English Puritan & Reformed

Body of Divinity

Edward Leigh (1602-1671) · 537,836 words · 2390 min

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Section 17/18

Thus is this Commandment broken by actions leading to the lewd deed. Now by the deed itself, either out of Matrimony or in Matrimony.

Out of Matrimony by two sins:

1. Uncleanness.
2. Fornication.

Uncleanness is all strange kind of pleasure by this act where it is done otherwise then according to the rule of nature, this is either with others, or with ones self.

There is a self-pollution:

1. Speculative, in wicked and unclean thoughts, therefore God is said to be The searcher of the heart and reins, which are the center of those lusts, Matth. 5. 28.
2. Practical, in unclean acts. Some Divines say, polluting of ones self is a greater sin then the polluting of others, because it is against a greater relation, but in polluting others they pollute themselves, therefore that is the greatest sin.

Fornication is, when two single persons that have not entered into a Covenant of Marriage do abuse each others bodies. It is called Fornication à fornicibus in quibus Romae solebant meretrices prostrare, from the vaulted houses where such strumpets used to prostitute themselves.

1 Cor. 6. The Apostle hath several arguments there to prove fornication to be a great sin, verse. 13. 1. It crosseth the end of God's Creation, The body is not for fornication, but for the Lord. A third Argument is drawn from the glorious resurrection, verse. 14. glory and immortality shall be put on the body, therefore it should not be polluted here. A fourth Argument is drawn from the spiritual relation between the body and Jesus Christ, it is a member of his mystical body, ver. 15. A fifth from the spiritual Union between the body and the Lord, verse. 16, 17. A sixth from the intrinsical pollution that is in the sin of fornication above other sins, verse. 18. No sins are more against ones own body. A seventh Argument is taken from the inhabitation of the Spirit in them, verse. 19. They are dedicated to the Lord, no unclean thing might come into the Temple when it was dedicated to the Lord, 1 Cor. 3. 17. The eighth is drawn from the voluntary resignation that the people of God have made of themselves, soul and body unto God, Ye are not your own, verse. 19. therefore God's, it is an act of justice suum cuique tribuere. The ninth is drawn from the act of redemption, v. 20. You are bought with a price. Christ hath purchased the body as well as the soul, therefore you should gratify God with both.

It is a fearful sin, No fornicator shall enter into the Kingdom of Heaven, 1 Cor. 5. 11. & 6. 9.

Reasons.

1. It is a cause of many other sins, Prov. 23. 28.
2. A punishment of other sin▪, Eccles. 7. 26. Prov. 22. 14. Rom. 1. 24, 26, 28.
3. It is directly opposite to sanctification, 1 Thess. 4. 3, 4, 5, 7.
4. No sin is committed with such delight and pleasure as this is, and therefore it must bring in the end more bitterness to the soul, therefore the Scripture speaks so often of the bitterness of this sin, Heb. 12. 15, 16. Job 13. 26. These tricks of youth will be bitter to men one day, Prov. 5. 3, 4. Eccles. 7. 27, 28. See Job 3. 12. Prov. 6. 30, 31. Heb. 13. 4. Rev. 21. 8.

The Turks thus punish whoredom, they take the pa • ch of a bea •• new killed, and cutting a hole thorough, thrust the adulterers head in this dung-wallet, and so carry him in pomp thorough the streets.

Some Countries punish it with whipping, others with death.

The punishment which in the Old Testament was appointed to be executed against it by the Civil Magistrate, was death, Levite. 20. 10.

Thus is this Commandment broken out of marriage; in marriage it is broken by the married in regard of others or themselves. In regard of others by the sin of adultery, which is coming near another man's husband or wife; For whoremongers and adulterers God will judge; and those that do such things shall not inherit the kingdom of Heaven.

He that committeth this sin doth his neighbor greater wrong then if he had robbed and spoiled him of all other his goods and possessions whatsoever. Therefore the Lord in the Decalogue hath placed that Commandment as a greater before that of theft, and Solomon Prov. 6. 30, 35. maketh the Adulterer far worse then a thief, because he may make satisfaction to a man for the wrong he hath done him, so cannot the Adulterer. That is a dreadful Text, Prov. 2. 19.

The mother of Peter Lombard the Master of the Sentences, and Gratian the Collector of the Decrees, and Peter Comestor an Author of School-Divinity, was but a whore, and she being near unto death confessed her sin, and her Confessor reproving the crime of her adultery committed, and exhorting her to serious repentance; she answered, she confessed adultery was a great sin; but when she considered how great a good followed thence, since those her sons were great lights in the Church, she could not repent of it.

A Papist in Queen Mary's time taken in adultery in Red-Cross-street, said, Yet I thank God I am a good Catholic.

Sylla surnamed Faustus, hearing that his Sister had entertained two adulterers into her service at once, which were Fulvius Fullo and Pomponius, whose surname was Macula, he put it off with a jest upon their names, Mirror (inquit) sororem meam Maculam habere cum Fullonem habet.

Of this sin there are two kinds:

First, Single adultery, when one alone, either man or woman is married, and the other not married, as if Joseph had abused his Mistress, here if the woman were either married or contracted, both were to die: if the woman be single we read no Law of death: there is also a double adultery, when both the man and woman are married, as David and Bathsheba which deserves death also by the Law, so married folks do break this Law in regard of others.

Also secondly, in regard of themselves, both for the entrance into matrimony and use of it, for entrance by a sinful choice, and a sinful proceeding. Choice, if one choose one within degrees prohibited, as he in Corinth his fathers wife, his step-mother; or one formerly contracted, and not justly severed from another. Also for manner of proceeding, when it is without consent of parents, such a marriage is unlawful.

And so much for the breach in the entrance, in the use it is by averseness to each other, and by abuse.

These are the things directly forbidden in this Commandment, indirectly there are forbidden all occasions of filthiness, and all appearances of it: occasions to ones self and others. To others by garish and overcostly attire, especially the manner of the attire when it is light and fantastical, also by impudent and immodest carriage.

Occasions of lusts to ones self are chiefly three:

1. Idleness and sloth, when men do give themselves leave to neglect their calling; this we have examples of in Sodom, David, and this the Heathens by light of nature have discovered,

Quaeritur, Aegystus quare sit factus adulter:

In promptu causa est, desidiosus erat.

Secondly, Intemperance provokes and nourisheth lust, whether it be in meat or drink, the Sodomites after fullness of bread fell to strange flesh, especially drinking wine and strong drink to the inflaming of the body. Drunkenness and uncleanness commonly go together, Hosea 4. 11. Ephesians 5. 18. James 5. 5. 1 Pet. 4. 4.

Reasons. 1. The body is enflamed, and the mind then made uncapable of those wise and holy considerations which should resist Satan's temptations; wine takes away the heart, the reason, turns a man into a Swine, and then into a Goat or Horse.

2. Intemperance banisheth modesty which is the keeper of chastity, Prov. 47, 8, 13. Tit. 2. 3.

Thirdly, Another occasion of lust to ones self is indiscreet venturing upon solitary places, chiefly in the dark, and conversing with such persons as a man finds himself inclined unto in this affection, for then is a man out of God's protection, then the Angels cease to guard him, and the Spirit to confirm him.

These be occasions of evil, appearances also are light behavior, light attire, suspected company.

Lust is, 1. Unseemly for man, it makes us unlike God and the holy Angels. Alexander knew by two things that he was not God, by his lust and sleep.

2. It makes us unlike Christians and like Heathens, 1 Thess. 4. 5. The Turks keep their Festival-day on Venus -day, and the happiness they did look for is a Paradise of bodily pleasures, nay this makes you like the beasts.

2. Full of vanity, it doth not satisfy, Ezek. 16. 18, 29, 30. Messalina was tired but not satisfied with her lust.

3. Full of vexation, how many are the fears, jealousies and quarrels, in the pleasures of lust!

CHAP. IX. The eighth Commandment.

THou shalt not steal.

THe sixth Commandment gave charge for preservation of man's life, the seventh for the honesty and chastity of the body, to keep it holy and undefiled; now the Lord cometh a degree lower, and showeth, that he doth not only care for our lives and for our bodies that they may be kept holy, but also for our goods and cattle, our corn, our wares, our gold and silver, and whatsoever they have, that they may be in safety.

This Commandment enjoineth men a due carriage in regard of worldly goods. This carriage is 1. Inward, in judgment, will, thought, affections. 2. Outward, which concerns the goods of every man's self and of others. For our own goods, in regard of getting, keeping, using. For getting, here is required the having of a lawful Calling, and using it lawfully, with diligence, discretion, cheerfulness and moderation. For keeping, is required thrift; for using, liberality. Now for the goods of others, there is required justice; that is, the virtue of giving everyone his own. The common rules of which are, Do as you would be done to, and, Serve each other in love; and the parts are, truth and fidelity, plainness and equity.

There are several kinds of Justice.

1. Commutative, consisting in a right exchange of one thing for another; the principal sorts of which are, 1. Buying and selling. 2. Setting and letting, with taking. 3. Borrowing and lending. 4. Hiring, and laboring for hire. 5. Partnership.
2. Distributive Justice stands in a right division and parting of things; all things civil, in four chief things, Matter of Law about meum and tuum, public Lands and Stocks, public Payments and forfeitures, and in things sacred. Things profane and common, wherein we have to deal with man, must be rightly distributed; and so must things sacred, wherein the Lord of Heaven is interested. But one observes, that it is an error to be noted among the Expositors of the Decalogue, that they rank Sacrilege as a sin of the eighth Commandment, when it is a sin of the first Table and not of the second; a breach of the loyalty we immediately owe to God, and not of the duty we owe to our neighbor. To steal or alienate that which is sacred, is to rob God not man, for he is the proprietary of things sacred, Mal. 3. 8, 9. He that commits this sin, indirectly and by consequent robbeth men too, viz. those who live of God's provision.

Julian the Apostate robbed the Church of the Revenues thereof, and took away all contributions to Schools of learning, that children might not be instructed in the liberal Arts, nor in any other good literature. He exaggerated also his Sacrilege with scornful jests, saying, that he did forth • r their salvation by making them poor; seeing it was written in their own Bibles, Blessed are the poor, for theirs is the Kingdom of Heaven.

All manner of stealing is expressly forbidden, Ier. 7. 9. Ephes. 4. 28. Theft is a taking away secretly of another man's goods, the owner not knowing of it. One is guilty by consenting and agreeing with a thief, Rom. 2. or giving him counsel, or hiding his fact.

This is so peculiar a sin in servants, as the Latin words which now signify thieves, did at first signify servants only, as fur was, a servant.

Quid facient Domini advent cum talia fures?

So latrones, robbers, were first those which did à latere stipari.

Object. God commands the Israelites to borrow of the Egyptians, Exod. 3. 22. to borrow and not to pay is a sin against this Commandment, Psal. 37. 21.

Answ.

1. The use only of things is in us, the propriety is still in God, 1 Sam. 2. 7. Hos. 2. 9. therefore God may take away one man's Estate, and give it to another.
2. The Egyptians had forfeited what God had given them, therefore it was just with the Lord to take it away.
3. He might do it not only as an act of vindicative justice to the Egyptians but as an act of remunerating justice to the Israelites, there being no Magistrates to do them justice, and reward them for their service, Gen. 31. 9▪ 16.
4. The Hebrew word there used, signifies to ask or desire, and Junius and Ainsw. on 12. 36. render it not to borrow.

It may be questioned whether it be just to punish thieves with hanging, when the Law of God hath not appointed this punishment, Exod. 22. Some therefore think our Law hath been too severe that way, and too remiss in case of Adultery. Chrysostom saith, Ubi damnum resarciri potest non est homini adimenda vita, yet by the Law of Moses, he that stole a man, though he could restore him, was punished with death.

But there is no comparison (say some) between goods and the life of a man: yet those thieves that either assault a man's person on the high-way, or break open a man's house to rob him, are great offenders.

Draco the Law-giver of Athens appointed death to be the punishment of theft. Solon mitigated that rigor, and punished it with double restitution. The Locrians put out his eyes that had stolen ought from his neighbor. The Hetrurians stoned them to death. There was no Common-wealth where this sin was not highly detested, and sharply punished, except the Lacedemonians, where it was permitted and tolerated for their exercise of warlike Discipline.

