And he said thou shalt perswade him prevail also go forth and do so As therefore when the Magistrate delivers over to the Hangman a guilty person to be punished he is neither the cause of his wickednesse nor of his destruction even so when God gives up wicked men to Satan neither is the cause of their wickednesse nor of their ruine to be imputed to God CHAP. VII Of the Governmemt of Angels GOd's actual Providence doth chiefly appeare in the government of Angels and men This government is either of good Angels or of bad the government of good Angels is that whereby God hath established them in their original integrity and happinesse in his Son as in their head to the praise of the glory of his grace The RULES I. The good Angels of their own nature were as apt to fall as the bad II. Therefore they ought to ascribe not to themselves but to the grace of God the Father and to the Son as to their head their establishment or confirmation in goodnesse III. The Son of God is the head of the Angels not by right of redemption but of creation and of that gracious Vnion with God For they could not be endowed with the Image of God nor be adopted unto Sons but only in the Son of God Who is the Image of God made visible and the first-born of every creature Col. 1.15 IV. That Angel who so often appeared to the Fathers in the shape of man as a Prologue or Fore-runner of his Incarnation was not a created Angel but the very Son of God Gen. 18.13 The Lord said to Abraham why doth Sarah laugh Gen. 32 28. the Angel said to Iacob Thou hast prevayled with an Angel which is thus explained Hos. 12.4 He prevailed with God Jos. 5.14 That man whom Iosuah saw said I am as a Captain of the host of the Lord and v. 15. And the Captain of the Lords host said to Joshua See Zach. 1. v. 2 3. V. Although there is no ataxie or confusion among the Angels yet it is not to be found in Scripture that they have any prince or other head over them than the Son of God by Michael the Archangel the Son of God is rightly understood For he is set in opposition to the Devil as to the head of evil Angels Rev. 12.7 Michael and his Angels fought against the Dragon ver 10 Now is salvation in heaven and the Kingdom of our God and the power of his Christ. VI The good Angels are ready executors of Gods will especially in the praysing of God and preservation of the godly VII We are not carefully to enquire whether or not particular men or provinces are governed by certain Angels For out of Scripture it appears that GOD useth sometimes the Ministery of one Angel sometimes of more The government of evil Angels is that whereby God hath thrust them out of Heaven into infernal places eternal destruction as voluntary Delinquents having forsaken their first integrity and beeome the enemies of Christ's Kingdom The RULES I. Evil Angels are such not by creation but by their own voluntary defection II What their first sin was whether Pride or not the Scripture doth not specifie yet it is certain that it was not committed without pride For pride is joyned to every sin that is committed with deliberation III. We may more safely with the Apostle Jude ver 6. call it a defection from their first original and a desertion of their proper habitation IV. The evil Angels have a Prince whom the Scripture by way of excellency calleth the Devil the old Serpent Satan and the Dragon See Rev. 12.9 V. Whereas the Scripture speaks nothing of the time when the evil Angels felâ— nor of the number we ought also in this to be silent VI. Their punishment consisteth partly in the memory of their happiness lost irrecoverably partly in the perpetual sense of their misery and torments VII The substance of the evil Angels remained simple invisible and immortal VIII There remained also in them no small knowledge and a sagacity also of searching out future things havnig these hâ—lpes 〈◊〉 Their natural knowledge 2 Their long experimental knowledge 3. Astrologie 4. The knowledge of Scripture cheifly of the Prophets 5. Extraordinary revelation so often as God makes use of the service of these torturers IX As this their knowledge is far from charity so it is void of all comfort and strikes in them a terrour Matth. 