § r unlawful and onely gainful or lucratorie. It Lawfulukpsypn by the objeQ ^end^ and manner thereof, 1)1. T.heob)eUof ufurie, U^vnanfo wet to paffe in his ejiate 3 as that be U able to re* commence in fome meafure his creditor. IV. 1 he end, it a rejfet? to a mans own gain, and the help of his neighbour. V. The manner if jhat the lender may b$ moved with charity, & th? borrower with ju- ftice 6* honeiiy^ to acfyiowledg the good turn received^ his thankfulnefs by retribution. VI. If thefe conditions be obferved 9 Vfurie cannot be reproved. That Ufuryof \i fetf and lirnpiy is not unlaw- ful , is apparent, r Be- cause if is were fli ply unlawful. God had not fuffered the Jews to take u'e of Grangers , Dent. 13 20, a. Becaufe if Lands, Houfesj Horfea and fuch like may be let for ben fit,why msy not money alfo i : " Tis crje^ that God would not have life raiftd upon the fruits of the Land of Canaan $ but that was a T 1 part 412 Chrijlian Diviniiy. Lib. II, part of the Ceremonial I fold , but to retun t» .Law; fohe would not the owners, Lt"i> # i 7.13. have the Lands thereof j VII. Unlawful Vfury^ which is pra- $ifed on the poor , or for gain meerly^ ha- ving no regard to charity and equity. This llfurie is called *y the Hebrews Nrf- fthtcb from biting or lay upon him ufurie.Vh. %.%.wbsha.tbnntlent his monty upon ufuriii gnawing, and it is moft Exck.i8«8. He bath feverely forbid , Exod.lnot given forth upon. ii.xf. ]f thou lend mQ- j u f my\ ntiiherhatb he ney to any of my people i tafen any inpeafe.Lyke that is poor bytbeejhou | tf.3 ^Lend , looking fir' fhalt not be to him as an nn thing again, ufurer > nor Jh alt thou | Juftice in the cuftodie of things 5 is, whereby equity is oblerved in reman- ding &: reftoring of£ Pawns or Pledges. Exod. H.7. // a man ccives a Pawn , let him Jbal deliver to his neigh- take heed he do not re- bt)ur money or (I h ff to ceiveoneofa poor bo- \2ep t *nd it beftolcn out j dy , or retain that pawn efthe mans houfejftbe theifbe found, let him paydoubletfthe theifbe which the poor man cannot be withoiK,£ rt is not put his hand to bis I his coveringonely\Dn\z. neighbours goods* The I 14.6. No man fb.andverf.i9.wk» thou Cap. 1 2. Ckriftian Divinity. 415 thou deejt lend thy he- tber any. thing, tloou y fiaft net go into bisbmfe to fetch bis pledge, then Jha't(i.nd abroad, and the man to whom thou doefl lendjball bring out the pledge abroad td thee. Ezck. 187. And bath not opprejjed any, but ba'-breftoredtotke debtor bis pledge. So much of Juftice , Beneficence is, whereby we help our neighbour with our means freely. This vertue is call'd liber alityimlzfttv gifts^m greater 5 M#g- nifittncei}m relation to the poor, ahm: to banimed men &: ^^ngQxsjhoj^italitj. To this the Scripture invites us, I By com- mandjL//^ .6.$%. Give, eH. t. By the exam- ple of holy fhen#ea^f" God hiaifelf,wlio is the Fountain of all good- nefic,L\ik.6.$6.Be you merciful as your father is merciful. 3 . By moil ] To this is oppofite the negleft of bounty 3 as alfo bafenes 3 hard-hearted~ neffe j and unfeafonable bounty 3 &o. See above , eap.S. So much of Vertues as they have reference to others:the vertues which have refpeft to our felves 3 are 5 Con- tentation, Parfimonie , and Indufrry; 9 AvTeL$Kii&yOr Conteiitation 5 is a Virtue whereby man contents himfelf with his own conditioned with the T 3 - seftafc" fvvect promifes. Luke.6 38. Give and it (halt be given to you, &c. Efpecially by fJromifing life ctcnal, Match ,15* 34,35. Come ye bUjjed of my Father, &c.I was, hungry and ye gave me foody &c 4T4 €hri[iran Divinity, Lib.II. cftatc which he hath jiiftly got. iT'.v. 6 6.G'd!ui€u j ofallevil^l T.n 6 heaps; thereto e tkis | € Ju . v ^6 vice w' h b e:< ed ' numum 1 ThiOpi^ict 1 d (j-.. O' «/< ? ' foca, fciU'->- omveh, ■" abound^ &$i\*$yvpiA - • v . ,. xi .1, e, ©ffiioi ,y qb v Far. m e or frugality is a vertue tvhci'L ; « e io moderate our expew es, chat wef^end nr»c but what is needful Ikre^erve cue remainder forftiturs ules. //> ;t no b ni be /oft. 1, B cai.f it i« a remeify a- W.fij nuift aimcatthis, I Recaale commanded, Joh.^.n. Gather up 1 be gamH povcrry,& an^an fragmemitka' remain, to cxercifc our bounty. To this are oppofi.e too much fpa- ring 3 and profiueiieile. Induiiry or love of labour 5 or the care of getting means honeflly , is a Vercue whereby one gets an eihte by honcit Cap.13. Ghrijli an Divinity 415 hon eft labours, that he may be the better enabled to live comfortably tohimfelf, and toothers. Tn.a was injo^.-icd in j mo e, but rather let him Farai'.fe, G^-3 1 9 . the ^ labour^oY^mgwlibhU fatne is commended by J hand} ihe thing* that it Pd#ij£ph 4-^8. fie that 1 good that hi may kavr. t§ fate, lit kirn Heal no\ gvetthim that medtth. To thisare oppofite, Idlenefs, and adubrdered life, diffosneft waves of gaining Uuiry, Dice^Mercenane foul- diery, and other w, yes of getting wealth by right and wrong. See wh'ac is laid -of i.a. The reft appear ihc\dle 9 ¥ruv.6*i.&c. and li.i 1 an d EccL.