Mr. Gage in his Survey of the West-Indies c. 12. saith, in Nicaragua they adjudged not a thief to death, but to be a slave to that man whom he had robbed, till by his service he had made satisfaction: A course (saith he) truly more merciful, and not less just, then the loss of life.

Men's excuses for it.

First, It is but a small matter.

1. Thou art the more to be condemned; is it but a little matter, and wilt thou venture that which is more worth then all the world, thine own soul for it?
2. Thou then mayest the better forbear it.
3. Hadst thou a tender conscience it would much trouble thee; Austin was troubled for his stealing of apples when he was a boy, and this he records in his Confessions too, he thought it so much.
4. By this little the Devil will carry thee to greater, it may be in consequence great, a great tree groweth from a little Mustard-seed.

Secondly, They do it for necessity.

Solomon saith, If a man steal for necessity, men will not much condemn him; but he speaks it comparatively with the sin of adultery; there can be no necessity to sin, though when a man steals that hath enough, it is a greater offense.

Thirdly, They have enough from whom they steal.

This doth not therefore warrant them to pervert all right and justice, as if they were Magistrates, or God himself, to appoint how much everyone should have.

Fourthly, They do it secretly, they shall not be known nor discovered.

God and thy own conscience are enough to manifest it to all.

CHAP. X. The ninth Commandment.

THou shalt not bear false witness against thy Neighbor. Hebr. word • or word, Thou shalt not answer about thy neighbor a testimony of falsehood. That is, thou shalt not answer in judgment ei • her for or against thy Neighbor falsely.

THe word [ answer ] is sometimes in Scripture taken more generally for [ speak ] as Prov. 15. 1. Matth. 11. 25. and so it is here to be taken; as if it had been said, Thou shalt not speak anything whereby thou mayest hurt the good name and credit of thy neighbor.

The former Commandment was concerning our own and our neighbors goods: this requireth, that we hurt not our neighbors nor our own good name, but (as occasion shall be given) maintain and increase it.

By neighbor he understands any man, for every man is near to thee by nature, of the same blood and flesh, Act. 17. 26. Isa. 58. 7.

The secret and inward breach of this Commandment consisteth in ungrounded suspicion, and unjust judging and condemning of our neighbors, contrary to the express commandment of our Savior, Matth. 7. 1.

The outward breach of it is either without speech or with speech.

Without speech, either by gesture or silence.

By gesture, when one useth such a kind of behavior as tends to vilify, mock and disgrace his brother, Psal. 22. 7.

By silence, when one holds his peace, though he heareth his neighbor slandered, and he can testify of his own knowledge, that the things spoken are false and injurious.

By speech this Commandment is broken, either by giving or receiving.

By giving out speech either true or false. One may slander another by reporting the truth, if one speak it unseasonably, and his end be evil and malicious; this was Doeg's fault, 1 Sam. 22. 21. In speaking that which is false, either concerning ones own self or another.

Concerning himself.

1. In boasting and bragging, Rom. 1. 30.
2. By excusing those faults we are charged with, or are guilty of.
3. By accusing, as when men in a kind of proud humility will deny their gifts, with an intent to get more credit.

So much for breaking this Commandment, by speaking that which is false concerning themselves.

Now it follows concerning others, and that is either public or private.

Public, when the Magistrate or Judge passeth false sentence, in any cause that comes to be heard before him. Herein also may Counselors offend, when they uphold and maintain an evil Cause for their fee. Witnesses also do offend this way, when they come before the Judges, and give a false and lying testimony. This is a heinous sin, as appears by the punishment, Deut. 19. 18, 19.

2. Private, either in unjust accusing, or unjust defending.

That unjust accusing privately is called slandering and back-biting; when one will speak ill of his neighbor, and falsely behind his back.

The causes of detracting or back-biting are:

1. Want of consideration of ourselves, Gal. 6. 1. We are not humbled for the world of corruption that is in-bred in us.
2. Uncharitableness and malice, I am. 3. a malicious heart and reviling tongue go together.
3. Pride and envy, the Pharisees could not give our Savior one good word, because of their en • ie against him, whose way, Doctrine, and conversation, did contradict and obscure theirs.
4. An hypocritical affectation of holiness above others, Ex hoc uno pij sumus, quod alios impietatis damnamus, so the Pharisee dealt with the Publican, so the Papists traduce us as vile, they are the only Saints.

There are divers ways of back-biting or detracting.

1. To impose falsely a fault upon the innocent party, as when the Pharisees charged Christ, that he was an Impostor and wine-bibber; so when Potiphar 's wife forged that tale against Joseph, that he would have been naught with her. Psal. 35. 11, 12.
2. When it is a true fault, but secret, and they divulge it, Matth. 18. 15. they should first inform the party, to see whether he will be humbled or no, Publish it not in Ashkelon, nor tell it in Gath.
3. When they augment their faults, and make them worse, Lev. 19. 16.
4. When they deny their good actions to be done well.
5. When they interpret doubtful things in the worst part; charity is not suspicious, Ier. 40. 16.
6. When they acknowledge their good things, yet not heartily; to praise coldly is as bad as a vehement dispraise.

It is hard to tell (saith Bernard ) whether the detractor or he that hears him willingly shall burn hotter in hell, the one hath the Devil in his tongue, and the other in his ear, Prov. 17. 4. Psal. 15. 3.

Thus this Law is broken by unjust accusing. 2. It is broken also by unjust defending of wicked men and bad causes, when one will use his wit, credit, and testimony, to grace evil men and dishonest causes, Prov. 17. 15. & 14. 24.

CHAP. XI. The tenth Commandment.

THou shalt not covet thy Neighbors House, thou shalt not covet thy neighbors Wife, nor his Man-servant, nor his Maid servant, nor his Ox, nor his Ass, nor anything that is thy Neighbors.

THou shalt not covet; that is, thou shalt not inwardly think on, and withal have thine heart inclined to with pleasure and delight, and long after▪ that which belongs to another or others, one or more, to his or their loss or hindrance, or misliking, though they will give no assent to get it or to seek after it.

The word neighbor is here to be taken as in the ninth Commandment; for any one of the same flesh, and of the same nature, which is any man or woman whatsoever.

House ] This is put in the first place, not because it is more dear and near then the wife, but because this injury in desiring the house, extendeth itself to the husband, to the wife, to the children and servants; yea to the Beast also and Cattle. The hurt thereof is more general then of the rest, therefore it is placed in the first place.

Nor his wife ] This is added as the next chief thing, in desiring whereof our neighbor is grievously wronged,

Nor his man-servant, nor his maid-servant ] God sets down the Servants before the Cattle or any other wealth, because they are more to be accounted of then Riches.

Nor anything that is his ] The Lord comprehends in these words everything, how small soever in our account, that belongs to our neighbor.

This Commandment is nowhere repeated in the Gospel by our blessed Savior, but it is inserted in the repetition of the second Table, which S. Paul mentioned to the Romans.

The thing here forbidden (saith Dr. Abbot against Bishop ) is lust and concupiscence, as the root and fountain of all sin and wickedness▪ and therefore the Apostle setteth down for the whole effect of this Commandment, Thou shalt not lust, Rom. 7. 7. and calleth it often, the Commandment, ver. 8, 9, 10. to note that it is but one Commandment, which saith, Thou shalt not lust. He exemplifieth lust in the Commandment by some objects, leaving the rest to be understood; but if we will divide the Commandment of lusting, because the things are divers which are lusted after, there must be a necessity of making more Commandments, because as there are lusts tending to covetousness and lechery, so there are also which tend to disobedience, to lying, and slandering, and such like.

Whereas the Papists make the ninth Commandment, Thou shalt not covet thy neighbors wife, and the tenth, Thou shalt not covet thy neighbors house, which order may not be broken according to their division; yet Moses himself alters it Exod. 20. 17. though Deut. 5. 27. it be so; which indifferent placing of those two branches, infallibly prove that they are not two Commandments, but one only.

Although Thou shalt not covet, be repeated, yet Lyra witnesseth, that according to the Hebrew, one Commandment only is contained.

This last Commandment (saith Mr. Dod ) forbids the least thoughts and motions of the heart against our neighbor, though there be neither consent nor yielding of the will. And requireth such a contentedness with our estate, as that we never have the smallest motion tending to the hurt of our neighbor in any sort. Yea, that we have such a love of our neighbor, as never to think of him, or anything belonging to him, but with desire of his good every way. To covet (saith he) in this place signifies, to have a motion of the heart without any settled consent of will.

The first motions unto sin are here forbidden, though we never purpose or consent unto them. Mr. Lyf. Principles of Faith and good conscience.

The sum of the tenth Commandment (saith Master Downame ) is, that everyone rest fully pleased with that portion which God seeth good to bestow upon him, rejoicing and taking comfort in it whether it be great or small, Heb. 13. 5. 1 Tim. 6. 8. Phil. 4. 11. The contrary whereof is covetousness, longing after that which is our neighbors, or none of ours, though it be without seeking of any unlawful means to come by it, as Ahab did, 1 King. 21. 2▪

This Commandment (saith he) hath commonly another sense of forbidding only the first lusts and motions of sin, but the words are evident. The rest of the Commandments of the second Table have all of them a common and familiar understanding, such as every man at the first hearing doth conceive. This therefore must have the like. The Law (say the Talmudists ) speaketh according to common use. Let any man endued only with reason and understanding be asked what this should mean, Thou shalt not covet thy neighbors house: he will certainly answer, We must be content with our own.

2. The Hebrew word that Moses hath Deut. 5. 27. signifies to long after a thing, and to have ones teeth water at it, so it is used Micah 7. 1. and in many other places.

3. The particular instances, Thy neighbors house, wife, man-servant, maid, ox, asse, or anything that is his, declare manifestly, that goods and possessions are the proper subject of this Commandment, for which cause, Exod. 20. 17. the wife of our neighbor (his most precious possession, Prov. 19. 4.) cometh not in the first place, but is set in the midst of other possessions, that by the very marshalling of the words it might appear that this Commandment reacheth not to the desiring of ones wife for filthiness and uncleanness sake.

4. The order of the Commandments going by degrees from the greater to the less, and so continually falling, till you come to this sin of coveting, which is the first step and beginning of all wrong and deceit, and yet differeth in nature from them both.

5. The corruption both of nature and desire is forbidden in everyone, so as this cannot be restrained to a several degree of sin, but a differing and distinct kind of sin from those that went before.

6. Our Savior Christ, the best Interpreter of the Law, doth so expound it, Mark 10. 9. when reckoning up all the Commandments of the second Table, instead of Thou shalt not covet, he saith, Thou shalt not deprive (or, bereave a man of ought he hath ) that is, covet or desire to have anything that is his, though it be neither by wrong nor fraud, which two are forbidden in the words next before, but rest in that which God hath given thee. Mr. Lyford therefore adds, the particular coveting here forbidden is discontentedness with that we have, wishing and longing after that which is another's.

Christian contentation is the inward quiet, gracious frame of spirit, freely submitting to, and taking complacency in God's dispose in every condition.

It is said of Socrates (though he were but a Heathen) that whatever befell him, he would never so much as change his countenance; he got this power over his spirit merely by strength of reason and morality. All contentment ariseth from conjunction of suitables. This is the difference between contentment and satisfaction, contentment is when my mind is framed according to my condition; satisfaction is of a higher nature, when a man's condition is fitted to his mind.

Motives to contentedness▪

1. From God.
2. From ourselves.

First, From God.

Consider,

1. Whatsoever we have more or less, is the portion which God hath allotted us; and whatever portion he allots any, it is from his free grace.
2. He is infinitely wise, and regards not one man alone, but his purpose which he hath to all men, 1 Cor. 1. 25.
3. He hath just reason to give us no more, because we provoke him.
4. God hath given to every Christian such things as they are bound to be content withal. He hath freely pardoned them, He hath given them the promise of eternal life, and He doth all this in a continual exercise of free and rich grace.

Secondly, In respect of ourselves, we have reason to be contented. Consider,

1. The good we have had from God already.
2. Remember the submission we made to God in the day of our conversion▪ Levite. 26. 41, 42, 43. Luke 19. 23. & 14. 33.
3. It is our wisdom to be contented, because it is to make a virtue of necessity.
4. There is nothing so unhappy, as for a man to have his portion in this life, Psal. 17. lat. end.
5. We are freed from many and the worst temptations if God keep us low, a full body is subject to diseases.
6. We shall use the good things God gives us the better, Phil▪ 4▪ 11.
7. We need not much, Give us this day our daily bread, nature is content with little, grace with less.

