CHAP. I. Of the Essence of GOD.

GOD is a Spirit, existent eternally in himself; One in Essence, Three in Per­sons, Father, Sonne, and Holy Ghost.

God is known in himself, and in his works.

In himself, he is known, absolutely in his Essence, relatively in the Persons.

Gods essence is known ^* by his Names, and by his Properties.

The names of God are either taken from his essence; as Jehovah, Jah, Eheje, to which in the [Page 13] New-Testament, the name [...] Lord doth answer for the most part; or from his power, as El, Elohim; or from his Al-sufficiency, as Shaddai; or from his Excellencie, as Helion.

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

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

• II. The same name in promises and Divine com­minations or 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 plurall number, yet is not the personal, but an essential Name of God, and according to the Hebrew Idiotism, it is spoken of one God, and of each Person: Hence there are not three Elohim or Gods, but one alone.

  As it is rightly said in the Creed of Athanasius: The Fa­ther Almighty, the Son Almighty, and the Holy Ghost Al­mighty, yet not three Almighties, but one Almighty: So because God is called Elohim from his power, there are not three, but one Elohim, Psal. 7. Elohim Zaddik, just God.

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

• I. The Proprieties of God are not qualities or ac­cidents or real entities, different from the essence, or from each other.

  This will appear below, in the attribute of 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 Humane Nature of Christ: for if this be capable of ubiquity, om­niscience, omnipotency, why not also of eternity?

And these Proprieties are either incommu­nicable to the Creatures, or communicable in some analogical effects: Of the first rank are his Simplicity and Infinity.

Among these are reckoned his immutability and per­fection; but these are 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 composition.

His Infinity is that, by which he is known to be an entitie infinitely true and good, and without measure or bounds.

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

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

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

• III. Gods essence is by us incomprehensible.

  For there is no proportion between finite and infinite, no more then between a nut-shell and the Ocean.

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

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

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

The properties of the latter rank are, 1. The [Page 16] Life of God, 2. His Will. 3. His Power. His Life is the attribute of his being; His Will, of commanding; His Power, of execution.

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

• II. Hence these are predicated, or spoken of God, not onely in the concrete, but in the abstract also.

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

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

• IV. Whereas the understanding of God is most simple and infinite; it follows that he, ^* understands himself primarily as an infinite object. 2. That he [Page 17] 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 neeeds no revelation, nor discourse, ei­ther from the effect, or from the cause, from that which is more known, to that which is less known. 5. Things past, and things to come, are no less known to him, then things present. 6. His knowledge is in­finite. 7. Free from all ignorance and Oblivion.

• V. Whereas the Will of God is most simple; therefore, 1. In him there are not either two, or more, or contrary Wills.

  There are indeed divers distinctions of his Will, as shall be seen in the Doctrine of Gods Decrees: but these di­stinctions are nominal, rather then 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 follows, 1. That his power is one. 2. That he is truly omnipotent; for not only can he do what he will, but also more then he will. 3. From the power of God, we must not infer ^* the act or being [Page 18] of a thing, unless when his will and power are joyned together. 4. 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 like, can no ways be ascribed to God; for these are actions not of power, but of impotency.

• 5. The power of God is altogether irresistible.

CHAP. II. Concerning the Persons of the Deity.

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

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

• II. The word Hypostasis or Hyphistamenon, that is, Subsistence, are of a larger extent then the word Person.

  For Hypostasis or Hyphistamenon, is any individual sub­stance; but the word Person, signifieth an individual sub­stance, [Page 19] compleat, rational, and differing by incommuni­cable properties from another: yet the Apostle, Heb. 13. useth the word Hypostasis for Person, by the figure called Metalepsis.

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

• 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 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.

• 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 insuffi­ciency of Scripture, are not afraid to affirm the contrary.

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

  Gen. 1.1. In the beginning God created the heaven and the earth: and ver. 2. The Spirit of God moved upon the waters: and ver. 16. Let us make man. Psal. 33.6. By the word of the Lord the heavens were made, and by the breath of his mouth, all the hoast thereof. 2 Sam. 2.32. The Spirit of the Lord spake in me, and his word was in my tongue. Esay 6.3. Holy, holy, holy Lord of hosts. Esay. 63.9. The Angel of his countenance, (to wit of God the Father) saved them: and ver. 10. They rebelled and grieved his holy Spirit. Which testimonies though the obstinate Jews go about to elude, yet they will content sober Chri­stian mindes.

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  IV. But there are clearer. Testimonies in the New-Testament.

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

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

  • 1. The Deity of the Son is proved:

    • 1. From his Divine Names.

      In the Old Testament, The Angel of the Covenant, Malach. 3.1. He who oftentimes appeared to the Fathers to foreshew his Incarnation, was the Son of God, and is every where called Jehovah and God, Gen. 16.13. & 18.1. & 32.1. (which place may be compared with Hosea 12.6.) Exod. 3.15. Jos. 6.2. Zac. 2.12. & 3.1, 2.

      But for the Testimonies of the New-Testament, they are very clear. Joh. 1.1. And the Word was God. and 17.3. This is life eternal, to know thee the onely true God, and whom thou hast sent, Jesus Christ. Joh. 20.31. But these things are written, that you may believe, that Jesus is the Christ the Son of God. Act. 20.28. God redeemed the [Page 22] Church with his own blood. Rom. 9.5. God blessed for ever. Tit. 2.3. The mighty God. Such phrases are frequent in the Revelation.

    • 2. From the Divine properties, and

      • 1. From Eternity.

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

      • 2. From his Omniscience.

        Joh. 2.24, 25. He knew all men, and needed not that any should 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. 5.19. Whatsoever the Father doth, that likewise doth the Son. Heb. 1.3. He supporteth all things by the word of his power.

    • 3. From his Divine Works.

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

    • 4. From Divine Honour.

      We must believe in him, Joh. 3.16. We must baptize in his name, Mat. 28.19. At his name every knee shall bow, Phil. 2.10.

  • 2. The Divinity of the Holy Ghost is proved,

    • 1. From his name God.

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

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      2. From his Properties, and

      • 1. From his E­ternity.

        Gen. 1.2. The Spirit moved upon the waters.

      • 2. From his Omnipresence.

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

      • 3. From his Omniscience.

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

      • 4. From his Omnipotence.

        Which is known by his Works.

    • 3. From his Divine works, and

      • 1. From the Creation of all things.

        Gen. 1.2. Psal. 33.6. Joh. 26.13. and 5.44.

      • 2. From the conservation of all things.

        Gen. 1.2. He moved on the waters; a similie taken from a Hen, sitting on her chickens, and cherishing them.

      • 3. From the sending, and anointing of Christ.

        Esay 61.1. The Spirit of the Lord is upon me, because he hath anointed me.

      • 4. From the Gifts of Tongues and Miracles.

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

    • 4. From his Divine Honours.

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

• V. The difference of the Persons, is seen in the Order, Properties, and manner of Working: they [Page 24] differ in Order, because the Father is the first, the Son the second, and the Holy Ghost the third person: they differ in Properties, because the Father is from himself, not onely by reason of his essence, but also of his personality. The Son is ^* from the Father; the Holy Ghost is from the Father and the Son. They differ in manner of working, because the Father worketh from himself, the Son from the Father, the Holy Ghost from both.

• VI. The trinity of the Persons takes not away the unity of the Essence: for there are three Per­sons, but one God.

  Deut. 6.4. Hearken Israel, the Lord our God is one God. 1 Cor. 8:4. We have one God, the Father, from whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we through him, Eph. 4.6. There is one God and Father of all, 1 Tim. 2.5. There is one God and one Mediator between God and man, the man Christ Jesus, 1 Joh. 5.7. and these three are one.

• VII. Hence the Word God is sometimes taken essentially, for the whole Trinity; and sometimes hypostatically, for one of the Persons.

  [Page 25] Act. 20.28. God hath purchased the Church by his own blood. Here the name of God is hypostatically spoken of the Son.

• VIII. The unity of the three Persons in the Tri­nity, consisteth, 1. In the identity of substance. 2. In equality. 3. In coherence or cohabitation ¹⁰ .

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

  For they are not of a like essence, nor of an essence unlike, nor of a different essence, nor of the same spe­cifical essence.

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

CHAP. III. Concerning the Works of GOD, and the Decrees of GOD in generall.

THus God hath been considered in himself; Now he is to be considered in his works: which works are either Essential, or Personal. Those are essential, which are common to the whole Trinity; but the personal, are those which are proper to each person. Both these, as well essential as personal, are either to in­ternal, or external objects. The internal are they, which have no reference to any object without God; as Understanding, by which God understands himself; the Generation of the Sonne, the Production of the Holy Ghost.

Gods external work is that, which hath re­ference to some object without the Trinity: such are Predestination, Creation, and the like, which have relation to the Creatures as objects without God.

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

  So the incarnation of Christ, in respect of inchoation or initiation, is the essential work of the whole Trinity; but in respect of bounds or termination, it is the personal work of the Sonne alone: for though the Father and Holy Ghost are the cause of Christs incarnation, yet the Sonne only was incarnate. Even so, although Creation, Redem­ption, [Page 27] 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 Sonne 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 Sanctifier, because he is sent from Christ as a Sanctifier and Comforter.

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

  This axiome followes upon the former: for as the es­sence is common to all the Persons, so are likewise the es­sential operations.

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

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

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

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

  For the Decrees of God are such kind of operations, so farforth as they have reference to the creatures or any thing without God; yet they are internal operations, in that they remain within Gods very essence.

  [Page 28]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 Divine essence: and as in God, essence and actual being are not different, so in him will 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.

• I. This is called his ^{11 a} Determined purpose, ^b The hand and counsel of God, ^c The good pleasure of God, and Gods eternal providence.

  ^a Act. 2.23. ^b Act. 4.28. ^c Eph. 1.9.

  Now this is called his Eternal providence, that it may be distinguished from Actual providence, which is nothing else but the execution of Gods decrees.

  This is called, the Will of God, or The will of his good pleasure.

  Indeed the Decree is the very will of God; yet for our better understanding, the Will is considered as the cause efficient, the Decree as the effect. Now whereas this word Will is taken diversly, it is divers wayes distinguished by Divines: to wit, into the will of his good pleasure, and the will of the signe; into an antecedent, and consequent; into absolute, and conditional; into secret, and revealed. But these are not real distributions of the Divine will, but distinctions only of the name: For to speak properly, there is in God but one only will, which is called the will of his [Page 29] 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, fulfilleth.

  For as the Magistrates commands are called his will; so the name of will is attributed to precepts, prohibitions, pro­mises, to effects also and events. And this is it which is cal­led the will of the signe, because it signifieth what is ac­ceptable to God, and what he would have done by us. It is also called his consequent will, because it follows that eternal antecedent will: And 'tis a conditional will, be­cause Gods precepts, prohibitions, comminations, and pro­mises, have the condition of obedience and disobedience annexed. Lastly, his revealed will, because it is daily set forth in Gods word. This distinction of the will is duly, to be observed, lest we should imagine that there are in God either really different, or contrary 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 secret will, [Page 30] or will of his good pleasure. God by his revealed will de­sired not mans fall, but most severely forbid it; yet he did will and decree the same, by the will of his good plea­sure, as it was a means for manifestation of his glory.

• IV. Therefore, by the decree and will of God, good and evil come to passe; Good by efficiencie, Evil by permission.

• V. Yet the decree or will of God is not the cause of evil or sinne: 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, but by the necessity of ^* immutability.

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

  The reason is, because there is no necessity of coaction, but of immutability. The fall of Adam, if we look upon Gods decree, came to passe necessarily: In the mean while Adam sinned freely, being neither commanded, nor con­strained, nor forced or moved by God, but rather most se­verely admonished that he may not sinne.

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

  [Page 31]For many things are contingent in respect of the second causes, which in regard of Gods decree come to passe ne­cessarily.

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

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

CHAP. IV. Of Predestination.

GOD's Decree, in respect of the Creatures, is either general or special. The general Decree is that by which he appointed to de­clare [Page 32] the glory of his power, wisdom and goodness, in the creation and conservation of all things.

The speciall Decree, called Predestination, is that by which he appointed to manifest the glory of his grace, mercy, and justice, in the Election and Reprobation of the reasonable Creatures.

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

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

Predestination is either of Angels, or of men.

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

The ^* Predestination of men is that by which [Page 33] 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.

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

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

  Foreseen Faith or Holiness, is nor the cause of Electi­on; for man was not elected, because he was to believe; but therefore he believeth, because he was elected. Act. 23.48. And they believed, so many as were ordained to life eternall. Neither are we elected, because we were to be holy, but that we might be holy and unblameable be­fore him through love, Eph. 1.4. Neither is foreseen sin the cause of Reprobation; for so we should be all repro­bate but that God according to his most free good plea­sure hath done what he did, as manifest by that Luke 12.32. It is your 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 will he hardeneth.

• III. It is not absolute, if we consider the matter [Page 34] or object, and the means by which he puts this de­cree in execution.

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

  The reasons are most evident, because the decree of manifesting mercy, wrath or justice, presupposeth sin; for there can be no mercy, but towards him that is in misery; and there can be no justice or just indignation, but to­wards him that is a sinner. 2. Because that 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 by Satan he was defaced.

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

  For Reprobation and reprobability, differ as the act and possibility. All men are reprobable, or are liable to Re­probation for sin; but all are not therefore actually re­probate.

• VI. Reprobation then presupposeth the decree of mans Creation. 2. 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.

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

  To use the Apostles simile: If it be demanded why the Potter out of the same lump makes vessels of such different conditions? it is answered from the end, because there be different uses of these vessels in the house. If again it be demanded, why out of one peece of the lump a vessel of honour is made, and out of the other a vessel to dishonour? it is answered from the cause impulsive, because it so pleased the Potter.

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

  We are then said to be elected in Christ, Eph. 4. because by him we were to be saved. The decree of saving us, is called Predestination to the End; but the decree be­stowing Christ upon us as our Head, is named Predesti­nation to the Means.

• X. Although these words of Predestination, Prescience, and Predetermination, are sometime taken for the same; yet or understandings sake they [Page 36] may be thus distinguished. Predestination signifieth the very purpose of God to save us: Prescience, that free bounty by which he acknowledgeth us for his own: but Predetermination imports Predestination as it hath reference to Christ, and the other means of sal­vation.

  Rom. 8.28, 29. But we know, that to those who love God, all things work together for their good; to those I say who are called of his purpose: for whom he foreknew, those he predestinate, that they might be conformable to the image of his Sonne, &c.

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

  Because the Scripture teacheth, that there is Reproba­tion as well as Election. Esa. 41.9. I have chosen thee, and not cast thee away. Mal. 1.3. Jacob have I loved, and I have hated Esau. Rom. 9.18. He will have mercy on whom he will, and whom he will he hardeneth. Rom. 11.7. The election hath obtained it, and the rest have been hardened. 1 Thess. 5.9. God hath not appointed us to wrath, but to salvation. 2 Tim. 2.20 Vessels to honour, and to dishonour. Jud. v. 4. For there are certain men crept in, which were before of old ordained to con­demnation.

• XII. As Christ is the cause not ^* of Election, but of Salvation; so Infidelity is the cause not of Repro­bation, but of Damnation.

  [Page 37]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 amisse; for damnation is not the end, but the means of execution, of which man by his voluntary disobedience hath made himself guilty.

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

• XVI. In the trial of our Election we must proceed analytically, or by way of resolution, from the means of Execution to the Decree, beginning from our San­ctification.

  Thus syllogistically: Whosoever feels in himself the gift of sanctification, by which we die to sin, and live to right­eousnesse; he is justified, called, or endowed with true [Page 38] faith, and is elected: But by the grace of God I feel this: therefore I am justified, called, and elected.

• XVI. But this is a diabolical argument: If I am elected, there is no need of good works; if I be a Re­probate, good works are 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 selvs whether you are in the faith, examine your selves; know you not your own selves, how that Jesus Christ is in you, except you be reprobates? But I trust that you shall know that we are not reprobates. 2. This syllogisme dis­joyns things subordinate, and conjoyns things inconsist­ent: For good works are subordinate, and not to be separa­ted from Election; for they are the means of its execution, and of our assurance thereof: But to be a reprobate, and to do good works, are things inconsistent.

CHAP. V. Of the Creation.

HItherto of GOD'S internal works; His external are those, which are without the essence of God; and these are two, to wit, the Creation, and the Government, or Gods actual providence.

Creation is that, by which God produced the world and the things therein, partly out of nothing, and partly out of matter unapt naturally for that production, for the mani­festation of his power, wisdom, and goodnesse.

The history of the Creation is extant in Genesis, c. 1. & 2

• [Page 39]

  I. Creation is not onely 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 privative, but negative.

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

• V. There was no accession of perfection in God, by creating the world; neither did he create it, that he might be bettered or perfected by it, but that his 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 onely, having an innate power of propa­gation.

• VII. A more particular knowledge of the Crea­tures we leave to Natural Philosophers: it shall suf­fice [Page 40] in this place, to handle them according to each Dayes production.

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

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

    'Tis most probable that the Angels were created the first day, because when God laid the foundation of the earth, He was then praised by them, Job 28.7.

  • 2. For the production of this visible world, which was not altogether destitute of forme, 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 aire by God, who is that inaccessible light. This created quality of Light was afterward the fourth day placed in the Stars.

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

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

• [Page 41]

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

• XII. There is a threefold use of the stars. 1. To distinguish the day and night. 2. To note the times and seasons of the year. 3. To impart their 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 Ʋniverse as a large house was furnished with all kinde of furniture, Man at last was created.

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

• I. 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 blessedness, in the uprightness of their [Page 42] intellect and will, and in their majestie and domi­nion over the other Creatures.

Angels are intelligent Creatures void of bodies.

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

• 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.

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 [Page 43] man in the Divinity-School more fitly for our purpose, as we have now described him.

• I. There is 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 Adams 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. 5. & 7. The Lord breathed into his nostrils the breath of life, and man became a living soul: In this place three things are mentioned: 1. The immediate Creation of the soul, for it is called the breath of God: 2. His breathing, for he saith, He breathed into his nostrils: 3. The personal union of body and soul, in these words, And he was made a living soul, metonymically, that is a living sensitive crea­ture. But that the souls now are immediately created by God, and infused into the body, is proved by these subse­quent Reasons. 1. Because otherways our souls should have another original then Adams had; for ours must proceed of some pre-existent matter, whereas Adams proceeded of none. Neither will that objection hold, concerning the different way or reason of generation, and creation; for nothing is generated of matter, but what in the begin­ning was created of matter. 2. Because the soul of Christ was not formed of seed by traduction, for he was conceived not by the help of man, but by the operation of the holy Ghost, of the blessed 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. Job 33.4. The Spi­rit [Page 44] of God hath made me, and the breath of the Almigh­ty hath given me life. Zach. 12.1. The Lord stretcheth out the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him; where it is plain that this is reckoned among the works of Creation. 4. Such is 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. 12.9. Whereas 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 and Spirits. Heb. 12.2. 6. Because the soul is indivisible into parts, therefore cannot be produced but of nothing. 7. Because if it were generated by traduction, either it must be gene­rated of a soul, or of a body, or of a soul and body toge­ther: but it is not generated of a soul, ^* because of that which is incorruptible nothing can be generated; not of a body, because it is not corporeal; not of a body & soul toge­ther, because so it should be partly corporeal, partly incorpo­real: seeing 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; remain true also in this case: both because man begets man, a person begets a per­son; as also because by the work of the Parents the body is begot, as it were the subject of the soul, and so is united to the soul, which is infused by God, and so thus the whole man is brought into this world by generation.

  [Page 45]'Tis true, that man is the efficient cause of man; but not according to all his parts: for as he is said to kill a man, that kills only his body; so man is said to beget man, though he begets not the soul. Neither again is man in this respect ignobler then other living creatures: whereas 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 annihilate it, but by Gods ordination, and that it cannot be destroyed by second causes.

• V. The faculties of the soul are really different from the soul, as qualities or proper accidents from their subject.

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

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

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

  Otherways the will were no will.

CHAP. VI. Of Gods actual Providence.

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

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

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

• III. As in Gods eternal Providence, the will of his good pleasure; so in this, his revealed will is chiefly seen.

• 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.

• [Page 47]

  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 se­condary causes: but the Christian fate makes a subordi­nation of the second causes to Gods most free will, of which he makes use voluntarily, not of necessity, out of indulgence, rather 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 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 effectual ope­ration; but the irregularity or vitiosity, comes to passe by [Page 48] 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, another thing to be the cause of the adhering vitiosity. Not by permitting the evil action, because God is not forced by any law to hinder sin. Not by determi­ning it; for as he who quenches a fire that it may not spread further, is not the cause of the fire; so he that set­teth bounds to sin, is not the cause of sin. Not by direct­ing it to a good end: for as it is a main skill to prepare wholsom medicines out of venemous creatures, so it is the glory of God to create light out of darkness, and good out of evil: Hence it is apparent how frivolous their de­vice is, who that they might vindicate God from any contagion of sin, they flie to a bare & idle permission of sin.

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

  In this case we must not have recourse to a bare permis­sion, but we must give an estimate of these actions ac­cording to their scope and end: for in one and the same action, God hath one purpose, Satan another, and wicked men another. Jobs affliction is imputed to God; God gave, saith Job, and God hath taken; the same is ascribed to Sa­tan, to the Sabeans also and Chaldeans: but according to the end we must judge of each of them. It was Satans purpose to make Job 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 [Page 49] of the Jews: the Jews drift was to satisfie their desire with hatred and revenge; but Gods end was to redeem mankinde. 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 judgment; so as God can neither be blamed as faulty, nor can the wicked be excused.

  The wicked are in this inexcusable; because God only hardeneth those who harden themselves; neither doth he harden the soft-hearted, but in his just judgment he in­creaseth the hardnesse of them who were hardened before. Now they harden themselvs, by abusing those graces which should have softned them. I. Gods long-suffering. Rom. 2. v. 4, 5. Or despisest thou the riches of his bounty, patience, and long-suffering, not knowing that the bountifulnesse of God leadeth thee to repentance? But thou after thy hard­nesse, and heart that cannot repent, heapest unto thy self wrath against the day of wrath. II. Gods Word. 2 Cor. 2.28. For we are unto God the sweet savour of Christ in them that are saved, and in them which perish; to the one we are the savour of death unto death, to the other the sa­vour of life unto life. III. Gods correction and rod, by which as an anvil they are made harder. Jer. 5.3. Thou hast stricken them, but they have not sorrowed; thou hast consumed them, but they have refused to receive correction; they have made their faces harder then a stone, and have refused to return. For this reason then are they most justly hardened by God, who harden themselves; who so often said of Pharaoh, I will hold, I will make obstinate, I will harden his heart. For not only doth he harden by permission, but also, 1. By letting loose the bridle with which he held in their exorbitant lusts. Rom. 1.24. He delivered them up to their own lusts. & v. 28. God gave them up to a reprobate mind. II. By delivering them to Satan as to a hangman. 1 King. 22.21, 22. And there came forth a Spirit who stood before the Lord, and said, I will [Page 50] perswade him (to wit Achab) and the Lord said to him, wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, thou shalt perswade him, and prevail also; go forth and do so. As therefore when the Magistrate delivers over to the Hang-man 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.

CHAP. VII. Of the Government of Angels.

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

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

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

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

  For they could not be endowed with the image of God, nor be adopted unto Sons, but onely in the Son of God, Who is the image of God made visible, and first born of eve­ry creature, 1 Col. 15.

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

  Gen. 18.13. The Lord said to Abraham, why doth Sa­rah laugh? Gen. 32.28. the Angel said to Jacob, Thou hast prevailed with an Angel; which is thus explained, Hos. 12.4. He prevaileth with God. Jos. 6. v. 14. That man whom Josuah saw, said, I am as a Captain of the host of the Lord: and v. 15. And the Captain of the Lords host said to Joshua. See Zach. 1. v. 2, 3.

• V. Although then is no 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 then the Son of God: by Michael the Archangel, the Son of God is rightly understood.

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

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

• [Page 52]

  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 and eternal destruction, as voluntary Delinquents, having forsaken their first integrity, and become the enemies of Christs kingdom.

• 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 ori­ginall, 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 [Page 53] time when the evil Angels fell, nor of the number, we ought also in this to be silent.

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

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

• VIII. There remained also in them no small know­ledge, and a sagacity also of searching out future things, having these helps. 1. Their natural knowledge. 2. Their long experimental knowledge. 3. Astrologie. 4. The knowledge of Scripture, chiefly of the Pro­phets. 5. Extraordinary revelation, so often as God makes use of the service of these torturers ^* .

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

  Mat. 8.29. What have we to do with thee, Jesus the Son of God? art thou come to torment us before our time? Jam. 2.19. Thou believest there is one God; thou doest well; the devils also believe and tremble.

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

• XI. But over the stars or celestiall bodies they have no right or power.

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

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

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

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

  [Page 55] Because miracles are works exceeding all power of the creatures.

CHAP. VIII. Of the government of man, in the state of Innocency.

SUch is the Government of Angels. The go­vernment of man is seen in the state of Innocency, of Misery, of Grace, and of Glory.

The government of man in the state of In­nocency, is that by which God made a Cove­nant of works with man, promising him eter­nall happiness, under the condition of obe­dience; otherways, eternal death.

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

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

• III. They had a double use. 1. That mans 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, [Page 56] 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 Sacramentall signification.

• V. Likewise the Tree of knowledge of good and evil, hath this denomination from signifying the chief good and evil, and from the event.

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

• VI. The happiness of man being yet in his inte­grity, consisted 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 conformity of the appetite and affections, the immortality of the whole man, and dominion over the inferior creatures.

• XI. Such was the clearness of Adams understan­ding, that he knew all naturall things, which had a possible existence in the first principles, which are of themselves known.

  [Page 57] 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 persever'd in upright­ness if he had pleased: he received power if he would, but not will and power.

  There is a foursold liberty of will, according to the foursold state of man: In the first man, the will was free to good or evil; in man lapsed, the will is onely free to evil; In man regenerated, or in the state of grace, it is free from evil to good by the grace of God, but imperfectly; in the state of glory it shall be free from evil to good perfectly; in the state of innocency he could not sin; ^* in the state of misery he cannot but sin; in the state of grace sin can­not reign in man; in the state of glory he cannot sinne at all.

• XIII. The inferiour appetites and affections agreed with reason.

• [Page 58]

  XIV. Adam even in respect of his body was im­mortall, 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 possibilitie 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.

CHAP. IX. Of the fall of our first Parents, the begin­ning of mans misery.

SO much concerning the government of man in the state of innocency; the go­vernment of man in the state of misery is, whereby God in his just judgement hath sub­jected man to divers miseries, who of his own accord fell into sin. This state of man con­sisteth in sin, and in the miseries which fol­low upon sin.

Sin is a transgression of the Law, or what­soever is repugnant to Gods Law.

1 Joh. 3.4. Under the name of Law in this place are understood both things commanded, and things pro­hibited, [Page 59] in the beginning proposed to man, as also the law of nature printed in his heart. But concerning the resto­ring and enlarging of the Law after the fall, we are to speak in its own place.

• 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 ap­peare afterward, this definition belongs nothing to origi­nal Sin.

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

• IV. One and the same thing in a divers considera­tion, may be both sin, and the punishment of sin.

Sin is either primitive or derivative. Pri­mitive, is the disobedience of our first Parents, whereby they transgressed Gods comman­dement concerning the Tree of Knowledge of good and evil.

• 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 the fruit; not his Decree, because that infers a necessity only of immutability, not of coaction, neither doth it force any man to sin; not the denyal of special [Page 60] Grace, by which man should continue in his integrity; for God was not bound to give that Grace to man, which he gave him; for he received possibility if he would, al­though not a Will to that possibility: not the stirring up of natural motion; because motion of 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 then of evil.

• II. God did both will, and nill the first Sin.

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

• III. The Procatartical or external ^* 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 and little; to wit, 1. Incogitancie and curiosity of E­vahs talking with the Serpent, her husband being ab­sent. 2. Incredulity, by which she began by degrees to distrust God, and to give assent to Satans lies, who called in question Gods good-will towards man. 3. An inordinate desire to the forbidden fruit, and an [Page 61] affection of divine glory. 4. The Fact it selfe. 5. The seducing of Adam, and an inordinate affecta­tion raised in him also.

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

  For man sinned by incredulity, diffidence, ingratitude, Idolatry, whereby he fell from God, and of himself 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 only to God: whence the definition of this sin by Intemperance, Ambition, or Pride, is too narrow.

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

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

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

  As the head contains Reason both for it selfe and the members; as a Gentleman keeps or loses his Copy-hold for himself and 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 posterity is held g [...]ilty, to wit, all that are naturally sprung from Adam.

  [Page 62]Christ then is excepted from this guilt, for he was born of Adam, but not by Adam; not by natural generation, but by the Vertue of the Holy Ghost.

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

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

CHAP. X. Of Original Sinne, and Free-will.

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

• I. This sin in Scripture is named by way of ex­cellencie, Sin, and the Body of sina, Sinful sin ^b, Inhabiting sin ^c, The law of our members ^d, The old man ^e, Flesh ^f.

  ^a Rom. 6.6. ^b Rom. 7.13. ^c Rom. 7.17. ^d Rom. 7.23. ^e Rom. 6.6. ^f Joh. 3.6. Gal. 5.17.

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

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  III. Therefore the Papists do 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 the first act, and as it inclines man onely to evil.

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

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

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

• VII. From this original sin (except Christ alone) no man is free, not the blessed Virgin Mary: Nei­ther is it only in Infants, but it is in the embryo, scarce at yet conceived, and before the birth; and it appears still more and more, as the rapacity of wolves shews it self in their whelps.

  Psal. 51.7. Behold I was born in iniquity, and in sin hath my mother conceived me. 2 Cor. 5.21. for he hath made him to be sin for us, who knew no sin.

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

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

• X. The Ʋnderstanding remained, but darkned; 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 doe no good without speciall grace.

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

• XIII. Whatsoever good then that was which they did, it was mixed with much vanity; so that their cheif vertues were in Gods sight, but glorious enormi­ties.

• XIV. For these are not good works, which are good in themselves, but which are done well.

  A work is said, to be good, either univocally, or equivo­cally: univocally, so such a work is simply good in respect of all circumstances: equivocally, a work is good in 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, rhat they aimed more at their own, then 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, to [Page 65] wit, ^a the claritie of the intellect, the rectitude of the will, and the conformity of the appetite with reason.

• XVII. ^b Hence there is no principle of knowledge, [Page 66] or performance of spirituall things in us, either in act or in possibility.

• XVIII. They seek then the house in the ashes, who ascribe to an unregenerate man free-wil, or other fa­culties, by which he may doe well, or prepare him­self to his own conversion, or to the acceptation of Gods grace.

  For this is the errour of Pelagians and Semipelagians.

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

• XX. Yea, it is free to evil onely, and therefore deserves rather to be called servile then 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 evil, Gen. 8.21. Finally, the Scripture cries out, that the whole man having lost his spiritual life, lieth dead in sin, Eph. 2.1. Col. 2.13.

• XXI. Although this sin is pardoned in the san­ctified parents, notwithstanding by generation it is transmitted to posterity.

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

CHAP. XI. of Actual Sin.

SO much of Original sin; Actual sin is, whereby Gods law is broken by thoughts, desires, words, or deeds.

• I. According to the diversitie 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 lesse dignity.

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

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

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

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

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

• VIII. Sin committed against God, is either with a kinde of unwillingnesse, or with a full desire: this lat­ter [Page 68] sin, the scripture cals, the sin against the holy Ghost, and to death.

  Matt. 11.32. 1 Joh. 5.16.

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

• X. Sin against man, is committed, either against superiours, or inferiours, 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 smal, 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 conjoined with the offence of Gods majesty.

• XIII. Yet in respect of the event, to wit, Christs merits and Gods favour, all sins are pardonable, ex­cept finall infidelity, and the sin against the holy Ghost.

  Not as though these sins were greater then Grace, and Christs merit; but because they resist grace and Christs merit, and despise both.

• XIV. We are to judge of the degrees of other sins, by the circumstances; the consideration of which doth aggravate or lessen them.

  Thus the sin of a superiour is greater then of an inferi­our; for sin is so much the more conspicuous, by how [Page 69] much the more eminent he is that sinneth. The sin of desire is greater then the sin of thought alone; A sin committed in word and deed, is greater then that which is in thought and desire; sin committed with affectation, is greater then that which is done of incogitancy; the sin of commission, is greater then o [...] omission, if it be in the same kinde; the sin against God, is greater then against man; that sin is greater which is committed against him, to whom we are most beholding for favours, then against another; for example, A sin against our Parents is greater, if it be in the same kinde, then against a brother; a scandal a­gainst a weak brother, is greater then against a stronger.

CHAP. XII. Of the miseries which follow sin.

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

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

  Gen. 2.27. What day thou shall eat of it, (to wit of the fruit of the tree of knowledge of good and evil) thou shalt dye the death.

• II. There be foure 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 onely to sin.

  [Page 70] Rev. 3.1. I know thy works, in that thou art said to live, but thou art dead.

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

  Exod. 10.17. Pray to the Lord, that be would remove this death from me.

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

  Eccles. 12.9. He shall return to dust, from whence he came, and the soule to God that gave it. The soule 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.

  Revel. 21.8.

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

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

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

  Mat. 25.41. Go ye cursed.

• X. But the chief evil shal be a communion for e­ver with the Devil and his Angels.

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

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

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

• XIII. 'Tis sufficient, that in Scripture it is na­med Gehennaa, a fiery Furnaceb, the place of tormentc, a Prisond, a bottomless pite, the lake of firef, burning with fire and brimstoneg.

  ^a Matth. 5.22. ^b Mat. 13.42. ^c Luk. 26.28. ^d 1 Pet. 3.19. ^e Rev. 9.1. ^f Rev. 20.15. ^g Rev. 21.8.

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

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

• XVI. The chiefest of the spiritual pains are, the worm of conscience never dying: ^a and that which follows it, an extream and inexpressible sorrow and anguish ^b

  ^a Esa. 66.24. ^b Rom. 2.9.

• XVII. The corporal pains are understood by the phrase of unquenchable fire; for in this life there is no torment greater then that of fire.

  Matth. 13.42. Rev. 20.25.

• XVIII. The greatness of the pains is understood by weeping and gnashing of teeth.

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

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

  Luk. 16.26. Between us and you there is a great gulf, that they who would come to you from hence cannot, nor [Page 72] from thence come hither. Rev. 14. The smoak of the tor­ment shall ascend for ever and ever.