%. out of what is faid be- CHAP. XIII. Of Ferine a**d Worhj belonging to ihe Ninth Comm an t« deceive. 3. That d'tfembling /deceits-, and ftracagenak in War are not li«,Jo there be cot pciR.loiSndh arc perjuiy j/yncd, Th illflincriofj of lyes in o o':5cioi:s, jo: end 3 and Jserniciousy (h; wes on v th £thtt one lye is a oi£ g • lev uusr th c n a noiher; however no lye is zxtw Pfaif.6. Thou win d&- t /fr*y *k» tbPLlffeak list *■ A falfe witntife is madechher cut ©f the place and time of yudi- cuure, or in judgment, by the judge, or^ by the • parties in iuite, or by ihe Lawyers, or by the .. wltncfi's. Concerning which God hath made a meft fevere Law .-, Dint. 19.16 &c. if* /"*?//> ivkniJIf rife up a* ga in ft any man 1 tcfiifie agamsi him tbat.wbich . u7v,ong 3 tben bulb the. men beti&t e?i whom the. cm ioverfy isfkalfm-ad beftr. the Lord , hi fore the £> ruffs and fidget thai Cjoali be m thofe fable , but by ail means J djyes •, and iki ' judgr 1 mint be avoided 5 bo'ii Ibecaufe its moft fcv;ie- ij foibkl by God , who IsTfuth 'nkl^Zich.S I*, as alfo becaufe it is a diabolical fin, Joh,%, 44. to whom the -pu- n flitnent nmftbe added chat is prepared tor litis fo,iu ' ms^e diligent m- quifi/ic/i, and btboldjl the rritnijfe {ball bi & fd ft witneffc^md ba;h t c (i ; fed fa fly ag*in$ b is ■b.Q'ht',\ thcnjhzUye ds la bim 9 at be tb-o/igfi is ha-ve diti£ to Lis b)Q- itier&c. Sincerity is a vertue whereby we deal plainly and ingeiuioufly with our neiglibour 3 acknowiedging Gods gifts ill him % taking in good part his fay- * -S 1113s 41 8 C hrijl ran Divinity. L\bM* ingsand doings b , not giving rafh cre- dit to doubtful evils in him c , but concealing his known evils d , or ma- king the beft conftru&ion of then «. c i Cor 13 $. Cbx/ity things not evU**Pro.io a Phil.i $.ln low'.ines of mind /£ teach e3£em others b net than them- [lives. *>, 1 Cor 13 7. Ckxriti believetb all ShJJgSihopetb all things, ii. Hatred ftirrtth up 3 ;/V,/'# love covcieih aUfiai*\Aix.j.\ fudge not If} y; bt judged &C To this divers fins are op polite •, to wit, evil fufpkions a , curionty in pry- ing into our neighbors faults, not out of any defiie to amend them 9 but to calumniate b ., calumnies the mfelves ^ and flattery 4.. a I Tirn.£ 4. Whereof tometh.envy,ftiife) r.a** lings ^ evil furmifings, &c .examples arc in Eli 1 Sam. 2. in Saul , 1 Sam. 12. in H&nun and Courtiers,! St. 10. in the jwople cf Mel it a ,. Aft. 28.^ Luk. 6.14. What dotfti bou fcel^ the mote. that n in tl.y brne^ ihehca r«rs by pcfltlTmg ihem with a )ye.& he wounds his own conferences S» Bernard to.the faiuepur- pofe faith, The calum niator or backbiter., and the hearer ,hotb of them have the DevLjthe one in his tongue the other inhiseai*. d Prov. 27. 6 Faitlful are the t»ou tds of a, f tend, but the fiffeofav enemy, art d(ceip full. To Truth and Sinccrityy as to the chief vertues 9 are fubfervient, Faith^ Gravity, Silence, Gentlenefs, Gtirte- ,fic 9 and Freedome of fpeech. Faith or fidelity is, a co our words and deeds* This is ..called finccrity J5^.4- 1 $. Carrying y:u< felves fuere'y in love . nfta ncy m for To the word «&A«$£- vovm is tr reflated by the belt Interpreter?, To this is oppofitethe double tongue, when a man (peaks one thing,& think* or doth another 3 :Imprudent fi mplicity when a thing is ramlypromifed 5 befoie the matter be Sufficiently tryed- 6 '1 alfo counterfeit timplicity and tklelity c . W?.lii.i>Trhtbb*tb faVcd amnngfl the chii- dren rf men-, &ey (peak vanity one to anather i: they flatter rr'itW lbtv>\ tontu?) & diffemLP wi b a dhuble he&rfi$&3it.i6.\ 3 j Peter faith to him,*/- tbettgb I dy vo'ttb fhtryet Willi net devy thcei m bke manner faid *\\ the ©ifciples Mat t.% V,*k* e man. b iKin. 7 i.Thnfaidihe ot.c to tie * : her we dtt- not >?c #, ihi r > ii a day of good n- their breaft bz rafrily' } di rgi. and do vrg held Hi fr a c ? Geiulenefs.is a vertue ; whereby we flew our fejvcs affable. 1 Pet. Cap,!?. Chripan Divinity. 4*t i Pcc.5 Windy, beye \ as bretben, be pitiful!, aU.ofone minde^one fitj- be courteous, ftr wvb another ■, love \ To this is oppofite Peevi&nefie % and counterfeit gcntleneffe K a . Luc. 18.4. dnd 1 bear thee. Abfolon fmd there was a certain wi- [ moreover^ that I were dow in that town^hich , made ludge in the land came to the fadge, fay- I that every man, which is* ; do me jnfike a- \ bath my mAt.ter tfun* gataflmy e:dve)fa-y^but\ trover fie might covets he would not for a time A mejhat l might do him h 1 Sam .1 s-$*4- &c. j juftice • And when any Thm Abfo*©:! faid to I man came neere to him, him , fee , thy matters { & did him obeifance^be firegcod and righteous, j put f crib his hand, and but there h no man de j toc{ kim>&id!(iffedhim* putcd (f the Kjng 't$\ Conrtefie,in fpeecli 3 is whereby our words are feafoned with honefi: rairth^ Ik wit, with a good decorum or grace. To this is oppofite, Rufticity, when one can neither utter witty jells him-. <€e! fe 3 nor with patience hear them ; Scurrility alfo, and Dkacitie or biting jefts and feoffs. E^hef . $. 