The way to get contentedness.

1. Aim at a right end in thy life, viz. The glory of God, this cannot be crossed.
2. Get humility, think yourselves worthy of no good, all evil.
3. Use discretion in considering indifferently both what good thou hast as thou art, and what evil thou shouldst have if thou hadst thy deserving, and weigh thy comforts and crosses together.

Every Christian is to make conscience of his thoughts, Isa. 55. 7.

Reasons.

1. They fall under the notice and judgment of God, Psal. 139. 2. Amos 4. 13. Matth. 9. 4.
2. Most of God's displeasure hath been declared on men for their evil thoughts, Gen. 6. 5. Ier. 6. 19. Luk. 1. 51.
3. One of the chief things taken notice of in the day of judgment is, men's thoughts, 1 Cor. 4. 5.
4. Because of all sins thoughts are most considerable.

First, For the danger of them.

1. They beget carnal affections, first we think and then we love, they blow up the sparks of lust.
2. They are the ground of actions, Isa. 59. 4.

Secondly, In regard of their number, Isa▪ 57. 20.

5. Because one is best known by his thoughts, Prov. 12. 5. They are the most native offspring of the mind, and freest from constraint, Isa. 32. 8. The principal lust engrosseth the thoughts.

6. It is a great note of sincerity to make conscience of our thoughts, Phil. 2. 10. Prov. 6. 18. & 15. 20. Psal. 119. 113.

7. God's eye is especially on them.

The cure of evil thoughts.

1. Pray for a new heart, a principle of regeneration, Ephes. 4. 23.
2. Get those sins mortified which specially engross the thoughts, pride, envy, covetousness, uncleanness, revenge, Prov. 6. 14.
3. Get a stock or treasure of sound knowledge, the mind of man is always working, My reins instruct me in the night season, Prov. 6. 22. Deuter. 6. 6, 7. Matth. 13. 52.
4. Inure yourselves to holy meditation, Psal. 119. 59, 99.
5. Be diligent and industrious in some lawful employment, a soft and easy life is full of vanity and temptation; too much employment hinders duty, and too little furthers sin.
6. Constantly▪ watch over the heart for suppressing evil thoughts, Prov. 4. 23. and over the senses for preventing of them, Job 31. 1.
7. Be much humbled for evil thoughts, they grieve the Spirit, his residence is in the mind, Acts 8. 32. we should labor to approve our thoughts to God, as well as our actions to men, Psal. 139. 23.

The Law of God cannot be perfectly fulfilled in this life.

The Papists say a man may fulfil the Law.

We say the perfect fulfilling of the Law to man fallen is impossible; originally it was not so, but accidentally it is. See Down. of Justification, l. 7. c. 6.

There is a difference between the keeping or observing of the Law, and the fulfilling of it, which the Papists seem to confound. All the faithful by their new obedience keep the Law according to the measure of Grace received, Ephes. 4. 7. but none fulfill it, John 1. 2, 3, 4, 5. & 3. 22, 24. They have received a new and Divine Nature, by which they are made like unto God and Christ; God puts his Spirit within them, and enableth them to keep his Commandments, and to walk in his Judgments and to do them.

The Law is spiritual.

1. It requires a holy nature, Luke 10. 27. with all thy strength that God gave thee, and the Law requires.
2. It requires holy inward dispositions, Deut. 6. 5.
3. Holy actions, Gal. 3. 10, 11, 12.

There is more required of an unregenerate man, then of Adam in his innocence, as the righteousness which will justify an Angel will not justify a sinner.

The Precept of the first Covenant is not abolished by the Law, but the Lord requires of every man out of Christ perfect, personal and perpetual obedience, as he did of Adam in the state of innocence.

1. Because the Sovereignty of God is still the same: when he gave Adam a Law, it was an act of Sovereignty.
2. The Law is the same it was before the fall, just, holy, and good.
3. Mans obligation to God under the Law is the same.
4. God ever intended to keep up the Authority of the Law.

The End of the ninth Book.

THE TENTH BOOK. OF Glorification, OF THE General RESURRECTION, THE LAST JUDGEMENT, AND Everlasting Misery of the wicked, and Happiness of the Godly.

CHAP. I. Of the General Resurrection.

REsurrection from the dead and eternal judgment, are two of the principles of the Apostles Catechism, Heb. 6. 1.

There shall be a Resurrection of the body. In the New Testament the thing is so perspicuous and obvious, that it would be too long to rehearse the several places. Matth. 22. 32. John 5. 28, 29. Acts 17. 31. & 24. 16. Revel. 20. 12, 13. Paul proves it by divers Arguments, 1 Cor. 15.

Tertullian hath written a famous book of this subject, and begins his Book thus, Fiducia Christianorum resurrectio mortuorum. The confidence of Christians is the resurrection of the dead.

2. Of the self-same body, the Apostle 1 Cor. 15. 53. speaks by way of demonstration, and as it were pointing at his own body, This corruption must put on incorruption.

Credo resurrectionem hujus carnis, said the old Christians, Job 19. 25. Non enim resurrectio dici potest, nisi anima ad idem corpus redeat, quia resurrectio est iterata surrectio: ejusdem autem est surgere & cadere. Aquinas Supplem. 3. part. Quaest. 78. Artic. 1.

3. It shall be genoral, of the good and bad, Matth. 22. 31, 33. Dan. 12. 2. John 5. 28, 29. The wicked rise in virtute Christi Iudicis, the godly in virtute Christi capitis, the wicked shall arise to death and shame; the resurrection of the Saints shall be glorious, they shall rise first, 1 Cor. 15▪ 2. Everyone of them shall have a perfect body without defect or deformity, they shall arise in perfect beauty. 3. Their body shall be immortal. 4. Spiritual and glorious, like Christ's body, Phil. 4. ult.

Aquinas shows that Subtilitas est proprietas corporis gloriosi, Supplem. 3. part. Quaest. 83. Art. 1. and that it is ration subtilitatis impalpable, Ib. Art. 6. Vide ibid. Qu. 84. Art. 1. & Qu. 85. Art. 1, 2.

The Resurrection may be proved by reason:

1. From the power of God, he made us of nothing, therefore he can raise us out of the dust. Facilius est restituere quam constituere. Qui potest facere potest reficere, saith Tertullian, Mat. 22. 29▪ Phil. 3. 21.
2. His justice, the body is partner with the soul in sin or holiness.
3. Christ rose again, and he rose as the public head of the Church, Luke 24. 46, 47. He rose as the first-fruits, 1 Cor. 15. 21. He bought soul and body, 1 Cor. 6. 20. He is united to a whole believer, John 6. 40.
4. That the glory of God, and Christ, and the Saints may be manifested.

The world derides the resurrection of the body, the Philosophers could not attain to it, but it is the Christians chief consolation, Job 19. 27. Hope and resurrection of the dead are joined together, Act. 23. 6. & 24. 14.

There are as great things past as to come, our bodies may as well be in heaven, as Christ's body be in the grave, Rom. 8. 32.

Although the Resurrection shall be by the power of the whole Trinity, yet it shall be peculiarly by the voice of Christ, the dead shall hear the voice of God and live, by an Archangel ministerially.

The end why Christ shall raise them all, is to bring them to judgment.

The Schoolmen say, Omnes resurgent in eadem aetate, and urge Ephes. 4. 13. but Christ rose (say they) in his youthful age about thirty three years; but the Fathers interpret that place otherwise.

The godly then need not fear persecution, it toucheth but the body, Matth. 10. 28. nor death itself: It is but a sleep, Act. 7. 60. 2 Thess▪ 4 13. the grave a bed of rest, Isa. 57. 2. Those that sleep likely rise, so shall thy body be raised up at the last day.

CHAP. II. Of the Last Judgment.

BErnard distinguisheth of a three-fold coming of Christ:

1. Ad Homines, John 1. 11.
2. In Homines, Matth. 28. ult.
3. Contra Homines, Revel. 1. 7.

The usual distinction is of his first coming in great humility, when he was incarnate, and his second coming in Majesty, when he shall openly manifest and declare his excellent glory in the sight of all his reasonable creatures, Angels and men, good and bad.

The knowledge of the time is reserved to God alone, Acts 1. 7. The day is appointed by God the Father, and not revealed to any creature saving the humanity of Christ, and was not revealed to that it seemeth while he lived in the earth in baseness. Christ shall suddenly descend from heaven with the voice of an Archangel, with a mighty shout, and with the trump of God, and then shall he cause all the Saints to rise, and with the living Saints shall cause them to meet him in the clouds, and after he shall cause all the sinners to arise also, and there publicly shall adjudge all his Saints to his heavenly Kingdom, making known and rewarding all their good deeds, but shall adjudge all the wicked to eternal damnation, making known to all the world all their wicked and ungodly deeds, words and thoughts, even those which before were most secret, which having done he shall then yield up the Kingdom to God his Father, not ceasing to be less glorious himself, because he hath shown the infinite glory of God, to which all things are to be referred as their proper end, but perpetually enjoying glory and bliss with him in another manner, and in no less full measure, even as a mighty man under some great Prince, having conquered some Kingdom against whom his Prince did send him, then resigneth the office of Lord General, because there is no farther use of it, but yet liveth in as much honor in the Kings Court, as that military title and function would afford him. So our Lord and all his members with him after the last day shall remain for all eternity unspeakably glorious, though the manner of administration of things which is now in use by God's appointment shall be finished and determined, that God may be all in all.

Two things are to be considered:

1. That all universally are to be judged.
2. That Christ shall be Judge of all.

For the former, there is a twofold Judgment:

1. Particular and private, which is given concerning everyone immediately after death.
2. Universal and public, when all men shall be judged together, called the day of Revelation, Rom. 2. 5. and of this judgment the Creed speaks, when it saith, From thence he shall come to judge the quick and dead: From thence, viz. Heaven, He, that is, Christ Jesus the second person in Trinity, Shall come to judge the quick and dead, that is, all men that ever were or shall be.

That in the end of the world there shall be a day of Judgment, and that all men shall then be judged, it appears,

First, From Scripture, Eccles. 12. 14. Matth. 10. 15. & 12. 36. & 25. 32. Acts 17. 30, 31. Apocal. 20. 12. Isaiah and Daniel write of it; Christ in his Sermons speaks of it. See Matth. 11. 21, 22. Matth. 12. 41, 42. Matth. 13. The Parable of the tares, Matth. 19. 28. he calls it regeneration, not that men shall be then converted, but because all things then shall appear new. Enoch taught this doctrine before the flood, Jude v. 14. It is called that day, 2 Cor. 3. 4. Rom. 2. 4, 5. Paul saith of Onesiphorus, God grant him mercy on that day, God's day, 2 Pet. 3. 12. The day of the Lord, verse. 15. The day of Christ, Phil. 1. 6, 10. It is called absolutely and simply Judgment, 〈 in non-Latin alphabet 〉 , because it is that universal, final and ultimate Judgment, which God shall exercise in the end of the world, whose object shall be not some men only, but all men altogether, Ps. 9. 8. Eccl. 12. 14. 2 Pet. 2. 9. and with an addition, the last Judgment, because it shall be that last and immutable Judgment of God, in which those which are acquitted shall be forever acquitted, and those which are condemned, shall be forever condemned. It is called the last Judgment also, because it shall be exercised in the last day.

Secondly, The very conscience of man which reproves the evil-doer, proves a judgment, Rom. 2. 15. Neither are those infernal furies celebrated by the Poets any other thing then the terrors of conscience. Some deny the General Judgment, and say, there is no other judgment but what passeth in our own consciences.

A third Reason is taken from God, the Saints, and the wicked.

First, From God, that his Decree may be fulfilled, Act. 17. 31.

2. That his honor may be vindicated, Eccles. 3. 16.

3. His justice cleared, Rom. 2. 15. Isa. 30. 33. 2 Tim. 4. 8. Eccles. 9. 1, 2. therefore God takes such exact notice of all the ways of men, Job 31. 11. Deut. 32. 34. because he will call them to an account for all.

