Law was as it were a hand-writing and testimony of that guilt by which all men were held bound Col. 2.14 And puting out the hand-writing of Ordinances that was against us which was contrary to us he even took it out of the way and fastened it on the Crosse. IV. The Ceremonial Law was then abolished by Christ 's death V. The use of it before Christ 's death was profitable after his death until the Gospel was spread abroad it was indifferent but after the promulgation of the Gospel not onely was the observation of Ceremonies unwholsom but also mortal Hence Paul in the beginning caused Timothy to be circumcised because of the weaknesâ— of the Jews Acts 16 3. but after the Gospell was more fully manifested he would not suffer Titus to be circumcised Gal. 2.3 And â—urely at this day to observe the Jewish Ceremonies were to deny Christ his death aâ—d comming in the flesh VI. Therefore as the opinion of the Encratites other ancient Hereticks whereby they prohibited certain meats as of themselves unclean was damnable so the error of Papists is to be abhorred who obtrude upon the Church Ceremonies partly Iewish partly Heathenish The precepts of the ceremonial Law are either of holy persons or of holy things holy persons were in general all that were initiated by Circumcision whereby they were obliged to the observation of the other Ceremonies and then were put in mind of Sanctification by Christ. In particular holy persons were the Ministers both ordinary and extraordinary the ordinary were the Priests and Levites the Priests were they who administred the Law by expounding sacrificing making intercession and blessing such things as were to be performed to God and men The RULES I. The High Priest was a type of Christ the High Priest II His rich clothing ornaments almost equal to regal robes were types of Christ's dignity and chiefly of his most perfect juâ—tice See Zac. 3.5 III. The chief ornaments were the Ephod â—r cloak and Breast-plate fastened to the â—loak on the Ephod were the names of the twelve Tribes engraven upon precious stones on the breast-plate were Urim and Thummim from whence the Church received Oracles The Cloak then represented the Church Vrim and Thummim that is light and perfection did signify Christ the Word and Interpreter of the Father our light and perfection the Ephod represented Christ as he performed the things that concerned us the Breast-plate shewed him as he performed the things concerning God The Levites were they who being used in stead of the first-born were to attend the Priests to keep and to carry the Tabernacle with its utensils The extraordinary Ministers were the Prophets and Nazarites The Prophets were they who by divine inspiration teaching and reforming the Priests and people were types of Christ the great Prophet The Nazarites were they who by a special vow abstaining from wine and consecrating themselves to God were types of the holiness of Christ. In the holy worship we are to observe the instruments and the manner of it The Instruments were the Tabernacle and the utensils thereof to wit the Ark the Altars the Table and brazen Laver. The RULES I. The Tabernacle was the Type of the Deity which was to dwell in Christ bodily John 1.14 He dwell amongst us as in a Tabernacle Col. 2.9 In him dwelt the whole fulnesse of the Deity bodily II. The artificial structure of the Tabernacle was a type of the spiritual Fabrick of the Church which was to be grounded upon Christ. Ephes. 2.20 21. III. The removing of the Tabernacle did figure the Christian Churches pilgrimage here on earth IV. The uniformity of the Temple signified the Vnity of Christ and the Church V. The parts whereof were three the Court the Holy-place and the Holy of Holies VI. The Court in which the people met was a Type of the visible Church in which are good and bad VII The Holy place was the Court for the Priests and a type of the true members of the Church that elect and royal Priest-hood 1 Pet. 2.9 VIII The Holy of Holies into which none entered but the High Priest and that but once a year did shaddow out the Sanctuary of Heaven into which Christ was to enter for our good IX The vaile of the Temple garnished with Cherubims did signifie Christs flesh covering as it were the Divine nature X. In the Court was the Altar of Burnt offerings overlaid with brasse representing Christs flesh united in the Divinity and withall his strength of suffering any thing for us the Altar also of incense intimating Christs Intercession for us XI There also was the brazen Laver appointed for washing which signified that we are purged by the blood of Christ that we may offer to God acceptable sacrifices XII In the Holy-place or Court of the Priests was the Table and on it the Shew-bread and the golden Candlestick by which was taught that Christ is to his people meat drink and light to life eternal XIII In the same place were the Vessels of gold ready for sprinkling and Incense representing both Christs death and Intercession XIV In the Holy of Holies was the golden Censer proper to the High Priest alone and there was also the Ark of the Covenant XV The Ark was made of Cedar-wood and covered