4. Neither ttafyingyierjeflingjvhitb fil hinefle , »#■• fooli/h] a e things not Cvmely, Freedome of fpeech D is a vertue by which we fpsak the traith 5 and reprove offenders without fear of danger. Levi. 19.17 Thou\ (h.ilt -plainly rebuke thy (hadi nothate thy brother] neighbour , and fuffev vuhy hiart ? hit tfokibmnot loft*. To' 4*3 Chrifiian Divinity. Llb.II. To this is oppofite prepofterous fear a , & too great lovcofcenfuring othcrs b . a i 5am. S l S Sair.ucJ i fure and reprove their yens afraid to teM Eli of\ neighbour out fcf pre- lim Vifton* Luk 6. 41 I potter cus affc&ion , or why do]i thou foolf upon j "havir.g no waranc therc- thtmote that ism thyl to. What is fit in this brothers eye^Jhi vice is I cafe for Minlilers , may iecn in therr»,who cen- | be feen in xTim. 4.1,*. So much of vermes , as they have reference to our neighbour : the vir- tues that have relation to our felves , arefelf-praife & an unblameable life, Telf-praife is,' when wr fpeak mode- rat elj of our felves,and rehear fe our own praifes onely when neceffity ur- geth us to defend and maintain oiur own estimation. Rom.i i. 3 . For J fay ] bimfefc inert b^bb/ thus. 1»y the grace given to m\ be ought te thin If, but to every man that is *-\to ihinl^foberly^&c. wngycujiot to think of\ To this imp udency is oppofite,when iOne is not aGiamed to boaft &glory in his wickednefle a , fo is confident and foolifh bragging b ; and an Hypocriti- cal leflTening of our own worth and abilities, under (hew of which, ekher we hunt after vain praife, or refufe to l>e bountifully and to (hew mercy c , * I a. 3 .9. The Jb, rv of \ they, cl> ct& r tbtir fin as their countenance doth'l Sedme z tb yhidt.it not* witn£sagain(iih(Mibat\ b Pro.z7.i. Boaft nmh tf to morrow, fur' thou \ lpowe$,uot what a day \ may bring forth^nd v.*. Let another praife tbee, & not thing own month; a ft* anger, & not thine oven lipi c [o thej do,who pretend they are in want ihcmfelvesj when they Divinity* 423 are defired to help their neighbour^Pro 14.11. // thou forbear to deliver them that are drawn unto death,&c, if thou fay eft, behold we Itnevr knot: doth not be that pendereth the heart con" fider it } A11 unblameable life/is,whereby w$ defire not only to keep a good confei* £nce towards God, but alfo a good re» jpert among our neighbours. Pro. it. 1. A good i fen then great itches ,*nd .loving favour" ratter then, (liver and gold* name u rather to be tho \ EccL ,7.1. 4 gtednamt is better Jben pre clout ointment. To thisjmpiety is oppoike 3 or the contempt offame 9 and a good confei- micc % and the hypocritical affe&ions of fame or popular breath b ; and wane of patience in bearing {landers ^ a Luk \%. *. There Wis a Judge in acerta'm .city whkb feared not God,nor regarded man. b M«t-2 3.?.B*£ they do all their varies far to be let me go over, 1 pray tbee,&Jtalte of his head Then-tbeJ$jngfaid,what have 1 to do with yov 9 ye fans of Zer.viahf f& let him eurfe, ftccaufe feen of men.* iSam 1 6. *•■ the Lord bad [aid nnt« 5>,t Then (aid Abifhai | him, curfe David- wh§ whyjbould this dead dog J Jba.'J then fay y wbertforg wje mj Lord the %}ng? j haft thou done/of CHAP. 4*4 ChrijlijnDhwttj. Lib.II. Chap. XIV. OJVertues andlVorl^s belonging to the tenth Commandment. Hltherto'ofour duty to our ncigh- bor>or of the pares of Gods me- diate worfhip. Now of the higheft de- gree thereof in this tenth precept. Thefummeofit is, that our mind* be free from evil defires, thoughts, and affections towards eurfelves, or neighbours. Thou foalt not coveQ j cither particularly, by, is a negative precept,in J naming the buufe^wtfe. fcrv&nt, mnid^oxe and affe of cur neighbour; or in grofsln this daufc Nor Any thing that be* longs unto- thy Mgbbour* which inordinate appe tires, thoughts, and af^ Sections are forbid! The reft conduce to thede- clarationtakcnfrcin the ©bjc&,whiclm fer down The Rules. I. As the confounding of the two fir ft Com- wandsis unlawful, fo the dividing of the tenth into twoprecepts^concerning our neigh loYshufe y & : his wife jsnaught& frivolous. The rcafons. I. The | fubfuncc of the precept genera! cloture,*^ any j is in thefe words, Thou thin* hat behngs to thy fbatt not covet-, as Paul Keighboitrfocm it is bur i cites them, 7^.7.7. 3. •9C comaun^ 2. The | They are contained in one Cap. 14- Chrifiian Divinity. 