The RULES or CANONS.

I. The name Jehovah, is Gods cheif and most proper Name.

For it is derived from the root hajah, he was; So it is the symbol of that Supreame entity which was, is, and is to come from eternity to eternity, Rev. 1.4, 6. Be­cause he remains stil the same, Psal. 102.28. And is the cause of the being of all things, Act. 17.28. Hence is it proper to God. Esay. 42.8. Nei­ther is it ascribed to the creatures but Metony­mically, so far forth as they are symbols of Gods presence So it is given to the Altar, Exo. 17.15. to the Ark, Psal. 47.6. to Ierusalem, Ezech. 48.35.

II. The same name in promises and Di­vine comminations or threatnings is of great force.

Hence are these phrases: Thus saith Je­hovah, the word of Je­hovah, &c. For Gods Word is as sure, as him­self is true, or as he endureth still like him­self.

III. The name Elohim, though of the plu­ral number, yet is not the personal, but an es­sential [Page 16] Name of God, and according to the Hebrew Idiotism, it is spoken of one God: and of each person: [...]ence there are not three Elohim or Gods, but one alone.

As it is righ [...]ly said in the Creed of Atha­nasius: [...]he Father A [...] ­mighty, the Son A [...]migh­ty, the Holy Ghost Al­mighty, yet not three Al­mighties, but on Almigh­ [...]y. So because God is called Elohim from his power, there are not three but one Elohim, Ps. 7.9. Elohim Z [...]ddik just God.

The Divine properties are Gods at­tributes, by which he is pleased to make himself known to us weak Mor­tals, and is by them distinguished from the Creatures.

The RULES.

I. The Properties in God are not quali­ties or accidents, or real entities, different from the essence, or from each other.

This will appear below, in the attribute of Gods simplicity.

II. The Divine properties are neither se­parable from the essence, nor from each other.

This Rule overthrows the Lutheran Tenet, concerning the transfu­sion of the Divine properties into the Human Nature of Christ: for if this be capable of ubi­quity, omniscience, omnip [...]tency, why not also of eternity?

And these Properties are either in­communicable to the Creatures, or [Page 17] communicable in some analogical effects. Of the first rank are his Sim­plicity and Infinity.

Among thess are rec­koned his imutability and perfection; but these are onely Corollaries, or Appendices to his simplicity and infinity.

His Simplicity is that, by which he is known to be an entity truly, one and free from all compo [...]ition.

His Infinity is that by which he is known to be an entity infinitly true & good and without measure or bounds.

The RULES.

I. God is ^* an entity, truly and most sim­ply One.

Because he is not com­pounded of parts, nor of a genus and a diffe­rence, nor of substance and accident, nor of a possibility and act, nor of entity and essence.

[Page 18] II. There is then nothing in God, which is not God himself.

III. Gods essence is by us incomprehensible.

For there is no pro­portion between finite and infinite, no more than between a nut­shell and the Ocean.

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

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

VI. God is eternal, without beginning, without end, without change.

The properties of the later rank are, 1. The life of God. 2. His Intellect. 3. His Will. 4. His power. His life, is the attri­bute of his being; His Intellect, of knowing: His Will, of commanding; His power, of execution.

The RULES

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

II. Hence these are predicated, or spoken [Page 19] [...]f God, not onely in the concrete, but in the [...]bstract also.

For not onely is he named living, wise, good, just, but also life, wisdom, goodness, ju­stice.

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

IV. Whereas the understanding of God is most simple and infinite; it follows that he ^*understands himself primarily as an infinit object. 2. That he knoweth all things most exquisitely, though they are not revealed to the Creatures. 3. That he knoweth all things by himself, 4. And that by one and most simple act; for he needs no revelation, nor dis­course, either from the effect, or from the cause, [Page 20] from that which is more known, to that which is less known. 5 Thing past and things to come, are no less known to him, then thing [...] present. 6. His knowledge is infinite. 7. Fr [...] from all ignorance and oblivion

V. Whereas the will of God is most sim­ple▪ therefore, [...]. In him there are not either two, or more, or contrary Wills.

There are in deed di­vers distinctions of his Will, a [...] shall be seen in the Doctrine of God [...] Decrees: but these di­stinctions are nominal, rather than real.

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

VI. Whereas the power of God is most sim­ple and infinite; it fol [...]ows, [...]. That his power is one. 2. That he is truly omnipotent for not onely can he do what he will, but also more then he will, 3. From the power of God, we must not infer ^* the act or being of a thing, [Page 21] unless when his will and power are joyned to­gether The object of Gods omnipotency is, whatsoever is not repugnant to his nature, or implies a contradiction; and therefore is ra­ther of not impossibilities, then of possibilities.

Therefore to lie, to make the thing done undone, or to make mans body infinite, and such l [...]ke, [...]an no wayes be ascribed to God; for these are actions not of power, but of impo­tencie.

5. The power of God is altogether irresistible.

The RULES

I. The words of Person, Trinity, or [...], that is, s [...]me essence; although th [...]y be not found in Scripture in the same syllables, yet they are consonant to the Scrip­ture, and are profitably used by the Church.

II. The word Hypostasis or Hyphista­menon, that is Subsi [...]tence, are of a larger extent then the word person.

[Page 22]For Hypostasis or Hy­phistamenon, is any in­dividual substance; but the word Person, signi­fieth an individual sub­stance, compleat, rat [...]onal, and differing by incommunicable pro­perties from another▪ yet the Apostle, Heb. 1.3. useth the word Hypostasis for Person, by the figure called Meta­lepsis.

III. The Person in the Deity, is neither the ^* species of God, or of the Deity, nor a part thereof, nor another thing besides the Deity, nor a bare relation, nor the manner onely of subsisting, but the very essence of God, with a certain manner of subsisting.

IV. Neither yet is the person a thing com­pounded of entity, and non-entity neither are the essence of God, and the manner of sub­sisting, two different things, but a thing, or entity, and the manner of the entity.

The Persons of the Deity are three; Father, Son, and Holy Ghost. The Fa­ther is the first person of the Deity, existing from himself, begetting the Son from eternity, and with him pro­ducing the Holy Ghost.

The Son is the second person, be­gotten [Page 23] of the Father from eternity, with the Father producing the Holy Ghost.

The Holy Ghost is the third Person of the Deity, proceeding of the Fa­ther and the Son from eternity.

The RULES.

I. The Trinity is not the number ^* num­bring, but the number numbred.

II. The Doctrine of the Trinity is not a bare tradition of the Church, but a Doctrine expressed in Holy Writ.

This is against the Papists, who to evince the insuffi [...]iency of Scripture, are not a­fraid to affirm the con­trary.

III. Although in the Old Testament, the Doctrine of the Holy Trinity, was somewhat obscure, yet it was not altogether unknown.

[Page 24] Gen. 1.1. In the beginning God created the heaven and the earth: and ver. 2. The Spirit of God moved upon the water▪ and ver. 26 Let us make man Gen. 3 22. &c. Behold, the man is become as one of us Psal. 33.6. By the word of the Lord the heaven [...] were made, and by th [...] breath of his mouth, all the host thereof. 2. Sam. 23.2 The Spirit of the Lord spake in me, & his word was in my tongue, Esay. 6 3. holy, holy, holy, Lord of host? Esay 63.9. The Angel of his countenance, (to wit of God the Father) saved them: and ver. 10. They rebelled and grieved his holy Spirit. Which testimonies, though the obstinate Jews go about to elude, yet they will content sober Christi­an minds.

IV. But there are cleerer Testimonies in the New Testament.

Matth. 3.16. And the heavens were opened to him (to wit to Christ) And he saw the Holy Gh [...]st descend­ing and coming upon him▪ and ver. 17 And behold a voice came from heaven, saying, This is my b [...]loved Son in whom I am we [...] plea­sed. Matth. 28 19, Baptise them in the name of the Father, Son, and Holy Ghost. [...]oh. 4.16. I will ask the Father, and he will send you a­no [...]her Comfo [...]ter▪ and▪ 15.26 [...]hen th [...] Com­forter shall c [...]me, w [...]om I will send to you from the Father. 2. Co [...]. 13.14▪ The Grace of our Lord Ie [...]us Christ, and the love of God, and communion of the Holy Ghost be with you all. 1 Joh 5.7. There are three which bear wit­ness in heaven, the Father, the word, and the Holy Spirit.

[Page 25] V. To these may be added the Testimo­nies which prove the Divinity of the Son and Holy Ghost. 1. From their Names, 2. From their Properties. 3. From their works. 4. From their Divine Honours.

1. The Diety of the Son is proved: I. From his Divine Names.

In the old Testament, The A [...]gel of the cove­nant, Malach. 3.1. He who oftentimes appear­ed to the Fathers to foreshew his incarnati­on, was the Son of God, & is every where called Iehovah and God. Gen. 16.13 &. 18 1. & 32 1.9 (which place may be compared with Hosea 12.6.) Ex. 3.15. Ios. 6.2. Zac. 2.1 [...]. & 3.1, 2.

But for the Testi­monies of the New Te­stament, they are very clear. Joh. 1. ver. 1 And the word was God, and 17.3. This is life eter­nal, to know thee the onely true God, and whom thou hast sent, Iesus Christ. Joh 20 31. but these things are written, that you may believe, that Iesus is the Christ the Son of God. Act. 20.28. God redeemed the Church with his own blood Rom. 9.5. God blessed for ever. Tit. 2.31. The mighty God. Such phrases are frequent in the Revelation.

II. From the Divine Properties, and

• 1. From Eternity

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

• [Page 26] 2. From his Omniscience.

  Joh. 2. ver. 24, 25. He knew all men, and need­ed not that any should testifie of man, for he knew what was in man.

• 3. From his Omnipresence.

  Matth. 28.20. I will be with you to the end of the world.

• 4. From his Omnipotency.

  Joh. 5. ver. 19. What­soever the Father doth, that likewise doth the Son. Heb. 1.3. He sup­porteth all things by the word of his power.

III. From his Divine Works

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

IV. From Divine Honour.

We must believe in him, Joh. 3.16. We must baptize in his Name, Matth. 28.19. at his Name eve [...]y knee shall bow, Phil. 2.10.

2. The Divinity of the Holy Ghost is proved, I. From his name God. ‘ Act. 5.3. Then Pe­ter said, Ananias, why hath Sathan filled thy heart to lie against the Holy Ghost? and ver. 4. Thou hast not lied a­gainst man, but against God.’

[Page 27] II. From his Properties, and 1 From his Eternity.

Gen. 1.2. The Spirit moved upon the waters.

2 From his Omnipresence.

Psal. 139.7. Whither shall I go from thy Spirit.

3 From his Omniscience.

1 Cor. 2.10. The Spi­rit searcheth all things, even the deep things of God.

3. From his Omnipotency.

Which is known by his works.

III. From his Divine works, and 1 From the Creation of all things.

Gen. 12. Psal. 33.6. Job▪ 26.13. and 33.4.

2 From the conservation of all things.

Gen. 1.2. He moved on the waters; a simile taken from a H [...]n, sit­ing on her Chickens and cherishing them.

3▪ From sending, and anointing of Christ.

E [...]y. 61.1. The Spirit of the Lord is upon me, because he hath anointed me.

4. From the Gifts of Tongues and Mi­racles.

1. Cor. 12.4. There [...] divers gifts, but the same Spirit.

[Page 28] IV. From his Divine Honours.

1. We must believe in him, accord [...]ng to the Creed. 2. We must baptize in his Name, Matth. 28.19. To him we must direct our prayers, 2 Cor. 13.13 Rev. 1.4. Where are said to be seven Spirits, not in number, but in the diversities of gifts; whence the antici [...]nt Churc [...] was wont to sing. Thou sevenfold Spirit in respect of gifts.

V, The difference of the persons, is seen in the Order, Properties, and manner of Working: they differ in Order, because the Father is the first, the Son the second, and Holy Ghost the third person: they differ in properties, because the Father is from him­self, not only by reason of his essence, but also of his personality. The Son is ^* from the Fa­ther; the Holy Ghost is from the Father, & the Son, They differ in manner of working, because the Father worketh from himself, the Son from the Father, the Holy Ghost from both.

VI. The Trinity of the Persons takes not [Page 29] away the unity of the essence: for there are three persons, but one God.

Deut. 6.4. Hearken Israel, the Lo [...]d our God is one God, 1 Cor. 8.4. To have one God the Fa [...]he [...], from whom, are all th [...]ngs, and we in him; and one Lord Iesus Ch [...]ist by whom are all things, and we through him, Eph. 4.6. There is one God and Father of all, 1 Tim. 2.5 There is one God and one Me­diator between God and man, the man Christ Ie­sus, 1 Joh. 5.7. and these three are one.

VII. Hence the Word God is somtimes taken essentially, for the whole Trinity; and somtimes hypostatically, for one of the persons.

Act. 20.28. God ha [...]h purchased the Church by his own blood Here the Name of God is hypostatically spoken of the Son.

VIII. The unity of the three persons in the Trinity consisteth, 1. [...] In the identity of substance. 2 [...], In equali­ty. 3. [...]. In coherence or cohabi­tation.

IX. The identity of substance is, by which the three persons being co-essential or of the same essence, do exist.

For they are not of a like essence, nor of an essence unlike, nor of a d [...]fferent essence; nor of the same specifical es­sence.

[Page 30] X- Equality is that by which the three Persons of the Deity are equal in essence, pro­perties, essential actions, glory and honour; whence the Son and Holy Ghost are no less then the Father, God of themselves, life of themselves, and Iustice of themselves.

XI. Coherence or cohabitation is that by which the persons are most straitly united, that the one remains in and with the other.

Joh. 14.11. Believe me, that the Father is in me, and I in the Fa­ther.

The RULES.

I. One and the same external work in a different consideration, is both personal and essential.

So the incarnation of Christ, in respect of in­choation or initiation▪ is the essential work of the whole Trinity; but in respect of bounds or ter­m [...]nation, it is the perso­nal work of the Son a­lone: for though the Father and Holy Ghost are the cause of Christs incarnation, yet the Son onely was incarnate E­ven so, although Crea­tion, Redemption, San­ctification are essential works of the whole Tri­nity, yet in another re­spect they are called personal: For the Fa­ther is called Creator, because he is the Foun­tain both of the Trinity, and of operation; for the Son and Holy Ghost work from the Father. The Sonne is called Re­deemer, because having mans nature he perfor­med the work of Re­demption: But the Holy Ghost is called the San­ct [...]fier, [Page 32] because he is sent from Christ as a San­ctifier and Comforter.

II. The external Operations are indivi­sible, or common to all the persons.

This axiome follows upon the former: for as the essence is common to all the Persons, so are lik [...]wise the essential operations.

II Yet every operation remains one and the same, if we consider the essential. Ori­ginal from which it proceeds, the Act by which it is effected, and the effect it self which is produced

Gods operations which have refer­ence to outward objects, are either im­manent & internal, or transient & external.

The immanent or internal operati­ons are they which are effected with­in the essence of God, to which sort belong Gods decrees.

The RULES.

I. Every operation which hath relation to outward objects is not therefore an external operation.

For the decrees of God are such kind of operations, so far forth as they have reference to the creatures or any thing without God; yet they are internal ope­rations, in that th [...]y remain w [...]thin Gods very essence.

[Page 33]II Gods immanent or internal works, are not things different from Gods essence.

For whatsoever is in God, is God, as we have already shewed out of the simplicity of the Di [...]vine essence: and as in God, essence and actual being are not different, so in him wil, and wil­lingnesse are not diffe­rent really.

Gods decree is the internal action of the Divine will, by which he hath determined from eternity most freely and certainly of those things which in time are to be effected

The RULES

I This is called his ^a [...], De­termined purpose, ^b [...], The hand and counsel of God; ^c [...], The good pleasure of God, and Gods eternal providence.

II. This is called, the Will of God, o [...] The will of his good pleasure.

Indeed the Decree is the very will of God; yet for our better under­standing, the Will is considred as the cause efficient, the Decree is the effect, Now where­as this word Will is ta­ken diversly, it is divers wayes distinguished by [Page 34] Divines, to wit, into the wil of his good pleasure, and the will of the sign; into an antecedent, and consequent; into abso­lute, & conditional; in­to secret, and revealed. But these are not real distributions of the Di­vine will, but distin­ctions only of the name: For to speak properly, there is in God but one only will, which is [...]al­led the will of his good pleasure, because out of his most free good plea­sure he hath decreed what shall be done: It is called also his antece­dent will; because it had existence before any creature, and from eter­nity with God it was established: It is named also absolute, because it depends upon Gods good pleasure, and not from the things which are done in time. Lastly it is called secret, because in respect of priority it is known nei­ther to men nor Angels. But these things are im­properly stiled by the name of Divine Will, which are comprehend­ed in that ordinary verse:

Praecipit, & prohibet, promittit, consulit. implet:

Commands, forbids, promiseth, consulteth, fulfill [...]th.

[Page 35]For as the Magi­strates com [...]ands are called his will; so the name of will is attr [...]but­ed to precepts, prohibi­tions, promises, to ef­fects also and events. And this is it which is called the will of the signe, because it sign [...]fi­eth what is acceptable to God, and what he would have done by u [...]. It is also called his consequent will, because it follows that eternal an­tecedent will: And 'tis a conditional will, be­cause Gods precepts, prohib [...]tions, con mi. nations, and promises, have the condition of o­bedience and disobedi­ence annexed. Lastly his revealed will, be­cause it's daily set forth in God's word. This distinction of the will is duely to observed, left we sh [...]uld imagine that there are in God either really different, or con­trary wils.

III. What things are done against the will of God are not done besides his will.

For many things may be done against his re­vealed will, which not­withstanding, are con­sistent with his sec [...]et will, or will of his good pleasure. God by his re­vealed will desired not mans fall, but most severely forbad it, yet he did will and decree the same, by the will of his good pleasure, as it was a meanes for ma­ni [...]estation of his glo­ry.

IV. Therefore by the decree and will of God, good and evil comes to passe; good by ef­ficiency, Evil by permission.

[Page 36] V. Yet the decree or will of God is not the cause of evil or sin: although what God hath decreed, necessarily comes to passe.

For when evil is decreed by Gods will, not effecting, but permit­ting it; this decree of God is not the cause of evil; neither again is the will of God the cause of evil; because his decrees are without repentance and unavoidable; for they come not to passe by the necessity of coa­ction, b [...]t by the neces­sity of ^* immutability.

VI. The necessity of Gods decrees, takes not away the liberty of the rational crea­ture.

The reason i [...] because there is no necessity of co [...]ctions but of immu­ [...]ability. The fall of A­dam, if we look upon Gods decree, came to passe necessarily: In the mean while Adam sin­ned freely, being nei­ther co [...]manded, nor constrained, nor fo [...] ­ced or moved by God, but rather most severely admon [...]shed that he should not sin.

VII. Nor doth this Necessity take away Contingencie in the second causes.

[Page 37]For many things are not contingent in re­spect of the second causes, which in regard of Gods decree come to passe necessarily.

VI [...]I. No moving or impulsive cause can be given of Gods decree, except Gods most free will and good pleasure.

XI. The chief end of Gods decree, is his own glory.

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

XI. But in respect of the things which are decreed, is so distinguished, that in what manner or order they come to passe, God is said to decree them that they should thus come to passe.

These are idle que­stions: whether God de­creed this, or that first▪ VVhether he first or­dained the end, or the means? For whereas the decree of God in it self is one & a most simple action, there is neither priority nor posteriority in it, but it is distin­gu [...]shed only in regard of the things which are decreed; in which re­spect we say, that God, 1. Decreed to create man. 2. To bestow his Image upon him, but so that it might be lost. 3. To permit his fall 4. Of those who were to fal, some he de­creed to leave to them­selves, and others he ap­pointed to raise, and to save them eternally.

The RULE.

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

II. He that is predestinate to the end, is predestinate also to the means.

Predestination is either of Angels, or of men.

[Page 39]The Predestination of Angels is that by which God appointed to save ete­nally some of them in their first hap­piness, & that in Christ their head: but to leave others to themselves, and to punish them eternally for deserting their station voluntarily; and this for the manifestation of the glory of his grace and justice.

The ^* Predestination of men is that by which God appointed, out of the race of mankinde created to his Im­age, but falling into sin voluntarily, to save some through Christ eternally, but others being left to themselves in their own misery, to damn eternally, and that for the manifestation of the glory of his mercy and Justice.

The parts then of this decree are two, Election and Reprobation.

The RULES.

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

[Page 40] II. It is absolute, in respect of the efficient impulsive Cause, which neither is Faith in those which were to be elected, nor sin in those which were to be reprobated, but Gods most free-will.

Fore-seen Faith or Holinesse, is not the cause of Election; for man was not elected, becaus he was to believe; but therefore he belie­veth, because he was e­lected. Act. 13.28▪ And they believed, so many as were ordained to life eternal. Neither are we elected, because we were to be holy, but that we might be holy and unblamable b [...]fore him through love, Eph. 1.4. Neither is fore­seen sm [...]the cause of Reprobation, for so we should be al reprobates, but that God according to his most free good pleasure hath done what he did, is manifest by that Luk. 12.23. It is your Fathers pleasure to give you a Kingdom ▪ and Rom. 9.16. I will have mercy, on whom I will have mercy and ver. 18. Therefore he will shew mercy on whom he will, and whom he wils he hardeneth.

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

VI. For the matter or object of election and reprobation, is not man considered abso­lutely, but as he was to fall into sin of his own accord.

The reasons are most evident, because the decrees of manifesting mercy, wrath or justice, [Page 41] presupposeth sin; for there can be no mercy, but towards him that is in misery; and there can be no justice o [...] just in­dignation, but towards him that is a sinner.

2. But because that onely can be reproba­ted, which may be re­probated; but man is re­probable, or may be re­probated, not as by God he was created, but as Satan he was defaced.

V. Sin therefore is not the impulsive cause of Reprobation, but a [...] necessary con­dition of the matter or object; for though it be not the cause of reprobation, yet it is the cause of reprobability, or why man should be reprobated.

Fo [...] Reprobation and rep [...]obability, diffe [...] as the act and possib [...]lity. All men are reprobable or [...] liable to R [...]pro­bation for sin; but all are not therefore actual Reprobates.

VI Reprobation then presupposeth, 1 The decree of mans Creation. Of the donati­on of Gods Image upon him, which Image was to be lost. 3. Of the permission of mans fall.

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

[Page 41] VIII. These are different questions. 1. By what right God reprobates man, which is his Creature? 2. Why did he not choose all, but some, and reprobate others? 3. Why did he choose this man, to wit, Peter, and re­probate that man, to wit, Judas? To the first, we answer from the material cause in that Adam, as he was to fall, was liable to reprobation. To the second we answer from the end, because God was willing to mani­fest the Glory of his mercy and justice. But to the third, from the cause impulsive, be­cause so it pleased him.

To use the Apostles simile: If it be deman­ded why the Potter out of the same lump maks Vessels of such different conditions? it is answer­ed from the end, be­cause there be different uses of these Vessels in the house. If again it be demanded, why out of one piece of the lump a Vessel of honour is made and out of the other a Vessel to disho­nour; it is answered from the cause impul­sive, b [...]cause it so plea­sed the Potter.

IX. Christ is to be considered either as God, or as God and man the Mediator. In the former respect, he is with the Father and Holy Ghost the efficient cause of our e­lection▪ but in the latter respect, he is the means of execution thereof.

We are then said to be elected in Christ, Eph. 1.4, 5. because by him we were to be sa­ved, [Page 40] The decree of sa­ving us, is called Pre­destination to the end; but the decree of bestow­ing Christ upon us as our Head; is named Predestination to the Means.

X. Although these words of Predestina­tion, Prescience, & Predetermination, are sometime taken for the same; yet for un­derstandings sake they may be thus distin­guished. Predestination signifieth the very purpose of God to save us: Prescience, that free bounty by which he acknowledgeth us for his own, but Predetermination im­ports Predestination as it hath reference to Christ, and the other means of salvation.

Rom. 8.28, 29. But we know, that to those who love God, all things work together for their good; to those I say who are called of his purpose for whom he fore-knew, those he predestinated, that they might be con­fo [...]mable to the image of his Sonne, &c.

XI. They are altogether ^* foolish, who acknowledge Election, and deny Reproba­tion.

[Page 44] Because the Scripture teacheth that there is Reprobation aswel a [...] Election, Esa. 41.9. I have chosen thee, and not cast thee away. Mal. 1.2. Iacob have I lo­ved, and I have hated Esau. Rom. 9.18. He wil have mercy on whom he will & whom he will he hardeneth. Rom. 11.7. The election hath ob­tained it and the rest have been hardened. 1 Thess. 5.9. God hath not appointed us to wrath, but to salvation. 2 Tim 2.20. Vessels to honour, and to dishonour. Jude v. 4. For there are cer­tain men crept in, which were before of old ordai­ned to condemnation·

XII. As Christ is the cause n [...]t ^* of Ele­ction, but of Salvation so infidelity is the cause not of Reprobation, but of Damna­tion.

[Page 45]Damnation differs from Reprobation, as the means of Execution from the Decree.

XIII. Damnation is not the end of Re­probation, but the manifestation of the glory of Gods justice.

Therefore to say, that man was created, that he might be damned, is to say amiss; for damna­tion is not the end, but the means of execution, of which m [...]n by his voluntary disobed [...]ence hath made himselfe guilty.

XIV For und [...]rstandings sake, two [...]cts are made of Reprobation▪ to wit; The deni­al of undeserved grace, which is called Pre­terition, and the ordaining to d [...]serve pu­nishment, which is called predamnation.

XV. In the trial of our election we must proceed analytically, or by the way of resolu­tion, from the means of Execution to the de­cree, beginning from our Sanctification.

Thus syllogistically: whosoever feels in him­self the gift of sanctifi­cation by which we die to sin, and live to righ­teousnesse; he is justifi'd called, or endowed with true faith, & is elected. But by the grace of God I feel this: therefore I am justified, called, and elected.

[Page 44] XVI. But this is a diabolical argument. If I am elected, there is no need of good works; if I be a Reprobate, good works are needlesse.

For first, it is not the part of a Christian to say, Either I am elected or reprobated; but rather to make trial of his faith as the means of electi­on. 2 Cor. 13.5.6. Prove your selves whether you are in the faith, exa­mine your selves; know you not your own selves, how that Iesus Christ is in you, except you be reprobates? But I trust that you shall know that we are not repro­bates. 2. This syllo­gism disjoyns things subordinate, and con­joyns things in consis­tent: For good works are subordinate, and not to be separated from election; for they are the means of its execu­tion, and of our assu­rance thereof: But to be a reprobate, and to do good works, are things inconsistent.

The RULES.

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

II. The work and honour of Creation be­longs to God alone, and not to Angels, or any other creature ^*

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

IV. That possibility is not private, but negative.

[Page 48]Because the matter of creation is naturally unapt to that which is created out of it. For example, there was no aptitude or disposition, in dust, to mans body which was so artificially and miraculously pro­duced thence.

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

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

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

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

1. For the production of Angels, with highest Heaven, called the Heavens of the blessed.

[Page 49] 2. For the production of this visible world, which was not altogether destitute of form, but of perfection, separation, and beau­ty, which by degrees then it received.

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

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

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

XI. The fourth day, the Stars and great Luminaries w [...]re placed in heaven, whose motion proceedeth not from a soul, or any assistant intelligence, as the Philosophers affirm, but from that power which God gave them in the beginning; no other­ways [Page 50] than the earth by its innate power stands immovable.

XII. There is a threefold use of the Stars. 1. To distinguish the day & night: 2. To note the times & seasons of the year: 3. To impart their vertue to inferior bodies.

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

XIV. The sixth day, after the earthly Creatures were produced, and this whole V­niverse as a large house was furnished with all kinde of furniture, Man at last was created

Of all these Creatures, Men & An­gels are chiefly considered in Divinity, because on them God bestowed his Image.

The RULES.

1. Although the whole World be the Looking-glass of Gods power, wisdom▪ and bounty; yet properly Gods Image is attribu­ted to Angels and Men onely.

2. Gods Image doth partly consist in na­tural gifts, to wit, in the invisible and sim­ple substance of Angels and Mens souls, in their life, understanding, will, and immor­tality; partly in supernatural gifts, to wit, in their primitive blessednesse, in the upright­ness [Page 51] of their intellect & will, & in their ma­jesty & dominion over the other creatures.

Angels are intelligent Creatures void of bodies.

The RULES.

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

II Angels are void of bodies, ^* and are not subject to destruction.

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

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

V. Angels cannot be together in many places.

VI Angels truly move from place to place.

[Page 52] Man is a creature, whose body ori­ginally was formed of earth, but af­terwards is propagated of seed by tra­duction, consisting of a reasonable soul, infused into him by God imme­diately.

Here we disallow not the Philosophers defini­tion, by which they call man a reasonable crea­ture, but we describe man in the Divinity-School more fitly for our purpose, as we have now described him.

The RULES.

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

II. The soul of man is not propagated of seed by traduction, but is immediately crea­ted by God, and infused into the body.

Of mans creation, Moses writes thus, Gen. 2. ver. 7. The Lord breathed into his nostrils the breath of life, and man became a living soul. In this place three things are mentioned: 1. The immediate Crea­tion of the soul, for it is call'd the breath of God. 2. His breathing, for he saith, He breathed into his nostrils. 3. The personal union of body and soul, in these words [Page 53] And he was made a li­ving soul, metonymically, that is a living sensi­tive creature. But that the souls now are im­mediately created by God & infused into the body▪ is proved by these subsequent Reasons. 1. Because otherwayes our souls should have another original than Adam's had; for ours must proceed of some pre-excistent matter, where as Adam's pro­ceeded of none. Nei­ther will that objection hold concerning the d [...]fferent way or reason of generation, and creati­on; for nothing is ge­nerated of matter, but what in the begin­ning was created of matter. 2. Because the soul of Christ was not formed of seed by traduction, for he was conceived not by the the help of man, but by the operation of the holy Ghost of the blessed Virgins blood. 3. Be­cause the Scripture, when it speaks of the original of our souls, it speaks as of a work of Creation, not of nature, Iob. 33.4. The spirit of God hath made me: and the breath of the Almighty hath given me life. Zac. 12.1. The Lord stretcheth out the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him; where it is plain that this is reckoned among the works of Creation. 4. Such is mans genera­tion, as his dissolution is, but mans dissolution is, that his body returns to dust, and his spirit to God that gave it, Eccl. 127. VVhereas then in mans dissolution, the spirit returns immediat­ly to God, doubtless it was immediatly formed by him. 5 Because the Scripture doth plainly distinguish between the parts of bodies & spirits, Heb. 12.9.6. Because the soul is indivisible into parts, therefore cannot be produced but of no­thing. 7. Because if it were generated by traduction, either it [Page 54] must be generated of a soul, or of a body, or of a soul and body together: but it is not generated of a soul, ^*because of that which is incorrup­tible nothing can be ge­nerated; not of a body, because it is not corpo­real; not of a body and soul together, because so it should be partly cor­poreal, partly incorpo­real▪ seeing then it is produced of nothing, it must be produced by God alone, whose alone property it is to make things of nothing.

III. These physical Axiomes, like begets like, and, Man begets man; remaine true also in this case: both because man begets man, a person begets a person; as also because by the work of the Parents the body is begot, as it were the subject of the soul, and so is united to the soul, which is infused by God, and thus the whole man is brought into this World by generation.

'Tis true, that man is the efficient cause of man, but not according to all his parts: for as he is said to kill a man, that kills only his body; so man is said to beget man, though he begets not the soul. Neither again is man in this re­spect nobler than other living creatures: where­as [Page 55] rather for this very cause, mans generation is more excellent, in that Gods immediate operation concurs with natures work.

IV. Mans soul is immortal; not simply, as though God could not annhilate it, but by Gods ordination, and that it cannot be de­stroyed by second causes.

V. The faculties of the soul are real [...]y different from the soul, as qualities or pro­per accidents from their subject.

The reason of this is taken from the event, because the essence of the soul remains entire, when the faculties are shaken and weakned.

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

VII Liberty from coaction, is an essen­tial property of the will.

Otherways the will were no will.

The RULES

I To deny ^* this Providence, is to deny God himself.

II. Actual Providence differs from eter­nal, as the execution from the Decrees.

III. As in God's eternal [...]rovidence, the will of his good pleasure; so in this, his re­vealed will is chiefly seen.

[Page 57] IV. Providence doth not only consist in knowledge, but also in the Government of all things both great and small.

V. Gods providence takes not away, but establisheth the second causes.

VI. What ^* things are contingent in re­spect of the second causes, are necessary in respect of Gods providence; but this necessity is of immutability, not of coaction,

VII. Gods providence is far different from the Stoicks fatall necessity.

For the Stoical fate ties God to the conne­xion of seconda [...]y cau­ses: but the Christian fate makes a subordination of the second cause to Gods most free will of which he makes use voluntarily, not of ne­cessity, out of indul­gence, rather then in­digence.

VIII. By Gods Providence both good and evil are governed.

IX. Good things are ruled by an efficaci­ous action or effectual working, to which be­long [Page 58] the preventing, concomitant, and sub­sequent assistance of Divine power.

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

XI. Gods Providence remaineth, order­ed and undefiled, even in those actions that are disordered and sinfull.

For in evil actions two things are obser­vable; the action it self, and the irregularity thereof. The action it self, as all naturall mo­tions, is performed by Gods effectuall opera­tion; but the irregulari­ty or vitiosity, comes to passe by Gods actual permission. For sin is ordered, 1. By permit­ting it▪ 2. By determi­ning and containing it within its bounds. 3. By directing it to a good issue. Now God can­not be said to be author of sin by any of these wayes. Not by produ­cing the matter of it, or the natural action: for as there is one cause of the horses motion, ano­ther of his halting; even so it is one thing to be the cause of the action, and another thing to be the cause of the adhe­ring vitiosity. Not by permitting the evil a­ction, because God is not forced by any law to hin­der sin. Not by determi­ning it; for as he who quenches a f [...]e that it may not spread further, is not the cause of the fire; so he that setteth bounds to sin, is not the cause of sin. Not by di­recting it to a good end; for as it is a main skill to prepare wholsom Me­dicines out of venomous creatures; so it is the glo­ry of God to create light out of darkness, & good out of evil: Hence it is apparent how frivolous their device is, who that [Page 59] they might vindicate God from any conta­gion of sin, they flie to a bare and idle permi [...] ­sion of sin.

XII. Though the Scripture ascribes many times the same action and the same work to God, to the devil, and to wicked men, yet sin cannot be in any wise imputed to God.

In this case we must not have rec [...]u [...]se to a bare permission, but we must give an estimate of these actions according to their scope and end: for in one and the same action, God hath one purpose, Satan another, and wicked men ano­ther. Iob's affliction is imputed to God; God gave, saith Job, and God hath taken; the same is ascribed to Satan, to the Sabaeans also, and Chaldeans: but accord­ing to the end we must judge of each of them; [...]t was Satans purpose to make Iob despair: It was the Chaldeans intent and Sabeans, to enrich themselves by plundring that holy man: but God deter­mined to try and make manifest the faith of his servant. So in the cru­cifying of Christ, it was Pilates purpose to con­tinue in the favour of Caesar, and of the Jews: the Jews drift was to sa­tisfie their desire with hatred and revenge; but Gods end was to redeem mankind. Hence they are said to do nothing, but what the hand and counsel of God had determined, Act 4.28.

XIII. The hardening of the wicked is ascribed to God as a most just Iudgment; so as [Page 60] God can neither be blamed as faulty, nor can the wicked be axcused.

The wicked are in this inexcusable, because God onely hardeneth those who harden them­selves; neither doth he harden the soft hearted, but in his just Judgment he increaseth the hard­nesse of them who were hardened before. Now they hardened them­selves, by abusing those graces which should have softned them. I. Gods long suffering. Rom. 2.4, 5. Or d [...]spi [...]est thou the riches of his bounty, patience, and long suffering not knowing that the bountiful­nesse of God leadeth thee to repentance? But thou after thy hardnesse, and heart that cannot repent, heapest unto thy self wrath. II. Gods Word, 2. Cor. 2, 15. For we are unto God the sweet savour of Christ in them that are saved, and in them which perish; to the one we are the savour of death unto death, to the other the savour of life unto life III. Gods cor­rection & rod, by which as an Anvil they are made harder. Ier. 5.3. Thou hast stricken them, but they have not sor­rowed▪ thou hast consu­med them, but they have refused to receive corre­ction; they have made their faces harder then a stone, and have refused to return. For this rea­son then are they most justly hardned by God, who harden themselves who so often said of Pharaoh, I will hold, I will make obstinate, I will harden his heart, For not only do [...]h he harden by permission, but also, 1. By letting loose the bridle with which he held in their exorbitant lusts, Rom. 1.24. He dilivered them up to their own lust, and v. 28. God gave them up to a reprobate mind. [Page 61] II. By delivering them to Satan as to a Hang­man. 1 King. 22.21.22 And there came forth a Spirit who stood before the Lord, and said, I will perswade him (to wit A­chab) and the Lord said to him where with? And he said, I will go forth, and I will be a lying spi­rit in the mouth of all his prophets. And he said thou shalt perswade him, & prevail also: go forth and do so. As therefore when the Magistrate delivers over to the Hangman a guilty per­son to be punished; he is neither the cause of his wickednesse, nor of his destruction: even so when God gives up wicked men to Satan; neither is the cause of their wickednesse, nor of their ruine to be im­puted to God.