with gold which represented both Christs natures XVI The Tables of the Law the Manna and Aarons rod kept within the Ark represented Christ as he teacheth nourisheth and ruleth his People XVII The cover of the Ark called the Propitiatory together with the Cherubims from whence God promised to speak with Moses was the type of Christ covering our sins defending us by his Angels and expounding to us the word and counsel of his Father The manner of the Levitical service consists partly in the things that were offered to God partly in holy times The things that were offered to God were sacrifices both Expiatory or of Propitiation and Eucharistical or of thanksgiving The Expiatory Sacrifice or Peace-offering was when the faithfull witnessed by the killing and offering of living creatures that they in themselves were guilty of death and that they placed their confidence in the blood of Christ as of that immaculate Lambe who was to be offered afterward for the sins of the World The Sacrifice Expiatory was offered either for all sins or for some certain sins The sacrifice that was offered for all sins was called a Holocaust or Burnt-offering for it was performed by burning the whole sacrifice The sacrifice for certain sins called the Sacrifice of Redeâ—ption was either for the sin it self or for the guilt thereof The Sin-offering was when a sin was expiated which had been committed out of errour or ignorance See Levit. 4.2 3. The sacrifice for the guilt called Trespass-offering was when a sin was expiated which had been done wittingly but yet out of infirmity Levit. 5 and 7. The Eucharistical sacrifice or Offering of Thanksgiving was to testifie the gratitude of the
And he said thou shalt perswade him prevail also go forth and do so As therefore when the Magistrate delivers over to the Hangman a guilty person to be punished he is neither the cause of his wickednesse nor of his destruction even so when God gives up wicked men to Satan neither is the cause of their wickednesse nor of their ruine to be imputed to God CHAP. VII Of the Governmemt of Angels GOd's actual Providence doth chiefly appeare 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 The RULES I. The good Angels of their own nature were as apt to fall as the bad II. Therefore they ought to ascribe not to themselves but to the grace of God the Father and to the Son as to their head their establishment or confirmation in goodnesse III. The Son of God is the head of the Angels not by right of redemption but of creation and of that gracious Vnion with God For they could not be endowed with the Image of God nor be adopted unto Sons but only in the Son of God Who is the Image of God made visible and the first-born of every creature Col. 1.15 IV. That Angel who so often appeared to the Fathers in the shape of man as a Prologue or Fore-runner of his Incarnation was not a created Angel but the very Son of God Gen. 18.13 The Lord said to Abraham why doth Sarah laugh Gen. 32 28. the Angel said to Iacob Thou hast prevayled with an Angel which is thus explained Hos. 12.4 He prevailed with God Jos. 5.14 That man whom Iosuah saw said I am as a Captain of the host of the Lord and v. 15. And the Captain of the Lords host said to Joshua See Zach. 1. v. 2 3. V. Although there is no ataxie or confusion among the Angels yet it is not to be found in Scripture that they have any prince or other head over them than the Son of God by Michael the Archangel the Son of God is rightly understood For he is set in opposition to the Devil as to the head of evil Angels Rev. 12.7 Michael and his Angels fought against the Dragon ver 10 Now is salvation in heaven and the Kingdom of our God and the power of his Christ. VI The good Angels are ready executors of Gods will especially in the praysing of God and preservation of the godly VII We are not carefully to enquire whether or not particular men or provinces are governed by certain Angels For out of Scripture it appears that GOD useth sometimes the Ministery of one Angel sometimes of more The government of evil Angels is that whereby God hath thrust them out of Heaven into infernal places eternal destruction as voluntary Delinquents having forsaken their first integrity and beeome the enemies of Christ's Kingdom The RULES I. Evil Angels are such not by creation but by their own voluntary defection II What their first sin was whether Pride or not the Scripture doth not specifie yet it is certain that it was not committed without pride For pride is joyned to every sin that is committed with deliberation III. We may more safely with the Apostle Jude ver 6. call it a defection from their first original and a desertion of their proper habitation IV. The evil Angels have a Prince whom the Scripture by way of excellency calleth the Devil the old Serpent Satan and the Dragon See Rev. 12.9 V. Whereas the Scripture speaks nothing of the time when the evil Angels felâ— 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 simple invisible and immortal VIII There remained also in them no small knowledge and a sagacity also of searching out future things havnig these hâ—lpes 〈◊〉 Their natural knowledge 2 Their long experimental knowledge 3. Astrologie 4. The knowledge of Scripture cheifly of the Prophets 5. Extraordinary revelation so often as God makes use of the service of these torturers IX As this their knowledge is far from charity so it is void of all comfort and strikes in them a terrour Matth. 