that shew it carieth immediatly to the senses makes another thing withall come into the mind and in this sence the consideration of a signe is as large as of a Logicall argument 3. Signes are some naturall some by institution 4. Yet betweene these two there is so great difference that they cannot be confounded without foule error 5. There is also a signe ordinary and perpetuall and another extraordinary and temporary 6. In respect of the thing signified it is either of things past and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rememorâ—…wn A signe of remembrance or of things present and it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonstrativum a demonstrative signe of things to come and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praenunciativum a foretelling signe or finally consisting of all these so as it sets forth things present past and to come 7. In respect of the end and use it either serveth for the understanding and is called Notificans a notefying signe or the memory and is called Commonefacions aâ—… admonishing signe or for Faith also and is called Obsignans a Sealing signe or lastly for all these together 8. Hence an holy Signe is either a bare signe or a seale also 9. A bare signe is that which onely representeth a seale is that which not onely representeth but also exhibiteth by sealing 10. A seale sealing the Covenant of God is called a Sacrament Rom. 4. 11. 11. For it is a signe of remembrance demonstrating foretelling notifying admonishing and sealing 12. A Sacrament therefore of the new Covenant is a Divine institution whereby by sensible signes the blessings of the new Covenant are represented exhibited and applied 13. Hence such a Sacrament hath the respect of a secondary Divine testimony whereby that primary testimony which is contained in the Covenant it selfe is specially confirmed in respect of us 14. Hence that speciall application of the favour and grace of God which ariseth from true Faith is very much confirmed and furthered by the Sacraments 15. In a Sacrament therefore there is a sensible thing and a spirituall 16. The sensible thing is a signe either representing or applying the spirituall thing is that which is represented and applied 17. Yet by the name of a Sacrament usually and most properly the outward and sensible thing it selfe is wont to be set forth 18. The Sacramentall signe hath not that spirituall thing to which it is referred either physically inhering or adhering for so the signe and thing signified should bee together 19. Neither yet are they bare declaring and representing signes but communicating the thing it selfe testifying and exhibiting the thing to be more communicated 20. Hence none can institute such an holy signe but God only because no Creature can bestow the thing signified or make the communication of it certaine to us or finally ad that vertue to such signes whereby they may be made fit to confirme Faith and Confidence or to stir up any spirituall grace in us more then any other thing 21. The thing it selfe which is set apart and separated to such an holy use is properly called a representing signe as Bread and Wine in the supper but the use of these things is called an applying signe as distributing receiving eating drinking 22. Hence Sacraments doe not properly exist out of their use that is neither before nor after they are applied to their use are they indeed Sacraments 23. The spirituall thing which is signified by the Sacraments of the new covenant is the new covenant it selfe that is Christ with all those blessings which in him are prepared for the faithfull 24. Yet some Sacraments doe more expresly represent a manner or some respect of his Covenant then others which doe also more set forth some other manner 25. But all have this common that they seale the whole Covenant of grace to the faithfull neither have they this use at that only time whilst they are administred but to the end of life 26. The forme of a Sacrament is that union which is between the signe and things signified 27. This union is not corporall neither yet is it imaginary but it is a spirituall relation by vertue whereof the things signified are really communicated to these who doe rightly use the signes 28. For neither doe all those partake the spirituall thing it selfe who are made partakers of the signes neither is there the same manner and meanes of partaking both 29. From this Union followeth a communication of Praedication whereby First the signe is predicated of the thing signified as when Sanctification of the heart is calling circumcision 2. The thing signified of the signe as when circumcision is called the Covenant and bread the body 3. The effect of the thing signified is predicated of the signe as when Baptisme is said to regenerate 4. A property of the signe is predicated of the thing signified as when breaking which agreeth to the Bread is attributed to Christ. 5. A property of the thing signified is attributed to the signe as when sacramentall eating and drinking is called spirituall 30. The foundation of this relation arifeth First from the similitude or proportion of the signe to the thing signified for such a likenesse although it doe not make a Sacrament yet it is required afore to those things which doe make a Sacrament and is laid as a foundation to them Secondly from the word of institution which consists of a command and a promise The command doth impose a duty of using the Creatures to that holy end The promise doth give us to believe that we shal not so use them in vaine But this word of institution distinctly applied with fit prayers is called the word of consecration of blessing the word of sanctification and separation 3. It is perfited with observation and the use it selfe prescribed of which here is so great force that for default of it that is not a Sacrament to this or that person being present in body or receiving which to others is most effectuall 31. The primary end of a Sacrament is to seale the covenant and that not on Gods part onely but consequently also on ours that is not onely the grace of God and promises are sealed to us but also our thankfulnesse and obedience towards God 32 Therefore mysticall signes of holy things cannot be instituted by man without prejudice and violation of the Sacraments although they doe set forth mans duty only 33. For although such signes are not properly Sacraments yet they are signes Sacramentall that is they partake the nature of Sacraments and so cannot be instituted by man 34. A secondary end is profession of Faith and love for there are represented in the use of the Saraments both that union which we have with God in Christ and that communion which we hold with all those who are partakers of the same union especially with those who are members of the same Church CHAPTER XXXVII Of Ecclesiasticall Discipline An adjunct of the Word
