Body of Divinity

Leigh's Body of Divinity.

TO ALL THE Orthodox and Godly MAGISTRATES, MINISTERS AND PEOPLE of ENGLAND, who are Lovers of Truth and Holiness.

I Am not ignorant that the Socinians make sport in their Books with the Protestant Authors, because they call themselves the Orthodox, and say, We use that as a spell, thinking thereby to charm all dissentiates. And some that plead for Universal Redemption, Apostasy of the Saints, and such corrupt Doctrines, seem to slight those mormolukes of Arminianism, Pelagianism, Socinianism.

Yet there are those who are Orthodox, whose judgment is sound in matters of Faith, and there are also without question many in these days, who are Heterodox and unsound in the Faith, We have no such custom, nor the Churches of Christ, saith the Apostle, 1 Cor. 11. 16.

The concurrent judgment of the Reformed Churches is not to be slighted.

That saying of Vincentius Lirinensis cap. 5. in Commonit. adversus Heresies is worthy our serious consideration, Mos iste semper in Ecclesia viguit, ut quo quisque foret religiosior eo promptius novellis adinventionibus contrairet. That custom (saith he) hath still flourished in the Church, that the more religious any one was, the more readily he would oppose new inventions.

Truth is precious and should be maintained: Error is dangerous and should be opposed. Buy the truth and sell it not, saith Solomon. Jerusalem is called a City of truth, Zech. 8. 3. The Church is called the pillar and ground of truth, 1 Tim. 3. 15. Christ came into the world, that he might bear witness to the truth, John 18. 27. The Prophet Jeremiah complains, That none were valiant for the truth. Contend earnestly for the Faith, which was once delivered to the Saints. We can do nothing against the truth but for the truth, saith Paul, It is made a sign of Christ's sheep, John 10. 4, 5. to take heed of errors and false teachers.

Our Magistrates should do well to follow the examples of our Josiah King Edward the sixth and Queen Elizabeth; Two things in King Edward,

• 1. In his honoring the Word of God.
• 2. In his opposing of error and false worship.

When he was crowned, they put into his hands three Swords: he answered, there was one yet wanting, the Word of God, the Sword of the Spirit, which was far to be preferred before all those. When he was pressed by Bishop Ridley and others to tolerate his Sister Mass in her own Chapel, he would not (though importuned) yield thereunto, saying, He should dishonor God in it; and being much urged by them, he burst out into tears, and they affirmed, That he had more Divinity in his little fingers, then they in all their bodies.

Queen Elizabeth after her Coronation, when the Bible was presented unto her at the little Conduit in Cheapside; she received the same with both her hands, and kissing it, laid it to her breast, saying, That the same had ever been her chiefest delight, and should be the Rule by which she meant to frame her Government.

Fregevill a wise French Writer in his Apology for the general cause of Reformation, observes two memorable things in Queen Elizabeth's Government:

• 1. That under her first, Reformation had free and full course throughout England.
• 2. That she was a favourer of the Clergy.

She once in her Progress visiting the County of Suffolk, all the Justices of Peace in that County, met her Majesty, everyone of them having his Minister next to his body, which the Queen took special notice of, and thereupon uttered this Speech, That she had often demanded of her Privy Council, why her County of Suffolk was better governed theu any other County, and could never understand the reason thereof but now she herself perceived the reason, It must needs be so (said she) where the Word and the Sword go together.

It is the Duty of the Magistrate not only to regard that the life of his Subjects be civil and honest, but also that it be religious and godly. Therefore we are taught to pray for them, that we may live under them a peaceable life, not only in all honesty, but also in all godliness, or true worship of God, as the word used by the Apostle doth signify. Therefore the King was commanded to take a copy of the whole Law, and not of the second Table only, implying that he should look to the execution as well of the first Table as the second.

Ministers also should appear for the truths of God, and be able (now if ever) to convince the gain-sayers, Tit. 1. 9. The Scripture is profitable for doctrine and for reproof, 2 Tim. 3. 16. Shall we have the Pelagian Doctrine of Free-will, and the power of nature pleaded for; and our Bertii maintaining the Apostasy of Saints, and shall we have no Bradwardines to write de causa Dei, nor Augustine's de bono Perseverantiae?

I remember when the worthy Prolocutor of the Assembly with other Divines, brought in the Confession of Faith into the House of Commons, he said, They had been the longer, and had taken the more pains about it, that it might obviate the errors of the times.

Sozomen relates a very remarkable story to this purpose. When the Synod of Nice was called against Arius, many of the wiser Heathens came thither to hear the Disputation there. One Philosopher among the rest behaved himself very insolently there, and petulantly derided the Christian Ministers: an old plain country-man ( ex illustrium confessorum numero ) being not able to brook his arrogancy, desired to dispute with him, and having a last gained liberty, he began thus, Philosophe audito, VNVS EST DEVS COELI, TERRAE, &c. Hear Philosopher (making a Confession of his Faith) there is one God, maker of Heaven and Earth, and all things Invisible, and then showed how Christ was born of a Virgin, and conversed here with men, and died for them, and should after come to judge men for all that they had done here on earth, and then concludes, That these things are so without any other curious search, we certainly believe. Therefore do not spend your pains in vain in a curious refuting of these things, which are only rightly understood by faith, or in searching how they may be done or not. But if thou believest, answer me some Questions; with which things the Philosopher being astonished, answered, I believe; and giving him thanks that he had overcome him, was not only of the same judgment with the old man, but also began to give counsel to others (who were before enemies to the Christian Faith as well as himself) to assent to the Christian Doctrine, and added an Oath, that he was not only changed by a divine Deity, but also by a certain inexpressible force was converted to the Christian Religion.

If Zanchi may be credited, the perseverance of Saints in the Faith, is a main part of the Gospel. Vedelius in his Panacea Apostasy bono constantium & lapsorum praescripta. l. 1. c. 3. shows, that an Apostate breaks all the ten Commandments.

I wish that the Reformed Churches by their unhappy divisions (fomented by the Boutefeus of Christendom, the Jesuits) do not weaken themselves, and accomplish their enemies great design.

It is observed by Chemnitz , that in the year 1540. the Jesuits by the Intercession of Cardinal Contarenus did obtain from Paul the III, that he would confirm that order by his Pontificial Authority, who did ratify it with this caution, that only threescore men should be of that Society. But when afterward they observed that that order was more active then others in upholding the tottering Church of Rome, he decreed in the year 1543. that this Society of the Jesuits should not be limited to any either terms of places, or number of persons.

It is also observable what Campanella lays down in his discourse of the Spanish Monarchy; It is manifest (saith he) that the King of Spain if he could subdue England with the Low-countries, would soon become Monarch of all Europe, and a great part of the world. Now nothing so much conduceth to overthrow the English as a dissension and discord stirred up amongst them and the Dutch, and perpetually nourished, which will soon (saith he) afford better occasions. In Chap. 27. of the same Book he speaks much to the same purpose.

Parsons the English Jesuit in his Memorial for Reformation, or a remembrance for them that shall live when Catholic Religion shall be restored unto England, he would have the grand Charter burnt, the municipal Laws abrogated, and the Inns of Court converted to some other use; that for Lawyers. Then for Divines, The Colleges in both the Universities should be only in the power of six men, who should have all the Lands, Manors, Lordships, Parsonages, &c. and what ever else belonged to Church or Cloister resigned into their hands. That at the beginning no man's conscience be pressed for matters in Religion: then, that public disputations between Papists and Protestants be held in both the Universities. That for some years it will be more commodious for the public, and more liberty for the Preachers, to have no Appropriation nor Obligation to any particular Benefice, but Itinera—mitto caetera. M. Smiths Preface to Dailles Apology for the Reformed Churches, translated by him. He saith there he hath been told by the London Booksellers, that at the least thirty thousand Popish Books have been printed here within these three last years.