Secondly, In respect of the Saints, that their innocence here traduced may be made manifest.

2. That their works may be rewarded, therefore it is called a day of restoring all things, all things shall then be set straight.

Thirdly, In respect of the wicked, that their unrighteousness may be fully punished, 1 Cor. 4. 9, 13. and that as the body did partake with the soul in sinning, so it may also share with it in punishment, 2 Cor. 5. 10. Nature had some blind knowledge of a day of recompense, the course of providence shows it; Virtue hath not yet a full reward, nor vice a full punishment. Sin is sometimes punished, to show that there is a providence, and sometimes let alone, to show that there is a Judgment to come. The course of God's justice, and the wisdom of his counsels must be solidly applauded. The Judgment to come will work on shame, hell on fear.

The day of Judgment will be terrible to the wicked, it is called the terror of the Lord, 2 Cor. 5. 11. and by the ancient Fathers, Tremendum judicium Dei.

1. In respect of the manner of the Judges coming, with many thousands of Angels, Matth. 16. 27. & 25. 31. Jude v. 14.
2. In respect of the Judge himself who hath infinite anger.
3. Both in the intention, extension, and protention of the punishment.

1. In the intention of it, it is without any stop or measure.
2. The extension of it, to all the soul and body.
3. In the protention of it, to all eternity.

The suddenness also of it strikes the greater fear and terror into ungodly men, it is resembled to three things, the first deluge, a thief, and a snare laid by the Fowler, all which come unexpectedly, and when there is greatest indisposition and security. It is comfortable to the godly, the Scripture seldom speaks of the day of Judgment, but it calls on them to rejoice, Lift up your heads, Luke 21. 28. it is a phrase implying the comfort, hope and boldness that the people of God have, or ought to have: comfort yourselves with these words. It is compared to a day of refreshing, to the meeting of the Bridegroom, all which imply, that that time is matter of joy and consolation to the godly, it is their marriage and coronation day.

All the reasonable creatures shall then be judged, Angels and men, Do not ye know that we shall judge the Angels? we must all appear before the judgment seat of Christ.

The things for which they are to be judged, all actions any way liable to a Law, all moral actions, for what ever they have done in the flesh, whether it was good or evil, every secret thing,

Cunctaque cunctorum cunctis arcana patebunt.

No man knows the precise time of the day of Judgment, Matth. 24. 36. Mark 10. 32. yet God hath appointed the set time, Act. 17. 30.

Concerning the place, the Air, say most; the Rabbins generally say in the valley of Jehoshaphat. So Aquinas seems to hold, though there be little ground for it. Joel 2. 12. is urged, and because Christ ascended from Mount Olivet, Act. 1. Christ's great Throne shall be fixed in the Clouds, and the Judgment shall be in the air.

Some speak of fifteen signs before the day of Judgment.

Others say, these great things are to be accomplished before the day of Judgment.

1. The Gospel is to be preached more generally to all the world, not only as the world is taken in opposition to the Jewish Nation, but as it signifies the several Nations, the utmost parts of the earth must be given to Christ.

2. A national conversion of the Jews, Rom. 11. 25, 26. 2 Cor. 3. 15, 16.

Some say they shall be called by vision and voice from heaven, as Paul was, and that those places Zech. 12. 10. Matth. 23. 39. seem to imply it. See Daniel 7. 13, 14.

3. The falling of Antichrist, the ten Kings that gave their power to him shall withdraw it from him, Revelat. 17. 11. & 14. 16. & 18. 20. See Romans 9. 13. and 16. 12.

4. More pure and glorious times in the Church, Isa. 30. 26. Revel. 11. 15. when the Jews and Gentiles shall be one flock, and more outward peace, Isa. 11. 6. & 32. 18. & 33. 20, 28. Ezek. 12. 14.

Some distinguish of two sorts of signs before Christ's coming:

1. Some are more remote and transient, the man of sin to be revealed, that is past, false prophets shall arise, and say, I am Christ; wars and rumors of wars, Matth. 24. 5, 6, 7, 24. great divisions in matters of Religion; Men shall say, Lo here is Christ, and lo there is Christ, Mat. 24. 12.
2. Some more immediate and near at hand, the general resurrection, the conflagration of the whole frame of nature.

Some say, God hath promised to accomplish six things in the latter end of the world.

1. He is pouring out his vials upon the Sun, Revel. 16. 1.
2. Is breaking the horn that pushed Jerusalem, Zech. 1. 21.
3. Is taking away the Images of jealousy, Ezek. 8. that is, some abuse in the public worship of God.
4. He will build Ezekiel's Temple, a glorious Temple in the latter end of Ezekiel, never yet seen in the world, it is spiritually to be understood, it shall be said, The Tabernacle of the Lord is with men.
5. God is reforming of Government all the world over, Ezek. 46. 18. The Princes shall oppress the people no more.
6. The Lord is making way for that glorious promise, Dan. 7. 18.

The solemn preparation to this judgment stands in

1. The solemn coming of the Judge to the Assizes; immediately before his coming shall be the sign of the Son of man, which what it is, is uncertain; whether some mighty brightness to irradiate all the world, or what else, is a great Controversy.
2. Christ shall come clothed with all the glory and majesty of Jehovah, Matth. 16. 27. besides the glory of his Person, he shall come accompanied with a most glorious train of millions of Angels, which shall come visibly, and all the Saints departed: All the rest alive shall likewise be caught up to come along with him; then he shall pitch his Throne in the clouds. Daniel saith a fiery stream issued from it, Dan. 7. 10. See Rev. 20. 11.

The only Judge at the great day is Jesus Christ, the second Person in the sacred Trinity, made man, the head and spouse of the Church: Daniel saith, the Son of man, the ancient of days: Christ saith often, • he shall come to judge the quick and dead, Matth. 25. Acts 17. 31. & 10. 42. It is called the judgment seat of Christ, 2 Cor. 5. 10.

It is part of his Kingly Office as he is the Fathers Prorex and rules for him: He that hath performed all the acts of Ministry, will not be wanting in that of Majesty.

2. It is an Honor fit for none else, to be Judge of the whole world; as he is the King and Law-giver, so judgment belongs to him.

3. The Lord hath great ends in it.

1. That he may Honor the Son, John. 5. 23. He was abased and judged in the world, God will justify him before all his enemies.
2. That God's justice thereby may be made glorious, John. 5. 27. and the judicial process might appear in its visible form, Rev. 1. 7.
3. That so destruction may be more terrible to the wicked, who have abu ••• Christ's patience, and despised his mercies, Luk. 19. 27.
4. For the greater comfort and honor of the Saints, their Husband is their Judge: Christ upon this ground presseth men to the greatest services, Mat. 19. 28. & 24. 22. & 25. 31. 2 Cor. 5. 11.

There are four things to be considered in Judgment.

1. Judiciary power.
2. The internal approbation of good, and detestation of evil.
3. The retribution of reward, all these agree to all and every person in the Trinity.
4. External sitting upon the tribunal, and publishing of sentence; and in this respect the Father judgeth no man, but committeth all judgment to the Son, Joh. 5. 23.

Christ shall judge the world as God-man.

1. As God, else he could not know the decrees of God, Rev. 20. 12. nor the secrets of men, Rom. 2. 16.
2. He judgeth as man too, John. 5. 27.

God, Christ, and the Saints, are said to judge the world. God judgeth in respect of the authority of jurisdiction, Christ in respect of the promulgation of sentence, Saints in respect of approbation. The authority is God's, the execution Christ's, the approbation the Saints.

One may judge comparatively, see Matth. 12. 41. after this manner even the wicked shall be able to judge, viz. others worse then themselves, ver. 27. 2. Interpretative, or by approbation. 3. Assessorie, see Matth. 19. 28. 4. Authoritatively, So Christ alone shall judge.

The manner how this great judgment shall be carried on.

1. The Saints are to be judged, as they shall arise first, so they shall be first judged; the good and bad shall be all gathered and brought into one place, but yet separated before the judgment begin, the godly shall be set all together, and the wicked all together.

The judgment of the godly, shall be an acknowledgement and rewarding of all the good that ever God wrought by them, every prayer, endeavor, shall be discovered, acknowledged, justified, rewarded, Matth. 25. 34, 35, 36, 37. then being acquitted, they shall sit down with Christ, and as assessors own and approve of his righteous judgment.

All the sins which the wicked are guilty of, all the sins that ever they committed, with their aggravations, shall be brought to light, Eccles. 11. 9. Jude verse. 15. God will have all witnesses heard against any wicked man, and they shall receive a just punishment according to the several degrees of their sins, Mat. 25. 41, 42, 43.

There are two books wherein all is recorded:

1. Every man's conscience, it records all the actions that ever they did.
2. God's omniscience, These things thou hast done.

It is a great Question, Whether the sins of God's people shall be manifested at the day of Judgment?

Some think that all their secret sins shall then be opened and brought to light, yet without the least reproach, because the Scripture speaks of all giving an account, and for every secret thing, Eccl. 12. 14. 2 Cor. 5. 10.

Thin •• shall not be suddenly up, as carnal thoughts imagine, viz. at this day first Christ shall raise the dead, and then the separation shall be made, and then the sentence past, and then suddenly the Judgment day is done: No, no, it must take up some large quantity of time, that all in the world may see the secret sins of wi ••• d men, the Kingly Office of Christ in judging the world may probably last longer then his private administration now in governing the world. M ^r Steph. Sinc. Convert. c. 3.

When the Judgment is past, the godly shall go with Christ to heaven, and the wicked be thrust from him to hell, never till then shall that Text, Phil. 2. 9, 10. be fulfilled.

Corollaries from the last Judgment:

We should not only habitually yield to the truth of this opinion (that there is such a dreadful day of Judgment) but believe it so as to carry the thought of it in our minds, and walk as those that do believe and expect a judgment to come.

Tertullian (one of the ancientest of the Fathers) observed of all those that professed Christianity in his time, none lived loosely, but those who either firmly believed not the day of Judgment, or put the thought of it out of their minds.

It is reported of a certain King of Hungary, who had a brother that was a gallant: the King being careful about his soul, and sad when he thought of the day of Judgment, his brother told him, These were but melancholy thoughts, and bad him be merry. The manner of that Country was, when the King sent his Trumpeter to sound at another's door, he was presently to be led to execution; that night the King caused his Trumpeter to sound at his brothers door, whereat he was exceedingly astonished, and presently went to the King, and casting himself at his feet, asked him, What offense he had committed that he should deal so with him, and humbly beseech him to spare him. The King told him he had committed no offense against him, but always carried himself as a kind brother, but if he were so afraid of his Trumpet, why should not he much more fear when he thought of the day of God's judgment?

Secondly, We should judge ourselves, our estates and ways, 1 Corinth. 11. 31.

Thirdly, Strive to get an interest in the Judge, and to evidence the same to ourselves.

Fourthly, Lay up prayers for it, that we may find mercy by Christ's means at that day, 2 Tim. 1. 18.

Fifthly, We should be industrious by employing the talent the Lord hath given us, Matth. 25.

Sixthly, We should look for, wait and long for that day, Phil. 3. 30. Rev. 22. 29. 2 Tim. 4. 8. Tit. 2. 13. Thy Kingdom come.

CHAP. III. Of Hell or Damnation.

1. THere is a hell or state of misery to come after this life.

This is proved,
- 1. By Scripture; our Savior teacheth it in the Parable of Dives and Lazarus, and in that of the last judgment, Matth. 13. 30. and often in Revelations.
- 2. By the Conscience; wicked men find in themselves an apprehension of immortality, and a fear of some punishment after death.
- 3. The Heathens though they have corrupted this truth with innumerable follies, yet held that there was a hell, a being and place of misery to wicked men after this present life.
- 4. Clear reason proveth it; since God is just, therefore many abominable sinners enjoying more prosperity in this life, then those which live far m • re innocently, must be punished hereafter according to the multitude and heinousness of their sins, Psal. 73. 17.
2. The nature of the misery there suffered in regard of the matter or parts, properties and circumstances.