ought to have an appetite to spirituall things 1. Pet. 2. 2. 32. 2. That slothfulnesse whereby one shunnes that cheerfulnesse and labour that is required to Divine things Rom. 12. 11. Which is opposed to that stirring up and heat of mind whereby Divine things are to be prosecuted Rom. 12. 11. Psal. 57 8 9. 33. 3. Neglect and contempt of holy things and the abuse of the same to filthy sporting and light matters all which are opposed to that reverence due to holy things Luc. 19. 46. 34. 4. Dulnesse and wandring of mind in exercises of worship Heb. 5. 11. Ezech. 33. 31. And it is opposed to devotion such as was in Cornelius Act. 10. 2. 35. 5. Rashnesse or lightnesse in using either the name or titles of God or those things which have some speciall respect to God Ier. 23. 34. Luc. 13. 1. And it is opposed to that prosecuting of a just end which ought to be present with reverence in the use of such thiâ—…gs 1. Cor. 11. 17. 36. 6. Forgetfulnesse Iames 1. 24 25. Which is opposed to the receiving of fruit and abiding of the vertue which ought to follow the acts of religion 37. 7. Confusion which is opposed to order and decency 1. Cor. 14. 33. CHAPTER XV. Of the time of worship 1. THE most solemne time of worship is now the first day of every week which is called the Lords day Rev. 1. 10. 1. Cor. 16. 2. 2. And it is called the Lords Day by the same reason that the holy Supper of the Eucharist is called the Lords Supper 1. Cor. 11. 20. Namely because it was instituted by our Lord Jesus Christ and it must be referted to the same Lord in the end and use of it 3. It is necessary that some time be given for the worship of God by the dictate of naturall reason for man must needs have time for all especially his outward actions neither can he conveniently attend Divine worship unlesse for that time he cease from other workes 4. Thus far therefore the time of worship falls upon the same precept with the worship it selfe for as when God created the whole world he is said also to have created time together with it so also when he commanded and ordained religious actions he did also withall command and ordaine some time or necessary circumstance 5. That some certaine day is to be ordained for the more solemne worship of God this is also of morall naturall right not unknowne to the very heathen who had alwayes through all ages their set and solemne feast dayes 6. That this solemne day ought to be one at least in a week or in the compasse of seven this belongs to positive Law but yet it is altogether of unchangeable institution so that in respect of our duty and obligation it hath the very same force and reason with those that are of morall and naturall right and so it is rightly said of the Schoolmen to belong to morall right not of nature but of Discipline 7. That this institution was not ceremoniall and temporall it appeares sufficiently by this that it hath nothing proper to the Iewes or to the time of the ceremoniall Law for none can or dare deny but that such determination might be made at least for a morall reason and benefit because although naturall reason doth not dictate the very same determination as necessary yet it dictates it as convenient as it doth apprehend it to be fit that the worship of God be frequently exercised and it cannot but acknowledge this determination in respect of the frequency of the dayes to be in this respect convenient 8. The same also is manifest by this that from the beginning of the Creation when there was no place for ceremonies that had respect to Christ the Redeemer the seventh day or one of seven was set apart for the worship of God Gen. 2. 3. 9. For whereas some doe contend that this was spoken by a prolepsis or anticipation or that the seventh day was at that time sanctified in the mind and purpose of God not in execution or that then there was a foundation laid of that sanctification to come and not the obligation or Law it selfe This may be refuted by divers arguments For 1. This anticipation never came into any mans mind who was not before anticipated with prejudice about the observation of the Lords Day The Iewes of old did never dreame of it whose received opinion was that this feast was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all Nations from the beginning of the World Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. In the new Testament there is no such thing taught or declared The authors themselves of this opinion doe grant it to be probable that some observation of the seventh day did begin from the beginning of the Creation Suarez de diebus Fest. The best interpreters Luther Calvin c. Whom none will affirme to have offended on that side in giving too much to the Lords Day doe simply and candidly acknowledge that the seventh day was sanctified from the beginning of the World 2. There can be no example given of such like anticipation in all the Scripture for although the name of certaine places are sometime used proleptically especially in the booke of Genesis yet there is no mention at all of such a prolepticall Institution either in that booke or in any other of the whole sacred Scripture 3. The words and phrases of the very place evince the contrary Gen. 2. 2 3. For the perfection of the Creation is twice joyned together with the sanctification of the seventh day in the very same manner and phrase as the Creation both of other Creatures and of man himselfe is joyned with their blessing Genesis 1. 21. 22. 27. 28. 4. Neither the purpose of God nor a naked foundation of the thing it selfe sufficeth to ground and uphold such a phrase of Sanctification and Benediction For by this reason it might be said that God sanctified Water Bread and Wine for the Sacraments of the New Covenant from the time that he gave the promise of breaking the Serpents head by the seed of the woman Genesis 3. 15. For then God did purpose to seale that covenant of grace by such seales some foundation of which seales also was laid partly in the promise it selfe and partly in the creation of those thiâ—…gs which might actually be used to such sealing 5. From such a foundation laid in the first Creaâ—…ion the Prophet gathers a perpetuall rule and Law Malac. 2. 15. Did he not make one and why one To seeke a godly seed So in like manner may we did not God rest the seventh day and why the seventh day to sanctifie the seventh day to God 6. Upon this very thing the arguing of the Apostle seemes to be grounded Hebrews 4. 3 4 5 7 8 9. Which is thus There was a double rest mentioned in the Old Testament whereof the godly were made partakers in this life One was
ancients 35. The Episcopall ordination of a Minister without title that is without a Church to which and in which he should be ordained is as rediculous as if any should be fained to be a husband without a wife 36. A Minister so called to some one Church can neither forsake it at his own will or be cast out from it without just cause neither can another undertake the like care of the Church or neglect that which he hath undertaken by voluntary non-residency without sacrilegious breaking of his covenant 37. Ordinary Ministers are either Pastors and Teachers or ruling Elders to whom are joyned those that take care of the poore that is Deacons Diaconesses or Widowes 38. By these offices Christ hath sufficiently provided for all the necessities of the members of the Church namely that they may be chiefly instructed in the knowledge of the truth by Teachers stirred up chiefly to the practise of piety by Pastors preserved in that course of life and called back to repentance for sins by them and the Rulers and be helped against poverty by Deacons CHAPTER LX. Of Baptisme and the Supper of the Lord. 1. AFter the nature of the New Testament the Sacraments of the same doe follow for they are for number few to be obtained and observed easy and in their signification must perspicuous 2. They were sanctified and instituted by Christ himselfe for although the one Sacrament was first used by Iohn Baptist yet in that very thing he was the forerunner of Christ that he might shew what Christ himselfe afterward would allow and institute neither had it the respect of an ordinary institution by the Ministery of Iohn but by the institution of Christ himselfe 3. These Sacraments are Baptisme and the Supper of the Lord for neither were there either other Sacraments or Sacramentall signes delivered to the Church by Christ or his Apostles neither can there other be appointed by men in the Church 4. In respect of Gods Institution there lieth greatest necessity upon the faithfull to use these Sacraments diligently and religiously yet they are not so absolutely necessary to salvation that the absence or meere privation of them doth bring a privation of this institution neither ought they in that respect to be celebrated either of those that are not lawfull Ministers or out of a Church assembly 5. Baptisme is the Sacrament of Initiation or Regeneration 6. For although it doth seale the whole covenant of grace together to the faithfull yet by a speciall approbation it doth represent and confirme our very ingrafting into Christ. Rom. 6. 