Shall the Jesuitical and heretical party be so active for Popery, for error, and shall not the Orthodox be as studious to hold fast and hold forth the Truth? Let Magistrates make the interest of Christ his Truths, his Worship, his People, their great interest, let them discountenance gross errors and damnable heresies. Let Ministers preach down, pray down, live down those abominable Doctrines now amongst us: Let all the people of God study Fundamentals, labor to be stablished in the Truth, and in their places oppose Falsehood, Libertinism and all horrid Blasphemies, and pray earnestly to God, that he would cause the false prophets and the unclean spirits to pass out of the Land, Zech. 13. • . and I should yet hope (though our case be very sad) that God would continue his Gospel still amongst us in power and purity, though by our sins we have forfeited so great a mercy▪ Which blessing that it may be vouchsafed unto us (though altogether unworthy) shall be the prayer of,

TO THE Christian and Candid READER.

DIvers have since the publishing of my Treatise of Divinity (consisting of three Books) expressed their good esteem thereof, and withal have said, that if the like were done upon the whole Body of Divinity, it would be a very useful and profitable work: I have therefore inserted divers things into the former Treatises, and also enlarged them so far by the addition of other Subjects, as to make a complete System or Body of Divinity.

I relate not here of the Covenant and Promises, Asslictions or Martyrdoms, because I have in my Books of Divine Promises and Saints Encouragements, sufficiently discussed those several points.

Divines go different ways in their handling of positive Divinity and give several Titles to their Books; Some call their Work, A System of Divinity; Others, A Synopsis; Others, A Syntagma; Others, Common places; Some, The M • rrow, Some, The Body of Divinity; Others, The Sum of Divinity.

There are Calvin's Institutions, Bullingers Decads, Zanchius Works, Gerhards Common places▪ Ursins Sum of Divinity, and some others, that have more fully handled the Body of Divinity, but there are few of our English Writers (unless Master Perkins of old, and Bishop Usher lately, who have largely and fully written in English this way.

Some reduce all the Principles of Religion into more, some to few Heads. Some refer all to those four Heads,

• 1. Quae Credenda, What things are to be believed in the Creed.
• 2. Quae Facienda, What things are to be done in the Commandments.
• 3. Quae Petenda, What things are to be begged in the Lord's Prayer.
• 4. Quae Recipienda, What things are to be received in the Sacraments.

The Creed, Commandments, the Lord's Prayer, and the Sacraments.

Though I do not punctually observe that method, yet I handle all those four Subjects. I speak of God and his Attribute Almighty in the second Book, and handle all the Articles which concern Christ in the fifth Book, where I treat of the Recovery of man by Christ, and somewhat of the holy Ghost in the seventh Book (where I handle the Benefits by Christ) in Sanctification. Sanctification of the Church and Communion of Saints I speak of in the seventh Book. Of Forgiveness of sins in the fifth Petition of the Lord's Prayer, and in the Doctrine of Justification. Of the Resurrection of the Body, and Last Judgment, and Life Everlasting, I treat in the last Book. I handle the Commandments in the ninth Book. The Lord's Prayer and Sacraments among the Ordinances in the seventh Book. I shall now particularize the several Subjects of each Book according to the method I observe.

First, I treat of the Scriptures or Word of God, the Divine Authority of both the Old and New Testament: I maintain against the Antiscripturists and such as go about to take away all the Old Testament. It was necessary that God should give us some outward signification of his will. All creatures have a rule without themselves to guide them in their operations. The Scripture is the Rule of Faith and Life, Isa. 8. 20. All extraordinary ways of revelation are now ceased, we are to pray for a further Discovery of God's mind in his Word, Ephes. 1. 17. not to expect new Revelations ex parte objecti, but ex parte Subjecti, a farther clearing of the Scriptures to us. Some say the Old Testament is a dead letter , so is the New without the Spirit; how can we convince the Jews but by the Old Testament? the same Spirit spake in both Testaments. Some turn the whole word into Allegories; Others deny consequences out of Scripture to be Scripture, nothing is Scripture (say they) but what is found there expressly. What is necessarily inferred is Scripture as well as what is literally expressed, Levite. 10. 1. The Apostle proves the Resurrection by consequence. Paul and Apollo Act. 17. 3. & 18. 28. proved to the Jews by the Scriptures that Jesus was the Christ, although in those Scriptures these very words are not found, but are deduced by a necessary consequence.

In the second Book I treat of God, That place Exod. 34. 6, 7. is as full a description of God's Attributes, as any in all the Scripture. The Hebrew Doctors note, that there are thirteen Attributes, and but one that speaks of Judgment (that he will punish the sins of Fathers upon their Children ) all the other twelve are merely, wholly mercy, and his Justice is mentioned to invite men to lay hold on mercy. All Principles, Rules and Motions to Duty are to be found in God, Gen. 17. 1. Joel 2. 13. The Heathens extolled the knowledge of a man's self,

But Christians must chiefly study to know God, 1 Chr. 28. 9. Jer. 9. 24. Joh. 17. 3. The understanding of the Angels is perfected by the Contemplation of the Excellencies that are in God. We shall not be properly Comprehensores in Heaven (although the Schoolmen sometimes say so) yet we shall know God in a far more perfect manner then in this life, 1 Cor. 9. 12. 2 Cor. 5. 7. If God were more known, he would be more loved, seared, honored, trusted. God is primum verum which satisfies the understanding, and Summum bonum which satisfies the will. Deo solo nos debemus frui, rebus aliis •• i, We ought to enjoy God alone, and use the world. We are said to enjoy a thing, with which we are delighted for i • self to use that which we refer to another thing. I will conclude this with that excellent Speech of Augustine concerning God's knowledge▪ Non enim more nostro ill, vel quod futurum est, prospicit, vel quod praesens est, aspicit, vel quod praeteritum est, respicit: sed alio mo do quodam à nostrarum cogitationum consuetudine longe alteque diverso.

In the third Book I handle the Works of God. The serious considering of God's Works is a great part of sanctifying his Name. Besides the natural there is a spiritual use to be made of all the creatures, Revel. 12. 1. The Sun points to Christ, the Moon to the World, the Stars to the Ministers of the Gospel. How frequently did our Savior take occasion from earthly things to teach men heavenly truths.

In the fourth Book I speak of the Fall of Man, and so of Original and Actual Sins.

Some Divines hold that there are three parts of Original Sin:

• 1. The guilt of Adams sin.
• 2. The privation of original righteousness.
• 3. The corruption of nature.

Of the imputation of Adams sin to us, Garissolius a learned and pious French Minister hath written a large Book. He shows there the consent also of Reformed Churches therein; but how great an agreement there hath been of Churches and Ecclesiastical Writers, ancient and modern in this matter, Andrew Rivet hath taught in a peculiar Book published upon that Argument. Every man by nature hath likewise lost the Image of God, and is born empty of Grace and Righteousness, and wholly corrupt, Rom. 3. 23, 24. & 5. 12. Rom. 1. 29. to the end. Ephes. 2. 1. & 4. 25. to the end. & 5. 3, 4, 9. 2 Tim. 3. 2. to the 6.

