optatam dispersa Ecclesia pacem Et repetant miseri pascua laeta greges JOAN JAC. GRASSERUS Eccl. Minister Another THus dost thou feast thy Friends divide and cut Theoligie like an Iliac in a Nut. Where Truths so orthodox in each short Page May serve the solid'st Judgments of this age Heaven lengthen out thy days and may those powers Be still propitious to thy well-spent houres Which may thy Flock to their old Fields invite And the disperst Church-Members reunite THE Order of the Chapters of the first Book Concerning the knowledge of GOD. Chapt. I. Of the Essence of GOD. Page 14 Chapt. II. Concerning the Persons of the Deity Page 21 Chapt. III. Concerning the works of God and the Decrees of God in general Page 30 Chapt. IV. Of Predestination Page 38 Chapt. V. Of the Creation Page 46 Chapt. VI. Of Gods actual Providence Page 56 Chapt. VII Of the Government of Angels Page 61 Chapt. VIII Of the Government of Man in the state of Innocency Page 67 Chapt. IX Of the fall of our first Parents the beginning of Mans misery Page 71 Chapt. X. Of Original Sinne and Free-will Page 77 Chapt. XI Of Actual Sinne. Page 83 Chapt. XII Of the miseries which follow Sinne. Page 86 Chapt. XIII Of the Moral Law Page 89 Chapt. XIV Of the Ceremonial and Iudicial Law Page 97 Chapt. XV. Of the Gospel and how it agrees with and differs from the Law Page 108 Chapt. XVI Of the Person of Christ God and Man Page 112 Chapt. XVII Of the Office of Christ the Mediator Page 130 Chapt. XVIII Of the Humiliation of Christ. Page 135 Chapt. XIX Of Christ's exaltation Page 157 Chapt. XX. Of the Common vocation to the state of Grace Page 166 Chapt. XXI Of the Covenant of Grace Page 169 Chapt. XXII Of the Seals or Sacraments of the Covenant of Grace in general Page 175 Chapt. XXIII Of Baptisme Page 190 Chapt. XXIV Of the Lords Supper Page 197 Chapt. XXV Of the nature of the visible Church Page 203 Chapt. XVI Of the outward administration of the Church Page 214 Chapt. XXVII Of the False Church Page 231 Chapt. XXVIII Of Vocation in special Page 243 Chapt. XXIX Of saving Faith Page 251 Chapt. XXX Of Iustification Page 256 Chapt. XXXI Of Sanctification Page 269 Chapt. XXXII Of the Perseverance of the Saints Page 274 Chapt. XXXIII Of Christian Liberty Page 279 Chapt. XXXIV Of the coming of Christ and Resurrection of the flesh which go before the last Iudgment Page 282 Chapt. XXXV Of the Last Iudgment Page 295 Chapt. XXXVI Of the end of the World and Life eternal the consequents of the Iudgment Page 301 The Order of the Chapters of the second Book Concerning the Worship of God Chapt. I. Of the Nature of Good Works Page 311 Chapt. II. Of Vertues and Works apperteining to the whole Worship of God and to the Decalogue Page 317 Chapt. III. Of Vertues or works belonging to the first Commandment Page 322 Chapt. IV. Of Vertues and Works belonging in general to the II III. and IV. Commandments Page 329 Chapt. V. Of Vertues and Works belonging in special to the second Commandment Page 334 Chapt. VI. Of Vertues and works belonging to the third Commandment Page 355 Chapt. VII Of Vertues or Works appertaining to the fourth Commandment Page 366 Chapt. VIII Of Vertues or Works belonging in general to the Commandments of the second Table Page 371 Chapt. IX Of Vertues and Works belonging to the fifth Commandment Page 381 Chapt. X. Of Vertues and Works belonging to the sixth Commandment Page 388 Chapt. XI Of Vertues and Works belonging to the seventh Commandment Page 393 Chapt. XII Of Vertues or Works belonging to the eighth Commandment Page 406 Chapt. XIII Of Vertues and Works belonging to the ninth Commandment Page 415 Chapt. XIV Of Vertues and Works belonging to the tenth Commandment Page 423 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 diversely 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 compass 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 Origâ—nal primarily in Christ our mediator secondarily in Christs members Now whereas a part of Christs members is triumphant in heaven another part militant here on earth that Theologie of the triumphant part is cal'd the Theologie of the blessed Saints that of the militant is stiled the Theology of Travellers II. Theology 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 Theology as it is comprehended within certain precepts is different from the habit of Theology as the efficient cause from the effect Now the question is if we consider Divinity as a habit of the Intellect what genus shall we assigne for it out of all the intellective habits surely there is none which if it be taken solely and apart is not of a narrower compass than the thing defined For thaâ— habâ—t which apprehend the Principles called Intelligentia and thaâ— habit which demonstrates the Conclusion out of the Principles called Scientia and thaâ— habit which ariseth out of the two former call'â— Sapientia are habit meerly contemplative but for Prudentia t is an active habit directing the mind in its actions Art is an effective or operative habit with right reason Divinity then consists partly in contemplation partly in action Therefore Divinity may bear the name both of Sapience and Prudence Sapience so far forth as it apprehends the Principles by means of the Inteligence being divinely illuminated and from thence demonstrates the conclusions by means of Science Of prudence so far forth as it directs the mind of man in it 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 instead of Gods written oracle 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
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 Ier. 5.4 These are foolish for they know not the wayes of the Lord nor the judgments of their God Prov. 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 Ier. 9.4 Let every one take heed of his friend Matth. 10.10 be wise as Serpents and inocent in Doves III It is prudence to counterfeit and to dissemble Yet here we must know how for what end we may counterfeit dissemble the end is either the edification of the Church of the godly or the trial of things needful or the avoiding of dangers or the desire of eschewing vain-glory or boasting Then it will be lawful 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 sin to choose none in the evils of punishment to choose the lesser So David of the three punishments proposed to him he chose the Pestilence rather than War 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 advise 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 Matth. 25.3 But those that were foolish took their Lamps but did not take oil with them Luk. 16.8 And the Lord commended the unjust Steward that he had done wiseâ—y where 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 general are Integrity Readiness and Constancie Integrity is whereby we performe obedience to God although imperfect yet with a serious purpose and without hypocrisie as in the sight of God Deut. 18.13 Thou shall 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 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 Iudgment-hall lest they should be defiled but that they might eat c. Readinesse or promptitude called also chearfullnesse and alacrity is a vertue whereby we obey God freely joyfully Psal. 40.9 I delight to do thy will O my God Psal. 110.3 thy people shall be willing 2 Cor. 9. ver 7. God loves a cheerful giver To this is oppsite Precipitancie and Coaction Matth. 8.19 And a certain Scribe came and said unto him Master I will follow thee whithersoever thou goest 2 Cor. 9 ver 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 Matth. 24.13 But he that continueth to the end shall be saved see the examples of Prophets Apostles and Martyrs c. To this is opposite Inconstancie or pertinacy in an error or evil purpose Luk. 9.62 No man that putteth his hand to the plough and looking back is meet for the Kingdome of God Act. 7.51 Stiff-necked and uncircumcised in heart c. CHAP. III. Of Vertues or 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 immediatly and is taught in the first Table This is either internal onely or else external and internal both The internal worship only is that which resides in the heart and is injoyned in the first Precept The sum whereof is that we worship and know him alone for the true God For the precept is negative Thou shall 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 knowledg of God is whereby we acknowledg him to be the onely true God as he reveals himself to us in Scripture Deut. 6.4 Heare â— 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 Psal. 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 Thankfulness 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 wil and to acknowledge all good things for his gift Faith is whereby we lay hold on God as our God and Father and firmly believe his Word Promises and Threaatnings 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 opopsite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—râ—sted in his salvation Num. 20.12 Because ye 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 â—est in God and in his promises and totally depend on him in all things both corporal and spiritual We have already spoken of confidence as it is the form of Faith 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 disâ—rust is in the Israelites Psal. 78.19 20. in David 1. Sam. 27.1 in the kings Captain 2. King 6 35 in Ahaâ— Isa. 7.12 in those that are too careful what they shall eat Matth. 6.25 Idolâ—â—rous confidence is that which man puts in the Devil as witches doâ— or in Idols as A. hazia 2. king 1.2 or in mens inventions as Papists or in the arm of flesh Ier. 17.5 or in covenantes Fotifications 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 salvation 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 doubting desperation and idolatrous hope Sometimes the godly fall into doubting 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 total and final desperation so did Cain Gen. 4. Saul 1 Sam. 28. 31 Achitophel 2 Sam. 17. Iudas Matth. 27 such like Idolatrous hope is in Papists who call the Wooden Crosse Mary c. their hope and expect life eternall for their merits satisfactions and indulgences Charity is that whereby God is loved sincerely and above all things else as the chief good For so it is commanded Deut. 6.5 Mat. 22.37 Contrary to this is the hatred of God and idolatrous love whereby the World and the things therein are loved more than God Joh. 15.24 They have hated both me and my Father 1. Joh. 2.15 If any man love the World the love of the Father is not in him The fear of God is whereby we so reverence Gods word and majesty that by all means we are loth to offend so bountiful a Father not so much out of the fear of punishment as the love of God The fear of God is somtimes taken for the whole worship of God but here that vertue is understood which is called filial fear To these are opposite carnal security servile and idolatrous fear The security of the godly differs farre from that of the wicked for in the one the fear of God is not lost in the other the fear of God is not found Servile fear differs from filial 1 Filial fear proceeds from the love of God but Servile from the fear or hatred of God 2. In filiall we feare to offend God because he is a Father in servile we fear to be punished by him because he is a judge 3. Filial draws a man to God servile drives a man from God Idolatrous fear is when one is more afraid of men and the world than of God Matt 10.28 Fear not them that can kill the body Repentance is whereby we acknowledge our sins and bewail them being acknowledged and with all chear up our selves in the assurance of Gods mercy through Christs merits and resolve to obey God and to refrain from sin We have shewed in the former Book Cap. 31. how Penitence and Resipiscence dâ—ffer now this word resipiscence is taken either for the whole change of man or special vocation or else for sanctification or for the effect of sanctification part of Gods internal worship in the â—hird signification it is here considered There are three parts thereof 1. Contrition 2. Confidence 3. Purpose of amendement To this is opposite perseverance and induration in sin as likewise feigned and idolatrous repentance An example of feigned repentance is in Ahab 1 King 21. Idolatrous repentance is that of the Papists which they place 1 In contrition 2. In confession 3. In satisfaction and by which they think their sins are expiated but these thâ—ee were in Iudas his repentance Matth. 