Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	belong_v	commandment_n	general_a	937	5	10.1254	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96805	The abridgment of Christian divinitie so exactly and methodically compiled, that it leads us, as it were, by the hand to the reading of the Holy Scriptures. Ordering of common-places. Vnderstanding of controversies. Cleering of some cases of conscience. By John Wollebius. Doctor of Divinity, and ordinary professor in the University of Basil. Now at last faithfully translated into English, and in some obscure places cleared and enlarged, by Alexander Ross. To which is adjoined, after the alphabetical table, the anatomy of the whole body of divinity, delineated in IX. short tables, for the help of weak memories.; Christianae theologiae compendium. English.	Wolleb, Johannes, 1586-1629.; Vaughan, Robert, engraver.; Ross, Alexander, 1591-1654.	1650 (1650)	Wing W3254; Thomason E1264_1; ESTC R204089	204,921	375

Office of Christ the Mediator Page 104 Chapt. XVIII Of the Humiliation of Christ Page 108 Chapt. XIX Of Christs Exaltation Page 125 Chapt. XX. Of the Common vocation to the state of Grace Page 133 Chapt. XXI Of the Covenant of Grace Page 136 Chapt. XXII Of the Seals or Sacraments of the Covenant of Grace in generall Page 140 Chapt. XXIII Of Baptisme Page 152 Chapt. XXIV Of the Lords Supper Page 157 Chapt. XXV Of the nature of the visible Church Page 161 Chapt. XXVI Of the outward Administration of the Church Page 170 Chapt. XXVII Of the False Church Page 183 Chapt. XXVIII Of Vocation in special Page 192 Chapt. XXIX Of Saving Faith Page 193 Chapt. XXX Of Justification Page 202 Chapt. XXXI Of Sanctification Page 211 Chapt. XXXII Of the Perseverance of the Saints Page 214 Chapt. XXXIII Of Christian Liberty Page 218 Chapt. XXXIV Of the coming of Christ and Resurrection of the flesh which go before the last Iudgment Page 220 Chapt. XXXV Of the Last Judgment Page 230 Chapt. XXXVI Of the End of the World and Life eternal the consequents of the Judgment Page 234 THE ORDER OF THE CHAPTERS OF THE SECOND BOOK Concerning the Worship of God I. Of the Nature of Good works 241 II. Of Vertues pertaining to the Decalogue and whole worship of God 246 III. Of the Vertues and Works belonging to the First Commandment 249 IV. Of the Works belonging in generall to the II. III. and IV. Commandments 255 V. Of Works belonging in special to the Second Commandment 258 VI. Of the Vertues and Works belonging to the Third Commandment 274 VII Of works appertaining to the Fourth Commandment 283 VIII Of the Vertues in generall belonging to the Second Table 288 IX Of Vertues and Works belonging to the Fifth Commandment 296 X. Of Vertues and Works belonging to the Sixth Commandment 302 XI Of Vertues and Works belonging to the Seventh Commandment 307 XII Of Vertues and Works belonging to the Eighth Commandment 318 XIII Of the Vertues and VVorks belonging to the Ninth Commandment 326 XIV Of the Vertues and Works belonging to the Tenth Commandment 334 THE PRAECOGNITA OF Christian Divinity CHristian Divinity is the doctrine of the Knowledge and Worship of GOD to his glory and our salvation The RULES or CANONS are these I. This word Theologie or Divinity is diversly taken but in this place is understood that Knowledge of God which a Christian may attain unto in this life out of Gods word The word Theologie being taken abusively is sometime used for the Gentiles Divinity which was threefold Poetical or fabulous Philosophical or natural Sacerdotal or political the scope and end whereof was to contain the rude multitude within the compasse of obedience by some religious exercise be what it will But Theologie properly so called is either Original or Derived Original is that knowledge whereby God knows himself which really differs not from Gods essence Derived is a certain image or representation of that Original primarily in Christ our Mediator secondarily in Christs members Now whereas part of Christs members is triumphant in heaven another part militant here on earth that Theologie of the triumphant part is called the Theologie of the Blessed Saints that of the militant is stiled the Theologie of travellers II. Theologie in this place is considered not as a Habit residing in the intellect but as a Systeme or collection of precepts therefore it is defined by the word Doctrine For Theologie as it is comprehended within certain precepts is different from the habit of Theologie as the efficient cause from the effect Now the question is if we consider Divinity as the habit of the Intellect what genus shall we assign for it out of the intellective habits Surely there is none which if it be taken solely and apart is not of a narrower compasse then the thing defined For that habit which apprehends the Principles called Intelligentia and that habit which demonstrates the Conclusions out of the Principles called Scientia and that habit which ariseth out of the two former called Sapientia are habits meerly contemplative but for Prudentia it is an active habit directing the mind in its actions and Art is an effective or operative habit with right reason * A. R. Divinity is more speculative then practical because it principally handles divine things and in the second place humane actions But as it is a practical science it is the most noble of all practical sciences because the end of it is be atitude to winch the ends of all other sciences are ordained Divinity also may be called wisdom or sapientia because it considers the Chiefest of all Causes not only as He is known by his effects but as He is known in himself also Divinity then