Some say we are dead, as we come out of the old Adams hand, but through the undertaking of Jesus Christ all men are restored unto a State of Grace and Favor, and that through common grace, they may believe if they will. But all unregenerate men are still under the state of death, and there is no such intrinsical power in them, this man is regenerated (say the Arminians ) and not that, because he hath better improved his abilities, but the work of Regeneration is an effect of special discriminating grace.

Some of our Divines say, God hath left some few relics of his Image in us since the Fall, to leave us without excuse, and as a Monument of his Bounty, and in pity to humans Societies, some Knowledge and some restraint upon the Conscience. Others dislike this opinion, and say, That Righteousness in Adam was connatural, but consisted not in any natural Abilities, and that these remainders of God's Image must be of the same kind with what is lost, and so good in God's account, and then man shall not be wholly flesh, and so there will be something for Grace to graff upon, which the Arminians lay hold on.

In the fifth Book, I speak of Mans Recovery by Christ, Phil. 2. 6. to the 1 • . Heb. 9. 11. to the 15. Heb. 1. 3. Mark 10. 33, 34. as he had the grace of Union and Unction, so we through him, when we are united to him, we partake of his fullness, John 1. 14. By the first Adam we lost God's Image, Favor and Communion with him: By the second Adam God's Image is restored in us, we are reconciled to God, and have access to him, yet he died not for all.

• 1. The reason why none can lay anything to the charge of God's elect, is Because Christ died for them, Rom. 8. 33, 34. if therefore Christ died for all, none can lay anything to the charge of a reprobate more then to the charge of God's elect.
• 2. Christ prayed only for those who either did or should believe in him; and for whom he prayed, for them only he sanctified himself, John 17. 9, 19. that is, offered up himself in Sacrifice upon the Cross for them.
• 3. If he died for all from the beginning of the world, then he died for all those that already were damned.
• 4. Then he hath merited salvation for all, and shall they then fail of salvation?

In the sixth Book I speak of the Church and Antichrist.

There is much spoken in these days of the admitting of Members, and of the free gathering of Churches, I would wish such to weigh well what M. Baxter hath in his Christian Concord, pag. 34. to 4 • .

For the judgment of divers Reformed Divines holding the Pope to be Antichrist, see Vigniers Preface to that excellent Book of his, entitled, Theatre De L'Antichrist, and M. Prinns Canterburian Doom, p. 277, 278, 279. if that be true which I heard from the Professor of Divinity in the University out of the Pulpit. Bellarmine saith, That since that Doctrine prevailed amongst us, that the Pope was Antichrist, that they have been of the losing hand: I wonder then why some of our Divines should speak and write so warily that way.

I might add divers things to that I speak there of the Jesuits and Monks. The Dominicans come nearer us then the Fraciscans.

Friar Francis is highly commended by the Papists for three notable acts:

First, For gathering Worms out of the way.

Secondly, For calling all manner of beasts, as Worms, and Asses his Brethren.

Thirdly, For taking lice off beggars, and putting them on himself, yea into his own bosom. See Lewis Owen's running Register, his unmasking of all Popish Monks and Jesuits, and also his Speculum Jesuiticum.

In the seventh Book I speak of Our Union with Christ, and the special Benefits by him, Adoption, John 1. 12. Justification, Act. 13. 38, 39. Sanctification, 1 Thess. 4. 1. Col. 2. 13. Rom. 12. 9. to the end. 1 Cor. 13. 4, 5, 6, 7. Gal. 5. 22, 23, 24. Ephes. 6. 14. to 19. Philippians 4. 4. to the 9.

In the eighth of the Ordinances, where I show the need of them, for the ablest Christians here, and maintain the several Ordinances. For that of Baptism, Why should the Privilege of Infants under the Gospel be straighter then it was under the Law? Or actual Faith be more required in all that are to be baptized, then it was in those that were to be circumcised, when Cirlumcision as well as our Baptism was a Sacrament of Admission into the Church, and a Sign and Seal of the righteousness of Faith, Rom. 4. 11.

In the ninth Book I speak of the Decalogue, where I acknowledge I have received much help from a Manuscript of M. Wheatly's for the four first Commandments, and of M. Bals for the first. See M. Caudries second part of the Sabbath.

In the last I treat of Glorification, Mat. 25. 46. 2 Cor. 5. 10.

See an excellent Sermon of Master Thomas Goodwin's of this Argument, styled, The Happiness of the Saints in Glory on Rom. 8. 18.

I have not only gone over the several Heads of Positive Divinity, but I have likewise handled many, if not most of the chief Controversies betwixt Us and the Papists, the Arminians, Socinians, and also discussed several things about Church-Government, to make it more full, and generally useful to settle men in the main Truths.

It is reported of David Pareus, That his labor was bestowed in polishing the body of Christian Doctrine, collected by Zacharias Ursine, and that he desired not to die, till he had finished that task; but when he had concluded it, he joyfully uttered these words, Now, Lord, suffer thy servant to depart in peace, because I have done that which I desired. I have cause to bless God, as for that good esteem which my other Labors have generally found amongst both learned and pious Christians, so for enabling me to accomplish this great work.

Some may perhaps blame me for gleaning some notions from such as I hear, as well as from the Authors I read.

To that I might say, Habes confitentem, sed non reum, I know no such guilt in it, if I do make use sometimes of some special Observations I hear from the Pulpit, though I hear often the same things from several persons. Some hold that a man's Sermon is no longer his own when he hath preached it, and I think the ears as well as the eyes are senses of Discipline. Besides many Divines and some Rabbies (though I had but harsh language from one Divine) have acknowledged themselves beholding to me for my Labors, therefore I hope none will grudge, if I do likewise benefit myself and also others by my Collections in that kind. I pray God to guide us all in the truth, and to preserve us from Apostasy in these declining days.

Imprimatur

PROLEGOMENA.

Hebrews VI. I.

THe Apostle chides the Hebrews in the former Chapter for their ignorance and incapableness of Divine Mysteries, from verse. 11. to the end. He tells them they were dull of hearing, and that their ignorance was affected; they might for their time and means have been teachers, and yet now they must be taught; and (which is strange) the very principles of the word of God. Here in the beginning of this Chapter he earnestly exhorts them to increase both in knowledge and obedience.

Leaving ] The Apostle alludes to men running a race, they leave one place and go on forward; we must leave the principles of Religion, that is, not stick there, but pass on to a greater perfection. The Apostle hath reference to the Schools of the Jews where he was trained up; there were two sorts of Scholars, 1. Punies or petties. 2. Proficients, Perfectists. Six Principles are named, as so many Heads and Common-places of the ancient Catechism; not but that there were many other necessary principles; yet they might be reduced to these:

1. Two main duties, that is, 1. The Doctrine of Repentance from dead works, that every man is dead in sin by nature, and therefore had need to repent. 2. The Doctrine of Faith in God, in his Nature, as manifested in the Word, and revealed in Christ.

2. Two means, 1. The Doctrine of Baptisms, by which in the Plural Number he means both the Sacraments; and also the inward Baptism of Christ, and that outward Baptism of John, that is to say, of the Minister, though some refer it to the set times of Baptism. 2. The Imposition or laying on of hands, that is by a Trope or borrowed speech, the Ministry of the Church upon the which hands were laid, not the Sacrament of Confirmation, as à La • ide expounds it: So Cartwright in his Harmony. See M. Gillespie's Miscel. cap. 3. pag. 47, 48. and M. Cartw. Rejoined. p. 278.

