1 2. According to the faith of Gods Elect. Rom. 9 9 10. 2 Christ whom alone God Elected and chose to be the Messiah and Sauiour Luke 23 35. Elect Lady sig Some excellent and honourable Dame 2. Ioh. 1. To the Elect Lady In this sence Theophilus is called most Noble Luke 1 3. being a chiefe principall person Election what it is Gods eternall decree freely choosing as some Angels so also a certaine number out of lost mankinde to obtain saluation by faith in Iesus Christ vnto the praise of his glorious grace Rom. 9 11. Acts 13 48. Eph. 1 4 5. Election of grace sig Free Election o◠that Election which comes from the free mercy and fauour of God Ro. 11 5. According to the Election of grace If Election bee of grace then it is not of workes for then Grace were no Grace saieth the Apostle and that is no way free which is not free euery way Elements or rudimēts of the world sig pro The Fire Ayre Water Earth called Elements because they be the beginning whereof other visible Creatures are compounded 2. Pet. 3 10 12. Elements melt with heate 2 The Legall Ceremonies of the old Testament which were Principles or Rules whereby God ruled and instructed his Church as it were vnder a Schoole-maister in those dayes But being now ioyned to the Gospell or helde as necessary to saluation they are to be taken heede of Col. 2 8. Beware least ye be spoyled by Traditions of men according to the Elements of the worlde Thus it must be read after the Originall Text. Gal. 4 9. Sée Rudiments Elyas sig That particular Prophet and man of God called Elias the restorer of Religion in his time 1. Kin. 17 16. According to the word of the Lord which hee spake by the hand of Flyas 2 Iohn Baptist which came in the spirit and power of Elyas to restore Religion in his time Mat. 17 11. Certainly Elyas must first come and restore al things verse 13 And his Disciples perceiued that he spake this of Iohn Baptist. E. M. Emanuell sig God with vs or God in our Nature God-Man Math. 1 23. And they shall call his Name Emanuel This is a name of Christs person Emulation sig A strife who should go before other in receiuing fauours and honors Gal. 5 20. Debate Emulation Heere it is taken in ill part There is an example of it in Marke 9 33. 2 A strife betweene two or more persons who should go before and excell other in doing good An example heereof we haue in Rom. 11 14. to Embalm sig To season a dead body with Spices to preserue it from sauoring Gen. 50 1. Empty sig Voide or one which hath nothing that good is Luke 1 53. The rich he will send empty away E. N. End sig Tearme conclusion or last end of a thing also scope or marke Rom. 6 22. And the End euerlasting life 1. Pet. 4 7. End of all things is at hand 2 Payment or Reward Rom. 6 21. The End of these things is death Phil. 3 19. 3 Perfection and Complement 1. Timo. 1 5. The End of the Commaundements is loue Sée Rom. 13 10. 4 Summe Eccles. 12 13. Let vs heare the End of all 5 Day of Iudgement when this worlde as it is shall End Math. 24 6 3. 6 That for whose cause a thing is appointed or done Rom. 10 4. Christ is the End of the Lawe for Righteousnesse The End or cause for which the Law was giuen is to iustifie This it cannot doo through our sinne Rom. 8 3. but Christ by fulfilling the Law is become righteousnesse to beleeuers and so is the End of the Law Endeuour sig A setting or bending of our minde earnestly to do some duty Acts 24 16. I endeuour in all thinges to keepe a cleare Conscience Phil. 3 13. And Endeuour my selfe to that which is before This is al which the Gospel requireth of the beleeuers to Endeuour not absolutely to haue holinesse of life Enemy sig A person who out of an hatred towards vs seeketh to hurt vs by word or deed either secretly or openly This worde is both applied to Satan and men Luke 6 35. Loue your enemies do well to them that hate you Math. 13 25 The Enemy came and sowed Tares This is a true reall Enemy 2 A supposed Aduersary which in truth neither hateth nor hurteth vs but in our opinion onely 1. Kings 21 20. Hast thon found me out ô my Enemy Thus godly Ministers