27. Gratitude toward God is whereby we humbly acknowledge his goodness and blessings bestowed upon us undeservedly withall purposing to glorifie him seriously Gen. 32.10 I am unworthy of the least of thy mercies saith Jacob. To this is contraty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ingratitude towards God when we shew no thankfulnesse to him or when we ascribe Gods bounties either to our selves or to the creatures or to Idols Isa. 1.2 I have nourished and brought up Children and they have rebelled against me Ier. 44.27 By burning incens to the queen of Heaven and puting drink-offerings to her c. We had plenty of victuals and were well and saw no evil Hab. 1.16 The wicked sacrificeth to his own nets and offereth incense to his own drag c. Patience is that whereby we are sustained in the faith of Gods Providence power and bounty and when he visites us with afflictions we submit our selves with humility to his correction There be divers kinds of afflâ—ctions for the exercising of our patience for besides the vengeance that God doth pour out on the wicked the affliction of Gods children is either chastisement or tryal or lastly martyrdome bloody and unbloody To patience are opposite impatience hypocritical patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stoical Apathie or want of passion To impatience belongs complaining or grumbling in affliction as if they were undeserved and softnesse Hypocritical patience is perceived in them who torture themselves as the Priests of Baal did 1 King 18 28. The Eremites the Whippers c The Stoical Apathie is rejected because patience can well consist with the sense of pains with mourning and complaints if so be we do not murmure against God and that our complaints be rather for our sins than for our sufferings CHAP. IV. Of vertues and Works belonging in general to the II.III. and IV. Commandments WE have spoken of Gods internal worship Now follows that worship which is partly internal partly external which is usually called the true Religion and is commanded in the three following Precepts True Religion is whereby God is worshipped by Rites and Ceremonies prescribed by himself and his Name truly sanctified both through the whole course of our ilfe and chiefly at the times by himselfe appointed The RULES I. Religion and piety called by the Greeks the Worship and service of God in general it signifieth the whole worship of God in special the immediate Worship but most specially either the internal alone or the internal and external together II. This is called in Scripture Dulia and Latria The Pontificians ascribe Dulia to Angels and Men Latria to God Hyperdulia to Mary But this is without yea against Scripture for Matt. 4.10 Latria is given to him and Matt. 6.24 Dulia to him alone III. True Religion is divine in its Original Matter Form and End IV. True Religion is but onely one
For that religion is onely true which agrees with Gods word for verity and unity are convertible V. Religion should be cared for by all chiefly by Magistrates and Ministers For they are the Churches nursing Fathers by preserving Schools and Churches and by maintaining of Ministers c. VI. The true Religion is most ancient for it began in Paradise VII It is not only external but internal also Rom. 2.28 c For he is not a Iew that is one outwardly neither is that Circumcision which is outward in the flâ—sh but he is a Iew which is one outwardly and Circumcision is that of the heart VIII Religion is to be taught not to be forced IX Religion may be defended by armes but not propagated by arms Examples of pious Kings the Macchbees Emperours as Constantine and Theodosius shew this X. Reformation of things amiss in Religion belong to the prince or Magistrate After the examples of Moses Ioshua David Asa Iehosaphat Hezekiah Iosiah Constantine Theodosius c. XI If a Magistrate proves the Churches enemy and will not be intreated to give way for a Reformation then it liâ—s upon them to reform whom God hath furnished with necessary gifts for that purpose neither in such a case must we stay for consent of Church or Bishops Examples are in Gideon Jehojadah Macchabees Apostles c. Sure if our Predecessors had staied for the Popes consent there had never been a Reformation Contrary to true Religion are Epicurisme and false Religions CHAP. V. Of Vertues and Works belonging in special to the Second Commandment IN true Religion we must consider its parts and time appointed by God The parts are two to wit the form or rite whereby God will be worshipped in his Church and the Sanctification of his Name all the rest of our life The form of his worship is that which he hath prescribed to us in his Word which is handled in the Second Precept the summe whereof is this That God should be worshipped in such manner as he hath prescribed to his Church This appears by the right Analysis of the second Command which is foolishly confounded with the first For as in the first Command is set down who must be worshipped for God so in the second is shewed after what manner he will be worshipped And as in the first internal idolatry is contrary so in the Second external is opposed to this worshâ—p The parts of this Command are two a Prohibition and a Confirmation Of the Prohibition there are two branches the first is of the making the second of the worshipping of Idols Of the making he saith Thou shalâ— not make to thy self any graven image or likeness c. which he illustrates by enumeration of particulars following to wit of any things in Heaven above or in the earth beneath or in the waters under the earth The veneration of idols is declared two-wayes 1 by bowing to them 2. by worshipping of them The Confirmation contains a threatning and a promise both are illustrated from the nature of God from the object In the one he describes himselfe to be a jealous God visiting iniquities c. In the other merciful In the one he denounceth punishment to the third and fourth generation of them that hate him but in the other his mercy of the thousand generation of them that love him It is easie then to see what is the summe of this precept by the proceeding thereof 1. From the particular to the general for Idolatry is forbid with all such rites as are either contrary to or not contained in the Word of God 2. From the negation to the affirmation of the contrary for it is commanded that we worship God in that way which he hath prescribed to us In the rites prescribed to the Church we must observe both the helps and parts thereof The parts are the right use of the Word and Sacraments and Prayer The right use or handling of the Word and Sacraments is when the one is preached the other administred according to Christs institution Prayer is whereby we speak to God in the true and humble contrition of heart of such things as are agreeable to his holy will This consisteth in calling upon God or in giving of thanks The RULES I. The common efficient cause of Prayer is the whole Trinity but in particular the Holy Ghost Whence he is called the spirit of Prayers Zach. 12.10 II. The impulsive cause on Gods part are his command Promise of being heard his majesty his goodnesse his benefits But on our part is our need which is gathered by the consideration of our wants calamities tentation and dangers c. III. The matter of Prayer are things obtained and to be obtained IV. The form or Idea of true and religious Prayer is the Lords Prayer The parts of this are four the Preface the Petâ—tions the Confirmatâ—on and Conclusion The Prâ—face is this Our Faâ—her which art in heaven Set down to this end that ouâ— minds may be disposed 1. To docility for it shews who is to be invoked to wit that God who in Christ is made ouâ— Father by adopting us for his sons 2. To humility because he is not an earthly but an heavenly Father 3. To assure us we shall be heard For he will hear us because he is our Father and can hear us because he is in Heaven 4. To charity because we are taught to say Our Father Of the Petitions there be two ranks the first is of them that concerns Gods glory the first and chief whereof is Hallowed be thy Name to this the two latter is subordinate Thy kingdom come thy will be done on earth as it is in Heaven The latter rank is of those Petitions which concern our needs as well for this as for the next life For the present belongs the fourth Petition Give us this day our daily bread For the future the two latter And forgive us our trespasses as we forgive them that trespasse against us And lead us not into tentation but deliver us from evil That hath reference to the gift of justification this of Sanctification The Confirmation follows in these words For thine is the Kâ—ngdome the Power the glory for ever and ever By which we are taught 1. That God likes our Prayers because he is our King for his is the Kingdome 2. That he can hear us for his is the Power 3. That he will hear us for his is the glory 4. That his love towards us is unchangable for he is so for ever and ever The conclusion is in the particle Amen by which we witnesse that we have prayed seriously and with confidence to be heard V. The end of prayer is Gods glory and our salvation For this is the Alpha and Omega of Prayer hence the Petitions of the Lords Prayer begin with Gods glory and end in our salvation VI. Great are the effects of prayer not as if there were merit in it
Psal. 115.2 c. Hab. 2.19 1 Cor. 10.14 1 Ioh. 5. ver last Here the Papists say 1. That these places spake only of the Gentile Idols 2. That they worshâ—p not the Image but God in the Image as it is in that verse Nam Deus est quod Imago docet sed non Deus ipse Hanc videas sed mente colas quod cernis in ipsa T is God which here is taught but yet this Image is not he Look on the Image and in it adore God mentalty To the first exception we answer 1 That in the alledged places chiefly in this Command and Deut. 4. all images made for Religious ends are condemned 2. The same reasons why the Gentile Idols 〈◊〉 abominable belong also to Popish images for these also are of gold silver brass wood stone c. Neithâ—r can they see nor hear nor walk Rev 9.20 To the latter exception we say 1. Images are truly worshipped in Popery seeing there is no part of religious worship expressed in this ninth Rule which they do not exhibâ—t to their images 2. They are not excused who pretend they worship God in the image because he hath forbid such worship and he will be worshipped in Spirit Ioh. 4.23 Otherwise by this reason the Israelites might have excused themselves for they were not so mad as to thinke a golden Calf to be their God but they would worship God in the Calf as in a symbol or signe X. The adoration of the consecrated Host is like the worshipping of Images The ground of this adoration is no lesse Idolatous to wit Christs presence in the bread or outward accidents thereof by which they say bodily that the bread is deified or become God as in that hymn Thou art not bread but thou art he who being God man saved me XI And so is the adoration of the Image of the Crosse. For so they speak to it in their Anthems All hail O Crosse our only hope increase righteousnesse in holy men and pardon the guilty XII No lesse idolatrous are those little Images which they call Agnus Dei consecrated in Popery and to which they ascribe the same power in cleansing of sins dispelling of lightning c. as to Christ XIII The Reliques of Saints are honoured in Popery with much imposture and idolatry for that they are supposititious is plain by this in that there is no Saint who hath not two or three bodies shewed in divers places among Papists See Calvins Admonition of Reliques Hitherto of Idolatry the adoration of Saints is a Religious worship or prayer directed to Saints Angels and dead Men. The RULES I There is a twofold adoration Civil and Religious that is an outward and Civil honour this a religious invoâ—ation II. We may lawfully adore or civilly worship the Saints whilst they are present Examples in Gen. 18. and 19 1 king 18.7 â— king 2.15 III. Yea the dead also which are in Heaven are to be honoured By thinking reverently of them By declaring their virtues as the gifts of God 3. By imitating them Matth. 26.13 Verily verily I say unto you wheresoever this Gospel shall be preached through the World this also shall be spoken as a memorial of her IV. But neither Saint nor Angel must be adored or called upon religiously Because 1. for this we have neither precept nor example nor promise in Scripture 2. By invocating the Saints we make them omniscient and omnipotent which are only Gods attributes 3. Because we must not believe in the Saints Now how shall they call on him in whom they have not believed Rom. 10 14. 