3. Two Benefits, Resurrection of the dead, that the same numerical body shall arise again, that it dies not with the body; and eternal judgment, so called metonymically, because in that Judgment sentence shall be given concerning their eternal state, either in weal or woe. Vide Grot. in Matth. 26. 45.

Not laying again the foundations ] Three things are required in a foundation. 1. That it be the first thing in the building. 2. That it bear up all the other parts of the building. 3. That it be firm and immovable. Simply and absolutely in respect of all times, persons, and things, Christ only is the foundation upon which the spiritual building of the Church is raised.

The first principles of heavenly Doctrine are named here a foundation, because they are the first things which are known, before which nothing can be known, and because upon the knowledge of these things all other parts of heavenly knowledge do depend. They must be so firmly laid and received at the first, as they should never be questioned more, not that Ministers may not preach again of Principles. Those that deny Fundamentals must of necessity destroy Religion. Perfection is building on the old foundation. In no age since the Gospel dawned in the world, were all fundamentals in Religion denied till now.

The Apostles are the foundation of the Church, Ephes. 2. 20. Revel. 21. 14. in three respects,

• 1. Because they were the first which founded Churches, and converted unbelievers to the faith.
• 2. Because their doctrine which they received immediately from God by most undoubted revelation without mixture of error or danger of being deceived, is the Rule of Faith to all after-comers.
• 3. Because they were Heads, Guides, and Pastors of the whole universal Church.

The Proposition or Observation which ariseth from these words thus opened, may be this,

The Principles and Foundations of Christian Religion must be well laid.

Or thus:

Catechizing and instructing of the people in the Principles of Religion is a necessary Duty to be used.

The Apostle illustrates this by a comparison, first, from Schools; secondly, from building, the foundation must be first laid.

The excellent definition of catechizing which the Apostle here gives, yields us two good proofs of its necessity.

1. It is the Doctrine of the beginning of Christ, by some rendered not unfitly for the sense, which gives beginning in Christ.

2. It is a foundation which bears up all the building (without this, preaching is to no purpose) which though it makes the least show, yet it is of greatest use; it establisheth men, and keeps them free from wavering.

3. This course is most agreeable, 1. To Art; all Arts proceed from principles. Physicians have their principles, Lawyers their maxims, Philosophers their chief sentences. 2. To Nature, which first forms the vital parts, then the more remote. 3. It is suitable to reason. Principles are, 1. Easiest in themselves. 2. Facilitate other matters. 3. Are the most necessary Doctrines of all the rest, they bear up all the rest. 4. Are of continual and constant use; Principia sunt minima quantitate, maxima virtute.

4. God's order and practice hath been still to lay principles; things might easily pass from one to another at first, they lived so long. Cain and Abel's sacrificing is an evidence of catechizing before the Flood; there was no Word written then, therefore it is like their Fathers taught them. It was practiced by Abraham, Gen. 18. 19. the fruit of which observe in his son. Gen. 24. 63. and servant, Gen. 12. 26. God himself writes a Catechism for the Jews, describing a short compendium of Religion in the two Authentic Tables of the Law. Hannah delivered Samuel to Eli his Instructor so soon as he was weaned. Jehoiada taught the young King Iihoash. David and Bathsheba practiced it, 2 Chron. 28. 8, 9. Psal. 34. 11. Prov. 4. 4. & 31. 1. and Solomon himself seems to give that precept out of the most experience of his own most excellent education, Teach a child the trade of his way, and when he is old he shall not depart from it; though himself scarce did so; and Eccles. 12. 23. he draws all which he had said in his whole Book to two heads, Fear God and keep his Commandments. Catechizing was also practiced by Christ and his Apostles, Luke 2. 4. Acts 22. 3. Heb. 6. 1, 2, 3. Christ allowed of H • sanna sung by children. He begins with regeneration to Nicodemus, and he drew the whole Law into two heads, Matth. 22. 37. John and Christ preached Faith and Repentance, and the Apostles after them. Theophilus was catechized, Luke 1. 4. Apollos, Act. 18. 23. Timothy, 1 Tim. 3. 15, 2 Tim. 2. 2. The Apostle Paul commends to Timothies custody a pattern of wholesome Doctrine, which he calls A form of Doctrine, Rom. 6. 17. and the Analogy of faith, Rom. 12. 6. that is, certain plain rules, unto which all others must hold proportion.

The Magdeburgenses observe from these places, and that Heb. 6. that there was Catechismus ab Apostolis tra • itus, that the Apostle drew the Doctrine of the Gospel into short heads for the instructing of the children of the Church.

This Duty principally belongs to Ministers, their Office is set down under the name of catechizing, Let him which is catechized make him that catechizeth partaker, Gal. 6. 6. Ministers must plant and beget as well as increase and build up, feed the Lambs as well as the Sheep; they are compared to Nurses, wise Stewards, skillful builders; it must be performed by Householders also, Ephes. 6. 4. God chargeth Parents to perform this Duty, Deut. 6. 6, 7. Rehearse them continually, whet them upon thy children, often go over the same thing, as a knife doth the whetstone. They are bound to bring up their children in the nurture and information of the Lord; Children were to be taught the meaning of the Passover, Exod. 12. 16. Masters of Families also must instruct their servants which are ungrounded, as children. Christ instructed his Apostles, he taught them how to pray, he being the Master of the Family, and they his Family, as appeareth, because he did eat the Passover together with them; and the Law appoints that every family should celebrate that Feast together. The reason why God specifieth not this point in the Masters duty, is, because if it be performed by the Father, it shall be needless, seeing it is done to the Masters hand; but if the Father neglect it, surely the Master which succeeds in the Fathers room, and hath his Authority, must see it done. For as a Father in Israel was bound to see his own son circumcised, so he was bound to see his servant circumcised; and if to circumcise him, sure he must as well make him as his child to know what Circumcision meaned. And what Christ did as a master of a Family, that must every Master of family do, seeing we must be followers of Christ everyone in his place; therefore everyone must instruct his ignorant servants in the truths of Religion.

The Jews did use Catechizing; Cyprian saith, Optatus exercised it at Carthage, and Origen at Alexandria, Clemens Alexandrinus had his Poedagogus, Lactantius and Calvin their Institutions, Athanasius his Synopsis, Augustine his Enchiridion, his Books De Doctrina Christiana, and De Catechizandis rudibus.

Catechizing is Institutio viva voice, a kind of familiar conference. The Hebrew verb Chanach signifieth to instruct or train up even from childhood; and to initiate or dedicate, from which word holy Enoch had his name, importing nurture in the fear of God. The Greek word 〈 in non-Latin alphabet 〉 signifieth to sound or re-sound as by an Echo, and is applied even by Heathen Writers unto that kind of teaching which is by word of mouth, sounding in the ear of him that is taught, and especially unto the teaching of the first rudiments of any Science whatsoever. It signifieth any kind of vocal instruction, Acts 21. 21, 24. viz. that whereby the principles of Christian Doctrine are made known unto the hearers, as Luk. 1. 4. instructed or catechized, Gal. 6. 6. taught or catechized. See Acts 18. 25. Rom. 2. 18. 1 Cor. 14. 19.

Catechizing is a plain and easy instructing of the ignorant in the grounds of Religion, or concerning the fundamental Principles, familiarly by Questions and Answers, and a spiritual applying the same for practice.

Whatever the catechizing in the Primitive Church was in private, for the public it seems not to have been Dialogue-wise by Question and Answer, but in a continued speech, with much plainness and familiarness

Catechizing differs from preaching; Preaching is the dilating of one member of Religion into a just Treatise; Catechizing is a contracting of the whole into a sum; Preaching is to all sorts, catechizing to the young and rude.