and good men be Enemies to impenitent sinners whom they reprooue Gal. 4 16. Am I become your Enemy because I tell you the truth This is an immaginary Enemy Enemies sig All men as they are born into this world corrupt and infected with sinne which had made a separation betweene vs and God God for sinne hating men and men through sin hating God Rom. 5 8. If when we were Enemies wee were reconciled to God This enimity was mutuall not our euil actions qualities onely but for and through them our persons were hated of God before our Conuersion For reconciliation is of our persons being alienated by sinne and estranged from God Esay 59 3. Ephes. 2 3. Enimity sig Bitter and vnreconcileable hatred and diuision Gen. 3 15. I will put Enimity Rom. 8 7. The Wisedome of the flesh is Enimity with God to Enlarge sig To make wide that which is straite and narrow to become more capeable and fit to receiue Gods guifts Psal. 119 32. When thou shalt Enlarge my heart Enlightning sig The putting into vs the light of knowledge making such to see and know the truth who were ignorant before Heb. 6 4. They which were once Enlightned Luke 24 45. Then hee opened their vnderstanding to Enlighten the eies sig To make the light of Gods countenance to shine vpon one in distresse shewing himselfe fauorable againe Psal. 13 3. Enlighten mine eyes least I sleepe in death to Enter into ioy sig To be partakers of the goods heauenly commodities of our Lord. Math. 25 21. Enter thou into thy Maisters ioy not to Enter into iudgement sig Not to exact straight reckoning requiring of me all that thou maist Psal. 143 2. Enter not into iudgement with thy seruant to Enter in at the strait gate sig To deny our selues and take vp the Crosse and followe Christ. This is to enter in at the narrow doore Mat. 7 13. To prepare our selues to a strict and precise course to Enter into the kingdom of God sig To becom a true member of the militant Church which is the misticall body of Christ ouer which he raigneth as head and King Iohn 3 5. Except ye be borne againe of the spirit yee cannot enter into the kingdome of God 2 To be reckoned worthy and meete to be Teachers in the Church militant Math. 5 20. Ye cannot enter into the kingdome of God That the place should thus be expounded appeareth by the verses next going afore to Enter the way of the world
the word then it is an euill thought whatsoeuer good pretence it haue Math. 15 19. For out of the heart comes euill Thoughts 2 Our counsels touching matters to be done or not done Psalme 146 4. Then his Thoughtes perish 3. The griefe of an afflicted minde Psal. Amidst the Thoughts of my heart thy comforts haue refreshed my Soule 4 Reasoning inwardly in the Soule Luke 9 46 47. When Iesus saw the Thoughtes of their harts 5 Purpose ioyned with indeuour Gen. 50 20. When you Thought to doe me euill 6 Carking or immoderate care or care with anxiety Math. 6 31. Take no Thought Mat. 19. Take no Thought what ye speake Referred to God 7 The will counsell purpose or decree of God touching all things which he will doe or not doe Psalme 33 11. The Thoughts of his heart shall stand for euer It doth sometime signifie Gods disposition when his purpose is executed and brought vnto effect As Gen. 50 20. But God Thought c. So Tremelius translates it Thousand yeares sig The space of ten hundred yeares 2 An exceeding large space of time a finite number being put for an indefinite Psalme 90 4. A thousand yeares is but as yesterday when it is past 2 Pet. 3 8. A thousand yeares as one day Through or by in the doctine of iustification sig The cheefe efficient cause to wit the grace free fauour of God Rom. 3 24. Wee are iustified freely by or Through his grace 2 The outward meritorious cause to wit Christ Iesus our redeemer Reu. 3 24. Through the redemption which is in Christ. Ephe. 1 7. Through his bloud 3 The inward instrumentall cause to wit our Faith Rom. 3 28. We are iustified Through Faith without the workes of the Law Verse 25. Through Faith in his Bloud 4 The signes and fruits of our iustification to wit good workes Iames 