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

CHAP. XIII. Of the Morall Law.

Hitherto of the state of Innocency and Mi­sery; now follows the state of Grace and Glory. The Doctrine of the state of grace hath two parts: the one is concerning a Redeemer, the efficient cause of this state; the other con­cerning our calling to this state.

The Redeemer is known by the Law and by the Gospel: by the Law we know the necessity, by the Gospel the verity of our Redemption.

The Law is that Doctrine whereby God manifesteth what he will have performed by us, under the commination of death eternal, & promise of eternal life, that by apprehending the inability which is in our selves of satisfy­ing the Law, we may be driven to seek help in Christ.

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  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, do 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.

  Rom. 3.23. All have sinned and come short of the glory of God.

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

  Levit. 18.15, Who doth these things shall live by them. Deut. 27.26. Cursed is he that confirmeth not all the words of this law to do them.

• V. Therefore it requires of us a double satis­faction, if we would have it fulfilled: for it obli­geth us to punishment, and to obedience: the com­mination [Page 74] 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, Luk. 10.28. There­fore albeit we were free from the guilt and punishment of transgression, yet we cannot attain life eternal without ful­filling the Law.

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

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

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

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

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

  The Pharisees did expound the Law according to the letter onely, and did urge only outward obedience, as it appears by the refutation of them, Mat. 5. Therefore the Samosatenians, and their fellows, who accuse the Law of imperfection, are deceived; for though it be imperfect in [Page 75] 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 falsly do the Pontificians affirm, that the perfection of the Law consisteth rather in councels then in precepts.

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

The Rules for right understanding and ex­plaining the Decalogue, are these following.

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

• II. Whereas the precepts are most brief, they are aslo Synecdochical: for out of negatives we must understand affirmatives, and contrarily; so things 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 generall Law yeelds to a particular.

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

  For negatives are of a far larger extent; whereas affir­matives [Page 76] include circumstances: affirmatives oblige alway, but not incessantly; whereas negatives oblige both al­wayes, and incessantly. For example, we are always bound to do our neighbour good, but not incessantly, for there's not continually occasions to do him good: on the contrary, it is never lawfull to hurt our neighbour.

• VI. Hence there are more negative then 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 Christs calls a wanton looke upon a woman adultery; and John cals hatred murther, Matth. 5.28. 1 Joh. 3.5.

• 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 himself 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.

In which words he shews his self-power and full au­thority in commanding: drawing reasons, 1. From his [Page 77] divine essence, the symbols whereof, are the names Jehovah, Elohim: 2. From the Covenant of Grace; the sign whereof, is that phrase, Thy God: 3. From the bene­fit of Redemption, the type whereof was, the delivery of the Israelites out of Egypt.

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

The sum of the first Table is, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength; which words require both sincerity and perfection in our love: sin­cerity, because there is mentioned the heart, the soul, and all our strength; perfection, because we are bid love God with all our heart, all our soul, all our strength.

To this Table there belong four Command­ments: the first 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 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 precepts, so this is the sum of the six last, concerning our love towards our neighbour: to this then belongs the fift com­mand, [Page 78] of preserving the dignity of our neigh­bour; the sixth, of his life; the seventh, of pre­serving our neighbours chastity; the eighth, of his estate; the ninth, 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 every Precept, shal be taught in the second Book.

CHAP. XIV. Of the Ceremonial and Judicial Law.

THe Ceremonial and Judicial Laws, serve as hand-maids to the Moral: that to the first, and this chiefly to the second Table.

The Ceremonial Law is that, in which God commanded certain Ceremonies and outward Rites, as Types of Christ hereafter to be exhibited.

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

• II. The Ceremonial Law gives place to the Morall.

  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 to Ceremonies. Hence is that of Hosea 6.6. I will have mercy, and not sacrifice.

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

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

• IV. The Ceremonial Law then was abolished by Christs death.

• V. The use of it before Christs death was profi­table; after his death, untill the Gospel was spread abroad, it was indifferent; but after the promulgation of the Gospel, not only was the observation of Cere­monies unwholsom, but also mortall.

  Hence Paul, in the beginning, caused Timothy to be cir­cumcised, because of the weakness of the Jews, Act. 16.2. but after the Gospel was more fully manifested, he would not suffer Titus to be circumcised, Gal. 2.2. And surely at this day to observe Jewish Ceremonies, were to deny Christs death and coming in the flesh.

• VI. Therefore as the opinion of the Encratites and 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 Jewish, part­ly Heathenish.

The precepts of the Ceremonial Law, are either of holy persons, or of holy things: ho­ly persons were in general, all that were ini­tiated by Circumcision, whereby they were obliged to the observation of the other Cere­monies, [Page 80] and then were put in minde 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.

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

• II. His rich clothing and ornaments, almost equall to regall robes, were types of Christs dignity, and chief­ly of his most perfect justice. Luk. 3.5.

• III. The chief ornaments were the Ephod, or Cloake, and Breast-plate fastned to the Cloake: on the Ephod were the names of the twelve Tribes en­graven upon pretious stones; on the Breast-plate were Ʋrim and Thummim; from whence the Church re­ceived Oracles: the Cloake then represented the Church; Ʋrim and Thummim, that is, light and per­fection, did signifie 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 in­stead of the first-born, were to attend the [Page 81] praises, to keep and to carry the Tabernacle with its utensils.

The extraordinary Ministers were the Pro­phets and Nazarites.

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

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

In the holy worship, we are to observe the instruments, and the manner of it: the instru­ments were the Tabernacle, and the utensils thereof, to wit, the Ark, the Altars, the Table, and brazen Laver.

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

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

• II. The artificiall 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 Churches pilgrimage here.

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

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

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

• VII. The Holy-place, was the Court for the Priests, and a Type of the true members of the Church, that e­lect and royal 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 shadow 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 to 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 Shew-bread, and the golden Candlestick, by which was taught, that Christ is to his people, meat, drink, and light to life eternal.

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  XIII. In the same place were the Vessels of Gold, ready for sprinckling, 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, representing Christ, as he teacheth, nourisheth, and ruleth his People.

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

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

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

The Expiatory sacrifice, or Peace-offering was, when the faithful witnessed by the 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 Lamb, who was to be of­fered afterward for the sins of the world.

The sacrifice of Thanksgiving was offered [Page 84] either for all sins, or for some certain sins.

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

The sacrifice for certain sins, called the Sa­crifice of Redemption, was either for the sinne it self, or for the guilt thereof.

The Sinne-offering was, when a sinne was expiated, which had been committed out of error or ignorance. See Levit. 4.2, 3.

The sacrifice for the guilt, called the Trespas-offering, was, when a sin was expiated which had been done wittingly, yet out of infirmity. Lev. 5. & 7.

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, oyle, 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 yeares.

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.

The times of the yeares, were either anni­versary, or every yeare, or else after the expi­ration of divers years.

The anniversary Solemnities were either greater or lesser.

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

The feast of Easter was celebrated the fiftieth day of the first moneth, as a remembrance of the peoples delivery from Egypt, and as a type of their future delivery by Christ.

The feast of Pentecost was kept the fifty day after Easter, as a memorial of the Law given upon mount Sinai, and as a type of that new Law which was to be written in our hearts by the Holy Ghost, who was to be sent afterward in a visible form. At this feast were off [...]red 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 [Page 86] 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.

The lesser solemnities were, The feast of Trumpets celebrated the first day of the seventh moneth, in which the civil yeare had its begin­ing; 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, in which there was a cessa­tion from tilling the ground, and from de­manding of debts.

The yeare of Jubile was every fiftieth yeare, in which all possessions returned to their own­ers, and 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 belonged to the con­stituting of the Jewish Commonwealth.

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

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

• III. But what was of private right, and command­ed for the Jewish Commonwealth in particular, doe no more bind us, then the Municipal Lawes of other Commonwealths.

CHAP. XV. Of the Gospel, and how it agrees with and differs from the Law.

HItherto we have seen out of the Law the necessity of Redemption: now we are to see the truth thereof, in the Gospel.

The Gospel is the joyful news, or the Do­ctrine of the Son of God, being sent into this world, that he might assume our nature, and might undergo the curse of the Law for us; that by his perfect obedience to the same, he might obtain life eternall to us.

• I. The Law and Gospel agree in the chief efficient cause, to wit God, and in the instrumental, namely the written Word; but they differ in their outward in­strumental causes: both because the Law was deli­vered by Moses, and the Gospel by Christ fully; and [Page 88] also because the Law is by nature known to man, but the Gospel is not, except by Gods gratious 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 form; because on both sides the Looking-glass of perfect obedience is exhibited: but they differ in their proper form; for the Law teacheth, what is that righteousness which is perfect, and most pleasing to God; but the Gospel 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.

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

• VI. They agree in their common adjuncts, to wit, holiness, goodness and perfection, which both Law [Page 89] and Gospel have, being considered in themselves; but they differ in this, that by accident, and by reason of our weakness, the Law without the Gospel is insuf­ficient to save us.

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

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

  They are proposed by the Apostle as opposites, Rom. 6.14. You are not, saith he, under the law, but under grace. Here he points out the state of man, before and after rege­neration. The unbeliever is said to be under the Law. 1. Be­cause he is under the curse of the Law. 2. Because he is un­der the rigour of the Law, by which it requires perfect righteousness, and obedience. 3. Because he takes occasion to sin from the Law; according to that, We always incline to forbidden things, and desire that which is denied us: see Rom. 7.8. But the Believer is said to be under grace. 1. Because he is freed from the curse of the Law. 2. Because he is delivered from the rigour of the Law, and that ex­action of perfect righteousness; to wit, that which Christ hath performed. 3. Because he is delivered from the domi­nion of sin, so that he takes not any longer from the Law occasion to sin, but begins to yield obedience to the Law, by the operation of the Holy Ghost, that he might give witness of his thankfulness. But they are set out as subor­dinate, when Christ is said to be the end of the Law, Rom. 10.4. when it is called a 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 [Page 90] exhibites in Christ, to the believer; and albeit we cannot in this life yield full satisfaction to the law, yet the re­generate begin to obey it, by the grace of sanctification.

CHAP. XVI. Of the Person of Christ God and man.

THe parts of the Gospel concerning Christ our Redeemer, are two; the first is of his Person, the other of his Office.

In respect of the Person, the Redeemer is God and man; that is, Gods eternal Son, be­ing incarnate or made man, in the fulnesse of time.

1 Ioh. 1.14. And the Word was made flesh, and dwelt a­mongst us. Gal. 4.4. But after the fulnesse of time came, God sent his Son made of a woman. 1 Tim. 3.16. and with­out controversie, great is the mystery of godlinesse, God made manifest in the flesh.

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

  For the Son 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 [Page 91] 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. Although then it be true, that Christ God is become man; yet it follows not, that therefore the Divinitie is incarnate; or, because the Son is incar­nate, that the Father also and Holy Ghost are incar­nate.

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

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

• VII. The end is Gods glory, and our salvation.

• VIII. Both the truth of God, as also our salvation, doe evince the necessity of Christs incarnation.

• IX. The truth of God: because in the Old Testa­ment, it was uttered by divers Prophesies; and was shadowed by divers types.

  These are the cheif 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 heele. Gen. 22.18. In thy seed all nations shall be blessed. Esai. 7.4. Behold a Virgin shall conceive, and bring forth a Sonne, and they shal call his name Ema­nuel. Esai. 9.6, 7. For unto us a Childe is born, and unto us a Sonne is given. Jer. 23.5. Behold, the daies shall come, in which I will raise to David a righteous branch, and a [Page 92] King shall reign and prosper, and shall execute judge­ment and justice on the earth: In his dayes Judah shall be saved, and Israel shall dwel safely; and this is his name whereby he shall be called, The Lord our righteousnes. But his types were the Tabernacle, the Ark 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, 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 greatnesse of the evill 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 doe this, because they also stood in need of Christ the Mediator, Col. 1.16, 17. Because they being compared with God, are unclean, Job. 15.15. and for that cause, they cover their faces in 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 Infinite? By whose Inter­cession could the wrath of God be appeased, but by his onely, who is that best beloved Sonne of God? By whose strength could Satan with the whole power of darknesse be overcome, except by his, who in power exceeds all [Page 93] the Devils? who finally could overcome death, except he who had the power over death? Heb. 2.15. But the good things that were to be restored, were perfect righteousness, adoption into sons, the Image of God, the gifts of the Holy Ghost, life eternal and such like: but now, who could bestow that righteousness on us, except he who is justice 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 himself the image of the invisible God? Who can bestow on us the holy Spirit so assuredly, as he from whom the Spirit pro­ceedeth? Who at last can give us life eternal, but he who is life it self? Joh. 1.4.

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

  The first branch of this Rule is plain, both by the justice, and by the truth of God: By his justice, because God by this doth not onely resist, but also punish sin, Psal. 5.5, 6, 7. For thou art not a God that hast pleasure in wickedness, nor shall evil dwell with thee: the foolish shall not stand in thy sight; thou hatest all workers of ini­quity; thou shalt destroy them that speak lies: the Lord will abhor the bloody and deceitfull 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 lose its own right: but if sins are to be punished, they were surely to be puni­shed in our nature: for to man the Law was given, and to man death was threatened; therefore it lies upon man to suffer the punishment.

• XIII. It was requisite that God and man should [Page 94] be united in one Person, that he might be a Mediator between God and us.

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

The parts of 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.

• 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 [Page 95] 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 fourty 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. 7.17.

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

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

  For otherways he had not been God-man and one per­son, but two persons, and so there had been two 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 eternall Word is said to be made flesh, Joh. 1.1. and the same is called both Davids Son and his Lord, Mat. 22.42.

• II. And not onely did he assume a true humane [Page 96] 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.

  These infirmities are either of the body, or of the soule. Again, the infirmities of the body are from external cau­ses; as the calamities and torments inflicted by enemies: Or they have their being from some internal cause, and they follow wholly our nature, since it fell front its pri­mitive happinesse; as to be cold, to be hot, to thirst, to hunger, to be in pain, to grow weary, and such like: But the infirmities of the soule, are sadnesse, feare, ignorance, &c.

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

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

• I. Christs humane nature hath no other, or parti­cular Hypostasis or subsistence, then that of the Word, that is, of the Son of God.

  In this point, Christ differs from all other men; because every man hath a peculiar Hypostasis or manner of sub­sisting, by which he differs from other Persons; besides his Essence, consisting of body and soul: but Christs hu­mane nature wanting a proper subsistence, is assumed into the fellowship of the Hypostasis of the divine nature: [Page 97] neither doe we inferre from hence, that the humane nature in Christ, in this point, is more inferiour then in other men; for it is so much the more excellent in Christ, by how much the subsistence of the Son of God exceeds other creatures.

• II. For the better conceiving of this mystery, it is expedient that we 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 the God-head are united; not essentially, one­ly, and virtually; as the essence of Christ is pre­sent to all; not by way of assistance, or by the presence of grace onely; not naturally, as the matter and form are united; not by way of conveniency, as one friend to another; not mystically onely, as Christ dwels in the faithfull; not Sacramentally, as he is in the holy Supper; but Hypostatically, and personally; that is to say (that we may more fully explain our selves, for avoiding the Eutychian and Nestorian Heresie) 1 Immutably, without changing of the di­vine Person. 2. Indivulsably, without pulling asun­der the natures, with Nestorius. 3. Inconfusedly, without confounding the natures, with Eutyches. 4. Inseparably.

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

• V. The communication of Properties, is a manner of speaking, whereby that which belongs to either na­ture is predicated of the Person of Christ, which way so­ever it is called.

  [Page 98]This is either directly done, or indirectly: directly, when that which belongs to the divine nature is predicated of the Person so nominated from the divine nature; even so are things denominated from the humane nature, which be­long to the humane nature: John 1.1. In the beginning was the word, and the word was with God, and the word was God, &c. Luk. 18.32. The Son of man shall be deli­vered to the Gentiles; he shall be mocked, and spitefully entreated, and spit upon. Indirectly, when that which be­longs to the Divinity is enunciated or said of Christ as man; and what appertains to the humanity, is spoken of Christ as God: as Joh. 3.13. No man hath ascended to heaven, but he that descended, to wit, the Son of man which is in heaven. Act. 20.28. God hath purchased the Church with his own blood.

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

  For as both natures truly subsist in the Person of the Son of God, so the properties of both natures are common to him.

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

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

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  VIII. The excellency of Christs 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 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, &c.

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

• XV. Ignorance is opposite to his experimental know­ledge: [Page 100] which ^* ignorance is attributed to Christ; for in this kind of knowledg he is said to increase, Luk. 2.52

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

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

• XVIII. The thing that followes upon the Hypo­statical union, is the meeting of both Natures in those works which are called [...], that is, of God-man; and [...], or Perfections: in which these four things are considerable. 1. The worker, Christ himself. 2. The principles by which he works, to wit, the two Natures. 3. The force of energie, 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 similie of a Fiery-sword; in which, 1. We see the unity of the sword. 2. The two principles of working, to wit the sword and the fire. 3. Two actions, cutting and burning. 4. One work, the thing cut and burned.

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

Luc. 2.6, 7. So it was, that while thy were there, the dayes were accomplished that she whould be delivered, and she brought forth her first-born Sonne.

• I. We firmly believe Christs nativity, against the Jewes.

  The confirmation is twofold, The first out of the Pro­phets: because the places in which he should be born and [Page 102] educated, in which he should teach and suffer, are wasted; and the time is past, in which according to Prophetical oracles he was to come. For he was to he born in Beth­lehem, Mich. 5.2. to be educated in Nazareth, Esa. 11.1. and to enter Jerusalem while the second Temple stood, Zach. 9.9. Hag. 2, 7.9. and that when the fourth Monarchy was abolished, Dan. 2.44. the Scepter not being totally departed from the Jews, Gen. 49.10. But Bethlehem, Na­zareth, Jerusalem, and the second Temple are long since destroyed, that fourth Monarchy is abolished, and the Scepter totally departed from Judah: The Messiah then is doubtlesse come. The second confirmation is taken from the agreement of Luke's Evangelical History concerning Christs nativity, with the Prophetical oracles concerning the time of the Messiah's coming, Gen. 49.10. of his Pe­digree, Jer. 23.5. of the Virgin his mother, Esa. 7.14 of his Country, Mich. 5.2. Lastly, concerning his con­dition, Esa. 53.2.

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

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

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

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

• VI. The nativity of Christ is both natural and supernatural: Natural, as he was born in the usual time by the opening of the wombe; Supernatural, as he was begot of a Virgin.

  The Papists, under pretence of maintaining Maries Virginity, affirm that Christ was born of Mary without pain, the womb being shut. Now although we leave it as a thing doubtful, whether Mary's 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 tearms the Law is applied to her, which requires, That every male which openeth the wombe shall be holy to the Lord, Luc. 2.23. Neither doth Mary's Virginity consist in this, that her womb was not opened in her child-birth; but in this, that she was not known of man.

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

• VIII. Although Christ had no other brothers born after him, yet he is rightly called Mary's first-begotten Sonne.

  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 and dignity, whereby he is the first-born a­mongst brethren, Rom. 8.22. 3. In respect of his resur­rection, whereby he is the first-begotten from the dead, Col. 1.18. 4. In respect of his nativity of the Virgin, Luc. 2.7. Now he is not only called first-born, whom other brothers do follow; but he also who is born before [Page 104] others, although he be indeed the only begotten, or he whom other brothers do not follow; whence such a one, even before he had any brothers, was consecrated to God, as if he had been the first-born.

• IX. The fruit of Christs nativity is shewed, both in [...]he speech and song of the Angels.

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

CHAP. XVII. Of the Office of Christ the Mediator.

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

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

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

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

  [Page 105] Isa. 42.1. Behold my servant whom I uphold, mine el ct in whom my soul delighteth. and 49.1. The Lord hath cal­led me from the womb. Psal. 110.4. The Lord hath sworn, and will not repent, thou art a Priest for ever after the order of Melchisedek. Heb. 5.5. Christ glorified not him­self to be made an High-Priest, but he that said to him, thou art my Son, to day I have begot thee.

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

  This is denied by the Samosatenians and Pontificians, who teach that Christ was Mediator onely according to his humanity. But this rule is grounded upon a most firm reason: for if the works of the Mediator be the perfect operations of God and man, in which is required not only the action of man, but of God also; then doubtless this office is attributed to Christ, even according to his Divinity: but the former is true, and therefore the latter. The as­sumption may be proved by examples; without the ope­ration of the Deity, neither can he declare the hid wisdom of God, nor illuminate our mindes: without the power of the Deity, neither could his satisfaction obtain the ho­nour of merit with God, nor could his Intercession be ef­fectual: without the Deity, neither could he have sustained that heavy burthen of Gods wrath, nor had he been able to subdue or abolish death and 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 Jesus, 1 Tim. 2.5. for there the word man, is not the word of the nature, but of the person: and when he is said to be the Mediator of God and man, it is presupposed that the Mediation is hypostatical, as Christ is God and man. In the interim there are many testimonies which prove the operation of the Deitie, Act. [Page 106] 20.28. God redeemed the Church by his own blood. Heb. 9.14. By the eternal Spirit he offered himself. Joh. 1.7. The blood of Jesus Christ his Son, cleanseth us from all sinne. And although the Son be the Party offended, yet it hin­ders not but that he may be Mediator to himself. For as properly Righteousness is called in respect of another, but analogically in respect of us: so Mediation is properly in reference to others, but analogically in relation to the Mediator himself. Christ indeed being absolutely conside­red is the offended party; yet the same is Mediator, in that he hath undertaken this office in himself of an Intercessor by a gratious dispensation: No otherways then 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 plentiful unction of Christ, by which he received the gifts of the Spirit without measure in respect of us.

  Psal. 45.8. God even thy God hath anointed thee with the oyl of gladness, above thy fellows. Isa. 61.1. The Spi­rit of the Lord is upon me, because he hath anointed me. Joh. 3.34. God gave him not the Spirit by measure.

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

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

  [Page 107]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 prayers; in his humane nature by his merit; in his divine, by his efficacy.

• IX. Christ is the sole and one Mediator.

  Act. 14.12. For in no other is there salvation, nor is there any other name under heaven given among men, whereby we must be saved. 1 Tim. 2.5. There is one Me­diator of God and man, the man Christ Jesus.

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

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

CHAP. XVIII. Of the Humiliation of Christ.

SO much of the Person and Office of the Mediator Christ: the State thereof, is the condition in which Christ as God-man did execute his office of Mediatorship; and this is either of his Humiliation, or of his Exalta­tion. The State of Humiliation is, in which he took the form of a Servant, being in the form of God, and gave obedience to his Fa­ther for us; he died, and was buried, and went down to Hell: And in this state he so perform­ed his Prophetical, Sacerdotal, and Regal of­fice, that in a manner he stript himself of the form and glory of the Divinity.

He did not cast off the Divinity, but had it in the assu­med form of a servant: And although the Deity of Christ did manifest it self in the state of his Humiliation, chiefly by miracles; yet this was little in comparison of that glo­rious manifestation of him in his Exaltation.

In the state of Humiliation he performed his Prophetical office, not only mediately, by send­ding John Baptist his Herauld before, and by the Apostles whom he called; but also imme­diately to his lost sheep, especially of Israel, by preaching to them the heavenly Truth, with [Page 109] great constancy, patience, and efficacy, both of his doctrine and miracles.

But his Sacerdotal office he administred in this state, making a most full satisfaction, and an humble intercession for us.

The satisfaction of Christ is that, whereby he being subject to the Law for us, did under­go the curse due to our sins, and performed most perfectly obedience to the Law which was required of us, and so hath freed us from the curse, and hath restored us to life.

This consisteth in suffering the pains, and in perfect justice; in that is seen chiefly his pas­sive, in this his active obedience.

I do purposely adde this restriction, that we may not think his active and passive obedience so to differ, as if the suffering of the punishment consisted onely in his passive obedience, and his perfect justice onely in his active; for they differ not in time, seeing both of them continued from the first moment of his incarnation till his death. Nor do they differ in subject, because the same obedience in a dif­ferent respect is both active and passive; and consequent­ly Christs obedience is an active passion, and a passive action: for as passion is a receiving of the punishment, it is called passive obedience; but as it is a testimony of his great love, it may be called active. Neither is the division of obedience into active and passive, a division into parts, but onely a distinction taken from the end; to wit, the twofold satisfaction, for punishment, and for life eternal: The curse upon the transgressors of the Law requires the former, Deut. 27.26. The promise of life under the condi­tion of perfect obedience and righteousness requires the latter, Lev. 18.15. Therefore we are said Analogically by [Page 110] that one and most perfect satisfaction of Christ, both to be freed from the punishment, because he suffered the pu­nishment for us, and to be invested in the right of life eternal, because he fulfilled the Law for us.

The suffering of punishment is, whereby he undertook upon himself the punishment due to us, and offered himself of his own ac­cord a holy Sacrifice to God for us. This con­sisteth both in the sufferings which went be­fore his great and last Passion, but especially in this last agonie.

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

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

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

  As it cannot be denied, that the payment of an hundred pounds by him who oweth divers tuns of gold, is an inte­gral part of the payment, although it be but a small sum in respect of the whole and principall debt.

• [Page 111]

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

  Of this see the 9. and 10. chapters to the Hebrews.

• IV. The principal efficient cause of this Passion was the Holy Trinity; the ministering causes were Christs enemies, both Jews and Gentiles.

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

• VI. Although God is rightly said to suffer, yet the 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 sadness, anxieties, and tortures, proceeding from the fierceness 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!

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

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

• [Page 112]

  XI. His externall sufferings were the tortures of his body, which he endured in a manner in all his mem­bers and senses: for his head was torn with thorns, and beat with reeds; his face was defiled with spitle, and bruised with bufferings; 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 Cross, his hands and feet being pierced with nails, & was hanged between Theeves; his sinews were racked, and his side was peirced with a lance.

• XII. The Crosse 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. 21.22.

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

• [Page 113]

  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 otherwayes then the carkas­ses 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 soule being translated to Paradise, his body was detained under the pains and bands of death, as if he had been altogether overcome and swallowed up by it; his enemies in the mean while triumphing over him, as if he had been quite cut off.

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

• [Page 114]

  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?

  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: 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 soule being recommended into the hands of his Father by himself whilst he hung on the Crosse, and his body being laid up in the grave, it must needs be false that Christ did locally go down to hell. Besides, whereas God doth professe that he is their God after death, Exo. 3.6 there can be nothing more absurd, then that the soules 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 Shc [...]l sometime signifieth the grave, and some­time Hell the place of the damned; hence it is that the phrase of Christs descent into hell hath divers meanings in Scripture: for either it is the same thing that is to be bu­ried; Psal. 16.10. Thou wilt not leave my soule in hell. Or it is the same, that is to fall into extreme tortures and anguish; 1 Sam. 2.6. The Lord bringeth down to hell, and bringeth out. Psal. 8.6. The sorrowes of hell compassed me about; Or else it signifieth the state of them who are op­pressed and swallowed by death. Ps. 49.15. Like sheep they [Page 115] 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 tautologie, 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 extreme sadnesse and anguish of mind 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 internal torments of the mind. 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 do answer the sufferings of Christ; to wit, his Resurrection answers his Death; the Sepulture, his ascension to heaven; and his descending to hell, the sitting at his Fathers right hand. Now as this opinion is not disliked, so the former is not rashly to be rejected; nor should we dispute contumaci­ously in this matter, seeing this clause of Christs descent to hell was not alwayes added to the fourth Article, as the Nicene Creed and divers others do witnesse. So that this may remain firm, that neither his spiritual agonies in his soule, nor his three dayes detention in the grave, ought to be separated from his sufferings.

• XVIII. For the forme 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.

  [Page 116]XIX. The generall end of Christs pa [...]sion, is the glory of God, and chiefly the manifestation of his wrath against sinne, as also of his justice and mercy; besid [...]s the declaration of the Divine and Humane na [...]ures: But the proper and special end is, Satis­faction for our sinnes.

• 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 grievous tortures in his soul and body; both that the sinnes of soul and body might be expiated, as also that we might be delivered from those spiritual & corporal pains which eternally we should have suffered. His death upon the crosse was execrable; partly that he might expiate the sins by which we deserved to be accursed, partly that he might free us from that curse and damnation. He was buried, to testifie that our sins were buried with him, and that he might sanctifie our graves in which as in prisons we were to be detained un­till the horrible day of Judgement, by turning them into sleeping places. His three dayes detention in the grave, teacheth that we had deserved, that for our sins death had eternally reigned over us, if his ignominious detention had not also satisfied for this punishment.

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

  'Tis true, that Christ by suffering hath left us an example; but the main fruit of his Passion, is the satisfaction for our sins. The Socinians acknowledge Christ a Saviour, onely in these things. 1. In that he preached celestial Truth. [Page 117] 2. That he confirmed it. 3. That he was our example in his Passion and Resurrection. 4. In that at length he be­stows life eternal on us. But when we alleadge testimonies out of Scripture concerning Christs death for us, they elude them, by saying, that he died for us, that is for our good; but not for us, that is, in our place or stead. But this most pestilent Heresie is refuted by these subsequent Arguments: 1. Because he so died for us, that he gave his life as the price of redemption for many, Mat. 20.28. who gave himself a ransom for all. 2 Tim. 2.6. that he is said, to redeem us with his pretious blood. 1 Pet. 1.18, 19. You are, saith he, redeemed. Now who knows not that it is one thing to be an example of salvation and freedom, and ano­ther thing to pay a ransom for any? for he that satisfieth not for his slave or in his stead, how doth he pay a ransom for him? 2. Because he died so for us, that he was made sin for us, 2 Cor. 5.21. That he took our sins upon him, and he bore the punishment due to our sins, Is [...]. 53.4. Is then the taking of anothers sin upon him, and the suffering of the punishment due to another, onely the shewing of an example, and not to satisfie, and to be punished in his stead? 3. If the sacrifices of the Old Testament were of­fered by the Priests for the People, or in their stead, then Christs sacrifice also was performed in our stead; the for­mer is true, therefore so is the latter. They assever boldly, that in Scripture there is no example where the particle (for) is the same that (in anothers stead); but who sees not this in these subsequent testimonies? Joh. 10.11. The good shepherd layeth down his life for his sheep, to wit, by fight­ing even to death in the stead or place of his sheep. Rom. 5.7. Scarce will one die for a just man. Rom. 8.26. The Spirit maketh intercession for us: and ver. 13. If God be for us, who can be against us? and ver. 9. I could wish to be accursed for my brethren. Neither doth the eternity of pain due to our sins make Christs Passion an insufficient ransom, in that he suffered not eternally for us: because though his punishment was not eternal in regard of time, [Page 118] yet it is equivalent to eternal pain; both in respect of the infinite majestie and dignity of Christs Person, as also in consideration of the greatness and infinite weight of his suffer [...]ngs, and the burthen of Divine wrath, which the world and all the creatures therein were not able to endure.

• XXII. The Papists do overthrow the same satis­faction [...]f Christ, in setting up other Priests, and ob­tr [...]ting the Idolatrous Mass for a Sacrifice.

  They are refuted by these strong reasons: 1. Because there is one Mediator, 1 Tim. 2.16. 2. Because Paul speaks onely of one Priest, Heb. 7.26. Such a high Priest became us. .3. Because there was offered but one oblation, Heb. 7.25. he performed that once: and 9.25. Not that he might offer himself often: and 10.10. by his offering once made: and ver. 14. By one oblation he hath consecra­ted for ever those that are sanctifyed: 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, and consequently Christs instruments: But either they offer the very same sacrifice which Christ offered on the Cross, or another: If they offet another, then it must be unfit, for the reasons alledged: if the same, then these absurdities will follow. 1. That Christ offered for him­self, because these offer for themselves; for the High-Priest, and the inferior Priests will do the same things, though af­ter a different way. 2, That they reckon themselves among the torturers who crucified Christ. 3. Whereas in this oblation the Priest and the Sacrifice are the same thing, they must be a Sacrifice, at least in the second place: Nei­ther [Page 119] is that distinction of a bloody, and an unbloody Sa­crifice, of greater moment; for so there should nor be one sacrifice, which thwarts the former testimonies; and remis­sion of sins should be obtained by an unbloody Sacrifice, which the Apostle flatly denies, Heb. 9.12.

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

  If we look upon the greatness and worth of 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 and singular. Hence it is, that he is said to die for all sufficiently, but not effectually; that is to say, that Christs merit is sufficient for all in respect of his dignity, but not effectual in all, in respect of application, seeing Christ died to that end that his death should be applied to all: for why should he die for those for whom he prayeth not? but he witnesseth that he prayeth not for the world, Joh. 17.9. Our adversaries urge those places, in which mention is made of the whole world, also of all men, 1 Tim. 2.4. and, 1 Joh. 2.2. in which also all men generally are called. But in 1 Joh. 22. by the name of the whole world, metonymically are understood, the elect dis­persed over all the world: and, 1 Tim. 2.4. by all men are meant, as the words following shew, all sorts of men, whether Jews or Gentiles, Princes or Peasants; and con­sequently not every one of the kindes, but the kindes of every one, in which sense the word All is used, Gen. 16.19. Joel 2.28.

Perfect Justice, the other part of Christs satis­faction, is that, whereby in conforming him­self to the Law, and performing perfect obe­dience thereto, he hath purchased for us the [Page 120] 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.

• I. Original righteousnesse is opposed to origi­nal sin.

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

  As original sin is not only a privation of justice, but an inclination also to evil.

• III. 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 whereby Christ did most perfectly fulfill the Law in the act it self, and this is called active obedience.

• 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 punish­ment and to obedience: to punishment, because it pro­nounceth him accursed who doth not all the words of the Law, Deut. 27.26. To obedience, because it promiseth [Page 121] life to them only, who do perform 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, hinder; seeing the Gospel ex­hibits in Christ the same justice, which the Law requires. 2. Because this double satisfaction answers our double mi­sery; to wit, the guilt of sin and of damnation, and the want of justice, Rom. 3.22. All have sinned, and come short of the glory of God. 3. Because true Justice, proper­ly so called, consisteth in actual obedience. Deut. 6.25. And it shall be our righteousness, if we observe to do all these Commandments before the Lord. 4. Because he per­formed that actual obedience, either for himself, or in our stead: but not for himself, therefore in our stead. The assumption is plain, out of that relation which Christ hath to us; for whatsoever he was, or did in all the course of his obedience, he was, and did that in our stead. But they who acknowledge his passive obedience only satisfactory and meritorious, say that his active obedience makes to­ward our Redemption and Salvation but only as a neces­sary help, or the cause without which Salvation could not be obtained: for say they, this active obedience is required for two causes: First, by the right of Creation; Secondly, that his Sacrifice might be acceptable to God, and that he might be a holy 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 and a creature for us, not for himself, so he was made ^* subject to the Law not for himself, but for us. The lat­ter branch confounds his holiness or innocency, with his [Page 122] obedience or actual justice, which differ as much as the habite and privation. Innocency indeed is necessarily re­quired in Christs Sacrifice; but his actual obedience is not onely required in Christ as a Priest, but it is also a part of his satisfaction and merit: for if Adams actual disobedi­ence was the meritorious cause of damnation, why should not the actual obedience of the second Adam be the meri­torious cause of salvation? except we will say, that the first Adam was more powerful to damn us, then the second was to save us.

