perform'd in our stead the former is true therefore so is the latâ—er They assert boldly that in Scripture there is no example where the particle for is the same that in anothers stead But who sees not this in these subsequent testimonies Joh 10.11 The good shepherd layeth down his life for his sheep to wit by fighting even to death in the stead or place of his sheep Rom. 5.7 Scarce will one die for a just man Rom. 8.26 The Spirit maketh intercession for us and v. 31. If God be for us who can be against us and Rom. 9.3 I could wish to be accursed for my brethren Neither doth the eternity of pain due to our sins make Christs Passion an insufficient ransom in that he suffered not eternally for us because thâ— his punishment was not eternal in regard of time Yet it is equivalent to eternal pain both in respect of the infinite majestie and dignity of Christs person as also in consideration of the greatness and infinite weight of his suffrings and the bâ—rthen of Divine wrath which the woâ—ld and all â—he creatures â—herein were not able to endure XXII The Papists do overthrow the same satisfaction of Christ in setting up other Priests and obtruding the Idolatrous Mass for a Sacrifice They are refuted by these strong reasons 1. Because there is one Mediator 1 Tim. 2 5. 2. Because Paul speaks onely of one Priest Heb. 7.26 Such a high Priest became us 3. Because there was offred but one oblation Heb. 7 27. He performed that once and 9. â—5 Not that he might offer himself often and 10. 10. by his offering once made and vers 14. By one oblation he hath consecrated forever those that are sanctified ver 18 Where there is remission of sins there is no more offering for sin 4. If therefore the Priesthood of the old Law was abrogated because the ancient Priests were but weak men then it must follow that none in the New Testament was fit to be a Priest except the Son of God Heb. 7.28 For the law maketh men high Priests but the word of the oath maketh the Son But they use this exception to wit that Christ is the chief High Priest and themselves secondary consequently Christs instruments But either they offer the very same sacrifice which Christ offered on the Crosse or another If they offer another then it must be unfit for the reasons alledged if the same then these absurdities wil follow 1 That Christ offered for himself because these offer for themselves for the high Priest and the inferior Priests will do the same thing though after a different way 2. That they reckon themselves among the torturers who crucified Christ. 3. Whereas in this oblation the Priest and the Sacrifice are the same thing they must be a Sacrifice at least in the second place Neither is that distinction of a bloody an unbloody Sacrifice of greater moment for so there should not be one sacrifice which thwarts the former testimonies and remission of sins should be obtained by an unbloody Sacrifice which the Apostle flatly denies Heb. 9 12. XXIII As then much is detracted from Christs sufferings by the former errours so they extend the object thereof wider than is fitting who teach that Christ died universally for all and every one man If we look upon the greatness and worth of Christs merit it is sufficient to redeem ten thousand worlds but if we consider Gods purpose and Christs intention it is false that he died for all singular Hâ—nce it is that he is said to die for al sufficiently but not effectually that's to say that Christs merit is sufficient foâ— all in respect of his dignity but not effectual in all in respect of application seeing Christ died to that end that his death should be applied to all for why should he dy for those for whoÌ„ he prayeth not but he witnesseth that he prayeth not for the world Ioh. 17 9 Our adversaries urge those places in which mention is made of the whole world also of all men 1 Tim. 2.4 and 1 Ioh. 2.2 in which also all men generally are called But in 1 Ioh. 2.2 by the name of the whole world metonymically are understood the elect dispersed over all the world and 1 Tim. 2 4. by all men are meant as the words following shew all sorts of men whether Jews or Gentiles Princes or Peasants and consequently not every one of the kinds but the kindes of every one in which sense the word All is used Gen. 6.19 Ioel 2.28 Perfect Justice the other part of Christs satisfaction is that whereby in comforming himself to the Law and performing perfect obedience thereto he hath purchased for us the inheritance of life eternal And this justice is partly original partly actual Original is the conformity of Christ with the Law in which he was conceived and born The RULES I. Original righteousnesse is opposed to original sin II. And this is not a bare innocency or freedome from sin but an aptitude also and inclination to goodnesse As Original sin is not only a privation of justâ—ce but an inclination also to evill III. Christs original justice is a part of his Satisfaction for us The reasons are 1. Because the Law requires not onely actual obedience but also a full conformity with the law otherwise original contagion were no sin 2. Because Christ is all ours and what he was made or did or was he was made did and was for us His actual justice is that obedience whereby Christ did most perfectly fulfill the law in the act it