2 21. Was not Abraham iustified Through workes Through him sig By his administration or powerfull gouernment Rom. 11 36. Through him are all things Thorny ground sig An heart stuffed with the cares of this World which choake the seede of the word as Thornes choake the Corne springing out of the ground Mat. 13 22. That which fell among Thornes or thorny ground Threatning sig A denunciation of some iudgement temporall or eternal from God 2 Hard and cruell speeches from one man to another Actes 14 17. Let vs Threaten and charge them 1 Pet. 2 23. When hee suffered he Threatned not to Thresh the Mountaines sig To destroy and afflict greeuously euen strong and mighty enemies Esay 41 15. Thou shalt Thresh the Mountaines and bring them to pouder Throne sig A high Seate full of Maiesty and glory fit for earthly Kinges or Iudges 1 Kings 10 18. Then the Kings made a great Throne of Iuory and the Throne had sixe steps 2 Some visible token or representation of Gods power and Maiesty Reue. 4 9. They gaue honour to him that sate on the Throne Reuel 15 1. Metaphor Thunder sig A great noyse and sound caused in the Clouds by the breaking out of hot and dry exâ—alations beating against the edge of the Cloud Psalm 18 13. The Lord Thundred in the Heauen Exo. 16 19. There were Thundrings and lightnings Thunder is a witnesse of Gods power and serueth to strike terrour and feare in men that the godly may bee humbled and the better subdued vnto God and the wicked confounded and left without excuse T. I. Time sig pro Some certaine space as houre day weeke yeare c. Dan. 2 21. Hee changeth the Times and seasons Dan. 4 20. And let his portion be among the Beastes till seauen Times passe ouer him that is seuen yeares Exod. 2 23. 2 Tearme period and shutting vp of ones life Psalme 31 15. My Times are in thy handes O Lord. 3 Opportunity or fit and conuenient season to doe thinges in Iohn 7 6. My Time is not yet come Acts 1 7. The Times and seasons 4 The whole tearme or space which a man liueth Psal. 90 10. The Time of our life is threescore yeares and ten c. Time and times and part of time sig Three yeares and ten daies Dan. 7 25. And they shall bee giuen into his handes vntill a Time and Times and the diuiding or part of Time Tithes sig The tenth part of our goods Deut. 14 28. Heb. 7 8. Men that did receiue Tithes T. O. To. sig The meanes that lead to the end Ephe. 2 11. Created To good workes 2 The end and finall cause Rom. 9 22. Prepared To destruction 1 Thess. 5 9. Appointed To saluation Ephe. 1 6. To the praise of his grace To day sig All the time that the doctrine of grace is Preached Psalme 95 7. To day if ye will heare his voice the morrow sig Time to come Mat. 6 34. Care not then for the Morrow Tongue sig pro The prinicipall instrument of speech Psalme 45 verse 1. My tongue is the pen of a ready Writer Iames 3 5. The Tongue is a little member 2 Speech itselfe Iam. 3 6. The Tongue is fire Iere. 18 18. Smite him with the Tongue A Metonimie of the cause for the effect 3 Strange language or the guift of speaking with a strange language 1 Cor. 14 2. He that speaketh a Tongue deceitfull Tongue sig A tongue vttering crafty and guilefull wordes Psalme 52 4. Thou louest all wordes that may destroy ô deceitfull Tongue that is a man speaking deceite with his Tongue Tongue imagineth mischiefe sig The Tongue to bee the Instrument to vtter that mischiefe which the heart hath thought and imagined Psalme 52 2. Thy Tongue imagineth mischiefe Tongue of the learned sig That singuler skill which Christ had in his owne person aboue measure and which hee gaue to his Ministers according to measure that they might know how to comfort and pacifie afflicted consciences Esay 50 4. The Lord hath giuen me a toong of the learned Tongues of men and Angels sig Such an excellent faculty of speach as might not only become men but euen the Angels if they could speake yet were it nothing worth vnlesse it were imployed through loue vnto the edification of others 1 Cor. 13 1. If I could speake with the Tongue of Men and Angels and had not loue I were as