The RULES.

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

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

III. The Son of God is the head of the Angels, not by right of redemption, but of cre­ation, and of that gracious Vnion with God.

For they could not be endowed with the I­mage of God, nor be a­dopted unto Sons, but only in the Son of God, Who is the Image of God made visible, and the first-born of every creature, Col. 1.15.

IV. That Angel who so often appeared to the Fathers in the shape of man, as a Pro­logue or Fore-runner of his Incarnation, was not a created Angel, but the very Son of God.

Gen. 18.13. The Lord said to Abraham, why doth Sarah laugh? Gen. 32 28. the Angel said to Iacob, Thou hast pre­vayled with an Angel; which is thus explain­ed, Hos. 12.4▪ He pre­vailed with God Jos. 5.14. That man whom Io­suah saw, said, I am as a Captain of the host of the [Page 63] Lord: and v. 15. And the Captain of the Lords host said to Joshua. See Zach. 1. v. 2, 3.

V. Although there is no ataxie or confu­sion among the Angels, yet it is not to be found in Scripture that they have any prince or other head over them than the Son of God, by Michael the Archangel, the Son of God is rightly understood.

For he is set in oppo­sition to the Devil as to the head of evil An­gels. Rev. 12.7. Mi­chael and his Angels fought against the Dra­gon: ver. 10 Now is sal­vation in heaven, and the Kingdom of our God and the power of his Christ.

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

VII. We are not carefully to enquire, whether or not particular men, or provin­ces are governed by certain Angels.

For out of Scripture it appears, that GOD useth sometimes the Mi­nistery of one Angel, sometimes of more.

The government of evil Angels, is that whereby God hath thrust them out of Heaven into infernal places & eternal destruction, as voluntary Delinquents, [Page 64] having forsaken their first integrity, and beeome the enemies of Christ's Kingdom.

The RULES.

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

II What their first sin was, whether Pride or not, the Scripture doth not specifie, yet it is certain that it was not committed without pride.

For pride is joyned to every sin that is com­mitted with delibera­tion.

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

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

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

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

[Page 65] VII. The substance of the evil Angels remained simple, invisible, and immortal.

VIII. There remained also in them no small knowledge, and a sagacity also of searching out future things, havnig these h [...]lpes [...]. Their natural knowledge. 2 Their long experimental knowledge 3. Astrologie. 4. The knowledge of Scripture, cheifly of the Prophets. 5. Extraordinary revelation, so often as God makes use of the service of these torturers ^*.

[Page 66] IX. As this their knowledge is far from charity, so it is void of all comfort, and strikes in them a terrour.

Matth. 8.29. Wha [...] have we to do with thee Iesus the Son of God? art thou come to tor­ment us before our tim [...]? Jam. 2 19. Thou be­lievest there is one God: thou doest well; the de­vils also believe and tremble.

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

XI. But over the Stars or celestial bo­dies they have no right or power.

Because to them is granted power to rule in the air onely, Eph. 2.2.

[Page 67]XII. All their power over inferior things is so limited by Gods providence, that with­out his power they can do nothing.

Matth. 8.31. But the devils besought him say­ing, if thou cast us out suffer us to go into the herd of Swine.

XIII. Evil Angels can do wonders, but not work miracles.

Because miracles are works exceeding all power of the creatures.

The RULES.

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

II. The Covenant of works was confirmed by a double Sacrament, to wit, the Tree of Life, and the Tree of Knowl [...]dge of good and evil, both being planted in the midst of Paradise.

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

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

V. Likewise the Tree of Knowledge of good and evil, hath this denomination from signifying the chief good and evil, and from the ev [...]nt.

For in effect, and by experience, man found out how great that hap­piness and good was which he lost, and how great evil and misery he brought upon himself.

[Page 69] VI. The happiness of man being yet in his integrity, consisted chiefly in the Image of God.

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

VIII. The gifts of Gods Image were partly natural, partly supernatural.

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

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

XI Such was the clearness of Adam's understanding, that he knew all natural things, which had a possible existence in the first principles, which are of themselves known.

An excellent proof of this was shewed by A­dam, when he gave e­very creature its name according to its na­ture, Gen. 2.20.

XII The will was free, indifferent to good or evil, so that man might have per­severed [Page 70] in uprightness, if he had pleased he received power if he would, but not wi [...] and power.

There is a fourfold liberty of will according to the fourfold state of man. In the first man, the will was free to good or evil. In man lapsed, the will is only free to evil. In man regenera­ted, or in the state of grace, it is free from e­vil to good by the grace of God, but imperfectly. In the state of glory, i [...] shall be free from evi [...] to good perfectly. In th [...] state of innocency he could not sin. ^*In the state of misery he can­not but sin. In the state of grace sin cannot reign in man. In the state of glory he cannot sin at all.

[Page 71] XIII. The inferiour appetites and affe­ctions agreed with reason.

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

XV. Mans dominion over the inferiour creatures was not onely intire in respect of possession, but milde also and gentle in respect of use and execution.

XVI That labour which was injoyned to Adam to keep and dresse Paradise, was not toylsome, but most pleasant.

The RULES.

I. By sin is meant either the subject of transgression, with the transgression it selfe in the concrete, or the transgression alone in the abstract.

II. The definition of sin by thought, word and deed; is too narrow.

For so it is defined by the Pontificians, but as it shall appear after­ward, this definition be­longs nothing to origi­nal sin.

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

IV. One and the same thing in a divers [Page 73] consideration, may be both sin, and the punish­ment of sin.

Sin is either primitive, or derivative. Primitive is the disobedience of our first Parents, whereby they transgressed Gods Commandement concerning the Tree of Knowledge of good and ev [...]l.

The RULES.

I. Neither God, nor Gods Decree, nor the denial of special Grace, nor the permission of sin, nor the stirring up of natural motion, nor finally the government of that sinne, were the causes of Adam and Eves transgression.

Not God; because he most severely prohi­bited the eating of that fruit. Not his Decree, be­cause that infers a ne­cessity only of immuta­bility, not of coaction, neither doth it force any man to sin. Not the de­nyal of speciall Grace, by which man should continue in his integrity for God was not bound to give that grace to man, which he gave him; for he received pos­sibility if he would, although not a Will to that possibility. Not the permission of sin; for he was not bound to hin­der it, as before pag 58▪ Not the stirring up of naturall motion; because motion of it self is not sin. Not the govern­ment of his fall; because to turn evil into good, is rather to be the au­thor of good, than of e­vil

[Page 74] II. God did both will, and nill the first Sin.

He nilled it so far forth as it was sin; he willed & decreed it, as it was a means of mani­festing his glory, mercy, and justice.

III. The Procatertical or external, ^*cause, was the instinct and perswasion of Satan that subtile Serpent.

IV. The Proegumene or internal cause was the will of man, of it self indifferent to good or evil, but by Satans perswasion bent to evil.

V. There be certain degrees of that sin, by which Adam fell from God, not at once, but by little & little, viz. 1. Incogitancy and curiosity of Evahs talking with the Serpent, her husband being absent. 2. Incredulity, by [Page 75] which she began by degrees to distrust God, and to give assent to Satans lies, who called in que­stion Gods good will towards man. 3. An in­ordinate desire to the forbidden fruit, and an affectation of divine glory. 4. The fact it self. 5. The seducing of Adam, and an inor­dinate affectation raised in him also.

VI. If you consider the parts of this sin, you may justly call it the transgression of the whole Law of Nature.

For man sinned by incredulity, diffidence, ingratitude, idolatry, whereby he fell from God, and of himself indeavoured to make an idol of himself; by con­temning Gods Word, by Rebellion, Homicide, Intemperance, Theft, by laying hand on that which was anothers, without the owners con­sent; by assenting to false witnesse; Lastly, by an ambitious affectation of too high an honour, yea, of that glory which be­longs onely to God: whence the definition of this sinne by Intempe­rance, Ambition, or Pride, is too narrow.

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

VIII. Adam in this business is to be con­sidered not as a private, but as a publique per­son, [Page 76] and consequently as the Parent, head, and root of all mankind.

IX. VVhatsoever therefore he received and lost, he received and lost it for himself and posterity.

As the head con­tains Reason both for it self and the members: as a Gentleman keeps or loses his Copy-hold for himself and posteri­ty: so Adam lost that fe­licity for himself and his posterity. As out of a venemous root, nothing can proceed that's wholsome: so all that are come of Adam naturally, are born guil­ty of that primitive sin.

X. That primitive sin therefore is not on­ly personal, but natural also; because by it whole Nature is destroyed, of which also A­dams prosterity is held guilty, to wit, all that are naturally sprung from Adam.

Christ then is except­ed from this guilt, for he was born of Adam, but not by Adam; not by naturall generation, but by the vertue of the Holy Ghost.

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

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

The RULES.

I. This sin in Scripture is named by way of excellency, Sin, and the Body of sin ^a, Sin­ful-sin ^b, Inhabiting-sin ^c, The law of our members ^d, The Old-man ^e, Flesh ^f.

II. It is called also Concupiscence.

Rom 7.7. I had not known lust or concupis­cence, unlesse the Law had said, thou shalt not covet or lust, or Jam. 1 14, 15.

[Page 78] III. Therefore the Papists doe erroniously exempt it from being a sin, reckoning it a­mong the works of God.

By the name of Con­cupiscence is under­stood, either that natu­ral faculty of desire which was in man, even before his fall, or that corruption which natu­rally adheres to it, as it is in it, in the first act, and as it inclines man onely to evill.

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

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

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

VII. From this Original sin (except Christ alone) no man is free, not the blessed Virgin Mary: Neither is it only in Infants, but it is [Page 79] in the Embryo scarce as yet conceived, and before the birth; and it appears still more and more, as the rapacity of Wolves shews it self in their whelps.

VIII. Original sin doth consist not onely in an impotency, and inaptitude to goodnesse; but also in pronenesse to evill; neither is it onely the amission of Original good, but also the immission of the contrary evill.

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

X. The Vnderstanding remained, but darkened; the Will remained, but depraved; the inferiour Appetite remained, but altoge­ther vitiated.

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

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

[Page 80] XIII. Whatsoever good then that was which they did, it was mixed with much vanity; so that their chief vertues were in Gods sight, but glorious enormities.

XIV. For those are not good works which are good in themse [...]ves, but which are done well.

A work is said, to be good, either univocally, or equivocally, univo­cally, so such a work is simply good in respect of all circumstances: equivocally, a work is good in it self; but with­all, vitious, either in re­spect of the subject, or object; or means, or the end: for if we look upon the actions of the Gen­tiles, we shall finde, that they aimed more at their own, than at Gods glory in them.

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

XVI. But supernatural gifts were utterly lost ^a, to wit, the claritie of the intellect, the rectitude of the will, and the conformity of the appetite with reason.

[Page 81] XVII. ^b Hence there is no principle of knowledge, or performance of spirituall things in us, either in act or in possibility.

[Page 82] XVIII. They seek then the house in the ashes, who ascribe to an unregenerate man free-will, or other faculties, by which he may do well, or prepare himself to his own con­version, or to the acceptation of Gods grace.

For this is the errour of Pelagians, and Semi-pelagians.

XIX. Mans will remained free from co­action, but not to good and evill.

XX. Yea, it is free to evill onely, and therefore deserves rather to be called servile than free.

As for the under­standing, the natural man comprehends not the things that are of Gods Spirit, 1 Cor. 2.14. If you look upon the will, the imagination of mans heart is onely evill, Gen. 8.21. Finally, the Scri­pture cries out, that the whole man having lost his spiritual life, lieth dead in sin, Ephes. 2.1. Col. 2.13.

XXI. Although this sin is pardoned in the sanctified Parents, notwithstanding by gene­ration it is tansmitted to posterity.

The reason is, because the corruption dwelling in us, is not altogether taken away by pardon, although the guilt be done away; and as faith is the gift, not of gene­ration▪ but of regenera­tion; so man, not as he is regenerate, but as man, begets man; even as seeds being winnowed from the ears, chaff and husks, do spring up a­gain with the same.

The RULES.

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

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

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

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

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

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

[Page 84] VII. From the object; it is either commit­ted against God, or our neighbour.

VIII. Sin committed against God, is ei­ther with a kind of unwillingness, or with a full desire, this later sin, the Scripture cals, the sin against the holy Ghost, and to death.

Matth, 12.32. 1 John 5.16.

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

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

XI. From the adjuncts; a sin is either such of it self▪ or by accident.

Such are scandals, in things otherwise indif­ferent, see Rom. 14.

XII. No sin of its own nature is venial, or so small, as not to merit damnation.

By this maxime, the Popish errour, that some sins of themselves are venial▪ is condemned; the reason is manifest by the object, and the ef­fect: for there is no sin, which is not conjoyned with the offence of Gods Majesty.

XI [...]I. Yet in resp [...]ct of the event, to wit, Christs merits and Gods fav [...]ur, all sins are pardonable, ex [...]ept fin [...]l infidelity, and the sin against the Holy Ghost.

[Page 85]Not as though these sins were greater than Grace and Christs me­rit; but because they re­sist grace and Christs merit, and despise both.

XIV. We are to judge of the degrees of oth [...]r sins, by the circumstances; the considera­ [...]ion of which doth aggravate or lessen them.

Thus the sin of a su­periour is greater than of an inferiour▪ for sin is so much the more con­spicuous, by how much the more eminent he is that sinneth. The sin of desire is greater than the sin of thought alone; A sin committed in word and deed is greater than that which is in thought and de­sire; sin committed with affectation, is greater than that which [...]s done of incogita [...]cy; the sin of commission, is greater than of omission, if it be in the same kinde; the sin against God, is grea­ter than against man; that sin is greater whi [...]h is committed against him, to whom we are most beholding for fa­vours, than against ano­ther; for example, A sin aga [...]nst our Parents is greater, if it be in the same kinde, than against a brother; a scandal a­gainst a we [...]k brother, [...]s greater than against a stronger.

The RULES.

I. God comprehended all mans misery un­der the name of death.

Gen 2.17. What day thou shalt eat of it (to wit of the fruit of the Tree of knowledge of good and evill) thou shalt dye the death.

II. There be four degrees of this death.

III. The first degree, is death spiritual, which is the privation of spiritual life: Of this man being destitute, he liveth only to sin.

Rev. 3.1. I know thyworks, in that thou art said to live, but thou art dead.

IV. The second degree, is the death of af­fliction, which is the privation of original happinesse, and the inflicting of all sorts of calamities.

[Page 87] Exod. 10.17. Pray to the Lord, that he would remove this death from me.

V. The third degree, is death corporal, which is the privation of this life, and the re­solution of the body into dust, and the reversi­on of the soul to God.

Eccles▪ 12.7. He shall returne to dust, from whence he came, and the soul to God that gave it. The soul returns to God either as to a Father, or as to a just Judge: And although by the bounty of Christ, our death is become a passage from this life to that which is eternal; yet in this place we consider it as it is in it self.

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

Rev. 21.8.

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

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

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

Mat. 25▪ 41. Go from me ye cursed.

[Page 88] X. But the chief evil shall be a communi­on for ever with the Devil and his Angels.

Matth. 25.41. Into everlasting fire prepared for the Devil, &c.

XI. The place appointed for the damned is Hell.

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

XIII. 'Tis sufficient that in Scripture it is named Gehe [...]na ^a, a Fiery Furnace ^b, the place of torment, ^ca Prison ^d, bottom­less pit ^e, the lake of fi [...]e ^f, burning with fi [...]e and brimstone ^g.

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

XV. Their multipli [...]ity is known, because their torments will be spiritua [...] and corporal.

XVI. The chiefest of the spiritu [...]l pains are, the worm of conscience never dying, ^a, and that which follow▪ [...]t▪ an extream and inex­pressi [...]l [...] sorrow and anguish ^b.

XVII. Th [...] corporal p [...]ins are under [...]tood by the phras [...] of [...]qu [...]n [...]h [...]le fire; for in this life th [...]re is no torm [...]nt greater than that of fire.

Matth. 13.42. Rev. 20.15.

[Page 89] XVIII. The greatness of the paines is un­derstood by weeping and gnashing of teeth.

For these be sym­ptomes of the greatest pain and torture, Mat. 22.13.

XIX. But this misery is eternal, whereby no deliverance is to be expected by the repro­bate.

Luke 16.26. Between us and you there is a great gulf, that they who would come to you from hence cannot, nor from thence come hither Rev. 14. ver. 11. The smoke of their torment shall ascend for ever and ever.

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

The RULES.

I. The Law of God given by Moses, dif­fers not really, but in some respect from the Law of nature planted in Adam, ^* the re­mainders of which are as yet to be found a­mong the Gentiles.

Rom. 2.14.15. The Gentiles which have not the Law, doe by nature the things contained in the Law; these having not a Law, are a Law to themselves, which shew the work of the Law written in their hearts.

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

III. But we are all guilty of the breach and violation of this Law.

[Page 91] Rom. 3.23. All have sinned and come short of the glory of God.

IV. We are then doubly miserable, both in that we come short of the promise of life e­ternal, and are made guilty of eternal death.

Levit. 18.5. Who doth these things shall live by them. Deut. 27.26. Cur­sed is he that confirmeth not all the words of this Law to do them.

V. Therefore it requires of us a double sa­tisfaction, if we would have it fulfilled: For it obligeth us to punishment, and to obedience: The Commination of the Law requires that, the Promise requires this.

Therefore these are falsly pronounced dis­junctively; to wit, That we are obliged either to punishment, or to obedi­ence: the Law obligeth us to both; for there is no way to attain life eter­nal, but in fulfilling the Law, of which Christ saith, do this and thou shalt live, Luke 10.28. Therfore albeit we were free from the guilt and punishment of trans­gression, yet we cannot attain life eternal with­out fulfilling the Law.

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

VII. And for this end, the Law is renew­ed after the fall, and as it were restored from death to life.

[Page 92]For it was given to the first man, that he might attain to eternal happiness by his own obedience, if he pleased: but it is proposed to man since his fall, that by perceiving his own inability to performe it, he may performe it in Christ. Rom. 10.4. Christ is the end of the Law unto righteousness to every one that be­lieveth.

VIII. Therefore the promulgation of the Law to the Israelites, on Mount Sinai, was a singular benefit.

IX. The Law was mended by Christ, not as though it had been imperfect, nor as though Christ had been another Moses to establish a new one, but he onely vindicated it from the Pharisees corrupt glosses.

The Pharises did ex­pound the Law accor­ing to the letter onely, and did urge onely out­ward obedience, as it appears by the refutation of them, Mat. 5. There­fore the Samosatenians▪ and their fellows, who accuse the Law of im­perfection, are deceived: for though it be imper­fect in respect of us, be­cause by our fault it is made insufficient to save us; yet in it self it is per­fect, besides it is the per­fect Idea of that Justice which is in the Kingdom of Heaven

X. Therefore falsely do the Pontificians-affirm, that the perfection of the Law consist­eth rather in councels, than in precepts.

The Law is either Moral, Ceremonial, or Judicial: the Moral is that which God comprehended in the ten Command­ments.

[Page 93]The Rules for right understanding and explaining the Decalogue, are these following.

The RULES.

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

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

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

IV. A general Law yields to a particular.

V. There is a greater force or emphasis in negatives than in affirmatives.

For negatives are of a far larger extent; whereas affirmatives include circumstances: af­firmatives oblige alway but not incessantly; whereas negatives oblige both always, and in­cessantly. For example, we are alwayes bound to do our neighbour good, but not incessant­ly, for there's not conti­nually occasions to do him good: on the contra­ry, it is never lawfull to hurt our neighbour.

[Page 64]VI. Hence there are more negative than affirmative precepts.

VII. Every sin bears the name of that sin, which by name is prohibited.

The reason is that we may take the more notice of the filthiness of sin; so Christ calls a wanton look upon a wo­man adultery; and Iohn calls hatred murther, Matth. 5.28. 1 Iohn. 3.15.

VIII. Earthly promises are symbols of heavenly things.

Therefore the Serve­tans and Anabaptists do falsly dream that these promises are one­ly earthly, the earthly promises include heavenly: for so it plea­sed God to apply him­selfe to that ignorant people, and as yet under the Paedagogie of the Law.

The parts of the Decalogue are two, the Preface and the Precepts.

The preface is twofold; the one of Mo­ses, the other of God,

The Preface of Moses is this, Then God spake all these words.

Gods preface is this, I am the Lord thy God which brought thee out of Egypt.

[Page 65]In which words he shews his selfe-power and full authority in commanding: drawing reasons, 1. From his di­vine essence, the symbols whereof, are the names Iehovah, Elohim. 2 From the Covenant of Grace, the sign whereof, is that Phrase, Thy God: 3. From the benefit of Redem­ption, the type whereof was, the delivery of the Israelites out of Egypt.

Of the Commandments there are two Tables; the first is, concerning our duty towards God, the other of our duty towards our Neighbour.

The sum of the first Table is, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength.

Which, words re­quire both sincerity and perfection in our love; sincerity, because there is mentioned the heart, the soul, and all our strength; perfection, be­cause we are b [...]d love God with all our heart, all our soul, all ou [...] strength.

To this Table there belong four Com­mandments▪ the first sheweth who is to be worshipped for the true God; the se­cond, after what manner he must be wor­shipped; the third, how we are to honour his name all our life; the fourth, at what [Page 69] times the publick worship of God is to be maintained.

The sum of the second Table is, Thou shalt love thy neighbour as thy self: this com­mand is like the former, because as that is the sum of the four first preceps: so this is the sum of the six last, concerning our love towards our neighbour: to this then belongs the fifth command, of pre­serving the dignity of our neighbour, the sixth, of his life, the seventh, of preser­ving our neighbors chastity, the eigh [...]h, of his estate, the ni [...]ht of his fame, the tenth, of restraining vitious affections towards our neighbour.

Let this concerning the Moral Law, suffice to evince the necessity of Redemption; for what good works belong to e­every Precept shall be taught in the second Book▪

The RULES.

I. The Ceremonial Law is a School-ma­ster to lead us to Christ, Gal 3.24.

II. The Ceremonial Law gives place to the Moral.

1. Because it is in a manner the hand-maid of the Moral Law. 2. Be­cause it was not to con­tinue for ever. 3. Be­cause charity is to be preferred before Cere­monies. Hence is that of Hos. 6.6. I will have mercy and not sacrifice.

[Page 98] III The Ceremonial Law was, as it were a hand-writing and testimony of that guilt by which all men were held bound.

Col. 2.14. And puting out the hand-writing of Ordinances, that was against us, which was contrary to us; he even took it out of the way, and fastened it on the Crosse.

IV. The Ceremonial Law was then abo­lished by Christ 's death.

V. The use of it before Christ 's death was profitable after his death, until the Gospel was spread abroad, it was indifferent; but after the promulgation of the Gospel, not onely was the observation of Ceremonies un­wholsom, but also mortal.

Hence Paul, in the beginning, caused Ti­mothy to be circumcised because of the weaknes [...] of the Jews, Acts 16 3. but after the Gospell was more fully mani­fested, he would not suffer Titus to be circum­cised, Gal. 2.3, And [...]urely at this day to ob­serve the Jewish Cere­monies, were to deny Christ his death, a [...]d comming in the flesh.

VI. Therefore as the opinion of the En­cratites & other ancient Hereticks, where­by they prohibited certain meats, as of them­selves unclean, was damnable; so the error of Papists is to be abhorred, who obtrude upon the Church, Ceremonies partly Iewish partly Heathenish.

[Page 99] The precepts of the ceremonial Law, are either of holy persons, or of holy things: holy persons were in general, all that were initiated by Circumcisi­on, whereby they were obliged to the observation of the other Ceremonies, and then were put in mind of Sancti­fication by Christ.

In particular, holy persons were the Ministers both ordinary and extraor­dinary: the ordinary, were the Priests and Levites, the Priests were they who administred the Law by expounding, sacrificing, making intercession, and blessing such things as were to be per­formed to God and men.

The RULES.

I. The High Priest was a type of Christ the High Priest.

II His rich clothing & ornaments, almost equal to regal robes, were types of Christ's dignity, and chiefly of his most perfect ju­ [...]tice, See Zac. 3.5.

III. The chief ornaments were the Ephod, [...]r cloak and Breast-plate fastened to the [...]loak: on the Ephod were the names of the [Page 100] twelve Tribes engraven upon precious stones; on the breast-plate were Urim and Thum­mim; from whence the Church received Oracles: The Cloak then represented the Church; Vrim and Thummim, that is, light and perfection, did signify Christ the Word and Interpreter of the Father, our light and perfection; the Ephod represen­ted Christ, as he performed the things that concerned us; the Breast-plate shewed him, as he performed the things concerning God.

The Levites were they, who being u­sed in stead of the first-born, were to attend the Priests, to keep and to car­ry the Tabernacle with its utensils.

The extraordinary Ministers were the Prophets and Nazarites.

The Prophets were they, who by divine inspiration teaching and refor­ming the Priests and people, were types of Christ, the great Prophet.

The Nazarites were they, who by a special vow abstaining from wine, and consecrating themselves to God, were types of the holiness of Christ.

In the holy worship, we are to ob­serve the instruments, and the manner of it.

[Page 101]The Instruments were the Taber­nacle, and the utensils thereof, to wit, the Ark, the Altars, the Table, and brazen Laver.

The RULES.

I. The Tabernacle was the Type of the Deity, which was to dwell in Christ bodily.

John. 1.14 He dwell amongst us, as in a Ta­bernacle. Col. 2.9. In him dwelt the whole fulnesse of the Deity bo­dily.

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

Ephes. 2.20, 21.

III. The removing of the Tabernacle, did figure the Christian Churches pilgrimage here on earth.

IV. The uniformity of the Temple, signi­fied the Vnity of Christ and the Church.

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

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

[Page 102]VII. The Holy place, was the Court for the Priests, and a type of the true mem­bers of the Church, that elect and royal Priest-hood.

1 Pet. 2.9.

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

IX. The vaile of the Temple garnished with Cherubims, did signifie Christs flesh, covering as it were the Divine nature.

X. In the Court was the Altar of Burnt offerings overlaid with brasse, repre­senting Christs flesh united in the Divinity, and withall, his strength of suffering any thing for us: the Altar also of incense, in­timating Christs Intercession for us.

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

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

[Page 103]XIII. In the same place were the Vessels of gold, ready for sprinkling, and Incense, representing both Christs death and Inter­cession.

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

XV The Ark was made of Cedar-wood, and covered with gold, which represented both Christs natures.

XVI. The Tables of the Law, the Man­na, and Aarons rod kept within the Ark, represented Christ, as he teacheth, nourish­eth, and ruleth his People.

XVII. The cover of the Ark, called the Propitiatory, together with the Cherubims, from whence God promised to speak with Moses; was the type of Christ covering our sins, defending us by his Angels, and ex­pounding to us the word and counsel of his Father.

The manner of the Levitical service consists partly in the things that were offered to God, partly in holy times.

The things that were offered to God, were sacrifices both Expiatory, or of Propitiation; and Eucharistical, or of thanksgiving.

[Page 104]The Expiatory Sacrifice, or Peace-offering was, when the faithfull wit­nessed by the killing and offering of living creatures, that they, in them­selves were guilty of death, and that they placed their confidence in the blood of Christ, as of that immacu­late Lambe, who was to be offered afterward for the sins of the World.

The Sacrifice Expiatory was offe­red either for all sins, or for some certain sins.

The sacrifice that was offered for all sins, was called a Holocaust or Burnt-offering; for it was performed by burning the whole sacrifice.

The sacrifice for certain sins, called the Sacrifice of Rede [...]ption, was either for the sin it self, or for the guilt there­of.

The Sin-offering was, when a sin was expiated, which had been com­mitted out of errour or ignorance, See Levit. 4.2, 3.

The sacrifice for the guilt, called Trespass-offering was, when a sin was expiated, which had been done wit­tingly, but yet out of infirmity, Levit. 5, and 7.

[Page 105]The Eucharistical sacrifice, or Offe­ring of Thanksgiving, was to testifie the gratitude of the offerer. These were performed by offering of gifts onely, or by offering of living crea­tures also.

The sacrifice of gifts, called Libatio, or Meat-offering was that, in which meat, drink, oile, salt, frankincense, &c. were offered.

The sacrifice of Living-creatures, was performed either by burning the fat of the sacrifice, or by killing and eat­ing of the beasts also: That was cal­led, the Sacrifice of Pacification, This, the sacrifice of Praise.

The holy-times, were either of dayes, or of years.

Of dayes were, 1. The morning of each day, and the two evenings, in which the daily sacrifice was offe­red. 2. The seventh or Sabbath-day, which was a type of that sanctificati­on and rest which was to be obtained by Christ. 3. The Calends or New-moons, or first day of the moneth.

[Page 106]The times of the year were either anniversary or every year, or else after the expiration of divers years.

The anniversary Solemnities were either greater or lesser.

The greater were the feasts of Easter, of Pentecost and of Tabernacles.

The feast of Easter was celebrated the fifteenth day of the first Moneth, as a remembrance of the peoples de­livery from Egypt, and as a type of future deliverance by Christ.

The feast of Pentecost was kept the fiftieth day after Easter, as a memori­al of the Law given upon mount Sinai, and as a type of that new Law which was to be written in our hearts by the holy Ghost, who was to be sent after­ward in a visible forme. At this feast were offered the first-fruits; hence it was called the feast of the first-fruits.

The feast of Tabernacles, was so­lemnized the fifteenth day of the se­venth moneth, as a remembrance of that gracious preservation of the Isra­elites in the desart in tents, and as a type of Christs incarnation: Thanks also were given to God at this feast for the fruits and harvest; whence it was called the feast of Collection.

[Page 107]The lesser solemnities were the feast of Trumpets, celebrated the first day of the seventh moneth, in which the civil year had its beginning; the feast also of expiation, which fell out upon the tenth day of the same moneth: That did represent the sounding of the Gospel, this of our atonement to be made by Christ

The Solemnities that were kept af­ter divers years, were the Sabbathical year, and the year of Jubile.

The Sabbathical year, or year of weeks, was every seventh year, wherein there was a cessation from tilling the ground, & from demanding of debts.

The year of Jubile was every fiftieth year, in which all possessions return to their owners, & the Hebrew servants were set free: A type of our freedome from sin and Satan by Christ.

So much for the ceremonial Law, the judicial Law was that which be­long'd to the constituting of the Jew­ish Common-wealth.

The RULES.

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

[Page 108] II The Iudicial Law binds us in those things that agree with the Moral Law, and were of common right.

III. But what was of private right, and commanded for the Iewish Common-wealth in particular, do no more bind us, than the Municipal Laws of other Common-wealths.

The RULES

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

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

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

[Page 110] IV. They agree in their principal end, to wit in Gods glory; and in the next subordi­nate end to it, namely our salvation, which on either side is seen: but they differ in their particular ends; for the Law was given to that end, that it might drive us to seek Christ; but the Gospel that it might exhibite Christ.

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

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

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

VIII. They are opposite in respect of man as he is regenerate, or irregenerate, but they are subordinate in the regenerate man.

[Page 111]They are proposed by the Apostle as opposites Rom. 6.14. You are not, saith he, under the Law, but under grace. Here he points out the state of man, before and after regeneration. The unbeliever is said to be under the Law, 1. Be­cause he is under the curse of the Law. 2. Be­cause he is under the rigour of the Law, by which it requires perfect righteousness, and obe­dience. 3. Because he takes occasion to sin from the Law, according to that, Nitimur in ve­titum semper, cupimus (que) negata. We alwayes incline to forbidden things and desire that which is denied us, see Rom. 7.8. But the believer is said to be under grace; 1. Be­cause he is free from the curse of the Law. 2. Be­cause he is delivered from the rigour of the Law, and that exaction of perfect righteousness to wit, that which Christ hath performed. 3. Be­cause he is delivered from the dominion of sin, so that he takes not any longer from the Law occasion to sin, but begins to yield obedi­ence to the Law, by the operation of the Ho­ly Ghost, that he might give witnesse of his thankefullness. But they are set out as subordi­nate when Christ is said to be the end of the Law Rom. 10.4. when it is called a School-master to lead us to Christ, Gal. 3.24. and when the Law, is said not to be contra­ry to him who doth the works of the Spirit, Gal. 5.22, 23. For that righteousness which the Law requires, that the Gospel exhibites in Christ to the Believer▪ and albeit we cannot in this life yield full satis­faction to the Law, yet the regenerate begin to obey it, by the grace of sanctification.

The RULES.

I. The Incarnation of Christ originally, is the work of the whole blessed Trinity; but terminatively, or in respect of the object, it is the work of the Son alone.

[Page 113]For the son onely as­sumed mans nature; which the father in the Son, by the Holy Ghost formed of the substance of the blessed Virgin.

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

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

IV. Alth [...]ugh then it be true, that Christ-God is become man, yet it follows not, that therefore the Divinity is incarnate; or, be­cause the Son is Incarnate, that the Father also and Holy Ghost are Incarnate.

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

VI. The forme of it consisteth in the Per­sonal Vnion, whereby the word was made flesh; and Christ remained the same he was, and became what he was not.

[Page 114] VII. The end is Gods glory and our sal­vation.

VIII, Both the truth of God, as also our salvation, do evince the necessity of Christs incarnation:

IX: The truth of God: because in the Old Testament, it was uttered by divers Prophe­sies; and was shaddowed by divers types: These are the chief Prophesies. ‘ Gen 3.15 I will put enmity be­tween thee and the Wo­man, and between thy seed and her seed, it shall bruise thy head, and thou shalt bruise his heel,’ ‘ Gen. 22.18, In thy seed all nations shall be blessed.’ ‘ Esa. 7.14. Be­hold a Virgin shall con­ceive and bring forth a Son, and they shall call his name Emanuel.’ ‘ Esa. 9.6, 7. For unto us a child is borne, and un­to us a Son is given,’ ‘ Jer. 23.5. Behold, the dayes shall come, in which I will raise to David a righteous branch, and a King shall reign and pro­sper, and shall execute judgement and justice on the earth. In his dayes [...]udah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called, The Lord our righteousness. But his types were the Taber­nacle, the Arke of the Covenant, and such like, of which we have said: but chiefly Melchise­deck without father, without mother,’ ‘ Hebr. 7.3. and; that humane shape or form in which he appeared of old fre­quently to the Fathers.’

X. Our salvation for this cause doth evince and prove the necessity of his Incar­nation, [Page 115] in that we could not be saved, but by such a redeemer, who was both God and Man in one Person, or God-man.

XI. That he should be God, was requisite in respect of both parties: on the one side the Majesty of God required it; on the other side our wants, the greatness of the evil that was to be removed, and the good that was to be restored.

Such is the Majesty of God, that no man could interpose himself, but he who was one with the Father, the very An­gels durst not do this, because they also stood in need of Christ the Mediator, Col. 1.16 17. Because they being compared with God, are unclean, Ioh. 15.15 and for this cause, they cover their faces in Gods presence, Isa. 6.2. How much lesse then could any man inter­cede, whereas there is not one just person? Rom. 3.10. The evill that was to be taken a­way was sin; and the consequents of sin; the wrath of God, the power of Satan; both temporal and eternal death. Now I pray, by whose suffer­ing could that infinite Majesty be satisfied; which was offended, un­lesse by his suffering who was also Infinit [...]? By whose Intercession could the wrath of God be appeased, but by his onely, who is that best beloved son of God? By whose strength could Satan, with the whole power of darknesse be overcome, except by his, who in power exceeds all the Devils? who fi­nally could overcome death, except he who had the power over death? Heb. 2.15. But the good things that were to be [...]estred, were perfect righteousness, a­doption [Page 116] into sons, the Image of God, the gifts of the holy Ghost, life eternal, and such like: but now, who could be­stow that righteousness on us, except he who is justice it self? Who is so fit to make us the sons of God, as he who is by nature the Son of God? Who was so fit to re­store in us the image of God, as he who is him­selfe the Image of the invisible God? who can bestow on us the holy Spirit so assuredly as he from whom the spirit proceedeth? Who at last can give us life eternal, but he who is life it self, Iohn 1.4.

XII. That he might be man the justice of God required; which as it leaves not sin unpunished, so it punisheth not sin but in that nature which sinned.

The first branch of this Rule is plain, both by the justice and by the truth of God: By his justice, because God by this doth not onely re­sist, but also punish sin, Psal. 5.4, 5, 6. For thou art not a God that hast pleasure in wickednesse, nor shall evil dwell with thee: the foolish shall not stand in thy sight; thou hatest all workers of ini­quity, thou shalt destroy them that speak lies: the Lord will abhor the blo­dy and deceitful man. Now by the truth of God; because the threat­ning, which was given before the fall, could not be in vain: therefore So­cinus is idle and foolish, who (that he might overthrow the merit of Christ) feigns such a ju­stice of God, which doth not necessarily inflict eternal death, or re­quire satisfaction; and which in this respect can be content to loose its own right: but if sins were to be punished they were surely to be punished in our na­ture; for to man the Law was given, and to man death was threat­ned; [Page 117] therefore it lies up­on man to suffer the pu­nishment.