• Catechizing is, 1. Plain; that none might excuse themselves; that the most illiterate might not say at the day of Judgment, O Lord, thy ways were too hard for us. 2. That the manner of the teaching might be suitable to the hearers. 3. That no Governors might pretend the difficulty of it.
• 2. Instructing, which implieth that original ignorance and blindness we were born with.
• 3. It is such an instructing which is by way of distilling things in a familiar manner; our Savior did not give the people whole Loaves, but distributed them by pieces.
• 4. Such an instructing as acquaints them with the meaning of things, and spiritually applies the same for practice. It is not enough to say the Creed and Lord's Prayer, but to understand the sense, and apply it to practice.
• 5. An instruction by way of Question and Answer, which is thereby made more plain and familiar.

The exercise of Catechizing hath been proved to be most ancient, and very necessary and useful; and therefore it should be always continued in the Church.

• 1. Because there will always be found Babes which stand in need of Milk, not being able to bear strong meat.
• 2. Because as no building can stand without a foundation, and none can be expert in an Art except he learn the principles thereof: so none can have sound knowledge in Divinity, except he be trained up in the grounds thereof.

The best way to perform this exercise, is,

• 1. By short Questions and Answers, the Minister demanding the Question, the people answering.
• 2. It must be done purely, 2 Cor. 2. 4.
• 3. Plainly, 2 Cor. 3. 2. Heb. 5. 11.
• 4. Soundly, Tit. 2. 7.
• 5. Orderly.
• 6. Cheerfully and lovingly, 2 Tim. 2. 24. praising the forward, encouraging the willing, patiently bearing with all, admonishing such as are unruly. Ames his Christianae Catechesios Sciagraphia is useful this way, and Nowels Catechism in Latin; in English there are B. Ushers, M. Baines, M. Cartwrights, M. Balls, and M. Crooks Guide, and now the Assemblies.

Here is a fault that both teachers and hearers must share between them; Ministers do not teach principles sufficiently, happy is that man which can say with Paul, I have kept back nothing that was profitable.

2. Those are too blame which will not be taught, children and servants which are stubborn and unwilling to be catechized; some say they are too old to learn; but are they too old to repent and be saved? Some say, they are past principles, they are not now to be grounded; but we may say with the Apostle, Whereas they ought to be teachers, they had need themselves to be taught. Such people rebel against their Minister or Master, whose duty is to teach them, and God who commands it.

Let men be exhorted to practice this duty, Ministers, Masters, Parents; Schoolmasters teach the A, B, C, and the Grammar, Suffer little children to come unto me.

Consider, 1. Thou broughtest thy children into the world blind and deformed.

2. Thou canst not else have comfort in thy children or servants; many are crossed in their family for want of this, and many at the gallows will cry out, If they had lived where they had been instructed, they had never died a dogs death. Greenham saith; Thy children shall follow thee up and down in hell, and cry against thee for not teaching them. He that will not provide for his family (saith Paul ) is worse then an Infidel; and he that will not teach them is worse then a beast. The old Nightingale teacheth the young to sing, and the old Eagle her young ones to fly. Children ill brought up were devoured by Bears, to teach Parents , that since they have done less then Bears, who shape their whelps by much licking and smoothing them (though Vossius and Dr. Brown deny this) they therefore by Bears were bereft of them. It is good therefore to season our children with wholesome truths betime; a vessel will long keep the savor of that with which it is at first seasoned, and the Devil will begin betime to sow his seed. Master Belton upon his deathbed spake unto his children thus, I do believe (saith he) there is never a one of you will dare to meet me at the Tribunal of Christ in an unregenerate condition.

It will be a great comfort to thee and benefit to them when they are instructed in the points of Religion; If thy children die, yet thou mayest have great hope of them, when thou hast acquainted them with the principal grounds of Religion. The Papists in the Preface to the Catechism of the Council of Trent, confess that all the ground we have got of them is by catechizing; and let us look that we lose not our ground again for want of it. Julian himself could not devise a readier means to banish Christian Religion, then by pulling down the Schools and places of educating children. Egesippus saith, That by virtue of catechizing there was never a Kingdom but received alteration in their Heathenish Religion within forty years after Christ's passion.

All ignorant persons though they be grown in years must be willing to be instructed and catechized.

Ignorance in principles is a great sin:

• 1. The Lord appointed a Sacrifice for ignorance, Heb. 9. 7.
• 2. He requires repentance for it.
• 3. It is the original of all the errors in a man's life, both in doctrine and worship, 1 Cor. 15. 34. John. 4. 22. such will be a prey to false teachers, Col. 2. 8.
• 4. The ground of all instability in the ways of God, Ephes. 4. 14, 15. and of that non -proficiency that is in men, the way to damnation, Act. 4. 12.

Theophilus a Noble-man and of ripe years was catechized, as the Greek word shows; ignorance bringeth men to the very pit and gulf of destruction, Hos. 4. 1. and verse. 14. 1 Pet. 3. 15. Christians should be ready to give an answer to every man which doth ask them a reason of the hope which is in them; the foundation is that which is first and surest laid, and hath an influence into all the building.

Men should do all upon trial and solid conviction, 1 Thess. 5. 21. 1 John. 4. 1. The Papists would have the people take things upon trust, they say, those places concern the Doctors of the Church not the people, but compare the 20, and 21. verse. in the Thessalonians, and 1. verse. with 6. in John, and we shall see the contrary.

This trial is profitable,

First, Because truth then will have a greater force on the conscience.

Secondly, This is the ground of constancy, 2 Pet. 3. 17.

Thirdly, Hereby we shall be able to maintain the truth, Matthew 11. 19.

The Scriptures are fundamentum quo, the fundamental writings which declare the salvation of Christians, John 5. 37. Christ fundamentum quod, the fundamental means and cause which hath purchased and doth give it, John 4. 42. The person we must build on is Christ, 1 Cor. 3. 11. He is called the foundation of foundations, Isa. 28. The doctrinal foundation is the written Word of God, which is not only the object and matter of our faith, but the rule and reason of it. Hold Christ as your Rock, build on him, the Scripture as your rule and the reason of your believing; this is general, there are some particulars.

First, Some things are simply necessary; It were a notable work for one to determine this, how much knowledge were required of all.

Secondly, Not absolutely necessary. Some make the foundation too narrow, some again too wide; some say that if a man nean well and go on according to the light he hath, though he know not Christ, he shall be saved; Others say, that all are bound to know distinstly the Articles of the Creed.

Fundamental truths are all such points of Doctrine which are so plainly delivered in Scripture, that whosoever doth not know or follow them shall be damned, but he that doth know and follow these (though erring in other things) shall be saved.

All the principles of Religion are plain and easy, delivered clearly in

• 1. Scripture, they are to be a rule to judge of other Doctrines.
• 2. They are very few (say some) reduced to two heads, by John Baptist, Mark 1. 15. and by Paul, 2 Tim. 1. 13.
• 3. In all principles necessary to salvation, there hath been agreement among all the Churches of Christ, Ephes. 4. 5. though they may differ in superstructures. Quod ubique, quod semper, quod ab omnibus creditor Catholicam est. Vincent. Lyrin.

These Fundamentals (said a Reverend Divine now with God) are twelve; three concerning God, three concerning Man; three concerning the Redeemer, three concerning the means of attaining good by this Redeemer.

Concerning God.