sounding Brasse and tinkling Cimball An Hiperbole to smite with the Tongue sig To vtter malicious and slanderous words which hurt a mans name as blows or strokes hurt a mans body Ier. 18 18. Let vs smite him with the toong Metaphor to Touch. sig To feele a thing lightly with the finger Luke 8 44. She Touched the Hâ—m of his Garment 2 To hurt or offer the least violence Psalme 105. Touch not mine annointed doe my Prophets no harme T. R. Tradition sig A doctrine first deliuered from God by speach and written downe afterward in his Booke for the vse of the Church 1 Cor. 11 2. And keepe the ordinances or Tradition for so it is in the Originall This is a written
belonging to this life Gen. 49 20. Concerning Asher his Bread shall be Fat. Fat wheat sig The finest and best of the wheat Psal. 81 16. He shall feede them with the Fat of Wheat Fat of the land sig The cheefest and choisest commodities fruits Gen. 45 18. You shall eate the Fat of the Lande A Metanimie marrow Fatnesse sig Tranquility and ioy of minde Psal. 63 5. My soule shall be satisfied with Marrow and Fatnesse Fatnesse of the earth sig Great aboundance of Corne and Wine which comes from the Fatnesse of the earth Gen. 27 39. The Fatnesse of the earth shall bee thy dwelling place Gen. 4. A Metanimie of the cause Fatnesse of gods house sig The manifold and plentifull spirituall blessings of God Psal. 36 8. They shall be satisfied with the Fatnesse of thine house Fat men sig Men full of wealth and might Esay 10 6. The Lord of Hoasts shall send leannesse amongst his Fat men 2 Full of spirituall vigor and liuelinesse Psal. 92 10. They shall be Fat and flourishing 3 Kings Princes and Potentates of the Earth Psalme 22 29. They that be Fat in the Earth shall worship Fatnesse sig Swelling Pride Psalm 73 7. Their eies stand out for Fatnesse That is so puft with pride that they can neither see and know themselues nor consider others Metaphor 2 Delicates or delightfull thinges Iob 36 16. That which rests vpon thy Table haue beene full of Fatnesse Fault sig The guilt of Adams disobedience imputed to vs. Rom. 5 16. The Fault came by one offence 2 Some sinne done in our owne persons Psalm 19 12. Who knoweth his Faults Fauour sig pro A good and comely countenance Prou. 31 30. Fauour is deceitfull 2 Credite and respect gotten by wel doing Pro 22 1. Louing Fauour is better then Gold the Fauour of God sig His gracious accepting of vs and mercifull readinesse to do vs good Psal. 51 18. Be Fauourable to Sion the Fauour of men sig Their good liking towards vs and readinesse to doo vs good and not hurt Gen 33 10. If I haue found Fauour or grace in thy sight Acts 24 27. And Foelix willing to get Fauour of the Iewes left Paule bound F. E. Feare sig A certaine naturall affection whereby men are stricken by reason of some dangerous and hurtfull euill either true or imagined Gen. 32 11. I Fear him Iosh. 2 9 11. Mat. 14 30. and 28 4. This is naturall Feare in it selfe neither good nor euill It was in the man Christ. Heb. 5 7. It becomes euill through our distrust mixt with it 2 The free voluntary reuerence which inferiours shew to their Superiors for the Lordes sake making them carefull to obey and loath to offend Ephe 5 33. Ye Wiues Feare your Husbands Rom. 13 7. Feare to whom Feare belongeth 3 The thing or daunger Feared Prou. 1 20. When their Feare cōmeth that is when that which they Feare commeth Psal. They Feare where no Feare is that is no cause of Feare nothing to be feared A Metanimie 4 The person which is feared In this sence God is called the Feare of Isaac Gen. 31 42 53. But Iacob sware by the Feare of his father Isaac either because God had stricken Isaac with a feare when he would haue giuen away the blessing to Esau or because of the reuerence and Feare which Isaac yeelded vnto God or for both these causes is God called the Feare of Isaac A Metanimie 5 An holy affection of the heart awing vs and making vs loath to displease God by sin in respect of his great goodnesse and mercies and for a loue we beare to righteousnesse Psal. 130 4. There is mercy