consists partly in contemplation partly in action Therefore Divinity may beare the name both of Sapience and Prudence Sapience so far forth as it apprehends the principles by means of the Intelligence being divinely illuminate and from thence demonstrates the conclusions by means of Science Of Prudence so far forth as it directs the mind of man in its actions III. There is a twofold principle of Divinity the one by which it is and that is GOD the other by which it is known and that is the Word of God IV. Gods word at first was unwritten before Moses his time but after Moses it was written when God in his most wise counsel would have it to be sealed and confirmed by Prophets and Apostles That the Papists may obtrude upon us their unwritten traditions in stead of Gods written oracles they would bear us in hand that the Word was written only upon hap-hazard or contingent occasions But so many mandates to write delivered to the Prophets and Apostles do cry down this error Exod. 17.14 34.37 Deut. 41.19 Isa 8.1 30.8 Jer. 30.2 Habac. 2.2 Revel 1 11 19. 14.13 19.9 21.9 The testimonies of the Apostles proclaiming that nothing was said or written by mans advice or councel cry out against this error Joh. 20.31 But these things are written that ye might believe c. Rom. 15.4 But what things are written are written for our learning that through patience and comfort of the Scriptures we might have hope 1 Cor. 10 11. These things are written to admonish us 2 Tim. 3.16 All Scripture is given by divine inspiration 2 Pet. 1.20 21. So that ye first know this that no prophesie in the Scripture is of private motion for Prophesie came not of old time by the will of man but holy men of God spake as they were moved by the holy Ghost Lastly these precepts cry out against them by which we are directed to the written word in matters of salvation Isa 8.20 To law and to the testimony Joh. 5.39 Search the Scriptures V. We acknowledge therefore no other * A. R. He means that which is called principium cognoscendi which is the first instrument by which we come

the lesser So David of the three punishments proposed to him he chose the Pestilence rather then warre and famine 2 Sam. 24.12 Cyprian being willed by the Governour to advise with himself whether he would obey or die He answered that in a matter of such holinesse no advice was to be used When the French King Charls 9. had proposed three things to the Prince of Conde the Masse Death and perpetual Imprisonment his answer was that by Gods assistance he would never choose the first as for the other two he left them to the Kings own pleasure To Prudence is opposite Imprudence Craft and a Conceit of Prudence Mat. 25.3 But those that were foolish took their lamps but did not take oile with them Luk. 16.8 And the Lord commended the unjust steward that he had done wisely Their craft is called prudence abusively Rom. 12.16 Be not wise in your own conceits So much of the vertues of the mind The vertues of the will in generall are Sincerity Readinesse and Constancie Sincerity is whereby we perform obedience to God although imperfect yet with a serious purpose and without hypocrisie as in the sight of God Deut. 18.13 Thou shalt be perfect or sincere with the Lord thy God 2. Cor. 1.12 For this is our boasting even the testimony of our conscience To this is opposite the contempt of Conscience or a dissembling and hypocritical Conscience 1 Tim. 1.19.20 Retaining faith and a good conscience which some having put away concerning faith have made shipwrack of whom are Hymeneus and Alexander Joh. 18.28 The Priests went not into the Judgment-hall lest they should be defiled but that they might eat c. Readinesse and promptitude called also chearfulnesse and alacrity is a vertue whereby we obey God freely and joyfully Psal 40.9 I delight to do thy will O my God Ps 110.3 Thy people shall be willing 2 Cor. 9.7 God loves a cheerful giver To this is opposite Precipitancie and Co-action Mat. 8.19 And when there came a certain Scribe to him he saith to him Master I will follow thee wheresoever thou goest 2 Cor. 9.7 Every man as he is purposed in his heart so let him give not grudgingly or of necessity Constancie is a vertue whereby man is prepared to persevere to the end in the knowledge profession and worship of God Matt. 24.13 But he that continueth to the end shall be saved see the examples of Prophets Martyrs c. To this is opposite Inconstancy or pertinacy in an errour or evil purpose Luc. 9.62 No man that putteth his hand to the plough and looketh back is meet for the Kingdome of God Act. 7.51 Stiff-necked and uncircumcised in heart c. CHAP. III. Of the Works belonging to the First Commandment SO much of the general Vertues or Works the special belong to the immediate or mediate worship of God Gods immediate worship is that which is performed to him immediately and is taught in the first Table This is either internal onely or else external and internal both The internal worship onely is that which resides in the heart and is enjoyned in the first Precept The summe whereof is that we worship and know him alone for the true God For the precept is negative Thou shalt have no other Gods but me from this is gathered an affirmative Know and worship me alone for God Therefore to this precept belongs the knowledge of God and a religious affection towards him The knowledge of God is whereby we acknowledge him to be the onely true God as he reveals himself to us in Scripture Deut. 6.4 Hear ô Israel the Lord our God is one God Isa 46.9 Have not I told you from that time and have declared it c. Is there a God besides me Yea there is no God I