4. Because they refused religious worship by the example of Peter Act. 10.25 26. and of the Angel Râ—v 19.10 and 22.8 The objections of Papists are â—rivolâ—us for that saying in Gen. 48.16 is to be understood not of a created but of an uncreated Angel to wit the Son of God Gen. 48 16 For Iacob's name to be called upon by his sons is to have their name from Iacob and to be received into the number of his posterity as Isa. 4 1. That place of Iob. 5.1 in the vulgar Latine is corrupted For Eliphas there doth nor exhort Iob to call upon the departed Saints but he appeals to the testimone of the Saints alive Neither will it follow that dead Saints must be call'd upon because we are commanded to have recourse to their Prayers whilst they are alive Iam. 5.14 For the condition of the Saints here and hereafter is not alike because in this life they know our wants in the other they know not Iâ—a 63.16 in this life they are not invoked but invited to pray for uâ— but the departed Saints are religiously called upon their help implored by Papists the ground of the Popish opinion is that the Saints are mediators at least of intercession but how false this is we have shewed Lib. 1. c. 18. So much of the form of Religious worship as it is forbid by God That form which is commanded by God but directed to another end is either superstitious or hypocritical Superstitious worship is when a certain force and efficacy is ascribed to external Rites commanded by God as if it were for the work wrought As when force is attributed to certaâ—n words voices and writings to drive away Satan to cure diseases c When they feign that there is in the Sacraments a vertue by themselves to free 〈◊〉 from sin and to save us When they think by their babling and multitude of words and such lâ—ke to please God when they judge one day or one kind of meat holier than another when they think to merit by their Vowes Hypocritical worship is when the outward form prescribed by God is observed but without internal worship or devotion of minde This displeaseth God exceedingly Psal. 50 â— c. Esa. 1.10 c. 29.13 c. and 66.3 c. Ierem. 4.5 c. Matth. 15.8 c. CHAP. VI. Of Vertues and Works belonging to the Third Commandment SO much of the manner of Gods Worship the hollowing of his Name in all the rest of our life is injoyned in the third Commandment The sum whereof is that we must study in all things to sanctifie the Name of God even out of the times of his ordinary Worship There be two parts of this command a prohibâ—tion and a confirmation of it The prohibition is Thou shalt not take the name of the Lord thy God in vain The Name of God doth not only signifie the titles which are given to him but his properties also his word works and whatsoever else belongs to the glorifying of his Name out of his prohibition is gathered a precept Thou shalt sanctifie the name of thy God the confirmation is a heavy commination For the Lord will not hold him guiltlesse that takes his name in vain The Sanctification of Gods Name is considered either in affection or in effect In affection is zeal for Gods glory to wit a vehement
that God hath separated onely one day of seven for Divine worship 2. In that he goeth before us by his own example The promises are in Isa. 56.2 c. and 58.13 IV. The matter or object of this sanctification is the Sabbath or seventh day in the Iewish Church to which succeeded the first day called in Scripture from Christs resurrection the Lords day from the Lords supper the Day of bread and from the administration of Baptism the day of light anciently V. In the Precept of sanctifying the Sabbath we must distinguish between that which is Ethical or Moral and that which is Typical or Ceremonial It was Ceremonial 1. To sanctifie the seventh day precisely 2. By this means to separate Jews from gentiles But Moral in that one day of seven must be sanctified for Gods service Now the Church hath sanctified the first day by the example of Christ who hath sanctified it by his resurrection and apparition Ioh 20.19 and 26. By the example also of the Apostolical Church Act 20. 7. 1 Cor. 16.2 Rev. 1.10 VI. The form of Sanctifying this day consisteth in omission and action VII Things to be omitted are the works of our outward and temporal callings These are opposite to the works of divine worship in that six dayes we must labour VIII Yet some things are permitted which without great damage cannot be put off till another day Lu. 14.5 Which of you having an oxe or â—n asse fallen into a pit will not take him out on the Sabbath day The Macchabes knew this 1 Mat. 2.41 For having received an overthrow on the Sabbath they resolved to defend themselves against the enemy In such cases of necessity Christs rule must be observed The Sabbath was made for man not man for the Sabbath Mar. 2.27 IX On the Sabbath those works must be done for which that day was appointed to wit to repare to the Church to meditate on Gods word to receive the Sacraments to invite one another by exhortations example to godlinesse to visit the sick to help the poor c. X. The end of this sanctifying of the Sabbath is either natural or spiritual XI The natural end is that men and beasts might rest and be refreshed XIâ— The spiritual end peculiar to the Iews was 1 To shadow out to the Iews that rest which they injoyed in the Land of Canaan after their toylsome labours in Egypt troubles in the desart That by this part of their beggerly rudiments they might be led to Christ the Author of our spiritual rest from sin and the works of the flesh XIII But now the spiritual end of it is 1. that the Congregation may be seen and that the faithful may flock together into the Church as into the Ark of Noah 2 That by meditating on this new birth of the World and on Christ's resurrection we might praise God our Creator and Redeemer 3 That by our rest from labour we might be admonished of our rest from sin 4. That we might more and more aspire and raise ourselves for the enjoyment of that perpetual rest and Sabbath in the life to come Hence ariseth a thâ—ee-fold Sabbath a tipical and ceremonial yet but tempâ—rary onely a spiritual but onely begun here and a heavenly or eternal Xâ—V The Sanctification of the Sabbath belongs to all chiefly to Magistrates Pastors The Magistrate by the example of Nehemiah must take care that the Sabbath be not wantonly abusâ—d Neh. 13.15 c. The same also must so moderate the strict obsâ—rvation of that day when need requires that there be regard had to Charity by the example of the Macchabees 1 Mac. 2.41 and Constantine the Great who in extream necessity permited Husband-men to follow their Country woâ—k 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 necessity Col. 2.6 Let no man condâ—mn yâ—u in meats and drinks oâ— in respect of a Holy day or of a New Moon or of Sabbaths To this Sanctification of the Sabbath are contrary its neglect and prophanation The Sabbath is either simply neâ—lected when no regard is had of it or in some respect when it is spent meerly by ceasing from our own works and consequently in idleness omitting those works for which the Sabbath was made of which in the nineth Rule or these works are performed but perfunctoriously without any inward and mental devotion which kind of Sabbath is deservedly called hypocritical See Isa. 1. â—3 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 sins 3. â—n idolatrous works Such a prophanation is a most grievous sin Exod. 31.13.14 Num. 15.35 Neh. 13.16 Ier. 17.27 CHAP. VIII Of Vertues or Works belonging in general to the Commandments of the second Table IN the former Chapters we have spoken of Gods immediate Worship now followes the mediate consisting in the vertues works of the second Table Of which worship we are to speak generally and particularly To the mediate worship and second Table in general belongs Charity and Justice Charity towards men is either of man towards himself or towards his neighbour towards himself is whereby each faithful man next to God loves himself 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 flâ—sh but rather cherish thâ—t Phil. 2.12 Work out your own salvaâ—ion with fear and trembling To this is contrary self-hatred and self-love being inordinate We see examples of perverse hatred in them who obstinately rebell against God and run headlong to their own ruine but the sin of self-love is found in them who being too much drunk with love of themselves not only despise their neighbour in respect of themselve but alsâ— 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 Râ—v 12.11 And they loved not their loves 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 Son through the Holy Ghost Gal. 5.22 But the fruit of the Spirit is love II. The instrumental cause or root is Faith working by love Gal 5 6. III. The matter or subject of it is our neighbour that is every one to whom we owâ— duty or ayde Luke â—0 36 3â— IV But chiefâ—y w◠〈◊〉 love those that are of the houshould of Faith Gal. 6.13 For we are tyed to them both in a natural and spiritual tye Eph. 4 1 2. V. Nor in this case must we exclude our enemies
members and the houshould 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 speciall benevolence to perform such duties as are honest and possible The RULES I. We are bound to shew our selves courteous benevolent and mercifull to all but not to entertain frendship with all The reason is because friendship consists in matual and reciprocal benevolence and in such a singulartie 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 7.7 Let no man â—â—ust 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 honestly Aristotle teacheth Ethic. 8. that friendship is entertained either for pleasure or profit or vertue of these thâ—ee ends he only approves the last for the vulgar people measure freindship 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 wicked men An example of counterfeit and false friendship is in Davids enemies Psal. 41. and 55 13 14. and in Iudas 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 quietnâ—sse such was the covenant that Abraham made with Aner and Eshcol Gen. 14.13 and with Abimelech Gen. 21.27 and Isaac with the same Abimelech Gen. 26. ver 29. of Solomon with Hiram 1 king 5.2 the covenants of war are such as be made for offence and defence these either with believers or unbelievers the former are permited but so that we trust not in them the later are most severely prohibited by God Exo. 34.12 Take heed that thou make no covenant with the inhabitants of that land 2 Cor. 6.14 Be ye not uneqully yoaked with the wicked The unhappy events of such covenants are seen in Iehoshaphat 2 Chron. 16.20 in Asa 1 King 15. and 2 Cron. 16. in Ahaz Isa. 7.8 and .9 in the Jews Ezek. 16.27.29 '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 sometimes it implies the observation of the whole Law sometimes it hath relation to the second Table as it is exercised toward our neighbour This is either commutative or distributive This is imployed in distribution of honours rewards punishmentss 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 Kingdome of heaven 1 Cor. 6.9 CHAP. IX Of Vertues and Works belonging to the Fifth Commandement 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 Superiours duty towards his Inferiours and contrarily The later is of every mans duty towards another The duty of Inferiours to their Superiours contrarily is set down in the Fifth Precept The sum whereof is That between superiours and inferiours that order may be kept which is pleasing to God This Command consisteth of a Precept a Promise The precept is Honour thy father thy mother By the name of Parents synecdochically are meant all Superiours 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 to the godly God recompenceth the shortnesse of this life with the happinesse of â—he other The persons considerable in this precept are Magistrates and Subjects in the civil state Pastors and Hearers in the Ecclesiasticke Parents and Children Husband and wife Master and Servants in the Oeconomick among which by way of Analogy may be reckoned Masters and Schollars 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 speak or do first This reverence is to be given to Magistrates Rom. 13.7 Fear to whom fear honour to whom honour c. To Mâ—nisters Matth. 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 fear 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 bâ—fore 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 years 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 Iob. 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 that she had conceived her Mistresse was despised in her eyes Obedience or Subjection is whereby we obey our Superiors in things lawful and honest as the Lord and patiently bear their admonitions and corrections The Magistrate must be obyed Rom. 13.1 Let every soul be subject to the higher powers c. Ministers Heb. 13.17 Obey and hearken to those that are set