with thee that thou maist be Feared Exo. 24 25. This is filliall or child-like Feare Gods children are commanded thus to Feare and are often commended for so fearing Iob 1 1. Actes 10 2. The fruite and force of this Feare is to restraine from vice and constraine vnto well doing for desire to glorifie God Sée examples of Ioseph Gen 39 and Nehemiah 6 A terror in the heart of wicked men dreading God as a Iudge being loath to offend him by sin in respect of his punnishments and not from a hatred of wickednesse Thus Foelix feared Acts 24 25. This is seruile and slauish Feare Gods children are forbid this Feare Exod. 20 20. Moyses saide to the people Feare not Yet thorough Gods mercifull goodnesse it proues a preparatiue vnto faith Acts 2 37. Rom. 8 15. 7 The whole worship of God Deut. 6 13. Thou shalt Feare the Lord. Acts 10 35. In euerie nation he that Feareth God Psal. 112 ◠and 128 1. elsewhere often by a Sinechdoche of the part for the whole For where Gods feare is truely planted there will follow the whole worship of God 8 Dreadful works of Gods Iustice which strike men with Feare Psal 90 12. Who knoweth the power of thy wrath or anger according to thy Fear Thus Tremelius reads it It is a Metanimie of the effect for the cause Feare not their Feare sig Feare not that whereof they are afraid to wit their Idols Esay 8 12. Feare not their Feare or as Tremelius translates it Feare not with their Feare that is with a distrustfull Feare which withdraweth the heart from God and his promises to meditate Feare sig To thinke vpon dangerous things which breede Feare Esay 33 18. Thine heart shall Meditate Feare Feare of God was vpon them sig A great terror and feare sent into their hearrs of God to restraine and stay them from dooing any harme to Iacob Gen 35 5. And the Feare of God was vpon the Citties that were round about them Feast sig Solemne and abundant fare kept vpon some especiall occasion to remember some great mercie of God and therewith to cheare the hart Gen. 21 8. Abraham made a great Feast that same day that Isaac was weaned Nehe. 18 12. Gen 29 22. And made a Feast 2 The day or whole time wherein such solemne Feasts are kept Acts 18 21. I must needs keepe this Feast Iohn 7 8. Leuit 23 4. The whole space of eight daies wherein their Feasts lasted 3 A good Conscience which of Salomon is called a continuall Feast because of the great and constant peace and ioy which it breedeth Prou 15 15. A good Conscience is a continuall Feast A Metaphor Feasts of loue sig Bankets kept in the publicke meetings of the Church to testifie and to nourish brotherly loue Iude 12. These are as spots in your feasts of loue These grew to such abuse as the Apostle Paul abolished them 1. Cor 11. to Feede sig To nourish by ministring meate to the bodye common to men and beasts This is naturall feeding 2 To teach others by wholesome doctrine and to rule them with godly discipline Iohn 21 16. Feede my Sheepe Math. 28 18. Goe teach all Nations This is Ecclesiasticall Feeding peculiar to Gods Church It is farre from the Popes supremacy which is a tyranising not a teaching
cannot bee found that the word which signifieth Iustifying is euer vsed in the Originall Haebrew tongue otherwise then for Absoluing a person accused Neither in the New-Testament when our Iustification before God is spoken of hath it any other meaning and neuer found in this Argument to signifie of euill and vniust to make one iust and good Iustification sig Forgiuenesse of sins by the sufferings of Christ and imputation of Iustice by his obedience to the beleeuer Rom. 5 16. The guift is of many offences vnto Iustification verse 18. The benefit abounded toward all men to the Iustification of life Heere Iustification is strictly vsed 2 Whatsoeuer we haue from Christ either by Imputation of faith or by sanctification of the spirit effectually renewing vs. Tit. 3 7. That we being Iustified by his grace In this signification we find the word Iustifying vsed Rom. 8 30. Whom hee called them he Iustified Heere Iustification is vsed largely for Sanctification also What