3. We are baptised into Christ Jesus and Verse 5. Being planted together with him And 1 Cor. 12. 13. We are baptised into one body 7. But because upon our first ingrafting into Christ by Faith there doth immediatly follow a relation of our Iustification and Adoption therefore Baptisme as the Sacrament of the ingrafting itselfe is unto remission of sins Marc. 1. 3. And it is also a representation of adoption whilst that by it wee are confecrated to the Father Sonne and holy Spirit and their names are called upon the baptised 8. Because also holinesse is alwayes derived from Christ into whom we are ingrafred unto all the faithfull therefore Baptisme also is the seale of our sanctification Tit. 3. 5. He hath saved us by the laver of regeneration and the renuing of the holy Spirit Rom. 6. 4. 5 6. 9. And because Glorification cannot be separated from true holinesse therefore it is withall the seal also of eternall glory Tit. 3. 7. That we might be made heires according to the hope of eternall life Romans 6. 8. If we be dead with Christ wee believe that wee shall also live together with him 10. But because those benefits are sealed according to the measure of initiation in Baptisme hence First Baptisme is but once to be administred because there is but one beginning of spirituall life by regeneration as there is but one beginning of naturall life by generation 11. Hence also Secondly Baptisme ought to be administred to all those to whom the covenant of grace pertaines because it is the first sealing of the covenant it selfe now first begun 12. But that the infants of the faithfull are not to be forbidden this Sacrament it appeareth 1. Because if they be partakers of any grace it is by vertue of the covenant of grace and so both the covenant and the first seale of the covenant also doth pertaine to them 2. In that the covenant in which the faithfull are now contained is the same with that covenant which was made with Abraham Rom. 4. 11. Gal. 3. 7 8 9. But that did expressely extend unto Infants 3. This covenant which is now administred to the faithfull doth bring more large and full consolation to them then of old it could before the comming of Christ. But if it should pertaine onely to them and not to their Infants then the grace of God and their consolation should be more narrow and contracted after Christ is exhibited then before it was 4. Because baptisme succeeded in the place of circumcision Col. 2. 11. 12. And so doth pertaine as well to the children of believers as circumcision itselfe 5. Because in the very beginning of regeneration whereof baptisme is a seale man is meerely passive whence also there is no outward action required of a man either to be circumcised or baptised as in other Sacraments but only a passive receiving therefore Infants are as capable of this Sacrament in respect of the chiefe use of it as these of age are 13. Faith and repentance doe no more make the covenant of God now then in the time of Abraham who was the Father of the faithfull therefore the want of those acts ought no more to hinder baptisme from Infants now then it did forbid circumcision then 14. The signe in this Sacrament is water not simply but as it purgeth the uncleane either by dipping or sprinkling 15. But therefore water was chosen because there is nothing in use that doth more fitly represent that spiritual washing which is performed by the blood or dead of Christ neither is the sprinkling or application of the blood of Christ so fitly expressed by any thing seeing that now since the death of Christ there ought to be no use of naturall blood in holy things 16. The supper of the Lord is the Sacrament of the nourishing and growth of the faithfull in Christ. 17. Hence it ought oftentimes to be administred to the same persone 18. Hence also the supper is onely to be administred to those who are visibly capable of norishment and growth in the Church and so not to Infants but onely to those of age 19. But because most full and perfect nourishment is sealed in Christ therefore here is used not some one and simple signe of nourishing but of a double kind as the nourishment of the body doth require namely Bread and Wine 20. They therefore who take away
being p. 32. Passive attingency that is the Efficacy of the will of God upon one thing causing another thing ibidem Contingency by chance p. 34. Metonymically by a figure the cause for the effect or the subjects for the quality or contrary wise p. 35. Formacy transien really passing p. 36. Virtually that is in power ibidem Praeexist to be before ibidem Entitie the being of a thing p. 38. Aggregation heaping up or joyning together ibidem Incompleat Imperfect p. 40. Intrinsecally inwardly p. 48. Indissoluble that must not be dissolved ibidem Previous going before p. 50. Sunteresis that part of the understanding in which we keepe severall Notions p. 54. Animall living ibidem Sanction the establishment ofte Law ibidem Adjuvant belying p. 57. Sophisticall by a false argument p. 58. Prediction fortelling p. 59. Homogeneall of the same name and nature p. 67. Detractation with-drawing from the Law p. 70. Theoreticall contemplative p. 72. Inauguration installing p. 97. Ubiquitari that is everywhere p. 108. Promiscuously confused p. 114. Physicall motion an actuall change p. 130. Adequate of the same extent p. 132. Extrinsecall outward p. 136. Manumission freedome p. 139. Transmutation change p. 146. Collectively together p. 153. Integrally wholly p. 154. Genus a logicall terme intimating a nature common to severall kinds d. 155. Species is alogiâ—…all terme signifying a nature agreeable onely to severall particulars ibidem Theologicall Axiome a rule in Diinitie p. 177. Proems beginnings p. 181. Exordium Preface iibdem Predication Predicated denomination or naming p. 189. Reciprocall interchangeable p. 188. Suspension or abstension withholding p. 191. Secluding orshut out ibidem Proselytes followers p. 127. Intensively the inward vertue of a thing extensively are outwardacts of a thing p. 200. Aberration erring p. 201. Classes the lesser meeting p. 202. Synods the grerater meeting ibidem Oecumenicall universall ibidem Consubstantiation the being of two substances together p. 208 Tropee a translation of the signification of words p. 209. Delegated appointed p. 214. Lesbian crooked p. 225. Ethicks manners p. 226. Mediocrity the meane p. 234. Specificall the same in kind ibidem Ens incomplexum a simple being p. 253. Specificaâ—…ive that 〈◊〉 divers kinds ibidem Appretiatively valuablely p. 268. Compellation naming or calling p. 275. Sympathies