know not any Contrary to this is Atheisme and multiplicity of gods or Polytheisme Ps 14.1 The fool hath said in his heart there is no God Gal. 4.8 Even then when you knew not God you served them which by nature were not gods Religious affection towards God consisteth in Faith Hope Charity Confidence in God Fear Repentance Patience and Thankfulnesse of minde For to acknowledge any for God is to believe to place trust and confidence in him to love and fear him above all things to submit patiently to his will and to acknowledge all good things for his gifts Faith is whereby we lay hold on God as our God and Father and firmly believe his Word Promises and Threatnings We considered Faith before as the instrument of Justification and Sanctification but here as a vertue and internal work of God in reference to his worship To Faith is opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Infidelity and doubting of the goodnesse and power of God as also the presumption of Faith Psal 78.22 The Israelites believed not nor trusted in his salvation Num. 20.12 Because yee did not believe me that ye might sanctifie me c. Jam. 2.14 What availeth it my brethren if any man say he hath faith and have not works Can his faith save him Confidence is a vertue whereby we rest in God and in his Promises and totally depend on him in all things both corporal spiritual We have already spoken of Confidence as it is the form of Faith and applieth to the heart the Promises concerning Christ Here it is considered as the effect of Faith Of this Salomon saith Trust in the Lord with all thy heart Prov. 3.5 Contrary to this is distrust in God and trust or confidence in Idols An example of distrust is in the Israelites Psal 78.19 20. in David 1 Sam. 27.1 in the Kings Captain 2 King 6.35 in Ahaz Isa 7.12 in those that are too carefull what they shall eat Mat. 6.25 Idolatrous confidence is that which man puts in the Devil as Witches doe or in Idols as Ahazia 2 King 1.2 or in mens inventions as Papists or in the arm of flesh Jer. 17.5 or in Covenants Fortifications Physick c. as Asa who implored the help of the Syrians and consulted with Physitians not with God 2 Chron. 16.7 and 12. Yet it is lawful to make use of outward helps and aid so we place not confidence in them we must use them as servants not trust in them as gods Hope is that whereby we expect undoubtedly Gods future favours especially the accomplishment of our relying on Gods promises and Christs merits Hope differs from faith as the effect from the cause for the object of faith is the promise on which faith relies the object of hope is the thing promised which hope expects Contrary to these are doubtings desparation and idolatrous hope Sometimes the godly fall into doubtings 1 Sam. 27.1 David said in his heart I shall now perish one day by the hand of Saul But the wicked onely fall into a totall and final desperation so did Cain Gen. 4. Saul 1 Sam. 28. and 31. Achitophel 2 Sam. 17. Judas Matt. 27. and such like Idolatrous hope is in

this opinion of counsels and works of supererogation is false 1. Because so the Law is made imperfect whilst the performing of counsels is preferred to the fulfilling of the Law 2. Because if no man is able to fulfill the Law much less able is any man to fulfill that which is heavier then the Law 3. Because to beg daily for pardon of our sins and to brag of such works are things inconsistent The places above alledged are to be understood of commands and not of counsels whi●h do not oblige men these commands indeed are particular and given only to certain men according to the exigence of their condition and gifts yet they are subordinate to general precepts Mat. 19.11 Single life is not only counselled but commanded two conditions being required 1. If the Kingdom of heaven doth so require it 2. If any be assured that he hath the gift of continence so ver 21. It is not a counsel but a command that is given to the young man that his hypocrisie might be manifested who bragged that he was able to fulfill the Law and 1 Cor. 7. Celibate is injoyned to them that have the gift of continency not simply but because it was expedient in those times of difficulties Now I pray what is more consonant to Gods Law then to renounce all earthly things for the glory of God therefore in these places nothing is counselled but what by the Law is commanded X. The end of good works is threefold to wit the glorifying of God and the testifying of our gratitude towards him the certainty of salvation and for our Neighbours edification We are taught Mat. 5.16 that we must study to do good works both for Gods cause and our neighbours Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven They are to be performed for our own sakes because we can have no assurance of salvation election vocation and justification but by good works as the effects of Faith Justification and Sanctification whence John saith He that doth well is of God 1 Ep. 3.11 XI The subject of good works is man regenerated This was proved in the former Book cap. 10. out of our natural corruption whence appears the vanity of the School-mens Doctrine concerning merit of congruity and condignity they ascribe that to the works of an unregenerate man before the first grace but this to his works done after the first grace is received That they call the merit of congruity because it is fit or congruous that reward be given to him that worketh vertuously this they call merit of condignity because there is a proportion between the merit and the punishment of which opinion Bellarmine and Stapleton were ashamed XII The adjuncts of good works are their imperfection