• II. The Fathers command which Christ obeyed, was special and general: Special in respect of the end, that he should obey not for himself, but for us: But general in respect of the object; for he was sub­ject to the same Law which was prescribed to us, and in all things which the Law enjoyned us to.

  They who only make Christs passive obedience merito­rious, pretend that it was performed so onely by a special command from the Father, that he should die for us. But this were not a special command only, but a partial: For 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 freedom from dam­nation: in the former sense, the perfect Justice of Christ is the cause of eternal life; but in the latter, the suffering of the punishment, is the cause of life eternal.

  It is one thing to describe Life eternal privatively, and another thing positively. To speak properly, there is no [Page 123] other cause 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 evil: neither is freedom from damnation, and heavenly joys, parts of life, but onely different relations: Hence it is apparent in what sense Christ promiseth that he will give his flesh for the life of the world, Joh. 6.51. Two things here are objected. 1. If Christs active obedience is the cause of eternal Life, then he suffered in vain. 2. If Christ obeyed for us, then we need not yield obedience. But in the first Argument there is no consequence; for there is one end, which is common to both parts of satis­faction, to wit, our salvation; another, proper to each one: for the end of his suffering, was our delivery from evil; but the end of Justice is the procuring of right to eternal life. The latter Argument against the merit of active obedi­ence, is such a one as Socinus frames against the merit of passive obedience: If, quoth he, Christ died in our stead, then we need not die. 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 heavenly: so there is one obedi­ence of Christ, another of man; that was perfect Justice which he performed in our stead, to purchase life for us; but this is imperfect, and is performed to shew our grati­tude for our redemption.

• IV. The active Justice 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 shadowed 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 [Page 124] God, if it was not to shadow out Christs righteousness? Hence we read, that not only were the filthy garments of Jehosuah taken off from him, in signe of our sins remo­ved from us; but that new garments were put upon him, and a mitre or crown set upon his head, Zach. 3.4, 5.

So much of Christs 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 tels us of whole nights that Christ spent in prayer: but he performed this office chief­ly in the time of his Passion. Joh, 17. Heb. 7.5. Who in the days of his flesh offered with strong cries and tears suppli­cations and prayers to him who was able to deliver him from death.

• I. They annihilate Christs Incarnation, who seek other Mediators of Intercession, as they call them, besides him.

  The Pontificians distinguish between the Mediator of Redemption, and mediators of Intercession; and this lat­ter office they ascribe to the departed Saints: but it is no lesse sacriledge to ascribe his Intercession to the secondary Intercessors, then to impart his Sacrifice to subordinate Priests: and whereas they feigne 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 se [...]gn, that by their merits, as it were by an auxiliary aid, our sins are purged, and the defect of Christs passion supplied.

Hitherto of his Priestly office: His Regal [Page 125] office he administred in the state of his Humi­liation, in gathering together a Church by his Word and Spirit, so that in it there ap­peared no signe of Regal Majestie.

• I. In vain do the Jews dream of the Messiah's earthly Kingdom.

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

CHAP. XIX. Of Christs Exaltation.

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

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

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  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, and by obtaining those gifts which before he wanted: For he attained as great a perfection both in his body and soul, as the creature was capable of.

• V. He was exalted according to his divine nature, not by accession of any dignity to it, being considered in 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 his obe­dience, not as it were by merit, but as it were by the means or way.

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  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.

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

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

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

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

  [Page 128] For otherwise it had been no body, nor had Christ re­mained man in his Resurrection.

• IV. The Forme 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 door, after his Resurrection.

  Mat. 28.2. The Angel of the Lord rolled away the stone. Joh. 20.19. The doors being shut; not, through the doors that were shut.

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

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

His ascension to Heaven was the second de­gree of his Exaltation, in which Christ after he had conversed fourty days with his Disci­ples upon earth, ascended into heaven.

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

• II. The Forme consisteth in Christs real and lo­cal translation from this world to the highest heaven.

• III. Here we need not trouble our selves about penetration of bodies; both because heaven is not a [Page 129] 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.

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 principalities and po­wer, and might, and dominion, and every name that is na­med, not 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 all things to be the head to his Church, which is his body, and the fulness of him that fil­leth all in all things.

• 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 hands, to whom they will give the chief honour next to themselves. Psal. 45.10. The queen is at thy right hand. 1 King. 2.19. When Bathsheba came to Solomon to speak unto him for Adonijah, the king rose to meet her, and bowed himself to her, and sat down on his throne, and he caused a seat to be set for the Kings mother, and she sate at his [Page 130] right hand. Mat. 20.21. command that my two sons may sit, the one at thy right hand, the other at thy left in thy Kingdom.

• II. Christ according to both Natures sits at Gods right hand.

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

In this highest degree of Exaltation, Christ hath not left to do his office: He performed his Prophetical office by furnishing his Mini­sters with gifts, of old extraordinarily, but now by ordinary means, propagating his Gospel through all the world with most happy 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 entred into the very heaven to appear now in the sight of God for us.

Lastly, He useth his Kingly office not onely [Page 131] by ruling the Triumphant Church, but also by gathering together the Militant Church, by preserving, and protecting, and delivering it, as also by overthrowing the enemies thereof.

Psal. 110. The Lord said to my Lord, sit thou at my right hand, untill I make thine enemies thy footstool.

• 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. 7.15. I will establish the throne of his kingdom for ever. Dan. 7.14. Whose dominion is an everlasting do­minion, which shall not pass away. Luk. 1.33. Of his kingdom there shall be no end: The words of the Father to Christ do not oppose these sayings, untill 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, untill, and the like, exclude not the future time, but they are affirmatively and nega­tively spoken of it, and oftentimes they signifie the same, that always or never: for example, Gen. 28.15. I will not forsakes thee, untill I have performed that which I spake to thee. 2 Sam. 6.23. Michal had no childe till the day of her death. Matth. 2.25. 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 his kingdom to his Father, that [Page 132] God may be all in all; for in that place, the delivering up of the Kingdom is not a laying down of Christs Regal office; but by the Kingdom there is meant (as com­monly in Scripture) the Church; he will then deliver the Kingdom to his Father, when he shall present the whole Church to him: therefore that subjection shall not abolish Christs Kingdom; whereas Christ even as Mediator is subordinate to his Father in glory, so Christ shall be, and shall remain our King, that notwith­standing he will with us subject himself to the Father. But you will say, that already he is subject to the Fa­ther. That is true indeed, but not simply; for now the Head with the Church is subjected, yet not all the Church; but then together with all the members of the Church, and consequently all mysticall Christ shall be subiected 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 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 Kingdom will be Gods, and his Christs.

CHAP. XX. Of the common vocation to the state of Grace.

HItherto of Christ the Redeemer, who is the efficient cause of the state of Grace: Now follows the Vocation to the same.

This is either common to the elect and repro­bate, or proper onely to the elect.

The common calling is, whereby all men are invited to the state of Grace, and participation of Christ the Mediator.

This is also called the election of the whole people wheresoever. Deut. 7.6. Thou art a holy people to the Lord thy God, he hath chosen thee.

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

  There is an example in Saul of Election and Vocation, to an office; 1 Sam. 19.24. Do you not see whom the Lord hath chosen?

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

  Matth. 22.2, 3. The 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, [Page 134] &c. Mark 1.14, 15. Jesus came to Gal lee 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 all time passing by o­ther Nations, called the people of Israel: but in the time of the New Testament, not all, nor every one is called, seeing that many never heard of Christ: and that the elect 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. 20.10, 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 Ambassadours for Christ, as though God did beseech you through us, we pray in Christs stead, that ye be reconciled to God. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousnes 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 ju­stice in the reprobate disobeying.

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

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

  Of the Elect, there is no doubt; as for the reprobate, al­though [Page 135] they are not called with any purpose in God to save them, yet they are called seriously, and salvation is serious­ly promised to them on condition they will believe: nei­ther are they mocked in that they are deprived of the grace of Faith; but because voluntarily they fell from the ori­ginall grace, and with a malicious purpose they despise the means of salvation: God notwithstanding may justly claime Faith of them; and this right of claim which he he hath, he doth as justly use as any other creditor, that their mouthes may be stopped, and they made inexcuse­able, 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.

  Although a whole nation is said to be elected, yet all in that nation are not elected: as the Jewish people are cal­led an elect people, and yet many of them were reprobate.

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

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

CHAP. XXI. Of the Covenant of Grace.

THe fruit & benefit of Vocation, is the out­ward communion both of the covenant of Grace, as also of the Church.

The external communion of the Covenant of Grace is, whereby they who are called, are accounted to be in the Covenant, and Gods people; yet analogically, as some are truly Gods people, some onely in outward profession.

In the Covenant of Grace we must consider both the offering of it, and the confirming or sealing of it: the offering of the Covenant of Grace, is that whereby God promiseth to the Elect to be their Father in Christ, if they per­forme filial obedience.

• 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 Disposition; because by this, God hath ap­pointed to his sons an heavenly inheritance, to be ob­tained by the mediation of his own Sons death.

  Heb. 8.10. Therefore this is the Covenant that I will make, &c. and Chap. 9.15, 16. And for this cause he is the Mediator of the New Testament, that through death which was for the redemption of the transgressions that [Page 137] were in the former Testament, they which were called might receive the Promise of eternal inheritance: for where a Testament is, there must needs be the death of him that made the testament.

• III. The efficient cause of this, is commonly the Holy Trinity: but particularly Christ, God and man, that Angel of the Covenant.

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

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

• V. The forme 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 Covenant is proffered to all that are called, but 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.

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

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

• XII. Between the first & last form of administration, this difference is, 1. That that was made by words of Promise, which were very short, and yet long enough; but this hath not 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 onely to Abrahams 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 Christs 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 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.

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  XVII. But the administration of the Old and New Testament differs, 1. In time; because the Old Testa­ment was exhibited before Christ; but the New is ad­ministred, 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 self through all the world. 3. In clearenesse; because the free promises of Christ are more clearly preached in the New Testament, and confirmed, the shadows of Types and Ceremonies be­ing abolished. 4. In faculty; because the administra­tion in the Old Testament was more laborious then in the New. 5. In sweetnesse; for in the Old Testa­ment, the perfect obedience of the Law is oftner urged, yet not excluding the promises of the Gospel; yet to to that end, that they might be compelled to seek Christ by that rigorous exaction of obedience, as is were by a 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.

  Jerem. 31.31, 32. Behold the dayes come, saith the Lord, in which I will make a new Covenant with the house of Israel, and the house of Judah; not according to the Cove­nant which I made with their Fathers, when I took, &c. and v. 33. But this shall be the Covenant, &c. I will put my law in their inward parts, and write it in their hearts. v. 34. And they shal teach no more every one his neighbour, &c. they shall know me from the least to the greatest. In [Page 140] these words, regard is had to the third and fifth difference: to this, when mention is made of the law written in Tables of stone, and afterwards to be written in their hearts: but to that, when he promiseth a clearer knowledge.

CHAP. XXII. Of the Seals or Sacraments of the Covenant of Grace in general.

HAving spoken of the Covenant proffered to us; now follows the Confirmation thereof by Sacraments, as it were by Seals of the Covenant of Grace.

A Sacrament is a sacred action instituted by God, in which that grace which Christ hath promised to the Covenanters is s aled by visi­ble signes on G [...]ds part, and they are tied on their part to obedience.

• 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 solemne oaths, we are bound to observe what is promised in the Covenant; and the same are to us pledges of Grace, promised in the Co­venant.

• II. It is called also a mystery, as it signifieth some secret and divine thing proposed in signes and types: [Page 141] yet the word Mystery is further extended, then the word Sacrament; seeing every sacrament is a my­stery, but all mysteries are not sacraments.

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

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

• V. The principal efficient cause is commonly the whole Trinitie; 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 signes 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.

• VIII. The word of institution doth not change the quantity, or substance of the elements, but onely 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 by the Magistrates appointment is changed into a land-mark, the substance and qualities thereof still remaining: so, as Austin saith, the Word being joyned to the Element, it becomes a Sacrament, the qua­litie and substance remaining, onely the common use is changed into a sacred.

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  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, then 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 essence of the Sacraments, but the Word Preached to the manner of administration.

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

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

• XIII. The external forme consisteth in the law­full administration and participation of the Sacrament according to Gods command.

• XIV. The internal form is in the analogie of the signe, and thing signified.

• XV. Therefore the union of the signe, 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 faithful receive the thing signified from Christ.

• XVI. Yet we deny not the presence of Christ, and of his body and blood, in the action of the Sacrament: [Page 143] 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 signe 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 not existent; as Abraham represented to himself and saw the day of Christ, Joh. 8.56. 3. A Virtual; when that which is distant in place, is pre­sent in power and efficacie: as the Sun. These three wayes of Presence meet in the Sacrament: for the body and blood of Christ are present to us, 1. Symbolically, as they are represented by an external signe. 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 the infidels; the second and third, to the faithful 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 emptie 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 signifyeth a man; or ex­hibiting also, as a scepter, keys, and such like, which being exhibited, regall power is also conferred, and leave to en­ter the house; or they are besides applying signes, as that [Page 144] promise of God to preserve the 144000. this the Angel applieth to each one, by setting a mark on his forehead, Rev. 7.3. Or lastly, they are confirming and sealing signs, as earnests, seals, and such like. Now these four degrees meet in Sacraments: for, 1. The outward symbols do 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 thing signified. 3. The thing signified, generally promised to the faithful in the Gospel, by the exhibition of the sign is applied to every one of the faithful. 4. The same promise is confirmed by the Sacrament; whence they are not only called signes but seals also. Rom. 4.11.

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

  Gen. 17.9. Circumcision, by a sacramental phrase, is called the Covenant: but v. 11. properly, the Signe of the Covenant. Exo. 12.11. The Lamb is called the Passeover: which place is vindicated from our Adversaries exceptions, by the like sayings. Luc. 22.1. The day of unleavened bread came, in which the Passeover was to be killed. ver. 8. Go and prepare the Passeover for us, that we may eat. ver. 11. There is an Inne, where I must eat the Passeover with my Disciples. and v. 12. There prepare the Passeover. v. 15. I have desired to eat this Passeover with you. To the purpose serve all those places, in which Expiation is attri­buted to sacrifices, and Purificat [...]on to water and washings; also in which the name Jehovah is given to the Ark, or to Jerusalem, Psal. 47.6. Ezek. 48.35. Like testimonies are in the New-Testament. Mat. 26.26, 27, 28. While they [Page 145] were eating, Jesus took bread, and when he had blessed, brake it, and gave it to his disciples, saying; Take, eat, this is my body: likewise, taking the cup, and having gi­ven thanks, he gave to them, saying, Drink yee all of this, for this is the blood of the New Testament, &c. See the like places in Mark, Luke, and 1 Cor. 11. so, 1 Cor. 10.4. And the rock was Christ. Ephes. 5.26. That he might san­ctifie his Church, having purged her with the washing of water. Col. 2. v. 12. Being buried with him in Baptisme. Hebr. 9.13. For if the blood of buls, and of goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh. Yea, the very same is seen in other speeches besides sacramental, as Gen. 41.37. The seven cows, are seven years; that is, types and figures of seven years: Rev. 17.9. The seven heads, are seven hils; and v. 12. The ten horns are ten Kings.

• XIX. This kinde of speaking, is called a Sacra­mental Metonymie of the thing signified, 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 denyed, 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 predicat; but the cause thereof in the copula. Whereas then the copula (is) in this enuntiation, This is my Body, conjoyns things of different natures, to wit, bread and Christs body: necessarily the speech must be false; but to say so were blasphemy; or else tropical: Therefore the interpretation of such speeches is plain; bread is the body of Christ, that is, a Sacrament of his body: [Page 146] Circumcision is Gods covenant, that is, a signe or sacra­ment thereof: seven Kine are seven years, that is, figures of seven years: so we are said to be cleansed with waters sacramentally, because baptisme or washing is the sacra­ment of cleansing: so sacramentally, the sacrifices of the Old Testament are said to expiate, because they were types of expiation by Christ.

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

• XXI. The effects of the Sacraments, are not ju­stification or sanctification, as if it were by the work wrought; but the confirmation and sealing of both benefits.

  This is plain, by the example of Abraham, who before he was circumcised was justified, Rom. 4.11. Therefore the Pontificians falsely affirm that the Sacraments conferre 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 to the Elect, in respect of the thing signified.

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

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

• XXIV. The Word and Sacraments agree in sub­stance; for what the testament promiseth, the seal confirmeth: but they differ, 1. In that the word is re­ceived [Page 147] by the eare, the Sacraments perceived by the eye, so that the Sacrament is a visible word. 2. Be­cause the word of the Gospel is generall; but by the Sacrament, the promises of the Gospel are applied to every believer. 3. Because by the Word faith is ordi­narily begot, and confirmed by the Sacraments.

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

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

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

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

  Heb. 13.8. Jesus Christ yesterday, and to day is the same, and for ever. Rev. 13.8. The Lamb slain from the begin­ing 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 ingraffing 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.

• [Page 148]

  III. The difference between the Sacraments of the Old and New Testamen [...], consisteth in this. 1. In external signes. 2. In the manner of signifying; for there was signified, that Christ was to be exhi­bited. 3. In number: For besides Circumcision and the Passeover, they had also other Sacraments; We have none besides 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.

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

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

• V. Neither will it follow, that therefore the [Page 149] Sacraments of the New-Testament are not better then those of the 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.

  Here it is wont to be objected, that if we acknowledge not this their fictitious difference, the Sacraments of the Old Testament will be clearer then these of the New; for the Passeover represents Christs death, clearer then the Bread in the Lords Supper. But we must know wherein the clarity of a Sacrament consisteth chiefly, to wit, not in external signes only, but in the Sacramental word. Now are not these words very clear: This is my body which is given for you; This is my blood which is shed for you? There is nothing so plain concerning Christs death, in the Passeover. Besides, it is false that the killing of a Lamb was a cleerer signe; because many more and ob­scure signs were added to the killing of the Lamb; as also because the breaking of bread, the pouring out of wine, and the receiving of both, do most clearly represent the breaking of 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, Penance, Extreme Ʋnction, Ordination of Ministers, and Matrimony.

  Three things are required to a Sacrament. 1. That it be instituted by God under the Covenant of grace. 2. That it may have an external Symbol ordained by God. 3. That the Promise of grace may be annexed to it. Now these three belong only to Baptisme and the Lords Supper, and not to any of the rest. Confirmation is a Popish ceremony, in which the Bishop or his Suffragan having asked certain questions of the party baptized, concerning the Heads of Religion, besmears him with a little ointment, putting a [Page 150] 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, then a Sacrament; and that mark which the Beast puts upon the forehead of his worshippers, Rev. 3, 16. There­fore impiously do they preferre this Sacrament to Baptism; for they teach plainly, that Baptism is perfected by it, an that in this there is a greater measure of spiritual gifts then in Baptism: and whereas any Priest or Pastor may admi­nister Baptism, yea any Lay-man, or woman; Confirma­tion must only be performed by the Bishop or his Suffra­gan. Penance is a Sacrament with them, in which the sinner having given trial of his repentance, is absolved by the Priest. We indeed acknowledge, that repentance is enjoyned to sinners, and that a power of absolving is given to Ministers; though they feign a far other penance and absolution, as shall appear hereafter: But in the mean while, there is no outward symbol instituted by God which hath a promise; neither can these words, [I absolve thee] be in stead of a symbol, as Bellarmine would have it. Extreme Unction is a Sacrament amongst them, in which the Priest having rehearsed some Letanies, anointeth the party that is dying, with hallowed oile 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 sinnes, after he hath received the other Sacraments, may be wiped a­way. Christ indeed promised his Disciples, that the sick on whom they were to lay their hands, should recover, Mar. 16.18. James also commanded that the sick should be anointed, after imposing of hands and prayer by the Elders: which ceremonies were not Sacraments, but vo­luntary [Page 151] 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 exorcisme with which the oile is hallowed, it is certain, that in the Apostles time, not only dying people (as now in Popery) but any also that were sick, were anointed. Ordination is a Sacrament among them, in which the Bishop alone or his Suffragan layeth his hands upon the Minister, and delivereth to him with solemn words a Book, a Platter, a Pastoral staffe, &c. using also the ceremonies of Unction and Shaving, and imprints on him an indelible character, to conferre 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 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 because it is common to all that are within, & without the Covenant: yet we deny not but that Marriage is a representation of that spiritual wedlock between Christ and his Church; but if for this it were a Sacrament, then there should be so many Sacraments, as there be Parables and Allegories. Hence divers Schoolmen have denied this to be a Sacra­ment: And in what esteem it is among the Papists, ap­pears by this, that they make an irreconcileable war be­tween Marriage and Ordination, and forbid Marriage in their Clergy, as if it were an unclean thing.

CHAP. XXIII. Of Baptisme.

BAptisme is the first Sacrament of the New-Testament, in which the Elect being re­ceived into the family of God, remission of sinnes, and regeneration in Christs blood, and the Holy Ghost, are confirmed by the outward sprinkling of water.

• I. The word Baptisme signifieth a dipping and aspersing, or washing.

  That it signifieth aspersion, appears in Mar. 7.4. And when thy come from the market, they eat not except they be washed.

• II. Here are four appellations of Baptisme to be considered. 1. 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 martyrdome ^d .

  ^a Mat. 3.11. I baptise you with water. ^b Mat. 22.25. The baptisme of John, (that is, all his ministery both of do­ctrine and baptisme) whence was it? & Act. 18.25. Apollo knew only the baptisme of John. ^c Act. 1.5. You shall be baptised with the Holy Ghost. ^d Mat. 20.22. Can you be baptised with the baptisme wherewith I am bap­tised?

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

• [Page 153]

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

  For if in earthly Commonwealths that is not accounted of, which a private man doth without command; how much 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, then admi­nistration of baptisme.

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

• VII. The internal form consisteth partly in acti­ons, partly in wo [...]ds.

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

  The dipping in, and rising out of the water, was a cleare symbol of Christs burial and resurrection; But because of the weaknesse of infants, in cold countries, we use sprink­ling; which probably was used by the Apostles, when they baptised in private families.

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

• X. The word by which Baptisme 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 Ghost.

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

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

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

• XIII. The end of Baptisme, besides those which are common to it and the Lords Supper, is the seal [...]ng of our regeneration, and of our reception, or ingraffing 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.

  This rule is grounded, 1. on Christs command, Matt. 1.14. Suffer little children, and forbid them not to come to me: they ought not then to be kept off from Baptisme, whom Christ will have to be brought to him; The words used in this place, and Luc. 28.15. Of little children and infants, are emphaticall. 2. On the reason alledged by Christ, Matt. 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 the Cove­nant, Gen. 17.7. I will be thy God, and of thy seed. Act. 2. v. 39. Te you and to your children is the Promise made. 3. On the analogy of circumcision; for with this Sacra­ment infants were initiated. 4. On the example of the A­postles who are said to baptise whol families, Act. 16.15.33 It were a foolish thing to apply that rule, 2 Thess. 3.10. If any will not work, let him not eat, to Infants: so perversly doe the Anabaptists wrest the places of Scripture [Page 156] to a contrary meaning; which those that are of years, are commanded to be taught, before they are baptised.

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

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

• XVII. The baptisme of Bels, is a profanation of the Sacrament, and idolatrous.

• 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. Baptisme is necessary, not absolutely, but in respect of Christs command; neither must we feigne 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 John's baptisme was insti­tuted by God: against these plain testimonies; Matt. 21.25. Luc. 3.2. and 7.30. Joh. 1.33. Neither matters it that John distinguisheth between his baptisme, and Christs, Mar. 1.8. For there the opposition is not between bap­tisme [Page 157] and baptisme, but a comparison onely between the office of the Minister in Baptisme, and Christ; for the Minister giveth the Symbol, but Christ the things signi­fied. They say, that such as were baptised by John, were re­baptised, Act. 19.1. &c. If they were rebaptised by the Apostle, we gather that they were not rightly baptised by some, who were imitators of John: neither yet can we finde out of the text, that they were rebaptised: for those words, v. 5. are not Lukes concerning Paul, but Pauls concerning John and his disciples: therefore this place fa­voureth neither Papists nor Anabaptists.

CHAP. XXIV. Of the Lords Supper.

THe Lords Supper is the other Sacrament of the New-Testament; in which Christians that are of age, receive spiritually Christs body and blood sealed to them in the reception of Bread and Wine according to Christs institu­tion.

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

• II. It hath the same efficient causes that Baptisme hath.

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

• [Page 158]

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

  Mat. 26.27. Drink yee 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 oft as you shall eat this Bread, and drink of this Cup, you declare the Lords death.

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

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

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

• XI. The internal form consisteth in the Analogie of the signe, 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 sheding [Page 159] 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 himselfe, and commanded it to be used; saying, do this; which he himselfe 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 made one bread and one body, for we are all partakers of one bread.

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

  The Papists interpret the words these: That which is contained under the kind of Bread, is my Body. The Lu­therans these: in, with under this is my Body. The reason of our interpretation, is explained in the former chapter. They say that it is absurd to use tropical phrases which are obscure, in Christs Will and Legacie, Bur, 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 Wils and Testaments: for Jacobs Will shews the contrary, Gen. 49. And Mose's, Deut. 33. David, 2 Sam. 23. Tobias 4. Matathias, 1 Mac. 2.3. If there be no Trope in the 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. 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 [Page 160] Supper: for Christ is present in his Deitie and Spirit; he is present also in his body and blood, by a Sacramen­tal presence, 1. Of the Symbol, not that he is pre­sent in the Bread, but that he is represented by the bread as by a Symbol. 2. Of Faith, whereby we ap­ply Christ with his merits to us. 3. Of Vertue and efficacie.

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

• XVI. It is an intolerable abuse, to take this Sa­crament to prove 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 shal eat this bread, &c. 1 Cor. 11.26.

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

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

  1. The holy Supper is instituted by Christ, the Masse by the Pope: 2. the Supper is a Sacrament instituted in me­mory [Page 161] 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 Eucharisti­call, 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 they will have Christ to be offered in their Masse. 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 remains onely the outward species of the E­lement, and the accidents. 7. In the holy Supper, they all drank of the cup as Christ commanded: in the Masse, the Lay-people are denyed the cup. 8. In the Supper Bread was broken, to represent Christ's 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.

CHAP. XXV. Of the nature of the visible Church.

HItherto of the outward communion of the Covenant of grace: follows, the exter­nall society of the visible Church, whereby all that be called, are accounted for members of [Page 162] the Church: Now the Church is considered either in it self, or in opposition to the false Church; the Church is considered in her self in respect of her own nature, and outward ad­ministration.

The visible Church then, is a visible society of men called to the state of grace by the Word and Sacraments.

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

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

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

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

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

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

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

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

• VIII. This word, Church-visible, is ambiguous: for properly it is meant of the universal Church, dis­persed through the whole world; more strictly, of any particular Church, as of France, England, Holland, &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 former sorts of Men belong to the Church by the right of covenant, though not 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 forme 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.

  Ephes. 1.22. And he hath appointed him over all things to his Church, which is his body, and the fulfilling of him, [Page 164] 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 she is 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 on 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, as you are all led into one hope of your vocation: there is one Lord, one Faith, one Baptisme, one God and Father of all, &c.

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

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

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

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

• XX. She is Catholick, in respect of the union of time, place and persons.

  The Church Catholick 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.

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

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

• XXII. In respect of place and persons, she is Catholick; because she is not tied to place and per­sons.

  Matt. 24.14, 15. This Gospel shall be preached through all the world. Act. 10.34, 35. Of a truth, I perceive that God is no accepter of persons; but in every nation, he that feareth him and worketh righteousnesse, 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 righteousnesse begun in them.

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

• XXIV. The inherent 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.

  Eph. 5.26, 27. Christ hath loved his Church, and hath given himself for her; that he might sanctifie 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 [Page 166] wrinckle or any such thing; but that she might be holy, and without blemish.

• XXV. Therefore the Church is not free from all errour, 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 this life: as for a particular Church, she may both erre, and become 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 17.1. &c.

• XXVI. The notes of the visible Church are the pure Preaching of the Word, and lawful administra­tion of the Sacraments.

  We spake above of the Notes of the invisible Church, that they depended upon the works of Vocation: for the notes of the Elect specially called, and of the visible Church are the same. But here these notes are onely con­sidered, by which the Church is undoubtedly made visible: now it appears that these are the notes of the Church, out of these testimonies. Matt. 28.19, 20. Go and teach all nations, baptizing them in the Name of the Father, of the Son, and of the H. Ghost; teaching them to observe all things which I have commanded you. Act. 2.42. And they con­tinued stedfastly in the Apostles doctrine and fellowship, and in breaking 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 farre as concerneth the fundamentals of Re­ligion: [Page 167] 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 not 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 worke shall be made manifest, for the day shall declare it, because it shall be re­vealed by fire, and the fire shall try every mans worke of what sort it is; if any mans worke abide which he hath built thereupon, he shall receive a reward; if any mans worke shall be burned, he shall suffer losse, but he himselfe shall be saved, yet so as by fire.

• XXIX. Of the fifteen Notes of the Church, re­hearsed by Bellarmine, some are true, and agree with ours, from which notwithstanding the Church of Rome is afar off; but others are either strangers to the visible Church, or they are the Notes rather of the false, then of the true Church; or they are not con­vertible with the Church, for they neither belong to her alone, nor alwayes.

  1. His first Note is the name Church and Christians: But the imposing of names is a matter rather of fact then of right; therefore, an argument taken from the name is of no force, without the thing answer to the name, Rev. 3.1. Thou art said to live, but thou art dead. 2. Antiquity: but this belongs not to the Church alone, nor alwayes. Not a­lone, [Page 168] because the World, the Heaven, the Elements, have antiquity, yet are not the Church; Not alwayes, 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 then to sense; and as that is not true antiquity which depends not from the first principle, so there can be no duration which hath not its original from the same. 4. Amplitude and multitude of Believers: this belongs not alwayes to the Church, as we may see in that Church that was in the time of our first Parents, Noah, Abraham, &c. Yea this note is not natural to the Church; for there is still the greater number amongst the wicked, Mat. 7.13. Enter in at the narrow gate. & Luke 12.32. Feare not little flock. 5. The succession 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 then of persons; and the per­sons are to be judged by their Doctrine, not this by the per­sons; They have not Peters inheritance, who have not Pe­ters 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 [Page 169] that worships the Beast, Rev. 13.12. The latter cannot be a tributed to the Church alone; for there is union also among Divels, Matt. 12.8. The 8. is holinesse of Doctrine, which is the same with the sixth. 9. The ninth is efficacie of Doctrine; this also answers the sixth, and our Notes too; but it agrees no wayes to the Roman Church. 10. Holi­nesse of life in the first authors and planters of Religion. Now this Holinesse is either inward or outward; if inward, 'tis not a mark of the visible Church. He is a true Jew that is so in secret, Rom. 2.29. God knoweth who are his, 2 Tim. 2.19. if outward, it is false; for Satan can transform him­self into an Angel of light, 2 Cor. 11.14. Therefore the Church is to be judged by her doctrine, not by the life of her Doctors, Mat. 23.2. Whatsoever they bid you observe, that observe and do, but do you not after their works. 11. The glory of Miracles. 12. The light of Prophesie. But the gifts of Miracles and Prophesie were extraordinary, given to confirm the Gospel, which are now vanished since the Gos­pel hath been propagated; wherefore the Apostles make no promises of other miracles and prophesie, but they ra­ther make this bragging of Miracles and prophesie a Note of the Antichristian Church, 2 Thes. 2.9 Rev. 13.13. And Christ himself saith, that He will not know such, Mat. 7.22.13. The thirteenth Note, is the confession of adversaries, as Hereticks, Jewes, &c. But the authority of such testimo­nies is as great as the adversaries themselves are, by whose accession nothing is added, and by the want nothing dimi­nished. 14. The fourteenth, is the unhappy end of those who have opposed the Church. 15. The fifteenth, is the happinesse of them who have defended her: But this Note is so uncertain, that it deserveth not the name of a Note; for of such, man knoweth not either love or hatred, Eccl. 9.3. Yea it is rather a Note of the false Church; for it is cer­tain, that for the most part the Churches condition in this life is wretched and sad, Joh. 16.20. Verily, verily, I say unto you, yee shall weep and lament, but the world shall rejoyce.

CHAP. XXVI. Of the outward Administration of the Church.

HItherto of the nature of the Church; now followes its Administration, which is ei­ther ordinary, or extraordinary: the ordina­ry is publike or private; the publique is eccle­siastical, or politique; the ecclesiastical is that which handleth spiritual things: This is ei­ther proper to publique persons in the Church, or common to the whole Congregation.

The proper, is that which is executed by any Minister of the Church according to his cal­ling. The Ministers are they to whom God hath committed the charge of his flock.

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

• II. No man is to be forced to undertake the Mini­stery.

• III. Ministers are not to be debarred from Marri­age.

  1. Cor. 9.5. Have not we power to lead about a wife, a Sister, as well as the rest of the Apostles and brethren of the Lord, and Cephas? 1 Tim. 3.2. A Bishop must be without reproofe, the Husband of one Wife; and v. 4. One that ruleth well his own house, having his children in sub­jection with all gravity.

Ministers are either ordinary, or extraor­dinary; They were extraordinary, whom God raised upon extraordinary occasions, ei­ther to establish a new government in the Church, or e se to repaire the old government when it was decayed.

Such were the Prophets in the Old-Testament: But in the New, John Baptist, Christ, the Apostles, Prophets, that is, such as were furnished with the gift of interpreting Scrip­ture; Evangelists, that were the companions of the Apo­stles, and supplyed their roomes in their absence; Pastors to rule and teach the Churrh, and Doctors for the Schools, Eph. 4.11.

• 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 necessitie required them; which being taken away, the ordinary Ministery succeeded.