• 1. There is one God, which is an Infinite, Perfect, and Spiritual Essence.
• 2. This one God is distinguished into three Persons or manners of subsistence after an incomprehensible way, which we believe but cannot perfectly understand. The Father begetting, the Son begotten, and the holy Ghost proceeding.
• 3. This one God, the Father, Son, and holy Ghost, is the Maker, Preserver and Governor of all things, by his Wisdom, Power, Justice, Providence.

Concerning man.

• 1. That he was made by God of a visible body, and an immortal and spiritual soul, both so perfect and good in their kinds, that he was perfectly able to have attained eternal life for himself, which was provided as a reward of his obedience.
• 2. That being thus made he yielded to the temptations of the Devil, and did voluntarily sin against God in eating of the Tree forbidden, and so became a child of wrath and heir of cursing, an enemy to God, and slave to the Devil, utterly unable to escape eternal death, which was provided as a recompense of his disobedience.
• 3. That he doth propagate this his sinfulness and misery to all his posterity.

Concerning Christ.

• 1. That he is perfect God, and perfect Man, the second Person in the Trinity, who took the Nature of man from the Virgin Mary, and united it to himself in one personal Subsistence, by an incomprehensible Union.
• 2. That in man's Nature he did die and suffer in his Life and Death, sufficient to satisfy God's Justice, which man had offended, and to deserve for mankind Remission of sins, and Life everlasting; and that in the same Nature he Rose again from the Dead, and shall also Raise up all men to receive Judgment from him at the last Day, according to their Deeds.
• 3. That he is the only sufficient and perfect Redeemer, and no other merit must be added unto this, either in whole or part.

Lastly, Concerning the Means of applying the Redeemer, they are three,

• 1. That all men shall not be saved by Christ, but only those that are brought to such a sight and feeling of their own sinfulness and misery, that with sorrow of heart they do bewail their sins, and renouncing all merits of their own, or any creature, cast themselves upon the mercies of God, and the only merits of Jesus Christ, which to do is to repent and believe, and in this hope live holily all the remainder of their life.
• 2. That no man is able thus to see his sins by his own power, renounce himself, and rest upon Christ, but God must work it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them.
• 3. That for the working of this Faith and Repentance, and direction of them in a holy life, he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit, all things necessary to be done or believed to salvation, and hath continued these writings to his people in all ages.

Observe those places, Act. 15. 11. 1 Tim. 1. 15. Let a man hold this, that there was nothing but death in the world till Christ came, and that he is come to save sinners, John. 17. 3.

Secondly, There are practical places, 1 Cor. 6. 9. Titus 3. 8. Let us,

• 1. See ourselves dead without Christ, and wholly trust in him.
• 2. Let us be exemplary in our lives and conversations.

There are other Fundamentals which are only comparatively necessary, that is expected from one man which is not expected from another; and more from those that live in the Church. Have these six Principles of the Apostle not only in your heads, but hearts.

• 1. That a man is dead in himself.
• 2. That his remedy lies out of himself.
• 3. Know the Doctrine of the Sacraments.
• 4. The Word of God.
• 5. Have some apprehension of the life to come, 1. That there is a passage from death to life. 2. That there is a fixed and irrevokable estate after this life.
• 6. Hold the Doctrine of Faith so, that Christ may live in you, and you be delivered up into that form of Doctrine, lay hold on life eternal.

Secondly, There are some particular principles. There is a natural light and supernatural The light of Nature teacheth some principles: That, you must do as you would be done by, that no man hates his own flesh, that one must provide for his family, that there is a God, and one God, that he is to be honored and reverenced above all.

2. Supernatural, Let all our actions be done, 1. In Love. 2. In Humility. 3. In Faith. 4. In God; This the Gospel teacheth.

Shew yourselves Christians in power, go beyond the Heathen in practicing the good rules of Nature.

• 1. Be careful to make a wise choice of principles; one false principle admitted, will let in many errors, and erroneous principles will lead men into erroneous practices.
• 2. Labor to act your principles, if you captivate the light, God will put it out.
• 3. Be sure you work according to your principles; we pity another in an error when he follows his principles.

Here is an Apology for those Teachers which tread in Paul's steps, are careful to lay the foundation well. It was the Observation of our most judicious King JAMES, That the cause why so many fell to Popery, and other errors, was their ungroundedness in points of Catechism.

How many wanton opinions are broached in these days? I wish I might not justly call them Fundamental errors. Some deny the Scriptures, some the Divinity of Christ, some the Immortality of the Soul.

Errors are either Contra, against the foundation, which subvert the foundation, as that of the Papists who deny the all-sufficiency of Christ's once suffering.

2. Circa about the foundation, which pervert the foundation, as the Lutherans opinion of the ubiquity of Christ's body.

3. Citra merely without, these divert the foundation, as in the controversies of Church-Government, whether it be Social or Solitary; this strikes not at the foundation. Laurentius saith, the Apostle, 1 Cor. 3. 11, 12, 13, 14, 15. speaks not of heretical Teachers, and those which err in fundamentals, but of those which err in lighter matters, because he saith of both, they build upon one and the same foundation, Christ. See M ^r Burgess of Justific. p. 80.

We should contend for a known fundamental necessary truth, Jude verse. 3. The common faith; not every opinion entertained on probable ground.

It is a great Question in Divinity,

An Magistratui Christiano liceat capitals poenas de Haereticis sumere? Whether Heretics are to be punished by the Christian Magistrate with death?

The Papists say, Haeretici qua Haeretici comburendi, That Heretics for Heresy sake, though they do not trouble the State, ought to be put to death.

Luther doth not approve of the capital punishment of Heretics, especially for the pernicious sequel of it among the Papists against the Protestants. He thinks it better that they be banished. The present Lutherans hold the same almost concerning that Question. Meisner doth distinguish between Haereticus simplex, and Haereticus seditiosus ac blasphemus, these last he saith may be punished with capital punishments.

The Socinians (being themselves the worst of Heretics) would have no outward forcible restraining of any error, though never so gross and pernicious.

You must not look (say the Socinians ) into the Old Testament for a a rule of proceeding against false Prophets and Seducers: Nor (saith Calvin and Catharinus ) can you find in the New Testament any precept for the punishment o • Thieves, Traitors, Adulterers, Witches, Murderers, and the like, and yet they may, or at least some of them be capitally punished.

For the Protestants, hear what Zanchi saith, Omnes fere ex nostratibus hujus sunt sententiae, quod haeretici sint gladio puniendi. Beza hath written a peculiar Tract, De Haereticis à Magistratu puniendis. Calvin also hath written Aure • m librum (as Beza calls it) of this very Argument.

We do deservedly condemn the cruelty of Turks and Papists, which go about by force alone to establish their superstitions. The Church of Rome and the Pope, will judge what Heresy is, and who is an Heretic, and they appropriate to themselves the name of Catholics, and all such as dissent from them must presently be pronounced Heretics.

The Pope and Canonists hold him to be an Heretic, Qui non in omnibus ac singulis Papae decretis obtemperat. He that readeth the Bible in his Mother-tongue, will be esteemed an Heretic with them. Virgilius a Germane Bishop and a Mathematician, was sent for to Rome by the Pope, and condemned of Heresy, because he held that there were Antipodes.

Because Heresy is not easily defined (as Augustine saith) and because faith should be persuaded not compelled, We conceive that all fair means should be first used to convince men of their errors and heresy which indeed is so; Therefore we will premise some things concerning the nature and danger of Heresy, before we speak particularly of the punishment of Heretics.