and necessity XIII The good works of the Saints are imperfect while they are travellers here but they shall be perfect in the state of glory hereafter This Doctrine is not thwarted by those places in which the Saints are said To walk perfectly and not to turn towards the right hand or to the left hand for in those places is understood not so much perfection it selfe as the desire of it and the perfection of parts rather then of degrees or their sincerity and integrity are meant whereby the faithful though the Scripture elswhere speaks of their sins study to serve God in the simplicity of their heart without hypocrisie XIV Yet this imperfection is covered with Christs perfection hence our halfe perfect workes and which are joyned with infirmities are reputed for perfect in this respect the Church is said to be without spot or wrinckle XV. Good works are necessary by the necessity of precept and the means but not by the necessity of the cause or merit By the necessity of precept they are necessary because the studie of good works through all the Scriptures is most severely enjoyned to us They are necessary in regard of the means because they are sure marks of Vocation Election and true Faith and because they are the way and means to attain heavenly blisse As if a man should make a journey from York to London to obtain an inheritance the way or journey is the medium or means but not the meriting cause of the inheritance even so it is in this matter Works would be truly meritorious if they had these three conditions 1. If they were our own 2. If they were not due 3. If they were proportionable to life eternal But in our good works these conditions are wanting 1. Though good works be done by us yet they are not of us 2 Cor. 3.5 2. We are bound to do them so that if we should do all yet we must confesse We are unprofitable servants Luk. 17.10 3. They have no proportion if they be compared to life eternal CHAP. II. Of Vertues pertaining to the Decalogue and whole Worship of God VErtues or good works are either general or particular Those belong to the whol worship of God so to the whole Law these to either of the Tables or to each Command The vertues of the first Command are either of the Understanding or the Will The vertues of the understanding are Wisdome and Prudence Wisdome is that vertue by which we know Gods will and our own infirmity that we may do what is conformable to Gods will and may seriously beseech God for strength to perform this will Rom. 12.2 That you may prove what is that good and acceptable and perfect will of God Psal 143.10 Teach me to do thy will because thou art my God lead me by thy good Spirit through the right path To this is opposite foolishnesse or ignorance of Gods wayes or an opinion of wisdome Jer. 5.4 These are foolish for they know not the wayes of the Lord nor the judgments of their God Pro. 3.7 Be not wise in thy own conceit Eccl. 7.16 Be not too wise Prudence is a vertue whereby we foresee how things are to be done in respect of time place and manner and what will be the event of each businesse which is undertaken The RULES I. Prudence is the director or guide of our counsels and actions II. It is prudence to distrust the world and not rashly to believe every man Jer. 9.4 Let every one take heed of his friend Mat. 10.16 Be wise as serpents and innocent as doves III. It is prudence to counterfeit and to dissemble Yet here we must know how and for what end we may counterfeit and dissemble the end is either the edification of the Church or the trial of things needful or the avoiding of dangers or the desire of eschewing vain-glory or boasting Then it will be lawfull to do this when it can be done without prejudice to Gods glory to the truth to charity to justice to our calling and duty and without fraud IV. It is prudence in the evils of sinne to choose none in the evils of punishment to choose

Sabbath be not wantonly abused Neh. 13.15 c. The same also must so moderate the strict observation of that day when need requires tha there be regard had to Charity by the example of the Macchabees Mac. 2.41 and Constantine the Great who in extreme necessity permitted Husbandmen to follow their Country-work XV. The Christian Holy-dayes have affinity with the Sabbath appointed not for Will-worship but for a commemoration of Christs benefits so that the conscience be not intangled with the snare of absolute necessitie Col. 2.16 Let no man condemn you in meats and drinks or in respect of a Holy-day or of a New-Moone or of Sabbaths To this Sanctification of the Sabbath are contrary its neglect and prophanation The Sabbath is either simply neglected when no regard is had of it or in some respect when it is spent meerely by ceasing from our own workes and consequently in idlenesse omitting those works for which the Sabbath was made of these in the seventh Rule or these works are performed but perfunctoriously and without any inward mental devotion which kind of Sabbath is deservedly called hypocritical See Isa 1.13 14. The Sabbath is prophaned 1. When we do the works of our outward calling needlesly as when we make journies or exact debts then c. 2. When we spend the Sabbath in carnal works as in gaming dancing revelling idle talking Stage-playes and such like sinnes 3. In idolatrous workes Such a prophanation is a most grievous sinne Exod. 31. 