8.29 Whaâ— have we to do with thee Iesus the Son of God art thou come to torment us before our timâ— Jam. 2 19. Thou believest there is one God thou doest well the devils also believe and tremble X. There remains also in them great power which they shew by removing huge bodies out of their places in raising storms in overthrowing houses and mountains in infecting the air the bodies of creatures with a venemous breath in possessing men in bewitching the outward and inward sences by altering and changing the organ or object XI But over the Stars or celestial bodies they have no right or power Because to them is granted power to rule in the air onely Eph. 2.2 XII All their power over inferior things is so limited by Gods providence that without his power they can do nothing Matth. 8.31 But the devils besought him saying if thou cast us out suffer us to go into the herd of Swine XIII Evil Angels can do wonders but not work miracles Because miracles are works exceeding all power of the creatures 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 eternal happiness under the condition of obedience otherways eternal death The RULES I. God made a double Covenant with man the one of works the other of Grace that before this after the fall II. The Covenant of works was confirmed by a double Sacrament to wit the Tree of Life and the Tree of Knowlâ—dge of good and evil both being planted in the midst of Paradise III. They had a double use 1. That man's obedience might be tried by using of the one and abstaining from the other 2 That the tree of life might ratifie eternal happiness to those that should obey but the Tree of knowledge should signifie to the disobedient the loss of the greatest happiness and the possession of the greatest misery IV Therefore the Tree of life was so called not from any innate faculty it had to give life but from a sacramental signification V. Likewise the Tree of Knowledge of good and evil hath this denomination from signifying the chief good and evil and from the evâ—nt For in effect and by experience man found out how great that happiness and good was which he lost and
not prove your selves know yee not your own selves how that Iesus Christ is in you except yee be reprobates but I trust that yee shall know that we are not reprobates CHAP. XXI Of the Covenant of Grace THe fruit and 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 The RULES I. By the name of Covenant we understand not that general which God made with all creatures nor the covenant of works made with our first parents but that which after the fall God of his meer mercy hath made with us II. Therefore the covenant of Grace is called a Testament or â—isposition becausâ— by this God hath appointed to his sons an heavenly inheritance to be obtained by the mediation of his own Sons death Hâ—b 8.10 Therefore this is the Covenant that I will make c. and Chap. 9.15 16. And for this cause he is the Mediâ—tor of the New Testament that through death which was for the redemption of â—he transgressions that were in the formâ—r Testament they whiâ—h wâ—re called might receive the promise of eternal inheritance for where a Testament is there must needs be the death of him that made the Testament III. The efficient cause of this is câ—mmonly the Holy Trinity but particularly â—hrist God and man that Angel of the covenant Mal. 3.1 Behoâ—d I will send my Angel to wit John Baptist who shall prepare the way before me and the Lord whom you shall seek shall suddenly come to his Temple even the Angel of the Covenant whom you desire IV. The matter of the Covenant of Grace are the things conditioned on both sides to wit of God and man God promiseth that he will be our God in Christ man promiseth the obedience of Faith and life V. The former consisteth in a mutual obligation but so that they are Relatives of an unequal nature for the promise and obligation on Gods part is free but on mans part it is a due debt VI. The end of the Covenant is the same that is of the general vocation Gods glory and the salvation of the Elect. VII The subject or object of this proffered Covenant are all that be called but properly the Elect onely This Covâ—nant is proffered to all that are called but the the Elect onely enjoy the Promises of the Covenant VIII Out of the adjuncts we are to consider the administration of the Covenant of Grace IX The administration in respect of time is distinguished into the old and new league or testament X. The old Testament is the Covenant of Grace administred in the time wherein Christ was to be exhibited XI The form of this Administration was threefold 1. from Adam to Abraham 2 from Abraham to Moses 3. from Moses to Christ. XII Between the first and last form of administration this difference is 1. That that was made by words of promise which were very short and yet long enough