the agreements of nature Antipathies the disagreements of nature p. 277. Appropriatiation applying to one p. 282. Mentall in the understanding ibidem Vocall in word ibidem Deprecation to pray against p. 285. Anthemes songes p. 284. Impetration obtaining p. 287. Celebration praising p. 289. Metaphoricall the property of one thing is translated to another p. 291. Promissory promising p. 293. Assertory affirming ibidem Candidly ingenuously p. 294. Spontaneous willingly p. 295. Exorcismes conjuration p. 296. Indefinite unlimited ibidem Fortuinous casuall p. 297. Conjecture guesse ibidem Petinacious obstinate p. 302. Monomachies Duells p. 306. Accurate perfect p. 309. Redundancy abounding ibidem Detraction slander p. 311. Iotaes tittles ibidem Subjective in this place terminated p. 314. Objectively referred by ibidem Idolothites things offered to indolls p. 315. Situation seating p. 319. Prolepsis or Anticipation The declaring of a thing before that shall bee done afterward p. 323. Polygamy many mariages p. 325. Adumbration shadowing p. 329. Iudiciall the Lawes for the Common-Wealth p. 330. Allegorically figuratively p. 337. Concession granting ibidem Mechanicall Handiwork ibidem Disparity inequality p. 345. Emendative correcting p. 152. Commutative changing ibidem Criminall faulty ibidem Parsimony sparing p. 378. Pedagogy Child-hood p. 330. Accommodation fitting p. 331. FINIS Capit. Of the Contents or summe of the First Booke CHAP. 1. OF the definition or nature of divinity p. 1. CHAP. 2. Of the distribution or parts of divinity p. 4. CHAP. 3. Of faith p. 5. CHAP. 4. Of God and his essence p. 10. CHAP. 5. Of the subsistance of God p. 16. CHAP. 6. Of the efficiency of God p. 21. CHAP. 7. Of the decree and counsel of God p. 26. CHAP. 8. Of Creation p. 35. CHAP. 9. Of providence p. 45. CHAP. 10. Of speciall gubernation about intelligent Creatures p. 50. CHAP. 11. Of Mans Apostacy or fall p. 55. CHAP. 12. Of the consequents of sinne p. 60. CHAP. 13. Of Originall sinne p. 66. CHAP. 14. Of actuall sinne p. 68. CHAP. 15. Of Corporall death p. 73. CHAP. 16. Of the consummation of death p. 75. CHAP. 17. Of the propogation of sinne p. 77. CHAP. 18. Of the Person of Christ the Mediator p. 79. CHAP. 19. Of the Office of Christ. p. 82. CHAP. 20. Of satisfaction p. 87. CHAP. 21. Of the life of Christ being humbled p. 91. CHAP. 22. Of the Death of Christ. p. 99. CHAP. 23. Of the exaltation of Christ. p. 104. CHAP. 24. Of the application of Christ. p. 111. CHAP. 25. Of Predestination p. 116. CHAP. 26. Of Calling p. 123. CHAP. 27. Of Iustification p. 129. CHAP. 28. Of aodption p. 135. CHAP. 29. Of Sanctification p. 140. CHAP. 30. Of Glorification p. 146 CHAP. 31. Of the Church mystically considered p. 151. CHAP. 32. Of the Church instruced p. 157. CHAP. 33. Of the extraordinarie ministers of the Church p. 161. CHAP. 34. Of the holy Scripture p. 167. CHAP. 35. Of ordinary Ministers and their office in preaching p. 173. CHAP. 36. Of the Sacraments p. 183. CHAP. 37. Of Ecclesiasticall discipline p. 188. CHAP. 38. Of the administration of the Covenant of grace be fore the Comming of Christ. p. 193. CHAP. 39. Of the administration of the covenant from Christ exhibited to the end of the world p. 198. CHAP. 40. Of Baptisme and the supper of the Lord. p. 205. CHAP. 41. Of the end of the world p. 210. L. Cap. Of the Contents or summe of the Second Booke CHAP. 1. Of observance in generall p. 215. CHAP. 2. Of Vertue p. 223. CHAP. 3. Of good workes p. 236. CHAP. 4. Of Religion p. 243. CHAP. 5. Of faith p. 249. CHAP. 6. Of Hope p. 257. CHAP. 7. Of Charity p. 264. CHAP. 8. Of hearing of the word p. 271. CHAP. 9. Of Prayer p. 277. CHAP. 10. Of an Oath p. 290. CHAP. 11. Of a Lot p. 296. CHAP. 12. Of tempinhg of God p. 303. CHAP. 13. Of instituted Worship p. 307. CHAP. 14. Of the manner of Divine worship p. 315. CHAP. 15. Of the time of worship p. 322. CHAP. 16. Of Iustice and Caharitie toward our Neighbour p. 341. CHAP. 17. Of the Honour of our Neighbour p. 353. CHAP. 18. Of Humanity toward our Neighbour p. 363. CHAP. 19. Of Castitie p. 368. CHAP. 20. Of Commutative Iustice. p. 374. CHAP. 21. Of telling truth Verracitie p. 380 CHAP. 22. Of Contentation p. 384. FINIS THE FIRST BOOK OF DIVINITY The first Chapter Of the Definition or Nature of Divinity DIvinity is the doctrine of living to God Iohn 6. 68. The words of eternall life Acts 5. 20. The words of this life Rom. 6. 11. Reckon your selves to be alive unto God 2. It is called a doctrine not as if the name of
he is subject to the justice of God to performe all those things which were required to the redemption of man Phil. 2. 8. Being found in shape as a man he humbled himselfe and became obedient unto death 3. This humiliation was not properly of the Divine nature or person considered in it selfe but of the Mediator God-man 4. Therefore the taking of the humane nature considered simply in it selfe is not a part of this humiliation because it was the action of God only but that condition of a servant which did accompany the taking of the Divine nature was the prime and proper reason of the humiliation Yet in respect of this condition by a relation redounding from thence the Divine person is rightly said to be of no reputation Phil. 2. 7. Because it did exist in that forme which for a time was void of all glory and Divine Majesty for the Divine Majesty did suppresse and hide it selfe throughout all that space of humiliation that it did not constantly exercise that dignity which did afterward appeare in the exaltation 5. The end of this humiliation is satisfaction and merit 6. It is called satisfaction as it is ordered to the honour of God by a certaine recompence for the injury done to him by our sinnes Rom. 3. 25. Whom God hath set forth to be a reconciliation by his blood to shew this righteousnesse This is shewed in all those places of Scripture wherein Christ is said to be dead for us for that efficiency is set forth in this phraise which cannot be attributed to Paul or Peter in their death 1 Cor. 1. 13. Which takes away condemnation Rom. 8. 34. Which finally brings with it reconciliation to salvation Rom. 5. 10. 7. It is the same also which is signified where it is said he was made sinne for us 2 Cor. 5. 21. For he could no other way be made sinne then either by inward pollution or outward reputation but he was most of all free from pollution neither did the imputation of sin any other way agree to him then that he migt for us undergoe the punishment due to sinne 8. In the same respect it is said that he bore our iniquities Isay 53. 4. Neither doth that phraise signifie a bearing of patience for by bearing he tooke away the sins of the world Iohn 1. 29. Neither doth it only declare a power of taking away sins for he bore our sins in his body upon the Crosse. 1 Pet. 2. 24. 9. The like sorce is of that fâ—…rme he paid the price of redemption for us Mat. 20. 28. For neither is there a meere delivering set forth by that phraise nor every meanes of it because the price it selfe is nominated and it is intimated to be of the like common respect with the paiment of silver or gold for vendible merchandize 1 Pet. 1. 18. And the application of this price it also added Hebr. 9. 13. 14. 15. Blood sprinkling those that are uncleane And 10. 22. Our hearts purged by sprinkling from an evill conscience So that Christ himselfe is therefore a Mediator because he hath given himselfe a price of redemption 1 Tim. 2. 5. 6. And we are therefore made partaker of that redemption because Christ hath given himselfe for us Gal. 2. 