Iustification is Iustification is an action of God freely of his owne mercy and fauour absoluing a beleeuing sinner from the whole curse due to his sinnes and accounting him perfectly Iust in his sight vnto eternall life in heauen through the perfect obedience and sufferings of Christ Imputed to his faith vnto the euer-lasting praise and glory of Gods Iustice mercy and truth The efficient cause of Iustification is the grace of God The material is Christ our Redeemer The formall is Imputation The helping Instrumentall cause is Faith within and the Gospell without The finall cause is Gods glory The vtmost and our saluation the neerest end thereof Iustification before God is not knowne in all Scripture to be vsed for the infusion of the habite of Iustice into the soule of the elect at their first conuersion This is Popish and rotten Diuinity K. E. Kéepe sig TO hold fast and make sure 2. Tim. 1 14. Keepe that which was committed to thee 2 To reserue and hold fast in ones memory what is taught vs. Luke 2 51. Mary Kept these sayings in her heart Psal. 119 4. Thou hast commaunded to Keepe thy precepts diligently 3 To preferue protect and defend against enemies and euils spiritual and bodily Psal. 121 4. He that Keepeth Israell Iohn 17 11. Keepe them in thy Name 1 Pet. 1 5. to Kéep the word sig To beleeue the promises of Grace and to endeuour to doe the wordes of commaundement Luke 7 27. Blessed are they that heare the word of God and Keepe it Reuel 2 26. He that Keepeth my word to the end Euangelicall Keeping to Kéepe the Law sig To desire and take care how to performe and doe according to our power things commaunded 1 Iohn 2 3. If we Keepe his Commaundement Psalme 119 4 5 8. These be Euangelicall sentences and speake of Euangelicall Keeping 2 To performe fully and perfectly all the things required in the Law Math. 19 17. Hee that will enter into life let him Keepe the Commaundements This is impossible to be done through our weakenesse Rom. 8 3. Christ onely since mans fal hath done this Legall Keeping to Kéepe the Faith sig To holde fast without loosing both the guift and doctrine of Faith 2 Tim. 4 7. I haue Kept the Faith Key sig pro An Instrument made to open or shut the locke of a doore or of a Gate Iudg. 3 25. They tooke the Key and opened them 2 Great authority and power to commaund in the things that belong to this life Esay 22 22. I will lay vppon the shoulders of Eliakim the Keyes of the House of Dauid Heere by was shaddowed and represented the exceeding great authority and power which Christ exerciseth in his Church by commaunding forbidding punishing hardning calling c. Sée Reuel 3 7. Which hath the Keyes of Dauid Key of knowledge sig The guift and ability to Interpret Scriptures whereby an entrance is made to the knowledge thereof as by a Key an entrance is made into an House The sence of Scriptures is as it were lockt vp til it be opened by wise and sound Interpretation which is the Key of Knowledge Luke 11 52. Ye haue taken away the Key of knowledge The Key saith Chrisost. is the opening of Scripture whereby the Gate of truth is opened Key is the exposition of the law saith Turtullian Opening the Scripture is the Key saith Hierom. Keies of the kingdome sig The ministry of the Gospell euen the whole power thereof which was equally committed to Peter and the rest of the Apostles and after them to the Ministers of the Church to whom it belonges by the commission of Christ to open and shut to binde and loose to retaine and remit sins also to teach to reprooue to exhort Mathew 16 19. To thee I giue the Keyes of the Kingdom ver 19. and Chapter 18 18. Tell it vnto the Church Reuel 1 16. The Gospell is the power of God to Saluation Keyes of the Kingdome are two-fold 1. Key of knowledge 2. Key of power and gouernment Papists falsly imagine these Keyes to be tyed onely to Peters Girdle Keies of the bottomlesse pit sig Power and gouernment ouer the deepest darknesse of Hell Reuel 9 1. And to him was giuen the Key of the bottomlesse pit Sée Dictionary on Reuelation K. I. Kindnesse sig Readinesse