but this hath not onely a promise but an expresse condition of Obedience also 2. That had onely the ceremony of Sacrifices but this also of Circumcision 3. That was proposed to all mankinde but this was tied only to Abraham's posterity XIII Between the administration of the form in the third and two former this is the difference that the third is more perfect and truly testamentary because inlarged not onely with the Passeover but also with many other types of Christ's death XIV The New Testament is the covenant of Grace which is administred Christ being exhibited XV. The New and Old Testament agree in substance for in both Christ is the same Testator in both is the same Promise of Grace in Christ in both is required the same obedience of faith and life XVI They are deceived then who make Parallel distinctions of the Old and New Testament of the Covenant of Works and of Grace of the Law and Gospel for in both the Testament or Covenant is the Covenant of Grace in both the Law and Gospel are urged XVII But the administration of the Old and New Testament differ first in time because the Old Testament was exhibited before Christ but the New is administered Christ being now exhibited that was to continue onely till Christ this for ever 2 In place or amplitude for that was proffered to the people of Israel onely this extends it selfe through all the world 3. In clearnesse because the free promises of Christ are more clearly preached in the New Testament and confirmed the shadows of Types and Ceremonies being abolished 4 In facility because the administration in the Old Testament was more laborious than in the New 5. In sweetnesse for in the Old Testament the perfect obedience of the Law is oftener urged yet not excluding the promises of the Gospel yet to that end that they might be compelled to seek Christ by that rigorous exaction of obedience as it were by a School-master but in the new Testament the promises of the Gospel are more frequent yet not excluding the Law which drives us to new obedience to be performed by the grace of Regeneration XVIII Hence then it is manifest in what sense the new Covenant is opposed to the old in Jeremiah Jer. 31.31 32. Behold the days come saith the Lord in which I will make a new Covenant with the house of Israel and the house of Judah not according to the Covenant which I made with â—heir Fathers when I took c. and v. 33. But this shall be the Covenant c I will put my law in their inward parts and write is in their hearts v. 34. And they shall teach no more every one his neighbour c. they shal know me from the least to the greatest In these words regard is had to the third and fifth difference to this when mention is made of the law written in Tables of stone and afterwards to be written in their hearts but to that when he promiseth a clearer knowledge 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 sealed by visible signes on Gods part and they are tyed on their part to obedience The RULES I. The word Sacrament which of old was used for a military Oath or for money deposited in stead of a
the Churches union is shewed 1 Cor. 10.17 We being many are one bread and one body for we are all partakers of that one bread XIII The words This is my body can neither be meant of transubstantiation nor of consubstantiation but the meaning is This to wit the Bread is the Sacrament of my body The Papists interpret the words thus That which is contained under the kind of Bread is my Body The Lutherans thus in with under this is my Body The reason of our interpretation is explained in the former Chapter They say that it is absurd to use tropical phrases which are obscure in Christs will and Legacie But 1. This supposition of theirs is false that tropical phrases are obscure for we use tropes oftentimes to illustrate 2. It is false also that tropes are not used in Wills and Testaments for Iacobs Will shews the contrary Gen â—9 And Moses's Deut. 33. David's 2 Sam. 23. Tobias 4. Matathias 1 Mac. 2.3 If there be no trope in the Lords Supper then let them shew how the Cup can be called the New Testament in his blood without a trope That saying of Austins Advers Adimant Maniâ— cap. 12. is worthy here to be set down The Lord doubted not to say this is my Body when he gave the Signe of his Body XIV It is one thing to say that Christ is present in the Bread and another to maintain his presence in the Supper for Christ is present in his Deity and Spirit he is present also in his body and blood by a Sacramental presence 1. Of the Symbol not that he is present in the Bread but that he is presented by the bread as by a symbol 2. Of Faith whereby we apply Christ with his merits to us 3. Of Vertue and efficacie XV. The proper end of the Supper not to speak of others is to seal our spiritual nutrition or preservation to life eternal by the merit of Christs death and obedience whence depends the union of the faithfull with Christ and with themselves XVI It is an intolerable abuse to take this Sacrament to prove ones innocency in the courts of justice to confirm mens covenants to prosper our purposes and actions c. XVII The Lords Supper must be often