self And this is called in the Schools active obedience The RULES I. As Christs passion was necessary to expiate sin so was his active Obedience and justice to obtain life eternal Reasons 1. Because the Law obligeth us both to punâ—shment and to obedâ—ence to punishment because it pronounceth him accursed who doth not all the wordes of the Law Deut. 27 26. To obedience because it promiseth life to them only who do performe all things Lev 18 5. Who doth these things shall live by them and Luk· 10.28 Do this and live Neither doth the distinction of Justice into Legal and Evangelical hâ—nder seeâ—ng the Gospell exhibâ—ts in Christ the same Justice which the law requires 2. Because this double satisfaction answers our double misery to wit the guilt of sin and of damnation and the want of Justice Rom. 3.22 All have sinned and come short of the glory of God 3. Because true Justice properly so call'd consisteth in actual obedience Deut. 6.25 And it shall be our righteousness if we observe to do all thâ—se Commandments before the Lord. 4. Because he performed that actual obedience either for himself or in our stead but not for himself therefore in our stead The assumption is plain out of that relation which Christ hath to us for whatsoever he was or did in all the course of his obedience he was and did that in our stead But they
spitefully wantonly and with an high hand X. Sin against man is committed either against superiours or inferiors or equals being knit by fewer or more bands of blood affinity c. XI From the adjuncts a sin is either such of it self or by accident Such are scandals in things otherwise indifferent see Rom. 14. XII No sin of its own nature is venial or so small as not to merit damnation By this maxime the Popish errour that some sins of themselves are venial is condemned the reason is manifest by the object and the effect for there is no sin which is not conjoyned with the offence of Gods Majesty XIâ—I Yet in respâ—ct of the event to wit Christs merits and Gods favâ—ur all sins are pardonable exâ—ept finâ—l infidelity and the sin against the Holy Ghost Not as though these sins were greater than Grace and Christs merit but because they resist grace and Christs merit and despise both XIV We are to judge of the degrees of othâ—r sins by the circumstances the consideraâ—ion of which doth aggravate or lessen them Thus the sin of a superiour is greater than of an inferiour for sin is so much the more conspicuous by how much the more eminent he is that sinneth The sin of desire is greater than the sin of thought alone A sin committed in word and deed is greater than that which is in thought and desire sin committed with affectation is greater than that which â—s done of incogitaâ—cy the sin of commission is greater than of omission if it be in the same kinde the sin against God is greater than against man that sin is greater whiâ—h is committed against him to whom we are most beholding for favours than against another for example A sin agaâ—nst our Parents is greater if it be in the same kinde than against a brother a scandal against a weâ—k brother â—s greater than against a stronger CHAP. XII Of the Miseries which follow Sin HItherto of sin now of the miseâ—y that follows upon sin This misery is either temporal or eternal both which is either corporal or spiritual The RULES I. God comprehended all mans misery under the name of death Gen 2.17 What day thou shalt eat of it to wit of the fruit of the Tree of knowledge of good and evill thou shalt dye the death II. There be four degrees of this death III. The first degree is death spiritual which is the privation of spiritual life Of this man being destitute he liveth only to sin Rev. 3.1 I know thyworks in that thou art said to live but thou art dead IV. The second degree is the death of affliction which is the privation of original happinesse and the inflicting of all sorts of calamities Exod. 10.17 Pray to the Lord that he would remove this death from me V. The third degree is death corporal which is the privation of this life and the resolution of the body into dust and the reversion of the soul to God Eccles 12.7 He shall returne to dust from whence he came and the soul to God that gave it The soul returns to God either as to a Father or as to a just Judge And although by the bounty of Christ our death is become a passage from this life to that which is eternal yet in this place we consider it as it is in it self VI. The fourth degree is death eternal or the state of the damned which in relation to death corporal is called the second death Rev. 21.8 VII We must imagine nothing of the state of the damned which is not in Scripture VIII This state consisteth in the privation of the chief good and infliction of the greatest evill IX The privation of the chief good is whereby they are for ever excluded from the fellowship of God and of the blessed Mat. 25 41. Go from me ye cursed X. But the chief evil shall be a communion for ever with the Devil and his Angels Matth. 