13 14. Numb 15.35 Neh. 13.16 Jer. 17.27 CHAP. VIII Of the Vertues in general belonging to the second Table IN the former Chapters we have spoken of Gods immediate Worship now followes the mediate consisting in the vertues and workes of the second Table Of which Worship we are to speake generally and particularly To the mediate Worship and second Table in general belongs Charity and Justice Charity towards men is either of man towards himselfe or towards his neighbour towards himself is whereby each faithful man next to God loves himselfe seeking his own temporal and eternal welfare Mat. 7.12 Whatsoever you would that men should do to you do ye the same Eph. 5.29 No man ever hated his own flesh but rather cherisheth it Phil. 2.12 Work out your own salvation with feare and trembling To this is contrary self-hatred and self-love being inordinate We see examples of perverse hatred in them who obstinately rebel against God and run headlong to their own ruine but the sinne of self-love is found in them who being too much drunke with love of themselves not onely despise their neighbour in respect of themselves but also love themselves above God Of these Christ speaketh Joh. 12.25 He that loves his life shall lose it On the contrary it is said of the godly Rev. 12.11 And they loved not their lives unto the death Charity to our neighbour is whereby we love our neighbour as our selves The RULES I. The efficient cause of this love is God the Father in the Sonne through the Holy Ghost Gal. 5.22 But the fruit of the Spirit is love II. The instrumental cause or roote is Faith woring by love Gal. 5.6 III. The matter or object of it is our neighbour that is every one to whom we owe duty or aid Luke 10.36 37. IV. But chiefly we must love those that are of the houshould of Faith Gal. 6.10 For we are tyed to them both in a natural and a spiritual tye Eph. 4.1 2 V. Nor in this case must we exclude our enemies For this Charity is commended particularly to us Exod. 22.4 5. If thou seest thy enemies Oxe or Asse go astray c. Prov. 25.21 if thy enemie be hungry give him bread to eat c. See Rom. 12.14 20. Mat. 5.44 c. For this duty we have the example of our heavenly Father doing good both to the just and the unjust Mat. 5.48 even giving his Son to us his enemies Rom. 5.8 VI. The forme of Charity towards our neighbour consisteth in the proportion of Charity towards our selves Lev. 19.18 Thou shalt love thy neighbour as thy selfe VII The end is to witnesse our love towards God and to certifie our regeneration and salvation 1 Joh. 4.20 If any man say he loves God and hates his brother he is a lyar for if he loves not his neighbour whom he hath seen how shall he love God whom he hath not seen 1 Joh. 4.7 Whosoever loveth is born of God v. 12. if we love one another God dwels in us To Charity are contrary 1. The want and neglect of it 2. Hypocritical Charity 3. The unjust hatred of our neighbour 4. Inordinate Charity whereby we love one more then is fitting Of the first vice Paul saith 1 Cor. 13.1 If I should speake with the tongue of men and Angels and have not Charity I am a sounding brasse and tinkling Cymbal Of the second Jam. 2.15 16. If a brother or sister be naked and destitute of daily food and one of you say to them depart in peace be warmed and filled notwithstanding ye give not those things that be needful for the body what doeth it profit Of the third 1 Joh. 3.13 Whosoever hateth his brother is a murtherer Of the fourth God himself 1 Sam. 2.30 Thou hast honoured thy sonnes more then me Mar. 10.37 He that loveth Father or Mother more then me is not worthy of me Yet here we must know that in two respects we may hate men first when they are Gods enemies Psal 139.21 Do not I hate them O Lord that hate thee Secondly when they draw us from Christ or the constant profession of him Luke 14.26 If any man comes to me and hates not his Father c. Charity is considered either absolutely or reciprocally There be three kinds of it considered absolutely to wit humanity benevolence and mercy Humanity is when we are ready to testifie our love to any one by exhorting admonishing comforting and helping This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affection or care towards one another 2 Cor. 8.16 it is called also duty and as it is exhibited to strangers hospitality this is recommended to us Isa 16.3 4. Rom. 16.2 3. 3 Joh. 8. Heb. 13.2 To this is opposite Inhumanity by which either the works of humanity are omitted or cruelty exercised as also unseasonable humanity when courtesies are performed to those who are unworthy of them or they are not performed in a right manner It were inhumanity if one should lay a stumbling-block before a blind man or should raile against a deafe man Examples of inhumanity are in the Edomites and such like adding affliction to the afflicted Jewes Amos 1. 2. In the Levite and Priest that passed by the man halfe dead To be surety for any man unadvisedly is an unseasonable humanity Prov. 6.1 11.15 or to give almes to every one without regard had of their worth 2 Thes 3.10 Benevolence or favour is whereby we so incline to the good and weal