and facility in doing good it is that vertue whereby a good man becomes beneficiall and profitable euery way to such to whom hee can be helpfull 2 Cor. 6 6. By Kindnesse c. 2 The benignity of God readily doing good to his Creatures Rom. 2 4. The riches of his Kindnesse King sig pro Any Ruler or Gouernour of others Gen. 36 31. These are the Kings that raigned in Edom. Iudg. 17 6 In those daies there was no Kinges in Israell that is no ordinary Magistrate They had no Ruler at all 2 A person that hath cheefe rule and power vnder God in his Kingdome ouer his peoples liues and goods to gouerne them according to good and wholesome Lawes and the reasonable customes of that Countrey where he raignes Prou. 8 15. By me Kings raigne 1 Kings 4 1. King Salomon was King ouer all Israell This is a Politicall K. and is set vp eyther by lawful election succession or Conquest 3 The Soueraigne-Emperour and Ruler ouer the whole World Psal. 24 10. Who is the King of Glory This is a Celestiall and Vniuersal King ouer the World And thus God the Father Sonne and Spirit be King 1 Tim. 1 17. Now to the King euerlasting 4 A person that hath spiritual rule euen ouer the Conscience to appoint Lawes to his Church to saue and destroy to commaund and forbid vpon paine of eternall death finally to protect against all Enemies and to blesse with good things of all sorts Psal. 2 6. I haue set my King vpon Sion Psal. 110 1 2. Psal. 45 1 5 6. This is a spirituall King ouer the Church And such an one is Christ the Mediator and he
thy people Exo. 18. 21. Appoint such to be Rulers ouer thousands 2 The direction of the word of God as a Rule to go and worke by Gal. 6 16. As many as walke according to this Rule or Canon Hence the Scriptures are called Cannoâ—icâ—ll because they containe and giue a perfect Rule of faith and manners vnto the Church which is bound obediently to walke according to this Rule and to giue Testimony to it and not by her authority to ouer-rule it and the sence of 〈◊〉 Rumor sig 〈…〉 voâ—ce or report to Run sig pro With great speede and celerity to passe through a Race vntill they come vnto the Goale 1 Cor. 9 24. They which Run in a race Run all 2 To keepe and hold on in the Race of Christianity with diligence and constancy vntill wee come to the end of it 1 Cor. 9 24. So Runne that ye may obtaine Heb. 1â— 1. Run the Race that is set before theâ— not in him that willeth nor in him that Runneth sig That in the matter of our election and those thinges which depend thereon for perfit saluation in Heauen to wit our calling Iustification adoption sanctification in these thinges nothing at all is to be attributed eyther to our willing that is to free-will desires affections and endeuour of the heart or to our running that is to our outward endeuours by outward actions labors study and working but all wholely to bee attributed vnto the mercy of God Therefore Pelagians and Papists are heereby fully confuted S. A. Sabbaoth sig A Day of rest or a time set apart for holy Rest. Exod. 20 8. Remember the Sabbaoth to keepe it holy Mark 2 27. Sabbath was made for man The seauenth day from the Creation was the Sabbaoth of the Iew as a type and token of spirituall Rest. But Iewish Rites beeing abolished in the death of the Christ which brake down the partition wall Now wee Christians haue the first day of the weeke for our Sabbath in remembrance of Christ his resurrection that day Acts 20 7. 1 Cor. 16 2. The Jewish Sabbaoth was abrogate by authority of God and not of the Church without Scripture as Papists faigne and imagine 2 The whole weeke by a Sinecdoche of a prat for the whole Luke 24 1. In the first day of the Sabbaoth Also 18 12. I fast twice euery Sabbaoth that is euery weeke So our Translation reades it but the Greeke word signifies Sabboth to break the Sabbaoth sig To offend against the ordinance of God concerning the Sabbaoth by doing some seruile and forbidden work Neh. 13 17. Why break ye the Sabbaoth day 2 To doe some outward bodily worke commaunded of God Math. 12 5. The Priests on the Sabbaoth daie doe breake the