over you for they watch for your souls Parents Eph. 6.1 Children obey your Parents in the Lord Husbands Eph. 5.22 Wives 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 fear 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 and ver 18. Servants be subject with all fear to your Masters not only to those that are good and just but also to the froward for this is praise-worthy if any man for conscience towards God suffer trouble being unjustly afflicted Examples are in the Israelites obeying Pharaoh Exod. 3 c. In Daniel obeying Nebuchadnezzar Dan. 2. II But they are not to be obeyed in things contrary to Gods Word 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 to obey you rather than God judge ye 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 Absolon 2 Sam. 16. in Seba 2 Sam. 20. and such like in the Israelites contemning the Prophets in Elias sons 1 Sa. 2 Lots wife Ge. 19. Ge hazi 2 Kin. 5. Of unlawful obedience an example is in Doâ—g 1 Sa. 22 Gratitude is whereby 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 Custom c. Rom. 13 7 and by praying for him 1 â—â—m 2.1 c. To Mâ—nâ—sters 1 Thes. 5.12 We beseech you brethren to know them who labour among you have the charge over you in the Lord and admonâ—sh you that you would have them in exceeding great love for their works sake To Parents Prov 23.25 thy Father and mother shall be glad and she that bare thee shall rejoyce Examples are in Ioseph David c. Which gratitude in special is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signiâ—ying thâ—t gratitude of the young Storks towards the old in feeding and bearing them To gratitude is opposite Ingratitude whereby Superiours are either not requited or ill requited Examples of which the Scripture is full So much of the Vertues or duties of Inferiors the Vertues of Superiors are benevolence justice and sedulity Benevolence is whereby Superiours carry a good affection to their inferiours which they declare when occasion serves An example of this Benevolence is proposed to Mâ—gistrates in Moses Exod. 32. to Ministers in Paul Ro 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 express 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 thing to them forbearing threaâ—nings knowing that your Master also is in heaven c. To this is opposite the contempt of Inferiours want of love or astorgie and such like Of the contempt of inferiours God speaketh Deut. 17. v. 20. Let not his heart be lifted up above his brethren of Astorgie or want of affection Christ speaketh Matth. 7 9. What man among you is there that if his Son ask him bâ—ead will give him a stone The Justice of Superiours is whereby they endeavour that every inferiour have his due This is performed by the Magâ—strate in keeping both Tables of the Law and in promoting and defending the true Religion as we shewed in the former Book in the doctrine of the true Church they practise the same justice in making laws punishing offenders rewarding the keepers of it and in defending their Subjects against unjust force To this is opposite the neglect of justice and tyranny Of the neglect of Justice see Esa. 1.23 They judge not the fatherlâ—ss neither doth the cauâ—e of the Widow come unto them Of injustice and tyranny in the same place Thy Princes are rebellious and companions of thieves God reproveth this most severely Ezek. 34. in the Pastors of the people of Isâ—ael Parents also offend either by too much indulgence as Eli 1 Sâ— 2. or by too much rigour as Saul 1 Sam. 14. Sedulity which is also called diligence fidelity vigilancie is a vertue whereby Superiors willingly undergo the labours of their offices and endeavour by the gifts they have received from God to help their Inferiors Of this vertue the Apostle speaks Rom. 12.8 He that rules lâ—t him rule with diligence â—he saâ—e is urged by Paul to Mâ—nisters Elders Act 20.28 Take heed to your selves and to the whole Flock in which the Holy Ghost hath made you Overseers Parents shew this when they nurture their Children in the fear of God Ephes. 6.4 and when they lay up for them things temporal 2 Cor. 12.14 To this is opposite Sloth and business about impertinent things Against Sloth God câ—yes out Jer. 48.10 Cuâ—sed is he that doth the work of the Lord negligently of â—mpertinent businesse Peter speaks 1 Pet. 4 15. Let none of you suffer as a murtherer or a thief or an evil doeâ— or as a busie-body in other mens matters CHAP. X. Of Vertues and works belonging to the Sixth Commandment HItherto of the Vertues duty of Superiours to their â—nferiours on the contrary Now follows the duty of each man towards every man this is imployed either about the inward or outward good things of men Their inward good things are life and chastity Of life we are to handle in the sixth precept the summe wherof is that we preserve our own and our neighbours life Thou shalt not kill is a negatâ—ve precept out of which is gathered this affirmative Thou shalt pâ—eâ—erve tâ—ine own and thy neighbours lâ—fe The vertue then commanded here is the study of preserving our own and other mens lives The conservation of our own life consisteth in the lawful use of lawful means of which kind are meat and drink recreation physick avoiding of dangers and driving away of injuries The RULE Then is the repeling of an injury lawful when it is done â— In the continent or sober 2. In case of necessity 3. Without desire of revenge or hurt but so that we intend onely our own conservation defence from injuries To this conservation of our own life is opposite the neglect of it as also the destroying
of it violently by our own hands and unlawfull preserving of it Thâ—y who neglect the mean of preserving life they sin by omission but thâ—y that put violent hands on themselves sin by commission Nâ—w there be certain degrees of self-murther for either it is done directly by Sword Halter or Poyson or any such way or else indirectly so they kill themselves who rashly wantonly expose themselves to danger as Wrestlers Rope dancers Drunkards Gluttons c. the unlawfull preserving of life is which is done by lying or such like means The study of preserving our neighbours life is when not onely we abstain from hurting it but we love his life and preservation and defend it according to our power To this is opposite the neglect of it and unjust slaughters hatred cursing railing or upbraiding of any offence committed or inhering infirmities An example of neglect is in them who when they may defend those that unjustly suffer death do not Prov. 24.11 c. If thou forbâ—aâ— to deliver them who are drawn unto deaâ—h and those that are ready to bâ— slâ—in if thou sayest behold we knew it not c. How grievous unjust slaughter is which is done out of private desire and not by the Magistrate or publique authority and how grievous a punâ—shment this deserveth may be seen Gen. 9.6 Who sheddeth mans blood by man his blood shall be shed because God made man after his image Of hatred thus saith Iohn 1 Epist. 3 15. Whosoever hateth his brother is a man-slayer Of evil speaking or cursing Christ saith Mat. 5.22 Whosoever shall say to his broâ—her Racha shall be in danger of the Counsel but whosoever shall say thou fool he shal be in danger of Hel fire To this duty are subordinat two kindes of vertues some whereof conduce to withhold our selves and some to withhold others and deterre them from murther Of the first kind are Innocency Mildenesse Clemency Moderation Innocency is when we avoid all means of hurting our neighbour To this is opposite Injury in word and deed and counterfeit innocency That words are injurious and hurtfull to mans life is manifest for he is not esteemed to live but he that lives well Hence Christ accounts evil words murther Mat. 5. of counterfeit innocency we have in Pilate an example in washing his hands Matth. â—7 Mildnesse is a vertue whereby we curbe and bridle our anger that it may not wax inordinately hot Matth. 5.5 Blessed are the meek for they shall inhâ—rt c. To meeknesse is opposite anger unjust wrath too much gentlenesse or want of just anger desire of revenge Of anger Solomon saâ—th Eccles. 7 9. Be not hasty in the spirit to be angry Of unjust angeâ— Moses Le. 19.18 Thou shalt not avenge nor bear a grudg against the children of thy people Of Eli the Priest's too much gentlenesse we read 1 Sam. 2. The desire of revenge is condemned in the place of Lev. 16. above alledged Clemency is a just moderation in inflicting of punishments To this is opposite fiercenesse or Cruelty and too much Indulgence Both sins are kinds of murther for by too much rigour and too much indulgence we sin against the life of our neighbour He hurts the good that spares the evil Moderation is a vertue much like to Clemencie whereby we are content to part with our right either for the publike good or for the good of them who offend or for avoiding of scandal This differs from Clemency because this is properly ascribed to the Magistrate but moderation is required of all Christians Phil. 4.5 To this is opposite too much Right which is commonly called too much Wrong Of the later sort are Vindicative Justice and Fortitude The former is when offences are curbed with fit Punishments that one rather may perish than unity To this is opposite too much Lenity 〈◊〉 begets too much liberty in sinning Not onely is it a sin to kill but also not to kill when the Law requires it Of this we have an example in Saul 1 Sam. 1â— Fortitude is that whereby according to the strength vigour of a high and unconquered minde we endure difficulties and undertake high matters to Gods glory our neighbours safety To this sluggishness is opposite or pusilanimity arising out of fear of dangers or desire of pleasures Temerity also and too much boldness To this also belong Duels undertaken for deciding of doubtfull rights or upon other light and rash occasions Such Conflicts may be fiâ—ly reduced to Self-murther Both these to wit Justice and Fortitude appear either in Peace or in War War is publike hostility which the Magistrate exerciseth with armed power for ends pleâ—sing to God and profitable to the State The RULES I It is as lawfull for Christians to wage war as it was of old for the Iews The reason is because it is no where prohâ—bâ—ted in the New Testament And that Captain of the Capernaites Matth. 8 and Cornelius the Centurion Acts 10. are reckoned amongst the faithfull Neither did Iohn dehorâ— the souldiers from wars but from injustice Luke 3. II. War is to be managed by the Magistrate not by private authority III. War must not be mâ—de but that which is just and necessary IV. It will be just in respect of the matter form and end if it be made in a just cause for a good end and according to the prescript of Gods word V. It will be necessary if the matter be tried by Councel before it be handled by Arms VI. When war is undertaken it matters not whether it be managed by strength or policy VII Policy joyned with lying and breaking of covenants is not to be allowed but it may be approved with dissimulation VIII Although the Church is built by the Word not by the Sword yet being built is justly to be defended by the Sword against unjust violence CHAP. XI Of Vertues and Works belonging to the Seventh Commandment Thus of our duty toward the life of our neighbor In the seventh Precept is set down how we must preserve our own and neighbours Chastity the sum whereof is that the Heavenly law-giver would have our own and neighbours chastity preserved inviolable This precept is negative Thou shalt not commit adultery Synecdochical also for under the name of Adultery all lust and intemperance is understood Hence ariseth the affirmative that by endeavouring temperance we preserve our own and others chastity There be two-means to preserve chastity Temperance and Wedlock the first is enâ—oyned to all men the other to those that are called to Wedlock Temperance is a vertue moderating the affections of our mind in pursuing and avoiding bodily pleasures Tit. 2.11 12 13. The grace of God which bringeth salvation to all men hath appeared teaching us to deny ungodliness and worldly lusts that we should live soberly justly and godly in this present world looking for that bâ—essed hope and glorious appearance of the mighty God and of our Saviour Iesus Christ.
