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
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
to the earth sometimes to the visible heaven and to this purpose is that which Peter saith of righteousnesse which shall dwell there For it is certain that after this world justice shall dwell no where but in heaven To the first reason they answer that there is no consequence from the Flood to the last Judgment because the Flood brought not with it the end of the world so likewise in the other reason they deny the sequel from man to the world because the world will be no wayes available to man when he is advanced to life eternall for it was made onely for him whilest he was a traveler here Now although in controversies of this nature which overthrow not the articles of Faith it be lawful to suspend oâ—r assent yet without prejudice to other mens judgments the understanding reader may subscribe to the latter opinion for it is one thing to be restored and changed unto a better estate and another thing to wax old like a garment to vanish like smoak to be dissolved to melt to be burned to passe away to be no more as the foâ—mer testimonies affirm So much of the end of the World Life eternal is the highest degree of blessedness in which we shall be made partakers of Christs glory enjoying the sight of God and Heavenly joyes for ever and ever The RULES I. The general efficient cause of life eternal in the whole Trinity but particularly Christ our Lord who by his merit obtained life for us and by his efficacy applies it to us and bestows it upon us Hence he is called the everlasting Father Isa. 9.6 and metonymicaly Life it self Ioh. 14.6 II. Good works are not the meritorious cause of life eternal although life is promised to them as a free reward A reward is promised to good works not as a due debt but as a free gift not that by them we can merit life but that we may be provoked to do them III. That eternal happinesse consisteth in our freedom from all evill in the variety magnitude and eternity of joyes Rev. 21.4 And God will wipe all tears from their eyes and there shall be no more death nor sorrow nor crying nor shall there be any more pain for the first things are past IV. The variety of joys is considered in the glorification of man in the delights of Heavenly mansions in the blessed society of the Saints but chiefly in the union with God V. There shall be a glorification both of body and of soul. VI. In the body shall be 1 Clarity 2. Impassibility 3. Subtilty 4. Agility VII The soul shall be far more perfect than it was in the state of innocency for in it shall be understanding without error light without darkness wisdom without ignorance reoson without obscurity memory without oblivion the will also shall be without perversenesse joy without sorrow pleasure without pain In the state of innocency there was in Man a possibility not to sin in the state of glory there shall be no possibility to sin VIII The beauty of â—eavenly mansions was shaddowed by the type of Solomons Temple and Jerusalem â—sal 84 1 c Rev 21. and 22. IX The communion of Saints which be with joy is expressed by the similitude of a feast Matth 22 2 c. X. Neither shall we have communion only with the â—ngels but we shall be also like the Angels Maâ—th 22.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 20.36 XI There shall be such a communion with God that we shal see him without end love him without tediousnesse and praise him without wearisomnesse XII So great shall be that joy that neither our tongues can expresse it nor our mindes conceive it For in this life neither had the eye seen nor ear heard nor minde conceived that which can equall that glory 1. Cor. 2 9. XIII Neither shall any bounds be set to this hapinesse nor shall we ever fall from it but it shall continue for ever Psal. 16.11 Thou shall shâ—w me the path of life for in thy presence is fulnesse of joy and at thy right hand are pleasures for evermore XIV There shall be degrees of eternal happinesse This is gathered from Daniel cap. 22. v. 3 They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousness as the Stars for ever and ever Neither is this opinion overthrown by that place of Matth. 13. v. 43. whereas the just in general are said to shine as the Sun for though the glory of the Elect being considered in themselves is likened to the brightnesse of Sun and Stars yet in Daniel c. 12. this is promised to Doctors above other men neither can any other reason be given why there mention is made chiefly of them that instruct others that place 1 Co. 15.39 40 41 is alleadged but to little purpose for proof of this for the simile concerning the diversity of brightnesse in the Stars dâ—th not prove the degrees of future glory but the â—ifference only that is bâ—twixt a mortâ—l anâ— a glorified body as it appeaâ—s by what followes In the mean while we aâ—low not that manner of different glory which the Papists teach to wit diversity of merits For as the gift of Faith and Sanctâ—fication acâ—ording to Gods meer grace is unequally distributed to the Saints so he will according to his gracious pleasure impaâ—t glory but so that no man shal have cause to complain of any want of glory in himself or why he should envie it in another The SECOND BOOK Concerning the WORSHIP of GOD. CHAP. I. Of the Nature of good Works IN the former Book we have spoken of the Knowledge of God now we are to speak of his Worship The true worship of God consisteth in true holiness and righteousness or in the study of good works which good works are performed by the grace of the Holy Spirit out of true Faith according as the Law requires to the glory of God the certainty of our salvation and edification of our neighbour The RULE I. Good works are called Vertues But we take this word vertue in a larger sense than it is taken by Philosophers for here we call vertues holy affections holy thoughts and actions II The same Synecdochically are called by the name of Charity For so Christ saith that the whole Law consisteth in the precept of love towards God and our neighbour whereas love towards God belongs to the first Commandement but love to our neighbour to the second Table III The principal efficient cause of good works is the Holy Ghost in respect of beginning continuation and perfection For it belongs to the same power to begin in us a good work and to perfect it Phil. 1.6 as also to give both to will and to be able or to do cap. 2.31 IV Their instrumental cause is Faith the root of good works Rom. 14 â—3 what is not done of faith is sin V. The matter of good works are the affections and