XIII It was requisite that God and man should be united in one person, that he might be a Mediator between God and us.

He was therefore the medium between God and man, that is, he was at the same time God and man, that he might performe those things which were to be effe­cted towards God and man, Heb. 5.1. These works of God and man do require both natures in the same person, of which in the next Cha­pter more at large.

The parts of Christs Incarnation are two, to wit, the Conception, and the Nativity.

In the Conception three things, for the better understanding, are conside­rable; the forming, the assuming, and the personal union of the humane nature.

The forming of the humane nature of Christ, is that whereby it was pro­duced without the help of man, of the Virgins blood, by the operation of the Holy Ghost.

The RULES.

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

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

III. The form of Christs conception, con­sisteth in the preparing and sanctifying of the Virgins blood by the Vertue of the holy Ghost, in the forming of the body, whereby to­gether at the same instant it was made per­fect, and not successively, as the bodies of o­ther men are: lastly, in the inspiring of the reasonable soul.

Whereas forty dayes are appointed in ordina­ry generation for the time of forming the Embryo; the body of Christ was perfected in a moment; otherwise not Christ the man, but an Embryo had been conceived.

IV. The end of Christs miraculous conce­ption was, that he might be free from Origi­nal sin, for this sticks close to all that are of and by Adam, that is, to all who are natu­rally descended from him: but it was need­full that Christ should be born without sin, that we might have a Holy High-Priest; Heb. 7.26.

[Page 119] The assumption of the humane na­ture is, whereby Christ assumed truly a humane soul and body, with all their affections, properties, and infirmities, yet without sin.

The RULES.

I. Christ assumed not man, but the hu­manity; not the person, but the nature.

For otherwise he had not been God-man and one person, but two per­sons, and so there had been two Christs. The Scripture stiles him E­manuel, because the same who is with us, that is to say who is man, is also God, Isa. 7.14. the same eternal Word is said to be made flesh, Iohn. 1.1. and the same is called both Da­vids Son and his Lord, Matth. 22 42. &c.

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

III. Yea, and he took our infirmities too, but not those damnable ones; but such as were faultlesse and miserable.

Th [...]se infirmities are either of the body, or of the soul. Again, the infirmities of the body are from external causes, as the calamities and torments inflicted by enemies: Or they have their being from some internal cause, and they follow wholly our nature; since it fell from [Page 120] its primitive happiness; as to be cold, to be hot, to thirst, to hunger, to be in paine, to grow weary, and such like: But the infirmities of the soul, are sadnesse, fear, ignorance, &c.

IV. So likewise he took upon us our af­fections, but free from all disorder, or in­clination to evil.

The personal Union is, whereby the Person of the Son of God did commu­nicate his Hypostasis or Personality to the humane nature and he so knit it to himself, and with his divine nature, that the properties of both natures being entire, he is in one Person God and Man.

The RULES.

I. Christs humane nature hath no other, or particular Hypostasies or subsistence, than that of the Word, that is of the Son of God.

In this point, Christ differs from all other men; because every man hath a peculiar Hypo­stasis or manner of sub­sistence, by which he dif­fers from other Persons besides his essence▪ con­sisting of body and soul: but Christs humane na­ture wanting a proper subsist [...]nce, is assumed into the fellowship of the Hypostasis of the divine nature: neither do we inferre from hence, that the humane nature in Christ, in this point, is more inferior than in other men; for it [Page 121] is so much the more ex­cellent in Christ, by how much the subsi­stence of the Son of God doth exceed other creatures.

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

III. It was not united coessentially, as the Persons in th [...] God-head are united, not essentially only and virtually; as the es­sence of Christ is present to all; not by way of assistance, or by the presence of grace only; not naturally, as the matter and forme are united, not by way of conveniency, as one friend to another; not mystically onely, as Christ dwells in the faithfull; not Sacra­mentally, as he is in the holy Supper, but Hypostatically & personally; that is to say (that we may more fully explain our selves for the avoyding the Eutychian & Ne­storian Heresie) 1 Immutably, without changing of the divine Person. 2. Indivulsa­bly, without pul [...]ing the natures asunder, with Nestorius. 3. Inconfusedly, without confounding the natures, with Eutyches, 4 Inseparably.

IV. There are three effects of the Personal Vnion, the communication of properties; the excellencie of the human nature, and the [Page 122] cooperation of both natures in these common works of God and man.

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

VI. This communication is verbal or real; verbal in respect of the manner of speaking, but real in respect of the foundati­on; to wit, of the personal union.

[Page 123]For as both natures truly subsist in the Per­son of the Son of God, so the propert [...]es of both natures are common to him.

VII. But here we must distinguish the concrete words from the abstract; for those belong to the Person, but these to either Na­ture.

Therefore I may truly say, God is man, & man is God; but not likewise the Deity is the Humanity, or the Humanity the Deity: for even in natural things there is this difference, many things are opposite in the abstract, which in the concrete are but di­verse or subordinate: for we say rightly, that is corporeal which is ani­mate: and something corporeal is animate; but we cannot say, that the soul is the body, or that the body is the soul so all Christ is every where, but not all of Christ or both Natures.

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

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

X▪ Although that eternal knowledge which is an essential property of the Divine nature, is not transfused into the Humane nature; yet in this humane nature there is a [Page 124] threefold knowledge, to wit, a donative, an infused, and an experimental.

XI. The donative, called also the Know­ledge of the blessed, is that whereby the humane nature being most neerly united to the Divine essence, seeth the same, though it cannot comprehend it.

For a finite thing cannot comprehend an infinite; it seeth God all, but not▪ altoge­ther or totally

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

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

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

XV. Ignorance is opposite to his experi­mental [Page 125] knowledge: which ^* ignorance is at­tributed to Christ; for in this kind of know­ledge he is said to increase, Luk. 2.25.

[Page 126] XVI. Such is the power of his humane nature, that in this also it is superior to men and Angels, for it received an instrumental power to work miracles; but the principal or omnipotent power was reserved for the Word, which maketh use of the humane na­ture as of an instrument.

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

XVIII. The third thing that followes up­on the Hypostatical union; is the meeting of both natures in those works which are called [...], that is, God man; and [...], or Perfections: in which these foure things are considerable: 1. The worker, Christ himself: 2. The principles by which he works, to wit, the two Natures: 3. The force or enargie, or the twofold action according to the twofold nature: 4. The external work it self, in which those actions are united.

This is made clear by the [...]m [...]ly of a Fiery sword; in which, 1. We see the unity of the Sword. 2. The two principles of working, to wit the Sword and the fire 3 Two acti­ons, cutting and burn­ing. 4. One work; the thing cut and burned.

[Page 127] So much of Christ's Conception. His Nativity is, whereby Christ according to the usual time being carried in the Virgins womb, was at length born and brought forth to light.

Luc. 2 6, 7. So it was, that while they were there, the dayes were accomplished that she should be delivered, and she brought forth her first-borne Son.

The RULES.

I. We firmly believe Christs nativity, a­gainst the Iews.

The confirmation is twofold. The fi [...]st out of the Prophets: because the places in which he should be born & edu­cated, in which he should teach and suffer are wasted; and the time is past, in which accor­ding to Prophetical o­racles he was to come. For he was to be borne in Bethlehem, Mich. 5.2 to be educated in Naza [...]eth, Esa. 11.1. and to enter Ierusalem while the second Temple stood, Zach. 9.9. Hag. 2.7, 9. and that when the fourth Monarchy was abolished; Dan. 2.44. the Scepter not being totally departed from the Jews, Gen. 49.10. But Bethlehem, Nazareth, Ierusalem and the second Temple are long since destroy­ed, that fourth Monar­chy is abolished, and the Scepter totally de­parted from Iudah: the Messiah then is doubt­lesse come. The second confirmation, is taken from the agreement of [Page 128] Luk's Evangelical Hi­story conce [...]ning Christ his nativity, with the prophetical oracles con­cerning the time of the Messiah's coming, Gen. 49.10. of his Pedegree Ier. 23.5. of the Virgin his mother, Esa. 7.14. of his Country, Mich. 5.2. Lastly concerning his condition, Esa 53.2.

II The Nativity (to speak properly) is not of the humanity, but of the man Christ; not of the nature but of the ^* person.

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

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

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

VI. The Nativity of Christ is both natu­ral [Page 129] and supernatural: Natural as he was born in the usual time by the opening of the womb; Supernatural, as he was begot of a Virgin.

The Papists, under pretence of maintain­ing Mari's Vi [...]ginity, af­firme that Christ was born of Ma [...]y without pain, the womb being shut: Now although we leave it as a thing doubtful, whether Ma­ri's Child-bearing was without pain or not, as the Ancients thought: yet we deny that Christ came out the womb be­ing shut; when in plain terms the Law is appli­ed to her, which requi­reth, That every male, which opens the womb, shall be holy to the Lord, Luc. 2.23. Neither doth Mari's Virginity consist in this, that her womb was not opened in her Child-birth, but in this that she was known of man.

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

VIII. Although Christ had no other bro­thers born after him, yet he is rightly called Mari's first begotten Son.

In Scripture Christ is called the first born, four manner of wayes. 1. In respect of eternal generation, by which he was begot before all creatures Col. 1.15. 2 In respect of election & dignity, whereby he is the first-born amongst brethren, Rom. 8.29. 3. In respect of his re­surrection, [Page 130] whereby he is the first-begotten from the dead, Col. 1.18. 4. In respect of his nativity of the Virgin, Luc. 2.7. Now he is not onely called first-born, whom other bro­thers do follow; but he also who is born before others, although he be indeed the onely begot­ten, or he whom other brothers do not follow; whence such a one, e­ven before he had any brothers, was consecra­ted to God, as if he had been the first-borne, Numb. 18.16.

IX. The fruit of Christ 's nativity is shew­ed, both in the speech and song of the Angels.

Their speech is, Luc. 2.10, 11. Then the An­gel said unto the Shep­heards, Fear not; for behold I bring you tidings of great joy that shall be to all people, that this day there is born to you a Saviour in the City of David, which is Christ the Lord. Now the song is, Glory to God on high, Peace on earth, & good wil toward men. ib.v. 14

The RULES.

I Christ in respect of his mediatorship [...] fitly called Jesus, Messiah, Christ, and Lord.

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

III. The efficient cause of this office is the whole blessed Trinity; but the Father, by way of excellency.

Isa. 42.1. Behold my servant whom I upho [...]d, mine elect in whom my soul delighteth. and Isa. 49.1. The Lord hath call'd me from the womb Psalm 110.4. The Lord hath sworne, and will not repent, thou art a Priest for ever after the order of Melchise­dek, Hebrews 5.5. Christ glorified not him­self to be made an High-Priest: but he [...] said to him, thou art my Son, to day I have begot thee.

I The subject of this office is not onely all Christ, but the whole of Christ, for he is Mediator according to both natures

[Page 132]This is denied by the Samosatenians & Pon­tificians, who do teach that Christ was Media­tor onely according to his humanity. But this rule is grounded upon a most firme reason: for if the works of a Medi­ator be the perfect ope­rations of God and man, in which is re­quired not onely the action of man, but of God also, then doubt­less this Office is attri­buted to Christ even ac­cording to his Divinity: But the former is true, and therefore the latter. The assumption may be proved by examples: without the operation of the Deity, neither can he declare the hid wisdome of God, nor il­luminate our minds: without the power of the Deity, neither could his satisfaction obtaine the honor of merit with God, nor could his In­tercession be effectual: w [...]thout the Deity, neither could he have su­stained that heavy bu [...] then of Gods wrath, nor had he bin able to sub­due or abolish death & Satan: without the ver­tue of the Deity, neither could he have saved his Church, nor have sub­dued his enemies. Nei­ther is it any hindrance to this truth, that there is one Mediator of God and man, the man Christ Iesus, 1 Tim. 2.5. for there the word man, is not the word of the na­ture, but of the person: and when he is said to be the Mediator of God and man, it is presup­posed that the Mediati­on is hypostatical, as Christ is God and man. In the interim there are many testimonies that prove the operation of the Deity, Act. 20.28. God did red [...]eme the Church by his own blood Heb. 9.14. By the e­ternal Spirit he offerd himself. [...]oh. 1.7. The blood of Iesus Christ his Son cleanseth us from all sin. And although the Son be the Party that is offended, yet it doth not hinder but that he may be Media­tor [Page 133] to himself. For as properly Righteousness is called in respect of another, but analogi­cally in respect of us: so Mediation is pro­perly in reference to others, but analogically in relation to the Me­diator himself. Christ indeed being absolutely considered is the of­fended party; yet the same is Mediator, in that he hath undertaken this Office in himself of an Intercessor by agracious dispensation: No other­ways than if the son of a King, who being as much offended by Re­bellion as his Father, should notwithstanding plead for the Rebels, and reconcile them to his Father.

V. The object of Christs Office is God offended, and Man the offender.

VI. The manner whereby he is called to this Office, consisteth in that plentifull un­ction of Christ, by which he received the gifts of the Spirit without measure in respect of us.

Psal 45.7. God even thy God hath anointed thee with the oil of glad­nesse, above thy fellows. Isa. 61.1. The Spirit of the Lord is upon me, because he hath anoint­ed me. Ioh. 3▪ 34. God gave him not the Spirit by measure.

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

VIII. Christ is Mediator both in merit and efficacy; in merit, because he hath most [Page 134] fully satisfied for us; in efficacy, because [...]e doth effectually apply this merit to us.

Hence again it is ap­parent: That this Office is administred by him, not onely according to his humanity, but ac­cording to his divinity also; to wit, without which neither could his merit be of infinite va­lue, nor could it be ap­plied to us. He doth then save and quicken us, he pardoneth our sins, and hears our prai­ers; in his humane na­ture by his merit; in his divine, by his effi­cacy.

IX: Christ is the sole and one Mediator: ‘ Act. 4.12. For in no other is there salvati­on, nor is their any other name under heaven gi­ven among men, where­by we must be saved,’ ‘ 1 Tim. 2.5. There is one Mediator of God and man, the man Christ Iesus.’

This Office of Christ is threefold, Prophetical, Sacerdotal, and Regal: His Prophetical office was to instruct his Elect in heavenly Truths, the parts whereof are, the external Preaching of Gods will, and the internal illu­mination of the minde.

His Sacerdotal office is, to appear for us before God, with full satisfaction, and to intercede for us: the parts whereof are, Satisfaction and Inter­cession.

[Page 135] His Regal office is, to rule and preserve the Church: the parts whereof are, the Government of the Church, and the destruction of his enemies.

The RULES.

I. No part of Christs Passion must be ex­cluded from ^* his Satisfaction.

The reason, because he did not suffer for himselfe in any thing, but all for us.

II. Therefore those innumerable sufferings which Christ endured until his last journy to Jerusalem, are not to be separated from the price of Christs redemption; for although the Passion of Christ which went before his last agony, might be called a preparative to his death, yet it is indeed an integral part of satisfaction.

As it cannot be de­nied, that the payment of an hundred pounds by him who owe [...]h di­vers tuns of gold, is an integral part of the pay­men [...], although i [...] [...]e but a smal sum in respect of the whole and princi­pal debt.

[Page 139] III. Yet the Scripture synecdochically, and by way of excellency, doth describe his last passion as the price of our redemption; and his death or oblation on the altar of the cross as an expiatory sacrifice.

Of this see the 9. and 10. chapter to the Heb▪

IV. The principal efficient cause of this passion, was the holy Trinity; the mini­string causes were Christs enemies, both Iews and Gentiles.

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

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

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

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

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

[Page 140] X. But although he wrestled with the tenta­tion of dereliction, yet he fell not into despe­ration; neither did he yield to the tentation, but overcame it by a strong confidence in his God.

The undoubted argu­ment of his victory was this, that in his greatest agony, he failed not to call God his God.

XI. His external sufferings were the tor­tures of his body, which he endured in a man­ner in all his members & senses: for his head was torn with throns, and beat with reeds, his face was defiled with spittle, and brui­sed with buffeting; his ears were wounded with scoffs and railings; his eyes were trou­bled with the mourning of his Mother and his disciples; his tongue was scorched with thirst, and poisoned with vinegar and gall; his body was stript, and torn with whipping, and the same was fastned to the Crosse, his hands and feet being pierced with nailes, and was hanged between Thieves; his sinews were racked, and his side was pierced with a lance.

XII. The Cross was chosen to die on, which was no ordinary kinde of death, but an ac­cursed one; for of old it was made execra­ble by the mouth of God.

Cursed is he that hangeth on a Tree, Deut. 21.23.

[Page 141]XIII. ^* In Christs death, the Personal Vnion was not dissolved; the soule indeed was severed from the body, but neither of them from the Personality, or Hypostasis of of the sonne of God.

[Page 142] XIV. The sufferings that followed his death, were not joyned with any pain, yet they wanted not disgrace or ignominie; such was his burial, and the three dayes lying in the grave.

XV. His burial was a part of his sufferings whereby Christs body, no other ways than the carcasses of other men, was cast into the grave.

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

Acts 2.24. Whom God raised, having loo­sed the sorrows of death

XVII. When mention is made of Christs descent into hell, in the fourth Article of the Creed, it is demanded, of what part of Christs passion that must be understood?

[Page 143]That opinion of the Papists concerning Christs local descent into Limbus Patrum, or the place of the Fathers and their delivery from thence, is fabulous and very ridiculous: from which their opinion is not much different, who feign that Christ entred Hell, that he might triumph there as a Conquerour. Both opinions are repugnant to the story of the Go­spel: For whereas Christ otherwayes in respect of his Deity is every where, his soul being recommended into the hands of his Father by himself whilst he hung on the Cross, & his bo­dy being laid up in the grave, it must needs be false that Christ did lo­cally go down to Hell. Besides, whereas God doth professe that he is their God after death, Exod. 3.6 there can be nothing more absurd, than that the souls of the Fathers should be de­tained in that limbus or prison. Peter wit­nesseth. 1 Ep. 3.19. that Christ preached to the Spirits of old that were disobedient: but this is to be understood of that preaching which was before the flood by No­ah, being furnished or instructed for this pur­pose by the Spirit of Christ. Neither is there any ground for that fiction of Christs triumph in Hell; both because he triumphed not before his resurre­ction, as also because Heaven was the fit place of his triumph, not hell. Again, whereas, the word Scheol sometimes signifieth the grave, and sometime Hell the place of the damned, hence it is that the phrase of Christs de [...]cent into hell hath divers meanings in Scripture; for either it is the same thing that is to be buried, Ps. 16.10 Thou wilt not leave my soul in hell. Or it is the same, that is to fall into extreme tortures, & an­guish; 1 Sam. 2.6. The Lord bringeth down to hell, and bringeth out. [Page 144] Psal. 18.4 The sorrows of hell compassed me a­bout: O [...] else it signifi­eth the state of them who are oppressed and swallowed by death▪ Ps. 49.14. Like sheep they lie in hell, death gnaw­eth upon them. Isa. 14.11, &c. The first expo­sition hath no place in the fourth Article of the Creed; for it is unlike­ly that in so brief an E­pitome of Faith there should be any tautology or that a plain speech should be declared by a darker. In the second, the inconvenience of a disordered narration seems to resist, to wit, that Christs extreame sadnesse and anguish of minde are rehearsed to be after his death. But Calvin makes the mat­ter plain, shewing that the order of things, and not of time is observed: so that there are two members of that Article; the former is of the tor­tures of the body, the latter of the internall torm [...]n [...]s of the minde. They who maintain the third exposition, do chiefly urge the order of passages; both because the detention of Christ in the grave is the last degree of humiliation, as also because by this means the degrees of his joyful exaltation to an­swer the sufferings of Christ; to wit, his Re­surrection answers his Death; the Sepulture, his Ascension to heaven; & his descending to hel, the sitting at his Fathers right-hand. Now as this opinion is not disli­ked, so the former is not rashly to be rejected; nor should we dispute contentiously in this matter, seeing this claus of Christs descent to hel was not alwayes added to the fourth Article, as the Nicen [...] Creed, and divers others do witness So that this may remain firm, that neither his spiritual agonies in his soul, nor his three dayes detention in the grave, ought to be separated from his sufferings.

[Page 145] XVIII· For the form or manner of his passion: He suffered, 1. Truly; 2. Holily and innocently; 3. Voluntarily

These three things are to be well observed: For if he had not truly suffered, he had not sa­tisfied; if he had not suf­fered holily and inno­cently we could not have a perfect High Priest, Heb 7.26. If lastly, he had not voluntarily sub­mitted himself, his sa­crifice had been compul­sory, not free: hence he saith, Heb. 10.7. Behold here I am to do thy will, ô God.

XIX. The generall end of Christs passion is the glory of God, and chiefly the manifesta­tion of his wrath against sin, as also of his ju­stice and mercy; besides the declaration of the Divine and Humane nature: But the proper and speciall end is, Satisfaction for our sins.

XX. In the end and use of every particu­lar Passion, a regard is to be had of that Analogie in which the Expiation is compa­red with the sin, and the passion with the pu­nishment, which we should have suffered.

For example: He su­stained most g [...]ievous tortures in his soul, and body; both that the sins of soul and body m [...]ght be exp [...]ated, as also that we might be delive [...]ed from those spiritual and corporal pain, which e­ternally we should have suffered. His death up­on the crosse was exe­c [...]able; partly, that he might expiate the sins by which we deserv'd to be accursed, partly that he might free us from that curse and damna­t [...]on. He was buried, to [...]estifi [...] that our sins were [Page 146] buried with him, and that he might sanctifie our graves in which as is in prisons we were to be detained untill the hor­rible day of judgment, by turning them into sleeping places. His three dayes detention in the grave teacheth that we had deserved, that for our sins death had e­ternaly reigned over us, if his ignominious de­tention had not also sa­tisfied for this punish­ment.

XXI. They do annihilate the end and fruit of Christs passion, who say that he suffered only for this, that he might be an example to us.

[Page 148] XXII. The Papists do overthrow the same satisfaction of Christ, in setting up other Priests, and obtruding the Idolatrous Mass for a Sacrifice.

They are refuted by these strong reasons: 1. Because there is one Mediator, 1 Tim. 2 5. 2. Because Paul speaks onely of one Priest, Heb. 7.26. Such a high Priest became us. 3. Because there was offred but one oblation, Heb. 7 27. He performed that once: and 9. [...]5. Not that he might offer himself often: and 10. 10. by his offering once made: and vers. 14. By one oblation he hath consecrated forever those that are sanctified, ver. 18 Where there is remis­sion of sins, there is no more offering for sin. 4. If therefore the Priesthood of the old Law was abro­gated, because the an­cient Priests were but weak men; then it must follow, that none in the New Testament was fit to be a Priest, except the Son of God Heb. 7.28. For the law mak­eth men high Priests, but the word of the oath ma­keth the Son. But they use this exception, to wit, that Christ is the chief High Priest, and themselves secondary, & consequently Christs instruments: But either they offer the very same sacrifice which Christ offered on the Crosse, or another: If they offer another, then it must be unfit, for the reasons al­ledged: if the same, then these absurdities wil follow. 1 That Christ offered for himself, be­cause these offer for themselves; for the high Priest, and the inferior Priests will do the same thing, though after a different way. 2. That they reckon themselves among the torturers who crucified Christ. 3. Whereas in this oblati­on the Priest and the Sacrifice are the same thing, they must be a Sacrifice, at least in the [Page 149] second place: Neither is that distinction of a bloody, & an unbloody Sacrifice, of greater mo­ment; for so there should not be one sacri­fice, which thwarts the former testimonies; and remission of sins, should be obtained by an un­bloody Sacrifice, which the Apostle flatly denies Heb. 9 12.

XXIII As then much is detracted from Christs sufferings by the former errours, so they extend the object thereof wider than is fitting, who teach that Christ died univer­sally for all and every one man.

If we look upon the greatness and worth of Christs merit, it is suf­ficient to redeem ten thousand worlds; but if we consider Gods pur­pose and Christs inten­tion, it is false that he died for all & singular. H [...]nce it is, that he is said to die for al sufficiently, but not effectually that's to say, that Christs merit is sufficient fo [...] all in respect of his dig­nity, but not effectual in all in respect of appli­cation, seeing Christ di­ed to that end, that his death should be applied to all: for why should he dy for those for whō he prayeth not, but he witnesseth that he pray­eth not for the world, Ioh. 17 9 Our adver­saries urge those places, in which mention is made of the whole world, also of all men, 1 Tim. 2.4. and 1 Ioh. 2.2. in which also all men, generally are called. But in 1 Ioh. 2.2. by the name of the whole world, metonymically are understood, the elect dispersed over all the world. and 1 Tim. 2 4. by all men are meant, as the words following shew, all sorts of men, whether Jews or Gentiles Princes or Peasants; and consequently not every one of the kinds, but the [Page 150] kindes of every one, in which sense the word All is used, Gen. 6.19. Ioel 2.28.

Perfect Justice, the other part of Christs satisfaction, is that, whereby in comforming himself to the Law, and performing perfect obedience thereto, he hath purchased for us the inheritance of life eternal. And this justice is partly original, partly actual: Original is the conformity of Christ with the Law: in which he was con­ceived and born.

The RULES.

I. Original righteousnesse is opposed to original sin.

II. And this is not a bare innocency or freedome from sin, but an aptitude also and inclination to goodnesse.

As Original sin is not only a privation of ju­st [...]ce, but an inclination also to evill.

III. Christs original justice is a part of his Satisfaction for us.

The reasons are, 1. Because the Law re­quires not onely actual obedience, but also a full conformity with the law, otherwise original contagion were no sin. 2. Because Christ is all ours; and what he was made, or did, or was, he was made, did, and was for us.

His actual justice, is that obedience, [Page 151] whereby Christ did most perfectly ful­fill the law in the act it self. And this is called in the Schools active obedience.

The RULES.

I. As Christs passion was necessary to expiate sin; so was his active Obedience and justice to obtain life eternal.

Reasons, 1. Because the Law obligeth us both to pun [...]shment, and to obe­d [...]ence: to punishment, because it pronounceth him accursed, who doth not all the wordes of the Law, Deut. 27▪ 26. To obedience, because it promiseth life to them only, who do per­forme all things, Lev: 18 5. Who doth these things shall live by them and Luk· 10.28. Do this and live. Neither doth the distinction of Justice into Legal and Evange­lical, h [...]nder; see [...]ng the Gospell exhib [...]ts in Christ the same Justice which the law requires 2. Because this double satisfaction answers our double misery; to wit, the guilt of sin and of damnation, and the want of Justice, Rom. 3.22. All have sinned and come short of the glory of God. 3. Because true Justice properly so call'd consisteth in actual obe­dience Deut. 6.25. And it shall be our righteous­ness, if we observe to do all th [...]se Command­ments before the Lord. 4. Because he perform­ed that actual obedience either for himself, or in our stead: but not for himself, therefore in our stead. The assump­tion is plain, out of that relation which Christ hath to us; for whatsoever he was, or did in all the course of his obedience he was, and did that in our stead. But they who acknowledge his passive obedience only satisfa­ctory and meritorious, say that his active obe­dience makes toward our [Page 152] Redemption and Salva­tion, but only as a neces­sary help, or the cause without which Salvati­on could not be obtain­ed: for say they, this a­ctive obedience is re­quired for two causes: First, by the right of Creation; Secondly, that his Sacrifice might be acceptable to God, and that he might be a holy High-Priest. But the first branch of this opinion is false; for Christ is not in this to be compared with other men: for as the Son of God was made man, & a creature for us, not for himself, so he was made ^* subject to the law, not for himself, but for us. The later branch confounds his holines or innocency, with his obe­dience or actual justice, which differ as much as the habit & privation. Innocency indeed is ne­cessarily required in Christs Sacrifice; but his actual obedience is not onely required in Christ, as a Priest, but it [...]s also a part of his sa­tisfaction and merit: for if Adams actual dis­obedience was the me­rito [...]ious cause of dam­nation, why should not the actual obedience of the second Adam be the meritorious cause of sal­vation? except we w [...]ll say, that the first Adam was more powerfull to damn us, then the se­cond was to save us.

II. The Fathers command which [...]hrist obey­ed, was special and general, special in respect of the end, that he should obey not for him self, but for us: But general in respect of the object; for he was subject to the same Law▪ [Page 153] which was prescribed to us, & in all things which the Law enjoyned us to.

They who onely make Christ passive obed [...] ­ence meritorious, pre­tend that it was perfor­med so onely by a special command from the Father, that he should dy for us. But this were not a special command only, but a partial: For Christs obedience doth as far extend it self, as the Law doth: whereas then the Law obligeth us both to the punish­ment and to obedience, he did satisfie both these requisites.

III. Life eternal, is considered, either in it self, as it is a full participation of celestial joy: or in opposition to damnation, as it is a freedome from damnation: in the former sence, the perfect Iustice of Christ is the cause of eternal life; but in the latter, the suffering of the punishment, is the cause of life eternal.

It is one thing to de­scribe Life eternal pri­vative [...]y, and another thing positively. To speak properly, there is no other caus of eternal Life, but perfect justice according to the Law, Do this and live: Yet Christs death is called the cause of eternal Life so far as it is a delivery from all evill: neither is freedome from damna­tion, and heavenly joys, parts of life, but onely different relations: Hence it is apparent in what sence Christ pro­miseth that he will give his flesh for the life of the world, Ioh. 6.51. Two things here are objected. 1. If Christs active obedience is the cause of eternal Life, then he suffred in vain. 2 If Christ obeyed for us, then we need not yeeld obedience. But in the first Argument there is no consequence; for [Page 154] there is one end, which is common to both parts of satisfaction, to wit, our salvation, another, proper to each one: for the end of his sufferings was our delivery from evil; but the end of ju­stice, is the procuring of right to eternal life. The latter Argument against the merit [...]f a­ctive obedience, is such a one, as Socinius frames against the merit of pas­sive obedience: if quoth he, Christ died in our stead, then we need not [...]ie. But there is no con­sequence in either: there is one death of Christ, another of the godly: that was joyned with a curse, this with a bles­sing; Christ did undergo that as the wages of our sins, but we undergo this as a passage from this life to a [...]eav [...]nly: so there is one obedience of Christ, another of man; that was perfect justice which he performed in our stead, to purchase l [...]fe for us; but this is imperfect, and is performed to sh [...]w our gratitude for our redemption.

IV. The active Iustice of Christ, in the Old Testament was shadowed out by the glo­rious robes of the High-Priest as a type.

They who deny the merit of active obe­dience, ask, by what type it was shad [...]wed out? For if, say they, it is a part of the Priests office in what thing did the High-Priest type it out. But to what purpose was all that glorious at­tiring of the High-Priest in which he appeared before God, if it was not to shadow ou [...] Christs righteousness? Hence we read, that not onely were the filthy garments of Iosuah taken off from him, in signe of our sins removed f [...]om us; but that new gar­ments were put upon him, and a mitter or crown set upon his head Zach. 3.4, 5.

[Page 155] So much of Christ satisfaction: His Intercession in the state of Humiliati­on was, whereby he offered Supplicati­ons and Prayers, not without tears and groans, to his Father for us.

The Evangelical storie is full of examples, and tels us of whole nigh [...]s that Christ spent in prayer: but he per­formed this office chiefly in the time of his Pas­sion. Ioh. 17. and H [...]b 5.7. Who in the dayes of his flesh offer­ed with strong cries and tears, supplications and prayers to him, who was able to deliver him from death.

The RULES.

I. They annihilate Christs Intercessi [...]n, who seek other Mediators of Intercession, as they call them, besides him.

The Pont [...]ficians di­stinguish between the Mediator of Redem­ption, and mediators of Intercession; and this latter office they ascribe to the departed Saints: but it is no l [...]sse sacri­ledge to ascribe his In­ [...]ercession to the secon­dary Intercessors, then to impart his sacrifice to Subordinate Priests, and whereas they fe [...]gn that the Saints profit us not by their intercession onely, but by their me­rits also, their distin­ction fals to the ground▪ seeing they divide the glory also of Redem­ption between Christ and the Saints, while they feign, that by their merits, as it were by an auxiliary aid, our sins are purged, & the defect of Christs passion sup­pli [...]d.

[Page 156]Hitherto of his Priestly office: His Re­gal office he administred in the state of his his Humiliation, in gathering together a Church by his word and Spirit, so, that in it their appeared no sign of Regal Majesty.

The RULE.

I. In vain do the Iews dream of the Messiah's corporal and earthly Kingdome.

Isa. 42.2. He shall not cry, nor lift up, nor cause his voice to be heard in the streets, Is. 53.2, 3 But he shall grow up as a branch, and as a root out of a dry ground: he hath neither form nor beauty; when we shal see him, there shal be no form that we should desire him: he is despised and rejected of men: he is a man full of sorrowes, and hath experience of infirmities. We hide as it were our faces from him; he was despised and we esteemed him not. Zac. 9.9 Beho [...]d thy King commeth unto thee: he is just, and having salva­tion poor, and riding up­on an Asse.

The RULES.

I. The efficient cause of this Exaltation wa [...] [...] whole Trinity.

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

III. The exaltation of Christs person was according to both natures.

IV. According to his humane nature, he was exalted, by laying aside the infirmities which he assumed, & by obtaining those gifts which before he wanted▪ For he attained as [Page 158] great a perfection both in his body and soul, as the creature was capable of.

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

VI. ^* Christ attained to this exaltation by [Page 195] his obedience, not as it were by merit, but as it were by the means or way.

VII. The end hereof was to witnesse, that he faithfully performed the office enjoyned him in his humiliation, and to manifest his divine power by which he doth powerfully apply his merit to us.

The parts or degrees of this are three: His Resurrection, his Ascension to Heaven, and his sitting at the Fa­thers right hand.

His Resurrection was the first degree of exaltation, by which Christ having overcome the power of death, was raised the third day, in that very flesh which he had laid down, that he might live to God for ever.

The RULES.

I. Christ was not onely the object, but al­so the efficient cause of his resurrection

Rom. 1.4. Being de­clared with power to be the Son of God, accor­ding to the Spirit of san­ctification, by the resur­rection from the dead. 1 Pe [...]. 3.18. He died concerning the flesh, but was quickned in the Spirit.

[Page 160] II. The matter of the Resurrection is [...]he same body that was crucified, but [...]ndowed and glorified with new qua­ [...]ities.

III. Neither was it so changed, as to lose its quantity and three dimen­sions.

For otherwise it had been no body, not had Christ remained man in his Resurrection.

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

V. Although Christs Resurrection was altogether miraculous, yet it is false that his body passed through the stone which covered the grave, or that it passed through the doore, after his Resur­rection.

Matt. 28 2▪ The Angel of the Lord rolled a way the stone. Joh. 20.19. The doors being shut, not through the doors that were shut.

VI The end of his Resurrection, besides that general end which was mentioned be­fore, is the assurance of our Resurrection both from the death of sin, as also from death corporall.

Rom 6.1, 2. &c. and 1▪ Cor. 15.12, &c.

His ascension into Heaven was the se­cond degree of his Exaltation, in which Christ after he had conversed forty [Page 161] days with his Disciples upon Earth, ascended into Heaven.

The RULES.

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

II. The form consisteth in Christs real and local translation from this World to the highest Heaven.

III. Here we need not trouble our selves about penetrat [...]on of bodies; both because Heaven is not a solid, thick, or iron body, as the Philosophers would have it; as also because one body can easily yield to another, and the creature to the Creator.

IV. The doctrine of Christs corporal presence here on Earth, doth utterly over­throw that of his ascension.

V The special end of Christs ascen­sion, is to assure us of our threefold as­cension: the first is, of faith and godlinesse in this life; the second, of our souls in death; the third, of body and soul in the last day.

[Page 162] The sitting of Christ at his Fathers right hand, is the highest degree of his Exaltation, by which being placed in Heaven, he is exalted above all power.

Eph. 1.20.21.22, He hath set him at his right hand in the hea­venly places, far above all principa [...]ities and powers, and might and dominion, and every name that is named, no [...] in this world onely, but in that also which is to come, and hath made all things subject under his feet, and hath appointed him over a [...]l things to be the head to his Church, which is his body, and the fulness of him that filleth all in all things.

The RULES.

I. To sit at Gods right hand, is to have the next power after God.

After the manner of Kings, who use to set them on their right hand, to whom they will give the chief ho­nor next to themselves. Psal. 45.10. The Queen is at thy right hand. 1 King 2.19. When Ba [...]sheba came to Solomon to speak unto him for Adoniiah, the king rose to meet her, and bowed himself to her, and sat down on his Throne, and he caused a seat to be [...]et for the kings mother, and she sat at his right hand, Matt. 20.21. Command that my two Sons may sit, the one at thy right hand, the other at thy left in thy king­dom.

[Page 163] II. Christ according to both Natures sits at Gods right hand.

III. The Humanity was so exalted, that yet it was not made equall to the divinity: he received glory above all creatures, yet not equall to that essential glory which he hath in common with the Father and the Holy Ghost.

In this highest degree of Exalta­tion, Christ hath not left to do his office: He performs his Prophetical office by furnishing his Ministers with gifts, of old extraordinarily, but now by ordinary meanes, propagating his Gospel through all the World with most happy successe.

Ephes 4.11. Some he gave to be Apostles, &c.