The parts are two, privative and positive:

1. Privative, Matth. 25. 41. Poena damni, the absence of all manner of comfort, here they drink the pure and unmixed cup of vengeance, it is a darkness without any light, called outer darkness, not a drop of cold water there to cool Dives his tongue. Divines unanimously concur, that this is the worser part of hell, to be forever totally separated from all gracious communion with God, 2 Thess. 1. Their being is upheld by God's power, his wrath and vindictive justice are present with them, but they have no comfortable communion with him. Whence follows,
- 1. An everlasting hardening in sin, because they are separated from him which should soften them.
- 2. Everlasting despair, they shall have an apprehension of their loss, which shall be more then the sense of pain.
2. Positive, the presence of all manner of torments, which may be referred to two heads, the sense of God's anger, and the miserable effects thereof, Isa. 30. 33. for these things sake the wrath of God comes upon the children of disobedience. Tribulation and wrath, indignation and anguish shall be upon the soul of man that doth evil. Three drops of brimstone if it light upon any part of the flesh, will make one so full of torment that he cannot forbear roaring out for pain, How extremely troublesome will it be then, when the whole man is drowned in a lake or river of brimstone? The wrath of God is insupportable, and is therefore compared to fire which is more hard to bear then any rack.

2. The effects of this anger on the soul and body of the sinner, the soul is affected with the horror of its own conscience which takes God's part against the sinner, and in a most rageful manner accuseth him.

The worm of conscience in hell is the furious reflection of the soul upon itself for its former offers, mis-spent time, by-past joys, and now miserable, hopeless condition.

From the sense of God's anger, and this rage of conscience, follow extremity of grief, fear and despair, then which the soul cannot meet with greater tormenters. The spirits grieve with the anguish of what they do feel, and fear and tremble at the apprehension of what they shall feel, and are in utter despair of escaping or well bearing, they cannot be hard-hearted there if they would. But when the soul and body shall be joined, then shall the body bear a part in the torment, which flows from the sense of God's anger, and shall feel as much pain as any rack or fire could put it to, and both soul and body covered up with horrible shame and confusion, in that it shall be made manifest to all creatures, how wicked they have been, and for what sins the Lord doth so avenge himself upon them.

Secondly, The Properties of this misery are chiefly two, Extremity and Eternity.

1. Extremity. The torments are great, as falling upon the whole soul and body without any mitigation or comfort, the length of time makes not these pains seem less, but still they continue as extreme as at the first to the sense of the feeler, because they do so far exceed his strength, and the power of God's anger doth so continually renew itself against them.
2. Eternity. This misery continues forever in all extremity, the things that are not seen are eternal, these shall go into everlasting punishment, their fire never goeth out, their worm never dieth, this is the hell of hell, endless misery must needs be hopeless, and so comfortless: it is just that he should suffer forever, who would have sinned forever, if he had not been cut off by punishment. See Ier. 15. 1. they willfully refused happiness; if Heathens, they have willfully transgressed the light of nature; if Christians, they have carelessly neglected the offers of grace, Ier. 3. 5. their desires are infinite.

Socinians say, there will come a time when Angels and the wickedest men shall be freed. Augustine speaks of some such merciful men in his time. God's intention from everlasting was to glorify his justice as well as his mercy, Rom. 9. 22, 23. The Covenant under which unregenerate men stand, and by which they are bound over to this wrath is everlasting. All a man's sufferings are but against the good of the creature, every sin is against the glory of the Creator. They will never repent of what they have done, Voluntas morientis confirmatur in eo statu in quo moritur.

Thirdly, The circumstances of these torments, are a miserable place, and miserable company, a pit, a dungeon, a lake, a pit of darkness, and no light, which is below, as • arre removed from God, and good men as can be; the Scripture speaks of hell as a low place, 2 Pet. 2. 4. most remote from Heaven.

2. Not one person there free from the like torment, all wail, and weep, and gnash their teeth, they curse and accuse one another, this company adds to their misery.

Of Purgatory, Limbus Infantium & Patrum.

Because the Papists divide hell into four regions.

1. The hell of the damned, the place of eternal torment
2. Purgatory, where (they say) the souls of such are as were not sufficiently purged from their sins, while they were upon earth, and therefore for the thorough purging of them are there in torment, equal for the time to that of the damned.
3. Limbus Infantium, where they place such Infants as die without Baptism, whom they make to suffer the loss of heaven and heavenly happiness, and no pain or torment.
4. Limbus Patrum, where in like manner the Fathers before Christ (as they hold) were, suffering no pain, but only wanting the joys of heaven; and because I have not yet spoke of these, I shall handle them here, being willing to discuss most of the main controversies betwixt us and the Papists.

Of Purgatory.

Bellarmine saith, there are three things to which the purging of sins is attributed, and which may therefore be called Purgatories.

1. Christ himself, Heb. 1. 3.
2. The tribulations of this life, Mal. 3. 3. John 15. 2.
3. A certain place, in which as in a prison souls are purged after this life, which were not fully purged in this life, that so they being cleansed may be able to enter heaven, into which no unclean thing shall enter; about this (saith he) is all the controversy.

Therefore whereas we distinguish the Church into militant here on earth, and triumphant in heaven, he adds, and laboring in Purgatory.

We believe no other purgation for sin, but only by the blood of Jesus Christ, 1 John 1. 7. through the sanctification of the holy Ghost, Tit. 3. 5.

The Papists charged Luther that he spake of Purgatory, such a Purgatory, there is, said he, meaning temptation, Hoc Purgatorium non est fictum.

If there be a Purgatory, it should be as well for the body as the soul, because it hath been partaker of those pleasures and delights for which the souls pay dear in Purgatory fire, but they deny any Purgatory for the body. Epiphanius saith, Thus shall the judgment of God be just, while both participate either punishment for sin, or reward for virtue.

Origen excepted, all the expressions of the Fathers this way, appear clearly to have been understood, not of a Purgatory, but only of a Probatory fire; whether they meant that of affliction, or of the day of Judgment. My L. Digby in his answ. to Sir Ken. Digb.

We say with Augustine, We believe according to the authority of God, that the kingdom of heaven is in the first place appointed for God's elect, and that hell is the second place where all the reprobate shall suffer eternal punishment. Tertium locum penitus ignoramus, imo nec esse in Scriptures sanctis invenimus. The third place we are utterly ignorant of, and that it is not we find in the holy Scriptures.

It is not yet agreed among the Papists, either for the fire or the place, or the time of it, only thus far they seem at length to concur, that souls do therein satisfy both for venial sins, and for the guilt of punishment due unto mortal sins, when the guilt of the sin itself is forgiven. Dr. Chaloner on Matth. 13. 27. See Dr. Prid. Serm. 2. on Matth. 5. 25. pag. 58. to the end. Mr. Cartwrights Rejoined. pag. 34 • , & c.

Ezek. 18. 22. Micah 7. 18. 1 John 1. 2. Rom. 8. 1. If our sins shall not be so much as mentioned, surely they shall not be sentenced to be punished with fire, Ier. 50. 20. From which Text we thus argue, All their sins whom God pardoneth shall be found no more, then to be purged no more, especially after this life.

The learned Romanists generally accord, That Purgatory fire differeth little from hell but in time, that the one is eternal, the other temporal, they believe it to equalize, or rather exceed any fiery torment on earth.

The Apostle calleth the Church the whole family in heaven and earth, whence we reason thus, All the family whereof Christ is head, is either in heaven or upon earth. Now Purgatory is neither in heaven nor upon the earth, but in hell, wherefore no part of the Family of Christ is there.

Papists will not grant that God imputeth to us the merits and sufferings of his Son, although the Scripture is express for it, and yet they teach that merits and satisfaction by the Pope may be applied to us, and that they satisfy for our temporal punishments.

Purgatory is described by Gregory de Valentia, and Bellarm. l. 2. de Purgat. cap. 10, 11. & 14. to be a fire of hell adjoining to the place of the damned, wherein the souls of the faithful departing in the guilt of venial sins (or for the more full satisfaction of mortal sins which have been remitted) are tormented, which torment is nothing differing from the punishment of the damned, in respect of the extremity of pain, but only in respect of continuance of time, which may be ten or a hundred, or three hundred years, or longer, except they be delivered by the prayers, Sacrifices or alms of the living. And the confession of this Purgatory (saith Bellarmine lib. 1. de Purgat. cap. 11.) is a part of the Catholic Faith.

The principal places of Canonical Scripture which they urge for it are these. In the Old Testament, Psal. 66. 12. Isa. 9. 18. Micah 7. 8. Zech. 9. 11. Mal. 3. 2.

In the New, Matth. 5. 25, 26. Luk. 16. 6. Acts 2. 24. 1 Cor. 3. 11, 13. 1 Cor. 15. 29. 1 Pet. 3. 19.

All which places have been taken off by learned Papists. And also by Calvin in his Institut. lib. 3. cap. 5. and Chemnit. in his Examinat. Council. Trident. and others.

If the Scriptures before urged had been so evident for Purgatory, Father Cotton the Jesuit needed not to have inquired of the devil a plain place to prove Purgatory, as some of the learned Protestant Divines in France affirm.

I shall conclude therefore with that saying of Bishop Jewel in his Defense of the Apology of the Church of England, part 2. cap. 16. The fantasy of Purgatory sprang first from the Heathens, and was received amongst them in that time of darkness, long before the coming of Christ, as it may plainly appear by Plato and Virgil, in whom ye shall find described at large the whole Commonweal, and all the orders and degrees of Purgatory.

Of Limbus Infantium & Patrum.

Limbus signifies a border or edge, and is not used in the Scripture, nor any approved Author in their sense.

Limbus Infantium is a peaceable receptacle for all Infants dying before Baptism. This is so groundless a conceit, that the very rehearsal of it is a sufficient refutation.

Limbus Patrum is a place where the Papists say the souls of the godly that died before Christ were. But Col. 1. 20. God could reconcile none to him in heaven but the faithful which died before Christ's ascension. Revel. 14. 13. Blessed are the dead which die in the Lord from henceforth, presently, from the time of death.

1. Christ's death was efficacious to believers before his coming as well as since, Heb. 13. 8.
2. The faithful before Christ expected heaven when this life was ended, Heb. 11. 11, 14, 15, 16.
3. The believing thief was with Christ in Paradise that day, Luk. 23. 43. which Bellarmine de Beatitude. Sanctorum, l. 1. c. 3. interprets to be heaven; this was before Christ's Ascension, Luke 16. 23, 26. Abraham's bosom is a place of comfort, for Abraham was there comforted.

2. There is a great Chaos, which signifies an infinite distance between Abraham and the rich glutton, which utterly overthrows the dream of Limbus, which signifies a border or edge, and supposeth that place to be hard adjoining to that of torment.

CHAP. IV. Of Everlasting Life.

THe last prerogative of the Church, is Life Everlasting, which being the sum of all desires is fitly placed in the last place.

Here are two things:

1. Life itself.
2. The continuance of life, noted in the word Everlasting. See Acts 13. 48.

Eternal life is three ways promised:

1. As the free gift of God, without any respect of any worthiness in us, Rom. 6. ult. I am. 1. 12.
2. As our inheritance purchased by Christ, Ephes. 1. 14.
3. As a free reward promised and given to obedience, Rom. 6. 22.

In the first respect our salvation and all the degrees is wholly to be ascribed to the gracious favor of God in Christ. In the second to the mercy of God and merit of Christ. In the third to the mercies of God redoubled and multiplied upon us, and not to any desert of ours. B. Down. of Justification, lib. 2. cap. 4.

Life is that whereby anything acteth, liveth and moveth. It is either natural or spiritual, and that last hath two degrees, the life of grace and glory.

First, That there is everlasting life is proved,

1. From the love of God to his servants, that is everlasting.
2. Because God will be eternally glorified.
3. It is the aim of the Saints, 1 Cor. 1. 18. 1 Pet. 1. 9.

It is,

1. A transcendent or surpassing life, it exceedeth natural and spiritual life.
2. A satisfying life, Psal. 17. 15. there shall be all good, and perfect good, and perfectly enjoyed. God shall be all in all, he is a satisfaction to himself, much more to us.
3. A glorious life, there is a glorious God, a glorious Christ, there are the glorified Saints and Angels.
4. A most joyful life, Enter thou into thy masters joy, we shall delight in God, and he in us.
5. Eternal life, eternity heightens either happiness or misery.