Ordinary Ministers are they who be furnish­ed with ordinary gifts, and an ordinary cal­ling: And these are Pastors, Doctors, Pres­byters and Deacons. The Pastors are they who are set over a particular flock, to teach them, to administer the Sacraments to them, and to watch over them.

• [Page 172]

  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 Diocesse of particu­lar Churches, was named Bishop, yet the name of Universal Bishop belongs to none.

There are Doctors, who in the Schooles teach Youth the grounds of Truth, which they may afterward professe in the Churches.

• Pastors differ from Doctors, in this, That they have the charge of the Church; these, of the Schools: They are to move the affections; these, to 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. 1 Tim. 3.1, &c.

• I. The collection and distribution of Church-goods, is of Divine right.

  This appears by the Oeconomie of the Old Testament; [Page 173] for by the command of God, Tithes were gathered for the Priests, Levites, and poor. In the New-Testament, Christ refused not the money that was offered by godly rich persons, Luke 8.3. out of which he sustained his Dis­ciples and friends, and the poor also, Job. 13.19. In the Apostles time the Deacons had charge of the Church-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 and 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 solenm Rite into the possession of their Office.

• 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 Church-men, and not the Bishop or Pastor alone.

  [Page 174]For the Apostles never challenged to themselves alone the right of Election, Act. 1.23. and 6.5. and 14.13.

• II. Three things are required to a 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.

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

• VI. The Pontificians falsly say, that this is an unlawful calling, which is done by the Presbyters without the Bishop.

  For Bishops have not by Divine right, greater power and authority.

• VII. The Reformed Church hath ratified the calling of them, who in our 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 Popery, [Page 175] 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 Popery, but from the cor­ruption of the Gospel: neither have they cause to cry out that they were called to preach the doctrine of the Romish Church; for whereas they comprehend their doctrine un­der the title of the Gospel, the Minister who observeth that in very truth it is far from the Gospel, he by the right of his calling might contradict the same: Although then they have revolted from the Romish Church, yet they have not revolted from their calling.

• VIII. Neither can they produce any thing where­by they may infringe the calling of our Ministers, performed according to the former Rules above handled.

For, 1. When they ask by what right we teach? We an­swer the same that Christ did to those that asked the same question. Mat. 21.14. The Baptism of John, whence is it, from heaven or from men? Even so we say, the doctrine of our Ancestors, which is preached among us at this day, whence is it? Is it repugnant to the word of Christ and his Apostles, or is it consonant? If it be repugnant, let them shew in what Articles; If it be consonant, they can­not reprove our vocation. For where the true Doctrine hath place, there the vocation is lawfull: besides, that calling which answers the example of the Apostles and primitive Church, is lawful; but that our calling is such, cannot be denied.

The power of judging Doctrines, is that whereby the Church enquires into mens Doctrine, and cuts off the controversies that trouble her.

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  I. Every private man may and ought to judge of the Doctrine he professeth, if it be consonant to Scripture or not.

  Acts 17.11. the men of Berea daily searched the Scri­pture, whether these things were so. 1. Cor. 10.15. I speak as to those who understand; judge you what I speak. 1 Joh. 4.1. Beloved, believe not every Spirit, but [...]y the Spirits if they be of God.

• II. This ought to be done also by the Presbytery or Assembly, when any great controversie ariseth.

• III. As the holy Spirit is the chief Judge of con­troversies; so the Scipture, 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.

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

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

• III. Yet the canons and customs of the Church must not equal the Scripture canons.

The power of the Keyes is that, which the [Page 177] Church useth for preservation of Discipline whereof are two parts; to loose, and to binde.

To binde, is to denounce Gods wrath against impenitent sinners.

To loose, is to pronounce remission of sins to repentant sinners; both which have cer­tain degrees. The degrees of binding are: 1. A severe exhortation and commination, after private admonitions have been rejected; this must be done by the Presbyterie ^a . 2. A keeping off from the Lords Supper ^b . 3. The greater excommunication, by which the sinner is cast out of the Church, yet not without hope of pardon and return, if he repent ^c . 4. Anathema, or in the Syriac word, Maran-atha, when he is cast out without hope ^d .

^a Mat. 18.15, 16, 17. If they brother shall trespass a­gainst thee, go tell him his fault betweent thee and him alone; if he shall hear thee, then thou hast gained thy brother; but if he will not hear thee, then take with thee one or two more, that in the mouth of one or two wit­nesses every word may be established: and if he shall ne­glect to hear them, tell it unto the church: but if he neglect to hear the church, &c ^b Mat. 7.6. Give not that which is holy unto dogs, nor cast your pearls before swine. ^c 1 Cor. 5.5. Let such a man be delievered o [...] to Satan to the de­struction of the flesh, that the Spirit may be saved in the day of the Lord Jesus. ^d 1 Cor. 16.22. If any man love not the Lord Jesus Chrrst, let him be Anathema Maran-atha. 1 Joh. 5.16. There is a sin unto death, I do not say he shall pray for it.

In loosing, the same degrees being observed, the sinner is by the Church received again into [Page 178] favour. So by the Apostles advice, the excom­municated Corinthian is received again into grace, 2 Cor. 2.7, 8.

• 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 Pres­byterie, not in the Bishop or Pastor alone.

  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 ye bind on earth, &c, and Ioh. 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 then 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) then their sinnes deserved; are far from the power of the Keyes.

  Let the treasure of Christs blood suffice, which cleanseth us from all sinne, 1 Joh. 1.7.

• [Page 179]

  VI. Loosing, consists not in those Satisfactions which they enjoin sinners.

  By satisfaction here, we understand not that which is given to the Church by a serious testimony of repentance, and that 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 Justification hereafter.

• VII. The end of this power, is the preservation of the Churches honour, and the foreing of wicked men to repentance.

• VIII. The power of the Church, and of the Ma­gistrate, differ in these. 1. The object of this, is any man; but of that, the members of the Church only, without exception of the greatest personages. 2. The object of this, are the body and outward goods; but of that, the soule. 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; lest others be debarred of the Churches comfort.

Thus of the Church-government: the Po­litical is that whereby the Church also is go­verned by the Magistrate.

• I. Magistrates are the Churches nursing-fathers, as they are keepers of the two Tables of the Law, as [Page 180] they preserve Churches and Schools, and defend the Truth.

• II. The Clergy is not exempted from the Magi­strates subjection.

  Rom. 13.1. Let every soul be subject to the higher powers. The examples of Christ paying toll-mony, Mat. 17.27. and of Paul appealing to Cesar, Act. 25.11. witnesse this.

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

• IV. We must pray for Magistrates that be infi­dels, 1 Tim. 2.1. &c.

So much of the Publike Administration: the Private, is, whereby each member of the Church is coupled with one another in the bond of love, to the edifying of the whole Mystical body.

See Rom. 12.6, &c. 1 Cor. 12.12, &c. Eph. 2.20. & 4.1, &c.

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 lawfully 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.

• I. A Councel must be called by the Magistrate, if [Page 181] he be Faithful: If he be an Infidel, either it is to be procured by Petition; or if he be an open enemy to the 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.

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

• IV. The form 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 tryed by Scripture, as by an infalli­ble rule.

• VI. It will be orderly, if every man be mindfull 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; to cause proclaim the Decrees lawfully made, and to curb the refra­ctory.

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

• [Page 182]

  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 claimes over Councels, is far from this form; who neither con­sulteth with Scripture, nor asketh the opinion of his Assistants, but obtrudes his Dictates to be con­firmed by the Councel.

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

• XII. The end of 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, then the Church her self.

  What credit we are to give to Popish Councels, may be seen both by the opposition of Councels one to another, as likewise by their impious Decrees. The Councels of Constance and Basil subjected the Pope to the Synod: but that of Trent on the contrary extols the Pope above all Councels. The second Councel of Nice impiously thrusts out the second Commandment; and that of Constance sacrilegiously robs the people of the Cup in the Lords Supper.

CHAP. XXVII. Of the False Church.

THus in two Chapters we have considered the Church in her self: Now of the False Church, which is opposite to her, and her enemy.

The Churches enemies are either open, or secret.

These are called, in Rev. 20.8. Gog and Magog; that is, covered and uncovered.

Her open foes are Heathens, Jewes, and Mahumetans. The Heathens are they, who feign, paint, and worship false and fictitious Gods.

The Jews deny the Trinity, and the coming of the Messiah, and interpret carnally what is spoken of Christs kingdom in the Prophets spiritually.

The Mahumetans preferre their Mahumet to Christ, and their Alcoran to the Scriptures; which Alcoran that Impostor compiled by the help of a Nestorian Monk and an Arrian, out of the sink of Gentilisme, Judaisme, Mahume­tisme, Arrianisme, and other heresies.

The hid or counterfeit enemies, are either false Christs or Antichrists. False Christs are they, who brag themselves to be Christ.

[Page 184]As Simon Magus, Barcochab, Moses Cretensis, David Georgius, and such like.

Antichrists are, commonly, all Heretiques; but particularly, and by way of excellencie, that great Antichrist.

1 Joh. 2.18. Little children, now is the last time; and at ye have heard that Antichrist would come, even now many Antichrists are begun. & 1. c. 4. v. 3. Whatsoever spirit doth not confesse that Jesus Christ is come in the flesh, he is not of God; but this is that spirit of Antichrist, of whom you have heard that he was to come, and that he is now in the world.

Heretiques are they, who maintain stubborn­ly against the plain light of truth, any doctrine which overthrowes directly, or by necessary consequence, the fundamentals of Christian faith.

• I. Not every Error makes an Heretick.

  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 errour in, or about the foundation, 2. by conviction, 3. by con­tumacie.

• III. Not every Schismatick is an Heretick.

  He is a Schismatick, who without hurting the foundation of Faith, departs from some Ceremony of the Church, out of ambition.

The great Antichrist, is he, who under the name of Christs Vicar, persecutes him.

• 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 or office.

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

• III. But we out of Scripture describe Antichrist thus. 1. That he is a man at one time one; but in suc­cession of time, an order of men, in the same state suc­ceeding each other. 2. Raised by Satan. 3. A Chri­stian in name 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 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 [Page 186] 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 John when this mysterie began to appear, 2 Thes. 2.7. 1 Ioh. 4.3. even till the co­ming of Christ, 2 Thes. 2.8. whence that fiction of three years and a half faileth. 2. He is raised by Satan, 2 Thes. 2.9. his coming shall be with the power of Satan, Rev. 13.4. The Dragon gave him power: Whereas otherwise Magistrates are raised by God, Rom. 13.2, 3. Thirdly, A Christian in name only. 2 Thes. 2.4. He sits in the temple of God. Fourthly, Christs enemy. 1 Joh. 4.5. He denieth Christ to have come in the flesh; to wit, by the sequel of his Doctrine. Rev. 13.11. He hath horns like the Lamb; by arrogating that to himself which belongs to Christ. Rev. 17.14. He fights against the Lamb: and 19.19. and 20.8. Fifthly, He sits in the Temple of God. 2 Thes. 2.4. Not in that of Jerusalem, which is abolished without hope of resurrection, Dan. 9.26, 27. But in the Church which is Gods temple, 2 Cor. 6.16. Sixthly, He sits, that is, he reigns. Rev. 18.7. She sits as a queen. He sits as God, and exalts himself above everything that is called God, 2 Thes. 2.4. 6. He reigns in the great City, the type whereof is, The beast with seven heads and ten horns, sit­ting upon many waters; where the seven heads are seven hills and seven kings, or forms of Government, by a Me­tonymie; Ten horns signifie ten kings; and the waters, many people and nations, Rev. 17.1. &c. Seventhly, VVonders 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. and ver. 15. And he had power to give life to the image of [Page 187] the beast, &c. Eighthly, And he caused every one great and small to receive his mark on their right hands or foreheads; and that none might buy or sell, but such as had his mark or name, or number of his name, &c. and his number was 666. Rev. 13.16, 17, &c. Ninthly, Idolatry by a familiar Scripture phrase is shadowed out by a Whore. Rev. 17.2. His ambition appears by that place in the Thessalonians; His covetousness is noted by his gainful merchandising, Rev. 18.11. His cruelty is set out by the Beast drunk with the blood of the Martyrs. Rev. 17.6. His impurity, by sins heaped up to heaven, Rev. 18.5. Yea thus in general, by the mystical name of Sodom, Egypt, Babylon and Jerusa­lem are described; in which mystical Christ, that is, Christ in his Members, is crucified. Rev. 11.8. and 14.8. Tenthly, He is to be revealed in the last times; He that letteth must be taken out of the way, 2 Thes. 2.7, 8. that is, the Roman 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. 19.21. The effect whereof shall be this, that as soon as Antichrists fraud shall be found out, the lovers of the whore shall hate her, and shall make her desolate and na­ked, and shall eat her flesh and burn her with fire, Rev. 17.16. 2. He shall be abolished by the glorious coming of Christ, 2 Thes. 2.8. VVhen he shal be cast into that Lake of fire which burns with brimston, Rev. 19.20.

• IV. This description 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; [Page 188] for every one knows that the Popes succeed each other. The second member is manifest both by its effects, as also by their example who have attained that Seat by wicked arts and 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 himself, like those of the Lamb, is apparent; because he claims to himself 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 Priesthood, and his Kingly office, whilst 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 Johns time it was the true Church of Christ; and so the Temple of Jerusalem of old, was called the temple of God, though it had been converted to a den of theeves, Jer. 7. ver. 11. 2. As God hath there yet those that belong to election: The Pope is born in the Church, he sits in her, not as her true and naturall Son, but as a Monster, a bunch or swelling, or as a canker cleaving fast to the body: Furthermore, that he sits there as God, the titles which his Flatterers give him, make it plain: they deny him to be a man; therefore they call him Admirable, which is Christs title, Esa. 9.6. &c. (Gloss. de Elect. c. fund.) [Page 189] Also their Lord God, de concess. praeb. c. proposuisti. In the Councel of Lateran, the acclamation which they gave to Pope Leo the tenth was, To thee is given all power in hea­ven and earth. But he extols himself above God, not one­ly in preferring himself before Magistrates, which are cal­led gods, especially before the Emperour whom he calls the Moon, and himself the Sun, but also by preferring his Decrees to Gods Word, and consequently himself to God. 6. He possesseth that city, which hath seven hils, and had seven kings. That Rome hath seven hills all the world knows; but the seven Kings, metonymically, are the seven forms of Government which were in Rome before Popery: for there were, 1. Kings, 2. Consuls, 3. Dictators, 4. Tri­bunes of the People, 5. the Decemviri, 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, & Tribune-ship 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 fallen: and another was not yet come, ibid. v. 10. to wit, the Pope; and he is one of the seven; and is the eighth: ibid. v. 11. the eighth, in respect of the seven that went before; of the seven, because the power, tyranny, idolatry, &c. of all the seven governments or kingdomes have met together in Popery as it were in a sink. He was, saith the Angel to John, v. 8. he is not, and yet he is; he was the Beast, or Rome; to wit, the Seat of seven Kings: he is not, the seat of Antichrist, not as yet revealed: And yet he is; to wit, the seat of the Emperour, reigning in Iohns time. These doe 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 then to brag of miracles; but what are they? they are lying wonders: He maketh fire to come down from heaven; that is, by the thunder of excommunication, he brings the fire of Gods wrath from heaven; in token whereof, when he goeth a­bout [Page 190] to excommunicate Kings and Princes, he flings down from the Capitol burning torches: but if you look upon the literal interpretation, Hildebrand was wont to shake sparkles of fire out of his sleeves; And they record in the Legends, that at the requests of holy men, fire hath been brought down from heaven. But he gives life also to the image of the Beast. By the name of image, idolatry is understood, by introducing of which, the Gentile idolatry as it were raised again out of the grave, was restored and quickned: but in a literal 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 very well. 8. He puts a mark upon his followers, in which apishly, he imitates Christ, who signs his servants on the forehead, Rev. 7.5. &c. Besides, the mark, the name, and number of of the Beast are the same; to wit, the name containing the number 666. That name in Ireneus, the scholler of Polycarpus, who was Saint Iohns disciple, is λατεῖνος, the letters of which do exactly make up 666.

  λ	30
  α	1
  τ	300
  ε	5
  ι	10
  ν	50
  ο	70
  ς	200
  	666

  The name is very fit: for he reigns in Italy, where hereto­fore was the kingdom of the Latines; he prefers the Latine Bible to the Originals; his Ministers perform their Divine Service in Latine; and in Latine they write all their Bulls, &c. he sets a mark ge­nerally on their foreheads and right hands, in that they are forced by open profession (the symbol whereof is the fore­head) and by their actions (which are figured out by the right hand) to witnesse that they belong to the Romane and Latine Church. But particularly he sets a mark upon his followers, when in Baptisme he signs them with the Crosse; 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 [Page 191] idolatry and wickednesse, read the History of the Popes; for to rehearse more, is not now our purpose. 10. He was revealed about the year 600. For after that Constantine the Emperor translated his seat to Byzantium, Sylvester took possession of the Palace; since which time the insolencie of the Popes did so increase, that about the yeare 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 Emperor Phocas, a Parricide and Tyrant, that the Romish Church might be the head of all the rest, 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 fallen off from him. Other passages we must expect with patience.

• V. The King of the Locusts, the swarms of which were raised out of the bottomlesse pit, is a figure of Antichrist, and of his Clergie, Monks &c. Rev. 9.1.11.

• VI. The two Beasts, Rev. 13. are figures of one and the same Antichrist. The first with seven heads ascending out of the sea, &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 battell, Rev. 16.13.14. The event doth so clearly shew us of what this was the figure, that he who sees it not is blind.

• VIII. The Beast, c. 17. v. 1, &c. notes out the [Page 192] Seat of Antichrist; but the Whore that sits on the Beast, the Church of Antichrist.

  I have somewhat largely handled these things, because it is needful not onely to know Christ, but Antichrist also: and these passages conduce not a little for the understand­ing of the Apocalypse.

CHAP. XXVIII. Of Vocation in special.

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

• I. In Scripture, this is called A new Creation ^a , Regeneration ^b , a Drawing ^c , Divine Teach­ing ^d , and Resurrection ^e .

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

• [Page 193]

  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 onely by the Word; or if they be any way inwardly illuminated or moved, 'tis but a temporary change.

• III. The principal efficient cause of vocation, is God; the impulsive is, his free mercy; the instrumental, the Ministery of the Word.

  Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, 2 Tim. 1.9. Who hath called you by our Gospel, 2 Thes. 2.14.

• IV. The matter or object of vocation, is man elected, but in himself as yet miserable, natural, carnal, sinful, estranged from the life of God, yea dead in sin.

  Eph. 2.1. And you together hath he quickened, when you were dead in sins and trespasses. Col. 2.13. And you that were dead in your sins hath he quickened. Tit. 3.3. For [Page 194] we our selves also were sometimes foolish, disobedient, de­ceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another.

• V. Therefore the Semipelagians 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, or Dog, but a rational creature; yet his reason helps him nothing to his vocation, till it be enlightened.

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

• VIII. The form consisteth in the gracious change of mans minde and heart, whereby not onely is the minde illuminated, but our stony hearts also are made fleshly, and framed to obedience.

  This appears sufficiently out of what is said, especially out of Ezech. 36.

• IX. Therefore the Arminian Novelists falsly teach, that the understanding is endowed with know­ledge, and that the affections are irresistibly excited; but its left in the freedom of the Will to believe, or not to believe: that the power to believe is given by irre­sistible grace, but not the act.

  This errour is plainly overthrown by that which God [Page 195] pronounceth concerning the change of the heart, Ezech. 36.26. so Christ witnesseth that not onely the Elect are taught of God, but all that have been taught come to him, Joh. 5.44.

• X. The grace of Vocation is plainly irresistible, not if you look upon our corrupted nature, which is harder then 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 onely, 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 cals outwardly, but withal 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 confesse indeed, that common vocation is sufficient to make the Reprobates excuselesse, but not to save them: hence God speaketh, Isa. 5.4. What can I doe more to my Vine­yard, &c.

• [Page 196]

  XIII. ^* The Pelagians absurdly teach, that by the grace of Vocation, we are to understand our natu­ral abilities.

  [Page 197]For the Scripture never thus useth the word Grace: but means either that grace which makes us acceptable, or that grace which is freely given: Eph. 1.5. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. Rom. 12.6. Having divers gifts, according to the grace which is given to us.

• XIV. The end of Vocation is Gods glory, and the salvation of the Elect.

• XV. The time of calling is not tied to Baptisme; for God cals some before, some in and some after Baptisme.

  So Abraham before circumcision, was called and justi­fied, Rom. 4.

• XVI. Out of these we may see what is the diffe­rence between general and special Vocation: that is oftentimes outward onely, this is inward: though sometimes it be internal in Reprobates; yet the light of salvation which it affords to the minde is but weak, and the joy with which it affects the heart is but mo­mentary; but this irradiates the mind with a ful light, and seasoneth the heart not with a bare rellish, but with a true sense of spiritual gifts, and fils it with true and constant joy: that may be lost, but the gifts and graces of this can never be lost.

  Of general Vocation, see Matt. 13.20. But he that re­ceives the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it, yet hath he no root in himself, but dureth for a while. Heb. 6.4, 5, 6. [Page 198] It is impossible for those who were once enlightened, & have tasted of the heavenly gifts, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shal fall away, to re­new them again to repentance. But of special Vocation, Paul, Rom. 11.29. For the gifts and calling of God are without repentance.

CHAP. XXIX. Of Saving Faith.

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

• I. This word Faith in Scripture hath five signi­fications: for either it is taken metonymically for wholsome doctrine, and this is the Faith which, not by which we believe ^a ; or for historical Faith ^b , or tem­porary ^c , or for the Faith of miracles ^d , or for sa­ving Faith ^e .

  ^a 1 Tim. 1.19. Holding faith and a good conscience, which some having put away, concerning faith have made shipwrack ^b Jam. 2.19. Thou believest there is one God, thou doest well; the Devils also believe, and tremble. This faith then which consisteth in a bare assent, is common to the Elect and Reprobate. ^c Mat. 13.20. He that recei­veth the seed into stony places, the same is he that heareth the Word, and anon with joy receiveth it; yet hath he not root, &c. ^d Matt. 17.20. If you had faith but as a grain of mustard-seed, you would say to this mountain, remove hence to yonder place, and it would remove. This hath been given for a certain time, even to Reprobates, as we see by Judas, who had this gift of miracles, with the rest of the Apostles, Mat. 10.8. ^e Saving faith, which is proper to the Elect, is that which we defined.

• [Page 199]

  II. The principal efficient cause of this is God; the impulsive, is that saving grace by which we are elected and called.

  Act. 13.48. And they believed, so many as were ordained to life eternal. Rom. 11.7. The Election hath obtained, but the rest are blinded.

• III. Faith 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 Socinus, who cals faith a free gift, not because the Holy Ghost hath infused it, but because no man hath deserved it: but that faith is the gift or God, is plain; Phil. 1.29. For to you it is given in the behalf of Christ, not onely to believe on him, but also to suffer for him.

• IV. The instrumental cause by which Faith is gi­ven to us, is ordinarily the Word of God, in those that are of years.

  Rom. 10.17. Faith 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; [Page 200] 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 Jesus Christ, unto all and upon all that believe. & v. 25. Whom Christ hath set forth to be a Propitiation through faith in his blood. &c.10.9. If thou doest confesse with thy mouth the Lord Jesus, and believest in thy heart that God raised him from the dead, thou shalt be saved.

• VII. The form of Faith, for our better under­standing, is divided into three parts; Knowledge, Assent, and Confidence.

  Knowledge is the understanding of things necessary to salvation. Assent is, by which we firmly believe those things to be true, which are delivered in Gods word. Con­fidence is, that whereby every faithful man applies the pro­mises of the Word to himself.

• VIII. There is knowledge and assent, both in saving, and in historical faith; but confidence is only in saving faith.

  Confidence is called by the Apostle [...] per­swasion, and [...] much assurance, Eph. 3.12. 1 Thess. 1.5. By the name then of Confidence is under­stood, either the apprehension and application of Christ with his benefits, or the 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. 10.17. 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.

• [Page 201]

  X. Nor is that better then a meer historical faith, which is not joyned with firm confidence.

  The Papists teach, that faith is only in the understand­ing, but not in the will and heart: but the Scripture plainly teacheth the contrary; Rom. 20.23. with the heart we believe unto righteousnesse.

• XI. Yet we teach not such a firm confidence as is 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 tels us, that Faith is the subsistence of things hoped for, and the evidence or demonstration of things not seen, Heb. 11.1.

  It is indeed the property of faith, to make future and not existent things present, So Abraham is said to see Christs day, Joh. 8.56.

• XIII. The subject of faith, are the elect and 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 it is sometimes weaker, sometimes stronger, but so that it can never be utterly lost.

  Isa. 42.3. He shall not break the bruised reed, nor quench the smoaking flax. Phil. 1.6. I am perswaded, that he who hath begun a good work in you, will perfect it untill the day of Jesus Christ. Heb. 12.2. Looking unto Jesus Christ the author and finisher of our faith.

CHAP. XXX. Of Justification.

THe mediate effects of Vocation proceeding from faith, are Justification, Sanctification, Assurance of salvation, and Christian liberty.

Justification is Gods free action, whereby the Elect, through the most full satisfaction of Christ, are absolved from their sins, and are declared righteous, and inheritors of life eternal.

• I. Justice in Scripture, is either of the Cause, or of the Person. Justice of the cause is, when a man, otherwise sinfull, is said in this or that particular to be innocent and just. Justice of the person, is ei­ther begun, or it is perfected. This is called Legal, as it is required by the Law, and Evangelical, as it is shewed in Christ by the Gospel. Begun justice, is that which the Holy Ghost begins in the faithful in this life, and perfects it in the other. The perfect righteousnesse of Christ, then, is the gift of Justifi­cation; 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 Ponti&teians will have it: but in the sense it is taken in the Courts of Justice, it is to absolve from sin, and to pronounce one just.

  [Page 203]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. Mat. 11.19. Wisdome is justified by her children. Luc. 7.29. When these things were heard, all the people and the Publicans justified God. Luc. 10.29. He willing to justifie himself.

• III. The efficient cause of Justification, actively understood, is the whole Trinity.

  2 Cor. 5.19. God was in Christ reconciling the world to himself. 1 Cor. 6.11. But you are washed, but you are sanctified, but you are justified in the name of the Lord Iesus, and by the Spirit of our God.

• IV. The internal moving cause is meer grace, or Gods free favour.

  That this is a free favour, and not an infused grace, will appear by these testimonies. Rom. 3.24. For they are justified freely by his grace. Ephes. 2.8. You are saved by grace through faith, and that not of 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.

• [Page 204]

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

• VIII. This phrase, We are justified by faith, is metonymical, and equivalent to this; We are justi­fied by Christs merits apprehended by faith.

• IX. Faith only is said to justifie in respect of works, which are effects following faith, but not the causes of justification: for they do not precede him that is to be justified, but follow him that is justified.

  Although this particle [alone] is not found in Scripture, yet it is expressed by like phrases: Such are; Without works freely by grace, Rom. 3.24, 27, 28. But by faith, Eph. 2.8. Gal. 2.16. Though then faith be not alone, but is joyned 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, tha [...] we are justified by faith: but then they take faith here as [...] work. Now faith in Scri­pture hath nothing ascribed to it, but as it apprehends; as a Gold-ring bears a high price for the Jewel in it. And hence it appears how finely those places of Scripture do agree, in which we are said to be justified, now by grace, then by faith, then by Christs merits: 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 sinnes, and yielded perfect obedience to the Law.

  [Page 205]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 in God, called and endowed with faith. Though then vocation naturally is before faith, and faith before justification, yet in time there is no difference.

  For as soon as man is effectually called, he is endowed with faith, and justified by faith.

• XIII. The form of it, actively understood, is the imputation of 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 then these ensuing places? Rom. 4.6. As David calleth that man blessed, unto whom God imputeth 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 righteousnesse which is of God by faith. This is chiefly seen in that an tithesis whereby our sinnes are im­puted to Christ, and his justice imputed to us. 2 Cor. 5.21. He made, that he should be sin for us who knew no sin, that we might be made the righteousnesse of God in him. The Papists also think it as absurd, that we should be justified by the justice of another; as if one should be called learned, for the learning that is in another. But these examples are not like: for one man is not so united to another, as the faithful are to Christ their head. Again, they will not have 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.

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  XIV. Yet, for understandings sake, the form of justification is expressed by two acts; by remission of sins, and imputation of justice; by judging our sins to be none, and our 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. Ʋnjust and just, are partly privatives, partly contraries. Not just and unjust, also Not unjust and just, are diversa. We must also know, that Unjust and Just are not immediate con­traries: for the medium is innocent, who is neither unjust, nor just. Now whereas the remission of sins, is a removing or putting away of our sins; but the imputation of justice, is the adjudging of it to be ours: by that we are accounted for not unjust, or innocent; by this, for just. Now who knowes not, that it is more to be just, then to be innocent only; and not only to have done no evil, but also to have done good? But although these two now in man differ not in subject, but in some respect only; yet heretofore they differed in subject also: For Adam in Paradice 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 or remission of sins, which are expiated by them, Heb. 9.22. Without blood there is no remission. 1 Joh. 1.7. The blood of Jesus Christ cleanseth us from all sin. But the cause of the imputation of justice, is 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 [Page 207] obedience is that actual, by which he fulfilleth the whole Law for us. 3. They differ in their proper effects, for by remission of sins we are freed from damnation, Rom. 5.9. Much more then now being justified by his blood, we shall be saved from wrath through him: But by imputation of righ­teousnesse, we attain over and above life eternal. Rom. 5.17. Much more they which receive abundance of 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 the curse of the law) and that wee might receive adoption. It is then a greater benefit to redeem a Slave, and being redee­med to adopt him, then onely to redeem; it is a greater favour to give and forgive, then barely to forgive; there­fore that justification is lame, by which onely Christs pas­sion is imputed, and which onely consisteth in remission 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; its sufficient that it ex­plains it self in the above-cited places. 2. The Apostle promiscuously useth these phrases as equavalent; 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 an other thing for one proposition to follow upon, or to conclude another: as Paul out of this phrase of David, Psal. 32.2. Blessed are they whose sins are for­given them, &c. collects this, that David doth describe him to be blessed to whom righteousnesse is imputed without works. The reason of the consequence is, because if the remission of sins be free, then so is also the imputation of justice; Although then that is not formally spoken by David, which Paul affirmeth, v. 5. yet it is spoken by way of consequence: yea, it is an argumentation, as Chry­sostome saith, from the lesser to the greater; for if he be blessed whose sins are forgiven, then much more blessed [Page 208] is he to whom besides righteousnesse is imputed. 3. To whom sins are forgiven, to him also righteousnesse is im­puted; and whosoever is freed from damnation, he is in­heritor of life eternal: therefore these benefits are not dif­ferent. Ans. Those things are not the same, which are in the same subject together: For so it would follow, that Vocation, Justification, and Sanctification are not different benefits, because every man that is called is also justified and sanctified. 4. In the pardon of sins, there are the sins of omission pardoned; and therefore by that man is made perfectly just: They adde the reason of the consequence; Because he performs all things, who omits nothing. Ans. The consequence is false: because there is one cause why we are said to have omitted nothing; another, why we are said to have done all things. We are said to have o­mitted nothing, because Christ hath suffered for our sins also of omission: But we are said to have performed all things, because he hath for us performed all things. Be­sides, to have omitted nothing, and to have done all things, differ in respect of punishment and reward: for although the fault and the punishment are remitted to him who o­mits what he should do, yet for this there is no reward due to him. 5. It is absurd, that the same debt should be paid twice: If therefore satisfaction is made for sin by Christs suffering, satisfaction also is not to be demanded by active obedience. Ans. Here is Ignoratio Elenchi: for there is is not a double payment of the same debt, but two parts of one payment; Neither is Christs active obedience requi­red to make satisfaction for sin, but to satisfie for our inter­est in the Kingdom of heaven. 6. If it be the same thing to be liberal, and not to be prodigal nor covetous; then it is the same thing to be just, and not unjust. Ans. The Assumption is false, because these are not immediate op­posites; for there are men who are neither covetous, nor prodigal, nor liberal. 7. If it be the same thing to be clothed, and to have nakednesse covered; then it is the same thing to have our sinnes remitted, and justice imputed; because [Page 209] by the garment of Christs righteousnesse our sins are co­vered. Ans. This is an unfit simile: for the sinner must not only be clothed, but he must be first unclothed, to wit from the rags of sin. Therefore as Joshuah the High-Priest had his filthy garments taken from him first, then new garments were put upon him, and a crown on his head, Zac. 3.4, 5. So we also first must be divested of this dirty garment of sin, then we are clothed with the glorious gar­ment of Christs righteousnesse.

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

• XVII. The end of that benefit is, Gods glory, and our salvation.

• XVIII. Out of this commemoration of causes, we firmly gather, That man is not justified before God by his good works and merits.

  Reas. I. For, to be justified by grace, and by merit, are repugnant. Rom. 3.24. They are justified freely by his grace. & v. 28. Therefore we conclude, that a man is justified by faith without the works of the law, &c. 11.6. If by grace, then not of works, otherwise grace were not grace. 2. So, to be justified by Christ and his merit, and by works. Gal. 2.21. If righteousnesse 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 counted 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 [Page 210] become guilty before God. & v. 23. They have all sinned, and come short of the glory of God. & v. 27. Where is boast­ing then? It is excluded. By what law? of works? nay, but by the law of faith. The Pontificians here say, that in these places are meant only ceremonial works. But he who will observe that catalogue of works rehearsed, c. 1, 2, 3. ad Rom. shall find, that not only ceremonial, but moral works also are meant. III. If we be justified by works, then they are either such as go before, or follow after re­generation. But with neither of these are we justified: for before regeneration, our works are meerly evil; and after, imperfectly good.

• XIX. The effects of Justification are, Peace with God, an accesse to him with boldnesse, a rejoycing in tribulation, and freedome from sin, not only in re­spect of guilt, as the Papists say, but in respect of pu­nishment too.

  Otherwise Christ had suffered for us in vain, Isa. 53. Neither are the Elect chastised by God, that they might satisfie, 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 Vocation are without repentance, Rom. 11.29.

• XXII. It is also one.

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

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  XXIII. Justification before God, if by faith: Justification before men, is by works.

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

CHAP. XXXI. Of Sanctification.

SAnctification follows Justification, as the light follows the sun.

This is that free action of God, which sets at liberty the faithful ingraffed into Christ and justified by the Spirit, more and more from their native corruption, and renews them to his image, that they may be fitted by good works to glorifie God.