Works belonging to the Fifth Commandment OF the mediate worship of God of which we have now spoken in general both the parts and degrees are to be considered The parts are two The first is of the Superiors duty towards his Inferiors and contrarily The latter is of every mans duty towards another The duty of Inferiors to their Superiors and contrarily is set down in the Fifth Precept the summe whereof is That between superios and inferiors that order may be kept which is pleasing to God This Command consisteth of a Precept and a Promise The precept is Honour thy father and thy mother By the name of Parents synecdochically are meant all Superiors as the word Honour contains all things that are like honour The Promise is That thou mayest live long in the land which the Lord thy God hath given thee In this promise is understood both the condition of Gods will and of our salvation for oftentimes God recompenceth the shortnesse of this life with the happinesse of the other The persons considerable in this precept are Magistrates and Subjects in the civil state Pastors and Parishioners in the Ecclesiastick Parents and Children Husband and Wife Masters and Servants in the Oeconomick among which by way of Analogy may be reckoned Masters and Schollers Tutors and Pupils old men and young and such as have more or lesse of other gifts The duties of Inferiours to their Superiours are reverence obedience and gratitude Reverence is whereby we bestow upon our Superiours due honour thinking well of them speaking reverently to them bearing with their infirmities and giving them the first place and leave to speake or do first This reverence is to be given to Magistrates Rom. 13.7 Feare to whom feare honour to whom honour c. To Ministers Mat. 10.40 He that receiveth you receiveth me and he that receiveth me receiveth him that sent me To Parents Lev. 19.3 Let every one of you feare his father and mother See Prov. 23.22 Eph. 6.1 To the Husband Eph. 5.33 and the Wife see that she reverence her Husband To Masters 1 Tim. 6.1 Let as many servants as are under the yoak count their Masters worthy of all honour To the aged Lev. 19.32 Thou shalt rise up before the hoary head and honour the face of the old man c. The same account must be had of those whom God hath honoured with some excellent endowments who morally are called Elders not so much for their yeares as for their gifts To Reverence is opposite Irreverence and contempt of Superiours Examples of irreverence in Subjects 1 Sam. 10.27 But the children of Belial said speaking of Saul how shall this man save us and they despised him In hearers Jer. 43.2 Thou speakest false said the Jewes the Lord thy God did not send thee In children Gen. 9.22 But C ham the Father of Canaan looking back shewed the nakednesse of his Father to his brethren without In the Wife Job 2.9 Then said his Wife to him doest thou still retain thine integrity curse God and dye In servants Gen. 16.4 When Hagar saw she had conceived her Mistresse was despised in her eyes Obedience or subjection is whereby we obey our Superiours in things lawful and honest as the Lord and pati●ntly beare their admonitions and corrections The Magistrate must be obeyed Rom. 13.1 Let every soule be subject to the higher powers c. Ministers Heb. 13. Obey and hearken to those that are set over you for they watch for your soules Parents Eph. 6.1 Children obey your parents in the Lord. Husbands Eph. 5.22 VVives be subject to your own husbands as to the Lord. Masters Eph. 6.5 Servants be obedient to them that are your Masters according to the flesh with feare and trembling in singlenesse of heart as unto Christ The RULES I. We must obey not only godly Magistrates and Masters but also Tyrants 1 Pet. 2.13 Be subject to every Ordinance of man for the Lord v. 18. Servants be subject with all feare to your Masters not only to those that are good and just but also to the froward for this is praiseworthy if any man for conscience towards God suffer trouble being unjustly afflicted Examples are of the Israelites obeying Pharoah Exod. 3 c. In Daniel obeying Nebuchadnezzar Dan. 2. II. But they are not to be obeyed in things contrary to Gods Word and a good Conscience An example we have in the Midwives Exod. 1. in Sauls servants 1 Sam. 22.17 in Daniel Dan. 6. in the Apostles Act. 4.19 saying Whether it be right in the sight of God t● obey you rather then God judge yee To obedience is contrary Disobedience rebellion impatience of correction and obedience in things unlawful We have examples of disobedience and rebellion in Miriam and Aaron Numb 12. in Corah Dathan and Abiram c. Numb 16. in the Israelites Numb 13. in Absolom 2 Sam. 15. Seba 2 Sam. 20. and such like in the Israelites contemning the Prophets in Elies sonnes 1 Sam. 2. Lots wife Gen. 19. Gehazi 2 King 5. Of unlawful obedience an example is in Doeg 1 Sam. 22. Gratitude is wherby inferiours in acknowledging the good-will and bounty of their superiours do testifie their thankful mind in will and deed where and when they can This is to be performed to the Magistrate by rendring Tribute Custome c. Rom. 13.7 and by praying for him 1 Tim. 2.1 c. to Ministers 1 Thes 5.12 We beseech you brethren that you will know them who labour among you and have the charge over you in the Lord and admonish you that you would have them in exceeding great love for their workes sake To Parents Prov. 23.25 thy Father and mother shall be glad and she that bare thee shall rejoyce Examples are in Joseph David c. Which gratitude in special is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying that gratitude of the young Storkes towards the old in feeding and bearing them To gratitude is opposite Ingratitude whereby Superiors are either not requited or ill requited Examples of which the Scripture is full So much of the Vertues or duties of Inferiours the Vertues of Superiours are benevolence justice and sedulity Benevolence is whereby Superiors carry a good affection to their Inferiors which they declare when occasion serves An example of this benevolence is proposed to Magistrates in Moses Exod. 32. to Ministers in Paul Rom. 9.1 The same is commanded to Parents Eph. 6.4 and you Fathers provoke not your children to wrath and this good will of Parents is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gentiles which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love a word used properly to expresse the affection and natural love of parents and children the same is urged by Paul to husbands Eph. 5.25 Husbands love your wives as Christ loved the Church c. And to Masters Eph. 6.9 And ye masters do the same things to them forbearing threatnings knowing that your master also is in heaven c. To this is