It is called eternal life not properly but by a Catachresis, it hath a beginning but no end, it is not temporary, defined by any certain term, obnoxious to any change, it shall continue forever without end.

Some question, Whether one may propound eternal life as an end to aim at?

It is lawful for Christians (that most deny themselves) to make eternal life the great scope they aim at; nay it is needful for them so to do.

1. From the glorious precepts of God obliging the soul to propound such an end, 1 Tim 6. 12, 19. Phil. 2. 12. 2 Pet. 1. 10. 1 Cor. 9. 24.
2. The promises of God encouraging, Matthew 5. 11, 12. 1 Timothy 4. 8. Matth. 19. 28.
3. We have the presidents of believers that denied themselves in this world, Heb. 11. 24, 25, 26. & v. 35, 36. Jude v. 21.
4. Eternal life was God's end, Heb. 2. 10. 1 Pet. 3. 8. It was the end of Christ's incarnation, suffering, ascension, intercession, John 10. 10. & 17. 24. we should aim at God's end.
5. It was God's design from all eternity to bring men to eternal life, 1 Cor. 2. 7.
6. The great condition on which God promiseth eternal life, is that we might seek and endeavor after it, Rom. 2. 7.
7. We are much concerned in it, What proportion is there between time and eternity?

How to know whether we make eternal life the end of this life.

1. Then we will have high thoughts of eternity, the comforts that are eternal are worth regarding, and the miseries that are eternal should chiefly be avoided.
2. We will then seriously inquire after the way to heaven, Ier. 50. 5. Ps. 16. ult. David often begs of God to teach him his ways.
3. We will then make it our main work to come to heaven, Phil. 3. 11, 13, 14. one thing is necessary.
4. We will be content with no reward on this side eternal life, Psal. 17. lat. end, & 41. 4.
5. We will rejoice in the hope of the glory of God, 2 Tim. 4. 8. Titus 2. 13. Jude v. 21.
6. It will be our aim then to overcome the fear of death.
7. We will often review our evidences for heaven, Heb. 2. 11. and desire God to search and try us, Psal. 139. ult.

It is a Question, An sancti fruantur beatitudine ante ultimum judicium?

It was a current opinion among most of the Fathers, if not all.

That the souls of men after their death do not go immediately to heaven, but are in a receptacle or mansion-place till the day of Judgment, and some of late have followed it, especially the Anabaptists.

The souls immediately departed have not the complete fullness of that happiness which they shall have, yet they are not excluded from the enjoying of God, Luk. 23. 43. 2 Cor. 5. 1. Phil. 1. 23.

Some say there is a difference of those that are raised again, as Lazarus and some others; for it is likely (say they) that their souls went not into heaven, but were detained by God, who would unite them again to show forth his glory.

The accidental joy of the Saints (say the Schoolmen) shall be greater, both extensively, because it shall be in soul and body, and intensively, because the soul shall rejoice to see the body glorified.

2. The essential glory shall increase extensively, because it shall redound unto the body.

The souls of the godly immediately after their departure hence from the body, are said to be in rest, Heb. 4. 11. in consolation, Luke 16. 25. in security, John 11. 15, 18. therefore they presently go to heaven, to God and Christ.

Consider the names given to the state of glory: it is called Life, These shall enter into life; Rest, find rest, go to rest; our home, our Fathers house; a purchased and glorious inheritance; A Kingdom, the Kingdom of heaven; Joy, our Masters joy, everlasting joy; Glory, weight of glory, eternal weight of glory; The City of our God.

The Scripture calls it Paradise, a place of all delight and pleasure, alluding to that Paradise planted by God's own hand, to make it a delight for the innocent state of man, and Abraham's bosom, wherein the Saints receive refreshing, which is a borrowed speech taken from Fathers carrying and cherishing their little one, in their bosom, so the elect are cherished in the bosom of the Father of all the faithful.

There is perfection, perpetuity, immutability, there is Felix securitas, secura foelicitas. Bernard.

Blessedness is the fruition of the essential, absolutely chief, first, eternal, independent, perfect, only sufficient good, and chiefly to be desired. The object of this blessedness is God himself, Psal. 50. 23. & 33. 1 John 2. 3. for all these properties agree to him and none other, Gen. 15. 1. Psal. 16. 5. and he being the first cause of all things, must needs be the chief good and last end.

Blessedness is twofold:

1. Incomplete ( Beatitudo viae ) as I am. 1. 12.
2. Perfect ( Beatitudo Patriae, as the Schools call it) which consists in the enjoyment of a good commensurate to all our desires.

Nothing but the Divine Essence can make us happy in the life to come:

1. Not the glorious place of heaven. Paul was taken up thither, yet after had a messenger of Satan to buffet him.
2. Not the company of Saints and Angels.
3. Not the perfection of grace, 1 Cor. 13. 12. perfection of grace is rather a consequent of felicity, 2 Cor. 5. 17.
4. Not a perfect enjoying of Christ the Mediator, because he as Mediator hath his happiness in another, Psal. 16. ult. it is spoken of Christ. The highest object of faith must be to the soul the highest ground of joy, the essence of God is the ultimate object of faith, 1 Pet. 1. 21. This only perfects the graces, 1 John 3. 3. Matth. 18. 10. gives rest and satisfaction to the soul, Psal. 17. ult. In beatitudine complebitur omne desiderium beatorum. Aquinas. The essence of God cannot be seen by creatures glorified with bodily eyes, 1 Tim. 6. 16. though the body then be spiritual it shall not lose its essential properties, we shall see Christ then, Job 19. 26. it is an intellectual vision, yet this is Cognitio apprehensiva not comprehensiva, as the Schoolmen speak, Job 11. 2. There shall be fullness of fruition, Frui est cum gaudio uti, to requiesce with delight in the thing obtained, therefore mediis uti, fine frui dicimur, Psal. 16. ult. Vide Aquin. Sum. part. 1. 2. Quaest. 11. Art. 3, 4.

But though their solemn and substantial happiness lies in God, Psal. 17. 15. & Psal. 73. 25, 26. 1 Cor. 15. 28. yet it is an additional comfort to enjoy the company of the Saints, all the Patriarchs, Prophets, Apostles and Martyrs, Matth. 8. 11. Heb. 12. 22. We love to be in the Assemblies of the Saints on earth, to pray, fast and receive with them, then we shall more delight in them, when we shall converse with none but real Saints, (here the sheep and goats are mingled together) and they perfect, we shall all agree in the same work and aim, communion with them will be constant.

The Communion between the blessed spirits will not be mental only but vocal, 2 Cor. 12. 3. Paul speaks not so much of what he saw as what he heard, whether every man shall be understood by others in his own tongue, or whether they shall speak Hebrew, as Act. 26. 14. is uncertain.

The place of this happiness is the highest heavens, far above all heavens, a place that no Philosopher ever wrote of, a place which God from all eternity appointed to be his throne, where he would show all his glory, and for a receptacle of his Saints. The society the Saints shall there have, are innumerable multitude of elect Angels, and all the glorified Saints which God hath called out of the world. All their knowledge shall be by vision, sight, not by faith, discourse, the will perfectly conformable to God, the affections which have any perturbation shall cease, as hope, desire, care, grief: love and joy shall continue, the whole Church shall then see and enjoy God immediately, and this vision and fruition of God is properly heaven.

First, Vision, they shall see his face, Mat. 5. 8.

The happiness of heaven is often expressed by knowledge, they shall see God, it is called the beatifical vision.

1. All the faculties shall be glorified, the mind is the most noble faculty, the soul enjoys pure content in the contemplation of any truth, Psal. 19. 10.
2. Our fruition increaseth by light, as our light is, so is our love, John 4. 10. God presents himself immediately to the understanding, 1 Cor. 13. 9. 1 John 3. 2.

Secondly, Fruition, they shall enjoy God, possess him, he shall be all in all. They shall not see him with bodily eyes (so the Deity cannot be seen) but with the soul so far as the understanding can be enlarged, it doth simul & semel behold all the glorious perfections of God, Christ and the Trinity, knows him as he knows us for the kind, 1 Cor. 13. 12.

The true Christian is thus disposed toward heaven, he prizeth it above all things, it is his inheritance▪ portion, he conceives of it as a place where God doth give himself to him fully.

2. He would willingly be there, it is the end of his race and hope, 2 Cor. 5. 1. if he might enjoy all the benefits of this world forever according to his desire, he would willingly leave all to be with Christ.

3. He hath his conversation in heaven, travels the way that leads to it.

The way to obtain eternal life:

1. We must seek it of God in an earnest and serious way, Matth. 11. 12. Luke 16. 16. 2 Pet. 1. 10. it is called striving, 1 Cor. 9. 24, 25. We strive for an incorruptible crown, saith Paul. See Phil. 2.
2. We must take great care lest in this we come short, 1 Cor. 9. ult.
3. We should take heed of our darling sin, 1 Cor. 9. 26, 27.
4. We must be guided in this life by the counsel of God, Psal. 73. 24.
5. We should have our conversation in heaven before hand.
6. We should keep our spirits in a continual readiness, Luke 12. 36, 37. Col. 1. 12.

Because all that handle the Commonplace of the glory of heaven, handle that Question, Whether the Saints there shall have the like degree of happiness, therefore I shall speak something of it.

The generality of the Fathers, Schoolmen, and modern Divines, are for diversity of degrees. The Papists lay the degrees of glory on the several merits of men, and tell us of seven Crowns.

This preeminence of glory the Schoolmen term Aureola, that is, an Additament of felicity to that essential glory in the vision of God, which they term Aurea: This Aureola or Coronet to be added to the Crown of glory, they ascribe to three sorts of persons; to Virgins, to Martyrs, and to Doctors or Prophets. Vide Aquin. Supplem. 3. Part. Quaest. 96. Artic. 1, 2, 5, 6, 7, 8, 9, 10, 11, 12, 13.

God rewards a man not propter, but secundum opera, according to the matter of his work, so shall be the substance of his reward, according to the manner of his work the kind of his reward, and according to the measure of his work the degree of his reward. As a man soweth, so shall he reap, that's for the kind, and he that soweth sparingly shall reap sparingly, he that soweth bountifully shall reap bountifully, that's for the degree. Doctor Hackwell on Dan. 12. 3.

Those Arguments that are usually brought out of Scripture do not necessarily infer it, the places brought to prove it, are Daniel 12. 2. 1 Cor. 15. 42. Matth. 19. 28. John 15. 3. Some think that no place carries it more fully then that 2 Corinth. 9. 6. Every man (they say) shall receive a reward, not only according to the quality of his works, but according to the measure and degree of them, which that place seems to intimate, therefore there shall be different degrees of glory according to their different degrees of grace.

Peter Martyr on 1 Cor. 15. 41. is against it, and a worthy Divine of our own follows him. Cameron disputes this Question at large. Tomo 2 ^do praelect. in Matth. 18. 2. and holds that there shall not be different degrees of glory. Spanhem. Dub. Evang. part. 3. Dub. 135. handleth the Question learnedly and largely, and is for the negative.

Altingius in his 2 ^d Tome, part. 1. Probl. 64. disputes this Question, and holds the affirmative.

Davenant, Rivet, B. Hall, D. Hackwell and divers others for the affirmative. As in heaven there is gradus foelicitatis, so cognitionis, Pareus.

It is such a controversy (as Rivet well observeth) in which men may hold either way, Salvo fidei fundamento, because both sides allege probable reasons.

Henry the 7 ^th (as Sir Francis Bacon shows) had a three-fold right to his Crown, By Birth, Victory, and Marriage. A Christian hath a four-fold right to eternal life: 1. By Gift. 2. By Birth. 3. By Marriage. 4. By Victory.

Aquinas hath this Question,

Utrum beati qui erunt in Patria, videbunt poenas damnatorum? and resolves they shall, because it makes to the perfection of their blessedness, Opposita juxta se posita magis elucescunt. They shall perfectly see the punishment of the wicked, that their blessedness may the more content them, and they may give more abundant thanks to God.

The Schoolmen say at the day of Judgment the damned shall see the glory of the Saints partly propter invidiam, because they shall envy at their prosperity, and partly propter privationem.