20. And we believe in him Iohn 1. 12. And by him in God 1 Pet. 1. 21. 10. In the same sence also he is called an offering and sacrifice for our sinnes Eph. 5. 2. He gave himselfe for us an offering and sacrifice of a sweet smelling favour to God For he was so true and proper a sacrifice for sinne that all other sacrifices which went before were but shadowes of this and after this is finished it is neither needfull nor lawfull to offer any other Hebr. 16. 12. 14. 11. But this whole mystery depends upon this that Christ is made such a Mediator as that he is also a surety Hebr. 7. 22. And the common roote of those that are to be redeemed as Adam was of those that are created and lost Rom. 5. 16. 17. 18. 19. 1 Cor. 15. 22. 12. In the same humiliation of Christ there was also merit as it is ordered to our benefit or to obtaine some good for us in the way of reward This is shewed in all those places of Scripture wherein he is said by his obedience to have procured righteousnesse forus Rom. 5. 19. Many are made righteous to procure the favour of God for us Rom. 5. 10. We have been reconciled to God by the death of his Sonne and to procure life eternall for us Rom. 6. 23. Life eternall by Iesus Christ. 13. The merit and satisfaction of Christ differ not in the thing it selfe soo as they should be sought for in sundry and different operations but they ought in a diverse way to be acknowledged in one and the some obedience 14. Neither ought any part of that obedience which is found in the humiliation of Christ to be excluded from that dignity and use 15. But the exaltation of Christ although it be an essentiall part of his mediation yet it doth not pertaine to his merit or satisfaction 16. This satisfaction as touching the substance of the thing was perfect in rigour of justice yet it presupposeth grace whereby Christ was called to performe this worke and whereby it being performed it was accepted in our name and for our good Lastly whereby that is performed by covenant rewarding which was required in this Satisfaction Iohn 3. 16. So God loved the world that hee gave his only begotten Sonne Rom. 3. 24. We are justified freely by his grace through the redemption made in Iesus Christ and 5. 15. The grace of God and gift by grace which is of that one man Iesus Christ. 17. Hence greatest justice and greatest grace are together manifested and worke in mans redemption Rom. 5. 17. They receive abundance of grace and the gift of righteousnesse soo that all the fruit of this Satisfaction are rightly together called the fruits and effects of the grace and mercie of God 18. This Satisfaction had worth sufficient and in some respect infinite First from the person of him that did offer who was God Secondly from the dignity and excellency of the thing offered for he offered himselfe God and man Thirdly from the manner of offering in which there was a certaine divine perfection by reason of the personall Union 19. For as the greatnesse of the injury growes from the dignity of the person offended because there the worth of the offended person is hurt so the worth of him that makes satisfaction doth grow from the dignity of him that makes Satisfaction because here the yeelding of honour is looked unto which depends upon the dignity of him that yeelds the honour 20. Also in satisfaction not the act only or suffering but also the person it selfe which doth or suffereth is voluntarily subjected to the obedience of him to whom that honour is yeelded also the manner of workingh
with its meanes For if the redemption of Christ were of incertaine event then the Father should appoint the Sâ—…nne to death and the Sonne also should undergoe it being yet uncertaine whether any would be saved by it or no then also all the fruit of this mystery should depend upon the free will of men 8. Hence application is altogether of the same latitude with redemption it selfe that is the redemption of Christ is applied to all and only those for whom it was obtained by the intention of Christ and the Father yet for their sakes the same temporall benefits of Christ doe redound unto thers also 9. And in this sence namely in respect of the intention of application it is rightly said Christ did onely satisfy for those that are saved by him although in respect of that sufficiency which is in the mediation of Christ it may be rightly said also Christ satisfied for all or every one and because those counsells of God are hidden to us it is agreeable to charity to judge very well of every one although we may not pronounce of all together collectively that Christ did equally plead their cause before God 10. The way of application whereby God doth with greatest firmnesse performe that which was contained in a covenant formerly made and broken is called in the Scriptures a new covenant Hebr. 8. 8. 10. A covenant of life salvation and grace Rom. 4. 16. Gal. 3. 18. Which in the same sence also is called the Gospell Rom. 1. 16. The good Word of God Hebr. 6. 5. A faithfull saying and worthy of all acceptation 1 Tim. 1. 15. A good doctrine 1 Tim. 4. 6. The Word of life Phil. 2. 16. The Word of reconciliation 2 Cor. 5. 19. The Gospell of peace Eph. 2. 17. 6. 15. The Gospell of salvation and the Word of truth Eph. 1. 13. The arme of God Isay 53. 1. The savour of life to life 2 Cor. 2. 16. 11. It is called a covenant because it is a firme promise for in the Scriptures every firme purpose although it be of things without life is called a covenant Ierem. 33. 20. 25. My covenant of the day and my covenant of the night if my covenant be not with day and night if I appoint not the statutes of Heaven and Earth 12. Yet because it consists of a free donation and is confirmed by the death of the giver it is not so properly called a covenant as a testament Hebr. 9. 16. Which seeing it is not found in the former that is not so properly called a testament as a covenant 13. But this new covenant differs from the old many wayes 1. In the kind for that was as it were a covenant of friendship betweene the Creator and the creature but this is a covenant of reconciliation between enemies 14. 2. In the efficient for in that there was an agreement of two parties namely God and man but in this God onely doth covenant For man being now dead in sinne had no ability to contract a spirituall covenant with God But if two parties after the manner of a covenant are to be appointed yet then God only is the party assuming and constituting but man is the party assumed 15. 3. It differs in the object for that is extended to all men but this belongs to some certaine ones in a speciall manner For although the promulgation of it be oftentimes propounded promiscuously after the manner of men yet by a special propriety it belongs and is directed to those to whom it was intended by God who are therefore called sonnes and heires of this promise and of salvation Gen. 15. Act. 1. 39. 3. 25. Rom. 4. 16. 13. 9. 7. 8. Gal. 3. 21. 29. 16. 4. In the beginning or moving cause for there God according to his soveraingty did worke out of his wise and just counsell but here mercy only hath place There indeed there did some respect of grace shine forth in appointing a reward due to obedience yet it was not properly directed by grace and so not this covenant of grace but that was accomplished that is it did actually lead man to happinesse 17. 5. In the foundation which in the former was the ability of man himselfe but in this Christ Iesus 18. 