25.41 Into everlasting fire prepared for the Devil c. XI The place appointed for the damned is Hell XII But where Hell is we are not to search or enquire XIII 'T is sufficient that in Scripture it is named Geheâ—na a Fiery Furnace the place of torment a Prison bottomless pit the lake of fiâ—e burning with fiâ—e and brimstone XIV In the paines of the damned we are to consider the multitude greatness and continuance XV. Their multipliâ—ity is known because their torments will be spirituaâ— and corporal XVI The chiefest of the spirituâ—l pains are the worm of conscience never dying and that which follow â—t an extream and inexpressiâ—lâ— sorrow and anguish XVII Thâ— corporal pâ—ins are underâ—tood by the phrasâ— of â—â—quâ—nâ—hâ—â—le fire for in this life thâ—re is no tormâ—nt greater than that of fire Matth. 13.42 Rev. 20.15 XVIII The greatness of the paines is understood by weeping and gnashing of teeth For these be symptomes of the greatest pain and torture Mat. 22.13 XIX But this misery is eternal whereby no deliverance is to be expected by the reprobate Luke 16.26 Between us and you there is a great gulf that they who would come to you from hence cannot nor from thence come hither Rev. 14. ver 11. The smoke of their torment shall ascend for ever and ever XX. Those fopperies of the Papists which they have borrowed out of the heathen Poets concerning the place of Infants in hell and of the Fathers and of the Purgatory are savourless and not worth the refuting CHAP. XIII Of the Moral Law HItherto of the state of Innocency and Misery now follows the state of Grace and Glory The Doctrine of the state of grace hath two parts the one is concerning a redeemer the efficient cause of this state the other concerning our calling to this state The Redeemer is known by the Law and by the Gospel By the Law we know the necessity by the Gospel the verity of our Redemption The Law is that Doctrine whereby God manifesteth what he will have performed by us under the commination of death eternal and promise of eternal life that by apprehending the inability which is in our selves of satisfying the Law we may be driven to seek help in Christ. The RULES I. The Law of God given by Moses differs not really but in some respect from the Law of nature planted in Adam the remainders of which are as yet to be found among the Gentiles Rom. 2.14.15 The Gentiles which have not the Law doe by nature the things contained in the Law these having not a Law are a Law to themselves which shew the work of the Law written in their hearts II. No man except Christ hath or can fulfill the Law perfectly III. But we are all guilty of the breach and violation of this Law Rom. 3.23 All have sinned and come short of the glory of God IV. We are then doubly miserable both in that we come short of the promise of life eternal and
Christ did manifest it selfe in the state of his Humiliation chiefly by miracles yet this was little in comparison of that glorious manifestation of him in his exaltation In the state of Humiliation he performed his Prophetical office not only mediately by sending Iohn Baptist his Herauld before and by the Apostles whom he called but also immediately to his lost sheep especially of Israel by preaching to them the heavenly Truth with great constancy patience and efficacy both of his doctrine and miracles But his Sacerdotall office he administred in this state making a most full satisfaction and an humble intercession for us The satisfaction of Christ is that whereby he being subject to the Law for us did undergo the curse due to our sins and performed most perfectly obedience to the Law which was required of us and so hath freed us from the curse and hath restored us to life This consisteth in suffering the pains and in perfect justice in that is seen cheifly his passive in this his active obedience I do purposely adde this restriction that we may not think his active and passive obedience so to differ as if the suffering of â—he punishment consisted only in his passive obedience and his perfect justice only in his active for they differ not in time seeing both of them continued from the first moment of his incarnation till his death Nor do they differ in subject because the same obedience in a different respect is both active and passive and consequently Chriâ—â—â— obedience is an active passion and a passive action for as passion is a receiving of the punishment it is called passive obedience but as it is a testimony of his great love it may be called active Neither is the division of obedience into active and passive a division into parts but onely a distinction taken from the end to wit the twofold satisfaction for punishment and for life eternal The curse upon the transgressoâ—s of the Law requires the former Deut. 27.26 The promise of life under the condition of perfect obedience and righteousness requires the latter Lev. 18.5 Therefore we are said Analogicaly by that one and most perfect satisfaction of Christ both to be freed from the punishment because he suffered the punishment for us and to be invested in the right of life eternal because he fulfilled the Law for us The suffering of punishment is whereby he undertook upon himself the punishment due to us and offered himself of his own accord a holy Sacrifice to God for us This consisteth both in the sufferings which went before his great and last Passion but especially in this last agonie The RULES I. No part of Christs Passion must be excluded from his Satisfaction The reason because he did not suffer for himselfe in any thing but all