His Priestly Office he exerciseth, not in offering himself again, or in casting himself with cries and sighs at his Fa­thers knees; but in appearing before his Father for us, with the merits of his most full satisfaction, and in applying the same effectually to us.

Psal. 110.4. The Lord hath sworn, and will not repent, thou art a priest for ever, after the order of Melchisedek. Heb. 9.24. He hath not entred into the Sanctuary made with hands, which are similitudes of the true Sanctuary, but is en [...]red into the very Heaven to appear now in the sight of God for us.

[Page 164]Lastly, He useth Kingly office not onely by ruling the Triumphant Church, but also by gathering together the Militant Church, by preserving, protecting and delivering it, as also by overthrowing the Enemies thereof.

Psal. 110 1. The Lord said to my Lord, sit thou at my right hand, until I make thine Ene­mies thy foot. stool.

The RULES.

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

II. Yet he hath for ever administred this oecumenical Kingdom.

2 Sam 7.13. I will establish the throne of his Kingdom for ever, Dan. 7.14. whose dominion is an everlasting dominion, which shall not pass a way. Luk, 1.33▪ of his Kingdom there shall be no end: The words of the Father to Christ do not oppose these sayings, vntill I make thine enemies, &c. For the meaning is not, that Christ after his last coming shall reign no more; but it sheweth this at least, that it shall come to pass that he shall subdue all his E­nemies: For that clause until, and the like, ex­clude not the future time, but they are affir­matively and negative­ly spoken of it, and of­tentimes they signifie the same, that alwayes or never: for example, Gen. 28.15. I will not forsake thee, until I have performed that which I [Page 165] spake to thee. 2 Sam. 6.23. Michal had no child till the day of her death. Matth. 1. 25. He knew her not untill she had brought forth her first begotten Son. Matth. 28.20. Behold I am with you till the end of the World; nor is this say­ing against us, 1 Cor. 15.24▪ 28. where it is affir­med, That Christ will deliver up the Kingdome to his Father, then shall the Son also himself be subject unto him, that God may be al in all: For in that place, the deli­vering up of the King­dome is not a laying down of Christs Regal office; but by the King­dome there is meant (as commonly in Scripture) the Church; he wil then deliver the Kingdom to his Father, when he shal present the whol Church to him: therefore that subjection shal not abolish Christs Kingdome; whereas Christ even as Mediator is subordinate to his father in glory, so Christ shal be and shall remain our King, that notwithstanding he will with us subject himself to the Father. But you will say, that already he is subject to the Father▪ That is true indeed, but not simply; for n [...]w the Head with the Church is subjected, yet not all the Church; but then together with all the members of the Church, and consequently all mystical Christ shall be subjected to the Father. That finally God is said to be all in all, it is not so to be understood, as if he were not at this day all in all, or that then he were onely to reign: but but this is spoken after the Scripture phrase, in which, things are often­times said to be done, when they are declared to be: The meaning then is, whereas in this World the Kingdom of God is annoyed and ob­scured by the Enemies thereof, these Enemies being at last subdued, it will be most appa­rent that the Kingdome will be Gods, and his Christs.

The RULES.

I. As election so vocation is either to an office, or to salvation: the latter is that which is here to be considered.

There is an example in Saul of Election and Vocation▪ to an office 1 Sam. 10.24. Do you not see wh [...]m the Lord hath chosen?

II. The efficient cause of this vocation is commonly the whole blessed Trinity: but par­ticularly Christ the Lord; who as in the days of his ministration here on earth, did imme­diately call sinners, so he doth now by the means of his ministers

[Page 167] Matth. 22.2, 3. The kingdome of heaven is like unto a king who made a marriage for his son, & sent his servants who should call those that were invited to the wedding &c. Mark 1.14 15. Iesus came to Ga­lilee preaching the Gospel of God, and saying, the time is fulfilled, and the kingdome of God is at hand, Repent and believe the Gospel. 2 Cor. 5.20. Therefore we are Am­bassadours for Christ, &c.

III. The matter of this vocation are not all men, nor the elect onely, but any of the race of mankinde.

That all are not cal­led, the whole History of the old Testament witnesseth; for God at that time passing by o­ther Nations called the people of Israel: but in the time of the New Testament, not all, no [...] every one is called; see­ing that many never heard of Christ. And that the elect onely are not called, the parable of Christ doth suffici­ently witnes, in which good and bad are invited; many also are said to be called, but few chosen: Matt. 22 10 14 Now all sorts of men are called, of what state, condition, age &c. they be.

IV. The form of this vocation consisteth partly in the proffer of the benefit of Redem­ption, and partly in the precept of accepting it.

2. Cor 5.20. There­fore we are Ambassa­dors for Christ, as though God did beseech you through us, we pray in Christ stead, that ye be reconciled to God. For he hath made him to be sin for us, who knew no sin, that we might be [Page 168] made the righteousness of God in him.

V. The end of this is Gods glory, and the salvation of the Elect: now the glory of Gods mercy is seen in the elect obeying the vocation, and the glory of his Iustice in the reprobate disobeying.

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

VII. Yet both are called seriously, and without hypocrisie.

Of the Elect there is no doubt; as for the reprobate, although they are not called with any pur­pose in God to save [...]hem yet they are called seri­ously, and salvation is seriously promised to them, on condition they will believe: nei­ther are they mocked in that they are deprived of the grace of faith; but because voluntarily they fell from their ori­ginall grace, and with a malicious purpose they dispise the means of salvation: God notwith­standing may justly claim Faith of them; and this right of claim which he hath, he doth as justly use as any o­ther creditor, that their mouthes may be stopp [...]d, and they made inexcusable, and Gods justice may be vindica­ted: therefore he doth not call them, that he might mock them, but that he might declare and make manifest his justice upon them.

VIII. Therefore out of the common voca­tion, we must not presently infer an election: both because it is common to the Elect and Reprobate, as also because it includes the condition of Faith.

[Page 169]Although a whole na­tion is said to be elect­ed, yet all in that nat [...] ­on are not elected: as the Jewish people are called an elect people, and yet many of them were reprobates.

IX. Neither are all therefore elected, because they are commanded to believe that they are elected; for they are not absolutely commanded to believe that, but with trial of their Faith.

2 Cor. 13.5. Try your selves whether yo [...] be in the Faith or not; prove your selves: know yee not your own selves how that Iesus Christ is in you, except yee be repro­bates? but I trust, that yee shall know, that we are not reprobates.

The RULES.

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

II. Therefore the covenant of Grace is called a Testament or [...]isposition, becaus [...] by this, God hath appointed to his sons an heavenly inheritance, to be obtained by the mediation of his own Sons death.

H [...]b▪ 8.10. Therefore this is the Covenant that I will make, &c. and Chap. 9.15, 16. And for this cause he is the Me­di [...]tor of the New- Testament, that through death which was for the re­demption of [...]he trans­gressions that were in the form [...]r Testament, they whi [...]h w [...]re called might receive the promise of eternal inheritance: for where a Testament is, there must needs be the death of him that made the Testament.

III. The efficient cause of this is c [...]mmon­ly [Page 171] the Holy Trinity: but particularly [...]hrist, God and man, that Angel of the covenant.

Mal. 3.1. Beho [...]d I will send my Angel, (to wit John Baptist) who shall prepare the way before me; and the Lord whom you shall seek, shall sud­denly come to his Tem­ple, even the Angel of the Covenant, whom you desire.

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

V. The former consisteth in a mutual obli­gation; but so that they are Relatives of an unequal nature; for the promise and obliga­tion on Gods part is free, but on mans part it is a due debt

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

VII. The subject or object of this proffered Covenant, are all that be called; but pro­perly the Elect onely

This Cov [...]nant is prof­fered to all that are cal­led, but the the Elect onely enjoy the Pro­mises of the Covenant▪

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

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

[Page 172] X. The old Testament is the Covenant of Grace, administred in the time wherein Christ was to be exhibited.

XI. The form of this Administration was threefold: 1. from Adam to Abra­ham. 2 from Abraham to Moses: 3. from Moses to Christ.

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

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

XIV. The New Testament is the cove­nant of Grace, which is administred, Christ being exhibited,

XV. The New and Old Testament agree in substance: for in both Christ is the same Testator; in both is the same Promise of [Page 173] Grace in Christ; in both is required the same obedience of faith and life.

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

XVII. But the administration of the Old and New Testament differ first in time; because the Old Testament was exhibited before Christ; but the New is administered, Christ being now exhibited; that was to continue onely till Christ, this for e­ver. 2 In place or amplitude, for that was proffered to the people of Israel onely, this extends it selfe through all the world. 3. In clearnesse; because the free promises of Christ are more clearly preached in the New Testament, and confirmed, the sha­dows of Types and Ceremonies being aboli­shed. 4 In facility; because the administration in the Old Testament, was more laborious than in the New. 5. In sweetnesse; for in the Old Testament, the perfect obedience of the Law is oftener urged, yet not excluding the promises of the Gospel; yet to that end, that they might be compelled to seek Christ by that rigorous exaction of obedience, as it were [Page 174] by a School-master: but in the new Testa­ment, the promises of the Gospel are more frequent, yet not excluding the Law, which drives us to new obedience, to be performed by the grace of Regeneration.

XVIII. Hence then it is manifest, in what sense the new Covenant is opposed to the old, in Jeremiah.

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

The RULES.

I. The word Sacrament, which of old was used for a military Oath, or for money deposited in stead of a pledge by those who were in suit of law, is not unfitly applyed in the Church to the signes of Grace.

For by Sacraments, as it were by solemn oaths, we are bound to observe what is promised in the Covenant; and the same are to us pledges of grace promised in the Covenant.

[Page 176] II. It is called also a Mystery, as it sig­nifieth some secret and divine thing propo­sed in signs and types: yet the word My­stery is further extended, than the word Sacrament: seeing every sacrament is a mystery, but all mysteries are not sacra­ments.

III. Sacrament sometimes is taken pro­perly for the whole action, as it containes both the signe, and thing signified; but Synecdochically it is onely taken for the signe.

IV. According to the first sense it is al­ready designed; but in the other sense it is defined a visible signe of an invisible grace.

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

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

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

[Page 177] VIII. The word of institution doth not change the quality, or substance of the ele­ments, but only their use, and that not by any secret vertue inherent in the words them­selves, as the Papists say, but by Gods ordina­tion.

As a stone by the Magistrates appoint­ment is changed into a landmark, the substance and qualities thereof still remaining: so, as Austin saith, the Word being joyned to the ele­ment, it becomes a Sa­crament, the quality and substance remain­ing, onely the common use is changed into a sacred.

IX. It is false also which they teach, That the Ministers intention is of such absolute necessity, that without this there can be no Sacrament.

For if the Sacrament depend not more on Gods institution, than on the Ministers inten­tion; wretched con­sciences will be depri­ved of all comfort▪ who know not the Ministers thoughts whilst he ad­ministers.

X They do also foolishly set in opposition the Word preached, and the Word of Insti­tution; for these differ not really, but in some respect onely seeing a Sermon is but the explication of the Word: therefore the Word of Institution belongs to the [...]ss [...]nce of of the Sacrament, but th [...] Word Preached to the manner of administration.

[Page 178] XI. The outward and terrene matter of the Sacrament, is the visible Signe or Ele­ment.

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

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

XIV. The internal forme is the analo­gie of the sign and thing signified.

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

XVI. Yet we deny not the presence of Christ, and of his body and blood, in the a­ction of the Sacrament: for besides that he is present in his Divine Person, he is not wanting in the presence of his Spirit to his own body and blood, not locally, but sacra­mentally.

There is a threefold presence, besides that which is local. 1. Sym­bolical; when things are represented to the mind by some sign or symbol, as things by words or voices, man by his i­mage. 2. Spiritual when we represent to our selves, by faith some spiritual thing nor pre­sent; [Page 179] as Abraham repre­sented to himself and saw the day of Christ, Ioh. 8.56. 3. A Vir­tual, when that which is distant in place, is present in power and ef­ficacy: as the Sun. These three ways of Presence meet in the Sacrament: for the body and blood of Christ are present to us, 1. Symbollically, as they are represented by an external sign. 2. Spi­ritually, as we apply by faith, to our selves Christs body and blood with his merits. 3. Vir­tually, as we perceive the fruit thereof by faith in our hearts. The first degree of Sacramental presence, belongs also to infidels; the second and third, to the faith­full only. Therefore al­though Christs body by local presence is far di­stant from the symbole, as heaven is from earth, yet there is a sacra­mental presence. Pre­sence is not opposed to distance, but to absence.

XVII, Neither are therefore Sacra­ments empty signes, because the symbole and thing signified are not locally united; for there remain notwithstanding, 1. The signes signifying, 2. Exhibiting, 3. Applying, 4. Sealing.

We must carefully observe these four sorts of signes, against those who cry out that we have nothing in the Sacraments but empty signes. Signes then are either significant only, as a painted image signifieth a man; or ex­hibiting also, as a scep­ter, keys, and such like, which being exhibited, regal power is also con­ferred, and leave to en­ter the house: or they are besides applying signes, as that promise of God to preserve the 144000. this the Angel applieth [Page 180] to each one, by setting a mark on his fore-head Rev. 7.3. Or lastly, they are confirming and sealing signs, as earnests, seals, and such like. Now these four degrees meet in Sacraments: for, 1. The outward symbols do signifie and repre­sent Christs body and blood. 2. Together with the signe, the thing signified is exhi­bited; yet not in the signe, but in the Sacramental action; the Minister exhibiting the signe, and Christ the things signified. 3. The thing signified generally prom [...]sed to the faithful in the Go­spel, by the exhib [...]tion of the sign is applied to every one of the faith­full. 4. The same pro­mise is confirmed by the Sacrament; whence they are not onely cal­led signs but seals also, Rom. 4.11.

XVIII. From the union and relation of the thing signified, with the sign; there ari­seth a sacramental phrase or speech, in which the thing signified is predicated of the sign: In this manner of speech is expressed what these outward signs signifie, rather than what they are in themselves, or in their own nature.

Gen▪ 17. 19. Circum­cision by a sacramental phrase; is called the Co­venant: but v. 11. proper­ly, the S [...]gn of the Cove­nant▪ Exod [...]2.11 the Lamb is called the Pas­seover: which place is vindicated from our Ad­versaries exceptions by the like sayings, Mar. 14.12. And the first day of unleavened [...]read when they killed the pas­seover, Luc. 22.7. The day of unleavened bread cam [...], in which the Passe­over was to be killed. ver. 8. Go and prepare the Passeover for us, [Page 181] that we may eat. ver: 11. There is an Inne, where I must eat the Passeover with my Di­sciples▪ and v. 12. There prepare the passeover verse, 15. I have de­sired to eat this Passeover with you. To this pur­pose serve all those pla­ces, in which Expia­tion is attributed to sa­crifices, and purificati­on to water and wash­ings; also in which the name Iehovah is gi­ven to the Ark▪ or to Ierusalem, Psal. 47.6. Ezek. 48.35. Like testimonies are in the New-Testament. Mat. 26.26, 27, 28. While they were eating, Iesus took bread; and when he had blessed, brake it, and gave it to his Dis­ciples, saying; Take eat▪ this is my body: lik [...] wise, taking the cup▪ and having given thanks, he gave to them, saying, D [...]nk ye all of this, for this is the blood of the New Te­stament, &c. See the like places in Marke, Luke, and 1 Cor. 11. so 1 Cor. 10.4. And the Rock was Christ. Eph. 5.26. That he might sanctifie his Church, ha­ving purged her with the washing of water. Col. 2. v. 12. [...]eing buried with him in bap­tisme. Heb. 9.13. For if the blood of buls, and of goats, and the ashes of an he [...]fer; sprinkling the unclean, sanctifi­eth to the purifying of the fl [...]sh. Yea, the very same is seen in other speeches, besides sacramental, as Gen. 4 [...].27. The seven cows, are seven years; that is, types, and figures of seven years▪ R [...]velations, 17, 9. The seven heads, are even hills; and verse 12. The [...]on horns, are ten Kings.

XIX. This kinde of speaking, is called a Sacramental Metonymie of the thing signi­fied, [Page 182] for the signe. Now it is not material whether the trope be in the attribute, or in the copula, or coupling of the words; for though the trope may be in the attribute, yet the cause or ground of the trope is in the copula.

The material cause of a simple enunciation. consisteth in the subject and attribute; but the copula being affirmed or denied, makes up the formal part by which it becomes true or false, Proper or figurative: for as often as things of different natures are af­firmed or joyned by the copula, that speech is false or tropical, the seal therefore of the trope is in the predicate; but the cause thereof is in the copula Whereas then the copula (is) in this enuntiation, This is my body, conjoints things of different natures, to wit bread and [...]hrists body: necessari [...]y the speech must be false, but to say so were blasphe­my; or else tropical: Therefore the interpre­tation of such speeches is plain: bread is the body of Christ, that is a Sacrament of his body: Circumcision is Gods covenāt, that is, a sign or sacrament thereof seven kine are seven years: that is figures of seven years, so we are said to be cleansed with water sa­cramentally, because baptisme or washing is the sacrament of clean­sing: so sacramentally, the sacrifices of the Old Testament are said to expiate, because they were tipes of expiation by Christ,

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

[Page 183] XXI. The effects of the Sacrament, are not justification or sanctification, as if it were by the work wrought; but the confir­mation and sealing of both benefits

This is plain, by the example of Abraham, who before he was cir­cumcised was justified, Rom. 4.11. Therefore the Pontificians falsely affirm that the Sacra­ments confer remission of sins, and such like benefits, by their own inward vertue out of the work wrought: These Places then of Scripture, in which such things are spoken of the Sacraments, are to be ex­pounded by a Sacra­mental Metonymie, as is said.

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

XXIII. Sacraments are necessary to sal­vation, not simply and absolutely, as if they were the prime causes thereof? but hypothe­tically as they are ordinary means of salva­tion to be used, as Christ hath commanded.

Hence saith Bernard; Not the want, but the contempt damneth.

XXIV: The Word and Sacra­ments agree in substance? for what the testament promiseth, the seal confir­meth: but they differ, 1. In that the [Page 184] word is received by the ear, the Sacra­ments perceived by the eye, so that the Sa­crament is a visible word. 2. Because the word of the Gospel is general; but by the Sa­crament, the promises of the Gospel are ap­plied to every believer. 3. Because by the Word, faith is ordinarily begot; and con­firmed by the Sacrament.

Sacraments are of the Old Testa­ment, or of the New. Of the Old Te­stament, there were two principal and ordinary; to wit, Circumcision, and the Passeover.

Of these we have handled in the doctrine of the Ceremonial Law.

Of the New Testament, there are two; Baptisme, and the Lords Supper.

The RULES.

I. The Sacraments of the Old and New Testament agree in the thing s [...]gnified, in respect of substance, to wit, Christ with his benefits, which is the kernel of all the Sacra­ments.

[Page 185] Heb. 13.8. Iesus Christ yesterday, and to day is the same, and for ever. Rev. 13.8. The Lamb slain from the beginning of the world; to wit sacramentally, in the sacrifices and Passe­over.

II. Baptisme doth answer Circumcision analogically; so doth the Lords Supper the Passeover: For as Circumcision was the Sa­crament of initiation, or of ingrafting into the Covenant of regeneration, or spiritual circumcision, so is Baptisme; And as the Passeover was the Sacrament of spiritual food, even so is the Lords Supper. Hence the Holy Supper succeeded the celebration of the last Passeover.

III. The difference between the Sacra­ments of the Old and New Testament, con­sisteth. 1. In external signes. 2. In the manner of signifying; for there was signi­fied, that christ was to be exhibited; here exhibited 3. In number: For besides Circumcision and the Passeover, they had also other Sacraments; We have none besides Baptisme and the Lords Supper. 4. In amplitude; for the New-Cove­nant doth not extend it self to one and the same people. 5. In continuance; for those continued only till Christs first coming, but these remain to the end of the World. 6. In clearnesse.

[Page 186] IV. The difference then which the Pon­tificians feign, is false; [...]. That the Sa­craments of the Old Testament were types of the Sacraments of the New Testament. 2. that the Sacraments of the Old Testament did only shadow out justifying grace; but that ours have really in themselves the Body of spiritual good things.

As for the first d [...]ff [...] ­rence; it is one thing to be a type of Christ, & another thing to be types of the Sacraments in the New Testament. That Circumcision and the Passeover were types of Christ, is said; but that they were types of our Sacraments I deny▪ [...]or it were most absurd to think, that they were in­stituted onely to repre­sent ours. The other d [...]fference also is false: for both in those Sacra­ments, and in these Christ with his benefits are the matt [...]r and mar­row. But the diff [...]rence betweene the Sacrament of the O [...]d and New Te­stament is rather this; that they were shadows of [...]pi [...]itual good things, whereof Christ was the body, Col. 2.17.

V. Neither will it follow that therefore the Sacraments of the New Testament are not better than these of Old, because they do not conferre justifying grace for the work wrought: for their prerogatives remain, as they are expressed in the third Rule, chiefly the second and sixth

[Page 187]Here it is wont to be objected, that if we ac­knowledg not this their fict [...]tious difference, the Sacraments of the Old Testament will be clea­rer than these of the New; for the Passeo­ver represents Christs death, clearer than the Bread in the Lords Supper. But we must know wherein the cla­rity of a Sacrament consisteth chiefly; to wit, not in external signes onely, but in the Sacramental word. Now are not these words very clear: This is my body, which is given for you; This is my blood which is shed for you? There is no­thing so plain concern­ing Christs death, in the Passeover. Besides, it is false, that the kil­ling of a Lamb was a clearer signe; because many more and obscure ceremonies were ad­ded to the killing of the Lamb; as also be­cause the breaking of Bread▪ the pouring out of VVine, and the receiving of both, do most clearly represent the breaking of Christs Body, the shedding of his blood, and the participation of both.

VI. In vain do the Pontificians reckon among the Sacraments of the New-Testa­ment, Confirmation, [...]enance, Extreme Vn­ction, Ordination of Ministers, and Ma­trimony.

Three thnigs are required to a Sacra­ment. 1. That it be instituted by God un­der the Covenant of Grace. 2. That it may have an external Symbol ordained by God. 3. That the Pro­mise of grace may be annexed to it. Now these three belong on­ly to Baptisme and the Lords Supper, and [Page 188] not to any of the rest. Confirmation is a Po­pish ceremony, in which the Bishop or his Suf­fragan having asked certain questions of the party baptized, concer­ning the Heads of Re­ligion, besmears him with a little oyntment, putting a linnen cloth on him, not to be re­moved by the witnesses before the third day; and he cuffs him, the better to remember the matter, and that he may be sufficiently furnished with the holy Ghost a­gainst Satans tentations. But where in Scripture do we read of the in­stitution of this Sacra­ment, and of its cere­monies? where is the Promise? We may more truly call this the Popes excrement; than a Sa­crament and that mark which the Beast puts upon the forehead of his worshippers, Rev. 13.16▪ Therefore im­piously do they prefer this Sacrament to Bap­tism; for they teach plainly, that Baptism is perfected by it, and that in this there is a great [...]r measure of spiritual gifts than in Baptism: and whereas any Priest or Pastor may admi­nister Baptism, yea any Lay man, or wo­man; Confirmation must onely be perfor­med by the Bishop or his Suffragan. Pe­nance is a Sacrament with them, in which the sinner having given tryall of his repentance, is absolved by the Priest. We indeed ac­knowledge that re­pentance is enjoyned to sinners, and that power of absolving is given to Ministers; though they feign a far other penance and absoluti­on, as shall appear hereafter: But in the mean while, there is no outward symbol in­stituted by God which hath a promise; nei­ther can these words, [ I absolve thee] be in stead of a symbol, as Bellarmine would have it. Extream Un­ction is a Sacrament [Page 189] amongst them, in which the Priest having rehearsed some Le­tanies, anointeth the party that is dying, with hallowed oyl of the O­live, in those parts of the body, where the seats of the five Senses are; and this he doth after the parties confession and absolution, to the end he may recover his health, if it be expe­dient for him, and that the remainder of his sins, after he hath re­ceived the other Sacra­ments, may be wiped away. Christ indeed promised his Disciples, that the sick, on whom they were to lay their hands, should recover, Mar. 16.18. Iames also commanded that the sick should be anointed; after impo­sing of hands and pray­er by the Elders: which ceremonies were not Sacraments, but volun­tary rites joyned with miracles, which toge­ther with the gifts of miracles are expired. Therefore between ex­treme Unction, and this, there is no simili­tude: For, that I may say nothing of that ma­gical exorcism with which the oyle is hal­lowed, it is certain, that in the Apostles time, not onely dying people (as now in Po­pery) but any also that were sick; were anoin­ted. Ordination is a Sacrament among them, in which the Bishop alone or his Suffragan layeth his hands upon the Mini­ster, and delivereth to him with solemn words a Book, a Platter, a a Pastoral staff, &c. u­sing also the ceremonies of Unction & Shaving, and imprints on him an indeleble character, to confer Justifying grace. Whereby he might rightly use the power of the Keyes. Now al­though Ministers may be ordained by imposi­tion of hands and pray­ers, after the example of the Apostles, yet this Imposition is a thing indifferent: but for the [Page 190] Popish ceremonies, they are partly Jewish, as anointing, partly Hea­thenish, as shaving, expresly forbid, Lev. 19 27 Marriage is no Sa­crament of the Cove­nant of grace, both be­cause it was instituted before the fall, as also b [...]cause it is Common to all that are wi [...]hin and w [...]thout the Covenant: yet we deny not but that Marriage is a represent­ation of that spirituall wedlock between Christ and his Church; but if for this it were a Sacra­ment, then there should be so many Sacraments, as there be Parables and Allegories. Hence divers Schoolmen have denyed this to be a Sacrament: And in what esteeme it is among the Papists, appears by this that they make an irreconcilea­ble war betweene Mar­riage and O [...]dination, and forbid Marriage in their Clergy▪ as if it were an unclean thing.

The RULES.

I. The word Baptisme signifieth a dipping and aspersion, or wash [...]ng.

That it signifieth aspersion, appears in Mar. 7.4. And when they come from the Market, they eat no [...], ex­cept they be w [...]sh [...]d.

II. Here are four appellations of Bap­tisme to be considered. [...]. The Baptisme of water ^a. 2. Of light or doctrine ^b 3. Of the Spirit, or gifts of the Spirit ^c. 4. Of blood or martyrdom ^d.

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

IV. Therefore we hold not that baptism lawfull, which is administred by any pri­vate man or a woman as in Popery.

[Page 192]For if in earthly Com­monwealths that is not accounted of, which a private man doth with­out command; how much lesse can Christ be pleased with such dis­order in his Church?

V. ^* The outward matter is water: But for oil, salt, spittle, and other things which Papists joyn to this element, belong rather to the profanation, than admini­stration of baptism.

[Page 193] VI The internal matter is Christ, with his death, buriall and resurrection with o­ther benefits.

VII. It's external form consisteth partly in actions, partly in words.

VIII. The action is the aspersion of wa­ter; which is used for dipping.

The dipping in, and rising out of the water, was a clear symbol of Christs burial and re­surrection: But because of the weaknesse o [...] In­fan [...]s, in cold countries, we use sprinkling; which probably was u­sed by the Apostles, when they bapt [...]zed in priva [...]e families.

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

[Page 194] X. The word by which Baptism is to be administred, is to be comprehended in Christs institution, especially in these words; I baptise thee in the name of the Father, of the Sonne and of the Holy Ghost.

XI. The Latine tongue in Baptisme, and the superstitious consecration, or exorcisme of the water; are repugnant to the form of Baptism.

XII. The internal form consisteth in the analogy of aspersion, and remission of sins; as also of regeneration or sancti­fication.

In this, Baptism an­swers the legal asper­sions, by which like­wise remission of sin by the blood of Christ was shaddowed: Water al­so, as it cleanseth from filthinesse, and moist­neth the Plants, doth adumbrate regenerati­on, whereby we dye to sin, and live to righte­ousness: See Rom. 6. v. 1. &c.

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

XIV. The subject of Baptisme; are all that be in the Covenant; even the children of those who are reckoned among the number of the Covenanters.

[Page 195]This rule is ground­ed, 1. on Christs com­mand, Matt. 19.14. Suf­fer little children, and forbid them not to come to me; they ought not then to be kept off from Baptism, whom Christ will have to be brought to him. The words used in this place, and Luke 18.15. Of little children and infants, are empha­ticall. 2. On the reason alledged by Christ, Mat. 19.14. For of such is the kingdome of heaven; For if to them the kingdome of heaven, and the Covenant of Grace belong, the seale of the Covenant must needs appertain to them also; but they are ca­pable of this Covenant, Gen. 17.7. I will be thy God, and of thy seed. Act. 2 v. 39. To you and to your children is the promise made. 3 On the analogy of circumcisi­on; for with this Sa­crament Infants were initiated. 4. On the example of the Apostles who are sa [...]d to baptise whole families, Act. 16.15, 33. It were a fool­ish thing to apply that rule, 2 Thess▪ 3.10. [ If any will not work, let him not ea [...]] to Infants: so perversly doe the A­nabaptists wrest the pla­ces of Scripture to a contrary meaning; in which those that are of years, are commanded to be taught, before they are baptised.

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

XVI But concerning the Infants of In­fidels, the case is otherwise; who are not born of Parents, even so much as either of [Page 196] them a Believer: for they are not to be baptized till they be of discretion, and are able to testifie their Faith.

XVII. The Baptisme of Bels, is a horri­ble profanation of the Sacrament, and joyned with abominable idolatry.

XVIII. As naturally we are born, be­fore we eat; so baptisme is before the Lords Supper.

XIX. Baptisme is not to be iterated, if the essentials thereof were used.

Hence it is, that our Church ratifies the Ba­ptisme of the Popish Church; not as it is a­bused there, but as it is administred in the name of the Holy Tri­nity.

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

XXI. The Baptisme of Christ, and of John are in effect the same.

The Pontificians de­ny that Iohn's baptisme was instituted by God; against these plain te­stimonies; Mat 21.25. Luke 3.2. and 7.30. Joh. 1.33. Neither mat­ters it that Iohn distinguisheth between his baptisme and Christs, Mar. 1.8 For there the opp [...]sition is not between baptisme and baptisme, but a comparison onely between th [...] office of the Minister in Baptisme, and Christ; for the Mi­nister giveth the Sym­bol [Page 197] but Christ the thing signified. They say that such as were baptised by Iohn, were rebaptised, Act. 19.1. &c. If they were rebaptised by the Apostle, we gather that they were not rightly baptised by some, who were imitators of Iohn. neither yet can we find out of the text, that they were rebaptised: for those words, v. 5. are not Lukes concerning Paul, but Pau [...]'s concerning Iohn and his disciples: therefore th [...]s place fa­voureth neither Papist nor Anabaptists.

The RULES.

I. The Lords Supper is called metony­mically the Eucharist, or Thanksgiving, Sin [...]xis, or a collection; the Lords Table, the New Testament, and Synecdochically, the Breaking of Bread.

[Page 198]II. It hath the same efficient causes that Baptisme hath.

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

IV The Supper is lame, without both Sgnes; and to rob the people of the Cup, is Sacriledge.

Matth 26, 27. Drink ye all of this. 1 Cor. 10.16. The cup of blessing which we blesse, is it not the Communion of Christs blood? And 11. v. 26. As [...]ften as you shall eat this bread, and [...]rink of this Cup, you declare the Lords death.

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

VI. As it is Iewish Superstition, to use unleavened Bread; so the Popish Penny Wa­fers are superstitious reliques.

VII. Its outward form consists in Acti­ons and Words.

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

IX. The word is, the whole institution, containing the Eucharist, the command, and the promise; but the promise cheifly.

X. Therefore it is impiety to think that the bread is turned into Christs body only, the bare accidents remaining; by the low [Page 199] mumbling ef these five words, For this is my body, and that with one breath, and the Priests intention.

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

XII. The breaking of Bread is not a thing indifferent.

For Christ made use of this himself and com­manded it to be used; saying, do this; which he himself explained, ad­ding, This is my body which is broken for you. From this the Supper, is so called, by this also the Churches union is shewed. 1 Cor. 10.17. We being many, are one bread and one body; for we are all partakers of that one bread.

XIII. The words, This is my body, can neither be meant of transubstantiation, nor of consubstantiation▪ but the meaning is, This (to wit the Bread) is the Sacra­ment of my body.

[Page 200]The Papists inter­pret the words thus: That which is contain­ed under the kind of Bread, is my Body. The Lutherans thus: in, with under this is my Body. The reason of our inter­pretation, is explained in the former Chapter. They say that it is ab­surd to use tropical phrases which are ob­scure, in Christs will and Legacie, But, 1. This supposition of theirs is false, that tropical phrases are obscure; for we use tropes of­tentimes to illustrate. 2. It is false also that tropes are not used in Wills and Testaments: for Iacobs Will shews the contrary, Gen [...]9. And Moses's, Deut. 33. David's, 2 Sam. 23. To­bias, 4. Matathias, 1 Mac. 2.3 If there be no trope in the Lords Supper, then let them shew how the Cup can be called the New Testament in his blood, without a trope. That saying of Austins (Advers. Adimant. Mani [...]. cap. 12.) is worthy here to be set down. The Lord doubted not to say, this is my Body, when he gave the Signe of his Body.

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

[Page 201]XV. The proper end of the Supper (not to speak of others) is, to seal our spiritual nutrition or preservation to life eternal, by the merit of Christs death and obedience; whence depends the union of the faithfull with Christ, and with themselves

XVI. It is an intolerable abuse, to take this Sacrament to prove ones innocency, in the courts of justice, to confirm mens covenants, to prosper our purposes and acti­ons &c.

XVII. The Lords Supper must be often times taken.

As often as you shall eat this bread, &c. 1 Cor. 11.26.

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

XIX. The Popish Masse is altogether repugnant to the Lords Supper.

[Page 202]1. The holy Supper is instituted by Christ, the Masse by the Pope: 2. the Supper is a Sacra­ment instituted in me­mory of Christs sacrifice which was once offered, but the Masse among Papists is the sacrifice it self to be offered every day: the Ancients in­deed called the Lords Supper a sacrifice; yet not expiatory for sins, but Eucharistical, and such as is joyned with prayers, and charitable works, which are accep­table sacrifices to God. 3. Christ did not offer himself in the Supper, but on the Crosse; but [...]hey will have Christ to be offered in their Mass. 4. Christ instituted his Supper for the living; but the Masse is cele­brated for the dead also 5. In the Holy Supper Christs body was alrea­dy made by the virtue of the Holy Ghost, not of bread, but of the Virgins blood: In the Masse Christs body is made anew by the Priest, ut­tering his five words; and that of bread. 6. In the holy Supper, there was and remained true Bread and true Wine, and it obtained this name even after conse­cration: In the Masse, if we will believe it, there remain onely the out­ward species of the Ele­ment, and the acci­dents▪ 7. In the Holy Supper, they all drank of the c [...]p as Christ commanded: in the Masse, the Lay-people are denied the cup. 8. In the Supper, Bread was broken to represent Christs body broken on the Crosse: In the pri­vate Masse the bigger Hoast is broken in­to three parts: the first is for the trium­phant Church; the se­cond, for the Church in Purgatory; the third, for the Church here on earth.

The RULES

I. The name of Church and Synagogue, is the same with the Hebrew Kahal and Edah; but the society of Christians is m [...]re usually called the church.

[Page 204]II We must carefully here observe the di­stinction of the word, that we may know of what Church we speak.

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

IV. The militant Church, is divided in­to the visible and invisible.

V. The invisible Church, is the com­pany of the Elect onely.

This is called invisi­ble, not as if the men that belong to her were not visible as they are m [...]n, but that they are not perceived as they are elect: for the Lord knows only who are hi [...], 2 Tim. 2.19.

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

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

VIII This word Church vi­sible, is ambiguous: for properly it is meant of the universal Church, di­spersed through the whole World; more strictly, of any particular Church [Page 205] as of France, England, Holland, &c. but most strictly, of the representative Church, or the company of Pastors and Elders.

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

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

XI. Neither unbaptised Infants, nor Catechumeni nor excommunicate persons, are to be excluded out of the number of the Churches members.

The two fo [...]mer so [...]ts of men belong to the Church by the righ [...] of covenant, though n [...]t of profession; but for the third kinde, though they be cast out of some particular Church, yet they are not simply e­jected out of the catho­like though the Papists excommunicate them.

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

XIII. The first union is in this, that in the Church not onely Christ as the head, is eminent; but also as the head, he com­municates his gifts and vertue to the members,

[Page 206] Ephes 1.22. And he hath appointed him over all thinges to his Church, which is his body, and the fullfilling of him, who filleth all in all▪ and cap. 5.23. For the man is the head of the woman, even as Christ is the head of his Church: and giveth salvation to his body &c. Col 1 18. And he is the head of the Church, which is his body.

XIV. They make a monster of the Church, who set up any other universal head thereof besides Christ.

For as she is not headlesse, so is she not many headed, for of one body there is but one head, except it be a monster: neither must therefore the Church, because visible, have a visible head one earth: for properly the Elect onely are members of the Church; therefore though she be visible in respect of outward ad­ministration, yet she is invisible in respect of the Elect, and of their union with Christ.