Chillingworth thus defines Heresy: It is (saith he) an obstinate defense of any error against any necessary Article of the Christian faith. Two things must concur (say some) to constitute an Heretic. 1. Error in side, 1 Tim. 1. 19. 2. Pertinacia, Titus 3. 10.

See M ^r Vines on 2 Pet. 2. 1. p. 46, 47. Neque vero alia magis ration definimus, quam si veterum trium Symbolorum, vel si veterum quatuor Generalium conciliorum ulli contraveniat. Episc. And. Tert.

Dr Field thus describes the nature of Heresy. Heresy is not every error, but error in matter of Faith; nor every error in matter of Faith; (for neither Jews nor Pagans are said to be Heretics, though they ••• e most damnably in those things which everyone that will be saved must believe; and with all the malice, fury and rage that can be imagined, impugn the Christian faith and verity) but it is the error of such as by some kind of profession have been Christians; so that only such as by profession being Christians, depart from the truth of Christian Religion, are named Heretics.

Secondly, For the danger of Heresy. Heresy is a fruit of the flesh, Gal. 5. 20. An Heretic after the first and second time reject, Tit. 3. 10. Heresy or false doctrine is in Scripture compared to Leaven, and to a Gangrene, for the spreading and infectious nature of it. The Heresy of Arius was more dangerous to the Church then the Sword of all the persecuting Emperors. It is compared to a Land-flood, Revel. 12. because it did overcome all presently.

We need not to ask whether he join obstinacy to his error, (saith D ^r Field ) which er • eth in those things which everyone is bound particularly to believe, because such things do essentially and directly concern the matter of our salvation, and he is without any further enquiry to be pronounced an Heretic, and the very error itself is damnable; as if a man (saith he) shall deny Christ to be the Son of God, coessential, coequal and coeternal with his Father; or that we have remission of sins by the effusion of his blood.

They therefore who first hold pestilent Heresies; and secondly, who when before they professed the Christian Religion, and held the truth, have yet made a direction from the same, to such Heresies; and thirdly, who labor to infect others; and fourthly, being convicted do yet obsti nately persevere in them, and in the manner before mentioned; such are and ought (say some worthy Protestants) to be punished by the Christian Magistrate with death.

They reason thus from the Office of the Magistrate. Every Magistrate may and ought to punish offenders; and the more pernicious the offenders are, the more hamous ought the punishment to be.

That the Magistrate is both custos ac vindex utriusque tabulae, these two Scriptures do plainly evince, For he is the Minister of God to thee for good: but i • thou do what is evil, be afraid, for he beareth not the sword in vain, for he is the Minister of God, a revenger, to execute wrath upon him that doth evil, Rom. 13. 4. & 1 Tim. 2. 2. For Kings and all that are in Authority, that we may lead a quiet and peaceable life in all godliness and honesty, and are urged by Calvin, Beza, and divers others, to this very purpose. For if (saith Beza ) the Magistrate have not power over Heretics, one of these two things must necessarily follow either that Heretics do not do ill; or that what Paul speaks in general must be restrained to a certain kind of evil deeds, viz. to corporal sins. Ubi lex non distinguit nec non distinguere debemus.

From 1 Tim. 2. 2. both Melancthon and Beza collect, that the Magistrate is constituted by God, not only a preserver of the second Table, but also and especially of pure Religion, and the external Discipline of it, and so a punisher also of the offenses against it. Godliness and honesty makes Kings Guardians of both Tables, as well of the first which containeth the worship of God, as of the second which is the fountain of public honesty. D. Hampton on Luk. 22. 24, 25. Vide Episc. Rosseus de potestate Papae in rebus temporal. lib. 2. c. 14. pag. 460. That Magistrate which takes care only of honesty, doth but one and the least part of his duty. See 2 Chron. 17. 7, 8, 9.

For the enforcing of this Argument from these two Scriptures, these Reasons may be added:

1. The sins against the first Table ( Caeteris paribus ) are greater then those against the second Table, and the Magistrate is more to respect the glory of God then the peace of the Commonwealth.

Heresies and corruptions in judgment are held by a Reverend Divine to be worse then corruptions in manners; his reason is taken out of Levite. 13. 44. one that was leprous in his head was utterly unclean. There was a special dishonor put on him that had the leprosy in his head, there 45. v. compare with Mic. 3. 7.

2. Errors and Heresies are called in Scripture Evil deeds, 2 John. v. 10, 11. and Heretics Evil doers, Phil. 3. 2.

Divines generally hold, that such who err blasphemously are to be put to death, such as Arius and Servetus in France.

One saith the Devil will think he hath made a good bargain, if he can get an universal liberty for removal of the Prelacy.

That which Jerome wrote to Augustine, Quod signum majoris gloriae est, omnes Haeretici te detestantur, may be applied to those of our times, who have been Champions for the truth, such evil doers will malign them; but if they manage well so good a cause, it will bear them out.

Jerome was famous for confuting the Heresies of his times, for writing against Helvidius, Iovinian, Vigilantius, th • Luciferians and Pelagians. Origen shows great learning in writing against Celsus. Basil opposing Eunomius. Cyprians writings against Novatus, and Hilaries against Constantius, deserves praise. Augustine wrote excellently against Pelagius, and Gaudentius the Arians, Manichees. Quis unquam (saith one) in Ecclesia paulo eruditior, post ortam novam haeresin reticuit? Ea demum vera militia Christiana est, heresies expugnare.

THE CONTENTS.

BOOK I. Of the SCRIPTURES.
• Chap. 1. OF Divinity in general. Pag. 1
• Chap. 2. Of the Divine Authority of the Scriptures. Pag. 5
• Chap. 3. Of the Books of Scripture. Pag. 28
• Chap. 4. Of the New Testament. Pag. 40
• Chap. 5. Of the Books called Apocrypha. Pag. 54
• Chap. 6. Of the Authentical Edition of the Scriptures. Pag. 58
• Chap. 7. Of the Seventy and Vulgar Translation. Pag. 75
• Chap. 8. Of the Properties of the Scripture, Pag. 81
• Chap. 9. Of the Interpretation of Scripture. Pag. 105

BOOK II. Of GOD.
• Chap. 1. That there is a God. Pag. 121
• Chap. 2. What God is. Pag. 132
• Chap. 3. That God is a Spirit, Simple, Living, Immortal. Pag. 136
• Chap. 4. That God is Infinite, Omnipresent, Eternal. Pag. 142
• Chap. 5. That God is Immutable. Pag. 150
• Chap. 6. That God is Great in his Nature, Works, Authority, a necessary Essence, Independent, wholly One. Pag. 152
• Chap. 7. Of God's Understanding, that he is Omniscient, and of his Will. Pag. 160
• Chap. 8. Of God's Affections, his Love, Hatred. Pag. 167
• Chap. 9. Of the Affections of Anger and Clemency given to God metaphorically. Pag. 170
• Chap. 10. Of God's Virtues, particularly of his Goodness. Pag. 172
• Chap. 11. Of God's Grace and Mercy, Pag. 175
• Chap. 12. Of God's Justice, Truth, Faithfulness. Pag. 181
• Chap. 13. Of God's Patience, Long-suffering, Holiness, Kindness. Pag. 186
• Chap. 14. Of God's Power. Pag. 191
• Chap. 15. Of God's Glory and Blessedness. Pag. 194
• Chap. 16. Of the Trinity, or Distinction of Persons in the Divine Essence. Pag. 204