of it with his presence and first miracle in Cana of Galilee Iohn 2 that it is also decent in Ministers is said lib. 1â— 26 can 3. XXV If one marry her wiâ—h whom he hath committed Adultery this is not marriage but a continuation of Adultery Some things are repugnant to marriage simply other things onely in some respect Those thâ—ngs are repugnant to it in some respect which disturb the peace and mutual benevolenâ—e of the married couple of which sort are 1. Jealousie 2. Sloth in houshold-affairs 3. Peevishness and bitterness 4. Stubborness idle prating procacity But to marriage are repugnant simply Adultery and malicious deserting So is adultery described in those places in which it is forbid as a deadly sin Lev. 18 20 20. â—0 Deu. 22.22 Pâ—o 5. 6. Therefore that is onely adultery which is committed with an other mans wife whether he be a married or unmarried man that commits it but if the husbaÌ„d go to bed to a single woman or a whore that is called fornication in scripture Pro. 23.27 28. Divorce is caused by either of these Mat. 19.9 But I say unto you whosoever putâ—th away his wife except it be for Fornication 〈◊〉 another coÌ„mitteth Adultery 1 Cor. 7.15 But if the unbelieving depart let him depart a Brother or a Sister is not under bondage in such cases CHAP. XII Of Vertues or Works belonging to the Eight Commandment AFter our duty in preserving our own and neighbors Chastity follows our duty towards our own and Neighbors goods Of this in the eight Precept the sum whereof is That we endeavour justly to preserve our own and Neighbours goods The Precept is Negative and Synecdochical Thou shalt not steal whereby the name of theft Synecdochically is meant any kind of injustice towardâ— the good of fortune whence the Affiâ—mative is inferred that in earthly things we deal justly The Vertues of this Precept have relation either to our neighbour or to our selves To our Neighbor are refer'd Justice Beneficence The Justice belonging to this is commutative whereby we deal so with our neighbour that neither he nor our selves receive any wrong 1 Thess. 4.6 Let no man oppress or circumvent his brother in businesse for the Lord is the Revenger of all such c To Justice is opposite Iniustice which in this precept is called Theft Theft is when one makes another mans goods his own without the owners knowledge or consent The RULES I. Theft is diversly committed if either we look upon the manner or the object II. As for the manner Theft is committed either directly or indirectly directly 〈◊〉 â—aking away another mans goods privately or without the owners knowledge or by open violence without the owners consent though not without his knowledge Indirectly theft is committed either in deeds or in words In deeds when the thing found is not restored or when it is parted among theives in words when in the Courts of justice Lawyers and Iudges either pronounce an unjust Sentence or pervert Iustice and Law III. As for the object theft is committed either in personâ— or in things whether private or publique hither may be reduced the perfidious adminiâ—â—ring of the publike goods in a Common-wealth oâ— in the Church and thing â—onsecrated to God the removing of bounds or land-marks the fraudulent detaining of the hirelings wages Commutative Justice according to the variety of bargains and contracts is threefold for either it is exercised in things to be bought and sold or in things to be used or in things to be kept Justice in buying and selling is which observeth the equality of things and of their price To this is opposite injustice which is practised 1. In things not vendible 2 In things vendible and here the seller offends when he sells things corrupted for sound using false weights and measures raising the price of things when there is no need by fore-stalling the markets to set up monopolies but the buyer offends either by crafty seising upon the thing sold or by not paying Justice in the use of things is when in letting and hiring the use or fruit is equal to the profit In such a contract let the rule prevail 2 Cor. â— 13. Not that other men be eaâ—ed and you burdened but by an equaliâ—y To this is opposite in justice both in the Letter Hirer the Letter offends in demanding the price of that which he ought to let freely or in asking too great a price or requiring the thing let sooner than he should the Hirer offends in denyâ—ng to give the just price in not restoring the thing hired whole again and at the due time or in circumventing his creditor by dissembling or concealing his own debts Here fitly we may speak of Usury w ch is the fruit that the thing Let or lent brings in to the Letter oâ— lender The RULES I. Vsury is either lawful or satisfacâ—orie or unlawful and onely gainful or lucratorie II. Lawful is known by the object end and manner thereof III. The object of usurie is man so well to passe in his estate as that he is able to recompence in some measure his creditor IV. The end is a respecâ— to a mans own gain and the help of his neighbour V. The manner is that the lender may be moved with charity the borrower with justice honesty to acknowledg the good turn received hiâ— thankâ—ulnessly retribution VI. If these conditions be observed Vsurie cannot be reproved 〈…〉 and simply is not unlawful is apparent Because if is were siâ—ply unlawful God had not suffered the Jews to take use of strangers Deut. 23 20. 2. Because if Lands Houses Horses and such like may bâ— let for bâ—nâ—fit why may not money also 'T is true that God would not have Use raised upon the fruâ—tâ— of the Lanâ— of Canaan but that was a part of the Ceremonial Law so he would not have the Lands thereof sold but to return to the owners Lâ—v. 25.23 VII Vnlawful Vsury is which is practised on the poor or for gain meerly having no regard to charity and equity This Usurie is called by the Hebrewâ— Naeschaech from biting oâ— gnawing and â—t â—s most severely forbid Exod. 22.25 If thou lend money to any of my people that is poor by thee thou shalt not be to him as an usurer nor shalt thou â—ay upon him usurie Psa. 15.5 Who hath not lent his money upon usurie Ezek. 18.8 He hath not given forth uâ—on uâ—uâ—y nâ—ither hath he taken any increase Luke 6.35 Lend looking for nothing again Justice in the custodie of things is whereby equity is observed in remanding restoring of Pawns or Pledges Exod. 22.7 If a man shal deliver to his neighbâ—ur money or stâ—ff â—o kâ—ep and it be stoâ—â—n out of the mans house if the theif be found let him pay double if the theif be not found thâ—n
tâ—e Master of the house shall he brought unto the Iudgeâ— to see wâ—ether he hath not put his hand to his neighbours goods The same Law follows ver 10 11. concerning the Asse Oxe and small Cattle he that receives a Pawn let him take heed he do not receive onâ— of a poor body or retain that pawn which the poor man cannot be without Exo. 22.26 If thou take thy neighbours raimâ—nt to pledge thou shalâ— deliver it to him by that the Sun goeâ—h down for that is his covering onely Deut. 24.6 No man shâ—ll take the nether or upper Mâ—â—stone â—o pledge for he taketh a mans lâ—fe to pleâ—g and vers 10. when thou doest lend thy brother any thing thou shaâ—t not go into his house to fetch his pledge thou shaâ—t stand abroad and the man to whom thou doest lend shall bring out the pledge abroad to thee Ezek. 18 7. And hath not oppressed any but haâ—h restored to the debtor his pledge So much of Justice Beneficence is whereby we help our neighbour with our means freely This vertue is call'd liberality in lesser gifts in greater Magnificence in relation to the poor alms to banished men strangers hospitality To this the Scripture invites us 1 By command Luke 6.38 Give c. 2. By the example of holy men yea of God himself who is the Fountain of all goodnesse Luk. 6.36 Be you merciful as your father is merciful 3. By most sweet promises Luke 6 38. Give and 〈◊〉 shall be given to you c. Especially by promising life eteâ—al Matth. 25.34 35 Come ye blessed of my Father c. I was â—ungâ—y and ye gave me food c. To this is opposite the neglect of bounty as also basenes hard-heartednesse and unseasonable bounty c. See above cap. 8. So much of Vertues as they have reference to others the vertues which have respect to our selves are Contentation Parsimonie and Industry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Contentation is a Virtue whereby man contents himself with his own condition and with the estate which he hath justly got 1 Tim 6 6. Godlines is greaâ— gain with conâ—entment To this is opposite unbelieving care concerning the sustaining of this life covetousnesse and a loathing of ones present condition Parsimonie or frugality is a vertue wherby we so moderate our expences that we spend not but what is needful reserve the remainder for future uses We must aime at this 1. Because commanded Joh. 6.12 Gather up the fragments that remain that nothâ—ng be lost 2. Becausâ—â—t is a remedy against poverty a mean to exercise our bounty To this are opposite too much sparing and profusenesse Industry or love of labour or the care of getting means honestly is a Vertue whereby one gets an estate by honest labours that he may be the better enabled to live comfortably to himself and to others This was injoyned in Paradâ—se Gen. 3 19. the same is commended by Paul Eph 4.28 He that stâ—â—e let him steal no moâ—e but rather let him labour working with his hands the things that is good that he may have to gâ—ve to him that 〈◊〉 To this are opposite Idleness and a disordered life dishonest wayes of gaining Usury Dice Mercenarie souldiery and other wayes of getting wealth by right and wrong See what is said of the idle Prov. 6.1 c. and 12.11 and Eccl. 4.1 2. The rest appear out of what is said before CHAP. XIII Of Vertue and Works belonging to the Ninth Commandment HAving spoken of our duty towards our own and neighbours estate now followes that we speak of our duty toward our own and neighbours fame in the ninth precept The summe whereof is that we preserve our own and neighbours fame and good name This precept is negative and Synecdochical for under the phrase of false witnesse is understood every thing wherby our own and neighbours fame or estimation is hurt hence is collected an affirmative precept That we study to preserve our own and our neighbours fame The vertues of this precept are also two-fold some have relation to our neighbour some to our selves those which have respect to our neighbour are truth and sincerity Truth it is a vertue whereby we are bent to know those things that be true to utter or signifie the things known as they are Zach. 8.16 Ephes. 4.25 Let every man speak truth to his neighbour To these in the defect are opposite the neglect of truth and naughty dissembling but in the excesse lying and false witnesse Sincerity is a vertue whereby we deal plainly and ingenuously with our neighbour acknowledging Gods gifts in him taking in good part his sayings and doings not giving rash credit to doubtful evils in him but concealing his known evils or making the best construction of then To this divers sins are opposite to wit evil suspitions curiosity in prying into our neighbors faults not out of any desire to amend them but to calumniate calumnies themselves and flattery To Truth and Sincerity as to the chief vertues are subservient Faith Gravity Silence Gentleness Curtesie and Freedome of speech Faith or fidelity is a constancy in our words and deeds This is called sincerity Eph. 4 15. Carrying your selves sincerely in love for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by the best Interpreters To this is opposite the double tongue when a man speaks one thing thinks or doth another Imprudent simplicity when a thing is rashly promised before the matter be sufficiently tryed also counterfeit simplicity and fidelity Gravity is wâ— h uttereth nothing but what is welâ— weighed savoring of Christian wisdom tending to edification Col. 4.6 Let your speech be seasoned with grace and salt that you may know how to answer every man Opposite to this is idle pratling foolish speaking counterfeit gravity Silence is a vertue which faithfully conceals secrets committed to it Mat 18 15 But if thy brother trespasse against thee go reprove him between thee him alone To this is opposite perfidiousness wherby secrets are revealed naughty silence whereby things are concealed that should not be concealed Gentleness is a vertue whereby we shew our selves affable 1 Pet. 3 8. Finaly be ye all of one minde one suffer with another love as brethâ—en be pitifull be courteous To this is oppâ—site Peevishnesse and counterfeit gentlenesse Courtesie in speech is whereby our words are seasoned with honest mirth wit with a good decorum or grace To this is opposite Rusticity when one can neither utter witty jests himselfe nor with patience hear them Scurrility also and Dicacitie or biting jests and scoffs Ephes. 5.4 Neither filâ—hinesse noâ— foolish talking nor jesting which are things not comely Freedome of speech is a vertue by which we speak the truth and reprove offenders without fear of danger Levit. 19.17 Thou shalt