42$ one verfe and fentence, whereas the reft , tho fkbri are fet down in diitlnft verfes 4. Deut. 5. the covet ng of our neighbours wife, is firft handled: if then thefe weretwoprecepts,Mo/h the ninth, 5, They whe maintain the contrary opinion , explain thefc things conjunftly and by examples declare them. D&vU Chytraui fa R:gu?is VUte , and Hondo; fins in Prompt of the tenth, had m*de| tun to. II. The tenth Command belongs to the fecond Table. For in the fr ft Com- J is handled our Inward laand ©f the firft Table | afk&ion towards God. III, Orginal Jufiice is the objetl 3 not of this Qommandjbut of the whole Decalogue. For original juftrcei ft 'conformity with the whole law ; as orignal fin is that deformity which is repugnant to the whole law. IV The proper objeft of this precept are mens appetites^ thoughts^ and affeUions to* wards themflv island neighbour. N.The end of it isjojbew that Godsmediate worfh'ip is to be performed^ not in outward ad ions onety, but in inward affeftiohs alfo* VI. As then the firft precept is the [Ime or rule of the firft Table So is this ofthepemd Table. For as the firft pre- cept directs the heart, but the reft the adions alfcj fo the fifth, rixth, Precepts order our ani- ons, but the tenth our very heart, Hence it is clear, chat this Precept feventh, eighth, ninth isnotfuperfluous* The vermes belonging to thisprecept, 4* 6 Chriftian Divinity. Lib.I F. arc , the ordering of concupifccnce, &xmr wrefthns; a^ainft evil u eft res* The oruenng oi concupiltence is, whereby our appetitC3 and aMimis are fo ruled, that by them we neither offend againft our felves, nor againft our neighbour. i Thefl.j *3 N tvlfieyeu ihrou^iaut > &c 9 the God of peace fan fti-\ To this is oppofitc inordinate concu- |>ifcence,which in Scripture by way of excellency is called Concupiscence. Rom 7.7.K/ / had /lot , the Law had not (aid ^aorvncoticH^'cn-c, f\ Thou (ha nai ttifa The parts of this erdering&retwoj The one is imptoyed abdfa the appe- tits ; t\\Q other about the ajfe&ions* Thi.% vyod ittiaufi- fecne)) among L> vines IS taken in a!a;gekrn.c boih for tnc app^iirss that rhet reduce the Jn» lauet . >>s he is v j»*n. But by Philcfophcrs it $ taken more ft i&iyjfe and affe&ions; of tvh ch the former ^re aictif$ , &haif&evev *Abhyr that which y. e j fangs are. pure &c. if vlfikiveto thai wk>£b i there b? a<;? t ■ /tue t and isgood^h'A.q 8 ivfiitf] fc things -, TPhatfoevey ih'tgi are. To 'thisisoppofite^the too much love of orrrughbour % lejf-love'', impure love 3 and the love of this world d . a x Sjsjd. x,t9. Thou Love nut the tvt>rld.&c hafl honored hy pom a - And v. 1 £. B> caufewhatm hove me, h a Tin. 31. J foevtv n in the world, Men -will be /oven of) the lufl oftbefi.fh , the fbemfelvesfPfoySiif, I tuft of the eyes , and the D *.p e not her beauty \ pride of life js not if thi r.frber let her eyelids 1 Father t but of the wo/ld. Vnrcc thee. *i^obji,i|,| Ordered hatred is, whereby we only iatethofe, who hate God * j in other me% 42& Chrijiian Divinity. Lib.II. men,and inourfelves^wehatenot the perfon, but by all means we hate and avoid theiin b / I hats tbem^Lord^that | 7.1 9. For l do not the bate ihee,Mzz . 18 1 j i/"| 300^ wbtf/y / would Jout thy brother 1 ojfcnd thee re the evil which I would prove him between thee | not do, that do /. To this is oppofite the unjuft ha- tred of our neighbour a > and the ha- tred of good men b . a 1 Joh.3 . 1 ^.wbsfoe- I &ly enemies faid of me, ver hateih bis brother is \ wlenfhall be die, &c. atntirtkerc; * i>h\.$i,$ ( Ordered joy is, whereby man re- joyceih moderately for bis own pro- sperity a 3 and heartily for his neigh- bours felicity b , a Pfal,3o. i z.Tbou haft I joy, bRo. ia .i 5. Rejcyof tu>nd my mourning into | with them that rejnyce t To this is oppofite^carnal 3 &: immo- derat joy a ,alfo rejoycing at our neigh- bours misfortunes or calamities b . a Luk.6.ii.iVot)you | b Prov .14. 17. Re Joyce that now Ukgb^forpu J. not at thy enemies fall, fhkll we-'p and mown, j Ordered fadnefs or forrow is 3 where- by vve moderately bemoan our own affli&ions a 3 &' heartily condole our neighbours calamities b . a Ja.?.i3.Is any among] pray. b Ro.i2.iy. mourn youaffii&ei, let him | with thofc that mourn. Jo thisp Immoderate fadnefs is op- sonic Cap.14. Chrifiian Divinity. 429 polite 3 , fadnefs alfo for our neighbors profpcrity' , and too much fadnefs when wicked men are puniflied c . evil becaufe I am good i c t Sam. 1 6. 1. Hqw long wilt thou mourn for Saul , feeing 1 bave re~ aprov.17. ii.A mer- ry bean doth good like a medicine, but a. broken rpir'ndryetbthe bones. *Mat.io.!?. Is thy eye jeffirrf h'w&c. Ordered hope is,wherehy we expect better things for our felves, U by the law of charity alfo for our neighbours. Of hope as it is a v or when we ntend private revenge. Jam i. io. For ibt • not the > tgonvujxfjfe of WOLib of ntfl^ war^etb \ God. So much of the ordering of concu- pifceiice.Wieftiing agahift tentation?, and the aflaults ot an evil confcience 3 isjwhereby a Chnftian man denies an tvil conicience , crucifying his flefh with the iufts thereof and againft the afTaults of thefle(h,the dcvill and tha world,watcheth and floutly fighteth. There arc many rea- [ $.v.f,6. f.Becaufcthe fons that induce us , to wreftle floutly , i. Be caufc the Scnprurc for- bids ev'l dtfire* & iufts, \>rov 6 if. I Cor a o. 6. Ga>.s.i6 3 *f Col,ht 1 Thef 4 . a Bccaufe he that Upiventoluft. loves uo( God, i $oh z. 1 5,1* 3. Bc-ufeluih in rv^eiicrare roena.e 4. Bccau r e tli- > Yir _ui> the* wrath ot Gof\ C A Apoftlc futniflieth us with the whole arrrour of God againft them, eph 6 invijtJHt lufts are overcome by us , faith Au(tin„ 4. Becaufe the rre of lu:^i is mod burtfyU, and breaks out into moft fad event* 5 Scnpture is full of tx- ampiesjihere was mver y« t any tin committed, wh'-ch did not fpring * oneviiluft. To this r is opr-oiire carnal feeurity, whereby mail flatters his own flefh; whereby he willingly catertaineth lulls Cap.14" Chriftian Divinity. 