• 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.

• II. It is called regeneration, renovation, conver­sion, penance, repentance, and glorification.

  [Page 212] Yet these words are ambiguous; for the word regenera­tion, renovation, conversion, is either equivalent to voca­tion and the gift of faith, or it signifieth newness of life, when in the very act man dieth to sin, and liveth to righ­teousness: in the first sense it goeth before justification, and is the cause thereof; in the latter it follows it, and is the effect thereof: it is also named penitence and resipi­scence, from the effect; which words do as much differ, as the Hebrew terms, Nicham and Schubh; or the Greek, [...] and [...]; for that is of the 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. 14.

• IV. The internal impulsive cause, is Gods free bounty.

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

• V. The external impulsive cause, is Christ with his merit and 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

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  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, man 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.

  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 untill the comming of our Lord Jesus Christ.

• X. The form is expressed in two acts; in the aver­sion from evil, and conversion to good ^a: that is called the mortification of the old man; this, the vi­vification of the new man ^b: that, a crucifying and burying; this, a resurrection ^c.

  ^a Psal. 34.15. Isa. 55.7. ^b Eph. 2.1. Col. 3.9, 10. ^c Rom. 6.2, &c. Gal. 2.20.

• 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 vessell 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 [Page 214] feel a combate in them between the flesh and spirit, so long as they live.

  Rom. 7.19.23, 24. Gal. 5.17.

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

CHAP. XXXII. Of the Perseverance of the Saints.

SO much of Justification and Sanctification: Now follows the Perseverance of the Saints, and Christian Liberty. The perseve­rance of the Saints, is the gift of God, whereby [Page 215] the Elect being justified and sanctified, are so confirmed by the grace of Christ through the Holy Ghost, that they can never utterly fall from it.

• 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 presence of Gods Spirit; but that whereby they cannot totally and finally fall off from Faith and the grace of God.

• II. The efficient cause of this, is God the Father, Son, and Holy Ghost.

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

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

• IV. The form consisteth, partly in the will to per­severe, partly in the act it self: the will is never de­fective in the godly; but the act is sometime more in­tense, sometime more remiss.

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

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

• VII. Out of all this we conclude, that the Elect who are called, justified, and sanctified, are assured of their salvation.

  Besides the Scripture testimonies cited above: 1. The certainty of our Election confirms this; for the elect can­not perish, or become reprobate. Mat. 24.24. There will arise false prophets, and false 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 firm, having this seal, the Lord knoweth who are his. 2. The certainty of Vocation. Rom. 11.29. For the gifts and calling of God are without repentance. 3. The certainty of Faith. Isa. 42.1. He will not break the bruised reed, nor quench the smoaking flax. 4. The certainty of Justification, by which there is no condemnation to those who are in Christ Jesus, Rom. 8.1. 5. The cer­tainty of Sanctification. Phil. 1.6. Being perswaded, that he who hath begun a good work in you, will perfect it un­till the day of Jesus Christ. The testimonies which Bellar­mine alledgeth to the contrary, are either such as speak not of the faithful, but of hypocrites, as Mark 4. ver. 12.13, &c. Luk. 8.13. Joh. 15.2. Heb. 6. ver. 4.5.6. and 10.26. 2 Pet. 2.21.22. Or else of a falling off, not from the Faith by which we believe, but which we believe, that is, from wholsome doctrine, which hypocrites also believe for a time, as 1 Tim. 1.19. and 4.1. and 1 Tim. 6.19. Or they are to be understood of those that are truly faithful, but conditionally; as Ezek. 18.26. When a righteous man turn­eth away, &c. and 1 Cor. 9.27. Gal. 5.4. The examples of evil Angels, and of our first Parents are nothing to [Page 217] this purpose; for they received only possibility, if they would be willing, but not will and possibility too; but there is an­other reason of the regenerate, who by the grace of the Spi­rit both will, and can persevere. Likewise the examples of Saul, Simon Magus, and Judas are impertinent, for they were reprobates. David and Solomon fell indeed grievous­ly, but they lost not totally their Faith, as the repentance of both witness, Psal. 51. and the Book of Ecclesiastes. As for Peters fall, we will say with Austin, 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 strength the certainty of salvation, by which they may a thousand times fall off, without Gods grace; but they are kept by the power of God, 1 Pet. 1.5. therefore fear and trembling are not opposed to firm confidence in God, but to carnal presumption. 2. They say, that all admonitions will be in vain, and so away will be made to carnal secu­rity. Answ. This will not follow: for this Doctrine is so far from occasioning security, that it rather drawes us from it. 1. Because it is one thing to stand, and another thing to seem to stand, 1 Cor. 10.12. 2. Be­cause no man can promise to himself the certainty of sal­vation, except he try his Faith by his Sanctification. 3. Because, although the Saints do not utterly fall off from grace, yet they may fall into most grievous sins, in offending God and their neighbour, and may bring up­on themselves divers calamities.

CHAP. XXXIII. Of Christian Liberty.

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

• I. The efficient cause of this liberty in general, is the whole Trinity; but in particular, Christ our Lord.

  Joh. 8.31, 32. If you abide in my word, you shall be my dis­ciples, and ye shall know the truth, and the truth shall make you free, and v. 36. Therefore if the Son make you free, ye shall be free indeed.

• II. The instrumental cause of this, is Faith.

• III. The matter or subject, are faithful men.

• IV. The matter about which this is conversant, are the Law, the service of sin and death, affliction of conscience in things indifferent, and 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 [Page 219] and dominion of it; from that by justification, from this by sanctification.

  Rom. 5.12. 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, condemne him that eateth.

• IX. Now in these cases a special care must be had of Faith and Charity: of faith, lest we take things not indifferent for indifferent; of charity, lest we offend our weak brother.

  Of Faith Paul speaks, Rom. 14.23. He that doubteth, if he eat, he is already condemned, because he eateth not of faith: but what is not of faith, is sin: of Charity, c. 14. ver. 1. He that is weak in the faith, receive you, but not unto doubtfull disputation, &c.

• X. The same care of liberty is about mens com­mandments; 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 freedome 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.

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  XII. Contrary to Christian liberty, is the liberty 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.

CHAP. XXXIV. Of the comming of Christ, and Resurre­ction of the flesh; which go before the last Judgement.

HItherto of the State of Grace, now fol­lows the State of Glory.

To this belongs the doctrine of the last Judgment.

The parts whereof are three: 1. Of its An­tecedents: 2. Of the Judgement it self: 3. Of the Consequents thereof.

The Antecedents are, Christs comming, and the Resurrection of the flesh.

Christs last comming, is his return from hea­ven to which he ascended, to judge the Earth.

• I. It is most certain, that Christ will return to judg­ment.

  This was revealed even in the Patriarks times: Jud. v. 14. Enoch also the seventh from Adam, prophesied of these, saying, Behold the Lord commeth with ten thousand of his Saints, to execute judgement upon all, and to con­vince [Page 221] 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. Mat. 24. & 25. Act. 17. Rom. 2. & 14. 2 Cor. 5. 1 Thess. 4, & 5. 2 Pet. 3. Rev. 19, &c.

• II. Although no man knows the time of Christs coming exactly, in respect of the day and houre ^a ; yet there are signes set down by Christ and his Apo­stles, shewing that that day is not far off ^b .

  ^a Of that day and houre knoweth no man, not the Angels of heaven, except my Father only, Mar. 13.32. Nor the Son himself, but the Father alone. 1 Thess. 5.1, 2, &c. Con­cerning the times and seasons, brethren, it is not needfull that I write unto you; for you your selves know well, that that day of the Lord will come as a thief in the night. ^b Mat. 24.32, 33. Learn a parable of the fig-tree: when its branch is yet tender and putteth forth leaves, ye know that summer is nigh; so likewise ye, when ye shall see all these things, know that it is neer even at the doors.

• III. These Signes are either common, or proper.

• IV. Those are common, which were to signifie both the destruction of Jerusalem, and Christs last coming.

  Such were these predictions of Christ, Mat. 24.4, &c. when he speaks both of his own coming, and of the de­struction of Jerusalem as the type thereof; to wit, False Prophets, false Christs, wars, pestilence, famine, earth­quakes, persecutions for Christs sake, treacheries, want of faith and charity, &c.

• V. The proper Signes are, Extreme security and impiety ^a , The revealing of Antichrist and his destru­ction by the breath of Christs mouth ^b , The ruine of [Page 222] Rome ^c , with the forsaking and burning of the Whore ^d .

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

• VI. To these signes some adde, A visible and ge­nerall uniting of the Jewes to the Church of Christ, which they teach must be expected in the last times.

  ^* This opinion is plausible, if it it were found in Scri­pture. The Prophetical testimonies which they alleadge were fulfilled in the Apostles times, when upon the break­ing down of the partition-wall, the Jews and Gentiles were united into one body. In the Revelation we find nothing [Page 226] that doth solidly confirm this opinion. Their chief hold is in that of Rom. 11.25, 26. For I would not brethren that you should be ignorant of this mysterie, lest ye 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 Apostles scope in this is, to dehort Christians from insulting over the Jews that are rejected, because they themselves are called. The reason is, because by their ruine the Gentiles have re­ceived salvation, ver. 11. Yet so that all hope of reconci­liation is not cut off from the Jews. ver. 15. Nor are they exempted from being rejected, who being Christians 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 myste­rie that the Jews were not totally, but in part only rejected; not in respect of time, for it was to last onely a while, 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 onely, that is, to the reprobates. Neither have these words, untill 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 then that these particles untill or till, being denyed or affirmed, signifie the same that never or always: As we [Page 227] shewed above, c. 19. Neither doth that which the Apostle subjoyns, v. 26. hinder any thing this interpretaton, And so all Israel shall be saved: For by the name of all Israel, he understands the Elect, which indeed are the true Isra­elites, as above c. 9.7, &c. he sheweth. And also in the following places, v. 28, c. 11. he explains, saying, As con­cerning the Gospel, they are enemies for your sakes; but as touching the Election, they are beloved for their fathers sakes. The summe of the whole place is this: The reje­ction of the Jewes nation in part, (whereby blindnesse shall remain upon the reprobate) 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, doubt­less, an incredible brightness and majestie, in which he shall appear.

  For he shall come in the clouds of heaven, Mat. 26.64. with incredible glory, Mat. 25.31. accompanied with the whole army of his Angels, ibid. with a great shout and voice of the Archangel, 1 Thess. 4.16. By reason of his brightness, the Sun and Moon shall be darkned (as lesser lights by the greater) and stars shall fall from heaven, that is, they shall seem to fall from heaven, and the powers of heaven shall be shaken, Mat. 24.29. yea at his sight, heaven and earth shall seem to flie 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 indissoluble union.

• I. The Resurrection, called by the Greeks [...] and [...], is First, or Second. That, is a re­suscitation [Page 228] from the death of sinne to the life of right­eousnesse; This, is a revocation from death corporal to life.

  Rev. 20.6. Blessed is he who hath part in the first re­surrection.

• II. The Scripture proves the Resurrection of the dead, by testimonies ^a , examples ^b , types ^c , and reasons ^d .

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

• III. Though the Resurrection of the dead is above nature, and 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 omnipo­tence; this, from his justice. For as it is just, that some sins be punished after this life; so it is just likewise, that what was the companion of sin, should be the companion of pain.

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  IV. The generall efficient cause of the Resurre­ction, is the whole Trinity; the particular, is Christ our Lord.

  Christ is the efficient cause of this three wayes. 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 reprobate: but the third way, he is the cause of the resurrection 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 life, and in the sudden change of those that remain, and in their free­dome 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 dishonour, it is raised in glory; it is sowed in weaknesse, it is raised in power; it is sowed a natural body, it is raised a spiritual body.

CHAP. XXXV. Of the last Judgement.

SO much of the antecedents of the last Judg­ment: The Judgment it self, is that most glorious act, whereby Christ shall judge the whole world.

• I. The certainty of the last Judgment, is proved by the same arguments by which we proved the certain­ty of Christs coming, and of our resurrection.

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

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

• IV. This Judge 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, joyful to the godly.

• V. The instrumental cause, ave the Angels, whose service he shall use, both in gathering together those that are to be judged, and in separating the godly from the wicked.

  Mat. 24.31. And he shall send his Angels with a great sound of the trumpet, and they shall gather the elect from the four winds. & 25.32. And all nations shall be gathered before him, and he shall separate the one from the other, as the shepheard separates the sheep from the goats.

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  VI. The matter, shall be all men, who must ap­pear before Christs tribunal.

  Rom. 14.10. 2 Cor. 5.10.

• VII. But the godly shall be judged one way, and the wicked another way: For, they shall be judged, but not condemned; these shaall be judged and con­demned.

  In this sense, the Scripture denieth that the faithful shall be judged, Ioh. 3.18. & 5.29.

• VIII. Neither matters it, that the wicked are said to be judged already: for it is one thing to be judged in private, another in 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 cognisace of the cause, is expressed by the similitude of records or books, in which their works are registred.

  Rev. 20.11. And the books were opened, &c: ^* By these books are meant, partly Gods omniscience, and partly mens conscience.

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  XI. The wicked shall be judged according to, and for their works; but the godly, according to the works of their faith, but not for their works.

  [Page 233] Hence, Rev. 20.12. Another book is said to be opened, which is the book of life. That we might know, that our salvation depends not on our works, but on 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. 50.21. I will reprove thee, and set these things in order before thine eyes. Mat. 12.36. But I say unto you, whatsoever idle word men shall speak, they shall give an account thereof in the day of judgment.

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

• XIV. Both Reprobate and Elect, shall hear the sentence of the Judge; to the one it shall be full of horror, to the other full of comfort.

  Mat. 25.34. Come ye blessed of my Father, possesse the kingdom prepared for you from the beginning of the world; and ver. 41. Go ye cursed into everlasting fire, prepared for the devil and his angels.

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

  Mat. 25. v. ult. 1 Thes. 4.17.

• XVI. The end of the last Judgement, is a full [Page 234] and consummate execution of Gods counsel, for mani­festing his justice and grace.

• XVII. We must not rashly define where the place of the last Judgment shall be.

  Some will have it to be in the valley of Iehosaphat, which is between the hills Sion and Olivet; and that Christ shall descend no lower then to that part of the ayre 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 judgment, 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 Judgment, this will be the meaning: As the enemies of Iehosaphat and of the Jews were slain in the sight 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. the Martyrs, Rev. 20. yea, all the Faithful, 1 Cor. 6. shall Judge the world and the devils: not that Christ will share with the Saints the honour of Judicature, but that they shall approve of the sentence, and shall praise the wisdom and justice of the cele­stiall Judge.

CHAP. XXXVI. Of the end of the World, and Life eternal, the Consequents of the Judgment.

THere are two Consequents of the last Judgment; to wit, the end of the World, and Life eternal.

The end of the World, is the destruction of this visible Universe, after the wicked are [Page 235] thrust down to hell, and the godly elevated in­to the heaven of the blessed.

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

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

• III. The matter is this visible world, heaven and earth, and the things therein contained.

  Peter expresly names heaven, earth, and the elements, and their contents, 2 Pet. 3.

• IV. Neither Hell, nor the Heaven of the bles­sed shall be destroyed.

  For there the wicked shall be eternally tortured, and here the godly for ever glorified.

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

• VI. Peter answers the first question, saying, that God will destroy it by fire.

  2. Pet. 3.6, 7. The world that then was perished by water being overflowed: but the heavens and the earth which are now, by the same word are kept in store, reserved un­to fire, &c. and ver. 10. The heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and works therein shall be burned up: and ver. 12. The heavens being on fire shall be dissolved, and the elements shall melt with fervent heat. But what kinde of fire this shall be, he onely knows who is him­self a consuming fire.

• VII. Concerning the other question, there be di­vers opinions: for some will have this world de­stroyed [Page 236] in its substance; others, in its qualities onely.

  They who think it shall be destroyed onely in qualities, by this word consummation, mean a purging and instaurati­on. Being moved, I. By testimonies. Rom. 8.19, 20, 21, 22. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, because the crea­ture it self also shall be delivered from the bondage of cor­ruption into the glorious liberty of the sons of God: for we know that the whole creature groaneth, and travelleth in pain together untill now. 1 Cor. 7.31. The fashion or fi­gure of this world passeth away. 2 Pet. 3.13. But we look for new heavens, and a new earth according to promise. Rev. 21.2. Then I saw a new heaven and a new earth. II. By reasons. 1. In the deluge, the earth was not de­stroyed in its substance. 2. Because man shall not be chan­ged in his subsance, but in his qualities. But they who are of the contrary opinion, I. Rely on these Scriptures, Psal. 102.27. Heb. 1.11. They shall perish, but thou dost remain; they all shall wax old as doth a garment, and thou shalt change them as a vesture, &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 fire, &c. and ver. 10. The heavens shall pass away with a great noise, and the elements shall melt with servent heat; the earth and all therein shall be burned: and ver. 12. The ^* heavens be­ing on fire shall be dissolved, and the elements shall melt, [Page 237] &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 whilst he was a traveller; but when his journey is ended, and he in heaven, there will be no more need of this world. 2. Because this stands with the order of things: For seeing eternity belongs to God, who is without beginning and ending; but to Spirits, aevum, which is that duration that hath beginning, but wants ending; to Physical things time is ascribed, consisting both of beginning and ending. To the former objections thus they answer: The place of Rom. 8.19, 20, 21, 22. is not meant of the restauration of this world, but of its freedom from vanity to which it is subject, which vanity consists in this, that most men do most wickedly abuse the service of the creatures; hence by Prosopopeia or fiction of the person, they are said to desire liberty. The place in 1 Cor. 7.31. teacheth rather the con­trary, to wit, that this world shall not remain; although in that place mention is not made of the world it self, so much as of worldly things, to wit, riches, pleasures and such like. They teach, that the new heaven in 2 Pet. 3. and Rev. 21. doth as it were point out the new world, which the Elect shall inhabite in their heavenly countrey. For there is no­thing more frequent then that allegory, whereby the hea­ven of the blessed is likened sometimes to the earth, some­times to the visible heaven: and to this purpose, is that which Peter saith of righteousness, which shall dwell there. For it's certain, that after this world, justice shall dwell no where but in heaven. To the first reason, they answer, that there is no consequence from the Flood to the last Judge­ment, because the Flood brought not with it the end of the world: so likewise in the other reason, they deny the sequel from man to the world; because the world will be no ways [Page 238] available to man, when he is advanced to life eternal, for it was made only for him whilst he was a traveller here. Now although in controversies of this nature, which over­throw not the Articles of Faith, it be lawful to suspend our 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 pass away, to be no more, as the former te­stimonies affirm.

So much of the end of the world; Life eter­nal is the highest degree of blessedness, in which we shall be made partakers of Christs glory, en­joying the sight of God, and heavenly joyes for ever and ever.

• I. The general efficient cause of Life eternal is the whole Trinity, but particularly Christ our Lord, who by his merit obtained life for us, and by his effi­cacy applies it to us, and bestows it upon us.

  Hence he is called the everlasting Father, Isa. 9.6. and metonymically, Life it self, Joh. 14.6.

• II. Good works are not the meritorious cause of life eternal; although life is promised to them as a free reward.

  A reward is promised to good works, not as a due debt, but as a free gift; not that by them we can merit life, but that we may be provoked to them.

• III. That eternal happinesse consisteth in our free­dome from all evil; in the variety, magnitude, and eternity of joyes.

  Rev. 21.4. And God will wipe all tears from their eyes, [Page 239] 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 joyes, shall be in the delights of heavenly mansions, in the blessed society of the Saints, but chiefly in the union with God.

• V. There shall be a glorification both of body and of soule.

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

• VII. The soule shall be farre more perfect then it was in the state of innocency; for in it shall be under­standing without error, light without darknesse, wis­dome without ignorance, reason 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 heavenly mansions, was sha­dowed by the type of Solomons temple, and Jerusa­lem.

  Psal. 84.1, &c. Rev. 21.22.

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

  Matt. 22.2. &c.

• X. Neither shall we have communion onely with the Angels, but we shall be also like the Angels.

  Matt. 22.30. Luk. 20.36.

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

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  XII. So great shall be that joy, that nei [...]her our tongues can expresse it, nor our mindes conceive it.

  For in this life, neither hath the eye seen, nor ear heard, nor minde conceived, that which can equal that glory, 1 Cor. 2.9.

• XIII. Neither shall any bounds be set to this hap­pinesse, nor shall we ever fall from it; but it shall continue for ever.

  Psal. 16.11. Thou shalt shew me the path of life, for in thy presence is fulnesse of joy, and at thy right hand are plea­sures for ever more.

• XIV. There sall be degrees of eternal happinesse.

  This is gathered from Daniel cap. 12. 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 opnion overthrown by that place of Matth. 13. v. 43. whereas the just in general, are said to shine as the Sun: for though the glo­ry of the Elect being considered in themselves, is liken­ed to the brightnesse of Sun and Stars; yet in Daniel cap. 12. this is promised to Doctors above other men; nei­ther can any other reason be given why there mention is made chiefly of them that instruct others: That place 1 Cor. 15.39, 40, 41. Is alleadged but to little purpose for proofe of this for the simile concerning the diversitie of bright­nesse in the starres doth not prove the degrees of future glory, but the difference only that is betwixt a mortal, and a glorified body; as it appears by what followes. In the mean while we allow not that manner of different glory, which the Papists teach; to wit, diversity of merits. For as the gift of Faith and Sanctification, according to Gods meere grace is unequally distributed to the Saints; so he will according to his gracious pleasure impart glory; but so, that no man shall have cause to complaine of any want of glory in himselfe, or why he should envie it in another.

CHAP. I. Of the Nature of good works.

IN the former Book we have spoken of the Knowledge of God; now we are to speak of his Worship.

The true worship of God, consisteth in true holiness, and righteousness, or in the study of good works; which good works are perform­ed by the grace of the Holy Spirit, out of true Faith, according as the Law requires, to the glory of God, the certainty of our salvation, and edification of our neighbour.

• I. Good works are called Vertues.

  But we take this word vertue in a larger sense, then it is taken by Philosophers: for here we call vertues, holy af­fections, holy thoughts and actions.

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  II. The same Synecdochically are called by the name of Charity.

  For so Christ saith, that the whole Law consisteth in the precept of love towards God and our neighbour: whereas love towards God, belongs to the first Commandment; but love to our neighbour, to the second Table.

• III. The principal efficient cause of good works is the Holy Ghost in respect of beginning, continuation, and perfection.

  For it belongs to the same power, to begin in us a good work, and to perfect it, Phil. 1.6. as also, to give both to will, and to be able, or to do, cap. 2.13.

• IV. Their instrumental cause is Faith, the root of good works.

  Rom. 14.23. What is not done of faith, is sin.

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

• VI. The form of them is their agreement with the precepts of the Decalogue.

  For sin is a transgression of the Law, 1 Joh. 3.4.

• VII. Therefore these are not good works, which are conformable to the commandments of men, and not of God.

  Isa. 29.13. Mat. 15.9. In vain do they worship me, teaching for doctrines the commandments of men.

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

• IX. This opinion is grounded upon their conceit [Page 243] of counsels or things not commanded, but left to our liberty; the omission of which is not punishable, but the performance is greater then legall obedience, and therefore meritorious.

  They say, such counsels may be seen, Mat. 19.11. where they teach, that the counsel of single life is not contained within the command; and ver. 21. where they say, that to the young man a counsel was given, not a command, that he should sell his goods, and give them to the poor, and then follow Christ: and, 1 Cor. 7. where they say, that the single life is counselled.

  But this opinion of counsels, and works of supereroga­tion is false. 1. Because so the Law is made imperfect, whilst the performing of counsels is preferred to the fulfilling of the Law. 2. Because if no man is able to fulfill the Law, much less able is any man to fulfill that which is heavier then 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 counsels whi [...]h do not oblige men: these commands indeed, are particular, and given only to cer­tain men, according to the exigence of their condition and gifts; yet they are subordinate to general precepts. Mat. 19.11. Single life is not only counselled, but commanded; two conditions being required. 1. If the Kingdom of hea­ven doth so require it. 2. If any be assured that he hath the gift of continence: so ver. 21. It is not a counsel, but a command that is given to the young man, that his hy­pocrisie might be manifested, who bragged that he was able to fulfill the Law: and 1 Cor. 7. Celibate is injoyned to them that have the gift of continency, not simply, but because it was expedient in those times of difficulties. Now I pray, what is more consonant to Gods Law, then to re­nounce all earthly things for the glory of God? therefore in these places nothing is counselled, but what by the Law is commanded.

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  X. The end of good works is threefold, to wit, the glorifying of God, and the testifying of our gratitude towards him; the certainty of salvation; and for our Neighbours edification.

  We are taught, Mat. 5.16. that we must study to do good works both for Gods cause and our neighbours: Let your light so 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, Justifica­tion and Sanctification: whence John saith, He that doth well is of God. 1 Ep. 3.11.

• XI. The subject of good works, is man rege­nerated.

  This was proved in the former Book, cap. 10. out of our natural corruption; whence appears the vanity of the School-mens Doctrine, concerning merit of congruity and condignity: they ascribe that to the works of an unregene­rate man before the first grace, but this to his works done after the first grace is received: That they call the merit of congruity, because it is fit or congruous that reward be given to him that worketh vertuously; this they call merit of condignity, because there is a proportion between the me­rit and the punishment, of which opinion Bellarmine and Stapleton were ashamed.

• XII. The adjuncts of good works, are their imper­fection and necessity.

• XIII. The good works of the Saints are imperfect while they are travellers here; but they shall be per­fect in the state of glory hereafter.

  This Doctrine is not thwarted by those places in which the Saints are said, To walk perfectly, and not to turn to­wards the right hand, or to the left hand: for in those pla­ces is understood not so much perfection it selfe, as the de­sire [Page 245] of it, and the perfection of parts rather then of de­grees; or their sincerity and integrity are meant, whereby the faithful (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 halfe perfect workes, 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 works are necessary, by the necessity of precept and the means, but not by the necessity of the cause or merit.

  By the necessity of precept they are necessary, because the studie of good works through all the Scriptures is most severely enjoyned to us: They are necessary in regard of the means, because they are sure marks of Vocation, Electi­on, and true Faith; and because they are the way and means to attain heavenly 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 of the inheritance; even so it is in this matter. Works would be truly meritorious if they had these three conditions. 1. If they were our own. 2. If they were not due. 3. If they were proportionable to life eternal; But in our good works these conditions are wanting, 1. Though good works be done by us, yet they are not of us, 2 Cor. 3.5. 2. We are bound to do them, so that if we should do all, yet we must confesse, We are unprofitable ser­vants, Luk. 17.10. 3. They have no proportion, if they be compared to life eternal.

CHAP. II. Of Vertues pertaining to the Decalogue, and whole Worship of God.

VErtues or good works, are either general or particular. Those, belong to the whol worship of God, & so to the whole Law: these, to either of the Tables, or to each Command.

The vertues of the first Command, are either of the Understanding, or the Will.

The vertues of the understanding, are Wis­dome and Prudence.

Wisdome is that vertue, by which we know Gods will, and our own infirmity; that we may do what is conformable to Gods will, and may seriously beseech God for strength to perform this will.

Rom. 12.2. That you may prove what is that good and acceptable and perfect will of God. Psal. 143.10. Teach me to do thy will, because thou art my God; lead me by thy good Spirit through the right path.

To this is opposite foolishnesse, or ignorance of Gods wayes, or an opinion of wisdome.

Jer. 5.4. These are foolish, for they know not the wayes of the Lord, nor the judgments of their God. Pro. 3.7. Be not wise in thy own conceit. Eccl. 7.16. Be not too wise.

Prudence is a vertue, whereby we foresee how things are to be done in respect of time, place, and manner, and what will be the event of each businesse which is undertaken.

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  I. Prudence is the director or guide of our coun­sels and actions.

• II. It is prudence, to distrust the world, and not rashly to believe every man.

  Jer. 9.4. Let every one take heed of his friend. Mat. 10.16. Be wise as serpents, and innocent as doves.

• III. It is prudence, to counterfeit, and to dissemble.

  Yet here we must know, how and for what end we may counterfeit and dissemble: the end is, either the edification of the Church, or the trial of things needful, or the a­voiding of dangers, or the desire of eschewing vain-glory or boasting. Then it will be lawfull 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 sinne 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 then warre 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 advice 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.

To Prudence is opposite Imprudence, Craft, and a Conceit of Prudence.

Mat. 25.3. But those that were foolish, took their lamps, but did not take oile with them. Luk. 16.8. And the Lord commended the unjust steward, that he had done wisely. Their craft is called prudence, abusively. Rom. 12.16. Be not wise in your own conceits.

So much of the vertues of the mind: The vertues of the will in generall are, Sincerity, Readinesse, and Constancie.

Sincerity is, whereby we perform obedience to God, although imperfect, yet with a serious purpose, and without hypocrisie, as in the sight of God.

Deut. 18.13. Thou shalt be perfect (or sincere) with the Lord thy God. 2. Cor. 1.12. For this is our boasting, even the testimony of our conscience.

To this is opposite the contempt of Con­science, or a dissembling and hypocritical Conscience.

1 Tim. 1.19.20. Retaining faith and a good consci­ence, which some having put away, concerning faith have made shipwrack, of whom are Hymeneus and Alexander. Joh. 18.28. The Priests went not into the Judgment-hall, lest they should be defiled, but that they might eat, &c.

Readinesse and promptitude, called also chearfulnesse and alacrity, is a vertue whereby we obey God freely and joyfully.

Psal. 40.9. I delight to do thy will, O my God. Ps. 110.3. Thy people shall be willing. 2 Cor. 9.7. God loves a cheer­ful giver.

To this is opposite Precipitancie and Co-action.

Mat. 8.19. And when there came a certain Scribe to him, he saith to him, Master, I will follow thee wheresoever thou goest. 2 Cor. 9.7. Every man, as he is purposed in his heart, so let him give, not grudgingly or of necessity.

Constancie is a vertue, whereby man is pre­pared to persevere to the end in the know­ledge, profession, and worship of God.

[Page 249]Matt. 24.13. But he that continueth to the end, shall be saved: see the examples of Prophets, Martyrs, &c.

To this is opposite, Inconstancy, or perti­nacy in an errour or evil purpose.

Luc. 9.62: No man that putteth his hand to the plough, and looketh back, is meet for the Kingdome of God: Act. 7.51. Stiff-necked and uncircumcised in heart, &c.

CHAP. III. Of the Works belonging to the First Commandment.

SO much of the general Vertues or Works: the special, belong to the immediate, or me­diate worship of God.

Gods immediate worship, is that which is performed to him immediately, and is taught in the first Table.

This is either internal onely, or else exter­nal and internal both.

The internal worship onely, is that which resides in the heart, and is enjoyned in the first Precept.

The summe whereof is, that we worship and know him alone for the true God.

For the precept is negative, Thou shalt have no other Gods but me: from this is gathered an affirmative, Know and worship me alone for God.

Therefore to this precept belongs the know­ledge of God, and a religious affection to­wards him.

The knowledge of God is, whereby we ac­knowledge him to be the onely true God, as he reveals himself to us in Scripture.

Deut. 6.4. Hear ô Israel, the Lord our God is one God. Isa. 46.9. Have not I told you from that time, and have declared it, &c. Is there a God besides me? Yea, there is no God, I know not any.

Contrary to this is Atheisme, and multiplicity of gods or Polytheisme.

Ps. 14.1. The fool hath said in his heart, there is no God. Gal. 4.8. Even then when you knew not God, you served them which by nature were not gods.

Religious affection towards God, consisteth in Faith, Hope, Charity, Confidence in God, Fear, Repentance, Patience, and Thankful­nesse of minde.

For to acknowledge any for God, is to believe, to place trust and confidence in him, to love and fear him above all things, to submit patiently to his will, and to acknow­ledge all good things for his gifts.

Faith is, whereby we lay hold on God, as our God and Father, and firmly believe his Word, Promises, and Threatnings.

We considered Faith before, as the instrument of Justi­fication and Sanctification; but here, as a vertue and in­ternal work of God in reference to his worship.

To Faith is opposite [...], or Infidelity, and doubting of the goodnesse and power of God; as also the presumption of Faith.

Psal.78.22. The Israelites believed not, nor trusted in his salvation. Num. 20.12. Because yee did not believe me, that ye might sanctifie me, &c. Jam. 2.14. What a­vaileth it, my brethren, if any man say he hath faith, and have not works? Can his faith save him?

Confidence is a vertue, whereby we rest in God and in his Promises, and totally depend on him in all things both corporal & spiritual.

We have already spoken of Confidence, as it is the form of Faith, and applieth to the heart the Promises concern­ing Christ: Here it is considered, as the effect of Faith; Of this, Salomon saith, Trust in the Lord with all thy heart, Prov. 3.5.

Contrary to this, is distrust in God, and trust or confidence in Idols.

An example of distrust, is in the Israelites: Psal. 78.19, 20. in David, 1 Sam. 27.1. in the Kings Captain, 2 King. 6.35. in Ahaz, Isa. 7.12. in those that are too carefull what they shall eat, Mat. 6.25. Idolatrous confidence is that which man puts in the Devil, as Witches doe; or in Idols, as Ahazia, 2 King. 1.2. or in mens inventions, as Papists; or in the arm of flesh, Jer. 17.5. or in Cove­nants, Fortifications, Physick, &c. as Asa, who implored the help of the Syrians, and consulted with Physitians, not with God; 2 Chron. 16.7. and 12. Yet it is lawful to make use of outward helps and aid, so we place not confi­dence in them; we must use them as servants, not trust in them as gods.

Hope is that, whereby we expect undoubted­ly Gods future favours, especially the accom­plishment of our relying on Gods promises, and Christs merits.

Hope differs from faith, as the effect from the cause: for the object of faith, is the promise on which faith relies; the object of hope, is the thing promised, which hope expects.

Contrary to these, are doubtings, despara­tion, and idolatrous hope.

Sometimes the godly fall into doubtings, 1 Sam. 27.1. David said in his heart, I shall now perish one day by [Page 252] the hand of Saul. But the wicked onely fall into a totall and final desperation: so did Cain, Gen. 4. Saul, 1 Sam. 28. and 31. Achitophel, 2 Sam. 17. Judas, Matt. 27. and such like: Idolatrous hope is in Papists, who call the Wooden Crosse, Mary, &c. their hope; and expect life eternal for their merits, satisfactions, indulgences.

Charity is that, whereby God is loved sin­cerely, and above all things else, as the chief good.