It is usually said, that grace and glory differ not specifically but gradually, that grace is glory begun, and glory grace perfected: therefore grace is called glory, 2 Cor. 3. lat. end. But say there was perfect grace in Adam and Christ, though they were not received into glory, and that perfect grace is not glory, though it can be in none but such as are glorified. Christ in respect of his soul was Comprehensor, though Viator in respect of his body. Vide Aquin. par. 3. Qu. 19. Art. 10. Adams grace was perfect in suo genere, but not simpliciter, the same also may be said of that grace, wherein the apostate Angels were created.

Whether the blessed Saints after the end of this world shall inhabit this earth, or at least often visit it, Curiose quaeritur & docte ignoratur. Voet. Biblioth. Studi • s. Theol. l. 1. c. 9.

D. Willet upon the Romans holds the affirmative (as I remember) and grounds it on that place of Mat. 5. 5. Some urge that place in Peter, A new heaven and earth wherein dwelleth righteousness, that is, righteous persons.

FINIS.

This about Shame should have come in among the compound Affections after Zeal, BOOK VI. Pag. 578. and was sent heretofore, but came too late.

That I may not emit any main Affection (though I mentioned before but three compound Affections) I shall add something of Shame.

Of Shame.

IT is sometimes a virtuous habit and disposition in the mind, consisting in a mediocrity between two extremes, Impudence, Ier. 8. 12. and Bashfulness or Cowardice, Luke 9. 26. so men are said to be modest or shamefaced, Ephes. 5. 12.

2. A perturbation of the mind, when our hearts smite us for some grievous sin, Ezra. 9. 6.

3. It is taken for infamy and public disgrace, when a man is made a spectacle of shame and derision to others, Zeph. 3. 11. so men are ashamed, put to shame, Hab. 2. 10, 11.

Shame is a mere confusion, as the Hebrew word signifies, a jumbling together of passions. It is a stirring of grief, fear, hatred, distrust, anger, against some reproachful thing in regard of ourselves or others, therefore shows itself by blushing, weeping. It makes a man hide himself, and he dare not look upon another.

We must be ashamed of,

1. Foul, sinful and unclean deeds.
2. The company and fellowship of sinners.
3. The deserved punishment of sin.
4. The shows and appearances of sin.

We must not be ashamed:

1. Of good deeds, as Paul was not of the Gospel.
2. Of reproaches for well-doing, we should contemn such contempt.
3. Of good men suffering such punishments and reproaches▪ as O • esip •• rus was not of Paul, Phil. 4.
4. Of poverty or affliction.

AN ALPHABETICAL TABLE.