XV. The other union of the members, or of particular Churches among themselves, consisteth in the unity of profession, faith, and charity.

Ephes▪ 4 4, 5 6. There is one body, and one spi­rit, even a [...] you are cal­led into one hope of your vocation: there is one Lord, one Faith▪ one Bap­tism, one God and Fa­ther of all, &c.

XVI. The principal end of the Church is Gods glory; the proximate, our salvation.

[Page 207]XVII. Of the adjuncts we must observe her Titles and Notes.

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

XIX. Christs Church is one; in res­pect of the form now explained.

XX. She is Catholike; in respect of the union of time: place and persons

The Church Catho­like hath a treble signi­fication▪ 1. A very gene­ral one▪ to wit of the whole society of men and Angels 2. A more particular of the com­pany of all elect men. 3. Most special of all, of the visible militant Church.

XXI▪ She is Catholike in respect of time, because she hath not utterly failed since the begining of the world; but still there hath been some visible Church.

As the light of the Moon decreaseth, though her substance never wasteth: even so although the light of the Church is sometimes clearer, some­times obscurer; yet she remains the same still and visible too; not to Hogs eyes, but to the godly.

XXII. In respect of place and per­sons, she is Catholike; because she is not tyed to place and persons▪

[Page 208] Mat. 24.14, 15. This Gospel shall be preached through all the world. Acts 10.34, 35. Of a truth I perceive, that God is no accepter of persons; but in every Na­tion, he that feareth him and worketh righteous­ness is accepted with him

XXIII. The Church is holy in common, because of her calling and covenant; but particularly in respect of the Elect, who are holy in Christ, by an imputed righteousness begun in them.

Concerning the ho­liness of vocation, God saith to Moses, Deut. 7.6. Thou art a holy people to the Lord thy God. Of imputed and begun ho­liness, Paul, 1 Cor. 6.11. But you are washed, but you are justified in the name of the Lord Iesus, by the Spirit of our God.

XXIV. The inherent holinesse of the Church in this life is imperfect, except in respect of Christ, who by his perfection covers her imperfection; and in the hope of future perfection.

Ephes. 5.25, 26, 27. Christ hath loved his Church, and hath given himself for her; that he might sanct [...]fy and cleanse her with the washing of water by the word; that he might present her to himself a glorious Church not ha­ving spot or wrinckle or any such thing; but that she might be holy, and without blemish.

[Page 209] XXV. Therefore the Church is not free from all error; as the Papists say; for al­though the Catholike Church doth not so erre in the fundamentals of Faith, as to fall off utterly, yet she is not quite exempted from errour, seeing there is no member of her perfect in th [...]s life: as for a particular Church, she may both erre and becom a harlot.

Hence the Church of Rome, which in the Apo­stles time was like the woman cloathed with the Sun, having a Crown on her head, and the Moon under her feet is so degenerated, that she is likened to the whore sitting upon the Beast, Rev. 12.1, and 17.3, &c.

XXVI. The notes of the visible Church are the pure Preaching of the word, and lawfull administration of the Sacraments.

We spake above of the Notes of the invisi­ble Church, that they depend from the works of Vocation: for the notes of the Elect specially called, andi of the visible Church are the same. But here these notes are onely con­sidered, by which the Church is undubtedly made visible: now it ap­pears that these are the note, of the Church out of these testimonies. Matth 28 19, 20. Go and teach all Nations, baptzing them in the Name of the Father, of the Son, and of the Holy Ghost; teaching them to observe all things which I have commanded you. Act. 2.24. And they con­tinued stedfastly in the Apostles doctrine and fellowship, and in break­ing [Page 210] of bread, and in prayers, Some adjoyn Ecclesiastical discipline; but this is contain­ed under the two for­mer; for this discipline is required of both.

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

XXVIII. Therefore we are not pre­sently to doubt of the truth of any par­ticular Church, because of every er­ror or abuse,

For there is so much purity expected, as not to erre in any one arti­cle, or in the admini­stration of the Sacra­ments; so that there be not a falling off from the hinge of salvation, to wit, from the two Tables of the Law, and Faith in Christ▪ 1 Cor. 3.11, 12 For no man can lay any o­ther foundation besides that is laid, which is Iesus Christ: Now if any build upon this foundation, gold, silver precious stones, wood, hay, stubble every mans work shall be made ma­nifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every mans work of what sort it is; if any mans work abide which he hath built thereupon, he shall receive a reward; if any mans work shall be burned, he shall suffer losse; but he himself shall be saved, yet so as by fire.

XXIX. Of the fifteen Notes of the Church rehearsed by Bellarmine, some are true, and agree with ours, from which not with­standing [Page 211] the Church of Rome is afar off, but others are ether strangers to the visible Church or they are the Notes rather of the false, than of the true Church; or they are not convertible with the Church, for they neither belong to her alone, nor alwayes.

1. His first Note is the name Church and Christians: But the im­posing of names is a matter rather of fact than of right, therefore, an argument taken from the name is of no force, without the thing an­swer to the name, Rev. 3.1. Thou art said to live but thou art dead. 2. Antiquity: but this belongs not to the Church alone, nor al­wayes. Not alone, be­cause the world, the Heaven the Elements, have antiquity, yet are not the Church. Not al­ways because the Church hath not been alwayes ancient, there was a time when she was new, true antiquity is the first principle of things, which as it is first so it is most true; there­fore, in general, the Churches antiquity is to be reckoned from Para­dise; in particular, the Apostolical Church, from the preaching of Christ and his Apostles. But the Church of Rome as it is at this day, arose long after the Apostles times▪ 3. A constant du­ration without interrup­tion. This indeed is the property of the visible Catholike Church, but depending on Gods promises, it doth more appear to Faith than to sense; and as that is not true antiquity which de­pends not from the first principle, so there can be no duration which hath not its original from the same. 4. Amplitude & multitude of Believers, this belongs not alwayes to the Church, as we [Page 212] may see in that Church that was in the time of our first Parents, Noah, Abraham, &c. Yea, this note is not naturall to the Church; for there is still the greater num­ber amongst the wicked, Mat. 7.13. En [...]er in at the narrow gate. & Luke 12 32 Fear not little flock. 5 The suc­cessions of Bishops: But this also neither is the Churches Note alone, nor alwayes. Not al­wayes; for as it was not in the beginning of the Church; so it will cease towards the end: not alone; for in the false Church there is found a succession of Bishops; whence we must look rather on the succession of Doctrine than of per­sons; and the persons are to be judged by their Doctrine, not this by the persons; They have not Peter 's inheritance, who have not Peter 's Faith, saith Ambrose. 6. An agreement in Doctrine with the ancient Church; This indeed is a true Note, but it is the same with ours; to wit the pu­rity of the Word and Sacraments, as it was in the time of the Aposto­lical Church, from which the Roman hath fallen. 7. The union of the members with their head (the Pope) and among themselves. The first limb of this Note belongs to the false and Apostatical, not to the Apostolical Church: that Church is she that wor­ships the Beast, Rev. 13.12. The latter cannot be attributed to the Church alone; for there is union also among De­vils, Mat. 12.8. The 8. is holinesse of Doctrine, which is the same with the sixth. The ninth is efficacie of Doctrine, this also answers the sixth, & our Notes too; but it agrees no wayes to the Roman Church. 10. Holiness of life in the first Authors and Plan­ters of Religion. Now this Holiness is either inward or outward; if inward, 'tis not a mark of the visible Church. He is a true Iew that is [Page 213] so in secret, Rom. 2.29. God knoweth who are his, 2 Tim. 2.19. If outward, it is false; for Satan can transforme himself into an Angell of light, 2 Cor. 11.14. Therefore the Church is to be judged by her Doctrine, not by the life of her Doctors, Mat. 23.3. Whatsoever they hid you observe that observe and do, but do you not after their works. 11. The glory of Miracles. 12. The light of Prophesy. But the gifts of Miracles and Prophesy were ex­traordinary, given to confi [...]m the Gospel, which are now vanished since the Gospel hath been propagated; where­fore the Apostles makes no promises of other miracles and prophesy, But they rather make this [...]ragging of mira­cles and prophesy a [...]o [...]e of the Antichrist on Church, 2 Thes. 2▪ 9 Rev. 13 13. And Ch [...]ist himself saith, that He will not know such, Mat. 7.12. 13. The thirteenth No [...]e, is the confession of adversaries, as Hea­thens, Iews, &c. But the authority of such te­stimonies is as great as the adversaries them­selves are, by whose ac­cession nothing is ad­ded, and by their want nothing is diminished▪ 14. The fourteenth, is the unhappy and of those who have opposed the Church. 15. The fif­teenth, is the happiness of them who have defen­ded her: But this Note is so uncertain, that it deserveth not the name of a Note, For [...]f such, man knoweth not either [...]ove or hatred, Ec. 9.3. Yea, it is rather a Note of the false Church; for it is certain, that for the most part the Churches condition in this life is wretched and sad, Joh. 16 20. Verily, verily, I say unto you, ye shall weep and lament, but the world shall re­joyce.

The RULES.

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

[Page 215]II. No man is to be forced to undertake the Ministery.

III. Ministers are not to be debarred from Marriage.

1. Cor. 9.5. Have not we power to lead [...] about a Sister, a wife as well as the rest of the Apostles and brethren of the Lord and C [...]phas? 1 Tim. 3.2. A Bishop must be without repro [...]f, the Husband of one wife; and v. [...] One that ruleth well his owne house, having his chil­dren in subjection with all gravity.

Ministers are either ordinary, or extraordinary: They were extraordi­nary whom God raised upon extra­ordinary occasions, either to establish a New government in the Church, or else to repair the old government when it was decayed.

Such were the Pro­phets in the Old Testa­ment: But in the New, Iohn Baptist, Christ, the Apostles, Prophets, that is, such as were furnish­ed with gifts of interpre­ting Scripture; Evange­lists, that were the com­panions of the Apostles and supplied their rooms in their absence; Pastors to rule and teach the Church, and Doctors for the Schools, Eph. 4.11.

The RULES.

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

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

III. These extraordinary gifts continued so long as it pleased God, and the Churches necessity required them; which being taken away, the ordinary Ministry succeeded.

Ordinary Ministers are they who be furnished with ordinary gifts, and [...]n ordinary calling. And these are Pa­stors and Doctors, Presbyters and Dea­cons. The Pastors are they who are set over a particular flock, to teach them, to administer the Sacrament to them, and to watch over them.

The RULES.

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

II. Although this custome prevailed in the Church, that he who had the charge of the Diocess of particular Churches, was named [Page 217] Bishop, yet the name of Universal Bishop belongs to none.

These are Doctors, who in the Schooles teach youth the grounds of Truth, which they may afterward professe in the Churches.

The RULE.

Pastors differ from Doctors, That in this they have the charge of the Church; these of the Schools: They are to move the affections; these, to informe the understanding of their auditors.

Presbyters are godly and grave men, joyned to assist the Pastors in such things as are fit for the good or­der of the Church in visiting of the sick, in observing disordered livers, and such like.

Deacons and Diaconesses, of old, were they, who had the charge to gather and distribute the Church goods.

Act. 6.1, &c, Tim. 3.8, &c.

The RULE.

I. The collection and distribution of Church goods is of Divine right.

[Page 218]This appeares by the Oeconomie of the Old Testament; for by the command of God Tithes were gathered for the Priests, Levites; and poor. In the new Test­ament, Christ refused not the money that was offered by godly rich persons. Luke 8.3 out of which he sustained his Disciple [...] & freinds and the poor also, Ioh. 13.29. In the Apostles time the Deacons had charge of the Church goods, Act 6, 1. &c.

II. As we reprove the covetousness of the Romish Church, supported with horrible superstition and idolatry in the gathering of Tithes and other Church duties as likewise their profuse wasting thereof upon their pomp and luxury; so among Protestants, they grievously offend God and the Church, who unfaithfully dispense these goods.

Thus of the proper administration; the common consisteth in the calling of Ministers, in the well ordering of the Church, in judging of Doctrine & controversies, and in the use of the keyes.

The calling of the Ministers, is the choosing of fit men for the church in­to the Ministery, after tryal had of their life and doctrine, and an intro­duction of them by some solemn Rite into the Possession of their Office.

The RULES.

I. The chief efficient cause of this vo­cation is God who inwardly calls Ministers, and furnisheth them with his gifts: but the ministerial cause is the whole Church, or at least the representative, consisting of Pastors and Presbyters, or other Church­men, and not the Bishop or Pastor alone.

For the Apostles never challenged to them­selves alone the right of Election, Act. 1.23. and 6.5. and 14.23.

II Three things are required to a law­full calling; triall, election, and confirma­tion.

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

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

[Page 220] V. Confirmation is the introduction of the partie elected, in which publike prayers being premised, he is recommended to the Church and his calling is confirmed by imposition of hands.

VI. Pontificians falsly say, that that is an unlawful calling, which is done by the Presbyters without the Bishop.

For Bishops have not by Divine right, greater power and authority.

VII. The Reformed Church hath ratifi­ed the calling of them, who in our fore fa­thers time reformed the Church; not as if it proceeded from Popery as a bunch or swel­ling of the Church, but as principally they were called by God, and furnished with gifts.

They object, that such men were called under Poperie, but that their vocation is expired since they fell off: We answer that they are falsly ac­cused of falling off: for they have not fallen off from the Gospel, to the preaching of which they were called even in Po­perie, but from the cor­ruption of the Gospel: neither have they cause to cry out that they were called to preach the do­ctrine of the Romish Church; for whereas they comprehend their doctrine under the title of the Gospel, the Mi­nister, who observeth, [Page 221] that in very truth it is far from the Gospel, he by the right of his cal­ling might contradict the same. Although then they have revolted from the Romish Church, yet they have not revolted from their calling.

VIII. Neither can they produce any thing whereby they may infringe the calling of our Ministers, performed according to the former Rules above handled.

For 1. When they ask by what right we teach? we answer the same that Christ did to those that asked the same questi­on, Mat. 21.25. The Baptism of John whence is it, from heaven or from men? Even so we say, the Doctrine of our Ancestors, which is preached among us at this day, whence is it? Is it repugnant to the word of Christ and his Apostles, or is it conso­nant? If it be repugnant, let them shew in what Articles: If it be con­sonant, they cannot re­prove our vocation For where the true Doctrin hath place, there the vocation is lawful: Be­sides, that calling which answers the example of the Apostles and Primi­tive Church, is lawfull; but that our calling is such, cannot be denied.

The power of judging Doctrines, is that whereby the Church enquires in­to mens Doctrine, and cuts off the controversies that trouble her.

The RULES.

I. Every private man may and ought to judge of the Doctrine he professeth, whether it be consonant to Scripture or not.

Act 17 11. The men of Berea dayly searched the Scripture, whether these things were so. 1. Cor. 10.15. I speak as to those who understand, judge you what I speak. 1 Joh. 4.1. Beloved, be­lieve not every Spirit, but try the Spirits if they be of God.

II. This ought to be done also by the Pres­bytery or assembly, when any great contro­versie ariseth.

III. As the holy Spirit is the chief Iudge of controversies; so the Scripture, which is the voice of the holy Spirit, is the rule by which the straight is known from the crook­ed.

The power which concerneth the well ordering of the Church, is that which determines what things ought to be done decently in the Church.

The RULES.

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

[Page 223]II. If in these any inconvenience is found, the Church may lawfully abrogate the old Ceremonies, and substitute such as are more convenient.

III. Yet the canons and customes of the Church must not equal the Scripture-canons.

The power of the Keyes is that, which the Church useth for preserva­tion of Discipline: whereof are two parts; to binde, and to loose.

To bind, is to denounce Gods wrath against sinners, unless they repent.

To loose, is to pronounce remission of sinnes to repentant sinners▪ both which have certain degrees: The de­grees of binding are: 1 A severe ex­hortation and commination, after private admonitions have been re [...]e­cted; this must be done by the Pres­bytery ^a. 2. A keeping off from the Lords Supper ^b. 3. The greater ex­communication, by which the sinner is cast out of the Church, yet not with­out hope of pardon and return, if he repent ^c. 4. Anathema, or in the Sy­riac word Maranatha, when he is cast out without hope ^d.

[Page 224]In loosing, the same degrees being observed, the sinner is by the Church received again into favour. So by the Apostles advice, the excommunicated Corinthian is received again into grace, 2 Cor. 2.7, 8.

The RULES.

I. Christ is the author and founder of this power.

Out of the testimonies above cited.

II. This power of the Keyes is in the whole Presbytery, not in the Bishop or Pa­stor alone.

[Page 225]The Pope falsly arro­gates this power to himself. For to say nothing of that right which he claims from Peter, it is certain, that the Keyes were not de­livered to Peter alone, Mat. 16.18. but the same right was impar­ted also to all the rest. Mat. 18.18. Verily I say unto you, whatsoever you binde on earth, &c. and Joh. 20.23. Whose sins ye shall remit, &c.

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

IV. The forme consisteth in the decent observation of degrees: For when the first and second will prevail, we should not make use of the third, and very seldome of the fourth.

V. Popish Indulgences, which are the fictitious treasure they brag of, gathered by the Pope out of the merits of Christ, of the blessed Virgin, and of the Saints, who suffered more (as they teach) than their sins deserved; are farre from the power of the Keyes.

Let the treasure of Christs blood suffice us, which cleanseth us from all sin, 1 Joh. 1.7.

VI. Loosing, consists not in those satis­factions which they enjoyn s [...]nners.

[Page 226]By satisfaction here, we understand not that which is given to the Church by a serious te­stimony of repentance, and that publiquely, when it is required; but that which satisfieth for sin. Besides their opi­nion is grounded on a false supposition, that the punishment is reser­ved, after the fault is re­mitted. Of this we will speak in the Doctrine of Just [...]fication hereafter.

VII. The end of this power is the preser­vation of the Churches honour, and that wicked men might be brought to repentance.

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

IX. Ministers and Presbyters should not divulge any secret offence, revealed to them by him whose conscience is oppressed, except the safety and peace of the Publique require it, least others be debarred of the Churches comfort.

Thus of the Church-government: the Political followes, and is that whereby the Church also is governed by the Magistrate.

The RULES

I. Magistrates are the Churches nursing, fathers, as they are keepers of the two Ta­bles of the Law, as they preserve Churchese and Schooles, and defend the Truth.

II. The Clergy is not exempted from the Magistrates subjection.

Rom. 13.1. Let eve­ry soul be subject to the higher powers. The ex­amples of Christ pay­ing toll-money, Mat. 17.27. of Paul appeal­ing to Cesar, Acts 25, 11. witness this.

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

IV. We must pray for Magistrates that be Infidels, 1 Tim. 2.1 &c.

So much of the Publique Admini­nistration: The Private is, whereby each member of the Church is coup­led with one another in the bond of love, to the edifying of the whole my­stical body.

See Rom. 12.6, &c. 1 Cor. 12 12 &c. Ephes. 2.20, &c. and 4.1, &c.

[Page 228]Hitherto of the Ordinary Church-Government: The Extraordinary is, when necessity requiring, a Councel is gathered.

A Councel is a Meeting enjoyned by the Civil Magistrate, or the common consent of the Church; in which men endowed with the gifts of the Spirit, and l [...]wfully chosen for this purpose, undertake the Churches cause, and out of Gods word define it. And this is either Oecumenical and universal, or else particular. Particular is, Nati­onal or Provincial.

The RULES.

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

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

[Page 229] III. The matter which is to be handled in the Councel or Synod, is Church businesse, which is of weight, and worthy of serious consideration.

IV. The forme of the Councel, consist­eth in a religious and orderly disquisition of the truth

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

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

VII. It is the part of the civil President to gather the Councel; to protect it being gathered; to prohibit all violence and disor­der; by his authority to publish the decrees lawfully made, and to curb the refractory.

VI. The ecclesiastike President, is to propose the Question; to moderate the Dispu­tation, by the advise of his Assistance; to ask their opinion; and by Notaries to record the Decrees

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

X: The presidencie that the Pope claims over councels, is far from this form, who nei­ther consulteth with Scripture, no [...] asketh [Page 230] the opinion of his Assistants, but obtrudes his Dictates to be confirmed by the Councel.

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

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

XIII. As far as Councels agree with Scripture, so great is their authority; nei­ther are they more exempted from erring, than the Church her self.

What credit we are to give to Popish Coun­cels, may be seen both by the opposition of Councels to one ano­ther, as likewise by their impious Decrees. The Councels of Constance and [...]asil subjected the Pope to the Synod: but that of Trent on the contrary extols the Pope a­bove all Councels. The second Councel of Nice imp [...]ously thrusts out the second Command­ment; and that of Con­stance sacrilegiously robs the people of the Cup in the Lords Sup­per.

The RULES.

I. Not every Error makes an Heretike.

For either there is an error against the foun­dation; as that of the Arrians and Marcio­nites, of whom, they denied the divinity of Christ, these his hu­manity: Or about the foundation; so the Pa­pists erre, while they teach Transubstantiati­on, which overthrows the truth of Christs hu­manity: Or besides the foundation; such er­rors are by Paul com­pared to hay, wood, &c. 1. Cor. 3.12.

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

III. Not every Schismatick is an Here­tike.

He is a Schismatick, who without hurting the foundation of Faith, departs from some Ce­remony of the Church, proudly and out of am­bition.

The great Antichrist, is he, who un­der the name of Christs Vicar, perse­cutes him,

The RULES.

I. The name Antichrist belongs not to one person alone, but to a whole state or or­der of men, as it were in the same Kingdom succeeding each other.

Even as the word of High-Priest. He is not then opposite to Christ, as one person is to another, in respect of substance; but he is opposite to him in re­spect of quality o [...] office.

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

III. But we out of Scripture describe Antichrist thus. 1. That he is a man at one time, one; but in succession of time, an order of men; in the same state succeeding each o­ther. 2. Raised by Satan. 3. A Christian in name onely. 4. In very deed Christs E­nemie. 5. Sitting in the Temple of God as God. 6. Reigning in that great City, which ruleth over the Kings of the Earth. 7. Se­ducing [Page 235] the inhabitants of the Earth with lying wonders. 8. Setting a mark on his followers. 9. Full of idolatry, ambition, avarice, cruelty and impurity 10. Revea­led in the last times. 11. He shall be destroy­ed by the breath of Christs mouth, and shall be overthrown by his own lovers, and utter­ly abolished at Christs glorious coming.

If these things be proved, the description of the Pontificians will vanish in smoak. 1. He is not one particular person, but an order succeeding each other: as appears by the ap­pointed time of Anti­christ, which extends it self even from the time of Paul and Iohn when this mystery began to appear, 2 Thes. 2.7. 1 Ioh. 4.3. even [...]ill the coming of Christ, 2 Thes. 2.8. whence that fiction of three years and a half faileth. 2. He is raised by Sa­tan, 2 Thes. 2 9. his coming shall be with the power of Satan, Rev. 13.4. The Dragon gave him power ▪ Where­as otherwise Magi­strates are raised by God, Rom. 13▪ 2.3, &c. Thirdly, A Christian in name onely. 2 Thes. 2.4. He sits in the Temple of God. Fourth­ly, Christs Enemy. 1 Joh. 4.3. He denieth Christ to have come in the flesh to wit, by the sequel of his Doctrine. Rev. 13.11. He hath horns like a Lamb, arrogating that to himself which be­longs to Christ. Rev. 17.14. He fights against the Lamb, and 19.19. and 20.8. Fifthly, He sits in the Temple of God. 2 Thes. 2.4. Not in that of Jerusalem, which is abolish'd with­out hope of resurrection Dan 9.26, 27. But in the Church which is Gods Temple, 2 [...]. cor, 6 [Page 236] 16. He sits, that is, he reigns. Rev. 18.7. I sit a Queen. He sits as God, and exalts himself above every thing that is called God, 2 Thes. 2.4. Sixthly, He reigns in the great City, the type whereof is, The beast with seaven heads and ten hornes, sitting upon many waters. Where the seven heads are seven hills, and se­ven Kings, or formes of Government, by a Me­tonymie; Ten horns sig­nify ten Kings, and the waters many People and Nations, Rev. 17.1. &c. Seventhly, Wonders are preached. 2 Thes. 2.9. Lying wonders, Rev. 13.13, 14. He worketh great wonders, so that he maketh fire to come down from Hea­ven upon the Earth in the sight of men, and he seduceth the Inhabitants of the Earth, &c. & v. 15. And he had power to give life to the image of the beast & that [...] shold speak, &c. Eighthly, And he caus'd every one great & small to receive his mark on their right hands or foreheads; and that none might buy or sell, but such as had his mark or name, or num­ber of his name, &c. and his number was six hun­dred sixty six, Rev. 13.16, 17, &c. Ninethly, I­dolatry by a familiar Scripture phrase is sha­dowed out by a Whore, Rev. 17.1. His ambition appears by that place in the Thessalonians. His covetousness is noted by his gainful merchandi­sing, Rev. 18.11. His cruelty is set out by the Beast drunk with the blood of the Martyrs, Rev. 17.6. His impuri­ty, by sins heaped up to Heaven, Rev. 18.5. Yea these in general, by the mystical name of So­dom, Egypt, Babylon, and Ierusalem are descri­bed, in which mystical Christ, that is, Christ in his members, is crucifi­ed, Rev. 11.8. & 14.8. Tenthly, He is to be re­veal'd in the last times; He that letteth must be taken out of the Way, 2 Thes. 2.7, 8. That is, [Page 237] the Roman Emperour; for so long as he lived in Rome, he hindred the revealing [...] of the Antichrist. Eleventhly there be two degrees of destroying: 1. He shall be slain by the breath of Christs mouth, 2 Thes. 2.8. that is, with the sword of his word, which proceedeth out of his mouth, Rev. 19.12 the effect whereof shal be this, that as soon as Antichrists fraud shall be found out; the lovers of the whore, shall hate her, and shall make her desolate and naked, and shall eat her flesh and with fire burn her, Rev. 17.16.2. He shall be abolished by the glorious coming of Christ, 2. Thes. 2.8. When he shall be cast into that Lake of fire which burns with brim­stone, Rev. 19.20.

IV. This discription sheweth not only what, but who this great Antichrist is, for that must needs be the thing defined, to which the definition belongeth: but the de­finition belongs to the Pope, therefore he is the thing defined.

The Minor is proved by an induction or ap­plication of each mem­ber. 1. The first member is out of question; for every one knows that the Popes succeed each other. 2. The second member is manifest both by its effects, as al­so by their example, who have attaind that Seat by wicked arts and wayes, as Alexander the sixth, Sylvester the second, Benedict the ninth, of whom see Pla­tina and other Popish Writers. 3 By professi­on, the Pope will not deny himself to be a Christian. 4. That he is Christs Enemy, and that he hath made horns to [Page 283] himselfe like those of the Lamb, is apparent; because he claimes to himselfe Christs pro­phetical, Sacerdotal and Regal offices: toge­ther with the titles of High Priest, Prince of Pastors, Head and Husband of the Church &c. while he casts by Christs word as needless and ob­scure, like a nose of wax, equalling, yea, preferring his tradi­tions to it: He over­throws Christs Pro­phetical office, whilst he urgeth the merits and intercession of Mary and of the Saints: He destroys Christs Preisthood, and his kingly office, whist he takes upon him to do what he pleaseth in the Church. But if you compare Christs life with the Popes, the humility of the one with the pride of the other, the doctrine of the one with the doctrine of the other, concerning Free will, justification, the Sacra­ments, and such like articles, it will ap­pear that fire and wa­ter are not more con­trary. 5. That he sits in the Temple of God, that is, in the Church which is his Temple, as is said, is manifest. Now the Roman Church, as it is Po­pish, is not called the Temple of God. But 1. As in Iohns time it was the true Church of Christ; and so the Temple of Ierusalem of old, was called the Temple of God, though it had been converted to a den of theeves, Ier 7. ver. 11. 2. As God hath there yet those that belong to election. The Pope is born in the Church, he sits in her, not as her true and natural Son, but as a Monster, a bunch or swelling, or as a canker clea­ving fast to the body. Furthermore, that he sits there as God, the titles which his Flat­ [...]ers [Page 239] give him, make [...]t plain: they deny him to be a man; therefore they call him Admira­ble, which is Christs title, Esa. 9.6. &c. (Gloss· de. Elect. c. fund) Also their Lord God, de concess. praeb. c. propo­suisti. In the Coun­cel of La [...]eran, the ac­clamation which they gave to Pope Le [...] the tenth was, To thee is given all power in Heaven and Earth ▪ But he extols himself above God, not one­ly in preferring him­self before Magistrates, which are called gods, especially before the Emperour whom he calls the Moon, and himself the Sun, but alse by prefer­ring his Decrees to Gods VVord, and consequently himself to God. 6. He posses­seth that City, which hath seven Hills, and had seven K [...]ngs. That Rome hath seven Hills all the VVorld know, but the seven Kings, metonymically, are the seven formes of Government which were in Rome before Popery: for there were, 1. Kings. 2▪ Consuls, 3. Dicta­tors, 4. Tribunes of the People, 5. the Decem viti, 6. Tribunes of the Souldiers, 7. Emperors. Of whom the Angel saith, Rev. 17.10. Five are now fallen, to wit, the Kingdom, the Dictator­ship, the Tribuneship of the people, the De­cemvirat, and Tribune­ship of the Souldiers. One, saith he, is, to wit▪ the Emperour with the Consuls, which re­mained under the Em­pire: therefore he saith, five, not six, are fall [...]n: and another was not yet come, ibid. v. 10. to wit, the Pope; and he is one of the seven; and is the eight: Ibid v. 11. the eighth, in re­spect of the seven that went before; of the se­ven, because the power, tyranny, idolatry, &c. of all the seven govern­ments or kingdomes [Page 240] have met together in Popery, as it were in a sink. He was, saith the Angel to Iohn, v. 8 he is not, and yet he is; he was the Beast, or Rome; to wit, the Seat of seven Kings: he is not, the seat of Antichrist, not as yet revealed: And yet he is; to wit, the seat of the Emperour, reign­ing in Iohns time. These do agree so fitly with Rome, that some Jesuites are forced to confesse that Rome, is that Beast. 7. As for Miracles; there is no thing more usuall in Popery than to brag of miracles; but what are they? they are lying wonders: He maketh fire to come down from Heaven, that is, by the thunder of excommu­nication, he brings the fire of Gods wrath from Heaven; in token whereof, when he go­eth about to excommu­nicate Kings and Prin­ces, he flings down from the Capitol burn­ing torches: but if you look upon the literal in­terpretation, Hilde­brand was wont to shake sparkles of fire out of his sleeves; And they record in their Le­gends, that at the re­quests of holy men, fire hath been brought down from Heaven. But he gives life also to the image of the Beast. By the name of image, ido­latry is understood, by introducing of which, the Gentile idolatry, as it were raised again out of the grave, was restored and quickned: but in a litteral sense this is true; for it is known how Papists have caused their images laugh, weep, speak, &c. We read in the Legend of Tho­mas, that when he had presented to Christs image the third part of his Theologie, He asked if he had written well or not? The image answered; Thomas, thou hast written well of me. 8. He puts a mark upon his followers, in which apishly he imi­tates Christ, who signs [Page 241] his servants on the fore­head, Rev. 17.5. &c. Be­sides the mark, the name Λ— 30 and number of α— 1 the Beast are Τ — 300 the same; to ε — 5 wit, the name ι — 10 containing the Ν — 50 number 666. θ — 70 That name in ζ — 200 Irenaeus, the 666 scholler of Po­lycarpus, who was Saint Iohns disciple, is [...], the letters of which do exactly make up 666 the name is very fit: for he reigns in Italy, where heretofore was the king­dome of the Latines; he prefers the Latine Bible to the Originals; his Ministers perform their Div [...]ne Service in Latin; and in Latine they write all their Bulls, &c. He sets a mark generally on their foreheads & right hands, in that they are forced by open profession (the symbol whereof is the fore-head) and by their actions (which are figured out by the righ [...] hand) to witnesse that they belong to the R [...] ­man & Latine Church. But particularly he sets a mark upon his follow­ers, when in Baptisme he signes them with the Cross, and in Confir­mation, when he puts Chrisme on their fore­heads; and when in Or­dination of Ministers he anoints their head and fingers. 9. Concerning their idolatry and wick­edness, read the History of the Popes; for to re­hearse more, is not now our purpose. 10. He was revealed about the year 600. For after that Con­stantine the Emperour translated his seat to By­zantium, Sylvester took possession of the Palace; since which time the in­solency of the Popes did so increase, that abo [...]t the year 595. a most bitter contention arose between Gregory the Great and Iohn of Con­stantinople, concerning the Supremacie. At length Boniface the 3▪ obtained of the Empe­rour Phocas, a Parricide and Tyrant, that the Ro­mish Church might be the head of all the rest, [Page 242] and that he should be stiled Universal Bishop. 11. As for his destructi­on; the event now shews how much his power is impaired by the preach­ing of the Word, and how many Kings have fall'n off from him. O­ther passages we must expect with patience.

V. The King of the Locusts, the swarmes of which were raised out of the bottomless pit, is a figure of Antichrist, and of his Clergy, Monks, &c Rev. 9. v. [...], 3, 11.

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

VII. The Dragon, Beast, and False Pro­phet (for the same is signified by these names) sending out three impure Spirits like Frogs, called the Spirits of Devils, shew­ing signes, and stirring up the whole world to battel, Rev. 16.13, 14. The event doth so clearly shew us of what this was the figure, that he who sees it not is blinde.

VIII. The Beast, c. 17 v. [...], &c. notes out the Seat of Antichrist; but the Whore that sits on the Beast, the Church of Antichrist.

I have somewhat largely handled these things, because its need­full not onely to know Christ, but Antichrist also: and these passages [Page 243] conduce not a little for the understanding of the Apocalypse.

The RULES.

I. In Scripture, this is called A new Creation ^a, Regeneration ^b, a Draw­ing ^c, Divine Teaching ^d, and Resur­rection ^e.

[Page 244] II. In the Schools it is called Actual Election, Effectual Calling, and Inter­nal Calling.

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

III. The principal efficient cause of voca­tion, is God; the impulsive, is his free mercy; the instrumental, the Ministery of the Word.

[Page 245] 2 Tim. 1.9 W [...]o hath saved us, and called us with an holy calling, not according to our works; but according to his own purpose and grace, which was given us in Christ Iesus b [...]fore the world began, 2 Thes. 2.14: who hath called you by our Gospel, &c.

IV The matter or object of vocation, is man elected, but in himself as yet miserable, natural, carnal, sinful, estranged from the life of God, yea, dead in sin.

Eph. 2.1. And you to­gether hath he quickned, when you were dead in sins and trespasses. Col. 2.13. And you that were dead in your sins hath he quickned. Tit. 3.3. For we our selves also were somtimes foolish, disobe­dient, deceived, serving diverse lusts and plea­sures, living in malice and envy, hatefull and hating one another.

V. Therefore the Semipelagians erre, when they give to man a preparation, or a propension to hearken to his vocation.

The reason is plain by what we have said; for how can a dead man raise himself? No more can man further his own vocation.

VI. Yet man is not like a stock, when he is called: for he is the fit subject of vocation; seeing he is not a Lion, nor a Dog, but a ra­tional creature; yet his reason helps him no­thing to his vocation, till it be enlightened.

[Page 246] VII. 'Tis absurd to extend this grace of vocation to all men: whereas common voca­tion (of which already) happeneth not to all men, as the whole story of the Old Testament teacheth; For not the Gentiles but Jews were called.

VIII. The forme consisteth in the graci­ous change of mans mind and heart, where­by not onely is the mind illuminated, but our stony hearts also are made fleshy, and fra­med to obedience.

This appears sufficiently out of what is said, especially out of Ezech. 36.

IX. Therefore the Arminian Novelists falsly teach, that the understanding is en­dowed with knowledge, & that the affections are irresistibly excited; but that its left in the freedome of the will to believe, or not to believe: That the power to believe is given by irresistible grace, but not the act.

This errour is plain­ly overthrown by that which God pronounces concerning the change of the heart, Ezech. 36.26. So Christ witnes­seth, that not onely the Elect do hear and learn of God, but all that have been taught come to him, Ioh. 6.45.

[Page 247] X. The grace of Vocation is plainly ir­resistible, not if you look upon our corrupted nature, which is harder than a stone; but in respect of the Holy Ghost, by whom the Elect are so drawn, that they follow inevitably.

XI. This drawing is no wayes violent, nor doth it resist the natural liberty of the will; which of its own nature being corrup­ted, and bent to evil only, when the holy Spi­rit toucheth it, presently and freely it follows.

This drawing is like that of the Shepheard, when with a green Branch he draws the sheep after him, which follows not violently, but spontaneously; al­though this be not alto­gether alike; because the sheep is allured by its natural inclination, but man by that pro­pension which the Holy Ghost hath put in him; God indeed calls out­wardly, but withall he illuminates the minde inwardly, that man might know the excel­lency of his vocation; so God moves the heart, that it might obey.

XII. The Novelists also falsly teach, that sufficient grace is given to all men, but not the act it self of accepting and using that grace.

This opinion over­throws it self; for if the grace of believing is not given in respect of the act, then grace is not sufficient, seeing no man is saved, but he that believes: We con­fess indeed, that com­mon vocation is suffici­ent [Page 248] to make the repro­bates excuseless, but not to save them; hence God speaketh, Isa 5.4 What can I do more to my Vineyard, &c.