for us II. Therefore those innumerable sufferings which Christ endured until his last journy to Jerusalem are not to be separated from the price of Christs redemption for although the Passion of Christ which went before his last agony might be called a preparative to his death yet it is indeed an integral part of satisfaction As it cannot be denied that the payment of an hundred pounds by him who oweâ—h divers tuns of gold is an integral part of the paymenâ— although iâ—â—e but a smal sum in respect of the whole and principal debt III. Yet the Scripture synecdochically and by way of excellency doth describe his last passion as the price of our redemption and his death or oblation on the altar of the cross as an expiatory sacrifice Of this see the 9. and 10. chapter to the Heb IV. The principal efficient cause of this passion was the holy Trinity the ministring causes were Christs enemies both Iews and Gentiles V. the Person that suffered for us is not the Father nor the Holy Ghost but the Son of God VI. Although God is rightly said to suffer yet the God-head suffered not God suffered in the flesh not with the flesh VII The sufferings of Christ were divers of which there were three ranks to wit some before his death death it self and some after death VIII Of those that went before his death some were internal some external IX The internal were his sadnesse anxieties and tortures proceeding from the fiercenesse of Gods wrath and the conflict he had with that tentation of dereliction which cast him into that bloody sweat and made him cry out My God My God why hast thou forsaken me X. But although he wrestled with the tentation of dereliction yet he fell not into desperation neither did he yield to the tentation but overcame it by a strong confidence in his God The undoubted argument of his victory was this that in his greatest agony he failed not to call God his God XI His external sufferings were the tortures of his body which he endured in a manner in all his members senses for his head was torn with throns and beat with reeds his face was defiled with spittle and bruised with buffeting his ears were wounded with scoffs and railings his eyes were troubled with the mourning of his Mother and his disciples his tongue was scorched with thirst and poisoned with vinegar and gall his body was stript and torn with whipping and the same was fastned to the Crosse his hands and feet being pierced with nailes and was hanged between Thieves his sinews were racked and his side was pierced with a lance XII The Cross was chosen to die on which was no ordinary kinde of death but an accursed one for of old it was made execrable by the mouth of God Cursed is he that hangeth on a Tree Deut. 21.23 XIII In Christs death the Personal Vnion was not dissolved the soule indeed was severed from the body but neither of them from the Personality or Hypostasis of of the sonne of God XIV The sufferings that followed his death were not joyned with any pain yet they wanted not disgrace or ignominie such was his burial and the three dayes lying in the grave XV. His burial was a part of his sufferings whereby Christs body no other ways than the carcasses of other men was cast into the grave XVI His three dayes detention or stay in the grave is the last degree of his Humiliation at which time his soul being translated to Paradise his body was detained under the pains and bands of death as if he had been altogether overcome and swallowed up by it his enemies in the mean while triumphing over him as if he had been quite cut off Acts 2.24 Whom God raised having loosed the sorrows of death XVII When mention is made of Christs descent into hell in the fourth Article of the Creed it is demanded of what part of Christs passion that must be understood That opinion of the Papists concerning Christs local descent into Limbus Patrum or the place of the Fathers and their delivery from thence is fabulous and very ridiculous from which their
opinion is not much different who feign that Christ entred Hell that he might triumph there as a Conquerour Both opinions are repugnant to the story of the Gospel For whereas Christ otherwayes in respect of his Deity is every where his soul being recommended into the hands of his Father by himself whilst he hung on the Cross his body being laid up in the grave it must needs be false that Christ did locally go down to Hell Besides whereas God doth professe that he is their God after death Exod. 3.6 there can be nothing more absurd than that the souls of the Fathers should be detained in that limbus or prison Peter witnesseth 1 Ep. 3.19 that Christ preached to the Spirits of old that were disobedient but this is to be understood of that preaching which was before the flood by Noah being furnished or instructed for this purpose by the Spirit of Christ. Neither is there any ground for that fiction of Christs triumph in Hell both because he triumphed not before his resurrection as also because Heaven was the fit place of his triumph not hell Again whereas the word Scheol sometimes signifieth the grave and sometime Hell the place of the damned hence it is that the phrase of Christs deâ—cent into hell hath divers meanings in Scripture for either it is the same thing that is to be buried Ps. 16.10 Thou wilt not