old more obscure Offered by the doctrine of Prophets Sealed Ordinarily by Sacrifices Circumcision Passe-over Extraordinarily in diverse types The new more manifest See D. To the communion of the Church See E. Proper to the Elect See F. Of Glory See G. D. The New more manifest Offered by the doctrine of Christ Sealed by the Sacrament Of Baptisme The Supper E. The communion of the Church considered in it self in respect Of Nature according to that part which is Militant Triumphant The marks to wit the pure Preaching of the Word and administration of the Sacraments Of Administration Ordinary Publique Ecclesiastical Civil Private Extraordinary Oppositely in respect of enemies Manifest Heathens Jews Mahumetans Secret False Christians Antichristians of which Some are common Hereticks One so called by way of excellency F. Proper to the Elect the fruits whereof are Saving Faith The effects of Faith Partly Justification by which α. Sins are pardoned β. Righteousnes is imputed For the imputation of Christs α. Passion β. Obedience Sanctification by which γ. Sin is in part abolished δ. New righteousnes infused By the power of Christ and of his γ. Death δ. Resurrection Partly Perseverance in the grace of God Christian Liberty G. Of Glory which shall begin in the day of Judgement the Antecedents of which shall be Christ comming the Resurrection of the dead The concomitants A most glorious proceeding towards the wicked In their Condemnation In their imprisonment in Hell Towards the Godly In their Absolution In their Translation to Heaven The consequents The Consummation of the Word Life eternal A. As he is to be worshipped which worship contains these General Vertues Of the Vnderstanding Wisdome Prudence Of the Will Sincerity Promptitude Constancy Special belonging to the Worship of God Immediate according to the 1. Table and that onely Internal according to the first Command in which is enjoyned The knowledge of God Religious affection towards him Faith Confidence Hope Charity Feare Repentance Gratitude Patience External joyned with Internal The Parts whereof out of the 2. Command the solemne rite of worshipping God The parts whereof are a right handling of the Word the Sacraments Prayer Helps Fasting Vows The third Precept See H. The time See I. Mediate See K. H. In the third Precept the sanctifying of Gods name which is In affection or zeal for Gods glory In effect By Words using Gods name in Consecration Oathes Lots in Confession By Deeds in holinesse of life I. Time the Sabbath which by the 4. Command is sanctified in forsaking our own works In doing what God enjoyns such are Religious Worship Works of Charity K. Mediate according to the 2. Table which contains these general vertues such are Charity Towards our Selves Towards our Neighbour which being considered absolutely is Humanity Benevolence Mercy Reciprocally is Brotherly love Friendship Justice Distributive Commutative Special L. Special pertaining to the parts of the Mediate Worship concerning the duty of Superiours and Inferiours For there is required by the V. Command From Inferiours Reverence Obedience Thankfulnesse From Superiours Good will Righteousnesse Diligence Of each one towards another in goods Inward Life for preserving of which in our selves and neighbour by the sixth Command are required vertues having relation to us Innocencie Mildenesse Clemency Gentlenesse To others Vindicative Iustice Fortitude Modesty for preserving of which by the VII command are required those means which are enjoyned to all Temperance consisting in Sobriety Chastity Also Shamefastnesse Honesty To some Marriage Outward See M. To the highest degree See N. M. Outward Abilities hence by the 8. Command Are those vertues which relate To our neighbours Justice in Selling and buying Using Keeping Beneficence which in Things Greater Magnificence Lesser Liberality Persons Poor Alms. Strangers Hospitality To our selves Contentment Parsimony Laboriousnesse Fame to which by the 9. Command belong those vertues which relate To our neighbour Veracity Candidnesse to which are subservient Fidelity Silence Gravity Gentlenesse Civility Free speech To our selves Modest self-praise An unblameable life N. To the highest degree by the X. Command In ordering Our natural appetites of Meat Drink c. Our affections of Love Hatred Joy c. Combate against concupiscence FINIS

of our neighbor that we pray for his prosperity and rejoyce at it Isa 66.10 Rejoyce with Jerusalem c. Rom. 12.15 Rejoyce with them that rejoyce There be examples in the blessed Angels Luc. 3.10 15.10 in Paul Rom. 1.8 and many other places in John 2 Ioh. 4. 