For so it is commanded, Deut. 6.5. Mat. 22.37.

Contrary to this, is the hatred of God, and idolatrous love; whereby the world and the things therein, are loved more then God.

Joh. 15.18. They have hated both me and my Father. 1 Joh. 2.15. If any man love the world, the love of the Father is not in him.

The fear of God, whereby we so reverence Gods word and majesty, that by all means we are loth to offend so bountifull a Father, not so much out of the fear of punishment, as the love of God.

The fear of God is sometimes taken for the whole wor­ship of God; but here that vertue is understood, which is called filial fear.

To these are opposite, carnal security, ser­vile, and idolatrous fear

The security of the godly, differs farre from that of the wicked: for in the one, the fear of God is not lost; in the other the fear of God is not found. Servile fear differs from filial: I. Filial fear proceeds from the love of God; but servile, from the feare or hatred of God. II. In filial, we feare to offend God, because he is a Father; in servile, we fear to be punished by him, because he is a Judge. III. [Page 253] Filial, draws a man to God; servile, drives a man from God. Idolatrous fear is, when one is more afraid of men and the world, then of God, Mat. 10.28. Fear not them that can kill the body.

Repentance is, whereby we acknowledge our sins, and bewail them being acknowledged; and withall cheare up our selves in the assu­rance of Gods mercy through Christs merits, and resolve to obey God, and to refrain from sinne.

We have shewed in the former book, cap. 30. how Pe­nitence, and Resipiscence differ: now this word resipi­scence, is taken either for the whole change of man, or special vocation; or else for sanctification, or for the ef­fect of sanctification, and part of Gods internal worship; in the third signification it is here considered.

There are three parts thereof; 1. Contrition, 2. Confidence, 3. Purpose of amendement.

To this is opposite perseverance and indu­ration in sin; as likewise feigned and idola­trous repentance.

An example of feigned repentance, is in Ahab, 1 King. 21. Idolatrous repentance is that of the Papists which they place, 1. in contrition, 2. in confession, 3. in satisfaction; and by which they think their sins are expiated: but these three were in Judas his repentance, Mat. 27.

Gratitude towards God, is whereby we hum­bly acknowledge his goodnesse and blessings bestowed on us undeservedly; withall pur­posing to glorifie him seriously.

Gen. 32.10. I am unworthy of the least of thy mercies, saith Jacob.

To this is contrary, [...], or ingratitude [Page 254] towards God, when we shew no thankfulnesse to him; when we ascribe Gods bounties either to our selves, or to the creatures, or to Idols.

Isa. 1.2. I have nourished and brought up children, and they have rebelled against me. Jer. 44.17. By burning in­cense to the queen of heaven, and putting drink-offerings to her, &c. We had plenty of victuals, and were well, and saw no evil. Hab. 1.16. The wicked sacrificeth to his own nets, and offereth incense to his own yearn.

Patience is that, whereby we are sustained in the faith of Gods providence, power, and bounty; and when he visites us with afflictions, we submit our selves with humility to his cor­rection.

There be divers kindes of afflictions for the exercising of our patience; for besides the vengeance that God doth poure out on the wicked; the affliction of Gods children is either chastisement, or tryal, or lastly martyrdome, bloody and unbloody.

To patience, are opposite impatience, hypo­critical patience, and stoical Apathies, or want of passion.

To impatience belongs complaining or grumbling in afflictions, as if they were underserved; and softnesse. Hypo­critical patience is perceived in them who torture them­selves, as the Priests of Baal did, 1 King 18.28. the E­remites, the Whippers, &c. The Stoical Apathie is reject­ed, because patience can well consist with the sense of pains, with mourning and complaints; if so be we doe not murmure against God, and that our complaints be rather for our sins then for our sufferings.

CHAP. IV. Of the Works belonging in general to the II, III, and IV, Commandements.

VVEE have spoken of Gods internal worship: Now follows that worship which is partly internal, partly external; which is usually called the true Religion, and is commanded in the three following Precepts.

True Religion is, whereby God is worship­ed by Rites and Ceremonies prescribed by himself; and his Name truly sanctified both through the whole course of our life, and chiefly at the times by himself appointed.

• I. Religion and Piety, called by the Greeks, the Worship and Service of God: in general, it signifieth the whole Worship of God; in special, the immediate Worship; but most specially, either the internal a­lone, or the internal and external together.

• II. This is called in Scripture, Dulia and Latria.

  The Pontificians ascribe Dulia to Angels and men, La­tria, to God, Hyperdulia to Mary. But this is without, yea, against Scriptures: for Matt. 4.10. Latria is given to him; and Matt. 6.24. Dulia, to him alone.

• III. True Religion is divine, in its Original, Mat­ter, Form, and End.

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  IV. True Religion is 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.

  For they are the Churches nursing Fathers, by preserving Schooles 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 Jew that is one outwardly, neither is that Circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and Circumcision is that of the heart.

• VIII. ^* Religion is to be taught, not to be forced.

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  IX. Religion may be defended by Arms, but not propagated by Arms.

  Examples of pious Kings, the Macchabees, Emperours, as Constantine and Theodosius, shew this.

• X. Reformation of Religion belongs to the Prince or Magistrate.

  After the examples of Moses, Joshua, David, Asa, Jehosaphat, Hezekiah, Josiah, Constantine, Theodosius, &c.

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  XI. If a Magistrate proves the Churches enemy, and will not be intreated to give way for a Reforma­tion; then it lies upon them to reform, whom God hath furnished with necessary gifts for that purpose: neither in such a case must we stay for consent of Church or Bishops.

  Examples are, in Gideon, Jehoiadah, Macchabees, Apostles, &c. Sure, if our Predecessors had stayed for the Popes consent, there had never been a Reformation.

Contrary to true Religion, are Epicurisme and false Religions.

CHAP. V. Of works belonging in special to the Second Commandment.

IN true Religion, we must consider its parts, and time, appointed by God.

The parts are two: to wit, the Forme or rite whereby God will be worshipped in his Church; and the Sanctification of his Name, all the rest of our life.

The form of his worship, is that which he hath prescribed to us in his Word, which is handled in the Second Precept; the summe whereof is this, That God should be worship­ed in such manner as he hath prescribed.

This appears by the right Analysis of the second Com­mand, which is foolishly confounded with the first: For [Page 259] as in the first Command is set down, who must be worship­ed for God; so in this second is shewed, after what manner he will be worshipped: And as in the first, internal ido­latry is contrary; so in the second, external is opposed to this worship. The parts of this Command are two; a Prohibition, and a Confirmation. Of the Prohibition there are two branches: the first is, of the making; the second, of the worshiping of Idols. Of the making he saith, Thou shalt not make to thy self any graven image, or likenesse, &c. which he illustrates by enumeration of par­ticulars following, to wit, of any thing in heaven above, or in the earth beneath, or in the waters under the earth. The veneration of idols is declared two wayes: 1. By bowing to them, 2. By worshiping of them. The Confir­mation contains a threatening, and a promise; both are illustrated from the nature of God, and from the object: In the one he describes himself to be a jealous God, vi­siting iniquities, &c. In the other, merciful. In the one, he denounceth punishment to the third and fourth gene­ration of them that hate him; but in the other, his mercy to the thousand generation of them that love him. It is easie then to see what is the summe of this precept, by the proceeding thereof, 1. From the particular to the general; for Idolatry is forbid, with all such rites as are either con­trary to, or not contained in the Word of God. 2. From the negation to the affirmation of the contrary: for it is com­manded that we worship God in that way which he hath prescribed to us.

In the rites prescribed to the Church, we must observe both the helps and parts thereof.

The parts are, the right use of the Word and Sacraments, and Prayer.

The right use or handling of the Word and Sacraments is, when the one is preached, the other administred according to Christs institu­tion.

Prayer is, whereby we speak to God in the true and humble contrition of heart, of such things as are agreeable to his holy will. This consisteth in calling upon God, or in giving of thanks.

• I. The common efficient cause of Prayer, is the whole Trinity; but in particular, the Holy Ghost.

  Whence he is called the Spirit of Prayer, Zach. 12.10.

• II. The impulsive cause on Gods part, are his Commands ^a , Promise of being heard ^b , his majesty ^c , his goodnesse ^d , his benefits ^e : But on our part, is out need; which is gathered by the consideration of our wants, calamities, tentations, and dangers, &c.

  ^a Psal. 22.8. & 50.15. Isa. 55.6. ^b Mat. 7.7. 1 Tim. 2.1. Jam. 1.17. Isa. 65.24. and other places now alleadged. ^c 2 King. 19.15. ^d Psal. 86.4, 5. ^e Psal. 34.5. & 103.2, &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.

  The parts of this are four; the Preface, the Petitions, the Confirmation, and Conclusion. The Preface is this, Our Father which art in heaven. Set down to this end, that our minds may be disposed, 1. To docility; for it shews who is to be invoked, to wit, that God who in Christ is made our Father by adopting us for his sons. 2. To hu­mility; because he is not an earthly, but an heavenly Fa­ther. 3. To assure us we shall be heard: For he will hear us, because he is our Father; and can hear us, because he is in Heaven. 4. For charity; because we are taught to say, Our Father. Of the Petitions there be two ranks: the first is, of them that concern God, the first and chief whereof is, [Page 261] Hallowed be thy Name; to this the the two latter are subordinate, Thy kingdome come, thy will he done on earth as it is in heaven. The latter rank is of those Petitions which concern our needs, as well for this as for the next life. For the present, belongs the 4. Petition, Give us this day our daily bread: For the future, the two latter; And forgive us our trespasses, as we forgive them that 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 fellows in these words: For thine is the kingdom, the power, and the glory, for ever and ever. By which we are taught, 1. that God likes our Prayers, because he is our King, for His is the 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 unchangeable, 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.

• 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 work wrought; the force is in Gods promise, rather then in the prayer.

• VII. The Object to which Prayer is directed, is the whole Trinity; yet so, that all the Persons con­junctly, or either of them severally is called upon.

  That the Father is to be called upon, is not doubted. The Son is called upon by Stephen, Act. 7.59. yea, all the Angels worship him, Heb. 1.6. The Holy Ghost is called upon with the Father and Son, by John, Rev. 1.4, 5. And [Page 262] that Angelical hymne, Holy, holy, holy, &c. is applied to the Sonne, Joh. 12.41. and to the Holy Ghost, Act. 11.26, 27.

• VIII. The object for which we pray, are the living, not the dead; and such as sinne, but not to death.

  For God will not be intreated for those who sinne unto death, 1 Joh. 5.16. For the dead we must not pray; be­cause they are either damned, or blessed: if damned, our prayers are fruitlesse; if blessed, needlesse.

• IX. The object against which we pray, are Gods open enemies.

  We ought not presently to pray for their eternal de­struction: but we are to beseech God, that with his mighty hand he would humble and convert them; otherwise eternally to plague them, if they will not be converted. The imprecations of the Prophets are not to be imitated by us rashly; for it is hard to discern those who sinne 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 firm confidence, and a constant purpose of repentance.

• XI. External gestures decently used, availe much both to excite and to testifie the devotion of our souls.

So much of the parts, and of that forme whereby God will be worshipped of us: the outward helps follow, whereof be Fastings and Vows.

Fasting is an abstinence from meat and drink undertaken for a time, that the lasciviousnes of the flesh may be subdued, and God with the greater fervencie may be called upon.

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  I. Fasting is either forced, or voluntary: That, is the poore 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 defined.

• II. Ecclesiastical fasting, is private or publique.

• III. Private, is that which one enjoyns to himself, or his family, for some private causes.

  Examples are, Job 1.12. 2 Sam. 3.36. 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 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 certain times, as in the [Page 264] 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.

• I. A Vow in this place signifieth a religious Pro­mise, not prayers or desires.

• II. A Vow is either general, or particular? That is, of things commanded, and is required of all men; such is the Vow of Baptisme: this is of things lawful, and is undertaken for some private cause: that is a part of divine Worship; this is onely a help thereto.

• III. A particular Vow is considered in its efficient matter, forme, and end.

• IV. For the efficient, they are excluded from ma­king a vow, who want as yet the use of judgement and reason: 2. Who are not masters of themselves, but are subject either to Parents, or Husbands.

  Numb. 6.

• V. The matter of a Vow, is a thing lawful, and in our power.

• VI. The forme 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 thankefulnesse 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 something by Vow as a token of his gratitude: A Vow of the latter sort, [Page 265] is, when one by Vow abstains from something in it self lawful, yet dangerous to him, 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 worshipping God; to which are contrary, the intermis­sion of it, and false worship. And this is three­fold, in respect of the object: for either it is not commanded by God; or else it is expresly pro­hibited by him; or being commanded, is dire­cted to some other end.

The manner of worshipping God not com­manded, is called Wil-worship; to wit, a wor­ship devised by mans 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 from the rudiments of this world: Why, as though living in the world, are you subject to ordinances (touch not, taste not, handle not, which all are to perish, with using) after the commandments and doctrines of men? which things have indeed a shew of wisdome in will-worship and humility, and neglecting of the body; not in any honour to the satisfying of the flesh. Such are those ceremonies brought in by Popery in Bap­tisme. &c. and their five Sacraments by them devised; canonical houres, beads, and the Latine tongue in Prayer; Fasts placed rather in choice of meats, then in abstinence, chiefly Lent 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 [Page 266] his bread 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 lawfull calling. As for the Vow of Continen­cy, it is rash; for it is a rare gift; and by this Vow, many under pretence of chastitie are intangled in the snares 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 contrary to the first Precept: the second kinde is, when the true God indeed is worshipped; but either in idols, or in Saints, Angels, or dead men.

An Idol is an Image, Picture, or Statue, made for Religious worship.

• I. ^* An Idol differs from an image or similitude, as the species from the genus.

  [Page 267]The Papists in this erre doubly, 1. They will have an I­dol, and image or similitude, to be the same; their reason is this: because simulachrum in Latine, 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 cals Simulachrum) but he is not Gods Idol; in vain doe they alledge 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. v. 30. Act. 17.73. Secondly, they say, that images are of things existent, but idols of things not existent: but we know that the Gentiles had idols not onely of things feign­ed, but also of things truly existing; nor will Pauls 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.

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  II. The three degrees of Idolatry are, the making, the keeping, and worshipping of them.

• III. The making of an Idol is, when an Image is made for religious ends.

• IV. But every making of an Image is not idola­trous: for such may be made for memory, delight, or other civil ends.

• V. The Cherubims, Brazen Serpent, and such like, were made by Gods appointment, not for reli­gious worship, but to be types of Christ.

  In vain therefore do Papists defend their idols under such pretences: For, 1. God commanded the making of them, He forbids the making of these. 2. No religious worship must be given to them: therefore as soon as the brazen Serpent began to be worshipped, it was broken in peeces, 2 King. 18.4. But these are religiously 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 religious worship. The Papists deny these to be idols, 1. Because they are not images of things not existent. 2. Because they are not acknowledged for Gods. 3. Because a hu­mane face and wings are ascribed to Angels. 4. Because the Saints were truly men. 5. Because these are Lay-mens books. Answ. In the first and second Argumens, there is no consequence, because in both an Image is falsly defi­ned; for not only is that an Idol which is a thing not exist­ent, or which is acknowledged for God, seeing the Gentiles had Idols of things which were truly existent, and they put difference between the Idols and the things themselves. 2 The Antecedent in both is false, if simply understood: For [Page 269] it is certain that the Papists make images of them that ne­ver were, as of Saint George, Christopher, and such like: it is also certain that many do take these Idols for Gods, seeing they bestow both divine 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 followes, that the images of the Saints may be made: so they be not made for Religi­ous worship. In the fifth, the consequence is false; for what kind of books these are, may be seen in Jer. 10.14, 15. Hab. 2.18, 19. Where Idols are called the teachers of ly­ing and vanity.

• VII. To make the Image of the Trinity, is most horrible Idolatry.

  The reasons are, 1. Because God hath forbid the ma­king of such Images, Deut. 4.15. &c. 2. Because the Trinity cannot be represented by an Image, as is expresly shewed, Esa. 40.18. & 46.5. 3. Because it is a disho­nour to the Majesty of God, to represent him in the like­nesse of a man, in wood or stone; Esa. 40.19, 20. & 46.6. Rom. 1.23, &c. They object, 1. The images of the Holy Trinity do not represent Gods essence, but only his proper­ties and actions. 2. Such Images have been presented in Visions, therefore they are not Idols. Answ. In the first Argument, Gods essence is falsly separated from his Pro­perties, whereas indeed they are his very Essence; and the consequence is false; for he will not have himself, nor his properties and actions expressed by Images, Deut 4.15, &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.

• 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 [Page 270] cut down their Groves, and shall burn their carved Images with fire, Esa. 30.22. Ye shall defile the covering of thy graven images of silver, and the ornaments of thy molten images of gold, thou shalt cast them away as a menstruous cloth, thou shalt say unto it, get thee hence. 2 Cor. 6.16. What agreement is there between the Temple of God and Idols? See the examples of Jehosophat, Ezechia, Josia, &c. But our adversaries, on the contrary reason thus. Who retain Images in the Temple for ornament only, not for worship, are not Idolaters; But we &c. Answ. The Proposition is false. 1. Because though images be not worshipped, yet there is danger that they may be wor­shipped. 2. Because that cannot be an ornament to the Temple, which is a dishonour to God; this is a whorish ornament, and the badge of the old Fornication. They object that the brazen Serpent was first worshipped, before it was broken. Answ. There is great ods between the brazen Serpent and Idols; for that was not erected to be religiously worshipped, but to represent Christ; now as soone as it was adored, it became an Idol; if then the re­taining of the brazen serpent wanted not danger, how much lesse can these be without danger, which have truly been, and are Idols.

• IX. Idolatrous worship consisteth in adoration and service; Adoration is by uncovering of the head, bow­ing of the body, bending of the knee, kissing, and such like gestures. Religious service of Idols is, when they are trimmed up with gold, silver, and jewels; when incense is burned to them, and they are set on high places; when Vowes are made to them, when they are honou­red with Pilgrimages, Gifts, Wax-Candles, Tapers, Altars, Temples, Festivals, and other such like Religi­ous Ceremonies.

  This worship is most severely forbid in this second Pre­cept: [Page 271] 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 Joh. 5. v. last. Here the Papists say, that these places speak only of the Gentile Idols. 2. That they worsh [...]p not the Image, but God in the Image, as it is in that verse,

  Nam Deus est, quod Imago docet, sed non Deus ipsa;

  Hanc videas, sed mente colas quod cernis in ipsa.

  'Tis God which here is taught, but yet this Image is not he;

  Looke on the Image, and in it adore God mentally.

  To the first exception we answer, that in the alleadged places, chiefly in this Command, and Deut. 4. all images made for Religious ends are condemned. 2. The same reasons why the Gentile Idols are abhominable, belong also to Popish images; for these also are of gold, silver, brasse, wood, stone, &c. Neither can they see, nor heare, nor walke, Rev. 9.20. To the latter expression we say, 1. Ima­ges are truly worshipped in Popery; seeing there is no part of religious worship expressed in this ninth Rule, which they do not exhibit to their images. 2. They are not ex­cused, who pretend they worship God in the image, because he hath forbid such worship, and he will be worshipped in Spirit, Joh. 4.23. Otherwise by this reason the Israelites might have excused themselves; for they were not so mad as to think a golden Calfe to be their God, but they would worship God in the Calfe 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 idolatrous; to wit, Christs presence in the bread or outward accidents thereof, by which they say boldly, that the bread is deified or become God; as in that Hymn: Thou art not Bread, but thou art he, who being God-man saved me.

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  XI. And so is the adoration of the Image of the Crosse.

  For so they speake to it in their Anthymnes. All haile O Crosse, our only hope! increase righteousnesse in holy men, and pardon the guilty.

• XII. No lesse idolatrous are those little Images which they cal Agnus Dei consecrated in Popery, and to which they ascribe the same power in cleansing of sinnes, dispelling of lightning, &c. as to Christ.

• XIII. The Reliques of Saints is honoured in Popery with much imposture and idolatry; for that they are supposititious, is plaine by this, in that that there is no Saint who hath not two or three bodies shewed in di­vers places by 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.

• I. There is a twofold adoration, Civil and Religi­ous: that is an outward and civil honour; this, a re­ligious invocation.

• II. We may lawfully adore, or civilly worship the Saints whilst they are present.

  Examples in Gen. 10. & 19. 1 King. 18.7. 2 King. 2.15.

• III. Yea the dead also which are in Heaven are to be honoured, 1. By thinking reverently of them. 2. By declaring their vertues, as the gifts of God. 3. By imitating them.

  [Page 273]Mat. 26.13, Verily, verily I say to you, wheresoever this Gospel shall be preached through the world, this also shall spoken as a memorial of her.

• IV. But neither Saint or Angel must be adored or called upon religiously.

  Because 1. for this we have neither precept nor example, nor promise in Scripture. 2. By invocating the Saints, we make them omniscient and omnipotent, which are only Gods attributes. 3. Because we must not believe in the Saints. Now how shall they call on him in whom they have not beleeved? Rom. 10.14. 4. Because they refused reli­gious worship by the example of Peter, Act. 10.25.26. and of the Angel, Rev. 19.10. & 22.8. The objections of Papists are frivolous, for that saying in. Gen. 48.16. is to be understood not of a created, but of an uncreated Angel, to wit the Son of God, Gen. 48.16. For, Jacobs name to be called upon by his Sons, is to have their name from Jacob, and to be received in number of his posterity, as Isa. 4.1. That place in Job 5.1. in the vulgar Latine is corrupted; For Eliphas there doth not exhort Iob to call upon the de­parted Saints, but he appeales to the testimony of the Saints alive. Neither will it follow, that dead Saints must be cal­led upon, because we are commanded to have recourse to their Prayers whilst they are alive, Jam. 5.14. For the con­dition of the Saints here and hereafter is not alike; because in this life they know our wants, in the other they know not, Isa. 63.16. in this life they are not invoked, but invi­ted to pray for us; but the departed Saints are religiously called upon, and their help implored by Papists: the pound of the Popish opinion is, that the Saints are media­tors, at least of intercession; but how false this is, we have shewed, Lib. 1. c. 18.

So much of the forme of Religious worship, as it is forbid by God. That forme which is commanded by God, but directed to another [Page 274] end, is either superstitious or hypocritical.

Superstitious worship is, when a certain force and efficacie is ascribed to external Rites commanded by God, as if it were for the work wrought.

As when force is attributed to certain words, voices, and writings, to drive away Satan, to cure diseases, &c. When they feign that there is in the Sacraments a vertue by themselves to free us from sinne, and to save us: When they think by their babling and multitude of words, and such like to please God: when they judge one day, or one kind of meat holier then another; when they think to me­rit by their Vowes.

Hypocritical worship is, when the outward forme prescribed by God is observed, but without internal worship or devotion of mind.

This displeaseth God exceedingly, Psal. 50.8. &c. Esa. 1.10, &c. 29.13. & 66.3, &c. Jer. 4.5, &c. Mat. 15.8, &c.

CHAP. VI. Of the Vertues and Works belonging to the Third Commandment.

SO much of the manner of Gods Worship; the hallowing of his Name in all the rest of our life, is injoyned in the third Com­mandment; The summe whereof is, that [Page 275] we must study in all things to sanctifie the name of God, even out of the times of his ordinary Worship.

There be two parts of this command; a prohibition, and a confirmation of it. The prohibition is: Thou shalt not take the Name of the Lord thy God in vaine. The Name of God doth not only signifie the titles which are given to him, but his properties also, his word, workes, and what­soever else belongs to the glorifying of his Name; out of this prohibition is gathered a precept: Thou shalt sancti­fie the name of thy God: the confirmation is a heavy com­mination; For the Lord will not hold him guiltlesse that takes his Name in vain.

The Sanctification of Gods Name, is consi­dered either in affection, or in effect.

In affection is zeal for Gods glory; to wit, a vehement affection of the mind to maintain and inlarge the glory of Gods name, with just sorrow and indignation against those things that are contrary to his glory.

Examples of this are in Lot, 2 Pet. 2.8. in Moses, Exod. 32.19. in Phineas, Numb. 25.8. in David, Psal. 69, & 119.53. in Elijah, 1 King. 19.10. in Jeremiah, Jer. 33.9, 10, 11. in John Baptist, Mat. 14.14. in Christ, Joh. 2.14, &c. in Paul, Act. 14.14, & 17.16, 17.

To this is opposite, Stupidity carelesse of Gods glory ^a , erring zeale which is without knowledge ^b , inconsiderate zeale ^c , and coun­terfeit zeale ^d .

^a 1 Sam. 2.29. Thou hast honoured thy sonnes more then me. & 3.13. His sonnes made themselves vile, and he restrained them not ^b Rom. 10.2. For I heare them record, that they have zeale, but not according to knowledge. ^c Jonah 4.1. And Jonah was displeased exceedingly, and was very angry; and he prayed unto the Lord and said, I pray thee O Lord, was not this my saying, &c. Luke 9.54. And when his Disciples James and John saw this, they said, Lord wilt thou that we speake for fire to come down from Heaven and consume them, &c. ^d Esa. 7.12. Ahaz said, I will not aske a signe, nor will I tempt the Lord.

The Sanctifying of Gods Name in effect or actually, is either by words, or by deeds; Sanctifying by words, is a holy using of Gods name, and a constant confession thereof. The holy using of his Name is, whereby we ne­ver speak of him but in cases of necessity, and that with great reverence and admiration; praising the glory shining in it.

Deut. 28.58. Thou shalt feare that most glorious and ter­rible Name of the Lord thy God.

To this is contrary, the superstitious silence or concealing of Gods Name, the taking of it in vain, jests made of Scripture phrases, and blasphemie or disgrace cast immediately upon the Name of God.

An example of horrible blasphemie is in the Assyrian King, Isa. 10. and in Rabshekah his Captain, Esa. 37.

The holy using of Gods Name, is in three kinds; to wit, in Consecration, Swearing, and casting of Lots.

Consecration is, when things for our use are sanctified by the Word of God and by Prayer.

[Page 277]To sanctifie, in this place, is to separate for a good and lawful use: thus Temples, Ministers, the works of our vo­cation, meat and drink are consecrated, 1 Tim. 4.5, 6. For whatsoever God hath made is good, neither is any thing to be rejected, if it be received with thanksgiving, for it is sanctified by the Word of God and by Prayers.

To this consecration is opposite, besides the intermission of it, superstitious consecration, when in certain formes of words, there is be­lieved to be a singular force and efficacie; so likewise Magick inchantments and consecra­tions.

This consecration is intermitted by them who eat and drink without Prayer and Thanksgiving. Among Papists there are many examples of superstitious consecrations of water, salt, wax, &c. Magick consecrations and inchant­ments are not excusable, because the words are good; For Gods Word is abused when it is not used in a good way.

By Swearing, Gods Name is sanctified, both in a simple Oath, and in adjuration.

A simple Oath is the taking of God to wit­nesse in weighty matters, as a Testifier of the truth, and the revenger of lying.

• I. An Oath in it selfe is good and holy.

  First, because it is commanded by God, Deut. 6.13, & 10.20. Esa. 65.15. Jer. 12.16. Secondly, because God and his Angels have sworn, Gen. 22. Psal. 95. Heb. 3. and 6. Rev. 10, &c. To this purpose is that of Tertullian: O happy are they for whose cause God sweares! and O miserable are we, that will not believe God when he swears!

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  II. The person swearing, must be such a one as may lawfully sweare: and not, 1. Children. 2. Mad-men. 3. Such as are convicted of Perjury.

• III. The matter of an Oath should be things weigh­ty 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 if 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 sweare, is God only.

  For so it is commanded, Deut. 6.13. Feare the Lord thy God, and serve him, and sweare 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 is said above.

• VII. Where the Saints in their Oaths mention the creatures, metonymically either God himselfe is understood, or his vengeance which man wisheth to himselfe.

  So Gen. 31.33. Jacob swore by the feare of his Father, that is, by God whom his Father Isaac feared. So Paul, 2 Cor. 1.23. I call God for a record upon my soule; that is, that he will punish me if I willingly deceive.

• VIII. In respect of adjuncts, an Oath is divided into that which is publique, and solemn, and enjoyned by the Magistrate; or private and voluntary, yet not [Page 279] rashly offered; Also into an assertory, and a promisso­ry Oath.

• IX. Oaths must be kept, though they be extorted from us, and be hurtful to us.

  Psal. 15.4. That sweareth to his hurt, and changeth not. But here it is demanded, if an Oath made to a thiefe, 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 conceale 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 feare of death, binds himselfe to a thiefe in this respect, he may declare the matter to the Magistrate, and by reason of the tie and obligation to him, he may be absolved by publique authority.

• X. Neare to swearing is a weighty asseveration.

  Such Asseverations are, Gen. 42.15. By the life of Pha­roah: that is, as truly as Pharoah lives, and as I wish he may live. So 1 Sam. 1.26. As thy soule 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 de­nyal of it, or refusal to take it being lawful­ly proffered.

The Anabaptists offend the former way, pretending Christs saying, Mat. 5.14. Sweare not at all; and that of James, Jam. 4.12. But they observe not, that in both these places idolatrous and rash Oaths are forbidden, not such as be lawful. The latter way they offend, who when they may by an Oath promote 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. 4. An idolatrous Oath.

Perjury is, when a things is falsly assevered, or a promise is made without purpose of per­formance, or when the purpose of performance is not performed.

This sin must be avoided, 1. Because of the grievousnes thereof; for a perjured man offends against God, whom he cals upon to be witnesse to his lye, and so profaneth his most holy name: he offends against his neighbour, whom he circumvents with his perjury, and grievously scandali­zeth: he offends against himself, having wished so many evils to fall upon him. 2. Because of the grievousnesse of the punishment; for perjuries are never unrevenged: ex­amples are in the Kings of Sodom, &c. Gen. 14.4. in Hosea King of Israel, 2 King. 17.4. in Zedekiah, 2 King. 25.3. &c. in Rodolphus Duke of Bavaria, in Ladislaus King of Hunga­ria, and many others: it was also detestable among the Gentiles, as Tibullus sheweth:

The Jesuitical and Sophisticall interpretations of Perjuries, are equivalent to perjuries themselves; neither shall they escape the sin and punishment of Perjury.

A rash Oath is that, which is taken when there is no necessity to swear.

Saul is an example of a rash and continual swearer, 1 Sam. 14. v. 40. and 45.

An unjust Oath is, when we swear of things neither lawful nor honest.

Such was Davids oath, when he threatned destruction to Nabals house; by revoaking of which, he hath taught us that unlawful oaths are rather to be broken then [Page 281] kept: 1 Sam. 25. such are the Monkish oaths of fidelity, obedience, &c. in Popory.

An idolatrous Oath is, when men swear by false gods, or the creatures.

Such are these oaths that are made by Heaven, Earth, &c. which are forbid, Mat. 5.14. and oaths also made by the Saints; for without idolatry, we can neither give to them the honour of invocation, nor of an oath: neither doe 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, Jos. 7.19. Then said Joshua to Achan, my Son give glory to the Lord, God of Israel, and confesse to him.

• We must yeeld 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 Son of God, upon the adjuration of the High-Priest, though a wicked man: Mat. 26.24. If then a Ty­rant should adjure us to reveale our brethren or their meetings, we should refuse it.

To this are contrary rash adjurations, ma­gick adjuration of devils, 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 [Page 282] out of Devils, which they did, not by adjuration, but by commanding them in the name of Christ.

Sortilege or casting of lots, is a trial or find­ing out of that which God hath appointed to each man in divisions; and this is done by ex­ternal signes, to compose strife.

Lots are either divine or humane. Example of those are in Levit. 16. Jos. 7. 1 Sam. 10. Nehem. 10. Joh. 1. Act. 1. and these are not to be imitated, because we have no command. But these lots called also divisorie, may be used; but so, that we assure our selves that they are guided by Gods hand. Prov. 16.2.

To this are opposed superstitious elections, and consultations, and deceitfull lots.

Hitherto of the taking, of Gods Name: the profession of it is, when freely and openly, in the sight of men, we confesse the truth as it is known by Gods Word, to his glory, when we are required.

Matt. 10.32. Whosoever confesseth me before men, him wil I confesse before my Father who is in heaven. Rom. 10. v. 10. With the heart we beleeve unto righteousnesse, and with the mouth we confesse unto salvation. 1 Pet. 3.15. Be ye alwayes ready to answer to every one that shall aske 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, Joh. 12. v. 34. Peter is an example of an impefect denial, pro­ceeding of infirmitie, Mat. 26.69, &c. Concerning un­seasonable confession, Christ warns us Matt. 7.6. Give not that which is holy unto Dogs, neither cast ye your [Page 283] Pearls before Swine, lest 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.

Matt. 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 latter, is in the Jews, of which Paul speaketh, Rom. 2.24. For the name of God through you is blasphemed among the Gentiles.

CHAP. VII. Of Works appertaining to the Fourth Commandment.

HItherto of the Parts of Gods worship: Now follows the Time peculiarly ap­pointed for Divine worship.

This is handled in the Fourth Command­ment; the summe whereof is, That we sanctifie the Sabbath.

[Page 284]There are two parts of this Precept; the Precept it self, and the Confirmation thereof. The Precept is, that we sanctifie the Sabbath: which is illustrated, 1. By an Admonitory particle, Remember, &c. by which it appears, that the Israelites before this had been warned to sanctifie it, but that it had been slighted and neglected by reason of Pharaohs oppression. 2. By declaring the Precept, in opposing by an antithesis the works which were to be done the six dayes, to those that should not be done the seventh day. 3. By a distribution of the subjects: for they are ei­ther men, or beasts. The men are either natives, or stran­gers; and both are either superiours, or inferiours. Sixe dayes (saith he) shalt thou labour and do all thy work; but the seventh is the Sabbath of the Lord thy God, in it thou shalt do no manner of work, thou, or thy sonne, &c. The Confirmation is grounded on Gods example; For in six dayes the Lord made heaven and earth, the sea, and all that therein is, and rested the seventh day, Wherefore &c.

The Sanctification of the Sabbath is, where­by man rests from his external works and la­bour, that he with his family and cattle might be refreshed, and that day spent in Gods service.

• 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 innocencie.

• II. To sanctifie the Sabbath, is, not to make that day holy, but to separate it from profanenesse, and to dedicate it to divine worship.

• III. The impulsive causes of this Sanctification, [Page 285] 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. & 23.1. Jer. 17.22. and elswhere. The equity is seen in two things. 1. In that God hath separated only one day of seven for Divine worship. 2. In that he goeth before us by his own example. The Promises are, in Isa. 56.2, &c. & 58.13.