providâ—nce that it may be distinguished from Actual providence which is nothing else but the execution of Gods decrees * A. R. The School men take Gods antecedent will in another sense for his velleâ—ty and they call it conditional they make his conâ—equent will absolute and which is alwayes fulfilled the other not alwayes * A. R. Gods will is immutable because his substance is unchangeable and his knowledge unalterable therefore God changeth not his wâ—ll though he wils change in the creatures neither can God will evil because it is not appetible and 't is repugnant to his nature and goodnesse * Predestination is a part of divine providence differing in this that Providence hath respect to a natural end Predestination to a supernatural man therefore being subject to Providence is also subject to Predestination * A. R. Predestination is a part of Providence so is Reprobation For as God by his Providence hath ordained some to life eternal so by that same providence he was to suffer some to fall away from that happinesse * A. R. Christ is the efficient cause of Electiâ—n as he is God equal with the Father He is the meritorious cause as he became our Mediator As head of the Church he is also the cause of Election Joh. 13.18 I know whom I have chosen and â—oh 15.16 I have chosen you In respect of his â—ctive and passive obedience he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward moving cause And if he be the cause of salvation he must needs be the cause of election on which salvation depends Causa causae est causa causati But beeause we are said to be elected in him as he bâ—came our Surety he is called the medium or mean of election rather than the cause As he is God we are elected by him as Mediator in him As God he is the principal â—fficient as Mediator the secondary or mean of election * A. R. The reason is because an infinite power is required to produce things out of nothing 2 Because enâ—ity or being 〈◊〉 an universal effect and therefore must be produced by an universal cause which only is God who created that is gave simply being to the creature * A. R. If the Angels were corporeal the world were imperfect because there would be wanting incorporeal creatures 2 God made men and Angels to his own image which consisteth not only in will understanding but also in immateriality and immortality * A. R. The soul could not be produced out of any preexistent matter neither corporeal because it is not a body nor incorporal because spirits and incorporeal substances admit no change or transmutation * A. R. For he could not be God if he did not order things to their end but this is Providence 2. He were not God if he were not good but this is seen as well in the ordering as in the creating of the world 3. He were not God if he were not prudent but Providence is the chief part of prudence * A. R. The world were not perfect if all things weâ—e necessary nothing contingent therefore God would have contingencies to depend from conâ—ingent causes and necessities from causes necessary therefore what falls out necessarily is because God hath so disposed it * A. R. There is in the evil Angels a twofold knowledge the one is by nature which they have not lost at all for their nature being simple admits no diminution therefore that knowledge which in thâ—m depends from their nature as their other natural faculties do were not lost nor diminished Hence they knew how to produce Frogs in Egypt and do the other wonders that Moses did onely they could not produce the Lice not as if they were ignorant of the occult seeds and causes of such production for the knowledge of the Lice was not more difficult than that of the Froges but because they were hindred by the power of God Their other knowledge is by grace that is either speculative or practical the former is not totally lost but much diminished for of Gods secrets they know very little But the practick knowledge which is joyned with the love of God detestation of evil is totally lost in them for such knowledge cannot consist with obstinate malâ—ce yet as they naturally know God so they naturally love him as an Entity but not morally as he is the Fountain of all happiness of which they know themselves to be eternally deprived * A. R. When it is said here that in the state of misery man cannot but sin is not meant that man is forced to sin for he is free from compulsion both in the state of sin and of grace but he is not free from necessity for freedome and necessity may be together in the same will so it shall be in heaven when we shall necessarily yet freely will that only which is good as the Angels do and even here the will is necessitated when it is determinated by the last act or practical judgement of reason why then may not grace in our conversion necessitate as well as reason determinate but man by his voluntary fall hath brought the necessity of sinning on himself So that with Saint Paul we do the evil which we would not do in that we have lost by the abuse of our free-will both our selves and our free-will * A. R. The direct cause of sin was mans owne will the indirect cause was Satan by perswasion and suggestion For no externall thing can necessarily move the will but the last end onely Satan may internally work upon the phantasie by representing forms to it and upon the appetite by moving it to passion by means of the spirits and heart but he cannot work upon the understanding and will a Rom. 6.6 b Rom. 7.13 c Rom. 7.17 d Rom. 7.23 e Rom. 6.6 f John 3.6 Gal. 5.17 a A. R. When it is said here that supernatural gifts were utterly lost is meant that Faith was utterly lost and Faith is the chief of all supernatural gifts now that Faith was utterly lost in our first Parents is plain because they gave credit to the Serpent therefore they believed not that God was either true or omnipotent they thought to hide themselves from him therefore they believed not his omnipresence and in a manner Adam accused God for giving him the woman that made him sin and in this he lost the faith of Gods goodnesse and justice yet though man lost his Faith he did not utterly lose all other spiritual gifâ—s for he did not utterly lose the knowledg of God nor did his posterity for that is learned by the things that are made Rom. 1.20 nor did he utterly lose the fear of God for Adam confesseth Gen 3. that when be heard the voice of God he was afraid which Fear though servile yet it is a supernatural gift but of an inferiour rank b When it is said here that there is no spiritual knowledge in us this must
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