6. In the matter or good things promised for in that God promised life only but in this he promiseth righteousnesse also and all the meanes of life because to man being dead not the continance or perfection of life but restoring was necessary 19. 7. In the conditions for that required perfect obedience of workes which was also to be performed by man of his own strength before any effect of the promise that it might have respect of merit unto it but this requires not any condition properly so called or going before but only following after or comming betweene and that to be communicated by grace that it might be a meanes to perfit the same grace which is the proper nature of Faith 20. 8. In the effects for that teached and sheweth what is righteous but this bestowes righteousnesse it selfe in that there was a dead letter and deadly to a sinner but in this a quickning spirit 21. Hence that never brought salvation to any man neither could bring any thing to a sinner but onely death but this doth not properly and of it selfe bring death or condemnation to any but it brings assured salvation to all those of whom it is received 22. 9. In the adjunct of continuance for that is antiquated in respect of those who are partakers of this new but this is everlasting both in respect of the countenance it hath in it selfe because it admitts no end or change touching the substance and also in respect of those to whom it is communicated because the grace of this covenant doth continue for ever with them who are once truly in covenant CHAPTER XXV Of Predestination 1. BEcause this application of redemption is made to some certaine men and not to all so that it sheweth a manifest difference betweene men in respect of the dispensation of grace hence it doth make the predestination of God concerning men appeare to us in the first place 2. Predestination indeed was from eternity Eph. 1. 4. He hath chosen us before the foundations of the World were laid 2 Tim. 1. 9. Which grace was given us before all ages And it did also worke from the beginning of the workes of God but it makes no inward difference in the Predestinate themselves before the actuall dispensation of this application Eph. 2. 3. And we were by nature the children of wrath as well as others 1 Cor. 6. 11. Thus yee were indeed For Predestination before the application of grace doth put nothing in the persons Predestinated but it doth lie hid only in him that doth predestinate 3. This Predestination is the decree of God of manifesting his speciall glory in the eternall condition of men Rom. 9. 22. 23. Willing to shew his
equally it is therefore to be committed to execution with the consent of the Church and that not onely the Church permitting but also approving and appointing 27. Yet the Elders have the chiefe parts in the acting and exercise of it And that not onely in directing the publick action and pronouncing sentence but also in admonitions foregoing in which they must make up that which they see was neglected by private persons 28. The usuall censures of the Popes of pontificall Bishops and their officers doe themselves deserve a grievous censure for they are prophanations of the Name of God props of an injust government and snares to catch other mens money not spirituall remedies of such sins 29. Indulgences Commutations and humane transactions in those things unto which Christ hath ordained the Discipline of the Church are wages of the great Whore CHAPTER XXXVIII Of the administration of the Covenant of grace before the comming of Christ. 1. ALthough the free and saving Covenant of God hath beene onely one from the beginning yet the manner of the application of Christ or of administring this new Covenant hath not alwayes beene one and the same but divers according to the ages in which the Church hath been gathered 2. In this variety here hath beene alwayes a progresse from the more imperfect to the more perfect 3. First therefore the mystery of the Gospel was manifested generally and more darkly and then more specially and more cleerly 4. This manner of administring is double one of Christ to be exhibited and the other of Christ exhibited 5. For the old and New Testament are reduced to these two primary heads the old â—…miseth Christ to come the New testifieth that he is come 6. Whilest Christ was to be exhibited all things were more outward and carnall afterward more inward and spirituall Iohn 1. 17. The Law was delivered by Moses grace and truth came by Christ. 7. Yet at that time there was a double consideration of the Church 1. As an heire and 2. as it was an infant Galatians 4. 1. and following So long as the heire is an infant hee nothing differs from a servant though hee bee Lord of all 8. As an heire it was free as an infant it was in a certaine manner servile Therâ—… 9. As an heire it was spirituall as an infant carnall and earthly Heb. 9. 10. Rom. 9. 7. 10. As an heire it had the spirit of adoption as an infant the spirit of feare and bondage Rom. 8. 15. Yee have not received the spirit of bondage againe to feare but yee have received the spirit of Adoption 11. The manner of administration which respects Christ to be exhibited was one before Moses and another from Moses to Christ. 12. Before Moses the polity of the Church was rude and loose as being in infancy there were so many visible Churches as there were Families of godly persons the Ministery was almost alwayes extraordinary by Prophets the masters of Families and first borne had right to administer some holy things as ordinary Ministers according to that direction which they receaved from the Prophets 13. Yet there were some difference of the dispensation from Adam to Abraham and from that which was after Abraham untill Moses 14. From Adam to Abraham First Redemption by Christ and the application of him was promised in generall to be performed by a seed of the Woman to loose the workes of the Devill that is sin and death Gen. 3. 15. Rom. 1â—…â—…0 1 Iohn 3. 8. The seed of the Woman shall breake the Serpents head The God of peace shall tread Satan under your feet shortly The Son of God was manifested to dissolve the works of the Devill 15. 2. Calling was exercised in that distinction which was between the seed of the Woman and the seed of the Devill between the sons of God and the sons of men Gen. 6. 2. 3. The way of justification was set forth by expiatory sacrifices offered and accepted for sins Eph. 5. 2. Christ hath loved us and given himselfe for us an offring and sacrifice to God for a sweeâ—… smelling savour 16. 4. Adoption was declared both by the title of sons at that time common to all the faithfull and by the translation of Enoch into the Heavenly inheritance Gen. 5. 24. Hebr. 11. 5. 17. 5. Sanctification was both expresly inculcated by the Prophets and typically shadowed out by oblations and rites of sacrifices Iud. 14. Rom. 12. 1. 18. 6. Glorification was publickly sealed both by the example of Enoch and conversation of Noach with his family from the flood 1 Pet. 3. 20. 21. 19. In this period of time the building and conserving of the Arke in the flood was an extraordinary Sacrament Heb. 11. Vers. 7. 1 Pet. 3. 20. 21. There was no ordinary Sacrament but that in many sacrifices here was something that had the respect of a Sacrament for in that those that did sacrifice for the most part were made partakers of their sacrifices in an holy banquet in an holy place with joy before God Exod. 18. 