3.3 Ioh. 4 5. To this is opposite Envy or displeasure at another mans good Malevolence also when one wisheth the ruine of another and Counterfeit benevolence There are four degrees of Envy I. When one cannot endure that another should enjoy the same happinesse with him Examples we have in the labourers that came first Mat. 20.11 c. and Act. 13.4 5. in the Jewes envying salvation in the Gentiles II. When one envieth that in another which he cannot obtain himself Examples are in Satan in Cain Gen. 4. in Esau Gen. 27. in Josephs brethren Act. 9.7 in Mary Moses sister Num. 12. in Saul 1 Sam. 18.7 8. in the Nobles of Persia Dan. 6. in Pompey and Caesar of whom Lucan Caesar cannot brook a Superior nor Pompey an Equal III. When we cannot endure that another should enjoy that good which he enioyeth whom we love An example of this is in Iosuah who envied Eldad and Medad because they did prophesie as well as Moses Num. 11. in Iohns Disciples Ioh. 3.26 and Christs Mar. 9.38 IV. When one envieth another or out of malice destroyes that which he does not desire he should enjoy As when the Philistines stopped the wells which Abrahams servants had digged Gen. 26. Like dogs in the manger not eating hay themselves bark at the cattle that eat it Or like that spotted beast called Stellio devouring his own skin which every year he puts off that it may not help man troubled with the Falling-sicknesse This sin of envy must be avoided 1. Because it is earnestly forbid Psal 37.1 Pro. 3.31 2. Because it is joyned with a disdain of Gods goodnesse Mat. 20.15 Is thine eye evil because I am good 3. Because it is the author of much mischief as of murther Gen. 4. 2 Sam. 3.20 of seditions Num. 12. of heresies 4. It also disquieteth a mans life Iam. 3.16 An example of malice envy counterfeit love is in the Pharisees inviting Christ Luc. 14.1 c. Mercy is when we take another mans misery to heart so that we study by all meanes to asswage or remove it Mat. 5.7 Blessed are the merciful c. Luk. 6. Be ye merciful Rom. 12.15 Weepe with those that weepe 1 Thess 5.14 Help the poor The kinds of this mercy are rehearsed Mat. 25.35 c. Examples are in Joh c. 30.25 in David Ps 40 c. in Jonathan 1 Sam. 20. in the Samaritan Luk. 10. To this are contrary Unmercifulnesse when we pity not the afflicted or when we adde affliction to them 2. When we rejoice in other mens miseries 3. Counterfeit and unlawful pity Unmercifulnesse is forbid Pro. 3.27 28. It deserves judgment without mercy Jam. 2.13 Of rejoycing in other mens evils we have examples in Doeg Ps 52. in the Edomites Ps 137. in Christs enemies Mat. 27. It is most earnestly forbid Pro. 24.17 Counterfeit mercy is seen in Davids enemies Ps 41.7 This is called the Crocodiles pity who weeps when he intends to devoure a man Unlawful mercy is condemned Jer. 15.16 So much of the kinds of Charity considered absolutely Being considered respectively it hath for its kinds Brotherly love and Friendship Brotherly love is that which mutually is entertained by Christs members and the houshold of faith This reacheth so far that we should lay down our life for our brethren 1 Ioh. 3.16 Examples are in Ionathan in the Macchabees in Paul c. This is to be used towards the dead in burying them and mourning for them c. Friendship is love between two or more whereby they mutually and truly imbrace each other with special benevolence to perform such duties as are honest and possible The RULES I. We are bound to shew our selves courteous benevolent and merciful to all but not to entertain friendship with all The reason is because friendship consists in mutual and reciprocal benevolence and in such a singular tie that we ought to impart to our friends our most secret resolutions but we cannot with safety trust every man therefore we are commanded to walk wisely Zach. 7.5 Let no man trust his neighbour Eph. 5.15 See then that ye walk warily not as unwise but as wise redeeming the time because the dayes are evil II. True friendship is judged by its end to wit if it be entertained for piety and honesty Aristotle teacheth Ethic. 8. that friendship is entertained either for pleasure or profit or vertue and of these three ends he only approves the last for the vulgar people measure friendship by profit but the godly must chiefly look upon vertue or honesty To true friendship is opposite that which is counterfeit also that friendship which entertains covenants and company with infidels and wicked men An example of counterfeit and false friendship is in Davids enemies Psal 41.7 55.13 14 c. and in Judas the traitour As for making covenants with wicked men we must know that they are either of peace or of war A covenant of peace is that which is entertained on both sides for preservation of publique quietnesse such was the covenant that Abraham made with Hamor and Escol Gen 14.13 and with Abimelech Gen. 21.27 and Isaac with the same Abimelech Gen. 26.20 of Solomon with Hiram 1 King 5.2 The covenants of war are such as be made for offence and defence and these either with believers or unbelievers the former are permitted but so that we trust not in them the latter are most severely prohibited by God Exod. 34.12 Take heed that thou make no covenant with the inhabitants of that land 2 Cor. 6.14 Be ye not unequally yoked with the wicked The unhappy events of such covenants are seen in Iehoshaphat 2 Chron. 19.20 in Asa 1 King 15. 2 Chron. 16. in Ahaz Isa 7.8 9. in the Iewes Ezek. 16.27 28. 'T is lawfull to converse with infidels and wicked men if we have hope to reclaim them and if we carry our selves prudently that we be not corrupted by their familiarity So much of Charity Justice is that vertue whereby we give every man his due This name of Iustice is ambiguous for sometime it implies the whole Law sometime it hath relation to the second Table as it is exercised towards our neighbour This is either commutative or distributive This is imployed in distribution of goods rewards punishments and such like observing a Geometrical proportion according to the condition merits or dignity of the person That is whereby we give to every one his due by an Arithmetical proportion according to the equality or inequality of things To Justice Injustice is opposite both privatively and contrarily This is to be avoided for it excludes men from the Kingdom of heaven 1 Cor. 6.9 CHAP. IX Of Vertues and