Sabbaoth in the Temple and yet are blamelesse that is they do a bodily worke in killing beasts for sacrifice which though it breake the rest of the day yet is not against the holinesse of the day Sabbaoth of the Lord. sig A day of rest appointed to be kept holy to the Lord being spent in his seruice Exod. 20 10. It is the Sabbaoth of the Lord thy God to sanctifie the sabboth sig Eyther to ordaine the Sabbaoth vnto holy vses or to apply it vnto such vses as it is ordained for In the former sence God doth sanctifie the Sabbaoth and we doe sanctifie it in the latter Exod. 20 11. God Sanctified it From Sabboath to Sabbaoth sig Euerlastingly without intermission or ceasing of time euen so long as that blessed rest of Heauen doth continue Esay 66 23. From Sabbath to Sabbaoth shall all flesh worship before me saith Iehouah second sabboath sig The latter solemne day of a Iewish Feast wherein they rested from bodily labours kept a publique assembly as was vsed to bee done vppon the Sabbaoth day Luke 6 1. It came to passe on a second Sabbaoth day Leuit. 23 3. Deut. 16 8. * Sacrament Sacrament what A Sacrament is a visible signe and seale of an inuisible grace or more largely thus It is an ordinance of God in the right vse whereof the partaker hath assurance of his being in the Couenant of grace and saluation by Christ. Of such Sacraments there bee two onely vnder the New-Testament Baptisme and the Lords Supper The former being a Seale of our entrance into the Couenant the other a Seale of our continuance in the Couenant Math. 26 26 27. Also 28 18 19. 1 Cor. 10 1 2 3. 1 Cor. 12 13. The seauen Sacraments of Papists are too many by fiue which either lacke an outward signe or institution by Christ or be no Seales of sauing grace Sacrifice sig pro A sacred action wherein the faithfull Iewes did voluntarily worship God by offering some outward thing vnto his glory thereby to testifie his chiefe dignity and dominion ouer them and their seruitude and submission vnto him Such Sacrifices were eyther propitiatory to procure fauour and pardon after some sinne or gratulatory to giue thankes and praise after some benefit Psalm 50 8. I will not repoooue thee for thy Sacrifices And 51 16. Leuit. 31. And 4 2. This is Legall Sacrifice and typicall Christ Iesus being the truth and substance who in the offering of himselfe once vppon the Crosse hath fully appeased Gods wrath 2 Our whole spirituall seruice and Christian duties of all sortes within our generall and speciall callings Psalme 51 17. The Sacrifices of GOD are a contrite Spirit c. 1 Pet. 2 5. Heb. 13 15. This is Euangelicall Sacrifice But touching Papisticall Sacrifice of the Masse the Scripture is altogether mute and dumbe saue to cry out against it Liuing Sacrifice sig Our selues euen our bodies and Soules beeing consecrate and giuen to God Rom. 12 1. That ye offer your bodies a liuing Sacrifice to Sacrifice vnto Nets sig To ascribe Diuine power vnto our selues and to the Instruments of our life Hab. 1 16. Therefore they Sacrifice to their Net This is by putting confidence of our harts in meanes depending vpon second causes God being neglected Sacrifice of righteousnesse sig A lawfull due or righteous Sacrifice such as God himselfe requireth Psal. 4 5. Offer the Sacrifices of righteousnesse Sacriledge sig An vsurping to our selues by fraud and couetousnesse holy thinges which are dedicated vnto God eyther by vow or course Ro. 2 22. Thou committest Sacriledge Saint or Saints sig An wholy one or a person called to holinesse such is euery faithfull person hauing the perfect holinesse of Christ put vppon him by imputation of Faith and the quality of imperfect holinesse powred into his heart by the Spirit of sanctification Psalme 16 2. To the Saints which are in earth Psal. 132 12. 2 The holy Angels Deut. 33 2. He commeth with thousands of his Saints that is with innumerable Angels 3 The whole body of a particular visible Church consisting of good and euill of priuate publike persons set apart to administer holy things and all professing holinesse Phil. 1 1. Ephe. 1 1