12. This did seale to them in some sort that grace of the Covenant which is exhibited in the Sacraments 20. From the time of Abraham the Church did chiefly consist in his family and posterity 21. In that period of time all the benefits of the new Covenant were more cleerly and distinctly set forth then before 22. 1. Election was represented in the persons of Isaac and Iacob beloved before Ismael and Esau. Romans 9. 11. 12. 13. 23. 2. Redemption together with the application of it was most excellently exhibited in the person and blessing of Melchisedeck also in the promise and covenant of blessing to come to all Nations by the seed of Abraham 24. 3. Calling was exercised by leading forth Abraham out of Vr of the Caldees to a certaine new and heavenly Countrey Heb. 11. 8. 9. 10. 25. 4. Iustification was illustrated by the expresse testimony of God that Faâ—…th was imputed to Abraham for righteousnesse as the Father and patterne of all that should believe and by the Sacrament of circumcision which was a seale of the same righteousnesse 26. 5. Adoption was set forth by calling of the Name of God upon Abraham and all the sons of the promise and by assigning of the inheritance to the sons of the promises begotten of the free Woman through grace Galatians 4. 26. 28. 31. 27. 6. Sanctification was figured by circumcision which did set forth the taking away and abolishing of the corruption of sin of the old man that a new Creature might be settled in its place Col. 2. 11. Deut. 30. 6. 28. 7. Glorification was shewed in the blessing promised and in the Land of Canaan which was a type of the Heavenly Country 29. From the time of Moses unto Christ all these same were further shadowed by meanes both extraordinary and also ordinary 30. Redemption and the application hereof was extraordinarily signified 1. By the deliverance out of Egypt
by the Ministery of Moses as a type of Christ. Mat. 2. 15. And by the bringing into the Land of Canaan by the Ministery of Iosuah as of another type of Christ. 2. By the brasen Serpent by the beholding whereof men that were like to dye were restored to health Iohn 3. 14. 12. 32. 3. By the cloud whereby the Israelites were covered from all the injuries both of their enemies and of the Heaven And moreover they had light together with refreshing of their strength administred by day and by night 1 Cor. 10. 2. Esay 4. 4. 4. By passing thorough the red Sea whereby they had a way cast up to the Land of promise their enemies being overwhelmed and destroyed 1. Cor. 10. 2. 5. By Mannah from Heaven and Water out of the Rock whence they received continuall nourishment as it were out of Gods Hand 1 Cor. 10. 3. 4. Iohn 6. 32. 33. 31. Ordinarily Christ and Redemption by him was shaddowed out by the high priest the authours and sacrifices for sinnes 32. Iustification was shewed in many sacrifices washings and the Sacrament of the Passeover 33. Adoption was shewed in the first borne who were dedicated to God 34. Sanctification in all the offerings and gifts and in those observations which had any shew of cleanlinesse 35. Glorification by the inheritance of the promised Land and by that communion which they had with God in the most holy place 36. The Church of Iewes instituted by Moses in respect of the outward gathering together was only one because all that solemne Communion which was at that time prescribed did depend upon one Temple and there it was to be exercised by publick profession and with certaine rites 37. The Synagogues were not compleate Churches because the whole worship of God and the whole holy Communion at that time prescribed could not be exercised in them 38 Therefore the Church of the Iewes was a nationall Church and in some respect catholick or universall as the believing Proselytes of every Nation under Heaven were bound to joyne themselves to that one Church Acts 2. 5. 6. 8. 9. 10. 11. 8. 27. 39. The primary Ministers were the Priests of the family of Aaron in a continued line of succession to whom were joyned the other Levites Num. 3. 6. 7. 8. 9. 10. 40. Yet neither Priests nor Levites were admitted to Minister unlesse they were first tried and that as they were able in body age and the gifts of the mind 41. The Discipline of that time that was merely Ecclesiasticall was for a great part ceremoniall yet so as all kind of holy things were to be preserved pure CHAPTER XXXIX Of the administration of the Covenant from Christ exhibited to the end of the World 1. THE manner of administration now Christ is exhibited is double one untill the end of the world and the other in the end it selfe 2. From Christ to the end of the world there is an administration of one manner and that altogether new whence also it is called the New Testament 3. It is of one manner without end or alteration because it is perfect so that there is not another to be expected to which it should give place as to the more perfect 4. It is the New Testament in respect of that which was from the time of Moses and in respect of the promise made to the Fathers not in respect of the essence but in respect of the manner because in them in respect of the manner of administring there was some representation of the Covenant of workes from which this Testament doth essentially differ and so seeing there did not appeare an integrall difference of the New Covenant from the Old but in that administration which is most properly called the New Covenant Testament 5. But it differs from the former administration in quality and quantity 6. That wherein it differs in quality is either cleernesse or freedome 7. Cleernesse consists in this first that the doctrine of grace and salvation by Christ and Faith in him together with those things annexed to it is more distinct and expresse then before it was Secondly that it is not declared in types and shadowes but in a most manifest manner 8. In both these respects Christ before is said to be propounded before under a valid but now to be offered with open and unvailed face 2 Cor. 3. 12. We use great evidence in speaking neither are we as Moses who put a vaile over his face that the children of Israel could not see to the end of that which now as unprofitable is taken away 9. Freedome doth consist in this First that the government of the Law or mixing of the covenant of workes which did hold the ancient people-in a certaine bondage is now taken away whence also the spirit of adoption although it was never wholy denyed to the faithfull yet most properly it is said to be communicated under this New Testament in which the most perfect state of believers doth most cleerly appeare Gal. 4. 5. After the fulnesse of time came God sent forth his Son that we might receive the adoptions of sons c. Secondly it consists in this that the yoke of the ceremoniall Law as it was an hand-writing against sâ—…ers as it did forbid the use of things in their nature indifferent as it did command many burdensome observations of them and as it did vaile the truth it selfe with manifold and carnall ceremonies is now wholy taken away Col. 2. 14. 17. Which are a shadow of things to come but the body is of Christ. 10. They therefore offend against that liberty which Christ hath obtained for us who obtrude upon the Christian Churches either Iewish ceremonies or other of the like nature with them religious and mysticall For divine ceremonies are not taken away that humane should succeed in their roome neither is it likely that Christ would leave such mysteries to the will of men after his comming when he permitted no such thing to his people of old especially seeing he might so easily in this kind provide for us if he had judged any religious and mysticall ceremonies necessary or profitable for his besides those very few which he did by name prescribe or at least shew in certaine Tables to whom he did grant such an authority which he no where did Gal. 5. 1. Stand fast therefore in the liberty wherewith Christ hath made you free and going back againe be not entangled with a yoke of bondage 11. In quantity this administration differs from the former both intensively and extensively 12. Intensively first in that the application by the spirit is more effectuall and the gifts of the spirit are more perfect then ordinarily they were under the Old Testament whence the old administration is comparatively called the Letter and the new the spirit 2 Cor. 3. 6. Secondly in that it begetteth a more spirituall life 2 Cor. 3. 18. 13. Extensively first in respect of place because it is not