leave my soul in hell Or it is the same that is to fall into extreme tortures anguish 1 Sam. 2.6 The Lord bringeth down to hell and bringeth out Psal. 18.4 The sorrows of hell compassed me about Oâ— else it signifieth the state of them who are oppressed and swallowed by death Ps. 49.14 Like sheep they lie in hell death gnaweth upon them Isa. 14.11 c. The first exposition hath no place in the fourth Article of the Creed for it is unlikely that in so brief an Epitome of Faith there should be any tautology or that a plain speech should be declared by a darker In the second the inconvenience of a disordered narration seems to resist to wit that Christs extreame sadnesse and anguish of minde are rehearsed to be after his death But Calvin makes the matter plain shewing that the order of things and not of time is observed so that there are two members of that Article the former is of the tortures of the body the latter of the internall tormâ—nâ—s of the minde They who maintain the third exposition do chiefly urge the order of passages both because the detention of Christ in the grave is the last degree of humiliation as also because by this means the degrees of his joyful exaltation to answer the sufferings of Christ to wit his Resurrection answers his Death the Sepulture his Ascension to heaven his descending to hel the sitting at his Fathers right-hand Now as this opinion is not disliked so the former is not rashly to be rejected nor should we dispute contentiously in this matter seeing this claus of Christs descent to hel was not alwayes added to the fourth Article as the Nicenâ— Creed and divers others do witness So that this may remain firm that neither his spiritual agonies in his soul nor his three dayes detention in the grave ought to be separated from his sufferings XVIII· For the form or manner of his passion He suffered 1. Truly 2. Holily and innocently 3. Voluntarily These three things are to be well observed For if he had not truly suffered he had not satisfied if he had not suffered holily and innocently we could not have a perfect High Priest Heb 7.26 If lastly he had not voluntarily submitted himself his sacrifice had been compulsory not free hence he saith Heb. 10.7 Behold here I am to do thy will ô God XIX The generall end of Christs passion is the glory of God and chiefly the manifestation of his wrath against sin as also of his justice and mercy besides the declaration of the Divine and Humane nature But the proper and speciall end is Satisfaction for our sins XX. In the end and use of every particular Passion a regard is to be had of that Analogie in which the Expiation is compared with the sin and the passion with the punishment which we should have suffered For example He sustained most gâ—ievous tortures in his soul and body both that the sins of soul and body mâ—ght be expâ—ated as also that we might be deliveâ—ed from those spiritual and corporal pain which eternally we should have suffered His death upon the crosse was execâ—able partly that he might expiate the sins by which we deserv'd to be accursed partly that he might free us from that curse and damnatâ—on He was buried to â—estifiâ— that our sins were buried with him and that he might sanctifie our graves in which as is in prisons we were to be detained untill the horrible day of judgment by turning them into sleeping places His three dayes detention in the grave teacheth that we had deserved that for our sins death had eternaly reigned over us if his ignominious detention had not also satisfied for this punishment XXI They do annihilate the end and fruit of Christs passion who say that he suffered only for this that he might be an example to us 'T is true that Christ by suffering hath left us an example but the mean fruit of his passion is the satisfaction for our sins The Socinians acknowledge Christ a Saviour onely in these things 1. In that he preach'd celestial Truth 2. that he confirmed it 3. That he was our example in his passion and Resurrection 4. In that at length he bestows life eternal on us But when we alleadge testimonies out of Scripture concerning Christs death for us they elude them by saying that he died for us that is for our good but not for us that is in our place or stead But this most pestilent Heresie is refuted by these subsequent Arguments 1. Because he so died for us that he gave his life as the price of redâ—mption for man Mat. 20 28 who gave himself a ransom for all 1. Tim 2.6 that he is said to redeem us with his pretious blood 1 Pet. 1.18 19. You are saith he redeemed Now who knows not that it is one thing to be an example of salvation and freedom and another thing to pay a ransom for any for he that satisfieth not for his slave or in his stead how doth he pay a ransome for him 2 Because he died so for us that he was made sin for us 2 Cor. 5.21 That he took our sins upon him and he bore the punishment due to our sins Isa. 53.4 Is then the taking of anothers sin upon him and the suffering of the punishment due to another onely the shâ—wing of an example and not to satisfie and to be punished in his stead 3. If the sacrâ—fices of the Old Testament were offered by the priests for the people or in their stead then Chrâ—sts sacrifice also was
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.