not hate thy brother in thy heart but thou shalt plainly rebuke thy neighbour and suffer him not to sin To this is opposite preposterous fear too great love of censuring others So much of vertues as they have reference to our neighbour the vertues that have relation to our selves are self-praise an unblameable life self-praise is when we speak moderately of our selves and rehearse our own praises onely when necessity urgeth us to defend and maintain our own estimation Rom. 12.3 For I say by the grace given to me to every man that is among you not to think of himselfe more highly then he ought to think but to think soberly c. To this impudency is opposite when one is not ashamed to boast glory in his wickednesse so is confident and foolish bragging and an Hypocritical lessening of our own worth and abilities under shew of which either we hunt after vain praise or refuse to be bountifull and to shew mercy An unblameable life is whereby we desire not only to keep a good conscience towards God but also a good report among our neighbours Pro. 22.1 A good name is rather to be chosen then great riches and loving favour rather then silver and gold Eccl. 7.1 A good name is better then precious ointment To this Impiety is opposite or the contempt of fame and a good conscience and the hypocritical affections of fame or popular breath and want of patience in bearing slanders CHAP. XIV Of Vertues and Works belonging to the tenth Commandment HItherto of our duty to our neighbor or of the parts of Gods mediate worship Now of the highest degree thereof in this tenth precept The summe of it is that our mind be free from evil desires thoughts and affections towards our selves or neighbours Thou shall not covet is a negative precept in which inordinate appetites thoughts and affections are forbid The rest conduce to the declaration taken from the object which is set down either particularly by naming the house wife servant maid oxe and asse of our neighbour or in gross in this clause Nor any thing that belongs unto thy neighbour The RULES I. As the confounding of the two first Commands is unlawful so the dividing of the tenth into two precepts concerning our neighbors house his wife is naught frivolous The reasons 1 The general closure Nor any thing that belongs to thy neighbour shews it is but one command 2. The substance of the precept is in these words Thou shalt not covet as Paul citâ—s them Rom. 7.7 3. They are contained in one verse and sentence whereas the rest tho short are set down in distinct verses 4. Deut. 5. the coveting of our neâ—ghbours wife is first handled if then these were two precepts Moses of the tenth had made the ninth 5. They who maintain the contrary opinion explain these things conjunctly and by examples declare them David Chytraeus de Râ—gulis Vitae and Hondorfius in Promptuaâ—io II. The tenth Command belongs to the second Table For in the fiâ—st Command of the first Table is handled our inward affeâ—â—ion towards God III. Orginal Iustice is the object not of this Command but of the whole Decalâ—gue 〈◊〉 original justice is a conformity with the 〈◊〉 law as orignal sin is that deformity which is repugnant to the whole law IV The proper object of this precept are mens appetites thoughts and affections towards themselves and neighbour V The end of it is to shew that Gods mediate worship is to be performed not in outward actions onely but in inward affections also VI. As then the first precept is the line or rule of the first Table so is this of the second Table For as the first precept directs the heaâ—t but the rest the actions also so the fifth sixth seventh eâ—ghth ninth Precepts order our actions but the tenth ouâ— very heart Hence it is clear that this Precept is not superfluous The vertue belonging to this precept are the ordering of concupiscence our wrestling against evil desires The ordering of concupiscence is whereby our appetites and affections are so ruled that by them we neither offend against our selves nor against our neighbour 1 Thess. 5.23 Now the God of peace sanctifie you throughout c To this is opposite inordinate concupiscence which in Scripture by way of excellency is called Concupiscence Rom. 7.7 For I had not known concupiscence if the Law had not said Thou shalt not lust The parts of this ordering are two The one is imployed about the appetits the other about the affections This word concupiscence among Divines is taken in a large sence both for the appetites and affections of which the former are ascribed to man as he is a sensitive creature but the latter as he is a man But by Philosophers it is taken more strictly so that they reduce the inferior appetites to the concupiscible faculty but the affections to the irascible Ordered appetites are whereby man desires meat drink rest sleep and such like moderately and to the end appointed by God 1 Tim. 5.23 Drink no longer water but use a little wine for thy stomacks sake and often infirmities To this is opposite Inordinat appetite whereby more is desired than nature or Gods ordination do require or for another end than that to which God hath ordained natural things lawful Rom. 13.13 Not in suâ—feting and drunkeneâ—â— not in chambering and wantonnesse The cheif affections are Love Hatred Joy Sadnesse Hope Fear and Anger Ordered Love is whereby we sincerely love our neighbour and desire the thinges that be good fair and of good report Rom. 12.9 Let love be without dissimulation Abbor that which is evil cleave to that which is good Phil. 4.8 whatsoever things are true whatsoever thimgs are honest whatsoever things are just whatsoever things are pure c. if there be any vertue and if there be any praise think on these things To this is opposite the too much love of our nighbour self-love impure love and the love of this world Ordered hatred is whereby we only hate those who hate God in other men and in ourselves we hate not the person but by all means we hate and avoid the sinb. To this is opposite the unjust hatred of our neighbour and the hatred of good men Ordered joy is whereby man rejoyceth moderately for his own prosperity and heartily for his neighbour felicity To this is opposite carnal immoderat joy also reâ—oycing at our neighbours misfortunes or calamities Ordered sadness or sorrow is whereby we moderately bemoan our own afflictions heartily condole our neighbours calamities To this Immoderate sadness is opposite sadness also for our neighbors prosperity and too much sadness when wicked men are punished Ordered hope is whereby we expect better things for our selves by the â—aw of charity also for our neighbours Of
ibid. 3. Grace See Tab. IV. V. VI. VII 4. Glorie See Tab. VIII TAB IV. Gods special providence in governing man in the state of grace is either in respect of 1. Redemption whereof is known the 1. Necessity by the Law Cap. 13. p. 89. 1. Moral or the 10. Commandments p. 92. 93 The First Table p. 95. The Second Table p. 96. 2. Ceremonial Cap. 14. p. 97. 3. Iudicial or Politike Chap. 14. p. 107. 2. Verity or truth by the Gospel Where concerning Christ's 1. Person cap. 16. p. 112. Who is 1. From aâ—l eternity the Son of God 2. In time incarnate made Man Here of his Incarnation and the parts of it 1. His Conception p. 117. The 1. Forming ibid. 2. Assumption p. 119. 3. Personall Vnion p. 120. 2. His Birth p. 127. 2. Office of Mediatoâ—ship cap. 17 p. 130 1 Prophetâ—cal 2. Sacerdoâ—al 3 Regal 134 3. State of 1 Humiliation c. 18. p. 135 referred to his office 1. Prophetical p. 136. 2. Sacerâ—otal in respect of his 1. Satisfactâ—on ibid. 2. Interâ—â—ssion p 155. 3 Râ—gal p. 156. 2 Exaâ—tation cap 19. p. 157. Whereof â—here be three degrees His 1. Râ—surrâ—ctâ—on p. 159. 2 Ascension p 160. 3. Sâ—tâ—â—ng at the right hand of God 162 2. Vocation to the state of Grace See Tab. V. TAB V. Vocation to the state of Grace which is 1. Common to elect and Reprobate c. 20. p. 166. as to the outward Communion 1. Of the Covenant of grace where is to be considered 1. The offering of it c. 21 p. 169 2. The confiâ—ming or Sealing of it by the Sacraments considered 1. In general c. 22. p. 175. 2. In particular As some are of the 1. Old Testament p. 184. To wit 1. Circumcision 2. Passeover 2. New whereof their Agreement and difference p. 184 185. The Sacraments of the New Testament are two 1. Baptisme c. 23. p. 190. 2. The Lords Supper c. 24. p. 197. 2. Of the Church See Tab. 6. 2. Proper to the Elect. See Tab. 7. TAB VI. The Communion or Society of the Church which is considered 1. In it self in respect of the 1. Nature of it c 25 p. 203. according to the 1. Paâ—ts p. 204. 1. Triumphant ibid. 2. Militant ibid. 1. Visible ibid. 2. Invisible ibid. 2. Notes p. 209. which are the pure 1. Preaching of the Word ibid. 2. Administration of the Sacraments 2. Administration of it c. 26. p. 214. which is 1. Oâ—dinarie ibid. And this either 1. Publike 1. Eclesiastical 2. Politike p. 226. 2. Private p. 227 2. Extraordinarie p. 228. 2. In oâ—position to the false Church and her â—nemies c. 27. p. 231. which are 1. Open 1. Heathens 2. Iews 3 Mahumetans ibid. 2. Secret 1. False Christians p. 232. 2. Antichristians whereof some 1. Common as Heretikes p. 232. 2. One so called by way of eminencie p. 233 234. TAB VII Vocation proper to the Elect. Where is considered 1. The Nature of it c. 28. p. 243. 2. The Effects which are 1. Immediate Saving Faith c. 29. p. 251 2. Mediate as issuing from Faith which are 1. Iustification c. 30 p. 256. By which 1. Sins are pardoned 2. Righteousness is imputed p. 261. 2. Sanctification c. 31. p. 269. 3. Perseverance in the grace of God c 32 p 274. 4. Christian Liberty c. 33. p. 279. TAB VIII Gods special providence considerable in respect of the State of glory which shall begin aâ— the day of Iudgment The parts whereof are three 1. Iâ—s Antecedents c. 34 p. 282. which 〈◊〉 1. Christs comming ibid. 2. The Resurrection of the dead p. 291 2. The Iudgment it self c. 35. p. 295. whereof 1. The Anteceding circumstances ibid. 2. The Sentence 1 To the Reprobate full of horror in their condemnation p 29â— 2. To the Elect full of comfort in their absolution ibid. 3 â—he Execution of â—hat Sentence in respâ—ct 1 Of the wicked their carrying away to Hâ—ll p 300. 2. Of the Godly their translation to Heaven ibid. 3. The consequâ—nts which are two c. 36 p 301 1. The end oâ— consummation of the World ib. 2. Life eternal p. 305.306 TAB IX Divinity speaks of God as he is to be worshipped which worship consists in true holinesse or righteousness or in the practise of Holy Vertues or good works Book 2. whose 1. Nature c. 1. p. 311. 2. Distinction Some whereof are 1. General c. 2. p. 317. which are either 1. Of the Vnderstanding 1. Wisdome ibid. 2. Prudence p. 318. 2. Of the Will 1. Integritie p. 320. 2. Readinesse p. 321. 3. Constancy ibid. 2. Special belonging to the Worship of God 1. Immediate according to the 1. Table and that 1. Internal only according to the 1. Commandment c. 3 p 322 In which is enjoyned 1. The knowledge of God p. 323. 2 Religious affection towards him ib. consisting in 1. Faith ibid. 2. Confidence p. 324. 3. Hope p. 325. 4. Charity ibid. 5. Fear p. 326. 6. Repentance p. 327. 7. Gratitude ibid. 8. Patience p. 328. 2. External joyned with the internal See Tab. X. 2. Mediate See Tab. XI TBA X. External joyned with the Internal called Religion considered 1. In general according to the general nature of it Chap. 4. p 329. 2. In particular according to the 1. Parts which are 1. The form prescribed or implied in the 2d Command c 5. p. 334. Considered again 1. In its self according to 1. The parts 1. The right use of the 1. Word pag. 335. 2. Sacraments pag. 335. 2. Prayer p. 336. 2. The helps 1. Fasting pag. 339 2. Vowes pag 341 2. In its opposites which are 1. Will-worship p 343. 2 Idolatry p. 444. 3. Adoration of Saints angels 352 4. Superstitious worshâ—p 5. Hyâ—ocriâ—ical ibid. 2. The hallowing of Gods Name in the 3d. Com. c. 6 p. 355. which is done either 1. In affection or zeal for Gods glory 356 2. In effect or actually either 1. By words 1. Vsing Gods Name 1. In consecration p. 357. 2 By Oathes p. 358. 3. Bâ— Lots p. 364. 2. Coâ—fâ—ssing it bâ—fore men p. 364. 2. By Deeds in holiness of life p. 365. 2. Time the Sabbath commanded in the 4. Commandement c 7 p 366 to be sanctified 1. In forsaking our own works p. 367. 2. In doing what God enjoynes ibid. TAB XI The mediate woâ—shâ—p of God consists in the Vertues and works of the second Table containing Vertues some 1. General c. 8. p. 37â— such are 1. Charitie p. 372. towards 1 Our selves p. 372. 2 Our Neighbour p. 372. considered 1. Absolutly p. 375. wherof are three kinds 1. Humanitie p. 375. 2. Benevolence p. 375. 3. Mercie p. 377. 2. Respectively for reciprocally p. 371. whereof there oâ—e two sorts 1. Brotherly Love p. 378. 2. Friendship p. 378. 2. Iustice p 380. which is either 1. Distributive p. 380. 2. Commutative p. 380. 2. Special pertaining to its 1. Parts concerning the dutie of 1. Superiors towards their Inferiors and contrarily set down in the V. Commandment c. 9. p. 381. requiring 1. From inferiours p. 382. 1. Reverence p. 382. 2. Obedience or subjection p 3â—3 3. Gratitude or thankfulness p. 384 2. From Superiours p. 384 385. 1 Benâ—volence p 3â—3 2 Iustice p. 386. 3 Seduâ—itie p. 387. 