431 Iufts,wherelv he gives himfelf to idle- hefs,and uV>ch,which is the devils cu- fhion , wheieby he omits holy exer- cifes , whereby he burdens his lbul with intemperance, covet oufnefs, and filch like vices. There are three derees ©four wreftling againft lulls 3 to wit, againft fuggeftion ? deii^hi., and affent. Tound-rftaad tkefe j rntertainthem not.Bue degrees, that of fames it we cannat avoid the helps, c. 1 . 14, &e. £ fl ft degree • let w fhun very man k tempted j ihe fecpnd,lcft we come when hs is drawn away | to chcrifli evil thoughts ofbisttiPnfoft, «nden-\,Yflth de ight. But we ticed'y then when lufl b*tb CQncetvedjt bring- eth fortlt fin ; and fin wbe'4 it is finijbedjirin- gethfr.xb death. We mult then fitft refift fcgfjeftioni & thoughts which are either a! ec.'iding from the fewd ot c<»ncup fcence or de- fending be ng 6>gge- fted elfwherc : the fl ft are not without finj chc muft chiefly be wire of the tni?d degree, thac we give not our affent. For the more we obey the finne of concupi- fcencr, the more it in- creafeth. Which that we mey more asd more avoid, w: be tech God thcFarhcr^n hi bonne,, through the holy Ghoft s to which one God in Trinity , be latter are not fins.belng j praife, honour and glo» caft in by Saranif fo be j ry , for ever and evcr ? we let them page , and 1 *4wen. FI HI $. A TABLE. @f the Principal Matters and Words. A 7) am and Eye* i qualities, rff fall. 71 Anger, 390,&C <4eviis ibd. Adorationof ido T j,of ihe hoaft,of the Oof;,of Reliques, of hoi) An- gels, and dead men, Adoration of Saints, Adultery what,thecaufe of divorce , $-9, &c. A&ftions, how mani- fold, 426 &c. JgituiDeiyldolitry^f r Alms, 413 Angels, when created, 48. what, J 1. in what bodies they appeared ibid.ihc head of good Angels, their felicity, orcier.and office, 61. j&c. if their adoration be lawful, '$%t*&c. The Apoftacy of evil Angels, ^3, C^f. their (In 64. their Prinec, tbid % their remaining who, 133 &c. his ru« ine, hovv a fign of the laft judgment, 235-, &c. Appetite ordered or dif ordered. 41$ Arke of the Covcrant, 103 $rTurance,X'i&c Bufie- bodies, 387 C Ailing, how mani- fold, 1*6, &ci Calling common to e- kft and reprobate \6% Calling proper to the cleft. z 43,^?. how it differs from the com rnon, M° Calumnies. 418. impa- tience in bearing Ca- lumnies, 413 Cenfuring , 42.1$ <&c* Charity towards God, 32.?. towards our neighbour, 372, x eH. Chaftity,3 $6. bow pre- ferved, j ^4 Chrift eternal God, 21, C^f.his incarnaticn, 1 iz & 1 i-^how the fir ft- born izi, &c, his concepti- on,!^. &c. the union sf two naturesin Chrift cellency of Chrlfts hv* mane nature 1 13 . it e- cutaltothe divine na- ture,!^, his adoration 113 ix6. his knowledge how manifold. 113^* hisperfecYtonswhat,ii£ his generation- twefold, 128. his.nadvky, 1^7, &c, fruit thereof, 130 his exinanition,i3 j&C Chrifh office in hi* hu- miliation, ib t &\j6 % and in his exaltation , 163 .his office of media-, torfhipji^o^cin what nature he was mediator i$i,&c, how manifold *3i>&c. our mediator ib.hh works ofMediati6 1 1 7. his aftive-and pa!- five obedience, 1 3'6e?f, the nccciHty of boih,i£ and ii,&c« Freewill,^ &C.77, 8 i Friendfhip tiuc, and cou»teifut,378.&c^ Frugality^, Parfimony The Table. aEatleneflc, 410 our Glorification, J07 God his names^fTcncc, and properties, 14 .Gofpel what, and how J it differs from the Image of God what, jo, e>r, of what gifts it confiftcth, 6f,&-c, wh at of i t re m ai ns fi nee the fall, 77. &-c. Impatience, 31? Impatience of coire- dion, 384 Law, 108.&C j Imprecations, 3 6\ , &c jQratitude towards God 3 l 7,«rc. cowitds our TupHiers 3*4,&c. Gravity, 4*9 >& c - HAppineflfe ,- vide Beatitude. Hardning, vide In- duration- Hatred of God, 3zrf Hatred of our neigh- bour, |74 Hell where, 8 8 1 anHeretick who, 133. Honcfty, 397 Hope, 31 ? Humanity, 371 Hypocrifie 310, 421, IDlenefTe, 41 \ Idolatry what,& how manifod 344 and 3 4$ An Idol what how it differs from an image •orpidure, 344, &c. linages of Chrift.andof the Saints,idols, 3 47 alfo the painting of the Trinity 348 Imprudence, - 310 Inconftancy, 3*1 Indulgence too much, Induration, how afcri- bcdtoGod>cj &c.$zj Ihduftry, 4i4>&c. Infants baptifmc, and faith, iQ4>&c. Infidelity, 314 Ingratitude towards God, 3x8. toward our fuperiors, 3 8$* Inhumanity, $7% Injuries how lawfully repelled, 388,f&C. I nfen (ability, 394 Integrity, 3*5© Intemperance, 394 Intereeflbrs of the Pa- pi fts, ifg Chriftj, i nrerce flTto,^ . C, Irreverence to Superi- ors, 3 83 Laft judgment, with its eircumftanccs and fignes, 19 u Juftice-how uCbd inScri- piur« The'Table, pture, 2^7 i Life eternal, £«?