8.29 Whaâ— have we to do with thee Iesus the Son of God art thou come to torment us before our timâ— Jam. 2 19. Thou believest there is one God thou doest well the devils also believe and tremble X. There remains also in them great power which they shew by removing huge bodies out of their places in raising storms in overthrowing houses and mountains in infecting the air the bodies of creatures with a venemous breath in possessing men in bewitching the outward and inward sences by altering and changing the organ or object XI But over the Stars or celestial bodies they have no right or power Because to them is granted power to rule in the air onely Eph. 2.2 XII All their power over inferior things is so limited by Gods providence that without his power they can do nothing Matth. 8.31 But the devils besought him saying if thou cast us out suffer us to go into the herd of Swine XIII Evil Angels can do wonders but not work miracles Because miracles are works exceeding all power of the creatures CHAP. VIII Of the government of Man in the state of Innocency SUch is the Government of Angels The government of man is seen in the state of Innocency of Misery of Grace and of Glory The government of man in the state of Innocency is that by which God made a Covenant of works with man promising him eternal happiness under the condition of obedience otherways eternal death The RULES I. God made a double Covenant with man the one of works the other of Grace that before this after the fall II. The Covenant of works was confirmed by a double Sacrament to wit the Tree of Life and the Tree of Knowlâ—dge of good and evil both being planted in the midst of Paradise III. They had a double use 1. That man's obedience might be tried by using of the one and abstaining from the other 2 That the tree of life might ratifie eternal happiness to those that should obey but the Tree of knowledge should signifie to the disobedient the loss of the greatest happiness and the possession of the greatest misery IV Therefore the Tree of life was so called not from any innate faculty it had to give life but from a sacramental signification V. Likewise the Tree of Knowledge of good and evil hath this denomination from signifying the chief good and evil and from the evâ—nt For in effect and by experience man found out how great that happiness and good was which he lost and
OAths what 358 how manifold ib c. of whom and how to be performed why to be kept 359 c. being offered their refusal 391. Obstinacie in evil 321. Opinion of wisdome 318. PArsimony 414. Patience 328. Pawns vide Pledges Peâ—fidiousnesse 420. Perjury 361 c. Perseverance of the Saints 274 Perseverance in sin 327 Persons of the Deity what 21 their trinity and unity 28 29 c. how Person and Subsistence differ 21 c. person of Christ how considered 1â—3 Pledges to be taken or restored 412 c. Polytheisme or multiplicity of gods 3â—3 Pratling 420. Self-praise 422. Prayer what 336. its parts ib. its impulsive causes ib the Lords prayer a perfect form ib c. for whom against whom we must pray 338. c. Externall gesture in prayer 339. Predestination what 38 39 c. whether absolute ib. the means of its execution 41. Priest of the old Law 99. The High-Priests ornaments ib c. Popish Priests 148. Presciâ—nce and Predetermination how different 43. Profusenesse 414. Promptitude in Gods service 321. Propitiatory 103 Providence of God eternal 33. actual 56 c. How it differs from Fate 57. How it useth sin 58 Prudence 318 c. REdemptions necessiâ—y by the Law Verity by the Gospel 90 Redeemer who 1â—9 Why God and Man 115 116 c. Regeneration diversly taken 270 Rejoycing in evill 377 True Religion what 329. c. Its Antiquity 331. If to be defended by Armes 333. The word Religion diversly taken 330. Reformation of Religion 333. If the Reformers were lawfully called 219 c Reliques vide Idols Worship Repentance 327 Good Report 423 Reprobation and its causes 43 c. Resurrection of the dead 291. c. Desire of Revenge 391 Reverence to Superiours 382 Rusticity 421 SAbbath its Sanctification 367. It s Profanation 371. Sacraments before the fall 68 Sacraments of the New Testament clerer than of the Old 185. c. Fâ—ve Popish Sacraments 187. Sacramental phrases 180 c. Sacraments how differing from the word 183 c. Sacraments of the Old and New Testament their difference 185 c. Union of the sign and thing in Sacraments 178. Signes in the Sacraments of four sorts 179 c. Sacrifices of the old Testament what and how many 103 c. The Masse contrary to Christs Sacrifice 