times taken As often as you shall eat this bread c. 1 Cor. 11.26 XVIII The Supper differs from Baptism not only in external signes but in its proper end because Baptism is the sign of spiritual Regeneration but the Supper of nutrition also in the object or subject to which for Baptism is given to Infants the Supper to those onely who are of years and have been tryed they differ also in time for Baptism is used but once the Lords Supper often times XIX The Popish Masse is altogether repugnant to the Lords Supper 1. The holy Supper is instituted by Christ the Masse by the Pope 2. the Supper is a Sacrament instituted in memory of Christs sacrifice which was once offered but the Masse among Papists is the sacrifice it self to be offered every day the Ancients indeed called the Lords Supper a sacrifice yet not expiatory for sins but Eucharistical and such as is joyned with prayers and charitable works which are acceptable sacrifices to God 3. Christ did not offer himself in the Supper but on the Crosse but â—hey will have Christ to be offered in their Mass. 4. Christ instituted his Supper for the living but the Masse is celebrated for the dead also 5. In the Holy Supper Christs body was already made by the virtue of the Holy Ghost not of bread but of the Virgins blood In the Masse Christs body is made anew by the Priest uttering his five words and that of bread 6. In the holy Supper there was and remained true Bread and true Wine and it obtained this name even after consecration In the Masse if we will believe it there remain onely the outward species of the Element and the accidents 7. In the Holy Supper they all drank of the câ—p as Christ commanded in the Masse the Lay-people are denied the cup. 8. In the Supper Bread was broken to represent Christs body broken on the Crosse In the private Masse the bigger Hoast is broken into three parts the first is for the triumphant Church the second for the Church in Purgatory the third for the Church here on earth CHAP. XXV Of the Nature of the visible Church HItherto of the outward communion of the Covenant of grace Now follows the external society of the visible Church where by all that be called are accounted for members of the Church For 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 The RULES I. The name of Church and Synagogue is the same with the Hebrew Kahal and Edah but the society of Christians is mâ—re usually called the church II We must carefully here observe the distinction of the word that we may know of what Church we speak III. For whereas it is distinguished into the triumphant and militant that belongs to the doctrine of the state of glory this is for our present consideration IV. The militant Church is divided into the visible and invisible V. The invisible Church is the company of the Elect onely This is called invisible not as if the men that belong to her were not visible as they are mâ—n but that they are not perceived as they are elect for the Lord knows only who are hiâ— 2 Tim. 2.19 VI. This belongs to the doctrine of special vocation for by her proper effects to wit faith charity and such like the elect which are the invisible Church are known VII The visible Church is the company of all that are called in common as well Reprobates as Elect. VIII This word Church visible is ambiguous for properly it is meant of the universal Church dispersed through the whole World more strictly of any particular Church 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 foâ—mer soâ—ts of men belong to the Church by the righâ— of covenant though nâ—t of profession but for the third kinde though they be cast out of some particular Church yet they are not simply ejected out of the catholike though the Papists excommunicate them XII The form of the Church consisteth in a double union the first is of her conjunction with Christ her
must not say so of 〈◊〉 Iews I grant also that the Fathers believed the Iews shall follow Antichrist because he saith that if another come in his own name him they will receive but it will not therefore follow that they shall never have their eyes opened to discern the falshood of Antichrist and that they shall never follow Christ. Neither doth Saint Paul contradict himseâ—f who having proved the conversion of the Iews saith 1 Thes. 2.16 That wrath is come upon them to the end For he speaks there onâ—ly of those perverse Iews who lived in his time they having crucified Christ peâ—â—â—cuted his followers therefore final destructio◠〈…〉 â—pon them under Titus or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth utterly as we translate it and so exâ—reaâ—e or utter destruction came upon them And whereas it is said Hos. 1.6 That God will have mercy no more upon the house of Israel but will utterly take them away this was spoken of â—he ten tribes captivity from which they were not deliverd as the House of Iudah was ver 7. But what is this to the final convâ—â—sion of the Iews As for those imprecations of David against them Psal. 69. v 23.24.25 they have relation onely to their temporal punishments and outwâ—rd afflictons and not to a final or endless obstinacy To conclude the Apostle proves out of Isa. 59.20 That all Israel shall be saved because there shall come to Sion or as the LXX translate it out of Sion the deliverer and shall turn away ungodliness from Iacob Rom. 11.26 This Prophesie hath not been yet accomplished therefore it is to be fulfilled in the end of the world when the deliverer shall turn away ungodliness from the whole Nation of the Iews a Iob. 19.25 26. Dan. 12.2 Hos. 13.14 Matth. 