*&££ Chrifb Juflice, 1 50. { Firft light, 49 who manifod,^. &c. j Ltt»£*i patrum, and of Juftice cowards our neighbour what, and how manifold, 3 80,409 Juftice cotputaciv e how tobs exercifed.230.386 409 of Super] ours to Irifcrieurs, 386. Vindi- cative juftice, 19 T To juftifie, in Script. what,iy $,The caules- and paits of Juftifica v tion, 2^7 &c. The Keyes and power thereof what ,123 &c, how it differs from the power of the Magi- ftrate, 21*. Knowledg of God 3 '-3 "|_, Abour before the JwIalH... ; 71 Law what, 90. why renewed iince the "tall, 9i,&c. if it be Car- re ded by Chrift, 92 1?qw it differs from the Golpel, Lojf,8tc. cere- monial, 97; political, 107 &c. Levites office, 100 Liberality , 413 Liberty dfential to the infants, %f\ Lots, 364 Love ordered and dis- ordered, 426, &CV- Evil Ufifo, 42 *,&€.; Luxury in food, 395: Lying, if any be lawful 4i6,&c, MAgiftra to be *te how obeyed , 22fi Magistrates nurfing fa- thers to the Churchp Magn ; ficcnce, 413 Malevolence' 37tf,&c. f Mans creation, jo. his. fourfold eftate, 6 7 . Man what , j 2, , how. immortal before his fal 7[. what he is before,; his calling, 24^' Jfcmj, MrtherofGod remained a Virgis , ) 129 Marriage what 39^ €^f.hcw } and between whom it is to be con-,, traded^ 8, 399 >«^£ how to be diflolved/ \ 40 5 . Maflfe, vid % Sacri- ~ will s frjfice, Mercy, 377 Chriftian Liberry,2 7 9 1 Ths condi irons of M eric Liberty of fpeeeb, 4 M J 31 # V % Msrir 7he Table. Merit of congrtrty and condignity, 31?. MildntfTe, 390. Ministers cf theChurch 114 and their callings 18, &c. their duty to con^ ceal fecrcts, n 6. Oar Mifeiy how mani- fold , ti^&c Moderation, 39:. Modcfty, 397, Mu!:ip!;city cf Gods, vide p, Murther^arf.&c. Self- Murthcr, i&. Njzarites, 100. /^Aths what. 358, ^-^how mani- fold, . ib, &c. of whom , and how to be performed, why to be kept 359$ &c be- ing offered .their re'u- fal, >W) ObftinacieineviJ^u. Opinion of wifdome , PArfimony, Patience, Pawns PJcc'ges, Pe-hJioufnefie, Pe f ju:y, i6\,&(, Perfevcancc of the Saints, *74 Perfeverancein/in.327 4:4. vide 41c. Perfrns of the Beity what, 21, their trinity and uni*y,i8, :9,&c. how Per r on and Sub- fifknee differ. 1 \>&c m perfon of Chrift how confident, it 3. Pledges 10 be taken or i eft or ed, 4tz } &c. Poly thei fine] or muki* pH&ryofgod?, 3 3. PiatKng, 410. Se : f piaife, 411. Prayer whar, 33 <- its pa.es, ib. its impulse caufiS, ib the. Lords prayer a perf eft fo m, ib, &c. ki whom* & againft whon wc null pay, 338.^. Lxrernall geiture In prayer, 339. Predeftinatior. whar,38 39 g^c.whetbcr abtb* iiittyib. the means of its execution, 4r> Pried of the old Law, TheH-gh- Pricfts o*na-. m::ni*,*t? &c. Pop (h Pricfls, ' 148. Prtl« 1 nee and Prede- termination how dif- ferent, 43. ProfufenefTej 414* Promptitude in Gods fervice, 311. Pr©- rhtabk Propitiatory i ©3 J JPr ovidence of God c- ternal,33. a&uai,5«, < €>f. Huw \t difFcis J from Fate, $7. How itufethfin, j$( Prudence, 3 « 8,«S>f . T/ Edemptions ne cef- •"■ficy by the Law, Verity by the Gofpel, fp Redeemer .who, 19 Why God and Man, ii$,n6 5 c>C. Regeneration divcifly taken, ijo Rejoycing in evill.377 True Religion what, $19. &c. Its Antiqui- ty 3 3 1. If to be defen- ded by Armes, 333. The word Religion diveifly taken, 330. Reformation of Reli- gion 333. If the Re- formers were lawfully called, 119, &c Reliques, vide ldoh & I Wot (hip, Repentance, 317 Good Report, 413 Reprobation and its caufes, 43,^* Refurre&ion of the dead, \}\. &c. Defirc of Revenge^ 9 1 Reverence to Supcri* ours, Rufticity, u SAbBath its San edifi- cation, 367, Itsl profanation, 371; Sacraments before the fall, . it Sacraments of thcNeW feft^ment clcrerthan' of the Old, lBf.&C-. F ve Popifit Sacra- ments, itj. Sacra- mental phtafes, 1 So,; &c. Sacraments he \i differing ffcro the word,* S3, d^. Sacra- ments of the Old and NewTeftament their difference, 18$, &c e Union of the fign and th'yng in Sacraments, i78.Signes in the Sa- craments of f out forts, Sacrifices of the oldTe. ftament what , and how many, 103 &c 9 The Mafle contrary to Chrifls Sacrifice^ 148,^ i$i,&c. Aflui ance of Salvation, 274, & ijbi&t* Sanftification what i$$ The caufes of San&ifl- ca tion a i7«9.Sandifica- tion ofGods name, 3?? V 4 ^criptarf The Table, Scrrprure or Word or God unwritten, and written, 3, &c. Scrip- tures Divinity, <. It's Authority, ib. It'sPer- fe&ion,io.Tranflation 11. Meaning and fence, 1 1 5currility, 4*1 Carnal Security, $%6 Sedulity •z/i^Diligence Sclf-futfieiency-, 41-3 Silence, 4ao -Simplicity fained, 419 Sinrre what , whence , how manifold,7 x>&c. Firft Sin, 74; Sin ori- ginal 77. Sn aftual 5 SjSinagainfl theHo lyGhoft, 84 Sincerity 41 7 Sloth, 387 Sobriety, 3?f Soul of man its original jjk its . immortality and faculties, ft Stars their crearion and ufe, 49; & c * SphimalS-upidity ? 