XIII. ^* The Pelagians absurdly teach that by the grace of Vocation, we are to un­derstand our natural abilities.

[Page 249]For the Scripture ne­ver thus useth the word Grace: but means ei­ther that grace which makes us acceptable, or that grace which is free­ly given. Eph. 1.6. To the praise rf the glory of his grace, wherein he hath made us accepted in the beloved. Rom. 12.6. Having divers gifts, according to the grace which is given to us.

XIV. The end of Vocation is Gods glory, and the salvation of the Elect.

XV. The time of calling is not tied to Baptisme; for God cal's some before, some in, and some after Baptisme.

[Page 250]So Abraham before Circumcision▪ was called and justified, Rom. 4.

XVI. Out of these we may see what is the difference between general and speci­al Vocations. That is oftentimes outward onely: this is inward. That worketh some­times internally in Reprobates also; yet the light of salvation which it affords in the mind is but weak, and the joy with which it affects the heart is but momentary: but this irradiats the mind with a full light, and seasoneth the heart, not with a bare rellish, but with a true sense of spiritual gifts, and fill sit with true & constant joy. That may be lost: but the gifts and graces of this can never be lost.

Of general Vocation see Matth. 13, 20. But he that receives the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it, yet hath he no root in himself, but dureth for a while. Heb. 6. v. 4, 5. &c. It is impossible for these who were once inlightned, and have tasted of the Heavenly gifts, and were made partakers of the Holy Ghost, and have tast-the good word of God and the powers of the world to come, if they shall fall away to renew them again to repent­ance. But of special Vo­cation, Paul, Rom▪ 11.29. For the gifts and cal­ling of God are without repentance.

The RULES.

I. This word Faith in Scripture hath five significations: For either it is taken metonymical [...]y for wholesome Doctrine, and this is the Faith which, not by which we be­lieve ^a, or for historical Faith ^b, or tempo­rary ^c, or for the Faith of miracles ^d, or for saving faith ^e.

[Page 252] II. The principal efficient cause of this is God; the impulsive, is the same grace by which we are elected and called.

Act. 13.48. And they believed, so many as were ordained to life eternal. Rom. 11 7. The Election hath obtained, but the rest are blinded.

III. Faith then is a free gift, both in that we have not deserved it and be­cause it is infused into us by the Holy Ghost.

This is against S [...] ­cinus, who calls faith a free gift, not because the Holy Ghost hath infused it, but because no man hath deserved it: but that faith is the gift of God, is plain; Phil. 1.29. For to you it is given in the behalfe of Christ, not onely to believe on him, but also to suffer for him.

[Page 253] IV. The instrumental cause by which Faith is given to us, is ordinarily the word of God, in those that are of yeares.

Rom. 10.17. Faith commeth, by hearing, and hearing by the word of God.

V. Therefore the bare preaching of the Gospel is not the cause of Faith, but as it is joyned with the power of Gods Spi­rit.

Act. 16.14. The Lord opened the heart of Lydia, that she at­tended to the things that were spoken of Paul.

VI. The matter or object is common­ly Gods Word; but properly, the free Promises grounded on Christ.

The Pontificians deny this latter part, against plain Scrip­ture. Rom 3.22 The righteousnesse of God by the faith of Iesus Christ, unto all and upon all that believe. and v. 25. whom God hath set forth to be a Propitiation through faith in his blood: and c. 10 9. if thou doest confesse with thy mouth the Lord Iesus, and believest in thy he [...]rt that God raised him from the dead, thou shalt be saved.

VII. The from of Faith, for our bet­ter understanding, is divided into three parts; Knowledge, Assent, and Confidence.

[Page 254]Knowledge is, the un­derstanding of things necessary to salvation. Assent is, by which we firmly believe those things to be true, which are delivered in Gods Word. Confide [...]e is that, whereby every faithful man applies the promises of the Word to himself.

VIII. There is knowledge and assent, both in saving, and in historical faith; but confi­dence is onely in saving faith.

Confidence is cal­led by the Apostle [...] perswa­sion, and [...] much assurance, [...]. 3.12. 1 Thess. 1 5. By the name then of Con­fidence is understood, either the apprehension & application of Christ with his benefits, or the quietnesse of conscience. In the former sense, it is the form of faith; in the latter, the effect.

IX. Implicite faith then, which is the belief of the Church of Rome, with a blind assent, is no faith.

Faith cannot be with­out knowledge, 1. Be­cause it cometh by hear­ing, and hearing by the word of God, Rom. 10.7.2. Because that is wisdome by which God is known, Isa. 53 11. Jer. 31.34. Joh 6.69. &. 17 3. 1 Cor. 1.21.

X. Nor is that better than a meer histo­rical faith, which is not joyned with firm confidence,

[Page 255]The Papists tea [...]h [...] that faith is on [...]y in the understanding but not in the will and heart: but the Scripture plain­ly teacheth the contra­ [...]y; Rom. 10.10. with the heart we believe unto righ [...]eousnesse.

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

XII. As for the effects or most proper acts of faith, S Paul rightly tells us, that faith is the substance of things hoped for, and the evidence or demonstration of things not seen, Heb. 11.1.

It is indeed the pro­perty of faith, to make future and not ex [...]stent things present. So A­braham is said to see Christs day, Joh. 8.56.

XIII. The subject of faith, are the elect called.

Of Infants faith, we spake in the doctrine of Baptisme

XIV. There are degrees of Faith; not only in different men, but also in one and the same man: so that sometimes it is weak­er, sometimes stronger, but so that it can ne­ver be utterly lost.

Isa. 42.3. He shall not break the b [...]used reed nor quench the smoak­ing flax. Phil. 1.6. I am perswaded, that he who hath begun a good work in you, will perfect it until the day of Iesus Christ. Heb. 12 2. looking unto Iesus Christ, the Author and finisher of our Faith.

The RULES.

I. Iustice in Scripture, is either of the Cause, or of the person. Iustice of the cause is, when a man, otherwise sinfull, is said in this or that particular to be innocent and just: Iustice of the person, is either begun, or it is perfected. This is called Legal, as it is required by the Law; and Evangelical, as it is shewed in Christ by the Gospel. Be­gun justice, is that which the Holy Ghost begins in the faithful in this life, and [Page 257] perfects it in the other. The perfect righ­teousnesse of Christ then is the gift of Iustification; but that which is begun, is the gift of Sanctification.

II. To justifie, in this place, is not to pu­nish, nor to infuse inherent righteousnesse, as the Pontificians will have it: but in the sense it is taken in the Courts of justice, it is to absolve from sin, and to pronounce one just.

Prov. 17.15. To justifie the wicked, and to condemn the just, both are abomination to the Lord. Isa. 5.23. which justifie the wick­ed, and take away the righteousnesse of the righteous. Matth. 11.19. wisdome is justi­fied by her children, Lu. 7.29. when these things were heard, all the peo­ple and the Publicans justified God. Luk. 10.29. He willing to justifie himself.

III. The efficient cause of Iustificati­on, actively understood, is the whole Tri­nity.

2 Cor. 5.19. God was in Christ reconci­ling the world to him­selfe. 1. Cor. 6.11. But you are washed, but you are sanctified, but you are justified in name of the Lord Iesus, and by the Spirit of our God.

IV. The internal moving cause [...]is meer grace, or Gods free favour.

[Page 258] That this is a free fa­vour, and not an infu­sed grace, will appear by these testimonies Rom. 3.24. For they are ju­stified freely by his grace, Ephes. 2.8. you are sa­ved by grace through faith, and that not of your selves, it is the gift of God. Tit. 3.4.5. But after the goodnesse and love of God our Savi­our appeared towards man, not by the works which we had done, but by his mercy he hath saved us.

V. The external moving cause, is Christ, God and man.

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

VI. The instrumental cause of this, is the word of the Gospel.

For it is the power of God to every belie­ver Rom. 1.16.

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

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

[Page 259] IX. Faith only is said to justifie in re­spect of works; which are effects following upon faith, but not the causes of Iustification for they do not precede him that is to be ju­stified, but follow him that is justified.

Although this parti­cle, [ alone] in so many letters and syllables; is not found in Scripture, yet it is express [...]d by like phrases: Such are; Without works freely by grace, Rom. 3.24, 27, 28. But by faith, Eph. 2.8. Gal. 2.16. Though then faith be not alone, but is joyn'd with works, yet it justifieth alone: As the Sun is not in Heaven alone yet he a­lone makes day.

X. Faith doth not justifie as if it were a work, or by its own dignity, but as it is an instrument apprehending Christ.

The Papists grant, that we are justified by faith: but then they take faith here as a work. Now faith in Scripture hath nothing ascribed to it, but as it aprehends, as a Gold-ring bears a high price for the Jewel in it. And hence it ap­pears how finely those places of Scripture do agree, in which we are said to be justified, now by grace, then by Christs merits, then by faith: for we are justifi­ed through Gods grace for Christs merits ap­prehended by faith.

XI. The matter of justification taken actively, is Christs whole satisfaction, where­by he suffered the punishment due to our sins, and yielded perfect obedience to the Law.

[Page 260]We have shewed above, cap. 18. that Christs satisfaction is placed both in his suf­fering, and in his a­ctual obedience.

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

For as soon as man is effectually called, he is endowed with faith, and justified by faith.

XIII. The form of it, actively under­stood, is in the imputation of Christs whole satisfaction, whereby it is made all ours, as if we had performed it our selves.

That justice which is imputed to the belie­ver, is in Christ by in­hesion, in us by imputa­tion. Our adversaries deny, that in Scrip­ture there is any menti­on of this imputation: But what can be cleerer than these ensuing pla­ces; Rom. 4.6. As David calleth that man blessed, unto whom God impu­teh righteousnesse with­out works, Phil. 3.8.9. I account all things dung that I may gain Christ, and may be found in him, not having my own righteousnesse, which is of the Law, but that which is by the faith of Christ, that is the righteousnes which is of God by faith. This is chiefly seen in that an­tithesis whereby our sins are imputed to Christ, and his justice imputed to us. 2 Cor. 5 21. He [Page 261] made that he should be sinne for us who knew no sin, that we might be made the righteousness of God in him. The Papists also think it as absurd, that we should be justified by the ju­stice of another; as if one would be called learned for the learning that is in another. But these examples are not like: for one man is not so united to another, as the faithfull are to Christ, their head, Againe, they will not have Christs justice imputed to them; and yet they stick not to say, that the merits of dead men, and the Justice of Monks are imputed to them.

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

XV. And although these two benefits be the same in subject and time, yet they are in­deed distinct.

For they differ, 1. In definition: for it is one thing not to account us unrighteous, and ano­ther thing to esteem us righteous. Which that we may the better un­derstand, we must know how these terms are dif­ferent. Not just and just▪ Unjust and just, Not just and Unjust: Not Un­just and just. Not just and just, are contradi­ctories, Unjust and just, are partly priva­tives, partly contraries Not just, and unjust, al­so Not unjust and just, are diversa. VVe must also know, that Unjust and just are not im­mediate contraries: for the medium is innocent, [Page 262] who is neither unjust, nor just. Now whereas the remission of sins, is a removing or putting away of our sins; but the imputat [...]on of justice, is the adjudging of it to be ours: by that we are accounted for not unjust or innocent; by this, for just. Now who knowes not, that it is more to be just, than to be innocent onely; and not onely to have done no evill, but also to have done good? But although these two now in man differ not in subject but in some respect only; yet hereto­fore they diffe [...]ed in subject also: For Adam in Paradise was inno­cent, but not just; for he was at length to attain justice by his perfect obedience. 2. They differ in their proxi­mate and proper causes, for Christs death and passion are the cause of remission of sins, which are expiated by them, Heb 9.22. without blood there is no remis­sion, 1 John 1.7. The blood of Iesus Christ cleanseth us from all sin But the cause of the im­putation of Justice, is Christs perfect obe­dience, Rom. 5.19. For as by the disobedience of one man many are made sinners, so by the obedience of one many are made righteous. We have shewed above, cap 18. That this obedi­ence is that actuall, by which he fulfilleth the whole Law for us. 3. They differ in their proper effects, for by re­mission of sins we are freed from damnation; Rom. 5. [...]. Much more then no [...] being justified by his blood, we shall be saved from wrath through him: But by im­putation of righteous­nesse we attain over and above life [...]ternal, Rom. 5.17. Much more they which receive a­bundance [...]f grace, and of the gift of righteous­nesse, shall reign, &c. so Gal. 4.5. both effects are put: Made under the Law, that he might re­deem them that are un­der the Law (that is un­der [Page 263] the cu [...]se of the Law) and that we might recieve adoption. It is then a greater benefit to redeem a Slave, and being redeemed to a­dopt him, than barely to redeem; it is a greater favour to give and for­give; than onely to for­give: therefore that justificat [...]on is lame, by which only Christ, pas­sion is imputed, and which onely consisteth in remissions of sins.

Here divers things are objected, 1. The Scripture in many places makes mention of Christs passion, or Remission of sins one­ly. But this is no won­der, for in many places, it speaks Synecdochi­cally; it [...] sufficient that it explaines [...] selfe in the above cited place [...]. 2. The Apostle pro­miscuously useth these phrases as equivalent; to forgive sins, and to impute righteousnesse. Rom. 4.5, 6. But we answer, that it is one thing for propositions to be equivalent, and an­other thing for one pro­position to follow upon, or to conclude another: as Paul out of this phrase of David, Psal. 32.2. Blessed are they whose sins are forgi­ven them, &c. collects this, that David doth describe him to be bles­sed to whom righteous­nesse is imputed wi [...]hout wo [...]ks. The reason of the consequence is, be­cause if the remission of sins be free, then so is also the imputation of justice: Although then that is not formally spo­ken by David, which Paul affirmeth, v. 5. yet it is spoken by way of consequence: yea it is an argumentation, as Chrysostome saith, from the lesser to the greater; for if he be blessed whose sins are forgiven, then much more blessed is he to whom besides righteousnesse is imput­ee. 3. To whom sins are forgiven, to him also righteousnesse is imputed; and whosoever is freed from damnati­on, he is inheritor of life [Page 264] eternal: therefore these benefits are not diffe­rent. Answ. Those things are not the same which are in the same subject together: For so it would follow that Vo­cation, Justification, and Sanctification are not different benefits, be­cause every man that is called is also justified and sanctified. 4. In the pardon of sins, there are the sin of omission pardoned; and therefore by that man is made perfectly just: They adde the reason of the consequence; because he performs all things, who omits nothing, Ans The consequence is fals, because there is one cause why we are said to have omitted no­thing, another, why we are said to have done al things. We are said to have omitted nothing, because Christ hath suf­fered for our sins also of omission: But we are said to have performed all things, because he hath for us performed all things. Besides, to have omitted nothing; and to have done all thinges, differ in respect of punishment and re­ward: for although the fault & the punishment are remited to him who omits what he shold do, yet for this there is no reward due to him. 5. It is absurd, that the same debt should be paid twice: If therefore sa­tisfaction is made for sin by Christs suffering, satisfaction also is not to be demanded by active obedience. Answ. Here is ignoratio Elenchi; for there is not a double payment of the same debt, but two parts of one payment, Neither is Christs active obedience required to make satis­faction for sin, but to sa­tisfie for our interest in the Kingdome of Hea­ven. 6. If it be the same thing to be liberal and not to be prodigal, nor covetous; then it is the same thing to be just, and not unjust. Answ. The assumption is false, be [...]ause these are not immediate oppo­sites; [Page 265] for there are men who are neither cove­tous, nor prodigal, nor liberal. 7. If it be the same thing to be clo­thed, and to have na­kedness covered; then it is the same thing to have our sins remitted, and justice imputed; be­ [...]ause by the garment of [...] righteousnesse, [...] sins are also [...] Ans. This is an [...] simile: for the sin­ [...]r must not onely be clothed, but he must be first unclothed; to wit, from the rags of sin. Therefore as Ioshuah the High-Priest had his filthy garments taken from him first, then new garments were put upon him, and a crown on his head, Zach. 3.4, 5. So we also first must be divested of this dirty garment of sin, then we are clothed with the glorious garment of Christs righteousnesse.

XVI. The form of Iustification, taken passively, is, whereby believers lay hold on [...]hrist with all his merits, by the hand of [...]aith, and apply him to themselves.

XVII. The end of that benefit is, Gods [...]lory and our salvation.

XVIII. Out of this commemoration [...] causes, we firmly gather, That man is [...] justified before God by his good works [...] merits.

[Page 266] Reas. I. For to be ju­stified by grace, and by merit, are repugnant. Rom. 3.24. They are justified freely by his grace, and v. 28. Therefore we conclude, that a man is justified by faith without the works of the Law, & chap. 11.6. If by grace, then not of works, otherwise grace were not grace. 2. So, to be justified by Christ and his merits, and by works. Gal. 2.21. If righteou [...]ness is of the Law, then Christ died in vain. 3. By faith, and by works. Rom 3.28 We conclude then that we are justified by faith without works 4 To be justified by imputed ju­stice, and by works Rom. 4.4, 5, To him that worketh is the re­ward not reckoned of grace, but of debt: But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is coū ­ted for righteousnesse. II. If by justification, all matter of bragging is excluded, that God only may be glorified; then we are not justified by works. Rom. 3.19, That every mouth may be stopped, and all the world may become guil­ty before God, & ver. 23. They have all sinned, and come short of the glory of God and v. 27. Where is boasting then? It is excluded. By what law? of works? nay but by the law of faith. The Pontificians here say; that in these places are meant only ceremonial works. But he who will observe that Catologue of works rehearsed cap. 1, 2.3. to the Romans, shall finde, that not only ceremonial, but moral works also are meant▪ III. If we be justified by works, then they are either such as go before, or follow after regeneration. Bu [...] with neither of these ar [...] we justified: For be [...]fore regeneration, [...] works are meerly evi [...] and after, imperfect [...] good.

[Page 267] XIX. The effects of justification are Peace with God, an accesse to him with boldnesse, a rejoycing in tribulation, and freedom from sin, not onely in respect of guilt, as the Papists say, but in respect of punishment too.

Otherwise Christ had suffered for us in vain, Isa. 53.4, &c. Neither do divine chastisements come upon the Elect, that they might by them satisfie God; but that they might be proved and bettered.

XX. Imputed righteousnesse is perfect and equal in all believers.

The imperfection of our faith is no hinde­rance: for as the same Jewel is touched by the firm and infirm hand, so is the same Justice of Christ obtained by the strong and weak be­liever.

XXI. The same is never to be lost.

For the gifts of Vo­ [...]ation are without re­pen [...]a [...], Rom. 11. [...]9.

[Page 268] XXII. It is also one.

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

XXIII. Iustification before God, is by faith: Iustification before men, is by works.

Of this, see Iam 2.24. you see then that man is justified by works; and not by faith alone. Which saying is not contrary to that of Rom. 3.28. we con­clude then, that man is justified by faith with­out works. For there is meant that justifica­tion which is before men; but here, that which is before God: there is understood hist­orical fa [...]th, which work­eth not by charity; but here, that faith which is true and lively. Others say that man is justified by work [...], not as by the cause, but as by the de­clarers and manifesters of justification.

The RULES.

I To sanctifie, in this place, is not to separate from profane use, or to dedicate to holy uses, but habitually to make holy.

In the former sig­nification we are bid to sanctifie the Sabbath.

[Page 270] II. It is called regeneration, renovati­on, conversion, penance, repentance and glorification.

Yet these words are ambiguous, for the word regeneration, renovati­no, and conversion, is ei­ther equivalent to vo­cation and the gift of faith, or it signifieth newnesse of life, when in the very act man di­eth to sin and liveth to righteousness: in the first sens it goeth before justification, and is the cause thereof; in the latter, follows it and is the effect thereof, it is also named penitence and resipiscence, from the effect: which words do as much d [...]ffer, as the Hebrew terms Nicham and Schubh, or the Greek, [...]. & [...]: for that is of the minde, this of the heart: that wicked men may also have, this one­ly the godly: albeit this difference doth not still hold. It is called glori­fication by way of in­choation or beginning, as it is a forerunner of future glorification.

III. The efficient cause of this, is in ge­neral the whole Trinity; particularly, and in respect of the terminus, the Holy Ghost, for this end sent by Christ.

Hence he is called the Spirit of Sanctifica­tion, Rom. 1.4.

IV. The internal impulsive cause, is Gods free bounty▪

[Page 271] Tit. 3.4.5. But after the kindnesse and love of God our Saviour ap­peared toward man, not by works of righteous­ness which we had done, but according to his mer­cy he hath saved us by the washing of regenera­tion, and renewing of the Holy Ghost.

V. The external impulsive cause, is Christ with his merit and efficacie, ‘ Ephes. 5.25. Christ loved his Church, and gave himself for it, that he might sanctifie it.’

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

VII. To these we may adde extraordi­nary means, whereby God casteth down the proud and raiseth the humble; such are af­flictions, miracles, terrours, &c.

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

IX. The matter of sanctification is the whole man, with his intellect, will, and affections.

[Page 272] 1 Thes. 5.23. Now the very God of peace sanctifie you throughout, and I pray God your whole spirit, soule and body be preserved blame­lesse until the comming of our Lord Iesus Christ.

X. The form is expressed in two acts, in the aversion from evil, and conversion to good ^a: that is called the mortification of the old man; this, the vivification of the new man ^b: that, a crucifying and burying; this, a resurrection ^c.

XI. The end of this, is Gods Glory, our salvation, and certainty thereof: for there is no signe of election more evident.

2. Tim 2.21. If a man therefore purge him­self from these, he shall be a vessel unto honour sanctified, 1. Joh. 3 3. And who hath this hope in him, purifieth himself even as he is pure.

XII. Sanctification in this life is not perfect; hence the works of the Saints are imperfect, for they feel a combate in them betweene the flesh and spirit, so long as they live.

Rom. 7.19, 23, 24, Gal. 5.17.

[Page 273] XIII. Sanctification differs from justifi­cation, I. In their genus; for the justice of that is in the predicament of Quality, but the justice of this in the categroy of Relation. II In their form; For, 1. In Iustification, Faith as a hand layeth hold upon Christs justice; in Sanctification it is considered as the beginning and root of good works. 2. In Iustification sin is taken a way onely in respect of the guilt and punishment; in Sanctification it is by degrees abolished in respect of its existence. 3. In Iustificati­on Christs righteousness is imputed to us; in Sanctification a new and inherent justice is infused into us. III. In degrees for Iustification is one individual perfect act, equally contingent to all; but San­ctification is a successive act by degrees tending to perfection, and according to the variety of the gifts of the Spirit, shining in some more, in some less.

The RULES.

I. By the word of perseverance, we do not here understand that, whereby the Elect cannot fall into most grievous sins, whereby their Faith cannot be weakned, whereby they cannot for a time lose the ef­fectual [Page 275] presence of Gods Spirit; but that, whereby they cannot totally and final [...]y fall off from Faith and the grace of God.

II. The efficient cause of this, is God the Father, Son, and Holy Ghost.

Joh. 10.27, 28, 29. My sheep hear my voice, and I know them, and they follow me, and I give to them life eter­nal; neither shall they perish for ever, nor shall any man take them out of my hand; my Fa [...]her who hath given them to me is greater than all, nor can any man take them out of my Fathers hand: I and my Father a [...]e one. Eph. 1.13▪ 14 In whom also after that you believed, you were sealed with that Holy Spirit of promise, which is the earnest of our in­heritance, untill the re­demption of the pu [...]cha­sed poss [...]ssion, unto the praise of his glory.

III. The matt [...]r, which hath the nature of the subject, is man truly elected, cal [...]ed, justified, and sanctified.

IV. The forme consisteth, partly in the will to pers [...]vere▪ partly in the act it self: the wi [...] is never defec [...]ive in the godly; but the act is sometime ne [...]re intense, sometime more remise.

[Page 276] V. Though then Faith may be lost in respect of the second act; yet in respect of the habit or first act by which it apprehends Christ, it is never lost.

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

VII. Out of all this we conclude, that the Elect, who are called, justified, and sanctified are assured of their salvation.

Besides the Scripture-testimonies cited above: 1. The certainty of our Election confirms this; for the elect cannot pe­rish, or become repro­bate. Mat. 24.24. There will arise false Prophets, and fa [...]se Christs, and will shew great signs and wonders so that they shall seduce if it be possible, the very elect. 2. Tim. 2.19. Yet the foundation of God standeth fi [...]m, having this seal, the Lord know­eth who are his. 2 The certainty of Vocation Rom. 11.29. For the gifts and calling of God are without repentance. 3, The certainty of Faith, Isa. 42.3. he will not break the bruised reed, nor quench the smoaking flax. 4. The certainty of Justi­fication by which there is no condemnation to those who are in Christ Iesus, Rom. 8.1.5. The certainty of Sanctificati­on. Phil. 1.6. Being per­swaded, that he who hath begun a good work in you will perfect it un­til the day of Iesus Christ. The testimonies which Bellarmine al­ledgeth [Page 217] to the contrary, are either such as speak not of the faithful, but of hypocrites; as Mat. 24.12, 13. Mark 4.15. Luke 8.13. Iohn 15.2. Heb 6. v 4, 5, 6. and 10.26. 2 Pet. 2.21, 22. Or else of a falling off, not from the Faith, by which we believe, but which be believe, that is, from wholesome do­ctrine, which hypocrites also embrace for a time: as 1 Tim. 1.19. and 4.1. and 1 Tim. 6.19. Or they are to be un­derstood of those that are truly faithful, but conditionally; as Ezek. 18.26. When a righte­ous man turneth away, &c. and 1 Cor. 9.27. Gal. 5.4. The examples of evill Angels, and of our first Parents are no­thing to this purpose; for they received onely possibility, if they would be willing, but not will and possibility too: but there is another reason of the regenerate, who by the grace of the Spi­rit both will, and can persevere. Likewise the exmples of Saul, Simon Magus, and Iu­das are impertinent, for they were Repro­bates. David and So­lomon fell indeed grie­vously, but they lost not totally their Faith, as the repentance of both witness, Psal. 51. and the Books of Ecclesi­astes. As for Peter's fall, we will say with Austine, Profession fai­led in his mouth, but not faith in his heart. There be two Argu­ments of our Adversa­ries chiefly to be con­sidered. 1. It is teme­rity, say they, to boast of the certainty of Faith, whereas our salvation should be wrought out with fear and trembling, Phil. 2.12. Answ. The Elect are no wayes to be accused of teme­rity, because they ascribe not to their own strenth the cer­tainty of salvation, by which they may a thou­sand times fall off with­out Gods grace, but they are kept by the [Page 278] power of God, 1 Pet. 1.5. Therefore fear and trembling are not op­posed to firm confidence in God, but to carnal presumption. 2. They say, that all admoniti­ons will be in vain▪ and so a way w [...]ll be made [...]o carnal security. Ans. This will not follow: For th [...]s Doctrine is so farre from occasioning security, that it rather drawes us from it. 1. Because it is one thing [...] stand, and another thing to seem to stand, 1 Cor. 10.12. 2. Be­cause no man can pro­mise to himself the cer­tainty of salvation, ex­cept he try his Faith by his Sanctification: 3. Because, although the Saints do not utterly fal off from grace, yet they may fall into most g [...]ie­vous sins, in offending God and their neigh­bour, and may bring upon themselves divers calamities.

The RULES.

I. The efficient cause of this liberty in general, is the whole Trinity; but in parti­cular, Christ our Lord.

Joh. 8.31, 32. If you abide in my word you shall be my D [...]sciples, and ye sh [...]ll know the truth▪ and the truth shall make you free. & v. 36. Therefore if the Sonne make you f [...]ee, ye shall be free indeed.

II. The instrumental cause of this, is Faith.

[Page 280]III The matter, or subject, are faithful men.

IV. The matter about which this is con­versant, are the Law, the service of sin and death, affliction of conscience in things indifferent, and mens commandments.

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

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

VII. We are not quite in this life free from the inherence of sin in us; but we are freed from the guilt and dominion of it; from that by justification, from this by san­ctification.

Rom. 6.12. Let not sin therefore reigne in your mortal bodies, that you should obey sin in the lusts thereof.

VIII. From indifferent things, that is such as are neither commanded nor prohibi­ted, we are so freed, that our conscience is not bound to keep or break them.

Rom. 14 2.3. For one believeth that he may eat all things, another who is weak eateth hearbs, let not him that eateth, despise him that eateth not, and let not him that eateth not, con­demn him that eateth.

[Page 281] IX. Now in these cases a special care must be had of Faith and charity: of faith, lest we take things not indifferent for indifferent; of charity, lest we offend our weak brother.

Of Faith Paul spakes, Rom. 14·23. He that doubteth, if he eat, he is already condemned, be­cause he eateth not of faith, but what is not of faith is sin: of Charity cap. 14. ver. 1. He that is weak in the faith, re­ceive you, but not unto doubtfull disputation, &c.

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

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

[Page 282] XII. Contrary to Christian liberty, is the [...]iberty of the flesh and wantonnesse.

Jud. v. 4. there are some men crept in now, of old ordained for this condemnation, ungodly men, turning the grace of our God into wan­tonnesse.

The RULES.

I. It is most certaine, that Christ will re­turne to Iudgement.

This was revealed even in the Patriarks times: Iud. v 14 Enoch also the seventh from Adam, prophesied of these, saying, Behold the Lord commeth wi [...]h ten thousand of his Saints, to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. The rest of the Scripture is full of such testimonies. Psal. 50, 3, &c. Dan. 12. Matt. 24. and 25. Act. 17. Rom. 2. and 14. 2 Cor. 5.10. 1 Thess, 4. and 5. 2 Pet. 3. Rev▪ 19, &c.

II. Although no man knows the time of Christs coming exactly, in respect of the day and hour ^a yet there are signes set down by Christ and his Apostles, showing that that day is not far off ^b.

[Page 284] III. These Signes are either common or proper.

IV. Those are common, which were to signifie both the destruction of Ierusalem, and Christs last coming.

Such were those pre­dict [...]ons of Christ, Mat. 24.4, 5. &c. when he speaks both of his own comming, and of the de­struction of Ierusalem as the type thereof; to wit, False Prophets, false Christ [...], wars. pe­stilence, famine, earthquakes, persecutions for Christs sake, treache­ries, want of faith and charity, &c.

V. The proper signes are, extream secu­rity and impiety ^a, the revealing of Anti­christ and his destruction by the breath of Christ mouth ^b, The ruine of Rome ^c, with the forsaking and burning of the Whore ^d,

[Page 285]VI To these signes some adde, A visible and generall uniting of the Iews to the Church of Christ, which they teach must be expected in the last times.

^* This opinion is plausible, if it were found in Scripture. The Prophetical testimonies which they alledge were fulfilled in the Apostles times, when upon the breaking down of the partition-wall▪ the Jews and Gentiles were uni­ted [Page 286] [Page 287] [Page 288] [Page 289] into one body. In the Revela [...]ion we find nothing that doth solidly confirm this opini­on, Their chief hold is in that of Rom. 11.25.26. For I would not bre [...]hren [...] that yee should be ignorant of this mysterie, lest [...] should be wise in your own con­ceit, that blindness in part is happened to Is­rael; until the fulness of the Gentiles be come in, and so all Israel shall be saved. The Apstles scope in this is; to de­hort [Page 290] Christians from insulting over the Jews that are rejected, because they them­selves are called. The reason is, because by their ruine the gentiles have received salvation, ver. 11. Yet so that all hope of reconciliation is not cut off from the Jews, ver. 1 [...]. Nor are they exempted from being rejected, who being Christians onely in name, are puffed up in their mindes, ver. 20.21. That former pas­sage of the rejection of the Jews, which was not altogether without hope of pardon, doth shew in a mystery that the Jews were not totally, but in part onely rejected; not in respect of time, for it was to last onely a­while, but in respect of that part of the Jewish Nation which contains the Reprobates: so that the meaning is this; blindness hath hapned not to all the Jews, but to a part only, that is, to the Reprobates. Neither have these words, until the fulness of the Gen­tiles come in, this mean­ing; that there shall be such a plausible calling of the Jews, after the fulness of the Gentiles is come in: For there is nothing more usual than that th [...]se particles till, or untill, and while, being denyed or affirmed, signifie the same that never or al­wayes: As we shewed a­bove, c. 19. Neither doth that which the A­postle subjoyns, v. 26. hinder anything this interpretation, And so all Israel shall be saved: For by the name of all Israel, he understands the elect, which indeed are the true Israelites, as above c. 9.7, &c. he sheweth. And also in the following places, v. 28. c. 11, he explains, saying, As concerning the Gospel, they ar [...] Ene­mies for your sakes; but as touching the Election, they are beloved for their fathers sakes. The summe of the whole place is this, the reje­ction of the Iews Na­tion [Page 291] in part, (whereby blindnesse shall remain upon the Reprobates) doth no wayes prejudice the elect of that same Nation, but they also, and so all Israel shall be saved. See Calvin on this place.

VII. The signe of Christs presence shall be, doubtlesse, an incredible brightness, and majestie, in which he shall appear.

For he shall come in the cloudes of Heaven, Matth. 26.64. with in­credible glory, Matth. 25 31. accompanied with the whole army of his Angels [...]ib. with a great shout and voice of the Archangel, 1 Thess. 4.16. By reason of his brightness, the Sun and and moon shall be dark­ned (as lesser lights by the greater) and Stars shal [...] fall from Heaven, that is, they shall seem to fall from Heaven, and the powers of Heaven shall be shaken Mat. 24.29. &c. Mar. 13.24. &c. yea, at his sight, Hea­ven, and earth shal seem to f [...]ie away, Rev. 20, 11

Thus of Christs coming: The resur­rection of the dead is, whereby the bodies of the dead shall be raised, but the bodies of those that remain alive, shall be changed, and shall be again united to their souls by an indissolve­able union.

The RULES.

I. The Resurrection, called by the Greeks [...] and [...], is [Page 292] First, or Second. That is a resuscitation from the death of sin to the life of righte­ousnesse; This is a revocation from death corporal to life.

Rev. 20.6. Blessed and holy is he who hath part in the first resur­rection.

II. The Scripture proves the Resurrecti­on of the dead, by testimonies ^a, examples ^b, types ^c, and reasons ^d.

[Page 293] III. Though the Resurrection of the dead is above nature, and mans corrupt reason; yet it is neither against nature, nor against right reason.

For right reason teacheth, that the dead can be raised, and shall be raised: That, is ga­thered from his omni­potencie; this, from his justice. For as it is just that some sins be puni­shed after this life; so it is just likewise, that what was the compani­on of sin, should be the companion of pain.

IV. The general efficient cause of the Resurrection, is the whole Trinity; the particular is Christ our Lord.

Christ is the efficient cause of this three ways 1. As God. 2. As the Judge of the world. 3. As Mediator. The first two wayes, he is the effi­cient cause of resur­rection both in the elect and in the reprobate: but the third way, he is the cause of the resurre­ct [...]on of the faithful, by his merit, efficacie, and inchoation.

V. The matter is the same numerical body that man had in this life.

Besides Iobs testimo­ny. Iob 19.26. the reason annexed to the third Canon, taken from Gods justice proves this.

VI. The form, consisteth in the reunion of body and soul, and restoring of the dead to [Page 294] life, and in the sudden change of those that remain, and in their freedom from corru­ption.

1 Cor. 15.51.

VII. The end, is the declaration of Gods justice, and mercy: of that, in raising the wicked to condemnation; of this, in raising the godly to life eternal.

Dan. 12.2. Joh. 5.28.29.

VIII. In the Resurrection the godly shall be freed, not only from corruption and bodily defects, but shall be crowned also with glory.

1 Cor. 15, 42, 43, 44. It is sowed in cor­ruption, it is raised in incorruption; it is sowed in dishonor, it is raised in glory; it is sowed in weakness, it is raised in power; it is sowed a na­tural body, it is raised a spirituall body.

The RULES.

I. The certainty of the last judgement, is proved by the same arguments, by which we proved the certainty of Christs comming, and of our resurrection.

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

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

[Page 296] IV. This Iudge shall be visible and con­spicuous to all, both in respect of his bright­nesse and majesty in which he shall appear, as also of his humanity.

But so, that his sight shall be terrible to the wicked; joyfull to the godly.

V. The instrumental cause, are the An­gels whose service he shall use, both in ga­thering together those that are to be judged, and in separating the godly from the wic­ked.

Matth. 22.31. And he shall send his Angels with a great sound of the Trumpet, and they shall gather the elect from the four winds, and 25, 32. And all Na­tions shall be gathered b [...]fore him, and he shall separate the one from the other, as the sh [...]pherd separates the sheep from the goats.

VI. The matter, shall be all men, who must appear before Christs tribunal.

Rom. 14.10. 2 Cor. 5.10.

VII. But the gody shall be judged one way, and the wicked another way: For, they shall be judged, but not condemned; these shall be judged and condemned.

[Page 297]In this sense, the Scri­pture denieth that the faithful shall be judged, Ioh 3.18. and 5.29.

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

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

X. The cognisanse of the cause, is ex­pressed by the similitude of records or books, in which their works are registred

Rev. 20.12. And the Books were opened, &c. ^* By these Books are meant; partly Gods omniscience, and partly mens conscience.