22.31 c. and 27.52 Ioh. 5.28 29 Phil. 3.21 1 Thess 4. and other such like places b The example of those that were raised by the ministery of Elijah 1 King 17 22. Elisha 2 King 4.34 2 King 13.21 by Christ also Matth. 9.25 and c. 27.52.53 Luk. 7.14 Ioh. 11.11 and by the Apostles Act. 9.40 and 20.10 c The type of Aarons Rod budding Num. 17. of the Iews returning from Babylon Ezek. 37. but chiefly of Henoch and Elias Gen. 5 and 2 King 2. d Reasons are drawn from the Covenant of God which is not broken by death Matth 22.30 from the promises of life eternal from the Sacraments which are sâ—ales thereof which 1 Cor. 15. are set down at large But the chief reason is drawn from Christ who is not onely the type and example of our resurection but the beginning also thereof for from the life of the Head we undoubtedly gather the life of the mystical body * A. R. By these Books are meant partly Gods omniscience partly mens conscience God to whom all things are naked and open needs not books to help his memory as men do yet we read that he hath two books the one is called the book of life the other of knowledge Of the former there are four kindes the first is of Predestination to life eternal and in this book some are so written that they cannor be blotted out others are written but in appearance and hope for when they live for a while in the fear of God they hope their names are recorded in Heaven but when by their wickedness they fall from this hope then they may be said to be blotted out of this Book this is the Book of life eternal 2. The Book of life â—emporary which is nothing else but the condition and estate of this life out of this Book did Moses David and Paul wâ—sh themselves to be blotted 3. The Scripture is the book of Life as containing those precepts and means by which we may obtain Life eternall The 4. Book of Life is our conscience informing us of all the good and bad actions of our former life This Book is opened sometimes in this life but shall be fully laid open to us in the last day The other Book we read of is of knowledge which is threefold 1 The Book of Gods generall knowledge whâ—reby he takes notice of all men whether they be good or bad â—f this every man may say with David Psal 139 16. In thy Book are all my members written 2 The Book of Gods particular knowledge of this Psal. 1. The Lord knoweth the ways of the righteous and 2 Tim. 2. The Lord knoweth who are his this is the knowledge of approbation in this Book they are not wâ—itten to whom Chrâ—st will say in the last day Depart from me c. I know you not of this David speaketh Psal. 69 28. Let them be blotted out of the Book of the living and not be written with the righteous The third book of knowledge is that wherein the actions of wicked men are recorded and which shall be laid open to them Dan. 7.10 The Judgment was set and the Books opened We may say then that God hath two books which like Ezekiels scroll are written within and without in the inside are the names of the Saints who persevere to the end On the outside are the names of the wicked who fall from grace who begin in the spirit but end in the flesh Of these books see Exo. 32.32 Psâ— 69.28 c. Phil. â— 3 Rev. 3 5. â—7 â— â—0 15. 21.27 * A. R. The heavens shall not be purged with fire because they are not capable of an elementary impression 2. Because they are not subject to the vanity motion and corruption of inferiour bodies 3. Theâ—r innovation shall onely be in their rest and cessaâ—ion from motion 4. The Heavens that shall be purged by fire are the aerial onely 5. The fire shall purge no more than what the water did purge in the Flood of Noah * A.R. Religion is to be taught not to be forced The reasons are 1. Because Faith cometh by hearing saith the Apostle But the acts of hearing reading meditating praying by which Religion is both begot and nourished are voluntary 2. The proper seat of Religion is the will but the will cannot be forced 3. In propogating of Religion we must imitate God in our conversion who useth not to force us but gently to perswade incline and move us 4. No force or violence hath any continuance neither hath forced Religion 5. Religion is the free gift of God which as it is freely given so it must be freely received without constraint 6. As â—e is not to be esteemed an Heretike or an Idolater that is forced thereto neither is he Religious that is compelled to imbrace it 7 Christ and his Apostles never used any force in propagating of Religion not the Sword but the Word was the instrument used to propagate Christianity 8. Christ is so far from using violence that he will rather suffer the tares to grow with the good corn than pluck them by force 9. We find that violence is rather a hinderer