56 S'.ipetftition, j 54 3fht Lord; Sapper, 197 it;, jlrlcrcnce fromBa- pciGnjio'.The Cup to be g;ven co the peopled 198* Tropes in r r word* of the holy Sap-*' per/ j8a 3 2©o. "THd -*• Its pa Tabernacle & Temperance , 394 Teftament old and new vide Covenant. Theft what*j and hew man'fold, wj^&C Ho!y Times, iof. &c. Tree of Knowledge what, 6 3 Truth, 4'* Tyranny, 586, &c. VIgilancie,39^,^C Watching* fa* perftitious >£. llnmcrcifuinefs, 377 Voracity, 39? A Vow what, and how manifold, $4l;'&C m llfury lawful, & unlaw- ful, 411,^. TTTT^r how lawful. vv . 5 ^. Watching vid. loncie, Wifdome, W&c Falfe wltnciTe^i^e^c Word oi&Q&jVide Scri- pture, V Vor ks ofGod how ma. nifoJd, 3> Goo d woi ks what, 312. iUheyjuftifif.j* ? ; & c .* if performed by the ir- rcgenerate, 79 ,and3 1 e haw neccflary to falva- tion,3^.Chr.»(>sworlr» ef Vigi- The tahk. ©f mediation, 117,116 i3o 3 3ic. works offu peterogition,3 i 3 &c. The World its ejid 5 3oi The true worship of God rJ 334 Re*dy Worfhip, 311 Wor&ip ©{ idols, 349 Adoration of the K©ft 9 3f!.. Worljnpisg cfReliqucS l%i % vidt ldolary a VVill-worihip, 343 ZEal for the glory Tfe \_y 7k Atiatorty of the Body of Divinity Y Divided into XIV T ABLES. TAB I. BU^l^tT 4 ? ffiah of God, ts he is to be i. KjiQwn. Book. I. Ii # in bimfe /, in regard if i. Ws Effencc, Chap, i, p. 14. by bit 1. Names j. if, • 2. Preper ties. p. 16. C i. lncommitnicab!e.j>.ij. Sucbdrebii j 1. Simplicity. \. Infinity. \2t. Communicable in analogical effects C p. 1 8 . As hi <, 1 . tifr s 2 mil. 3 : P& we r, 77?e ?e//(?WJ,Ch?p.i p.zi.their 1 , Number, r. Father, t.SoH^-. HolyGhofl p. 21, 13 proved. if. In Gent) al, p. 23. 14. " } ». Particularly, proving the" deity of the . $on.\>. it, 26, , 2. HolyCbofty^. 16, if. Jit 1. Difference, p. 28, *» r*?/]^ ef their I f I l .0ider i x.pr9perties i 3. wanner of operation I 1 1* Agreement, p.zy.in the fame, i. M fence* \ 2. Equality, vnion or Cohabitation. \ 2, I» to ww£j,cap 3»p, 3 o. wA/c & *r*». 1 1. inward, \ 2. Outward, p. 3 2. W&;cb «rr 1. immanent jt hereto belongs 6 'ids Decrees, p. 31 confidered 1 l.Abfolute/y, p. 33. I { 1 7« reference tv the Creatures %. Tran/fent^cfboib^ce, Tab. II # i, Wtrfbifted, Book i t Sec /to lX>*ndfol- Hgm& Tafejc, H 52 TAB. If. the outward works of God are, x . immanent, bh decree, cap. 4.p. 3 $. ■ , n i.OfaU things ,c atle dbis eternal provident zOfredfonable creature s,i Angtls,i Mat called PredeJIination, p.lZSOnJtfing cf i. Elctfiori,?, 39. 2. R probation, ibid* Tranftent, iThecreation Infix dayes.es p^Xhiefy I i- Angels, p. 5 r. , i. Mew. p. $z. i. Actual Providence, c.£.p. £& i, G'.neral,by which all things are prefer* ved and governed. I i.Good by efeftingtbem.v47. J i. JE^i/, p. y8.'% tr. Permuting, i. Direclingi 3, Determining them. i. Special, which doth chit (if tppeathi; The government of 1. Angels, c.j. p. 6i, It. Good. p. 61. I 2. £vi/. p. 65. *. C3#ff. Sec Tab* |lti; TA ? B. VV ®fds fpttUl Providence m governing naHJs ton. finable i* Yffp.r£l vfafourfUd eflatei of i. Imtocemie^ Sf p; fc 7 . w here I i. The Cnenant of^r^s, ptS.cor famed I by a double Sicrament* the tree of I'- Lfe. f M 2. fymUdgt 'of 'good and evil I 2. Mans kappa condition m refpeii tf^is | i: Sou/; p. 6$ J ^ tL Eoiie. p. 7 1 'pomnmover ibe infirm Creatures* ibid. %. Mlferiei which is in rtfpeft 6f 1. Offence or Jinx. 9 , io. n. Either tisTbe dffebtdmee of our frft Parents c 9? If- I 2. 'Derived from the fir fa ivbkbtis 1 . Or t gin a! x. low* .jfsbaeofF, ee- 2.>Ac?zaf. c. 11. p %l. when of the dvcfe kinds Mi &*e* 9 See Tab. 1 V. V; VI. VIL H a GkriezSK Tab. VIII, , tab. w: Godt (pecial providence in governing man mtH" ft ate ofgYMce, is either in refpeftof Redemption; whereof is tptown the Neceffityby the Law, Czp. 13. p. €?. i.&iwal^nhe\o.Comm&ndimnte.$$zgi r ' 0£ ^ Stsond Table, p. $£; 1. fcrernmial, Cap. 14. p. 97. 3. JitdiciaNy ■■P*tf*i$e.Chap.i4.-p. 107. j *. Ve/Uyor trntk by the GafpeL tybmtoifo cti-ning Cbn^s" r, ?erfon t cap.itf. pju; ^oij " i.Frew a' I eternity the SwcfGod. zjn time incarnate & mde&ian. Here of bis incarnation, and the parts of tt. 1. His cmceptianrrf. nj.Tbs u Forming, ibid, z. Affbmptiw, p. ii£. 3. Petfonaltzmion.ip.iimi 1 > z. His^irtk, p. 117. 1 i VfftcfoftficdlhttofbipjCip, 1 7 p. 1 3 ai 1 prophetical,* . satprJat'*/! ReeaLl? * i.State of j 1 Humiliation^. 1 g.p. 1 3 f referred to I.: Prophetic al\p.\^6. 2. Sac^otal'in'/efptHofhir j i, Sp. 156. t. Exaltation, cip, 19 p.\ $7. when °f there be three degrees $ His 1 • KefUntcJlof, p. 1 j^» 2. J Afcenpon,p. 160. C r *' ' 3 . Sittiag «* ffo right band of Got TAB. V. ynxt'M to the (late of Grace,, which is i, Con won to tied and Reprobate ,c.2o.p.itf£ as to the outward Communion i.Of 'the covenant cf grace ', where is tote considered I. The ijferingfifit, c. ir. p. \4f z, The confirming or Sealing of it by the Sacraments , cmfidered I i. in general ^iu^. 17*. I x. 2« particular:*** feme are efthe j i. OldTeflamintj.iS+.JowU ' i GhcHmcifion i. TA flee vcr. i. M?»> whereof their Agreement **d dfsrence ,p. 1 8 4,J 8? 