[Page 299]X. The wicked shall be judged according to, and for their works; but the godly accor­ding to the works of their faith, but not for their works.

Hence, Rev. 20.12. Another Book is said to be opened, which is [...]he book of life. That we might know, That our salvation depends not on our works, but on Gods eternal grace, whereby we are written in the Book of life.

XII The infidelity and impiety of the wicked, shall be so laid open before their eyes in their own conscience, that they shall not be able to deny or gain-say any thing.

Psal. 50. [...]1. I will reprove thee, and set these things in order be­fore thine eyes. Matth. 12.36. But I say unto you, whatsoever idle word [...] shall speak, they shall give an ac­c [...]unt thereof in the day of judgment.

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

XIV. Both Reprobate and elect shall hear the sentence of the Iudge to the one it shal [...] be full of horror, to the other full of comfort.

[Page 300] Mat 25 34. Come ye blessed of my Father, possess the Kingdom pre­pared for you from the beginning of the world; and v. 41. Go ye cursed into everlasting fire, pre­pared for the Devil and his Angels.

XV. The execution of the Iudgement will presently follow upon the pronouncing of the sentence: So that the wicked in the pre­sence of the godly shall be carried away to Hell; but the godly being caught up to meet Christ, they shall with him enter into life e­ternal.

Mat. 25, ult. 1 Thes. 4 17.

XVI. The end of the last Iudgement, is a full and consummate execution of Gods counsel, for manifesting his justice and grace.

XVII. We must not rashly define where the place of the last judgement shall be.

Some will have it to be in the valley of Ieho­saphat, which is between the hills Sion and Oli­ver; and that Christ shall descend no lower than to that part of the ayr in which a cloud took him up: which they gather out of the Pro­phesie of Ioel, cap. 3.2. But that place speaks nothing of the last judg­ment, but of a tempora­ry judgement to be in­flicted on the Enemies of the Church of Israel ▪ alluding to that great o­verthrow which was gi­ven in the valley of Ie­hosaphat, which was in the sight of Ierusalem. But if this be transfer­red anagogically to the last Judgement, this will be the meaning: As the [Page 301] Enemies of Iehosaphat, and of the Jews were slain in the fight of Ie­rusalem; so likewise shall the Infidels be judged and thrown down to Hell, in the sight of spiritual Ierusa­lem, that is, the Church: And in this sense the Apostles, Mat. 19.28 the Martyrs, Rev. 20.4. yea, all the Faithfull, 1 Cor. 6.2, 3. shall judge the World and the De­vils: Not that Christ will share with the Saints the honour of Ju­dicature, but that they shall approve of the sentence, & shall p [...]aise the wisdome and justice of the celestial Judge.

The RULES

I. This is called the consummation of the World.

Mat. 24 3. and 28. [...]

II. The efficient cause of this consumma­tion [Page 302] shall be God; for it belongs to the same power to create and to destroy the world.

III. The matter i [...] this visible world, hea­ven and earth, and the things therein con­tained.

Peter expresly names the heavens, and the elements with the earth and its contents, 2 Pet. 3.10, 11, 12.

IV Neither Hel [...], nor the Heaven of the blessed shall be destroyed.

Fo [...] there the w [...]ked shal be eternally tortu­red, and here the godly for ever glorifi [...]d.

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

VI. Peter answers the first question, say­ing God will destroy it by fire.

2 Pet. 3.6, 7. The wo [...]ld that then was, perish [...]d by water being overflow [...]d; but the hea­vens & the ea [...]th which are n [...]w▪ by the same word are kept in sto [...]e▪ reserved unto fi [...]e &c and v. 10 The heaven [...] shall pass away with a great n [...]ise, and the element [...] shall [...] with fervent heat, the earth also and works therein shall be burned up: and v. [...]2 The heavens being on fire shall be dissol­ved, and the elements shall melt with fervent heat. But what kinde of fire thi [...] shall be, he onely know who is himself [...] co [...]suming fire

VII. Concerning the other question, there be divers opinions. For some will have this world de [...]troyed in its substance; others, in its qualities onely.

[Page 303]They who think it shall be destroyed only in qualitie, by this word consumation, mean a purg [...]ng and instaura­tion. Being moved, [...]. By testimonies. Rom. 8 19, 20, 21, 22. For the earnest expectation of the crea [...]ure wai [...]eth for the manifestation of [...]he sons of God. For the c [...]ea­ture was made subject to vanity, not willingly but by reason of him who hath subjected the same in hope, because the creature it self also shall be delivered from the bondage of corruption into the glorious liber [...]y of the sons of God: For we know that the who [...] crea [...]ion groaneth, and traveleth in pain toge­ther untill now 1 Cor. 7.31. The fashion o [...] fi­gure of this world passeth away. 2 Pet. 3.13. But we [...] for new hea­ [...]ns & a new earth ac­cording to promise Rev. 2 [...]. [...] [...]h [...]n I saw a new heaven & a new earth. II. By reasons. 1. In the deluge, the earth was not destroyed in i [...]s sub­stance. 2. Because man shall not be changed in his substance, but in his qualities. But they who are of the contrary opi­nion, I. Rely on these Scriptures Psa 102.26, 27. & Heb. 1.11. They shall perish, but thou dost remain; they all shall wax old as doth a gar­ment; and thou shalt change them as a ve­sture, &c. Isa. 51. 6. Lift up your eyes to hea­ven, and behold the earth below; the Hea­vens shall vanish as smoak, and the earth shall wax old as a gar­ment. Matth. 24.35. Heaven and earth shall pass away, but my words shall not pass away, 2 Pet. 3 7. But the Hea­vens and the Earth which now are, by the same word are laid up in store, and reserved for fi [...]e, &c. and verse 10. The Heavens shall passe away with a great noise, and the elements shall melt with fervent heat; the earth and all [Page 304] therein shall be burned, and v. 12. The ^* Hea­vens being on fire shall be dissolved, and the E­lements shall melt, &c. Rev. 21.1 The first Heaven, and the first Earth passed away, and there was no more Sea. II. Reasons. 1. Because this visible world was made for man to sojourn in whilest he was a tra­veller; but when his journey is ended, and he in Heaven, there will be no more need of this world. 2. Because this stands with the order of things: For seeing eter­nity belongs to God, who is without beginning & ending; but to Spirits, aevum, which is that du­ration that hath begin­ning, but wants ending to Physical things time is ascribed, consisting both of beginning and ending. To the former objections thus they an­swer: The place of Rom. 8.19, 20, 21, 22. is not meant of the restaurati­on of this world, but of its freedome from vani­ty, to which it is subject, which vanity consists in this, that most men do most wickedly abuse the service of the creatures; hence by Prosopopoeia or fiction of the person, they are said to desire liberty. The place in 1 Cor. 7.31. teacheth ra­ther the contrary, to wit, that this world shall not remain; although in that place mention is [Page 305] not made of the world it self, so much as world­ly things, to wit, riches pleasures and such like. They teach, that the new heaven in 2 Pet. 3. and Rev. 21. doth as it were point out the new world which the elect shall in­habite in their heavenly countrey. For there is nothing more frequent than that allegory, whereby the heaven of [...]he blessed is likened sometimes to the earth, sometimes to the visible heaven: and to this pur­pose, is that which Peter saith of righteousnesse, which shall dwell there For it is certain, that af­ter this world, justice shall dwell no where but in heaven. To the first reason, they answer, that there is no consequence from the Flood to the last Judgment, because the Flood brought not with it the end of the world: so likewise in the other reason, they deny the sequel from man to the world; because the world will be no wayes available to man, when he is ad­vanced to life eternall, for it was made onely for him whilest he was a traveler here. Now al­though in controversies of this nature, which o­verthrow not the articles of Faith, it be lawful to suspend o [...]r assent; yet, without prejudice to other mens judgments, the understanding rea­der may subscribe to the latter opinion: for it is one thing to be restored, and changed unto a better estate; and another thing to wax old like a gar­ment, to vanish like smoak, to be dissolved, to melt, to be burned, to passe away; to be no more, as the fo [...] ­mer testimonies af­firm.

So much of the end of the World; Life eternal is the highest degree of blessedness, in which we shall be made [Page 306] partakers of Christs glory, enjoying the sight of God, and Heavenly joyes for ever and ever.

The RULES.

I. The general efficient cause of life eter­nal in the whole Trinity, but particularly Christ our Lord, who by his merit obtained life for us, and by his efficacy applies it to us▪ and bestows it upon us.

Hence he is called the everlasting Father, Isa. 9.6. and metonymicaly Life it self, Ioh. 14.6.

II. Good works are not the meritorious cause of life eternal; although life is promi­sed to them as a free reward.

A reward is promised to good works, not as a due debt, but as a free gift; not that by them we can merit life, but that we may be provo­ked to do them.

III. That eternal happinesse consisteth in our freedom from all evill; in the variety, magnitude, and eternity of joyes.

Rev. 21.4. And God will wipe all tears from their eyes▪ and there shall be no more death, nor sorrow, nor crying, nor shall there be any more pain; for the first things are past.

IV. The variety of joys, is considered in the glorification of man, in the delights of Heavenly mansions, in the blessed society of the Saints; but chiefly in the union with God.

[Page 307] V. There shall be a glorification both of body and of soul.

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

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

VIII. The beauty of [...]eavenly mansions, was shaddowed by the type of Solomons Temple, and Jerusalem.

[...]sal. 84 1 &c Rev 21. and 22.

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

Matth 22 2 &c.

X. Neither shall we have communion only with the [...]ngels, but we shall be also like the Angels.

Ma [...]th. 22.30 [...]. Luk. 20.36.

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

[Page 308] XII. So great shall be that joy, that neither our tongues can expresse it, nor our mindes conceive it.

For in this life, nei­ther had the eye seen nor ear heard, nor minde conceived, that which can equall that glory, 1. Cor. 2 9.

XIII. Neither shall any bounds be set to this hapinesse, nor shall we ever fall from it, but it shall continue for ever.

Psal. 16.11. Thou shall sh [...]w me the path of life, for in thy pre­sence is fulnesse of joy, and at thy right hand are pleasures for ever­more.

XIV. There shall be degrees of eternal happinesse.

This is gathered from Daniel, cap. 22. v. 3 They that be wise shall shine as the brightnesse of the firmament; and they that turn many to righteous­ness as the Stars for e­ver and ever. Neither is this opinion over­thrown by that place of Matth. 13. v. 43. where­as the just in general, are said to shine as the Sun: for though the glo­ry of the Elect being considered in them­selves, is likened to the brightnesse of Sun and Stars; yet in Daniel c. 12. this is promised to Doctors above other men; neither can any other reason be given, why there mention is made chiefly of them that instruct others: that place, 1 Co. 15.39, 40, 41 is alleadged but to lit­tle purpose for proof of this: for the simile con­cerning [Page 309] the diversity of brightnesse in the Stars d [...]th not prove the degrees of future glory, but the [...]ifference only that is b [...]twixt a mor­t [...]l an [...] a glorified bo­dy; as it appea [...]s by what followes. In the mean while we a [...]low not that manner of different glo­ry which the Papists teach; to wit, diversity of merits. For as the gift of Faith and Sanct [...]fica­tion, ac [...]ording to Gods meer grace is unequal­ly distributed to the Saints; so he will accor­ding to his gracious pleasure impa [...]t glory; but so, that no man shal have cause to complain of any want of glory in himself, or why he should envie it in another.

The RULE

I. Good works are called Vertues.

But we take this word vertue in a larger sense▪ than it is taken by Philosophers: for here we call vertues holy af­fections, holy thoughts and actions.

II The same Synecdochically, are called by the name of Charity.

For so Christ saith, that the whole Law con­sisteth in the precept of love towards God and our neighbour: where­as love towards God, be­longs to the first Com­mandement; but love to our neighbour, to the second Table.

III The principal efficient cause of good works; is the Holy Ghost in respect of begin­ning, continuation, and perfection.

For it belongs to the same power, to begin in us a good work, and to perfect it, Phil. 1.6 as also, to give both to will, and to be able, or to do, cap. 2.31.

IV Their instrumental cause is Faith, the root of good works.

Rom. 14. [...]3 what is not done of faith, is sin.

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

[Page 313] VI. The form of them is their agreement with the precept of the Decalogue.

For sin is a transgres­sion of the Law, 1 Joh. 3.4. that must needs be sin, which deviates from the Law.

VII. Therefore those are not good works, which are conformable te the command­ments of men, and not of God.

Isa. 29.13. Matth. 15 9. In vain do they worship me, teaching for doctrines the command­ments of men.

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

IX This opinion is grounded upon their conceit of Councels or things not command­ed, but left to our liberty; the omission of which is not punishable, but the performance is greater than legal obedience, and there­fore meritorious.

They say, such Coun­cels may be seen, Mat. 19. v. 11. where they teach, that the coun­sel of single life is not contained within the command, and. ver. 21. where they say, that to the young man a-counsel was given, not a cōmand, that he should sell his goods, and give them to the poor, and then follow Christ: and 1 Cor 7. where they say, that the single life is counselled.

[Page 314]But this opinion of Councels, and works of supererogation is false. 1. Because so the Law is made imperfect, whilst the performing of coun­cels is preferred to the fulfilling of the Law. 2▪ Because if no man is able to fulfill the Law, much less able is any man to fulfil that which is heavier than the Law. 3. Because to beg daily for pardon of our sins, and to brag of such works, are things incon­sistent.

The places above al­ledged are to be under­stood of commands and not of Councels, which do not oblige men; these commands indeed are particular, and given only to certain men ac­cording to the exigence of their condition and gifts; yet they are sub­ordinate to general pre­cepts. Matth. 29.11. Single life is not only counselled, but com­manded; two conditions being required. 1. If the kingdom of Heaven doth so require it. 2. If any be assured that he hath the gift of con­tinency, so ver. 2.1. It is not a counsel, but a command that is given to the young man, that his hypocrisie might be unmasked, who bragg'd that he was able to fulfil all the Law. And 1 Cor. 7. Celibate is injoyned to them that have the gift of continency, not simply, but because it was expedient for the difficulty of those times. Now I pray, what is more consonant to Gods Law, than to renounce all earthly things for the glory of God, there­fore in these places no­thing is counselled, but what by the Law is commanded.

X. The end of good works is threefold, to wit, the glorifying of God, and the testifying of our gratitude towards him; the certainty of salvation; and our Neighbors edification.

[Page 315]We are taught, Matth. 5.16. that we must stu­dy to do good works, both for Gods cause and our Neighbours: Let your light [...]o shine before men, that they may see your good works, and glorifie your Father which is in Heaven. They are to be perfor­med for our own sakes; because we can have no assurance of salvation, election, vocation, and justification, but by good works, as the ef­fects of Faith, [...]ustifica­tion and Sanctification: whence Iohn saith, He that doth well is of God. 1 Ep. 3. v. 10.

XI. The subject of good works, is man re­generated.

This was proved in the former Book, cap. 10. out of our natural corrupt on; whence ap­pears the vanity of the School-nens Doctrine, concerning merit of congruity & condignity, they ascribe that to the works of an unregene­ [...]at man before the first grace, but this to his works done after the first grace is received: I hat they call the merit of congruity, because it is fit or congruous that reward begiven to him that worketh virtuously this they call merit of condignity, because there is a proportion between the merit and the re­ward, of which opinion Bellarmine and Staple­ton were ashamed.

XII. The adjuncts of good works are, their imperfection, and their necessity never­thelesse.

XIII. The good works of the Saints are imperfect, while they are travellers here; but they shall be perfect in the state of glory hereafter.

[Page 316]This Doctrin is not thwarted by those places i [...] which the Saints are said, To walk perfectly, and not to turn towards the right hand, or to the left hand: For in those places is understood not so much perfection it self, as the desire of it, and the perfection of parts rather than of de­grees; or their sincerity & integrity are meant, whereby the faithfull (though the Scripture elswhere speaks of their sins) study to serve God in the simplicity of their heart, without hy­pocrisie.

XIV. Yet this imperfection is covered with Christs perfection; hence our half per­fect works, and which are joyned with infir­mities, are reputed for perfect; in this respect the Church is said to be without spot or wrin­ckle.

XV. Good workes are necessary, by the necessity of precept and of the means, but not by the necessity of the cause or merit.

By the necessity of precept they are necessa­ry, because the study of good works through al the Scriptures is most severely injoyned to us: They are necessary in regard of the means, be­cause they are sure marks of Vocation, E­lection, and true Faith; & because they are the way and means to at­tain heavenly blisse: As if a man should make a journey from York to London, to obtain an in­heritance, the way or journey is the medium or means, but not the meriting cause or the inheritance; even so it is in this matter. Works would be truly merito­rious, if they had these three conditions, [Page 317] as exprest in the fol­lowing distich:

1. If they were our own. 2. If they were not due. 3. If they were propor­tionable to l [...]fe eternal; But in our good works these conditions are wanting, 1. Though good works be done by us, yet they are not of us, 2 Cor. 3.5. 2 We are bound to do them, so that is we should do all, yet we must confesse, We are unprofitable ser­vants, Luk. 17.10. 3. They have no propor­tion▪ if they be com­pared to life eternal.

The RULES.

I. Prudence is the director or guide of our counsels and actions.

II. It is prudence, to distrust the World, and not rashly to believe every man.

[Page 319] Ier. 9.4. Let every one take heed of his friend. Matth. 10.10. be wise as Serpents, and inocent in Doves.

III It is prudence to counterfeit, and to dissemble,

Yet here we must know, how & for what end we may counterfeit & dissemble: the end is, either the edification of the Church of the god­ly; or the trial of things needful, or the avoiding of dangers, or the desire of eschewing vain-glory or boasting Then it will be lawful to do this, when it can be done without prejudice to Gods glory, to the truth to charity, to justice, to our calling and duty, and without fraud.

IV. It is prudence in the evils of sin to choose none, in the evils of punishment to choose the lesser.

So David, of the three punishments pro­posed to him, he chose the Pestilence rather than War and Famine, 2 Sam 24.12. Cyprian being willed by the Go­vernour to advise with himself, whether he would obey, or die? He answered, that in a mat­ter of such holinesse, no advise was to be used. When the French King Charls 9. had proposed three things, to the Prince of Conde; the Masse, Death, and per­petual Imprisonment: his answer was, that by Gods assistance he would never choose the first; as for the other two, he left them to the Kings own pleasure.

[Page 320]To Prudence is opposite Imprudence Craft, and a conceit of Prudence.

Matth. 25.3. But those that were foolish, took their Lamps, but did not take oil with them. Luk. 16.8. And the Lord commended the unjust Steward, that he had done wise [...]y: where craft is called prudence abusively. Rom. 12.16. Be not wise in your own conceits.

So much of the Vertues of the mind: The vertues of the will in general are, Integrity, Readiness, and Constancie.

Integrity is, whereby we performe o­bedience to God, although imperfect, yet with a serious purpose, and with­out hypocrisie, as in the sight of God.

Deut. 18.13. Thou shall be perfect (or sin­cere) with the Lord thy God. 2 Cor. 1.12. For this is our boasting, even the testimony of our conscience.

To this is opposite the contempt of Conscience, or a dissembling and hy­pocritical Conscience.

1 Tim. 1.19, 20. Re­taining faith & a good conscience, which some having put away, con­cerning faith have made shipwrack, of whom are Hymeneus and Alexander. Joh. 18.28. The Priests went not into the Iudgment-hall, lest they should be defiled, but that they might eat, &c.

[Page 321]Readinesse or promptitude called also chearfullnesse and alacrity, is a vertue whereby we obey God freely, joyfully.

Psal. 40.9. I delight to do thy will, O my God. Psal. 110.3. thy people shall be willing. 2 Cor. 9. ver. 7. God loves a cheerful giver.

To this is oppsite Precipitancie and Coaction.

Matth. 8.19. And a certain Scribe came and said unto him Master, I will follow thee whi­thersoever thou goest. 2 Cor. 9 ver. 7. Every man, as he is purposed in his heart, so let him give, not grudgingly or of necessity.

Constancie is a vertue, whereby man is prepared to persevere to the end in the knowledge, profession, and wor­ship of God.

Matth. 24.13. But he that continueth to the end, shall be saved: see the examples of Prophets, Apostles, and Martyrs, &c.

To this is opposite, Inconstancie, or pertinacy in an error or evil purpose.

Luk. 9.62. No man that putteth his hand to the plough, and looking back, is meet for the Kingdome of God. Act. 7.51. Stiff-necked and uncircumcised in heart, &c.

The RULES.

I. Religion and piety, called by the Greeks the Worship and service of God: in general, it signifieth the whole worship of God, in spe­cial, the immediate Worship; but most spe­cially, either the internal alone, or the inter­nal and external together.

II. This is called in Scripture, Dulia and Latria.

The Pontificians a­scribe Dulia to Angels and Men, Latria to God, Hyperdulia to Mary. But this is with­out, yea, against Scri­pture: for Matt. 4.10. Latria is given to him; and Matt. 6.24. Dulia, to him alone.

III. True Religion is divine, in its Original, Matter, Form, and End.

IV. True Religion is but onely one.

For that religion is onely true, which agrees with Gods word; for ve­rity and unity are con­vertible.

V. Religion should be cared for by all, chiefly by Magistrates and Ministers.

[Page 331]For they are the Churches nursing Fa­thers, by preserving Schools and Churches, and by maintaining of Ministers, &c.

VI. The true Religion is most ancient, for it began in Paradise.

VII. It is not only external, but inter­nal also.

Rom. 2.28. &c For he is not a Iew that is one outwardly, neither is that Circumcision which is outward in the fl [...]sh, but he is a Iew which is one outward­ly, and Circumcision is that of the heart.

VIII. ^* Religion is to be taught, not to be forced.

[Page 333] IX. Religion may be defended by armes but not propagated by arms

Examples of pious Kings, the Macchbees, Emperours, as Con­stantine and Theodosius, shew this.

X. Reformation of things amiss in Religion, belong to the prince or Magi­strate.

After the examples of Moses, Ioshua, Da­vid, Asa, Iehosaphat, Hezekiah, Iosiah, Con­stantine, Theodosius, &c.

XI. If a Magistrate proves the Churches enemy, and will not be intreated to give way for a Reformation; then it li [...]s upon them to reform, whom God hath furnished with ne­cessary gifts for that purpose, neither in such a case must we stay for consent of Church or Bishops.

Examples are in Gi­deon, Jehojadah, Mac­chabees, Apostles, &c. Sure if our Predecessors had staied for the Popes consent, there had never been a Reformation.

Contrary to true Religion, are Epi­curisme and false Religions.

The RULES.

I. The common efficient cause of Prayer, is the whole Trinity, but in particular, the Holy Ghost.

Whence he is called the spirit of Prayers, Zach. 12.10.

II. The impulsive cause on Gods part, are his command ^a, Promise of being heard ^b his majesty ^c, his goodnesse ^d, his benefits ^e, But on our part, is our need; which is ga­thered by the consideration of our wants, calamities, tentation, and dangers, &c.

III. The matter of Prayer, are things obtained, and to be obtained,

IV. The form or Idea of true and reli­gious Prayer, is the Lords Prayer.

[Page 337]The parts of this are four; the Preface the Pe­t [...]tions, the Confirmat [...]on, and Conclusion: The Pr [...]face is this, Our Fa [...]her which art in hea­ven. Set down to this end that ou [...] minds may be disposed, 1. To do­cility; for it shews who is to be invoked▪ to wit, that God who in Christ is made ou [...] Father by a­dopting us for his sons. 2. To humility; be­cause he is not an earthly, but an heavenly Fa­ther. 3. To assure us we shall be heard; For he will hear us; because he is our Father; and can hear us, because he is in Heaven. 4. To charity because we are taught to say, Our Father. Of the Petitions there be two ranks: the first is, of them that concerns Gods glory, the first and chief whereof is, Hallowed be thy Name; to this the two latter is subordi­nate, Thy kingdom come, thy will be done on earth as it is in Heaven. The latter rank is of those Petitions which concern our needs, as well for this as for the next life: For the present, belongs the fourth Petition, Give us this day our daily bread: For the future, the two latter; And forgive us our trespasses, as we forgive them that tres­passe against us; And lead us not into tentati­on, but deliver us from e­vil. That hath reference to the gift of justificati­on, this, of Sanctificati­on. The Confirmation follows in these words: For thine is the K [...]ng­dome, the Power, & the glory, for ever and ever. By which we are taught 1. That God likes our Prayers, because he is our King, for his is the Kingdome. 2. That he can hear us, for his is the Power. 3. That he will hear us for his is the glo­ry. 4. That his love to­wards us is unchangable for he is so for ever and ever. The conclusion is in the particle Amen; by which we witnesse that we have prayed seri­ously, and with con­fidence to be heard.

[Page 338] V. The end of prayer is Gods glory, and our salvation.

For this is the Alpha and Omega of Prayer: hence the Petitions of the Lords Prayer begin with Gods glory, and end in our salvation.

VI. Great are the effects of prayer: not as if there were merit in it for the wor [...] wrought, the force is in Gods promise, rather than in the prayer.

VII. The Object to which prayer is di­rected, is the whole Trinity; yet so, that [...] the persons conjunctly, or either of them s [...]verally is called upon.

That the Father is to be called upon, is not doubted. The Son is called upon by S [...]epher, Act 7.59. yea, all the Angels worship him, Heb, 1.6. The Holy Ghost is called upon with the Father and Son by Iohn. Rev. 1. [...] 5. And that Angelic [...] hymne, Holy, holy, ho [...] &c. Isa. 6.3. &c. applied to the Son, [...] 12.41. and to the ho [...]ly Ghost, Act. 28.2 [...] 26, &c.

VIII. The object for which we pray, [...] the living, not the dead; and such as sin, [...] not to death.

For God will not be intreated for those who sin unto death, 1 Ioh. 5 16. For the dead we must not pray, because they are either damn [...] or blessed: if damne [...] our p [...]ayers are fru [...]les; if blessed, needles [...]

[Page 339]IX. The object against which we pray, are Gods open Enemies.

We ought not pre­sently to pray for their eternal destruction: but we are to bes [...]ech God that with his mighty hand he would humble and convert them; otherwise eternally to plague them, if they wil not be converted. The imprecations of the Pro­phets are not to be imi­tated by us rashly; for it is hard to discerne those who sin to death, and those of whom we have good hope.

X. Prayers should be joyned with an hum­ble confession of our sins, with a true and firme confidence, and a constant purpose of repentance.

XI. External gestures decently used, avail much both to excite and to testifie the devotion of our souls.

So much of the parts of that form, whereby God wil be worshipped of us: the outward helps follow, whereof are Fastings and Vows.

Fasting is an abstinence from meat and drink undertaken for a time, that the lasciviousness of the flesh may be subdued, and God with the greater fervency may be called upon.

The RULES.

I Fasting is either forced, or volunta­ry: That, is the poor mans, for want of meat this of them who want not meat. The volun­tary Fast is either Natural, Civil, or Eccle­siastical; Natural, is that which is under­taken for healths sake; the Civil, is that which is enjoyned by the Magistrate in some publique affairs: Ecclesiastical, is that we define.

II. Ecclesiastical fasting, is private or publique.

III. Private, is that which one injoyns to himself, or his family, for some private cau­ses.

Examples are, Iob 1.5. 2 Sam. 3.35. and 12.16. Nehem. 1.4.

IV. Publique, is that which is comman­ded by the Magistrate or the Church for some publique causes, especially, when cala­mities are at hand.

Examples, 2 Chron. 20. Hest. 4.

V. In a true Fast, the manner and end are to be considered.

VI. For the manner, true fasting, [...] Con­sisteth not in choice of meats, but in abstinence [Page 241] from all meats: 2. Not in external absti­nence from meat, but in abstinence from sin

Isa. 58.6. &c. Joel. 2 12.

VII. There ought to be no other end of Fasting, but onely to give our selves more earnestly to prayer and divine worship, to beat down the lasciviousnesse of the flesh, to witnesse our humility before God, and our repentance before our neighbour.

VIII. Fasting is not tied to certaine times, as in the Old Testament; but ought to be undertaken freely upon urgent causes and necessity.

So much for Fasting. A Vow is a pro­mise made in a holy manner to God, of things lawful, to witnesse our readi­nesse to serve God.

The RULES.

I. A Vow in this place signifieth a re­ligious promise; not prayers or desires.

II. A Vow is either general, or parti­cular? That, is of things commanded, and is required of all men▪ such is the Vow ef Baptisme: this, is of things lawful, and is undertaken for some private cause: that, is a part of divine Worship; this, is only a help thereto.

III. A particular Vow is considered in its efficient matter, form, and end.

[Page 342] IV. For the efficient, they are excluded from making a vow, who want as yet the use of judgment and reason: 2. Who are not Masters of themselves, but are either subject to Parents, or Husband.

Numb 6.

V. The matter of a Vow, is a thing lawful, and in our power.

VI. The form consisteth in the delibera­tion of the minde, in purpose of the will, and in the promise either internal or exter­nal also.

VII. The end is, to testifie thankful­nesse of minde, or to exercise some private discipline.

A Vow of the first kind is, when one that hath escaped a sicknesse or danger, doth conse­crate to God somthing by Vow as a token of his gratitude: A Vow of the latter sort is, when one by Vow abstains from something in it self lawful, yet dange­rous to h [...]m, as Wine, &c.

VIII. The subject to whom we ought to Vow, is God onely.

IX. A Vow before it is made is arbitra­ry; but being lawfully made, it is to be kept, Psal. 76.12. Vow and pay unto the Lord your God.

Hitherto of the true manner of wor­shiping God, to which are contrary the intermission of it, and fals worship. And [Page 343] this is threefold in respect of the object, for either it is not commanded by God, or else it is expresly prohibited by him; or being commanded, is di­rected to some other end.

The manner of worshipping of God not commanded, is called Wil-worship, to wit, a worship devised by man's brain

Paul opposeth this kinde of worshipping God to Christian Li­berty, Col 2.20.21, 22, 23. Therefore if you be dead with Christ, you are freed f [...]om the ru [...]diments of this world: Why, as though living in the World, are you sub­ject to ordinances? (touch not, taste not, handle not which all are to perish; with using) after the commandments and doctrines of men? which things have indeed a sh [...]w of wisdome in wil-worsh [...]p and humili [...]y, and n [...]glecting of the bo­dy, not in any honour to the satisfying of the fl [...]sh. Such are those ce­remonies-brought in by Pope [...]y in Baptisme, &c and their five Sacraments by them devised, canonical hours, beads, and the Latine tongue in Prayer; Fasts placed rather in choise of meats, than in abst [...] ­nence, chiefly Le [...] fast, the Vows also of pover­ty, Monkish obedience, and Religious continen­cy. The Vow of poverty is impious; for whereas man by Gods command should eat his b [...]ead in the sweat of his face by such voluntary po­verty, this command is sleighted▪ No better is the Vow of obedience; for by it, man who is re­deemed by the precious blood of Christ, is made a slave to money, and is drawn off from his law­ful calling. As for the Vow of Continency; it is [Page 344] rash, for it is a rare gift; and by th [...]s Vow, many under pretence of cha­stity are intangled in the sna [...]es of Satan.

The manner of Religious worship forbid by Gods Word, is idolatry, and worship of Saints. Idolatry, is, whereby an Idol is made, kept and re­ligiously worshipped.

There be two kindes of Idolatry: one is, when that which is not God, is accounted and worship­ped for God; and this is cōtrary to the first Pre­cept: the second kinde is when the true God in­deed i [...] worshipped; but either in Idols, or in Saints, Angels, or dead Men.

An Idol is an Image, Picture, or Statue, made for Religious Worship.

The RULES.

I ^* An Idol differs from an image or similitude, as the species from the genus.

[Page 345]The Papists in this err doubly▪ 1. They will have an Idol, and image or similitude, to be the same, their reasons this: because [...]imulaechrum in Latin, is, say they derived à simulando, but it should be rather à similando, from like­nesse, but an Idol is not the same that an i­mage, for man is Gods image; (which Tertul­lian [Page 349] calls Simulachrum) but he is not Gods Idol▪ in vain do they alledg the Greek word [...], which say they, the Latine translates simu­lachrum alwayes: for e­ven in the Latine Bible we have testimonies to the contrary, Exod. 34.15. Levit. 26.30. Act. 17, 23. Secondly, they say, that images are of things existent, but idols of things not ex­istent: but we know that the Gentiles had idols not only of things feigned, but also of things truly existing; nor will Paul's phrase help them, 1 Cor. 8.4. We know that an idol is nothing in the world: for this is not spoken with reference to the object which is represented by the idol, but in res­pect of the vertue and efficacy of idols, which indeed is none.

II. The degrees of Idolatry are, the ma­king, the keeping, and worshipping of them.

III. The making of an Idol is, when an I­mage is made for religious ends.

IV. But every making of an Image is not Idolatrous: for such may be made for memo­ry, delight, or other civil ends.

V The Cherubins, Brazen Serpent and such like, were made by Gods appointment not for religious worship, but to be types of Christ.

In vain therefore do Papists defend their i­dols under such preten­ [...]es: For, 1. God com­manded the making of them, He forbids the making of these. 2. No rel [...]gious worship must [Page 347] be given to them: there­fore as soon as the bra­z [...]n Serpent began to be worshipped, it was broken in pieces, 2 king 18.4 But these are re­l [...]giously adored. 3. Whereas all types by Christs coming are a­bolished, such can have no place in the New Testament.

VI. The Images of Christ, of Angels, of Mary, and of the Saints, made by Papists, are doubtlesse Idols.

The reason is because they are made for re­l [...]gious worship. The Pap [...]sts deny those to be [...]. 1 Because they are not images o [...] thing [...] not existent. 2 Because they are not acknowledged for God. 3. Because a humane face▪ and wings a [...]e ascribed to Angels. 4 Because the Saints were truly men. 5. Be­cause these are Laymens Books▪ Answ. in the fi [...]st and second Argument▪ there is no conse­quence, because in both an image is falsly de­fined; for not only is that an idol which is of a thing not existent, or which is acknowledged for God, seeing the Gen­tiles had Idols of things which were truly exi­stent, and they put dffe­rence between the Idols and the things them­selves. 2 The Ante­cedent in both is false, if simply understood, For it is certain that the [...]ae­pists make images of them that never were, as of Saint George, Chri­stopher, and such like: it is also certain that many do take these idols for God, seeing they be­stow both divine vertue, and divine honour on them. In the third also there is no consequence from those lively i­mages which God did exhibit in Visions, to dumbe Images. In the fourth, this only fol­lows, that the images of [Page 348] the Saints may be made so they be not made for Religious worship. In the fifth, the Antecedent is false; for what kind of Books these are, may be seen in Ier. 10 14, 15. Hab: 12.18, 19. Where Idols are called the teachers of lying and vanity.

VIII To make the Image of the Trini­ty, is most horrible Idolatry.

The reasons are 1 Be­cause God hath forbid the making of such images, Deut. 4.15, &c 2. Because the Trinity cannot be pre­sented by an image, as is expressly shewed Isa. 40.18. and 46.5. 3. Because it is a dis­honour to the Majesty of God; to represent him in the likeness of a man, in wood or stone; Esa. 40.19.20. & [...]6.6▪ Rom. 1.23, &c. They object, 1 The images of the Holy Tri­nity do not represent Gods essen [...]e, but only his properties and actions. 2. Such images have been presented in Visions, therefore they are not idols. Answ. In the first argument the Antecedent endeavours a false separation of the Properties of God from his essence, whereas in­deed they are his very Essence▪ and the conse­quence is false; for he will not have himself, nor his actions, or ap­p [...]arances expressed by images, Deut. 4.15, &c. In the second, the An­tecedent is false; for the images that were presented to the holy men of God, were not dumb and made with hands, but living, which notwithstanding they neither painted nor carved.

[Page 349] VIII. As the making, so the keeping of Idols is condemned in Scripture.

Deut, 7.5. Thus shall ye do to them, ye shall o­verthrow their Altars, and break down their Images, ye shall also cut down their Groves, and shall burn their carved images with fire, Esa. 30 22. Ye shall defile the covering of thy graven images of silver, and the ornaments of thy molten images of go [...]d, thou shal cast them away as a menst [...]uous cloth, thou shalt say unto it, get thee hence. 2 Cor. 6 16. what agreement is their between the Temp [...]e of God and Idol? See the example of Iehosapha [...], Ezeckaiah, Iosia; &c. But our adversaries, on the contrary reason thus. Who retain images in Temples for ornaments onely, not for worship, are not I­dolaters; But we, &c. Answ. The propositi­on is false. 1. Because though images be not worsh [...]pped, yet there is danger that they may be worshipped. 2. Because that cannot be an orna­ment to the Temple, which is a dishonour to God; this is a whorish ornament, and the badge of old fornication. They object that the br [...]z [...]n Serpent was first wor­shipped, before it was broken. Answ. There is great ods between the b [...]azen Serpent and I­dols; for that was not erected to be rel [...]gi­ously worsh [...]pped, but to represent Christ; now as soon as it was ado­red, it became an Idol; if then the retaining of the brazen Serpent wanted not danger, how much es [...] can these be without danger, which have truly been, and are Idols.