• IV. The matter or object of this Sanctification, is the Sabbath or seventh day, in the Jewish Church: to which succeeded the first day, called, from Christs resurrection, the Lords day; from the Lords supper, the Day of bread; and from the administration of Baptisme, 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 Jewes 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, Joh. 20.19. & 26. By the example also of Apostolical Church, Act. 20.7. 1 Cor. 16.2. Rev. 1.10.

• VI. The forme of sanctifying this day, consisteth in omission, and action.

• VII. Things to be omitted, are the works of our outward and temporal callings.

  These are opposed to the works of divine worship, in that six dayes we must labour.

• VIII Yet some things are permitted, which with­out great damage cannot be put off till another day.

  [Page 286]Luk. 14.5. Which of you having an oxe or an asse fallen into a pit, will not take him out on the Sabbath-day? The Macchabees knew this, Mac. 2.41. For having received an overthrow on the Sabbath, they resolved to defend themselves against the enemy. In such cases of necessity, Christs rule must be observed: The Sabbath was made for man, not man for the Sabbath, Mar. 2.18.

• IX. On the Sabbath those works must be done, for which that day was appointed; to wit, to repair to the Church, to meditate on Gods word, to receive the Sacraments, to invite one another by exhortations and 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.

• XII. The spiritual end peculiar to the Jews, was, 1. To shadow out to the Jewes that rest which they enjoyed in the Land of Canaan after their toylesome labours in Egypt, and troubles in the Desart. 2. That by this part of their beggerly rudiments, they might be led to Christ the Author of our spiritual rest from sinne, and the workes 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 Arke of Noah. 2. That by meditating on this new birth of the world, and Christs resurrection, we might praise God our Creator and Redeemer. 3. That by our rest from labour, we might be admonished of our rest [Page 287] from sinne. 4. That we might more and more a­spire and raise our selves for the enjoyment of that per­petual rest and Sabbath in the life to come.

  Hence ariseth a threefold Sabbath; a typical or tempo­rary; a spiritual, but onely begun here; and a heavenly or eternal.

• XIV. The Sanctification of the Sabbath belongs to all, chiefly to Magistrates and Pastors.

  The Magistrate, by the example of Nehemiah, must take care that the Sabbath be not wantonly abused, Neh. 13.15, &c. The same also must so moderate the strict observation of that day, when need requires, tha there be regard had to Charity: by the example of the Macchabees, Mac. 2.41. and Constantine the Great, who in extreme necessity per­mitted Husbandmen to follow their Country-work.

• XV. The Christian 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 ne­cessitie.

  Col. 2.16. Let no man condemn you in meats and drinks, or in respect of a Holy-day, or of a New-Moone, or of Sabbaths.

To this Sanctification of the Sabbath, are contrary its neglect and prophanation.

The Sabbath is either simply neglected, when no regard is had of it: or in some re­spect, when it is spent meerely by ceasing from our own workes, and consequently in idle­nesse, omitting those works for which the Sabbath was made (of these in the seventh Rule) or these works are performed but perfuncto­riously, [Page 288] and without any inward & mental devotion; which kind of Sabbath is deserved­ly called hypocritical.

See Isa. 1.13, 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 sinnes. 3. In idolatrous workes.

Such a prophanation is a most grievous sinne, Exod. 31. 13, 14. Numb. 15.35. Neh. 13.16. Jer. 17.27.

CHAP. VIII. Of the Vertues in general belonging to the second Table.

IN the former Chapters we have spoken of Gods immediate Worship; now followes the mediate, consisting in the vertues and workes of the second Table. Of which Wor­ship we are to speake generally, and particu­larly.

To the mediate Worship, and second Table in general, belongs Charity and Justice. Cha­rity towards men, is either of man towards himselfe, or towards his neighbour: towards himself, is, whereby each faithful man next to [Page 289] God, loves himselfe; seeking his own tempo­ral and eternal welfare.

Mat. 7.12. Whatsoever you would that men should do to you, do ye the same. Eph. 5.29, No man ever hated his own flesh, but rather cherisheth it. Phil. 2.12. Work out your own salvation with feare and trembling.

To this is contrary self-hatred and self-love, being inordinate.

We see examples of perverse hatred, in them, who ob­stinately rebel against God, and run headlong to their own ruine; but the sinne of self-love is found in them, who being too much drunke with love of themselves, not onely despise their neighbour in respect of themselves, but also love themselves above God. Of these Christ speaketh, Joh. 12.25. He that loves his life shall lose it. On the con­trary it is said of the godly, Rev. 12.11. And they loved not their lives unto the death.

Charity to our neighbour is, whereby we love our neighbour as our selves.

• I. The efficient cause of this love, is God the Fa­ther in the Sonne, through the Holy Ghost.

  Gal. 5.22. But the fruit of the Spirit is love.

• II. The instrumental cause or roote, is Faith wor­ing by love.

  Gal. 5.6.

• III. The matter or object of it, is our neighbour, that is, every one to whom we owe duty or aid.

  Luke 10.36, 37.

• IV. But chiefly we must love those that are of the houshould of Faith.

  Gal. 6.10.

  [Page 290]For we are tyed to them both in a natural and a spiritu­al tye, Eph. 4.1, 2,

• V. Nor in this case must we exclude our enemies.

  For this Charity is commended particularly to us, Exod. 22.4, 5. If thou seest thy enemies Oxe or Asse go astray, &c. Prov. 25.21. if thy enemie 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 the unjust, Mat. 5.48. even giving his Son to us his enemies, Rom. 5.8.

• VI. The forme of Charity towards our neighbour, consisteth in the proportion of Charity towards our selves.

  Lev. 19.18. Thou shalt love thy neighbour as thy selfe.

• VII. The end is, to witnesse our love towards 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 lyar; for if he loves not his neighbour whom he hath seen, how shall he love God whom he hath not seen? 1 Joh. 4.7. Whosoever loveth is born of God, & v. 12. if we love one another, God dwels in us.

To Charity are contrary, 1. The want and neglect of it. 2. Hypocritical Charity. 3. The unjust hatred of our neighbour. 4. Inordinate Charity, whereby we love one more then is fitting.

Of the first vice, Paul saith, 1 Cor. 13.1. If I should speake with the tongue of men and Angels, and have not Charity, I am a sounding brasse, and tinkling Cymbal. Of the second, Jam. 2.15, 16. If a brother or sister be naked, and destitute of daily food; and one of you say to them, de­part in peace, be warmed and filled, notwithstanding ye give not those things that be needful for the body; what doeth it profit? Of the third, 1 Joh. 3.13. Whosoever ha­teth [Page 291] his brother, is a murtherer. Of the fourth, God himself, 1 Sam. 2.30. Thou hast honoured thy sonnes more then me. Mar. 10.37. He that loveth Father or Mother more then me, is not worthy of me. Yet here we must know, that in two respects we may hate men: first when they are Gods enemies, Psal. 139.21. Do not I hate them O Lord, that hate thee? Secondly, when they draw us from Christ, or the constant profession of him, Luke 14.26. If any man comes to me, and hates not his Father, &c.

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 one, by exhorting, admoni­shing, comforting, and helping.

This is called [...], affection or care towards one another, 2 Cor. 8.16. it is called also duty; and as it is ex­hibited to strangers, hospitality. this is recommended to us, Isa. 16.3, 4. Rom. 16.2, 3. 3 Joh. 8. Heb. 13.2.

To this is opposite Inhumanity, by which either the works of humanity are omitted, or cruelty exercised; as also unseasonable huma­nity, when courtesies are performed to those who are unworthy of them, or they are not performed in a right manner.

It were inhumanity, if one should lay a stumbling-block before a blind man, or should raile against a deafe man. Examples of inhumanity are in the Edomites, and such like, adding affliction to the afflicted Jewes, Amos 1. & 2. In the Levite and Priest that passed by the man halfe dead. To be surety for any man unadvisedly, is an unseasonable humanity, Prov. 6.1. & 11.15. or to give almes 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 neighbor, that we pray for his prosperity, and rejoyce at it.

Isa. 66.10. Rejoyce with Jerusalem, &c. Rom. 12.15. Rejoyce with them that rejoyce. There be examples in the blessed Angels, Luc. 3.10. & 15.10. in Paul, Rom. 1.8. and many other places, in John, 2 Ioh. 4. & 3.3 Ioh. 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 four degrees of Envy. I. When one cannot endure that another should enjoy the same happinesse with him. Examples we have in the labourers that came first, Mat. 20.11, &c. and Act. 13.4, 5. in the Jewes envying salvation in the Gentiles. II. When one envieth that in another, which he cannot obtain himself. Examples are in Satan, in Cain, Gen. 4. in Esau, Gen. 27. in Josephs brethren, Act. 9.7. in Mary Moses sister, Num. 12. in Saul, 1 Sam. 18.7, 8. in the Nobles of Persia, Dan. 6. in Pompey and Caesar, of whom Lucan: Caesar cannot brook a Superior, nor Pompey an Equal. III. When we cannot endure that another should enjoy that good, which he enioyeth whom we love. An example of this is in Iosu­ah, who envied Eldad and Medad, because they did pro­phesie as well as Moses, Num. 11. in Iohns Disciples, Ioh. 3.26. and Christs, Mar. 9.38. IV. When one en­vieth another, or out of malice destroyes that which he does not desire he should enjoy: As when the Philistines stopped the wells which Abrahams servants had digged, Gen. 26. Like dogs in the manger, not eating hay them­selves, bark at the cattle that eat it; Or like that spotted beast called Stellio, devouring his own skin which every year he puts off, that it may not help man troubled with [Page 293] the Falling-sicknesse. This sin of envy must be avoided, 1. Because it is earnestly forbid, Psal. 37.1. Pro. 3.31. 2. Because it is joyned with a disdain of Gods goodnesse, Mat. 20.15. Is thine eye evil, because I am good? 3. Be­cause it is the author of much mischief; as of murther, Gen. 4. 2 Sam. 3.20. of seditions, Num. 12. of heresies. 4. It also disquieteth a mans life, Iam. 3.16. An example of malice, envy, counterfeit love, is in the Pharisees in­viting Christ, Luc. 14.1, &c.

Mercy is, when we take another mans misery to heart, so that we study by all meanes to as­swage or remove it.

Mat. 5.7. Blessed are the merciful, &c. Luk. 6. Be ye merciful. Rom. 12.15. Weepe with those that weepe. 1 Thess. 5.14. Help the poor. The kinds of this mercy are rehearsed Mat. 25.35, &c. Examples are in Joh, c. 30.25. in David, Ps. 40, &c. in Jonathan, 1 Sam. 20. in the Sa­maritan, Luk. 10.

To this are contrary, Unmercifulnesse; when we pity not the afflicted, or when we adde affliction to them. 2. When we rejoice in other mens miseries. 3. Counterfeit and un­lawful pity.

Unmercifulnesse is forbid, Pro. 3.27, 28. It deserves judgment without mercy, Jam. 2.13 Of rejoycing in o­ther mens evils, we have examples, in Doeg, Ps. 52. in the Edomites, Ps. 137. in Christs enemies, Mat. 27. It is most earnestly forbid, Pro. 24.17. Counterfeit mercy is seen in Davids enemies. Ps. 41.7. This is called the Cro­codiles pity, who weeps when he intends to devoure a man. Unlawful mercy is condemned, Jer. 15.16.

So much of the kinds of Charity, considered absolutely. Being considered respectively, it hath for its kinds, Brotherly love, and Friend­ship. [Page 294] Brotherly love is that which mutually is entertained by Christs members, and the houshold 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 special benevolence, to per­form such duties as are honest and possible.

• I. We are bound to shew our selves courteous, be­nevolent, and merciful to all; but not to entertain friendship with all.

  The reason is, because friendship consists in mutual and reciprocal benevolence, and in such a singular tie, that we ought to impart to our friends our most secret resolutions▪ but we cannot with safety trust every man; therefore we are commanded to walk wisely, Zach. 7.5. Let no man trust his neighbour. Eph. 5.15. See then that ye walk warily, not as unwise, but as wise; redeeming the time, because the dayes are evil.

• II. True friendship is judged by its end; to wit, if it be entertained for piety and honesty.

  Aristotle teacheth, Ethic. 8. that friendship is entertain­ed either for pleasure, or profit, or vertue; and of these three ends, he only approves the last: for the vulgar peo­ple measure friendship 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 [Page 295] covenants and company with infidels and wicked men.

An example of counterfeit and false friendship, is in Davids enemies, Psal. 41.7. & 55.13, 14, &c. and in Judas 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 quietnesse: such was the covenant that Abraham made with Hamor and Escol, Gen: 14.13. and with Abimelech, Gen. 21.27. and Isaac with the same Abimelech, Gen. 26.20. of Solo­mon with Hiram, 1 King. 5.2. The covenants of war, are such as be made for offence and defence; and these either with believers, or unbelievers: the former are permitted, but so that we trust not in them; the latter are most se­verely prohibited by God, Exod. 34.12. Take heed that thou make no covenant with the inhabitants of that land. 2 Cor. 6.14. Be ye not unequally yoked with the wicked. The unhappy events of such covenants are seen in Ieho­shaphat, 2 Chron. 19.20. in Asa, 1 King. 15. & 2 Chron. 16. in Ahaz, Isa. 7.8, 9. in the Iewes, Ezek. 16.27, 28. '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 sometime it implies the whole Law; sometime it hath relation to the second Table, as it is exercised towards our neighbour.

This is either commutative, or distributive. This is imployed in distribution of goods, re­wards, punishments, and such like; observing a Geometrical proportion, according to the condition, merits, or dignity of the person.

That is, whereby we give to every one his [Page 296] due, by an Arithmetical proportion, accord­ing to the equality or inequality of things.

To Justice, Injustice is opposite, both priva­tively, and contrarily.

This is to be avoided; for it excludes men from the Kingdom of heaven, 1 Cor. 6.9.

CHAP. IX. Of Vertues and Works belonging to the Fifth Commandment.

OF the mediate worship of God, of which we have now spoken in general, both the parts, and degrees are to be considered. The parts are two: The first is, of the Superi­ors duty towards his Inferiors, and contrarily: The latter is, of every mans duty towards an­other.

The duty of Inferiors to their Superiors, and contrarily, is set down in the Fifth Pre­cept; the summe whereof is, That between superios and inferiors that order may be kept, which is pleasing to God.

This Command consisteth of a Precept, and a Promise. The precept is, Honour thy father and thy mother. By the name of Parents, synecdochically are meant all Superiors, as the word Honour contains all things that are like honour. The Promise is, That thou mayest live long in the land which the Lord thy God hath given thee. In this promise is understood both the condition of Gods will, and of our salvation: for oftentimes God recompenceth the short­nesse of this life, with the happinesse of the other.

The persons considerable in this precept, are Magistrates and Subjects, in the civil state; Pa­stors and Parishioners, in the Ecclesiastick; Parents and Children, Husband and Wife, Masters and Servants, in the Oeconomick; among which by way of Analogy may be rec­koned, Masters and Schollers, Tutors and Pu­pils, old men and young, and such as have more or lesse of other gifts.

The duties of Inferiours to their Superi­ours, are reverence, obedience, and gra­titude.

Reverence is whereby we bestow upon our Superiours due honour; thinking well of them, speaking reverently to them, bearing with their infirmities, and giving them the first place, and leave to speake or do first.

This reverence is to be given to Magistrates, Rom. 13.7. Feare to whom feare, honour to whom honour, &c. To Mi­nisters, Mat. 10.40. He that receiveth you receiveth me; and he that receiveth me, receiveth him that sent me. To Pa­rents, Lev. 19.3. Let every one of you feare his father and mother: See Prov. 23.22. Eph. 6.1. To the Husband, Eph. 5.33. and the Wife see that she reverence her Husband, To Masters, 1 Tim. 6.1. Let as many servants as are under the yoak, count their Masters worthy of all honour. To the aged, Lev. 19.32. Thou shalt rise up before the hoary head, and honour the face of the old man, &c. The same ac­count must be had of those whom God hath honoured with some excellent endowments, who morally are called Elders, not so much for their yeares, as for their gifts.

To Reverence is opposite Irreverence, and contempt of Superiours.

[Page 298]Examples of irreverence in Subjects, 1 Sam. 10.27. But the children of Belial said, (speaking of Saul) how shall this man save us? and they despised him. In hearers, Jer. 43.2. Thou speakest false (said the Jewes) the Lord thy God did not send thee. In children, Gen. 9.22. But Cham the Fa­ther of Canaan looking back, shewed the nakednesse of his Father to his brethren without. In the Wife, Job 2.9. Then said his Wife to him, doest thou still retain thine integrity? curse God and dye. In servants, Gen. 16.4. When Hagar saw she had conceived, her Mistresse was despised in her eyes.

Obedience or subjection is, whereby we obey our Superiours in things lawful and ho­nest, as the Lord, and pati [...]ntly beare their ad­monitions and corrections.

The Magistrate must be obeyed, Rom. 13.1. Let every soule be subject to the higher powers, &c. Ministers, Heb. 13. Obey and hearken to those that are set over you, for they watch for your soules. Parents, Eph. 6.1. Children o­bey your parents in the Lord. Husbands, Eph. 5.22. VVives be subject to your own husbands, as to the Lord. Masters, Eph. 6.5. Servants, be obedient to them that are your Ma­sters according to the flesh, with feare and trembling, in singlenesse of heart, as unto Christ.

• I. We must obey, not only godly Magistrates and Masters, but also Tyrants.

  1 Pet. 2.13. Be subject to every Ordinance of man for the Lord, & v. 18. Servants, be subject with all feare to your Masters, not only to those that are good and just, but also to the froward; for this is praiseworthy, if any man for conscience towards God suffer trouble, being unjustly af­flicted. Examples are of the Israelites obeying Pharoah, [Page 299] Exod. 3, &c. In Daniel obeying Nebuchadnezzar, Dan. 2.

• II. But they are not to be obeyed in things contra­ry to Gods Word and 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 t [...] obey you rather then God, judge yee.

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 Ab­solom, 2 Sam. 15. Seba, 2 Sam. 20. and such like; in the Is­raelites contemning the Prophets, in Elies sonnes, 1 Sam. 2. Lots wife, Gen. 19. Gehazi, 2 King. 5. Of unlawful obedi­ence, an example is in Doeg, 1 Sam. 22.

Gratitude is, wherby inferiours in acknow­ledging the good-will and bounty 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, Custome, &c. Rom. 13.7. and by praying for him, 1 Tim. 2.1, &c. to Ministers, 1 Thes. 5.12. We beseech you brethren, that you will know them who labour among you, and have the charge over you in the Lord, and admo­nish you, that you would have them in exceeding great love for their workes sake. To Parents, Prov. 23.25. thy Fa­ther and mother shall be glad, and she that bare thee shall re­joyce. Examples are in Joseph, David, &c. Which grati­tude in special is called [...], signifying that gratitude of the young Storkes towards the old, in feed­ing and bearing them.

To gratitude is opposite, Ingratitude, where­by Superiors are either not requited, or ill re­quited: Examples of which, the Scripture is full.

So much of the Vertues or duties of Inferi­ours; the Vertues of Superiours, are benevo­lence, justice, and sedulity. Benevolence is whereby Superiors carry a good affection to their Inferiors, which they declare when occa­sion serves.

An example of this benevolence is proposed to Magi­strates in Moses, Exod. 32. to Ministers in Paul, Rom. 9.1. The same is commanded to Parents, Eph. 6.4. and you Fa­thers, provoke not your children to wrath; and this good will of Parents is called [...] among the Gentiles, which is from [...] to love, a word used properly to expresse 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 things to them, for­bearing threatnings, knowing that your master also is in heaven, &c.

To this is opposite the contempt of Inferi­ours, the want of love, 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, Mat. 7.9. VVhat man among you is there, that if his Son aske him bread, will give him a stone?

The Justice of Superiours is, whereby they endeavour that every inferiour have his due.

This is performed by the Magistrate, whilest he keeps both Tables of the Law; whilest he promotes and defends [Page 301] 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.

Of the neglect of justice, see Esa. 1.23. They judge not the fatherlesse; neither doth the cause of the widdow come unto them. Of injustice and tyranny, in the same place: Thy Princes are rebellious, and companions of thieves. God reproveth this mos severely, Ezech. 34. in the Pastors of the people of Israel: Parents also offend either by too much indulgence, as Eli, 1 Sam. 2. or by too much rigour, as Saul, 1 Sam. 14.

Sedulity, which is also called diligence, fide­lity, vigilancie, is a vertue whereby Superiours willingly undergo the labours of their offices, and endeavour by the gifts they have received from God, to help their Inferiours.

Of this vertue, the Apostle speaks, Rom. 12.8. He that rules, let him rule with diligence; the same is urged by Paul to Ministers and Elders, Act. 20.28. Take heed to 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 businesse a­bout impertinent things.

Against Sloth, God cryes out, Jer. 48.10. Cursed is he that doth the work of the Lord negligently: of impertinent businesse Peter speaks, 1 Pet. 4.15. Let none of you suffer as a murtherer, or a thiefe, or an evill doer, or as a busie-body in other mens matters.

CHAP. X. Of Vertues and Works belonging to the Sixth Commandment.

HItherto of the duty of Superiours to their Inferiours, and on the contrary. Now follows the duty of each man to his neighbour: and this is imployed either about the inward, or outward good things of men. Their in­ward good things are, life, and chastity: Of life we are to handle in the sixth precept; the summe whereof is, that we preserve our own, and our neighbours life.

Thou shalt not kill, is a negative precept; out of which is gathered this affirmative, Thou shalt preserve thine own, and thy neighbours life.

The vertue then commanded here, is the stu­dy of preserving our own and other mens lives: The conservation of our own life, consisteth in the lawful use of lawful means: of which kind are meat and drink, recreation, physick, avoid­ing of dangers, and driving away of injuries.

• Then is the repelling of an injury lawfull, when it is done, 1. In the continent or sober. 2. In case of necessity. 3. Without desire of revenge or hurt; but so that we intend onely our own conservation and de­fence from injuries.

To this conservation of our own life, is op­posite the neglect of it; as also the d [...]stroying of it violently by our own hands, & unlawful preserving of it.

They who neglect the means of preserving life, they sin by omission; but they that put violent hands on themselves, sin by commission. Now there be certain degrees of self-murther; for either it is done directly by Sword, Halter, or Poyson, or any such way, or else indirectly: so they kill themselves, who rashly and wantonly expose themselves to danger, as Wrestlers, Rope-dancers, Drunkards, Glut­tons, &c. the unlawful preserving of life is, which is done by lying, or such like means.

The study of preserving our neighbours life, is, when not onely we abstain from hurting it, but we love his life, and preservation, and de­fend it according to our power.

To this is opposite the neglect of it, and un­just slaughters, hatred, cursing, and railing, or upbraiding of any offence commited, or inhe­ring infirmities.

An example of neglect is in them who when they may defend those that unjustly suffer death, doe not: Prov. 24.11. If thou forbear to deliver them who are drawn unto death, and those that are ready to be slain; if thou sayest, be­hold we know it, &c. How grievous unjust slaughter is, which is done not of private desire, and not by the Magi­strate, or publike authority; and how grievous a punish­ment this deserveth, may be seen, Gen. 9.6. Who shed­deth mans blood, by man his blood shall be shed; because God made man after his image. Of hatred, thus saith John 1 Epist. 3.15. VVhosoever hateth his brother, is a man-slayer. Of evil speaking or cursing, Christ saith, Mat. 5.22. VVhosoever shall say to his brother, Racha, shall be in dan­ger [Page 304] of the Councel: but whosoever shall say, thou fool, he shall be in danger of Hell fire.

To this study are subordinate two kindes of vertues; some whereof conduce to with-hold our selves, and some to with-hold others, and deterre them from murther.

Of the first kind are, Innocency, Mildenesse, Clemency, Moderation.

Innocency is, when we avoid all means of hurting our neighbour.

To this is opposite, Injury in word and deed, and counterfeit innocency.

That words are injurious and hurtful to mans life, is ma­nifest; for he is not esteemed to live, but he that lives well: Hence Christ accounts evil words murther, Matt. 5. of counterfeit innocency we have in Pilate an example, in washing his hands, Matt. 27.

Mildenesse is a vertue whereby we curbe and bridle our anger, that it may not wax inordi­nately hot.

Matt. 5.5. Blessed are the meek, for they shall inherit, &c.

To meeknesse is opposite, Anger, unjust wrath, too much gentlenesse or want of just anger, and desire of revenge.

Of anger Solomon saith, Eccles. 7.9. Be not hasty in thy spirit to be angry: Of unjust anger Moses, Levit. 19. v. 18. Thou shalt not avenge, nor bear a grudge against the children of thy people: Of Eli the Priest's too much gen­tlenesse, we read 1 Sam. 2. The desire of revenge is con­demned in the place of Levit. 19. above alledged.

Clemency is a just moderation in inflicting of punishments.

To this is opposite Cruelty and fiercenesse, and too much Indulgence.

Both sinnes are kinds of murther: for by too much ri­gour, and too much indulgence, we sinne against the life of our neighbour: He hurts the good, that spares the evil.

Moderation is a vertue much like to Cle­mencie, whereby we are content to part with our right, either for the publike good, or for the good of them who offend, or for avoiding of scandal.

This differs from Clemencie; because this is properly ascribed to the Magistrate, but moderation is required of all Christians, Phil. 4.5.

To this is opposite, too much Right; which is commonly called, too much Wrong.

Of the latter sort are, Vindicative Justice, and Fortitude.

The former is, when offences are curbed with fit punishments, that one rather may pe­rish then unity.

To this is opposite too much Lenity, which begets too much liberty in sinning.

Not only is it a sin to kill, but also not to kill, when the Law requires it: Of this we have an example in Saul, 1 Sam. 15.

Fortitude is that, whereby according to the strength and vigor of a high and unconquered mind, we endure difficulties, and undertake high matters, to Gods glory, and our neigh­bours safety.

To this, Sluggishnesse is opposite, or Pusil­lanimity, [Page 306] arising out of fear of dancers, or de­sire of pleasures; Temerity also, and too much boldnesse. To this also belong Duels under­taken for deciding of doubtful rights, or upon other light and rash occasions.

Such Conflicts may be fitly reduced to Self-murther.

Both these, to wit Justice and Fortitude, appear either in Peace, or in War.

War is publike hostility, which the Magi­strate exerciseth with armed power, for ends pleasing to God, and profitable to the State.

• I. It is lawfull for Christians to wage war, as it was of old for the Jewes.

  The reason is, because it is no where prohibited in the New-Testament; And that Captain of the Capernaites, Mat. 8. and Cornelius the Centurion, Act. 10. are reckon­ed amongst the faithful. Neither did John dehort the souldiers from wars, but from injustice, Luk. 3.

• II. War is to be managed by the Magistrate, not by private authority.

• III. War must not be made, but that which is just and necessary.

• IV. It will be just in respect of the matter, forme 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 policie.

• [Page 307]

  VII. Policie 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.

CHAP. XI. Of Vertues and Works belonging to the Seventh Commandment.

THus of our duty towards the life of our neighbour. In the Seventh Precept is set down, how we must preserve our own and neighbours Chastity; the summe whereof is, that the Heavenly Law-giver would have our own and neighbours chastity preserved invi­olable.

This Precept is negative, Thou shalt not commit adul­tery; and Synecdochical also: for under the name of Adultery, all lust and intemperance is understood. Hence ariseth the Affirmative; that by endeavouring temperance, we preserve our own and others chastity.

There be two meanes to preserve chastity; Temperance, and Wedlock: the first is en­joyned to all men; the other, to those who are called to wedlock.

Temperance is a vertue moderating the affections of our mind, in persuing and avoid­ing bodily pleasures.

[Page 308]Tit. 2.11, 12, 13. The grace of God which bringeth sal­vation to all men, hath appeared, teaching us to deny un­godlinesse and worldly lusts, and that we should live soberly justly and godly in this present world, looking for that blessed hope and glorious appearance of the mighty God, and of our Saviour Iesus Christ.

To Temperance is opposed Intemperance and Insensibility, whereby honest and law­full delights are despised; also Hypocritical temperance of Monks and Eremites.

Temperance is, both Sobriety and Chastity, as also Modesty and Honesty. The former vertues have relation to us, the latter to our neighbour.

Sobriety is temperance from superfluous meat and drink.

We must study to Sobriety, 1. Because of Gods com­mand. 2. Because of the reasons annexed to it, taken from our calling, 1 Thess. 5.8. But let us who are of the day be sober. From the necessity of Prayer, and from the end of the world, 1 Pet. 4.7. But the end of all things is at hand, be ye therefore sober and watch unto prayer. Lastly, from the snares of Satan, 1 Pet. 5.8. Be sober and watch, for your adversary the devil walketh as a roaring lion seeking whom he may devoure.

To Sobriety is opposite, Delicatenesse, whereby dainties and delicacies are fought for imoderately in meats & drinks: Gluttony also, of Voracity, Drunkenes, & hurtful Abstinence.

Of daintines Solomon speaks, Pro. 23.1, 2, 3. When thou sittest to eat with a Ruler; consider diligently what is before thee; and put a knife to thy throat, if thou be a man given to appetite: be not desirous of his dainties, for they are de­ceitfull meats. Gluttony and drunkennesse are to be a­voided, [Page 309] 1. Because they are prohibited by God, Pro. 23.20.31. Luk. 21.34. Rom. 13.13. 2. Because the effects thereof are most pernicious; for they hinder the medi­tating on Gods works, Isa. 5.12. and thinking upon Christs coming, Luk. 21.34. Prayers also, 1 Pet. 4.7. It stirs up anger and strife, Pro. 20.1. & 29.30. It kindles lust, Pro. 23.31, 32. It causeth scandal, as the example of Noah sheweth, Gen. 9. and shuts out of Gods kingdom, 1 Cor. 6.10. Gal. 5.21. Hurtful abstinence is, when we refrain from meat and drink to the prejudice of our health.

Neer to Sobrietie is Vigilancie, when we abstain from untimely and too much sleep, that we may serve God with chearfulnesse, and follow the works of our vocations.

1 Pet. 5.8. Be sober and watch. Now as under the name of Sobriety, sometime abstinence from pride and evil af­fections is meant, Rom. 12.3. so oftentimes spiritual vigi­lancie is understood as an abstinence from the sleep of se­curity, to which Peter hath respect in the place above cited.

To Vigilancie is opposite Sleep, and Monk­ish superstitious Watchings.

Chastity, or Sanctimony so called, Rom. 6.19. is temperance from lust.

We must follow chastity, 1. Because God commands it, Lev. 19.2. Be ye holy, for I the Lord you God am holy. 1 Thess. 4.3. This is the will of God, even your holinesse, that ye abstain from fornication. 2. Because they that follow it shall see God, Mat. 5.8. Heb. 12.14.

To Chastity is opposite, both Dissembled chastity, as is that of them who are tied with the Vow of chastity; as also all Impurity, as Fornication, Adultery, Whoredome, Incest, Rapes, Softnesse, Sodomy, Bestiality, &c.

[Page 310]Although there be degrees of these sins, yet all of them exclude from the Kingdom of heaven, as is taught plainly 1 Cor. 6.10, &c. And how grievously God is offended at these sins, let the Flood, the fire of Sodom, the destruction of the Israelites, Num. 23. the miseries of David, the ruine of Troy, and the like bear witnesse.

Modesty is temperance from filthy words, and lascivious gestures.

Heb. 12.28. Let us have grace whereby we may accept­ably serve God, with reverence and godly feare, (or modesty.)

To this is opposite, Filthy communication, lascivious and unclean gestures, Dances also, obscene Pictures, and Songs, and filthy Sights.

Pro. 6.12.13. A naughty person, a wicked man walketh with a froward mouth, he winketh with his eyes, he speak­eth with his feet, he teacheth with his fingers. & v. 25. Lust not after her beauty in thine heart, neither let her take thee with her eye-lids; for by means of a whorish woman, man is brought to a peece of bread, &c. Eph. 5.4. Neither filthinesse, nor foolish talking, nor jesting, which are not convenient.

Honesty, is temperance from filthy and la­scivious trimming and clothing of the body.

Exod. 20.26. Neither shalt thou go up by steps unto mine altar, that thy nakednesse may not be discovered. 1 Tim. 2.9. Let women adorn themselves with modest apparel, with shamefastnesse and sobriety.

So much of the former means of preserving Chastity; the latter is Wedlock.

Wedlock is an indissoluble conjunction of one man with one woman, by lawful consent; instituted for Gods glory, and the good of the parties so conjoined.

• [Page 311]

  I. Marriage is not only grounded on the Law of Nature and of Nations, but also on the Law of God; for it was instituted and commanded by God, and was by Christ vindicated from abuses and corruptions.

  Gen. 1.28. & 2.22. Mat.19.8, &c.

• II. Neither is it made rashly, or without Gods particular providence.

  Pro. 19.14. A vertuous woman is from the Lord.

• III. The proximate efficient cause, is lawful consent.

• IV. This consent is both of the Parents, and of the Parties to be married.

• V. In respect of time, the consent of Parents should go before, for the preservation of filial reverence.

  Exod. 22.17. If the father refuse to give her. Deut. 7.3. Thou shalt not give thy son to any of their daughters, neither shalt thou take any of their daughters for thy son. Jer. 29.6. Take you wives for your sons, and give your daughters to husbands. By the events, we find that marriages made without consent of parents, prove oft-times unhappy.

• VI. But in Law, the consent of the parties to be married is of greatest force.

  The reason is, because if there be not a conjugal consent, there would be no love nor mutual benevolence, and con­sequently no marriage. Therefore as it belongs to filial reverence to require the parents consent in the first place; so it is the part of fatherly love, not to debarre tyrannically their children from honest matches, nor to force them be­ing unwilling, to marry. Therefore the marriage is not nullified because the parents do not consent to it, unlesse the parties to be married be under years, or some other weighty causes do hinder: But if parents have not sufficient [Page 312] causes either of hindering or forcing the marriage, yet their consent must not be therefore sleighted; but Magistrates, Ministers, and friends shall doe well to put Parents in mind of their duty, that at least they may give their consent.

• VII. As consent should be free from coaction, so should it be also from fraud.

  Divers frauds are used in making of matches: which either concern the Person; so Iacob was cozened by take­ing Leah instead of Rachel; or the chastity of either, as if a man should ignorantly marry her that had lost her maidenhead; or their estates, as if one should be made believe, that his Bride were rich, or nobly descended. The first kinde of fraud dissolves the marriage; for Iacob might have repudiated Leah, because there was no consent given before. As for the second kind, it is Moses his verdict, Deut. 22. that such a woman should be held for an adultresse, and stoned to death: but our usual custome is, that if the man had carnal commerce with the woman, he is to retain her. But the third kinde of fraud, doth not dissolve the marriage.