17* S4C/**- wt/tfj *****?. *?' ?iem&s, &*?.?. i$u rrbkbare j i. Heathens. I a. /*w. i 3« MahmetawSi'dM* i. Secret, | i. F*//V CbriSiiavs, p.i$t* j 'a. Anticbrifii&ns i whereof fmt j i. Common, asUeretik.es, ?. aj*. i # o»^/o sailed by way of mmmn *U,r. •, TAB. Vllf. the sett ,fg my, ubicbfhm br,m ,n ,ht ei f^ i£ e . * * TAB. IX. toivimty freaks ofGod,as be is to be ivwftoffeij which worfhip confifis in true bolintjfe or rigk- temfnefix or in, the praftife of ' Mo!y y%rtue$ orgoodworfc. Book a. whofe I i, feature ,c, i.p. 311. j z, Diflinilioni Some whereof are i, GtwraLc, z. p. 317/ which me e$£h® u OfibeVnJeyftanMng, J 1. wifdome,Md. j z, Prudencc.p.$i$t L z. Ofthtmll. u bitegfitie, p^no, Z. KUdirhp^ p j'^f, 3. Con (fancy, ibid. *. Spec ?#l y Belongings the ip>9?(hip of 'God ', |i. Ifnm^dhte^ccord'mgtQi'hs 1. Table* 1 . /a* e> a */ oa/y, according to the \ . Com* mwtdmtit: , c t ,3p3i»/ In which is enjeyntd J 2 Rtfigku* a ffolm towards torn, ihf con ftftmgin Jr. F^/^. b\f. U. G-mf(d:nce y p, $%${ ?. Hdpe.p 3*?. 4. £>*'#>* ibid. 5. F£ j I I 2. A^b^s pag. 341 1 2 * lit its oppo fites which are 1. tt'ill-n>o>JhipY,j4;3. 1 idolatry, p. 444. 3 . Ado' ation vj Saint s& angels.} f 1 4, Suptrfiitiom rvo.fh p. ?. Hyfocn ical % ibid. 1. The balUwmg of Gods 7{ame in the 3d. Com.c.6 p 3 55. "B^ck n flto»£ tfiffcfr. 1. f» affcftion, or \ealfor Gods glory ,35* t. I» '$ # »v aft it ally, either 1. B> »w*fr I'Vfing Gods Name, 1. 7» confccration,p.$$>j, 2. By 0^//;fi p.. j 5 8. 3. B'/.oti.p.3^4. . cot> f effing k b.fwre men y p. 3 £4; • 2. By Deeds-, in h, dim fs of life, p. 367, x. T^*, ffce Sabbath, commanded in the 4, Cmmandement^c 7 p *<*./o befatftified )i. In for facing our own worlds, p. 3^7. 2. J# doing what God enj&ynes, ibid. TAB, XI. The mediate worfh'tp ifG&d;, toyjtfts in the Ver- tues end works of the fccmd Tabkicontalnfag ytrtuesifom t,Gewai y c. 8.p.37 \.fuch ere ■"r'.nHie^, 371, lower ds 1 On? fives , p. 372?.' 2. 0arj^t?ghbMr,'p.$72.. Confidercd J, 1 •Abfoluity.y.sij. rvberofere three finds i, Hum ankle, p. 375. 2. Benevolence ,p. 375. 3. M^fcV. p. $77- ■ Kipcclivcly'o, reciprocal^ p. $7U ■whereof there ore two forts I 1. Brotherly Love, p. 3 78, J i. Friendship, p. 378. i, J* ft ice, p 3 bo f wfodb w e^for 1. r Dift'(tbuiive i ? 3 2. Commutative y JP" £ 80, 1. Sped el; pe t taming to Its |i. P**fj. concerning the iuiif $f I. Superiors towards their lnferms t end contrarilyj fet down in the V. Ctfl^ rnandment, c. 9. p. 3 8 1. requiring. i. Frmifsferiokrs,\>.$9i* I 1. Reverence, p. 382. 1 2, Obedience, orfubjeftien, p. 3 §3. { 3 , G 74 f ir»^ j- rib* « kfuimfs p . 3 S# 2. F,om Superiouts, $.$%$£%%. j 1, Bent valence p $*>f . 12. /*$££ p. 3 £6. [ 3. Scdu'kie. p. 3*7. i, Each one- towards enot her, employed about the good thmgs ofm> n, xwbid? *r* either 9 : 1. lnwe,d, SwTab. Xil. 2, Outward, Sec Tab. XIII. 2. Higheft degree, $<*T*b,XLV, TAB. XII. hP»pd\fuch are (i* Life: for pre fiYving of which In our felves and neighbours , fcytbefixth commandment, cap, io. p. 388. are required venues ha* vingrelaiion, to 1 . Our felves .- which are i. lnnocency,p,$^o. 2. Mildnep, p.390. 3, Clemency, 3^1. m 4. Moderation or gentleneffe, p. 391, 2'. Other sxwbkh are 1 , Vindkative JuSfke, p. 3 9 1 . 2; Fortitude, p. $91. Both afpearingm | 1. Peace. ) 2, Modes!) : /"or *fc<* prefer ving cf which by the VII. Commandment ,c. n.p.3^3. artrfgai* redthr>fem.eans,wbich are exjoyned, 1.T0 aU y uame/y,Temperance,p,3 9 4. con //ft- ing in thojt veitunjvbicb have relation to 1. Our fives, 1. Sobriety $4 tf to which comes nw yigiUvcte, p, 3 6 x. Charily or Sahltimony^.^St , Others, as, i. Shamefaflvefs, p. 397. . 2. Hc»f/fy, p. 397. %, > 1o(omei as wedlQc^ or marriage .p. 357 TAB. XIH. tottward. which are om own , and nei^hboms uGesds chap.i 2 pag . 40 6 Hwceby the 8 , Cm* m and mem are thofe venues 3 which relati r 1 j. To our T^eigkboxr, ii Jttftice C immmative p, 407, wbefe , 1 1. Qppofiie 3 Th ft, p.407; j 1. i^^-^;4^^- *« I. #ufi«g and r eUiHg.f, 409. z, #%. p 4*0. where is fpokep vfu *y 0411- 5. J^»»g,p.*i2. .. a. Btn>ficence,pA-$ « 'refer ewe unto 1. rfoffgi, 1 1. Z>#i>, Liberality. j 1. Greater, Magnificence z. Perfons, ' >p. 4*|, I I 1. Pw, 4//ww. I 2. Str anger s t H9f pit ality. \ 2. To but [elves* 1. contentation. p.4 T 5- t, Tarfimony. p. 4H- l.lndttflYy s or Laborioufnefs y p. 414; Good name & Fame 3 c.i$ p.4iy,fo w&jf& £j /fo 9 . commmdment belong tbofe vet* tuei which reUte 1. 7*o ex/' Neighbor, which are f 1. Tntf&jp. 416. \ Ta both which are J 2. Sincerity y p.417. i fttbfervient 1 fidelity,?. 419 z.Gwwity.p. 41 9 3.?i/f«f*yp 410 j 4 Xjentlenefs , p. 41a I^Xourtefie, p. 42! tf. Freedom cfSpHcfy p. 4*1. 2. Toourftlves j i. JtiDdefifelf-praife.p. 4x2. I >. ^unblamable Life ,p. 4*I-» ? TAB. XIV. The Hlgbefi degree of God's mediate worfltl^cH page 413. confiflethh 1 . Ordering of Cencupifeeme^v^i f either to* natural \ 1. AppetitesiGf&ieMt,- Drink, &*-?»W \i./ift&i<>nsi of 1. Lovc 9 y..4i$: z. Haired, p. 4*7* 3. £ty,p. 4*7- 4. Sorrow, p. 4*8 j Hupe, p. 4*1. 6. *>*>•, p. 41*, 7- -rf*^ ?■ ¥9* 1. fitobate wnh tvildefires, tfrmtfllMZ& gdinfi Temptations, p. 4*9* 43 o« FINIS,