BOOK III. Of GOD'S Works.
• Chap. 1. Of God's Decree, and especially of Predestination, and the parts thereof, Election and Reprobation. Pag. 216
• Chap. 2. The Execution of God's Decree. Pag. 225
• Chap. 3. Of the Creation of the Heavens, the Angels, the Elements, Light, Day and Night. Pag. 233
• Chap. 4. Of some of the Meteors, but especially of the Clouds, the Rain and the Sea, the Rivers, Grass, Herbs and Trees. Pag. 243
• Chap. 5. Of the Sun, Moon and Stars. Pag. 258
• Chap. 6. Of the Fishes, Fowls, Beasts. Pag. 261
• Chap. 7. Of the Angels good and bad. Pag. 268
• Chap. 8. Of Man. Pag. 288
• Chap. 9. Of God's Providence. Pag. 295

BOOK IV. Of the Fall of Man. Of Sin Original and Actual.
• Chap. 1. Of the Fall of Man. Pag. 303
• Chap. 2. What original Corruption is. Pag. 308
• Chap. 3. Of the propagation of original sin, and conclusions from it. Pag. 313
• Chap. 4. Of actual sin. Pag. 315
• Chap. 5. Of the evil of sin. Pag. 318
• Chap. 6. Of the degrees of sin. Pag. 321
• Chap. 7. That all sins are mortal. Pag. 324
• Chap. 8. Of the cause of sin. Pag. 326
• Chap. 9. Of the communicating with other men's sins. Pag. 328
• Chap. 10. Of the punishment of sin. Pag. 329
• Chap. 11. Signs of a Christian in regard of sin, and that great corruptions may be found in true Christians. Pag. 332
• Chap. 12. Two Questions resolved about sin. Pag. 335
• Chap. 13. Of the Saints care to preserve themselves from sin, and especially their own iniquities. Pag. 336
• Chap. 14. Of the cause of forbearing sin, of abhorring it, and of small sins. Pag. 338
• Chap. 15. Of some particular sins, and especially of Ambition, Apostasy, Backsliding, Blasphemy, Boasting, Bribery. Pag. 339
• Chap. 16. Of carnal confidence, Covetousness, Cruelty, Cursing. Pag. 348
• Chap. 17. Of Deceit, Distrust, Divination, Division, Drunkenness. Pag. 352
• Chap. 18. Of Envy, Error, Flattery, Gluttony. Pag. 357
• Chap. 19. Of Heresy, Hypocrisy, Idleness, Impenitence, Injustice, Intemperance. Pag. 361
• Chap. 20. Of Lying, Malice, Murmuring, Oppression. Pag. 366
• Chap. 21. Of Perjury, Polygamy, Pride. Pag. 368
• Chap. 22. Of Railing, Rebellion, Revenge, Scandal, Schism. Pag. 372
• Chap. 23. Of Sedition, Self-love, Self-seeking, Slander. Pag. 377
• Chap. 24. Of Tale-bearing, Vain-glory, Violence, Unbelief, Unkindness, Unsettledness, Unthankfulness, Usury. Pag. 381
• Chap. 25. Of Witchcraft. Pag. 387

BOOK V. Of Mans Recovery by CHRIST.
• Chap. 1. Of Mans Recovery. Pag. 389
• Chap. 2. Of Christ. I. His Person. Pag. 394
• Chap. 3. Of Christ's being Man. Pag. 396
• Chap. 4. Of Christ's Offices. Pag. 404
• Chap. 5. Of Christ's double state of Humiliation and Exaltation. Pag. 424
• Chap. 6. Of Christ's Exaltation. Pag. 438

BOOK VI. Of the Church, the Spouse of Christ, and Antichrist the great enemy of Christ.
• Chap. 1. Of the Church of Christ. Pag. 447
• Chap. 2. Of Pastors. Pag. 454
• Chap. 3. Of Ecclesiastical Jurisdiction and Government. Pag. 466

BOOK VII. Of our Union and Communion with Christ.
• Chap. 1. Of our Union with Christ. Pag. 485
• Chap. 2. Of Effectual Vocation. Pag. 489
• Chap. 3. Of Conversion and Free-will. Pag. 491
• Chap. 4. Of Saving Faith. Pag. 499
• Chap. 5. Of the Communion and Fellowship Be • ievers have with Christ, and their Benefits by him, & specially of Adoption. Pag. 510
• Chap. 6. Of Justification. Pag. 512
• Chap. 7. Of the parts and terms of Justification, Remission of sins, and Imputation of Christ's Righteousness. Pag. 519
• Chap. 8. Of the Imputation of Christ's Righteousness. Pag. 522
• Chap. 9. Whether one may be certain of his Justification. Pag. 524
• Chap. 10. Whether Faith alone doth justify. Pag. 528
• Chap. 11. Of Sanctification. Pag. 530
• Chap. 12. The parts of Sanctification are two, Mortification and Vivification.
  • I. Mortification. Pag. 535
• Chap. 13. II. Of Vivification. Pag. 537
• Chap. 14. The Sanctification of the Whole Soul and Body. Pag. 540
• Chap. 15. Of the Sanctification of the Will. Pag. 542
• Chap. 16. Of the Sanctification of the Conscience. Pag. 544
• Chap. 17. Sanctification of the Memory. Pag. 546
• Chap. 18. Sanctification of the Affections. Pag. ib.
• Chap. 19. Of the particular Affections. Pag. 549
• Chap. 20. I. Of the Simple Affections. Pag. 551
• Chap. 21. II. Of Love and Hatred. Pag. 555
• Chap. 22. II. Desire and Flight. Pag. 558
• Chap. 23. Joy and Sorrow. Pag. 561
• Chap. 24. Of Sorrow. Pag. 565
• Chap. 24. Of Hope and Fear. I. Of Hope. Pag. 568
• Chap. 25. II. Of Fear, and some mixed affections. Pag. 571
• Chap. 27. Of the sensitive Appetite. Pag. 579
• Chap. 28. Of the Sanctification of man's body, and all the external Actions. Pag. 580
• Some special Graces deciphered. Pag. 584

BOOK VIII. Of Ordinances, or Religious Duties.
• Chap. 1. Something general of the Ordinances Pag. 605
• Chap. 2. Of ordinary religious Duties; first, Of Hearing the Word. Pag. 607
• Chap. 3. Of Singing Psalms. Pag. 609
• Chap. 4. Of Prayer. Pag. 611
• Chap. 5. The sorts and kinds of Prayer. Pag. 625
• Chap. 6. Of the Lord's Prayer. Pag. 637
• Chap. 7. Of the Sacraments. Pag. 655
• Chap. 8. Of Baptism. Pag. 662
• Chap. 9. Of the Lord's Supper. Pag. 678
• Chap. 10. Of the Mass. Pag. 700
• Chap. 11. Of extraordinary religious Duties, Fasting, Feasting and Vows. I. Of Fasting. Pag. 735
• Chap. 12. II. Holy Feasting, or religious Thanksgiving. Pag. 739
• Chap. 13. Of a Religious Vow. Pag. 740

BOOK IX. Of the Moral Law.
• Chap. 1. Some things general of the Commandments. Pag. 749
  • And the ten Commandments in so many Chapters following.

BOOK X. Of Glorification.
• Chap. 1. Of the General Resurrection. Pag. 857
• Chap. 2. Of the Last Judgment. Pag. 859
• Chap. 3. Of Hell or Damnation. Pag. 864
• Chap. 4. Of Everlasting Life. Pag. 868

THE FIRST BOOK. OF THE Scriptures.