148 231 c. Assurance of Salvation 274 276 c. Sanctification what 269 The causes of Sanctification 270. Sanctification of Gods name 355 Scripture or Word of God unwritten and written 3 c. Scriptures Divinity 5. It 's Authority ib. It 's Perfection 10. Translation 11. Meaning and sence 12 Scurrility 421 Carnal Security 326 Sedulity vide Diligence Self-sufficiency 413 Silence 420 Simplicity fained 419 Sinne what whence how manifold 72 c First Sin 74. Sin origâ—nal 77 〈◊〉 actual 23 Sâ—n against the Holy Ghost 84 Sincerity 417 Sloth 387 Sobriety 395 Soul of man its original 52. its immortality and faculties 55 Stars their creation and use 49 c. Spiritual Stupidity 356 Superstition 354 The Lords Supper 197 its difference from Baptism 201. The Cup to be given to the people 198. Tropes in the words of the holy Supper 182 200. THe Tabernacle Its parts 101 c. Temperance 394 Testament old and new vide Covenant Theft what and how manâ—fold 407 c Holy Times 105. c. Tree of Knowledge what 68 Truth 416 Tyranny 386 c. VIgilancie 396 c VVatchings superstitious ib. Unmercifulness 377 Voracity 395 A Vow what and how manifold 341 c. Usury lawful unlawful 411 c. WAr how lawful 392. c. VVatching vid. Vigilancie Wisdome 317 c False witnesse 416 c Word of God vide Scripture VVorks of God how manifold 3â— Good works what 312 if they justifie 265 c if performed by the irregenerate 79 and 315 how necessary to salvation 316. Christs works of mediation 117 126 130 c. works of supererogation 313 c. The World its end 301 The true worship of God 334 Ready Worship 321 Worship of â—dols 349 c. Adoration of the Host 351 Worshiping of Reliques 352. vide Idolatry VVill-worship 343 ZEal for the glory of God 256. The Anatomy of the Body of Divinity Divided into XIV TABLES TAB I. DIVINITY speaks of God as he is to be 1. Known Book I. 1. In himself in regard of 1. His Essence Chap. 1. p. 14. by his 1 Names p. 15. 2. Properties p. 16. 1. Incommunicable p. 17. Such are his 1. Simplicity 2. Infinity 2. Communicable in analogicall effects p. 18. As his 1. Life 2 Will. 3 Power 2. The Persons Chap. 2 p. 21. their 1. Number 1. Father 2. Son 3. Holy Ghost p. 22 23 proved 1. In General p. 23. 24. 2. Particularly proving the deity of the 1. Son p. 25 26. 2. Holy Ghost p. 26 27. 2. Difference p. 28. in respect of their 1. order 2. properties 3. manner of operation 3. Agreement p. 29. in the same 1 Essence 2. Equality Vnion or Cohabitation 2. In his works cap. 3. p. 30. which are 1. Essentiall Both referred to objects 2. Personall Both referred to objects 1. Inward 2. Outward p. 32. which are 1. Immanent Whereto belongs Gods Decrees p. 32 considered 1. Absolutely p. 33. 2. In reference to the Creatures 2. Transient of boâ—h See Tab II. 2. Worshipped Book 2. See the IX and following Table TAB II. The outward works of God are 1. Immanent his decree cap. 4. p. 38. 1. Of all things called his eternal providence 2 Of reasonable creatures 1 Angels 2 Men called Predestination p. 38. consisting of 1. Election p 39. 2. Râ—probation ibid. 2. Transient 1 The Creation in six dayes c. 5. p. 46. Chiefâ— 1. Angels p. 51. 2. Men. p. 52. 2. Actual Providence c. 6. p. 56. 1. General by which all things are preserved and governed 1. Good by effecting them p. 57. 2. Evil p. 58. by 1. Permitting 2. Directing 3. Determining them 2. Special which doth chiefly appear in The government of 1. Angels c. 7. p. 61 1. Good p. 62. 2. Evil. p. 63. 2. Men. See Tab. III. TAB III. Gods special Providence in governing man is considerable in respect of a fourfold estate of 1. Innocencie c. 8. p. 67. where 1. The Covenant of Works p. 68. confirmed by a double Sacrament the tree of 1. Life 2. Knowledge of good and evil 2. Mans happie condition in respect of his 1. Soul p. 69. 2. Bodie p. 71 3. Dominion over the inferior Creatures ibid. 2. Miserie which is in respect of 1. Offence or sin c. 9.10.11 Either 1. The disobedience of our fiâ—st Parents c 9. p 73 2. Derived from the fiâ—st which is 1. Original c. 10. p. 77. Whereof Free-will p. 82. 2. Actual c. 11. p 83. Where of the dâ—verse kinds of Actual Sin ibid. 2. Punâ—shment or those other miseries which follow sin c 12. p. 86. which is either 1. Temporal 2. Eternal And both either 1. Corporal 2. Spiritual
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
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