ceremonies which are ordained by men for mysticall or religious signification 35. For such ceremonies have no determinate power to teach either by any power put into them by nature or by divine institution but they can receive none by humane institution because man can effect this neither by commanding seeing it is beyond his authority nor by obtaining seeing GOD hath promised no such thing to him that asketh 36. Neither can men take to themselves any authority in ordaining such ceremonies from that that it is commanded to all Churches that all things be done decently and in order 1. Cor. 14. 40. For neither the respect of order nor decency requires that some holy things should be newly ordained but that those which are ordained by God be used in that manner which is agreeable to their dignity neither doe order and decency pertaine to holy things only but also to civill duties for confusion and indecency in both are vices opposite to that due manner which is required to the attaining the just end and use of them 37. To the Sacraments are opposed 1. Sacrifices properly so called whether they be bloudy or unbloudy as the Papists faine of their Masse for after Christ exhibited all old sacrifices are abrogated neither is there any new ordinance because the sacrifice of Christ being once offered we have no need of other types then those which pertaine to the exhibition and sealing of Christ bestowed on us which is sufficiently by Gods ordinance performed in the Sacraments without Sacrifices 38. Also the ordination and use of new seales oâ—… ceremonies sealing some grace of God is opposed to the Sacraments for it belongs to him to seale grace to whom it belongs to give it 39. Unto prayer is opposed that relative use of Images whereby God is worshipped at them or before them although the worship is not referred to the Images themselves as some say subjectively but objectively by them to GOD alone 40. Superstition of this kind is called idolatry Exod. 32. 5. Psal. 106. 20. Acts 7. 41. 41. If they be idolls which are in themselves worshipped in stead of God it is that idolatry which is against the first Commandement but when the truâ—… God is worshipped at an Image or in an Image this iâ—… idolatry which is against the second Commandement 42. For although in respect of the intention of hiâ—… that worshippeth he doth not offend in the primary or highest object yet from the nature of the thing iâ—… selfe he alwayes offends against the formall worship oâ—… God and interpretatively also a new God is faigneâ—… for the object who is delighted with such worship anâ—… religious worship is given also to the Image it selfe although it be not done with that purpose that that worship be lastly bounded in the Image but that it be by that directed also to God himselfe 43. Hence we must not only shun this idolatry ' as well as that absolute idolatry which is against the first Commandement but also the very idols and idolothites or the things that are dedicated to Idolls and all the monuments properly so called of Idolls 1. Iohn 5. 21. 1. Corinthians 8. 10. 10. 18. 19. 21. 2. Cor. 12. 6. 26. Numbers 33. 52. Deut. 12. 2. 3. Exod. 23 13. 44. Superstition of the second kind is in humane formes of the Church such as are Churches that are visibly integrally and Organically Oecumenicall Provinciall and Diocesan brought in by men as also in the Hierarchy agreeable to them and orders of religious persons who are found among the Papists and in functions and censures which are exercised by them 45. The audaciousnesse of those men is intolerable who either omit the second Commandement or teach it ought to be so maimed that it should be read now under the New Testament Thou shalt not adore nor worship any likenesse or Image CHAPTER XIIII Of the manner of Divine worship THE adjuncts of worship especially to be observed are two The manner which is contained in the third Commandement and the time which is commanded in the fourth Commandement 4. But these two are so adjuncts of religious worship as that in a certaine secundary respect they partake the definition and nature of it because by the observation of them not only that honour of God which consists in the naturall and instituted worship of God is furthered but also a certaine speciall honour is yielded to him as far forth as they are joyned to the other both by his command and by a direct and immediate respect 3. The manner of worship in generall is the lawfull use of all those things which pertaine to GOD. 4. But the lawfull use consists in this that all thingâ—… which pertaine to worship be so handled as is agreeable to the Majesty of God 5. For whereas it is forbidden in the third Commandement Thou shalt not take the name of God iâ—… vaine by the Name of God all those things are under stood whereby God is made knowne to us or re veales himselfe as men are wont to be known one tâ—… another by their names so that the Name of God coâ—… taines all those things which pertaine to the worship 〈◊〉 God whether naturall or instituted Act. 9. 15. That hâ—… may beare my name among the Gentiles Deut. 12. 5â—… The place which the Lord shall chuse to place his naâ—… there Mich. 4. 5. We will walke in the Name of tâ—… Lord our God Mal. 1. 11. 12. My name shall be grâ—… among the Gentiles 6. But seeing to take this Name in vaine is either tâ—… take it rashly that is either without any end propouâ—… ded or without a just and fit end or to take it in vain that is not in that manner which is required to the jâ—… end namely the honour of God there is withall coâ—… manded that we sanctifie the Name of God that iâ—… that we use all holy things in that manner which is sâ—… table to their holinesse and dignity Isay 1. 13. 7. That sutable manner is when those circumstaâ—… ces are used which the nature of religious things râ—… quires 8. We define this manner by circumstances becaâ—… the essentiall manner of virtues and of the acts of râ—… ligion is contained in the virtues and acts themselvâ—… and is directly commanded in the same precepts wâ—… them but that accidentall manner which is in circumstances seeing it is in some sort separable from the acts of Religion and yet is necessarily required to them that they may be acceptable to God is in a speciall manner commanded in this third Commandement 9. These circumstances are either inward or outward 10. The inward are either antecedent or going before concomitant or accompanying with consequent or following after 11. The circumstances going before are a desire and stirring up of the mind or preparation in a due meditation of these things which pertaine to that holy thing which is to be handled Eccles. 5. 1. 2. Take heed to thy feet when