IX. Id [...]latrous worship consisteth in adora­tion and service, Adoration is by uncovering [Page 350] of the head, bowing of the body, bending of the knee, kissing, and such like gestures. Reli­gious service of Idols is, when they are trim­med up with gold, silver and jewels; when incense is burned to them, and they are set on high places; when Vowes are made to them, when they are honoured with [...]ilgrimages, Gifts, Wax-candles, Tapers, Altars, Tem­ples, Festivals, and other such like Religi­ous Ceremonies.

This worship is most severely forbid in this second Precept: Thou shalt not bow to them nor worship them; also, Deut. 4.15.16.17▪ Psal. 115.2, &c. Hab. 2.19. 1 Cor. 10.14. 1 Ioh. 5. ver. last. Here the Pa­pists say, 1. That these places spake only of the Gentile Idols. 2. That they worsh [...]p not the I­mage, but God in the Image, as it is in that verse,

To the first exception we answer, 1 That in the alledged places, chiefly in this Com­mand; and Deut. 4. all images made for Reli­gious ends are condem­ned. 2. The same rea­sons why the Gentile Idols [...] abominable [Page 351] belong also to Popish images; for these also are of gold, silver, brass, wood, stone &c. Nei­th [...]r can they see, nor hear, nor walk, Rev 9.20. To the latter exception we say, 1. Images are truly worshipped in Popery; seeing there is no part of religious wor­ship expressed in this ninth Rule which they do not exhib [...]t to their images. 2. They are not excused, who pretend they worship God in the image, because he hath forbid such worship, and he will be worshipped in Spirit, Ioh. 4.23. O­therwise by this reason the Israelites might have excused them­selves; for they were not so mad as to thinke a golden Calf to be their God, but they would worship God in the Calf as in a symbol or signe.

X. The adoration of the consecrated Host is like the worshipping of Images.

The ground of this adoration is no lesse I­dolatous; to wit, Christs presence in the bread or outward accidents thereof, by which they say bodily, that the bread is deified or be­come God; as in that hymn Thou art not bread but thou art he, who be­ing God man saved me.

XI. And so is the adoration of the Image of the Crosse.

For so they speak to it in their Anthems. All hail O Crosse, our only hope, increase righteous­nesse in holy men, and pardon the guilty.

XII. No lesse idolatrous are those little Ima­ges which they call Agnus Dei consecrated. [Page 352] in Popery and to which they ascribe the same power in cleansing of sins, dispelling of light­ning, &c. as to Christ

XIII. The Reliques of Saints are ho­noured in Popery with much imposture and idolatry; for that they are supposititious, is plain by this, in that there is no Saint who hath not two or three bodies shewed in di­vers places among Papists.

See Calvins Admonition of Reliques.

Hitherto of Idolatry: the adorati­on of Saints, is a Religious worship or prayer directed to Saints, Angels, and dead Men.

The RULES.

I There is a twofold adoration, Civil and Religious: that, is an outward and Ci­vil honour; this, a religious invo [...]ation.

II. We may lawfully adore, or civilly worship the Saints whilst they are present.

Examples in Gen. 18. and 19, 1 king. 18.7. [...]. king 2.15.

III. Yea the dead also which are in Hea­ven are to be honoured, By thinking reve­rently of them. By declaring their virtues, as the gifts of God. 3. By imitating them.

[Page 353] Matth. 26.13. Verily verily I say unto you, wheresoever this Gospel shall be preached through the World, this also shall be spoken as a memorial of her.

IV. But neither Saint nor Angel must be adored or called upon religiously.

Because 1. for this we have neither precept, nor example, nor promise in Scripture. 2. By invocating the Saints, we make them omniscient and omni­potent, which are only Gods attributes 3. Be­cause we must not be­lieve in the Saints. Now how shall they call on him in whom they have not believed? Rom. 10 14. 4. Because they re­fused religious worship by the example of Peter Act. 10.25, 26. and of the Angel, R [...]v. 19.10. and 22.8. The object­ions of Papists are [...]ri­vol [...]us, for that saying in Gen. 48.16. is to be understood not of a created, but of an un­created, Angel, to wit the Son of God, Gen. 48 16 For, Iacob's name to be called upon by his sons, is to have their name from Iacob, and to be received into the number of his posterity as Isa. 4 1. That place of Iob. 5.1. in the vulgar Latine is corrupted; For Eliphas there doth nor exhort Iob to call upon the departed Saints, but he appeals to the testimone of the Saints alive. Neither will it follow, that dead Saints must be call'd upon, be­cause we are command­ed to have recourse to their Prayers, whilst they are alive, Iam. 5.14. For the condition of the Saints here and hereafter is not alike; because in this life they know our wants, in the other they know not, I [...]a. 63.16. in this life they are not invoked, but invited to pray for u [...] but the departed Saints are religiously called upon, & their help im­plored [Page 355] by Papists; the ground of the Popish opinion is, that the Saints are mediators, at least of intercession; but how false this is, we have shewed, Lib. 1. c. 18.

So much of the form of Religious worship, as it is forbid by God. That form which is commanded by God, but directed to another end, is either superstitious or hypocritical.

Superstitious worship is, when a certain force and efficacy is ascribed to external Rites commanded by God, as if it were for the work wrought.

As when force is attri­buted to certa [...]n words, voices, and writings to drive away Satan to cure diseases, &c When they feign that there is in the Sacraments a vertue by themselves to free [...] from sin, and to save us: When they think by their babling and mul­titude of words, and such l [...]ke to please God when they judge one day, or one kind of meat holier than another, when they think to merit by their Vowes.

Hypocritical worship is, when the outward form prescribed by God is observed, but without internal wor­ship or devotion of minde.

This displeaseth God exceedingly, Psal. 50. [...], &c. Esa. 1.10▪ &c. 29.13. &c. and 66.3▪ &c. Ierem. 4.5, &c. Matth. 15.8 &c.

The RULES

I. An Oath in it self is good and holy.

[Page 359]First, because it is commanded by God, Deut 6.13. and▪ 10 20 Esa. 65.16. Ier. 12.16. Secondly, because God and his Angels have sworn, Gen. 2 [...]. Psal. 9 [...] H [...]b. 3▪ and 6 Rev. 10. &c To this purpose is that of Tertullian: O happy are they for whose cause God swearet [...]! and O mise­rable are we, that will not believe God when he swears!

II. The person swearing must be such a one as may lawful [...]y swear: and not, Chil­dren. 2. Mad-men 3. Such as are convict­ed of perjury.

III, The matter of an Oath should be things weighty, of good moment and lawful.

IV The forme of it is explicated or un­folded by contestation, and imprecation, abridged and contracted, or consisting of ei­ther part.

V. The end is the confirmation of truth, the decision of strife, the illustration of Gods glory, and the salvation of man.

Heb 6.16.

VI. The object of an Oath by which we must swear in god only.

For so it is command­ed, Deut. 6.13. Fear the Lord thy God, and serve him and swear by his name. Because, 1. God is the only sear­cher of hearts, who sees all things, who is alone Omnipotent, and who revengeth Perjury. 2. Because an Oath is joy­ned with invocation which only belongs to God, as it is said above.

[Page 360] V [...]I. Where the Saints in their oaths mention the creatures, metonymically either God himselfe is understood, or his vengeance which man wisheth to himself.

So Gen. 31.53. Jacob swore by the fear of his Fa [...]her, that is, by God whom his Father Isacc. feared. So Paul, 2 Cor. 1.23. I call God for a record upon my soul: that is, that [...]e will pun [...]sh me if I knowingly de­ceive.

V [...]II. In respect of adjuncts, an Oath is divided into that which is publique, and so­lemn and injoyned by the Magistrate; or pri­vate and voluntary, yet not rashly offered; Also into an assertory, & a promissary Oath.

IX. Oaths must be kept, though they be ex­torted from us, and be hurtfull to us.

Psalm 15.4: That sweareth to his [...]urt, & changeth not. But here it is demanded, if an oath made to a thief, to free our selves from him, ought to be kept, Answ. Either the Oath is only to redeem our selves, or else it is to conceal the whole mat­ter; we are bound in the former to keep our pro­mise, but not in the lat­ter, seeing we are first and more strictly bound to the Magistrate, whose office it is to suppresse thieves and robbing; therefore, whosoever out of fear of death▪ binds himself to a thief in this respect, he may de­clare the matter to the Magistrate, and by rea­son of the tie and obli­gation to him, he may be absovled by publique authority.

[Page 361] X. Near to swearing is a weighty asseve­ration.

Such Asseverations are, Gen. 42.15. &c. By the life of Pharaoh: that is, as truly as Phara­oah lives, and as I wish he may live. So 1 Sam. 1.26. As my soul liveth, my Lord, I am that Wo­man. To this purpose is that usual assevera­tion of Christs, Verily, Verily.

To swearing in the defect, is oppo­site the denial of it, or a refusal to take an Oath, it being lawfully profered:

The Anabaptists of­fend the former way, pretending Christs say­ing Matth. 5.34 Swear not at all; and that of Iames, Jam. 5.12. But they observe not, that in both these places idola­trous and rash Oaths are forbidden, not such as be lawful. The lat­ter way they off [...]nd, who when they may by an Oath promote Gods glory, or the safety of their neighbour, yet they refuse to do it.

In the excesse, are opposed to swear­ing, 1. Perjury 2. A rash Oath 3. An unjust Oath. 4. An idolatrous Oath.

Perjury is, when a thing is falsly as­severated, or a promise is made with­out purpose of performance, or when the purpose of performance is not performed.

This sin must be a­void [...]d, 1. Because of the grievousness thereof for a perjured man of­fends against God whom he calls u [...]on to be witnesse to [...]his lye, and so profaneth his [Page 362] most holy name: he of­fends against his neigh­bour, whom he circum­vents with his perjury, and grievously scandali­zeth he offends against himself, having wished so many evils to fall upon him. 2. Because of the grievousnesse of the punishment; for per­juries are never unre­venged: examples are in the Kings of Sodom ▪ &c. Gen. 14.4. in H [...]shea King of Israel, 2 Kings 17 4. in Zediciah, 2 King. 25.3: &c. i [...] Ru­dolphus Duke of Bava­ria, in Ladislaus, King of Hu [...]garia, and many others; it was also dete­stable among the gen­tiles: as Tibullus shew­eth.

The Jesuitical and So­phistical interpreta­tions of Perjuries; are equivalent to perjuries themselves; neither shall they escape the sin and pun [...]shment of Per­jury.

A rash Oath is that, which is taken when there is no necessity to swear.

Saul is an example of a rash and continual swea [...]er, 1 Sam. 14. v. 40. and 45.

An unjust Oath is, when we swear of things neither lawful nor honest.

Such was David's oath▪ when he threat­ned destruction to Nabal's house; by revoking of which, he hath taught us that unlawful oaths are rather to be broken than kept: 1 Sam 25. such are the Monkish oath of fidelity, obedi­ence, & [...]. in Pop [...]ry.

[Page 363] An idolatrous Oath is when men swear by false gods or the creatures.

Such are these oaths that are made by Hea­ven, Earth, &c. which a [...]e forbid, Matt. 5.3 [...]. and oaths also made by the Saints; for without idolatry we can neither give to them the honor of invocation, nor of an oath: neither do the Pa­pists metonymically by the Saints understand God, but they swear by the Saints themselves.

So much of swearing: Adjuration is an obtestation in the name of God, be­ing made either by command, or in­treaty; that according to conscience, and as it were in stead of an Oath, the truth might be spoken.

Example, Ios. 7.19. Then said Ioshua to A­chan, my Son, give glo­ry to the Lord God of Israel, and confesse to God.

The RULES.

We must yeild to an adjuration, in such things as are neither contrary to Gods glory, nor the love of our Neighbour.

We have an exam­ple in Christ, who pro­fessed himself to be the S [...]n of God, upon the adj [...]tion of the H [...]gh Priest, though a wick­ed man: Matth, 26.64. If then a Tyrant should adjure us to re­veal our brethren or their meetings: we should refuse it.

To this are contrary rash adjurati­ons, magick adjuration of Devils, [Page 364] wicked imprecations, whereby God and the creatures are adjured to mans ruine.

The adjuration of Devils, which they call exorcisme, is magical; and no wayes answer­ing the Apostles casting out of Devils, which they did, not by adjuration, but by commanding them in the name of Christ.

Sortiledge or casting of lots, is a try­al or finding out that which God hath appointed to each man in divisions; and this is done by external signes to compose strife.

Lots are either divine or humane. Examples of those are in Levit. 16. Ios. 7. 1 Sam. 10. Nehem. 11. Ioh. 1. Act 1 and these are not to be imitated, because we have no command. But these lots called also di­visorie, may be used, but so, that we assure our selves that they are gui­ded by Gods hand. Prov. 16.33.

To this are opposed superstitious elections, and consultations, and de­ceiptful lots.

Hitherto of the taking of Gods Name: the profession of it is, when freely and openly, in the sight of men we confess the truth, as it is known by Gods Word, to his glory, when we are required.

Matth. 10.32. Who soever confesseth me be­fore men, him will I con­fess before my Father who is in Heaven. Rom. 10. v. 10. With the heart we believe unto righteousness, and with the mouth we confesse unto salvation. 1 Pet. [Page 365] 3.15. Be ye alwayes ready to answer to every one that shall ask a rea­son of the hope that is in you.

To this is contrary, 1. A dissembling of the truth: 2. The open denial of it: 3. An unseasonable confession thereof.

An example of dis­sembling is in the Jews, that would not professe Christ for fear of being excommunicate, Ioh. 12 v. 42, 43 Peter is an ex­ample of an imperfect denyal, proceeding of infirmities, Matth. 26.69. &c. Concerning unseasonable confession Christ warns us, Matt. 7.6. Give not that which is holy unto Dogs, neither cast ye your Pearls before Swine, le [...]t they tread them with their feet, and turn up­on you and tear you.

Thus we have shewed, how Gods name is sanctified in words: it is sancti­fied in fact, when our life and actions answer our holy profession.

Mat. 5.16. Let your light so shine before men, that they may see your good works, and glorifie your Father which is in Heaven.

To this is opposite, the omission of that action which agrees with our pro­fession, and impiety.

An example of the former, is in Moses, and Aaron, who are said not to have sanctified God in the sight of the children of Israel, when he gave them the water of strife out of the rock, Num. 20.12. An ex­ample of the later, is in the Jews, of which Paul speaketh, Rom. 2.24. For the Name of God through you is blasphemed a­mong the Gentiles.

The RULES.

I. The Precept of sanctifying the Sabbath was not first given on Sinai, but in Paradise, shewing, that the manner of divine worship was prescribed to Adam even in the state of innocency.

II. To sanctifie the Sabbath, is not to make that day holy, but to separate it from pro­phanenesse, and to dedicate it to divine worship.

III. The impulsive causes of this Sancti­fication, are. 1. Gods command. 2 The equi­ty of the command. 3. The promises made to them that obey.

This fourth Command is urged also in Lev. 19.3. and 23.3. Ier. 17.22. and elswhere. The equity is seen in two things. 1. In that God hath separated onely one day of seven for Divine worship. 2. In that he goeth before us by his own example. The promises are in Isa. 56.2. &c. and 58.13.

IV. The matter or object of this sanctifi­cation, is the Sabbath or seventh day, in the Iewish Church: to which succeeded the first [Page 368] day, called in Scripture from Christs resur­rection, the Lords day; from the Lords sup­per, the Day of bread; and from the admi­nistration of Baptism, the day of light, an­ciently.

V. In the Precept of sanctifying the Sab­bath, we must distinguish between that, which is Ethical or Moral, and that which is Typi­cal or Ceremonial.

It was Ceremonial, 1. To sanctifie the seventh day precisely. 2. By this means to separate Jews from gentiles. But Moral, in that one day of seven must be sanctified for Gods service. Now the Church hath sanctified the first day, by the ex­ample of Christ, who hath sanctified it by his resurrection, and appa­rition, Ioh 20.19. and 26. By the example also of the Apostolical Church, Act 20. 7. 1 Cor. 16.2. Rev. 1.10.

VI. The form of Sanctifying this day consisteth in omission, and action.

VII Things to be omitted, are the works of our outward and temporal callings.

These are opposite to the works of divine worship, in that six dayes we must labour.

VIII. Yet some things are permitted, which without great damage cannot be put off till another day.

Lu. 14.5. Which of you having an oxe or [...]n asse fallen into a pit, will not take him out on the Sabbath day? The Mac­chabes knew this, 1 Mat. 2.41. For having received an overthrow on the Sabbath, they re­solved to defend them­selves against the ene­my. In such cases of [Page 369] necessity, Christs rule must be observed: The Sabbath was made for man, not man for the Sabbath, Mar. 2.27.

IX. On the Sabbath those works must be done, for which that day was appointed; to wit, to repare to the Church, to meditate on Gods word, to receive the Sacraments, to in­vite one another by exhortations & exam­ple to godlinesse, to visit the sick, to help the poor, &c.

X. The end of this sanctifying of the Sabbath, is either natural or spiritual.

XI. The natural end, is, that men and beasts might rest and be refreshed

XI [...]. The spiritual end, peculiar to the Iews, was, 1 To shadow out to the Iews that rest which they injoyed in the Land of Ca­naan after their toylsome labours in Egypt, & troubles in the desart. That by this part of their beggerly rudiments, they might be led to Christ the Author of our spiritual rest from sin, and the works of the flesh

XIII. But now the spiritual end of it, is, 1. that the Congregation may be seen and that the faithful may flock together into the Church, as into the Ark of Noah. 2 That by meditating on this new birth of the World, and on Christ's resurrection, we might praise God our Creator and Redeemer. 3 That by our rest from labour, we might be admoni­shed [Page 370] of our rest from sin. 4. That we might more and more aspire and raise ourselves for the enjoyment of that perpetual rest and Sabbath in the life to come.

Hence ariseth a th [...]ee­fold Sabbath: a tipical and ceremonial▪ yet but temp [...]rary onely: a spiritual, but onely be­gun here; and a hea­venly, or eternal.

X [...]V. The Sanctification of the Sabbath be­longs to all, chiefly to Magistrates & Pastors.

The Magistrate, by the example of Nehemi­ah, must take care that the Sabbath be not wantonly abus [...]d, Neh. 13.15, &c. The same also must so moderate the strict obs [...]rvation of that day when need re­quires, that there be re­gard had to Charity by the example of the Mac­chabees, 1 Mac. 2.41▪ and Constantine the Great who in extream necessity permited Hus­band-men to follow their Country wo [...]k.

XV. The Christian Holy-dayes have af­finity with the Sabbath, appointed not for Will worship, but for a commemoration of Christs benefits; so that the conscience be not intangled with the snare of absolute necessity.

Col. 2.6. Let no man cond [...]mn y [...]u in meats and drinks o [...] in respect of a Holy day, or of a New Moon, or of Sabbaths.

To this Sanctification of the Sab­bath, are contrary its neglect, and prophanation.

The Sabbath is either simply ne [...]le­cted when no regard is had of it: or in some respect, when it is spent meerly [Page 371] by ceasing from our own works, and consequently in idleness, omitting those works for which the Sabbath was made (of which in the nineth Rule) or these works are performed but perfun­ctoriously, without any inward and mental devotion; which kind of Sab­bath is deservedly called hypocritical.

See Isa. 1. [...]3, 14.

The Sabbath is prophaned, 1. When we do the works of our outward cal­ling needlesly, as when we make jour­nies or exact debts then, &c. 2. When we spend the Sabbath in carnal works, as in gaming, dancing, revelling, idle talking, Stage-playes, and such like sins. 3. [...]n idolatrous works.

Such a prophanation is a most grievous sin Exod. 31.13.14. Num. 15.35▪ Neh. 13.16. Ier. 17.27.

The RULES.

I The efficient cause of this love, is God the Father, in the Son, through the Holy Ghost.

Gal. 5.22. But the fruit of the Spirit is love.

II. The instrumental cause or root, is Faith working by love.

Gal 5 6.

III. The matter or subject of it is, our neighbour▪ that is, every one to whom we ow [...] duty, or ayde.

Luke. [...]0.36 3 [...] ▪

IV But chief [...]y w [...] [...] love those that are of the houshould of Faith.

Gal. 6.13.

For we are tyed to them both in a natural and spiritual tye; Eph. 4, 1, 2.

V. Nor in this case must we exclude our enemies.

For this Charity is commended particular­ly to us, Exod. 23.4, 5. If thou seest thy enemies Ox or [...]sse go astray, &c Prov 25.21. if thy ene­me be hungry, give him bread to eat, &c. See Rom. 12 14, 20. Mat. 5.44, &c. For this duty, we have the example of our heavenly Father, doing good both to the just and unjust, Mat. 5.48. even giving his Son f [...]r us his enemies, Rom. 5.8.

VI The form of Charity towards our neighbour, consisteth in the proportion of charity towards our selves.

Lev. 19.1 [...]. Thou shall love thy neighbour as thy self.

[Page 374] VII. The end is, to witnesse our love to­ward God, and to certifie our regeneration and salvation.

1 Joh. 4.20. If any man say he loves God, and hates his brother, he is a lyer; for if he love not his neighbour whom he hath seen, how shall he love God whom he hath not seen? 1 Joh 4.7. Whosoever loveth is born of God, and v. 12. if we love one another; God dwels in us.

To Charity are contrary, 1 The want and neglect of it· 2 Hypocritical Charity. 3 The unjust hatred of our neighbor. 4 Inordinate Charity, where by we love one more than is fitting.

Of the first vice, Paul saith, 1 Cor. 13.1. If I should speak with the tongues of men and An­gels, and have not Cha­rity, I am a sounding brasse, and a tinkling Cymbal. Of the second, Jam 2.15, 16. If a bro­ther or sister be naked, & distitu [...]e of daily food; & one of you say to them depart in peace, be war­med and filled, notwith­standing ye give not t [...]ose things that be needfull for the body; what doth it profit? Of the third, 1 Job 3.15. Whosoever hateth his bro [...]her, is a murtherer, Of the fourth God himselfe, 1 Sam 2.29. Thou hast honoured thy sons more than me. And Christ, Mat 10.37 He that loveth Father or mother more than me, is not worthy of me, Yet here we must know, that in two respects we may hate men: first, when they are Gods enemies, Psal. 139.21. Do not I hate them O Lord, that hate thee? Secondly, when they dr [...]w us from Christ, or the constant profession of him, Luke 14.26. If any man comes to me, and hates not his Father, &c.

[Page 375]Charity is considered either abso­lutely or reciprocally. There be three kinds of it considered absolutely; to wit humanity, benevolence, and mercy.

Humanity is, when we are ready to testifie our love to any, by exhorting, admonishing, comforting, helping, &c.

This is called [...] affection or care towards one ano­ther, 2 Cor. 8 16. It is called also du [...]y; and as it is exhibited to stran­gers, hospitality: this is recommended to us▪ Isa. 16.3, 4. Rom. 16.23.3 Ioh. v. 8. Heb. 13.2.

To this is opposite inhumanity, by which either the works of humanity are omitted, or cruelty exercised; as al­so unseasonable humanity, when courtesies are performed to those who are unworthy of them, or they are not performed in a right manner.

It were inhumanity, if one should lay a stum­bling block before a blind man, or should rail against a deaf man, examples of inhumani­ty are in the Edomites, and such l [...]ke Gentiles, adding affl [...]ction to the afflicted Jews Amos 1 &. 2. In the Levite and Priest that passed by the man half dead. To be surety for any man un­advisedly, is an unsea­sonable humanity, Prov 6.1 &. 11.15. or to give alms to every one, with­out regard had of their worth, 2 Thes. 3.10

Benevolence or favour is, whereby we so incline to the good and weal of our neighbour, that we pray for his pros­perity, and rejoyce at it.

[Page 376]Isa. 66.10. Rejoyce with Ierusalem &c. Ro. 12.15 Rejoyce with them that rejoyce. There be ex­amples in the blessed Angels, Luke. 2.10. &· 15.10. in Paul, Rom. 1·8. and many other places in John, 2 Iohn. 4. & 3. Iohn. v. 3, 4, 5.

To this is opposite, Envy or displea­sure at another mans good; Malevolence also, when one wisheth the ruine of a­nother; and Counterfeit benevolence.

There are foure de­grees of Envy. 1 When on [...] [...] [...]ndure that another should enjoy the same happiness with him. Examples we ha [...]e in the labourers that came first, Ma [...] 20.11, &c. and Act. 13.4 5▪ in the Iews envying salva­tion in the Gentiles. 2 When one envieth that in another, which he cā ­not obtain himself: ex­amples are in Satan, in Cain Ge. 4. in Esau, Ge. 27 in Iosephs brethren, Act. 7.9. Miriam Moses sister, Num. 12. in Saul, 1 Sam 18.7.8. in the Nobles of Persia, Dan. 6 in Pompey & Caesar, of whō Lucan: Caesar can­not brook a Superiour, no Pompey an Equal. 3. When we cannot endure that another should en­joy that good, which he enjoyeth whom we love. An example of this is in Iosuah, who envied El­dad and M [...]dad, because they did prophesie as wel as Moses. Nu. 11. in Iohn's Disciples, Ioh. 3.26. amd Christs, Mar. 9.38. 4. When one envi­eth another, or out of malice destroyes that which he doth not de­sire he should enjoy: As when the Philistines stopped the wells which Abraham's servants had digged, Gen. 26. Like dogs in the manger, not eating hay themselves, bark at the cattle that eat it, Or like that spot­ted beast called S [...]ellio, devouring his own skin which every year he put off that it may not help man troubled with the [Page 377] Falling sicknesse. This sin of envy must be a­voided, 1. Because it is earnestly forbid, Psal, 37.1. Prov. 3.31. 2. Be­cause it is joyned with a disdain of Gods good­nesse, Mat. 20.15. Is thine eye evill, because I am good? 3. Because it is the authour of much mischief; as of murther, Gen. 4 2. Sam. 3.20. of seditions, Num. 12. of herisies. It also disquiet­eth a mans life, Ia. 3.16 An example of malice, envy, counterfeit, love, is in the Pha [...]ises inviting Christ, Luke. 14 1. &c.

Mercy is, when we take another mans misery to heart▪ so that we study by all means to asswage, or remove it.

Mat. 5.7. Blessed are the merciful, &c. Luk. 6 Be ye merciful, Rom. 12.15. Weep with those that weep. 1 Thess. 5.14. Help the weak, the kinds of this mercy are rehearsed Mat. 25.35, &c. Exam­ples are in Iob, c. 30.35. in David, Ps. 40, &c. in Ionathan, 1 Sam. 20. in the Samaritan, Luk. 10.

To this are contrary, Unmercifulnes, when we pity not the afflicted, or when we adde affliction to them. 2. When we rejoyce in other mens miseries. 3. Counterfeit and unlawfull pity.

Unmercifulness is forbid, Prov. 3.27, 28. It deserves judgment with­out mercy, Iam. 2.13. Of rejoycing in other mens evils, we have ex­amples, in Doeg, Psal. 52. in the Edomites, Ps. 137. in Christs enemies, Mat. 27. It is most ear­nestly forbid, Prov. 24.17. Counterfeit mercy is seen in David's ene­mies, Psal. 14 7. This is called the Crocodiles pity, who weeps when he intends to devoure a man. Unlawfull mercy is condemned, Ieremy 15. and .16.

[Page 378]So much of the kinds of Charity, considered absolutly. Being consider­ed respectively, it hath for its kinds, Brotherly love, and Friendship. Bro­therly love is that which mutually is entertained by Christs members, and the houshould of Faith.

This reacheth so far, that we should lay down our life for our brethren, 1 Ioh. 3.16. Examples are in Ionathan, in the Macchabees, in Paul, &c. This is to be used towards the dead, in bu­rying them, and mour­ning for them, &c.

Friendship is love between two or more, whereby they mutually and truly imbrace each other with speciall benevolence, to perform such duties as are honest and possible.

The RULES.

I. We are bound to shew our selves cour­teous, benevolent, and mercifull to all; but not to entertain frendship with all.

The reason is, because friendship consists in matual and reciprocal benevolence, and in such a singulartie, that we ought to impart to our friends our most secret resolutions: but we can­not with safety trust e­very man; therefore we are commanded to walk wisely, zach. 7.7. Let no man [...]ust his neighbour. Eph. 5.15. See then that ye walk warily, not as unwise, but as wise; re­deeming the time, be­cause the dayes are e­vil.

[Page 379]II True friendship is judged by its end; to wit, if it be entertained for piety and honestly.

Aristotle teacheth Ethic. 8. that friendship is entertained either for pleasure, or profit, or vertue; & of these th [...]ee ends, he only approves the last: for the vulgar people measure freind­ship by profit; but the godly must chiefly look upon vertue or honesty.

To true friendship is opposite that which is counterfeit; also that friend­ship which entertains covenants and company with infidels & wicked men.

An example of coun­terfeit and false friend­ship, is in Davids e­nemies Psal. 41. and 55 13, 14. and in Iudas the traitour. As for making covenants with wicked men, we must know that they are ei­ther of peace, or of war. A covenant of peace, is that which is entertained on both sides for preservation of publique quietn [...]sse; such was the covenant that Abraham made with Aner and Eshcol, Gen. 14.13 and with A­bimelech. Gen. 21.27. and Isaac with the same Abimelech, Gen. 26. ver. 29. of Solomon with Hiram, 1 king 5.2. the covenants of war, are such as be made for offence and defence; & these either with be­lievers, or unbelievers: the former are per­mited, but so, that we trust not in them; the later are most severely prohibited by God, Exo. 34.12. Take heed that thou make no covenant with the inhabitants of that land. 2 Cor. 6.14. Be ye not uneqully yoak­ed with the wicked. The unhappy events of such covenants are seen in Iehoshaphat, 2 Chron. 16.20. in Asa 1 King, 15. [Page 380] and 2 Cron. 16. in Ahaz, Isa. 7.8, and .9. in the Jews Ezek. 16.27.29. 'Tis lawfull to converse with Infidels, and wick­ed men; if we have hope to reclaim them, and if we carry our selves pru­dently; that we be not corrupted by their fa­miliarity.

So much of charity. Justice is that vertue, whereby we give every man his due.

This name of Iustice is ambiguous: for some­times it implies the ob­servation of the whole Law; sometimes it hath relation to the se­cond Table, as it is ex­ercised toward our neighbour.

This is either commutative, or distributive. This is imployed in distribution of honours, rewards, punishmentss and such like; observ­ing a Geometrical proportion, accor­ding to the condition, merits, or dignity of the person.

That is, whereby we give to every one his due by an Arithmetical pro­portion, according to the equality or inequality of things.

To Justice, Injustice is opposite, both privatively, and contrarily, ‘This is to be avoided; for it excludes men from the Kingdome of heaven, 1 Cor. 6.9.’

The RULES

I. We must obey, not only godly Magistrates and Masters, but also Tyrants.

1 Pet. 2.13. Be sub­ject to every Ordinance of man for the Lord, and ver. 18. Servants, be subject with all fear to your Masters, not only to those that are good and just, but also to the froward, for this is praise-worthy, if any man for conscience towards God suffer trouble, being unjustly afflicted. Exam­ples are in the Israelites obeying Pharaoh, Exod. 3, &c. In Daniel obey­ing Nebuchadnezzar, Dan. 2.

II But they are not to be obeyed in things contrary to Gods Word, & a good Conscience.

An example we have in the midwives, Exod. 1. in Sauls Servants, 1. Sam. 22.17. in Daniel, Dan. 6. in the Apostles, Act. 4.19 saying, Whe­ther it be right in the sight of God to obey you rather than God, judge ye?

To obedience is contrary, Disobedi­ence, rebellion, impatience of correcti­on, and obedience in things unlawful.

We have examples of disobedience and rebel­lion in Miriam and Aa­ron, Numb. 12 in Corah, Dathan and Abiram, &c. Numb. 16 in the Is­raelites, Numb. 13. in Absolon ▪ 2 Sam. 16. in Seba, 2 Sam. 20. and such like; in the Israe­lites contemning the Prophets, in Elias sons 1 Sa. 2 Lots wife, Ge. 19. Ge hazi. 2 Kin. 5. Of un­lawful obedience, an ex­ample is in Do [...]g, 1 Sa. 22 Gratitude is, whereby inferiours in ac­knowledging the good will and boun­ty [Page 385] of their superiours, do testifie their thankful mind in will, and deed; where, and when they can.

This is to be per­formed to the Magi­strate, by rendring Tri­bute, Custom, &c. Rom. 13 7 and by praying for him, 1 [...]m. 2.1, &c. To M [...]n [...]sters, 1 Thes. 5.12. We beseech you, brethren, to know them who la­bour among you, & have the charge over you in the Lord, and admon [...]sh you, that you would have them in exceeding great love for their works sake To Parents Prov 23.25 thy Father and mother shall be glad, and she that bare thee shall re­joyce. Examples, are in Ioseph, David, &c. Which gratitude in special is called [...], signi [...]y­ing th [...]t gratitude of the young Storks to­wards the old, in feed­ing and bearing them.

To gratitude is opposite, Ingrati­tude, whereby Superiours are either not requited, or ill requited: Exam­ples of which, the Scripture is full.

So much of the Vertues or duties of Inferiors, the Vertues of Superiors, are benevolence, justice, and sedulity.

Benevolence is whereby Superiours carry a good affection to their inferi­ours, which they declare when occa­sion serves.

An example of this Benevolence is propo­sed to M [...]gistrates in Moses, Exod. 32. to Mi­nisters in Paul, Ro 9 1. The same is command­ed to Parents, Eph. 6.4. and you Fathers, provoke [Page 386] not your children to wrath, and this good will of Parents is called [...] among the Gen­tiles, which is from [...] to love, a word used properly to express the affection and natural love of parents and Children; the same is urged by Paul to Hus­bands, Eph. 5.25. Hus­bands, love your Wives as Christ loved the Church, &c. and to Ma­sters, Eph. 6.9. and ye Masters, do the same thing to them, forbearing threa [...]nings, knowing that your Master also is in heaven, &c.

To this is opposite the contempt, of Inferiours, want of love or astorgie, and such like.

Of the contempt of inferiours God speaketh Deut. 17. v. 20. Let not his heart be lifted up a­bove his brethren, of A­storgie or want of af­fection, Christ speaketh Matth. 7 9. What man among you is there, that if his Son ask him b [...]ead will give him a stone?

The Justice of Superiours is, where­by they endeavour that every inferi­our have his due.

This is performed by the Mag [...]strate, in keep­ing both Tables of the Law; and in promoting and defending the true Religion, as we shewed in the former Book, in the doctrine of the true Church: they practise the same justice, in ma­king laws, punishing offenders, rewarding the keepers of it, and in defending their Sub­jects against unjust force.

To this is opposite, the neglect of justice, and tyranny.

[Page 387]Of the neglect of Ju­stice, see Esa. 1.23. They judge not the fatherl [...]ss; neither doth the cau [...]e of the Widow come unto them. Of injustice and tyranny in the same place: Thy Princes are rebellious, and companions of thieves. God re­proveth this most se­verely, Ezek. 34. in the Pastors of the people of Is [...]ael: Parents also of­fend either by too much indulgence, as Eli, 1 S [...]. 2. or by too much rigour as Saul, 1 Sam. 14.

Sedulity, which is also called dili­gence, fidelity, vigilancie, is a vertue whereby Superiors willingly undergo the labours of their offices, and endea­vour by the gifts they have received from God, to help their Inferiors.

Of this vertue, the Apostle speaks. Rom. 12.8. He that rules, l [...]t him rule with diligence; [...]he sa [...]e is urged by Paul to M [...]nisters & Elders, Act 20.28. Take heed to your selves, and to the whole Flock in which the Holy Ghost hath made you Over­seers: Parents shew this when they nurture their Children in the fear of God. Ephes. 6.4. and when they lay up for them things temporal, 2 Cor. 12.14.

To this is opposite, Sloth and busi­ness about impertinent things.

Against Sloth▪ God c [...]yes out, Jer. 48.10. Cu [...]sed is he that doth the work of the Lord negligently: of [...]mper­tinent businesse Peter speaks, 1 Pet. 4, 15. Let none of you suffer as a murtherer or a thief, or an evil doe [...], or as a bu­sie-body in other mens matters.

The RULES.

I It is as lawfull for Christians to wage war, as it was of old for the Iews

The reason is, because it is no where proh [...]b [...] ­ted in the New Testament, And that Cap­tain of the Capernaites, Matth. 8 and Cornelius the Centurion, Acts 10. are reckoned amongst [Page 393] the faithfull. Neither did Iohn dehor [...] the souldiers from wars, but from injustice▪ Luke 3.

II. War is to be managed by the Magi­strate, not by private authority.

III. War must not be m [...]de, but that which is just and necessary.

IV. It will be just in respect of the mat­ter, form, and end, if it be made in a just cause, for a good end, and according to the prescript of Gods word.

V. It will be necessary▪ if the matter be tried by Councel, before it be handled by Arms

VI. When war is undertaken, it matters not whether it be managed by strength or po­licy

VII. Policy joyned with lying and break­ing of covenants, is not to be allowed; but it may be approved with dissimulation.

VIII. Although the Church is built by the Word, not by the Sword; yet being built, is justly to be defended by the Sword against unjust violence.