2. Each one towards another employed about the good things of mâ—n which are either 1. Inward See Tab. XII 2. Outward See Tab. XIII 2. Highest degree See Tab. XIV TAB XII Inward such are 1. Life for preserving of which in our selves and neighbours by the sixth commandment cap. 10. p. 388. are required vertues having relation to 1. Our selves which are 1. Innocency p 390. 2. Mildnesse p. 390. 3. Clemency 391. 4. Moderation or gentlenesse p. 391. 2. Others which are 1. Vindicative Iustice p. 391. 2. Fortitude p. 392. Both appearing in 1. Peace p. 398. 2. War p. 398. 2. Modesty for the preseâ—ving of which by the VII Commandment c. 11. p. 393 are required those means which are enjoyned 1. To all namely Temperance p. 394. consisting in those vertues which have relation to 1. Our selves 1. Sobriety p. 395. to which comes neer Vigilancie p 3â—6 2. Chastity or Sanctimony p. 396. 2. Others as 1. Shamefastness p. 397. 2. Honesty p. 397. 2 To some as Wedlock or marriage p. 397 398 TAB XIII Outward Which are our own and neighbours 1. Goods chap. 12 pag. 406 Hence by the 8. Commandment are those vertues which relate 1. To our Neighbour 1. Iustice Commutative p. 407. whose 1. Opposite Theft p. 407. 2. Kinds p. 409. In 1. Buying and selling p. 409. 2. Using p. 410. where is spoken of usury p. 411. 3. Keeping p. 412. 2. Beneficence p. 413. in reference unto 1. Things 1. Lesse Liberality p. 41â— 2. Greater Magnificence p. 41â— 2. Persons p. 41â— 1. Poor Almes p. 41â— 2. Strangers Hospitality p. 41â— 2. To our selves 1. Contentation p. 413. 2. Parsimony p. 414. 3. Industry or Laboriousness p. 414. 2. Good name Fame c. 13. p. 415 to which by the 9. commandment belong those vertues which relate 1. To our Neighbour which are 1. Truth p. 416. 2. Sincerity p. 417. To both which are subservient 1. Fidelity p. 419 2. Gravity p. 419 3. Silence p 420 4. Gentleness p 420 5. Courtesie p. 421 6. Freedom of Speech p. 421. 2. To our selves 1. Modest self-praise p. 422. 2. An unblamable Life p. 42â— TAB XIV The Highest degree of Gods mediate worship c. 14 page 413 consisteth in 1 Ordering of Concupiscence p. 425. either our natural 1. Appetites Of Meat Drink c. p. 426. 2. Affâ—ctions of 1. Love 426 2. Hatred p. â—27 3 Ioy p. 427. 4 Sorrow p 428 5 〈◊〉 p. 428. 6 Fear p. 4â—9 7 Angâ—r p 429. 2. Combaâ—e with evil desires or wrestling against Temptations p. 429 430. FINIS
actions of a regenerate man VI. The form of them is their agreement with the precept of the Decalogue For sin is a transgression of the Law 1 Joh. 3.4 that must needs be sin which deviates from the Law VII Therefore those are not good works which are conformable te the commandments of men and not of God Isa. 29.13 Matth. 15 9. In vain do they worship me teaching for doctrines the commandments of men VIII Neither are those good works which the Papists call works of Supererogation by which they say more is performed than by the Law is required IX This opinion is grounded upon their conceit of Councels or things not commanded but left to our liberty the omission of which is not punishable but the performance is greater than legal obedience and therefore meritorious They say such Councels may be seen Mat. 19. v. 11. where they teach that the counsel of single life is not contained within the command and. ver 21. where they say that to the young man a-counsel was given not a coÌ„mand that he should sell his goods and give them to the poor and then follow Christ and 1 Cor 7. where they say that the single life is counselled But this opinion of Councels and works of supererogation is false 1. Because so the Law is made imperfect whilst the performing of councels 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 fulfil that which is heavier than 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 Councels which 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 Matth. 29.11 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 continency so ver 2.1 It is not a counsel but a command that is given to the young man that his hypocrisie might be unmasked who bragg'd that he was able to fulfil all the Law And 1 Cor. 7. Celibate is injoyned to them that have the gift of continency not simply but because it was expedient for the difficulty of those times Now I pray what is more consonant to Gods Law than 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 our Neighbors edification We are taught Matth. 5.16 that we must study to do good works both for Gods cause and our Neighbours Let your light â—o 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 â—ustification and Sanctification whence Iohn saith He that doth well is of God 1 Ep. 3. v. 10. XI The subject of good works is man regenerated This was proved in the former Book cap. 10. out of our natural corrupt on whence appears the vanity of the School-nens Doctrine concerning merit of congruity condignity they ascribe that to the works of an unregeneâ—at man before the first grace but this to his works done after the first grace is received I hat they call the merit of congruity because it is fit or congruous that reward begiven to him that worketh virtuously this they call merit of condignity because there is a proportion between the merit and the reward of which opinion Bellarmine and Stapleton were ashamed XII The adjuncts of good works are their imperfection and their necessity neverthelesse 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 Doctrin is not thwarted by those places iâ— 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 self as the desire of it and the perfection of parts rather than of degrees or their sincerity integrity are meant whereby the faithfull 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 half perfect works 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 workes are necessary by the necessity of precept and of the means but not by the necessity of the cause or merit By the necessity of precept they are necessary because the study of good works through al the Scriptures is most severely injoyned to us They are necessary in regard of the means because they are sure marks of Vocation Election and true Faith 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 or the inheritance even so it is in this matter Works would be truly meritorious if they had these three conditions as exprest in the following distich Da tua 1 sed quae non 2 debes propoâ—tio 3 adsit Non aliter meritum diâ—eris esse tuum 1. If they were our own 2. If they were not due 3. If they were proportionable to lâ—fe 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 is 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 and Works pertaining to the whole worship of God and to the Decalogue VErtue 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 of 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.
2 King 25.3 c. iâ— Rudolphus Duke of Bavaria in Ladislaus King of Huâ—garia and many others it was also detestable among the gentiles as Tibullus sheweth Ah miser etsi quis primò perjuria celet Sera tamen tacitis poena venit pedibus Though wretch thou hide thy Perjury Yet slow-pac'd Plagues come silently The Jesuitical and Sophistical interpretations of Perjuries are equivalent to perjuries themselves neither shall they escape the sin and punâ—shment of Perjury A rash Oath is that which is taken when there is no necessity to swear Saul is an example of a rash and continual sweaâ—er 1 Sam. 14. v. 40. and 45. An unjust Oath is when we swear of things neither lawful nor honest Such was David's oath when he threatned destruction to Nabal's house by revoking of which he hath taught us that unlawful oaths are rather to be broken than kept 1 Sam 25. such are the Monkish oath of fidelity obedience â— in Popâ—ry An idolatrous Oath is when men swear by false gods or the creatures Such are these oaths that are made by Heaven Earth c. which aâ—e forbid Matt. 5 3â— and oaths also made by the Saints for without idolatry we can neither give to them the honor of invocation nor of an oath neither do the Papists metonymically by the Saints understand God but they swear by the Saints themselves So much of swearing Adjuration is an obtestation in the name of God being made either by command or intreaty that according to conscience and as it were in stead of an Oath the truth might be spoken Example Ios. 7.19 Then said Ioshua to Achan my Son give glory to the Lord God of Israel and confesse to God The RULES We must yeild to an adjuration in such things as are neither contrary to Gods glory nor the love of our Neighbour We have an example in Christ who professed himself to be the Sâ—n of God upon the adjâ—â—â—tion of the Hâ—gh Priest though a wicked man Matth 26.64 If then a Tyrant should adjure us to reveal our brethren or their meetings we should refuse it To this are contrary rash adjurations magick adjuration of Devils wicked imprecations whereby God and the creatures are adjured to mans ruine The adjuration of Devils which they call exorcisme is magical and no wayes answering the Apostles casting out of Devils which they did not by adjuration but by commanding them in the name of Christ. Sortiledge or casting of lots is a tryal or finding out that which God hath appointed to each man in divisions and this is done by external signes to compose strife Lots are either divine or humane Examples of those are in Levit. 16. Ios. 7. 1 Sam. 10. Nehem. 11. Ioh. 1. Act 1 and these are not to be imitated because we have no command But these lots called also divisorie may be used but so that we assure our selves that they are guided by Gods hand Prov. 16.33 To this are opposed superstitious elections and consultations and deceiptful lots Hitherto of the taking of Gods Name the profession of it is when freely and openly in the sight of men we confess the truth as it is known by Gods Word to his glory when we are required Matth. 10.32 Who soever confesseth me before men him will I confess before my Father who is in Heaven Rom. 10. v. 10. With the heart we believe unto righteousness and with the mouth we confesse unto salvation 1 Pet. 3.15 Be ye alwayes ready to answer to every one that shall ask a reason of the hope that is in you To this is contrary 1. A dissembling of the truth 2. The open denial of it 3. An unseasonable confession thereof An example of dissembling is in the Jews that would not professe Christ for fear of being excommunicate Ioh. 12 v. 42 43 Peter is an example of an imperfect denyal proceeding of infirmities Matth. 26.69 c. Concerning unseasonable confession Christ warns us Matt. 7.6 Give not that which is holy unto Dogs neither cast ye your Pearls before Swine leâ—t they tread them with their feet and turn upon you and tear you Thus we have shewed how Gods name is sanctified in words it is sanctified in fact when our life and actions answer our holy profession Mat. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven To this is opposite the omission of that action which agrees with our profession and impiety An example of the former is in Moses and Aaron who are said not to have sanctified God in the sight of the children of Israel when he gave them the water of strife out of the rock Num. 20.12 An example of the later is in the Jews of which Paul speaketh Rom. 2.24 For the Name of God through you is blasphemed among the Gentiles CHAP. VII Of Vertues or Works apperteining to the Fourth Commandment HItherto of the parts of Gods worship Now follows the time peculiarly appointed for Divine worship This is handled in the fourth Commandment the summe whereof is That we sanctifie the Sabbath There are two parts of this precept the Precept it self and the Confirmation thereof The Precept is that we sanctifie the Sabbath which is illustrated 1. By an Admonitory particle Remember c. By which it appears that the Israelites before this had been warned to sanctifie it but that it had been â—lighted and neglected by reason of Pharaoh's oppression 2. By declaring the Precept in opposing by an anti hesis the works which were to be done the six dayes to those that should not be done the seventh day 3. By a distribution of the subjects for they are either men or beasts The men are either Natives or Strangers and both are either superiours or inferiours Six dayes saith he shâ—lt thou labour do all thy work but the seventh day is the Sabbath of the Loâ—d thy God in it thou shalt do no manner of work thou nor thy son c. The Confirmation is grounded on Gods example For in six dayes the Lord made Heaven and Earth the Sea and all that theâ—â—in is and rested the seventh day Wherefore c. The Sanctification of the Sabbath is whereby man rests from his external works and labour that he with his family and cattel may be refreshed and that day spent in Gods service The RULES I. The Precept of sanctifying the Sabbath was not first given on Sinai but in Paradise shewing that the manner of divine worship was prescribed to Adam even in the state of innocency II. To sanctifie the Sabbath is not to make that day holy but to separate it from prophanenesse and to dedicate it to divine worship III. The impulsive causes of this Sanctification are 1. Gods command 2 The equity of the command 3. The promises made to them that obey This fourth Command is urged also in Lev. 19.3 and 23.3 Ier. 17.22 and elswhere The equity is seen in two things 1. In