• VIII. If there be an absolute consent given, it is called a Contract in the present; but if with condition, of Parents consent, dowrie, &c. it is called a Con­tract for the future. The first kinde of consent is the true beginning of the present marriage; the latter makes not marriage, except the condition required be kept, or else when impatient of staying for the ac­complishing of it, there be carnall commerce.

• IX. The matter of Wedlock, are the parties to be married; in whom we are, 1. To consider their Number, 2. Their Age: 3. Their neernesse in blood, &c. 4. Their Religion.

• X. As for the Number, Marriage is of one Male [Page 313] and one Female; hence Bigamie and Polygamie are condemned.

  The reasons are, 1. Because bigamie and polygamie are repugnant to the first institution; whereby God joyned to one Adam but one woman, not two, nor more, Gen. 2) 2. Because it is repugnant to the restauration of the Law given by God in the beginning: Man shall cleave to his wife, they two shall be one: which restauration was done by Christ, Matt. 19.5. And they that were two, are made one flesh: 3. Because a wicked man was the inventer of biga­mie and polygamie; for the first that had two wives was Lamech, Gen. 4. 4. Because true peace and polygamie tannot consist, as Jacobs example sheweth, Gen. 30. and Elkanahs, 1 Sam. 1. Now albeit God at first tolerated Con­cubinate and Bigamie, yet he did nor therefore approve it: for the contrary appears by Christs words above cited; that place in Levit. 18.18. as Junius translates it, plainly forbids polygamie.

• XI. Convenient age is required, for procreation sake, for oeconomical prudence, and for the honour of such a holy institution.

• XII. By what degrees of neernesse marriage is hindred, see Levit. 18.

• XIII. This is either Consanguinity or Affinity; that is of them who come from the same common stock; this is either of the Wife with the Husbands, or of the Husband with the Wives kindred.

  Properly there is no affinity between the kindred of the Husband and Wife.

• XIV. In these we must observe the degrees and line: the degree is the distance from the stock or com­mon Parent: the line is the series and order of the degrees either among the ascendents and descendents, [Page 314] and this is called the right line; or among the col­laterals, and this is called the transverse line; and it is named, either equal or unequal.

  The degrees and line are chiefly considered in Consan­guinity, but in Affinity by way of analogie; for in what de­gree one is neer in blood to his Wife, in the same, is she in affinity to the Husband.

• XV. The degrees of marriage are not to be judged by the Canon law; (because the Pope advancing him­self above every power, adds degrees not prohibited, to those which God hath prohibited; and for money dispenseth with those degrees which God hath prohi­bited expressely) but out of Levit. 18. and Deut. 27.

• XVI. In the streight line of ascendents and de­scendents, there is a perpetual hinderance of marriage.

  Hence, if Adam were alive, he could not marry to any other but to Eve, nor she to any other Husband besides Adam.

• XVII. In the equal collateral line, by divine right, the Brother and Sister in Consanguinity are debarred from marriage: the Husband also and Sister of his deceased Wife, or the Wife and Brother of the de­ceased Husband.

  The law of God doth not disallow the marriages of Co­sin-Germans, by the Father and Mothers side; but the Canon-Law doth, and so do the Statutes of other Com­mon-wealths, as that of Basil. The rason of this is, that with the greater reverence we might abstain from the de­grees prohibited by God.

• XVIII. In the unequal collateral line, they can­not marry who are in stead of Parents, who are col­laterally joyned to the stock or their superiours.

  [Page 315]Therefore the Nephew cannot marry with either Aunts, nor the Neece with either Uncles. As for Affinity; mar­riage with the Wives Sister, or with the Husbands Bro­ther, is forbid by the law of nature: in others, affinity doth not extend it self so largely; the Husband should ab­stain from the Wives kinswoman, but not the Husbands kinsman from the Wives kindred, and on the contrary. Therefore two Brothers may marry with two Sisters; the Father and the Son, with the Mother and the Daughter; but not the Father with the Daughter, or Son with the Mo­ther, for so the order of nature should be perverted: Sons in law also may marry with Daughters in law, but the Fa­ther and Son cannot marry two Sisters, for one of them should be mother in law to the other.

• XIX. Regard must be had of Religion, that mar­riages be not made between those of different religions.

  It is one thing to speak of a marriage already made, and of that which is to be made; of the former, the Apostle speaks, 1 Cor.7. but the other is most severely prohibited, Exod. 34.12, &c. Deut. 7.3. where a reason is added, taken from the danger of seducing: to which Pauls say­ing agrees, 2 Cor. 6.14. Be ye not unequally yoked with the wicked. Sad examples we have of the events of such marriages; of the first world, Gen. 6. of Solomon, 1 King. 22. of Ahab, 1 King. 21.15. of Jehosaphat, who married Ahabs daughter to his son Joram, who was seduced by her, 2 King. 8. Of Valence the Emperour, who by his wife was seduced and drawn to Arianisme.

• XX. The form of marriage consists in the mutual benevolence of the married couple: under which word we understand mutual love, help, comfort, and suck like.

  See 1 Cor. 7.3, 4, 5. Ephes. 5.22, &c. 1 Tim. 2.8. 1 Pet. 3.5, &c.

• XXI. Although the rite of publique consecration [Page 316] is not expressely commanded by God, yet it is religi­ously observed among Christians.

• XXII. The chief end of marriage, is Gods glory; the subordinate, is natural or adventitious: natural is that for which marriage was at first instiuted, to wit, for procreation of children, and for mutual help; the adventitious is, that now since our nature is corrupted, it may be a help to preserve chastity and modesty.

• XXIII. The precept of marriage is not simply ne­cessary, nor doth it tye all men, but bindes them one­ly who out of marriage cannot live chastely, and therefore in a manner seem to be made for marriage.

  Matt. 19.11. All cannot take this saying, but they to, &c.

• XXIV. Therefore as marriage is honourable, so it becomes all orders among men.

  Impiously then doe the Papists forbid the Priests to mar­ry. That it is honourable in it self, is plain, by the Apostles saying, Heb. 13.4. and by the divine institution of it in the state of innocency, Gen. 2. by the defending of it from abuses, Matt. 19. and by Christs honouring of it with his presence, and first miracle in Cana of Galilee, Iohn 2. that it is also decent in Ministers, is said, lib. 1. c. 26. can. 3.

• XXV. If one marry her with whom he hath com­mitted Adultery, this is not marriage, but a continua­tion of Adultery.

Some things are repugnant to marriage sim­ply; other things onely in some respect.

Those things are repugnant to it in some re­spect, which disturb the peace and mutual be­nevolence of the married couple; of which sort are, 1. Jealousie. 2. Sloth in houshold-affairs. [Page 317] 3. Peevishnes and bitternesse. 4. Stub­bernnesse, idle prating, procacity. But to mar­riage are repugnant simply, Adultery, and ma­licious deserting.

So is Adultery described in those places, in which it is forbid as a deadly sin, Levit. 18.20, & 20.10, Deut. 22.22. Prov. 5, and 6. Therefore that is onely adultery which is committed with an other mans wife, whether he be a mar­ried or unmarried man that commits it; but if the husband go to bed to a single woman or a whore, that is called For­nication in Scripture, Prov. 23.27, 28.

^* Divorce is caused by either of these.

Matt. 19.9. But I say unto you, whosoever putteth a­way his wife, except it be for Fornication, and marrieth another, committeth Adultery: 1 Cor. 7.15. But if the unbelieving depart, let him depart; a Brother or a Sister is not under bondage in such cases.

CHAP. XII. Of Works belonging to the Eighth Precept.

AFter our duty in preserving our own and neighbours Chastity, follows our duty towards our own and neighbours Goods. Of this in the eighth Precept; the summe whereof is, That we endeavour justly to pre­serve our own and neighbours goods.

The Precept is Negative, and Synecdochical: Thou shalt not steale: where by the name of theft, Synecdochi­cally is meant any kind of injustice towards the goods of fortune; whence the Affirmative is inferred, that in earth­ly things we deal justly.

The Vertues of this Precept, have relation either to our neighbour, or to our selves.

To our neighbour are referred Justice and Benevolence. The Justice belonging to this [Page 319] is commutative, whereby we deal so with our neighbour, that neither he nor our selves re­ceive any wrong.

1 Thess. 4.6. Let no man oppresse or circumvent his brother in businesse; for the Lord is the revenger of all such, &c.

To Justice is opposite Injustice, which in this Precept is called Theft.

Theft is, when one makes another mans goods his own, without the owners know­ledge or consent.

• I. Theft is diversly committed, if either we look upon the manner, or the object.

• II. As for the manner, Theft is committed either directly, or indirectly. Directly, by taking away an­other mans goods privately, or without the owners knowledge ^a ; or by open violence without the owners consent, though not without his knowledge ^b . Indi­rectly theft is committed, either in deeds, or in words: In deeds, when the thing found is not restored ^c , or when it is parted among thieves ^d; in words, when in the Courts of Justice, Lawyers and Judges either pronounce an unjust Sentence, or pervert Justice and Law ^e .

  ^a An example of private theft is in Micha the Ephrai­mite, who without his mothers knowledge took away e­leven hundred shekels of silver, Iudg. 17.2. ^b They that commit theft with open violence, are called robbers, whe­ther they be souldiers or others, Luk. 3.14. But the soul­diers asked Iohn, saying, And what shall we do? and he said, strike no man, neither oppresse any man, but be content with your wages ^c Deut. 22.1. Thou shalt not see thy bro­thers oxe or his sheep go astray, and bide thy self from them; thou shalt in any case bring them again to thy brother: ^d Prov. 29.24. Whosoever is partaker with a thiefe, hateth his own soule: ^e Isa. 1.23. Thy Princes are rebellious, and companions of thieves; every one loveth gifts, and follow­eth after rewards; they judge not the fatherlesse, neither doth the cause of the widow, &c.

• [Page 320]

  III. As for the object, theft is committed either in persons ^a , or in things whither, private or publique: hither may be reduced the perfidious administring of the publique goods in a Common-wealth ^b , or in the Church, and things consecrated to God ^c ; the remo­ving of bounds or land-marks ^d , the fraudulent de­taining of the hirelings wages ^e .

  ^a Such kind of theft is called plagium in Latine, See 1 Tim. 1.10. ^b 1 Cor. 4.2. It is required of a Steward that he be found faithful. ^c This theft is called sacriledge, Prov. 20.25. It is a snare to the man who devoureth that which is holy. An example of this is in Achan, Jos. 7. and in Judas, Joh. 12.6. ^d Prov. 22.28. Remove not the ancient bounds which thy Fathers have set. ^e Jam. 5.4. Behold the hire of the labourers which have reaped your fields (which is of you kept back by fraud) cryeth.

Commutative Justice, according to the varie­ty of bargains and contracts, is threefold: for either it is exercised in things to be bought and sold, or in things to be used, or in things to be kept. Justice in buying and selling, is, which observeth the equality of things, and of their price.

To this is opposite injustice, which is pra­ctised, 1. In things not vendible ^a . 2. In [Page 321] things vendible; and here the seller offends, when he sels things corrupted for sound ^b , using false weights and measures ^c , raising the price of things when there is no need ^d , by fore­stalling the Markets, to set up monopolies ^e : but the buyer offends either by crafty seising upon the thing sold ^f , or by not paying ^g .

^a Act. 8.20. Thy mony perish with thee, who thinkest the gift of God may be obtained with mony, saith Peter to Simon Magus: therefore they are not followers of Simon Peter, but of Simon Magus who make Merchandise of holy things; like to these are they who sell Law and justice, and offices, and such like, ^b as when chaffe or such like trash is mingled with wheat, and water with wine; Amos 8.6. That we may sell the refuse of the wheat, ^c Deut. 25.13. Thou shalt not have in thy bag divers weights, Amos 8.5. Making the Ephah small, and the Shekel great; and falsifying the bal­lances by deceit. ^d Amos 8.6. That they may buy the poore for silver. ^e These are like wanton sheep, who when they are filled, tread the remaining sodder under their feet. Ezek. 34.18. ^f Prov. 20:14. It is naught saith the buyer, but when he is gone he praiseth himselfe. ^g Psal. 37.21. The wicked borroweth, and payeth not againe.

Justice in the use of things, is, when in let­ting and hiring, the use or fruit is equal to the profit.

In such a contract let the rule prevaile, 2 Cor. 8.13. Not that other men be eased, and you burdened, but by an equality.

To this is opposite injustice, both in the letter and hyrer; the letter offends in de­manding the price of that which he ought to [Page 322] let freely ^a , or in asking too great a price ^b , or requiring the thing let, sooner then he should ^c ; the hirer offends in denying to give the just price, in not restoring the thing hired whole again, and at the due time, or in circumvent­ing his creditor by dissembling or concealing his own debts ^d .

^a God of old forbade the Jewes to exact a price of their brethren, Exod. 22.25. So Christ, Luke 6.35. Lend, look­ing for nothing again. Which rule is then in force, when our neighbours estate is so meane, that he is not able to pay, ^b 2 Cor. 8.13. Not that others may be eased and you burthen­ed: and on the contrary. ^c Experience witnesseth how hurtful this kind of injustice is. ^d Hither belongs the sin of stellionate or couzenage, when one sels or pawns that which is already pawned or mortgaged to another.

Here fitly we may speake of Usury, which is the fruit that the thing Let or lent brings in to the letter or lender.

• I. Ʋsurie is either lawful or satisfactorie, or un­lawful and onely gainful or lucratorie.

• II. Lawful is known by the object, end, and man­ner thereof.

• III. The object of usurie, is, man so well to passe in his estate, as that he is able to recompence in some measure his creditor.

• IV. The end, is, a respect to a mans own gaine, and the helpe of his neighbour.

• V. The manner is, that the lender may be moved with charity, and the borrower with justice & honesty, to acknowledge the good turn received, and his thank­fulnesse by retribution.

• [Page 323]

  VI. If these conditions be observed, Ʋsurie can­not be reproved.

  That Usury of it self and simply is not unlawful, is appa­rent, 1. Because if it were simply unlawful, God had not suffered the Jewes to take use of strangers, Deut. 23.20. 2. Because if Lands, Houses, Horses and such like may be let for benefit, why may may not mony also? 'Tis true, that God would not have Use raised upon the fruits of the Land of Canaan; but that was a part of the Ceremonial Law; so he would not have the Lands thereof sold, but to return to the owners, Lev. 25.23.

• VII. Ʋnlawful Ʋsury, is, which is practised on the poore, or for gain meerly, having no regard to chari­ty and equity.

  This Usurie is called by the Hebrewes, Neshech, from biting or knowing, and it is most severely forbid, Exod. 22.25. If thou lend mony to any of my people that is poore by thee, thou shalt not be to him as an userer, nor shalt thou lay upon him usurie. Psal. 15.5. Who hath not lent his mony upon usurie. Ezek. 18.8. He hath not given forth upon u­sury, neither hath he taken any increase. Luke 6.35. Lend, looking for nothing again.

Justice in the custodie of things, is, whereby equity is observed in remanding and restoring of Pawnes or pledges.

Exod. 22.7. If a man shall deliver to his neighbour mo­ny or stuffe to keep, and it be stollen out of the mans house, if the thiefe be found, let him pay double; if the thiefe be not found, then the master of the house shall be brought unto the Judges to see whether he hath not put his hand to his neighbours goods. The same Law followes, v. 10, 11. con­cerning the Asse, Oxe and small Cattle: he that receives a Pawne, let him take heed he do not receive one of a poor body, or retain that pawn which the poor man can­not [Page 324] be without, Exod. 22.26. If thou take thy neighbours raiment to pledge, thou shalt deliver it to him by that the Sun goeth down, for that is his covering onely: Deut. 24.6. No man shall take the nether or upper Milstone to pledge, for he taketh a mans life to pledge. and verse 10. When thou doest lend thy brother any thing, thou shalt not go into his house to fetch his pledge, thou shalt stand abroad, and the man to whom thou doest lend, shall bring out the pledge a­broad to thee. Ezek. 18.7. And hath not oppressed any, but hath restored to the debtor his pledge.

So much of Justice; Beneficence is, whereby we help our neighbour with our meanes freely. This vertue is called liberality, in lesser gifts; in greater, magnificence: in relation to the poore, almes, to banished men and strangers, hospitality.

To this the Scripture invites us, 1. By command, Luke 6.30. 2. By the example of holy men, yea of God him­selfe, who is the fountain of all goodnesse, Luke 6.36. Be you merciful, as your Father is merciful. 3. By most sweet promises, Luke 6.38. Give, and it shall be given to you, &c. Especially by promising life eternal, Mat. 25.34, 35. Come ye blessed of my Father, &c. I was hungry and ye gave me food, &c.

To this is opposite the neglect of bounty, as also basenesse, hard-heartednesse, and unseason­able bounty.

See above, cap. 8.

So much of Vertues as they have reference to others; the vertues which have respect to our selves, are, Contentation, Parsimonie, and In­dustry.

ἀυτάρχεια, or Contentation, is a Vertue [Page 325] whereby man contents himselfe with his own condition, and with the estate which he hath justly got.

1 Tim. 6.6. Godlinesse is great gain with contentment.

To this is opposite unbelieving care con­cerning the sustaining of this life ^a , covetous­nesse ^b , and a loathing of ones present condi­tion ^c .

^a This is excellently refuted by that famous Sermon of Christs, Mat. 6.25, &c. ^b Covetousnesse is far worse then ex­cessive care, for a covetous man: the more he hath, the more he desires: therefore this vice which is called [...] a desire or heaping up of too much, and [...] the love of mony, is to be avoided, 1. Bcause it is forbid by Christ, Luke 12.15. Beware of covetousnesse. 2. Be­cause it is idolatry, Mat. 6.24. & Col. 3.5. & Eph. 5.5. 3. Because it is the root of all evil, 1 Tim. 6.10. ^c Jude v. 16. These are murmurers, complainers. But Paul, knew how to want, and how to abound, Phil. 4.12.

Parsimonie or frugality is a vertue where­by we so moderate our expences, that we spend not but what is needful, and reserve the remainder for future uses.

We must aime at this, 1. Because commanded, Joh. 6.12. Gather up the fragments that remain, that nothing be lost. 2. Because it is a remedy against poverty, and a meanes to exercise our bounty.

To this are opposite too much sparing, and profusenesse.

Industry or love of labour, or the care of getting means honestly, is a Vertue whereby one gets an estate by honest labours, that he [Page 326] may be the better enabled to live comfortably to himselfe, and to others.

This was enjoyned in Paradise, Gen. 3.19. the same is commanded by Paul, Eph. 4.28. He that stole, let him steale no more; but rather let him labour, working with his hands the thing that is good, that he may have to give to him that needeth.

To this are opposite, Idlenesse, and a disor­dered life, dishonest wayes of gaining, Usury, Dice, Mercenarie souldiery, and other wayes of getting wealth by right and wrong.

See what is said of the idle, Prov. 6.1. & 12.11. & Eccl. 4.1, 2. The rest appeares out of what is said before.

CHAP. XIII. Of the Vertues and Workes belonging to the ninth Commandment.

HAving spoken of our duty towards our own and neighbours estate; now followes that we speak of our duty towards our own and neighbours fame, in the ninth precept. The summe whereof is, that we preserve our own and neighbours fame and good name.

This precept is negative and Synecdochical; for under the phrase of false witnesse, is understood every thing whereby our own and neighbours fame or estimation is hurt; hence is collected an affirmative precept, That we study to preserve our own and our neighbours fame.

The vertues of this precept are also twofold; [Page 327] some have relation to our neighbour, some to our selves; those which have respect to our neighbour, are truth and sincerity; Truth is a vertue whereby we are bent to know those things that be true, and to utt r or signifie the things known as they are.

Zach. 8.16. Ephes. 4.25. Let every man speak truth to his neighbour.

To these in the defect are opposite, the neg­lect of truth ^a , and naughty dissembling ^b ; but in the excesse, lying ^c , and false witnesse ^d .

^a Psa. 58.5. Their poyson is like the poyson of a Serpent, like the deafe Adder that stoppeth his eares. ^b Not every dis­simulation is culpable; for we are not forced still to speak the truth, as shall appeare in what followes; but that dissi­mulation is understood, when we conceale the truth to the prejudice of Gods glory, and of our neighbour. ^c A lye is, when a false thing is signifyed by words or deeds, with a purpose to deceive. By this definition it appears, 1. That Schemes, Metaphors, Allegories, and such like are not lies, seeing the truth of them depends not from fictions, but from the similitude they have with true things; the same reason is of Ironies, which are used not to deceive, but to instruct; such were used by Elijah, 1 King. 18. and by Micaiah, 1 King. 22. 2. That it is one thing to speak an un­truth, another to lye; for one may speak an untruth, by re­lating other mens sayings, or by speaking that which he thinks to be true; but he lyeth, who utters a falshood ei­ther by word or gesture, or any other way purposely to de­ceive. 3. That dissembling, deceits, and stratagems in war are not lies, so there be not perfidiousnesse and perjury joyned. The distinction of lyes into officious, jocond, and pernicious, shewes only this, that one lye is more grievous then another; however no lye is excusable, but by all means must be avoided, both because it is most severely [Page 328] forbid by God who is truth it selfe, Zach. 8.16. as also be­cause it is a diabolical sin, Joh. 8.44. to whom the punish­ment must be added that is prepared for liars, Psal. 5.6. Thou wilt destroy them that speake lies. ^d A false witnesse is made either out of the place and time of judicature, or in judgement, by the Judge, or by the parties in suite, or by the Lawyers, or by the witnesses. Concerning which, God hath made a most severe Law, Deut. 19.16, &c. If a false witnesse rise up against any man testifie against him that which is wrong, then both the men between whom the controversie is, shall stand before the Lord, before the Priests and Judges that shall be in those dayes; and the Judges shall make diligent inquisition, and behold, if the witnesse shall be a false witnesse, and hath testified falsly against his brother, then shall ye do to him, as he thought to have done to his brother, &c.

Sincerity is a vertue whereby we deale plain­ly and ingenuously with our neighbour, ac­knowledging Gods gifts in him ^a , taking in good part his sayings and doings ^b , not giving rash credit to doubtful evils in him ^c , but con­cealing his known evils ^d , or making the best construction of them ^e .

^a Phil. 2.3. In lowlinesse of mind let each esteeme others better then themselves. ^b 1 Cor. 13.7. Charity beleeveth all things, hopeth all things. ^c 1 Cor. 13.5. Charity thinks not evil. ^d Prov. 10.12. Hatred stirreth up strife, but love covereth all sins. ^e Mat. 7.1. Judge not lest ye be judged, &c.

To this divers sins are opposite; to wit, e­vil suspicions ^a , curiosity in prying into our neighbours faults, not out of any desire to a­mend them, but to calumniate ^b , calumnies [...]s [...]lves ^c , and flattery ^d .

[Page 329] ^a 1 Tim. 6.4. Whereof commeth envy, strife, railings, e­vil surmisings, &c. examples are in Eli, 1 Sam. 2. in Saul, 1 Sam. 22. in Hanon and his Courtiers, 2 Sam. 10. in the people of Malta, Act. 28. ^b Luk. 6.41. What doest thou seek the moat that is in thy brothers eye, but doest not observe the beam that is in thine own eye? ^c Calumnies a­rise either by spreading lies of our neighbour, Exod. 23.1. Thou shalt not raise a false report; put not thine hand with the wicked to be an unrighteous witnesse; or, by making a malicious construction of our neighbours words and deeds, Matt. 26.61. This fellow said, I can destroy the temple of God, and raise it up again in three daies: or by speaking the truth, but purposely to hurt our neighbour, 1 Sam. 22.9. Then answered Doeg the Edomite, which was set over Sauls servants, and said, I saw the son of Jesse comming to Nob, to Abimelech the son of Ahitub; and he enquired of the Lord for him, and he gave him victuals, and the sword of Goliah the Philistine. Basil saith well, that a calumniator hurts three persons at one time: for he wrongs the party whom he calumniates; he wrongs the hearers by possessing them with a lye; and he wounds his own con­science: So Bernard to the same purpose saith, The calumniator or backbiter, and the hearer, both of them have the Devil, the one in his tongue, the other in his ears. ^d Prov. 27.6. Faithful are the wounds of a friend, but the kisses of an enemy are deceitfull.

To Truth and Sincerity; as to the cheife ver­tues, are subservient, Faith, Gravitie, Silence, Gentlenesse, Courtesie, and Freedom of speech.

Faith or fidelity is a constancy in our words and deeds.

This is called sincerity, Eph. 4.15. Carrying your selves sincerely in love; for so the word [...] is tran­slated by the best Interpreters.

To this is opposite, the double tongue, [Page 330] when a man speakes one thing, and thinks or doth an other ^a : Imprudent simplicity, when a thing is rashly promised, before the matter be sufficiently tried ^b : also counterfeit simpli­city and fidelity ^c .

^a Psal. 12.2. Truth hath sailed amongst the children of men; they speak vanity one to an other, they flatter with their tongues, and dissemble with a double heart. ^b Matt. 26.35. Peter saith to him, although I die with thee, yet will I not deny thee: in like manner said all the Disciples. ^c Mat. 2.8. Make enquiry after the child, and when you have found him, let me know, that I may come and worship him also.

Gravity is which uttereth nothing but what is well weighed, savoring of Christian wisdome and tending to edification.

Col. 4.6. Let your speech be seasoned with grace and salt, that you may know how to answer every man.

Opposite to this, is idle pratling ^a , fool­ish speaking ^b , and counterfeit gravity ^c .

^a See a notable place for bridling the tongue, Jam. 3.2. &c. ^b Ephes. 4.19. Let no corrupt communication proceed out of your mouth. ^c 1 Cor. 2. And brethren, when I came unto you, I came not with entising words.

Silence is a vertue which faithfully conceals secrets committed to it.

Matt. 18.15. But if thy brother trespasse against thee, go and reprove him between thee and him alone.

To this is opposite, Perfidiousnesse, whereby secrets are revealed ^a ; and naughty silence, whereby things are concealed that should not be concealed ^b .

^a Prov. 11.13. He that goeth about as a slanderer, dis­covereth [Page 331] a secret; but he that is of a faithfull heart, con­cealeth the matter. This vertue becomes all men, but chiefly Ministers, least the secrets committed to their breast be rashly divulged; except they be such secrets as may tend to the hurt of the Church or State: for in that case, greater regard must be had of unity, then of one man. ^b 2 King. 7.7. Then said the one to the other, we doe not well; this is a day of good tidings, and doe we hold our peace?

Gentlenesse is a vertue, whereby we shew our selves affable.

1 Pet. 3.8. Finally, be ye all of one minde, one suffer with another, love as brethren, be pittiful, be courteous.

To this is opposite Peevishnesse ^a , and coun­terfeit gentlenesse ^b .

^a Luc. 18.3, 4. And there was a certain Widow in that town, which came to the Judge, saying; doe me justice a­gainst mine adversary, but he would not for a time. ^b 2 Sam. 15.3, 4, &c. Then Absolom said to him, see, thy matters are good and righteous, but there is no man deputed of the King to hear thee. Absolom said moreover. O, that I were made Iudge in the land, that every man which hath any matter of controversie might come to me, that I might doe him ju­stice! And when any man came neer to him, and did him obeisance, he put forth his hand, and took him, and kissed him.

Courtesie in speeeh, is, whereby our words are seasoned with honest mirth and wit, with a good decorum or grace.

To this is opposite, Rusticity, when one can neither utter witty jests himself, nor with pa­tience heare them: Scurrility also, and Dica­citie or biting jests and scoffs.

[Page 332]Ephes. 5.4. Neither filthinesse, nor foolish talking, nor jesting, which are things not comely.

Freedome of speech, is a vertue by which we speak the truth, and reprove offenders with­out fear of danger.

Levit. 19.17. Thou shalt not hate thy brother in thy heart, but thou shall plainly rebuke thy neighbour, and suffer him not to sin.

To this is opposite preposterous feare ^a , and too great love of censuring others ^b .

^a 1 Sam. 3.15. Samuel was afraid to tell Eli of that Vision. ^b Luk. 6.41. Why doest thou look upon the moat that is in thy brothers eye? This vice is seen in them who censure and reprove their neighbour out of preposterous affection, or having no warrant thereto. What is fit in this case for Ministers, may be seen in 2 Tim. 4.1, 2.

So much of vertues as they have reference to our neighbour: the vertues that have relation to our selves, are self-praise, and an unblame­able life; self-praise is when we speak moderate­ly of our selves, and rehearse our own praises onely when necessity urgeth us to defend and maintain our own estimation.

Rom. 12.3. For I say by the grace given to me, to every man that is among you, not to think of himself more highly then he ought to think, but to think soberly, &c.

To this, Impudency is opposite, when one is not ashamed to boast and glory in his wicked­nesse ^a ; so is confident and foolish bragging ^b ; and an Hypocritical lessening of our own worth and abilities, under shew of which ei­ther [Page 333] we hunt after vain praise, or refuse to be bountifull, and to shew mercy ^c .

^a Isa. 3.9. The shew of their countenance doth witnesse against them, that they declare their sin as Sodome, they hide it not. ^b Pro. 27.1. Boast not thy self of to morrow, for thou knowest not what a day may bring forth. & v. 2. Let another praise thee, and not thine own mouth; a stranger, and not thine own lips. ^c So they do, who pretend they are in want themselves, when they are desired to help their neighbour. Pro. 24.11, &c. If thou forbear to deliver them that are drawn unto death, &c. if thou sayest, behold we knew it not: doth not he that pondereth the heart, con­sider it?

An unblameable life, is, whereby we desire not only to keep a good conscience towards God, but also a good report among our neighbours.

Pro. 22.1. A good name is rather to be chosen then great riches, and loving favour rather then silver and gold. Eccl. 7.1. A good name is better then precious ointment.

To this, Impiety is opposite, or the contempt of fame and a good conscience ^a ; and the hypo­critical affectation of fame or popular breath ^b ; and want of patience in bearing slanders ^c .

^a Luk. 18.2. There was a Judge in a certain city, which feared not God, nor regarded man. ^b Mat. 23.5. But they do all their works for to be seen of men. ^c 2 Sam. 16.9, 10. Then said Abishai, why should this dead dog curse my Lord the King? let me go over, I pray thee, and take off his head. Then the King said, what have I to do with you, ye sons of Zerviah? so let him curse, because the Lord hath said unto him, curse David; who shall then say, wherefore hast thou done so?

CHAP. XIV. Of the Vertues and Works belonging to the Tenth Commandment.

HItherto of our duty to our Neigh­bour; or of the parts of Gods mediate worship: Now of the highest degree thereof, in this tenth Precept.

The summe of it is, That our mind be free from evil destres, thoughts, and affections to­wards our selves or neighbours.

Thou shalt not covet] is a negative precept, in which in­ordinate appetites, thoughts, and affections are forbid. The rest conduce to the declaration taken from the object, which is set down either particularly, by naming the house, wife, servant, maid, oxe and asse of our neighbour; or in grosse, in this clause, Nor any thing that belongs unto thy neighbour.

• I. As the confounding of the two first Commands is unlawfully; so the dividing of the tenth into two precepts, concerning our neighbours house, and his wife, is naught and frivolous.

  The reasons. 1. The general closure, Nor any thing that belongs to thy neighbour, shewes it is but one command. 2. The substance of the precept is in these words, Thou shalt not covet; as Paul cites them, Rom. 7.7. 3. They are contained in one verse and sentence; whereas the rest, though short, are set down in distinct verses. 4. Deut. 5. the coveting of our neighbours wife, is first handled: if [Page 335] then these were two precepts, Moses of the tenth had made the ninth. 5. They who maintain the contrary opinion, explain these things conjunctly, and by examples declare them. David Chytraeus de Regul. Vitae, and Hondorsius in Promptuario.

• II. The tenth Command belongs to the second Table.

  For in the first Command of the first Table, is handled our inward affection towards God.

• III. Original Justice is the object, not of this Command, but of the whole Decalogue.

  For original justice is a conformity with the whole law; as original sin is that deformity which is repugnant to the whole Law.

• IV. The proper object of this Precept, are mens appetites, thoughts, and affections towards themselves and neighbours.

• V. The end of it is, to shew that Gods mediate worship is to be performed not in outward actions only, but in inward affections also.

• VI. As then the first Precept is the rule of the first Table; so is this of the second Table.

  For as the first Precept directs the heart, but the rest the actions also; so the fifth, sixth, seventh, eighth, ninth Precepts order our actions, but the tenth our very heart. Hence it's clear, that this Precept is not superfluous.

The vertues belonging to this Precept, are, the ordering of concupiscence, and our wrest­ling against evil desires.

The ordering of concupiscence is, whereby our appetites and affections are so ruled, that by them we neither offend against our selves, nor against our neighbour.

[Page 336]1 Thess. 5.23. Now the God of peace sanctifie you throughout, &c.

To this is opposite inordinate concupi­scence, which in Scripture by way of excel­lency is called Concupiscence.

Rom. 7.7. For I had not known concupiscence, if the Law had not said, Thou shalt not lust.

The parts of this ordering are two; The one is imployed about the appetites, the other about the affections.

This word concupiscence, among Divines is taken in a large sense, both for the appetites and affections; of which the former are ascribed to man, as he is a sensitive creature; but the latter, as he is man. But by Philosophers it is taken more strictly; so that they reduce the inferior appetites to the concupiscible faculty, but the affections to the irascible.

Ordered appetites, are, whereby man desires meat, drink, rest, sleep, and such like, mode­rately, and to the end appointed by God.

1 Tim. 5.23. Drink no longer water, but use a little wine for thy stomacks sake and often infirmities.

To this is opposite, Inordinate appetite, whereby more is desired then nature or Gods ordination do require, or for another end then that to which God hath ordained natu­ral things lawful.

Rom. 13.13. Not in surfeting and drunkennesse, not in chambering and wantonnesse.

The chief affections, are, Love, Hatred, Joy, Sadnesse, Hope, Fear, and Anger.

Ordered Love, is, whereby we sincerely love our neighbour, and desire the things that be good, fair, and of good report.

[Page 337]Rom. 12.9. Let love be without dissimulation, abhor that which is evil, cleave to that which is good. Phil. 4.8. What­soever things are true, whatsoever things are lovely, what­soever things are of good report; if there be any vertue, and if there be any praise, thinke on these things.