and his posterity As out of a venemous root nothing can proceed that 's wholsome so all that are come of Adam naturally are born guilty of that primitive sin X. That primitive sin therefore is not only personal but natural also because by it whole Nature is destroyed of which also Adams prosterity is held guilty to wit all that are naturally sprung from Adam Christ then is excepted from this guilt for he was born of Adam but not by Adam not by naturall generation but by the vertue of the Holy Ghost XI As therefore the Person infected Nature so afterward Nature infected the Persons XII We religiously believe that our first Parents were received into favour by God CHAP. X. Of Original Sinne and Free-will THat Sin which is derived from the first or primitive Sin is either original or actual original Sin is that native corruption derived into the whole man and to the whole race of man naturally descending from Adam whereby man having utterly lost his freedom to good becomes prone to evil The RULES I. This sin in Scripture is named by way of excellency Sin and the Body of sin Sinful-sin Inhabiting-sin The law of our members The Old-man Flesh II. It is called also Concupiscence Rom 7.7 I had not known lust or concupiscence unlesse the Law had said thou shalt not covet or lust or Jam. 1 14 15. III. Therefore the Papists doe erroniously exempt it from being a sin reckoning it among the works of God By the name of Concupiscence is understood either that natural faculty of desire which was in man even before his fall or that corruption which naturally adheres to it as it is in it in the first act and as it inclines man onely to evill IV. The proximate cause of Original sin is the guilt of the first sin in respect of which it is a most just punishment from God to wit a part of that death which God threatened to man V. Although the soul is immediately infused by God into man yet being united to the body it is made guilty presently of the first sin imparted to the whole man and therefore is infected with Original contagion VI. Neither for this cause doth Original sin cease to be sin in that it is not wittingly nor willingly committed for it is sufficient that the irregularity of our nature is present though spontaneousnesse be absent VII From this Original sin except Christ alone no man is free not the blessed Virgin Mary Neither is it only in Infants but it is in the Embryo scarce as yet conceived and before the birth and it appears still more and more as the rapacity of Wolves shews it self in their whelps Psal. 51.7 Behold I was borne in iniquity and in sin hath my mother conceived me 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin VIII Original sin doth consist not onely in an impotency and inaptitude to goodnesse but also in pronenesse to evill neither is it onely the amission of Original good but also the immission of the contrary evill IX By Original sin our natural gifts are corrupted but supernatural are utterly lost X. The Vnderstanding remained but darkened the Will remained but depraved the inferiour Appetite remained but altogether vitiated XI Hence it is that in natural and civil actions an irregenerate man can do no good without special grace XII Without this special grace no excellent thing could be performed by the Gentiles XIII Whatsoever good then that was which they did it was mixed with much vanity so that their chief vertues were in Gods sight but glorious enormities XIV For those are not good works which are good in themseâ—ves but which are done well A work is said to be good either univocally or equivocally univocally so such a work is simply good in respect of all circumstances equivocally a work is good in it self but withall vitious either in respect of the subject or object or means or the end for if we look upon the actions of the Gentiles we shall finde that they aimed more at their own than at Gods glory in them XV. Although the affections of the wicked are kept in by God as with a Bit yet they are not healed XVI But supernatural gifts were utterly lost to wit the claritie of the intellect the rectitude of the will and the conformity of the appetite with reason XVII Hence there is no principle of knowledge or performance of spirituall things in us either in act or in possibility XVIII They seek then the house in the ashes who ascribe to an unregenerate man free-will or other faculties by which he may do well or prepare himself to his own conversion or to the acceptation of Gods grace For this is the errour of Pelagians and Semi-pelagians XIX Mans will remained free from coaction but not to good and evill XX. Yea it is free to evill onely and therefore deserves rather to be called servile than free As for the understanding the natural man comprehends not the things that are of Gods Spirit 1 Cor. 2.14 If you look upon the will the imagination of mans heart is onely evill Gen. 8.21 Finally the Scripture cries out that the whole man having lost his spiritual life lieth dead in sin Ephes. 2.1 Col. 2.13 XXI Although this sin is pardoned in the sanctified Parents notwithstanding by generation it is tansmitted to posterity The reason is because the corruption dwelling in us is not altogether taken away by pardon although the guilt be done away and as faith is the gift not of generation but of regeneration so man not as he is regenerate but as man begets man even as seeds being winnowed from the ears chaff and husks do spring up again with the same CHAP. XI Of actual Sin SO much of Original sin Actual sin is whereby Gods Law is broken by thoughts desires words or deeds The RULES I. According to the diversity of circumstances there are diverse sins II. From the efficient cause sin is either of publique or of private persons as they are in more or less dignity III. From the matter which are things thought desired said or done IV. From the form it is either of commission or omission V. From the end it is either of incogitancy or of affectation and against conscience and that rather of malice than of infirmity or contrarily rather of infirmity than malice VI. From the subject it is of the soul chiefly or of the body or of both VII From the object it is either committed against God or our neighbour VIII Sin committed against God is either with a kind of unwillingness or with a full desire this later sin the Scripture cals the sin against the holy Ghost and to death Matth 12.32 1 John 5.16 IX The sin against the Holy Ghost or to death is when one is convicted in his conscience by the testimony of the Holy Spirit resisteth notwithstanding the same
Psal. 47.6 Ezek. 48.35 Like testimonies are in the New-Testament Mat. 26.26 27 28. While they were eating Iesus took bread and when he had blessed brake it and gave it to his Disciples saying Take eat this is my body likâ—wise taking the cup and having given thanks he gave to them saying Dâ—â—nk ye all of this for this is the blood of the New Testament c. See the like places in Marke Luke and 1 Cor. 11. so 1 Cor. 10.4 And the Rock was Christ. Eph. 5.26 That he might sanctifie his Church having purged her with the washing of water Col. 2. v. 12 â—eing buried with him in baptisme Heb. 9.13 For if the blood of buls and of goats and the ashes of an heâ—fer sprinkling the unclean sanctifieth to the purifying of the flâ—sh Yea the very same is seen in other speeches besides sacramental as Gen. 4â— 27 The seven cows are seven years that is types and figures of seven years Râ—velations 17 9. The seven heads are even hills and verse 12. The â—on horns are ten Kings XIX This kinde of speaking is called a Sacramental Metonymie of the thing signified for the signe Now it is not material whether the trope be in the attribute or in the copula or coupling of the words for though the trope may be in the attribute yet the cause or ground of the trope is in the copula The material cause of a simple enunciation consisteth in the subject and attribute but the copula being affirmed or denied makes up the formal part by which it becomes true or false Proper or figurative for as often as things of different natures are affirmed or joyned by the copula that speech is false or tropical the seal therefore of the trope is in the predicate but the cause thereof is in the copula Whereas then the copula is in this enuntiation This is my body conjoints things of different natures to wit bread and â—hrists body necessariâ—y the speech must be false but to say so were blasphemy or else tropical Therefore the interpretation of such speeches is plain bread is the body of Christ that is a Sacrament of his body Circumcision is Gods covenaÌ„t that is a sign or sacrament thereof seven kine are seven years that is figures of seven years so we are said to be cleansed with water sacramentally because baptisme or washing is the sacrament of cleansing so sacramentally the sacrifices of the Old Testament are said to expiate because they were tipes of expiation by Christ XX. The end of Sacraments is the sealing of the Covenant of Grace XXI The effects of the Sacrament are not justification or sanctification as if it were by the work wrought but the confirmation and sealing of both benefits This is plain by the example of Abraham who before he was circumcised was justified Rom. 4.11 Therefore the Pontificians falsely affirm that the Sacraments confer remission of sins and such like benefits by their own inward vertue out of the work wrought These Places then of Scripture in which such things are spoken of the Sacraments are to be expounded by a Sacramental Metonymie as is said XXII Sacraments are common to all that are in the covenant in respect of the signes but proper to the Elect in respect of the thing signified XXIII Sacraments are necessary to salvation not simply and absolutely as if they were the prime causes thereof but hypothetically as they are ordinary means of salvation to be used as Christ hath commanded Hence saith Bernard Not the want but the contempt damneth XXIV The Word and Sacraments agree in substance for what the testament promiseth the seal confirmeth but they differ 1. In that the word is received by the ear the Sacraments perceived by the eye so that the Sacrament is a visible word 2. Because the word of the Gospel is general but by the Sacrament the promises of the Gospel are applied to every believer 3. Because by the Word faith is ordinarily begot and confirmed by the Sacrament Sacraments are of the Old Testament or of the New Of the Old Testament there were two principal and ordinary to wit Circumcision and the Passeover Of these we have handled in the doctrine of the Ceremonial Law Of the New Testament there are two Baptisme and the Lords Supper The RULES I. The Sacraments of the Old and New Testament agree in the thing sâ—gnified in respect of substance to wit Christ with his benefits which is the kernel of all the Sacraments Heb. 13.8 Iesus Christ yesterday and to day is the same and for ever Rev. 13.8 The Lamb slain from the beginning of the world to wit sacramentally in the sacrifices and Passeover II. Baptisme doth answer Circumcision analogically so doth the Lords Supper the Passeover For as Circumcision was the Sacrament of initiation or of ingrafting into the Covenant of regeneration or spiritual circumcision so is Baptisme And as the Passeover was the Sacrament of spiritual food even so is the Lords Supper Hence the Holy Supper succeeded the celebration of the last Passeover III. The difference between the Sacraments of the Old and New Testament consisteth 1. In external signes 2. In the manner of signifying for there was signified that christ was to be exhibited here exhibited 3. In number For besides Circumcision and the Passeover they had also other Sacraments We have none besides Baptisme and the Lords Supper 4. In amplitude for the New-Covenant doth not extend it self to one and the same people 5. In continuance for those continued only till Christs first coming but these remain to the end of the World 6. In clearnesse IV. The difference then which the Pontificians feign is false â— That the Sacraments of the Old Testament were types of the Sacraments of the New Testament 2. that the Sacraments of the Old Testament did only shadow out justifying grace but that ours have really in themselves the Body of spiritual good things As for the first dâ—ffâ—rence it is one thing to be a type of Christ another thing to be types of the Sacraments in the New Testament That Circumcision and the Passeover were types of Christ is said but that they were types of our Sacraments I deny â—or it were most absurd to think that they were instituted onely to represent ours The other dâ—fference also is false for both in those Sacraments and in these Christ with his benefits are the mattâ—r and marrow But the diffâ—rence betweene the Sacrament of the Oâ—d and New Testament is rather this that they were shadows of â—piâ—itual good things whereof Christ was the body Col. 2.17 V. Neither will it follow that therefore the Sacraments of the New Testament are not better than these of Old because they do not conferre justifying grace for the work wrought for their prerogatives remain as they are expressed in the third Rule chiefly the second and sixth Here it is wont to be objected that if we acknowledg not this their fictâ—tious difference the Sacraments