- ABarbanel commended, l. 1. p. 112
- Ibn Ezra commended, ib.
- How we dishonor God in our common Actions, l. 9. p. 805, 806
- Acts of the Apostles, why so called, l. 1. p. 45
  - Who are the best Expositors of it, l. 1. p. 46.
- Adam, his first sin was a great sin, l. 4. p. 304, 305, 306
  - The time of his fall uncertain, l. 4. 304
  - The evil consequents of that first sin, l. 4. p. 306
- Adoption, l. 7. p. 510, 511
- Adultery, what, l. 9. p. 841, 842
- Affections, how they are called, and what they are, l. 7. p. 546, 547
  - God doth his people good by them, l. 7. p. 599, & 654
  - Their sinfulness, l. 7. p. 547, 548
  - Marks of sanctified affections, and means to sanctify them, l. 7. p. 548, 549
  - Particular affections, l. 7. p. 540, 550, 551
  - The simple affections, l. 7. p. 551, 552
  - The compound, l. 7. p. 573. to 579
- Affections in God, l. 2. p. 167
- Agony, what, l. 5. p. 429
- Air divided into three regions, and the use of it, l. 3. p. 239, 240
- All-heal, an herb very medicinal, l. 3. p. 255. m.
- God is All sufficient, l. 2. p. 143, 144
- Amazement double, l. 5. p. 429
- Ambition, l. 4. p. 339, 340
- Amos, when he wrote, who best interpret him, l. 1. p. 39
- Anabaptists confuted, l. 3. p. 295. l. 8. p. 668, 669, 670, 671, 672
- Amen, an Hebrew word, and what it signifies, l. 8. 654
- We should say Amen to others prayers, ibid
- Angels, why not spoken of in the Creation, and when made, l. 3. p. 236
  - Their Names, Nature, and divers Questions about them, l. 3. p. 268, 269, 270, 271, 272, 273, 274, 275, 276, 278, 279
  - Do not move the Heavens, l. 3. p. 235
- Angelici a sect of heretics, l. 3. p. 275
- Anger, what in God, l. 2. p. 170, 171
  - What in us, the several names of it, its rectitude, corruption, sanctification, l. 7. p. 573. to 578
- Annointing, what it signifies, l. 5. p. 404, 505. m. 412, 413
- Antichrist, what it signifies, l. 6. p. 473
  - He usurps Christ's Offices, ib.
  - Several degrees of his discovery, ib.
  - Not one person, l. 6. p. 476
  - Corrollaries from Antichrist, l. 6. p. 482
- Anthropomorphites, what, l. 2. p. 136
- Antinomians, what they are, and who write best against them. l. 1. p. 26
  - Confuted, l. 9. p. 753 See p. 335
- Antinomianism a most dangerous error, l. 4. p. 361
- Appetite, its rectitude, corruption, and sanctification, l. 7. p. 579, 580
- Apocalypse, why so called, l. 1. p. 52
  - Questioned by some, but is canonical, l. 1. p. 52, 53
- Apocrypha, which books are so called, l. 1. p. 54. and why, ibid.
  - Reasons why those books are not divinely inspired, nor canonical, l. 1. p. 55, 56, 57, 58
- Mans Apostasy what, l. 3. p. 300
- Apostasy a sin, l. 4. p. 340, 341, 342, 343
- Apostle, what it signifies, l. 1. p. 44. See m.
- Aqua, whence derived, l. 2. p. 239
- Aquarii, why so called, l. 8. p. 694
- Aquinas commended, l. 1. p. 116
- The Arabic Translation, l. 1. p. 65
- Arians confuted, l. 3. p. 211
- Arius his perjury, l. 4. p. 368. m.
- Arminians confuted, l. 2 p. 174, 176, 177. m. and text, p. 182, 183, 306. 331
- Arminianism what, l. 4. p. 362. l. 5. p. 417
- Arts, all Arts come from God, l. 2. p. 129
- Ascend, Christ ascended, and why, l. 5. p. 440. to 443
- Assurance of salvation, l. 3 p. 224
  - One may be certain of his justification, l. 7. p. 524, 525, 526
  - Of Election and Salvation, l. 3 p. 224
  - The kinds and degrees of Assurance, l. 7. p. 524
  - It is difficult to attain Assurance, l. 7. p. 526
  - The means to get and keep it, l. 7. p. 527
- Astrology and Astronomy what, l. 2. p. 126
- Several sorts of Atheists, l. 2. p. 129, 130, 131
  - Have come to some evil end, l. 2. p. 130, 131
  - Their Objections, that there is no God answered, l. 2. p. 128, 129
- Attributes of God, why so called, l. 2. p. 133
  - How distinguished from Properties, l. 2. p. 133, 134
  - What rules are to be observed about them, ibid.
  - How divided, and how they differ from those Properties that are in men and Angels, l. 2. p. 135
- Augustine commended, l. 1. p. 114, 117. l. 3. p. 210
- Authentical, what it is, l. 1. p. 17
- Authentical Edition of Scripture, l. 1. p. 58. to 64
  - The Hebrew for the Old Testament, and the Greek for the New Testament, l. 1. p. 65, 66, 67
  - Not the Translation of the Septuagint, l. 1. p. 75, 76
  - Nor the Vulgar Latin, l. 1. p. 76, 77, 78
- The greatness of God's Authority wherein it consists, l. 1. p. 154
  - The difference between power and Authority, l. 2. p. 193, 194
- - BAptism, what it signifies, and how it may be described, l. 8. p. 662
    - The privileges of God's children by Baptism, l. 8. p. 663
    - The duties Baptism engageth us to, l. 8. p. 663, 664
    - The essential parts of Baptism, l. 8. p. 664
    - Whether dipping or sprinkling be to be used in Baptism, l. 8. p. 665
    - The necessity of Baptism, l. 8. p. 666
    - Whether women and Laics may baptize, l. 8. p. 666, 667
    - How Christ's Baptism and John's differ, l. 8. p. 667, 668
    - Who are to be baptized, ibid.
    - The baptizing of Infants proved, and the objections against it answered, l. 8. p. 669, 670, 671
    - It was a common practice in the Primitive Church to defer their Baptism till they were old, and why, l. 8. p. 671, 672
    - Baptism celebrated in the Church of Rome, true Baptism, l. 8. p. 675
    - Whether immediate or remote parents give children right to Baptism, l. 8. p. 673, 674
    - Whether the children of Infidels and Papists may be baptized, l. 8. p. 674, 675
    - Whether the use of witnesses be necessary in Baptism, l. 8. p. 673
- - Beasts, their usefulness, l. 3. p. 265, 266
    - In the outward senses excel man, ib.
  - Bees for what they are notable, l. 3. p. 264, 265
  - Bernard a devout man, and good for that corrupt age wherein he lived, l. 1. p. 115
  - Beza commended, l. 1. p. 116
- - Bible, why so called, l. 1. p. 5. m.
    - Who first distinguished the Bible into Chapters and verses, l. 1. p 30
  - Bishop what he is, and whether above a Presbyter, l. 6. p. 467, 468, 469
  - Blasphemy against the holy Ghost, l. 4. p. 344, 345 346
- - Bless, what it signifies, l. 2. p. 202
    - God is most blessed, l. 2 p. 200
    - Blessedness what, l. 2. p. 201, 202, 203
  - Blindness spiritual the worst, l. 3. p. 242
  - Boasting, l. 4. p. 347
  - Bounty, l. 7. 584, 585, 586
- - What meant by daily Bread in the fourth Petition of the Lord's Prayer, l. 8. p. 645, 646, 647
  - Bribery, l. 4. p. 347
  - Bucer commended, l. 1. p. 116
  - Buried, Christ was buried, and why, l. 5. p. 434
- - CAjetane commended, l. 1. p. 117
- - Effectual Calling stands in four things, l. 7. p. 491
    - Marks of it, ibid.
  - Calvin commended, l. 1. p. 115
- - Why the Scripture is called a Canon or canonical, l. 1. p. 28. & 82
    - The conditions of a Canon, l. 1. p. 28. 82, 83
    - A three-fold Canon in the Church, l. 1. p. 28
    - Some abolish, some add to the Canon, l. 1. p. 54
    - The Canonical Books of the New Testament how divided, l. 1. p. 43, 44
    - Why seven Epistles are called sometimes Canonical, and sometimes Catholic, l. 1. p. 50
- - Canticles, how called in Hebrew and Latin, l. 1. p. 36, 37
    - Who the author of it, and who the best Interpreters of it, ib.
  - Cardinals of Rome, what they are, l. 6. p. 481
  - Carual-confidence condemned, l. 4. p. 348, 349
  - Catholics, the Papists falsely so called, l. 6. p. 452, 453. m.
  - Ceremonies under the Law had relation to Christ, l. 5. p. 391, 392
- - The Chaldee Paraphrase of the Old Testament, why so called, of great esteem with the Jews, l. 1. p. 61, 62
    - When written, l. 1. p. 60, 61
    - Some part of the Old Testament written in Chaldee; l. 1. p. 29. m. & 60. m.
- - A reasonable creature may be Changed many ways, l. 2. p. 150
    - God is unchangeable every way, ibid.
  - Chiliasts condemned, l. 1. p. 53
- - Christ is the great and free gift of God, l. 5. p: 392, 393
    - Is God, l. 2. p. 208. to 213
    - Why, and how he is God, l. 5. p. 394, 395, 396
    - Was Man, why and how he was Man, l. 5. p. 397, 398, 399
    - Why born of a Virgin, l. 5. p. 399, 400
    - When and where he was born, l. 5. p. 400
    - He was the Messiah promised of old, l. 5. p. 401
    - God and man in one Person, l. 5. p. 403, 404
    - He was a Savior, Redeemer, Mediator, Surety, Christ, a Lord, l. 5. p. 405. to 424
    - He merited nothing by his death for himself, l. 5. p. 402
    - A Priest, l. 5. p. 413, 414, 415
    - A Prophet. l. 5. p. 419, 420
    - A King, l. 5. p. 420. to 424
  - Christ's double State of Humiliation and Exaltation, l. 5. p. 420. to 446
    - He died not for all, l. 5. p. 433
    - He died in our stead, l. 5. p. 418. m.
    - How he is begotten of the Father, l. 5. p. 210
  - Chronicles, who the authors of them, and the best Expositors of them, l. 1. p. 33
  - Chrysostom commended, l. 1. p. 114
- - Church, What it signifieth, l. 6. p. 448
    - Why Catholic and holy, l. 6. p. 450, 451
  - The true Church hath given testimony to the Scripture in all ages, l. 1. p. 14, 15
  - We are first moved to hearken to the Scriptures, because of the Churches testimony, l. 1. p. 18
    - It hath a four fold office in respect of the Scripture, l. 1. p. 19
  - The Church of Rome will not suffer the Scripture to be read in a known tongue without special leave, l. 1. p. 20
  - The Marks of the Church, l. 5. p. 452
    - Whether it may err, l. 6. p. 453, 454
  - The Church of Rome Apostatical, l. 6. p. 452, 453
  - There is a Church government, and who have the power, l. 6. p. 465, 467, 469
  - How Church-members are to be qualified, l. 6. p. 481, 482
  - Circumcision, two things considered in it, l. 1. p. 99
  - Clemency, what in God, l. 2. p. 171, 172
  - Clouds, a great work of God, l. 3. p. 245, 246
  - Colossae the chief City of Phrygia, l. 1. p. 48
  - Colossians, who best expound it, ibid.
- - The spiritual Combat between the flesh and Spirit, l. 8. p. 744, 745, 746
- - Christ's several Comings, l. 10. p. 859
  - How his first and second Coming agree and differ, ibid.
- - Commandments, General rules for interpreting them, l. 9. p. 755, 756
  - The general sins against the Commandments of each Table, l. 9. p. 756, 757
  - The division of the Commandments, l. 9. p. 757
  - The first Commandment interpreted and handled, l. 9. p. 758. to 767
  - The second Commandment interpreted and handled, l. 9. p. 767. to 789
  - The third Commandment interpreted and handled, l. 9. p. 789. to 811
  - The fourth Commandment interpreted and handled, l. 9. p. 811. to 822
  - The fifth Commandment interpreted and handled, l. 9. p. 822. to 835
  - The sixth Commandment interpreted and handled, l. 9. p. 835. to 841
  - The seventh Commandment interpreted and handled, l. 9. p. 841. to 843
  - The eighth Commandment interpreted and handled, l. 9. p. 843. to 845
  - The ninth Commandment interpreted and handled l. 9. p. 845. to 847
  - The tenth Commandment interpreted and handled, l. 9. p. 847. to 851
- - Communion with Christ, l. 7. p. 510
  - Communion of the Saints, wherein it consists, l. 6. p. 482
  - Concordances, which the best, l. 1. p. 111
  - Concupiscence a sin, l. 4. p. 311, 314
- - Auricular Confession not necessary to the pardon of sin, l. 7. p 520, 521
  - We must make a Confession or profession of the truth, l. 9. p. 797, 798
  - Confidence, l. 4. p. 348, 349
- - Conscience, what it is, l. 2. p. 224
    - And the force of it to prove that there is a God, ibid.
- - Contentedness required in the last Commandment and de • cribed, l. 9. p. 848
    - Motives and means, l. 9. p. 849, 850
- - Conversion, what it is, l. 7. 401
    - Wherein it differs from false Conversion, l. 7. p. 402
    - The properties of it, l. 7. p. 492, 493
  - Motives to and means of Conversion, l. 7. p. 493, 494
  - Corinth, the metropolis in Achaia, l. 1. p. 47
  - Corinthians, the best Expositors of both Epistles, l. 1. p. 47, 48
- - The Florentine and Trent Council censured, l. 1. p. 57, 58
  - The true interpretation of Scripture not to be sought from General Councils, l. 1. p. 219
  - Who hath the power of calling Councils, and who are to be called to them, l. 6. p. 471
  - Whether General Councils may err, and whether they be above the Pope, l. 6. p. 471, 472
- - Courage, what it is, its kinds, l. 7. p. 752
    - It must be well ordered, l. 7. p. 753
  - Motives to, and Means of Christian Courage, ibid.
  - Covetousness, l. 4. p. 349, 350
- - Creation taken two ways, l. 3. p. 225
    - Described, and the description explained, ibid
  - Consectaries from the Creation, l. 3. p. 23 • . to 233
- - Every Creature is limited, l. 2. p. 143
  - Crocodile, its huge bigness, l. 3. p. 262
  - The meaning of that Proverb, Crocodili lacrymae, ibid.
  - Cruelty a great sin, l. 4. p. 351
  - Crystal and Crystal-glasses, l. 3. p. 248
  - Cursing, l. 4. p. 352
  - Cyprian commended, l. 1. p. 115
- - DAnger, Christ's Danger, l. 5. p. 428
- - Daniel, when he wrote his Prophecy, l. 1. p. 38
    - Wrote much of it in Chaldee, ibid. & p. 59
    - The best Expositors of him, ibid.
  - Dates, why so called, l. 3. p. 257
- - Day, what it is, l. 3. p. 241
    - Its Creation a great work and useful, ibid. & p. 242
    - Its names in Greek and Latin, l. 3. p. 241. m.
  - Debts, Why sins are called Debts, l. 8. p. 648, 649
  - Deceit, l. 4. p. 352, 353
- - Decrce, what it is, l. 3. p. 216, 217
  - God's Decree described, ibid.
    - The Properties of it, ibid.
    - It is twofold, l. 3. p. 218
    - Consectaries from it, l. 3. p. 223
- - Heretics that opposed Christ's Deity, and the holy Ghosts, l. 2. p. 211, 212. & l. 5. p. 401, 402
- - Two kinds of Demonstrations, l. 2. p. 123. m.
- - Descend into hell, what that Article in the Creed means, l, 5. p. 434. to 439
  - Desire, the nature of it, God's image in it, its corruption and sanctification, l. 7. p. 558. to 562
  - Despair, what it is, l. 7. p. 567.
- - Devils, their names and nature, l. 3. p. 279, 280
    - Their sin, and why they fell irrecoverably with the time of their fall, l. 3. p. 280, 281
    - They are malicious, subtle, powerful, l. 3. p. 282, 283
    - Questions about them resolved, l. 3. p. 283. to 287
- - Why the fifth Book of Moses is so called, l. 1. p. 32
    - The best Expositors of it, ib
  - Dew what, l. 3. p. 247
  - How we Dishonor God inwardly and outwardly, l. 9. p. 805. to 811
  - Discipline, wherein it consists, l. 9 p. 780
    - Wherein abused, l. 9. p. 786, 787, 788
  - Distrust, l. 4. p. 353
  - Divination, l. 4. p. 353, 354
- - Divinity that it is, l. 1. p. 1
    - What it is, l. 1. p. 1, 2
    - Its definition and several kinds, l. 3. p. 2
    - How it is to be taught, l. 1. p. 3
    - How to be learned, ibid.
    - The opposites of it, l. 1 p. 4
    - Its excellency, ibid.
    - The rule and matter of it, l. 1. p. 5
  - Division, l. 4, p. 354, 355
  - Dogs faithful to men, l. 3. p. 266
  - Dolphin very swift, l. 3. p. 262
    - A great lover of man, ib.
- - Dominion, What it is, l. 2. p. 151
  - God hath supreme Dominion over all creatures, l. 2. p. 154
  - Drunkenness, l. 4. p. 355, 356
  - Du • l unlawful, l. 9. p. 840, 841
- - EAgle flies high, sees acutely, and is tender of her young, l. 3. p. 264
- - Earth, whence that word is derived, l. 3. p. 237
    - The Creation of it a special work of God, l. 3. p. 237, 238.
  - Its circular motion refuted, l. 3. p. 237. m. & l. 3. p. 241. m
- - Earthquake, the cause of it▪ l. 3. p. 236. m.
    - It is general or particular, ibid.
- - Ecclesiastes, why so called, its Author, l. • . p. 36
    - The sum of it, and the best Interpreters of it, ibid.
- - Election, what the word signifies, l. 3. p. 219
    - It is described, ibid.
    - And the description explained, l. 3. p. 219, 220
    - What the object of it, l. 3. p. 220
    - Neither foreseen faith, nor foreseen works the cause of it, l. 3. p. 221
  - All are not Elected, l. 3. p. 121, 122, 123
    - There is an Election of persons, l. 3. p. 222
  - Element what, and the number of the Elements, l. 3 p. 237, 238
  - Elephant, his magnitude and understanding, l. 3. p. 266
  - Empty, no vacuum or mere empty place, l. 3. p. 253▪ l. 4. p. 357
  - Epicure confuted, l. 3. p. 296, 300
- - Epistles, why so called, l. 1. p. 43
    - How they are divided, and who best expounds them, l. 1. p. 44, 46
    - In what order they were written, l. 1. p. 46, 47
  - Ephesians, who best expound it, l. 1. p. 48
  - Erasmus commended, l. 1. p. 113. & m. & 116. m
  - Error, l. 4. p. 358, 359
- - Esther, why so called, and by whom written, l. 1. p. 34
  - Who are the best Expositors of it, ibid.
- - The world not Eternal, l. 2. p. 226, 227. & l. 3. p. 225
  - God is Eternal, l. 2. p. 147, 148, 149
  - What Eternity is, l. 2. p. 147
- - Evangelists, who, l. 1. p 44
    - The harmony and difference between them, l. 2 p. 4 •
- - Evil, what it is, l. 8. p. 651
    - What deliverance from Evil means, l. 8. p. 652
  - Excommunication, what it is and its parts, l. 6. p. 467
- - Exodus, why the second Book of Moses is so called, l. 1. p. 31
    - Contains a history of above a hundred years, l. 1. p. 31
    - The best Expositors of it, ibid.
  - Expositors of Scripture, who are the best among the Jews, Fathers, Papists, Protestants, l. 1. p. 112, 113
- - Ezekiel, what it signifies, l. 1. p. 38
    - When he prophesied, ibid.
    - The best Expositors of it, ibid.
- - Ezra, who the Author of it, l. 1. p. 33
    - The best Expositor of it, l. 1. p. 3 •
- - FAculty what, l. 7. p. 540
    - Three reasonable Faculties in man, ibid.
  - Faith, what it is, l. 7. p. 502, 503
    - How taken in the New Testament, l. 7. p. 499, 500
    - Three things in it, l. 7. p. 500
    - Its object and acts, ibid.
    - Its subject, l. 7. p. 501, 502
    - The degrees of faith, l. 7. p. 503
  - Faith of Adherence and Assurance, l. 7. p. 504, 505
    - Its end is everlasting life, l. 7. p. 505
    - How it is wrought, ibid.
    - How it differs from hope, ibid.
    - It is an excellent grace, l. 7. p. 506
  - Whether Infants have Faith, and whether it be in the glorified Saints, l. 7. p. 506, 507
  - Whether justifying Faith be commanded in the Decalogue, whether it or repentance precede, l. 7. p. 507
  - Christians should endeavor to live by faith, and what it is to live by it, l. 7. p. 507, 508
  - Motives to get Faith, and helps to it, l. 7. p. 509
  - Whether Faith alone doth justify, l. 7. p. 503, 528, 529
  - Fruits of Faith, l. 8. p. 744, 745, 746, 747
- - God is Faithful, l. 2. p. 184, 185
  - What Faithfulness is, l. 2. p. 185, 186
  - Ministers must be Faithful in their calling, l. 6. p. 460
  - Fall of man, l. 4. p. 303, 304
- - Familists rest wholly in an immediate private spirit, l. 1. p. 16
    - Confuted, l. 7. p. 539
- - What religious Fasting is, l. 8. p. 735, 736
    - What we must abstain from, l. 8. p. 73
  - The ends and means of a religious Fast, l. 8. p. 736, 737
  - The usual time of a Fast and for Fasting, l. 8. p. 737
  - The Popish Fasting condemned, l. 8. p. 738
- - Fathers, what they were, l. 1. p. 112, 113
    - Some of them commended, l. 1. p. 112. to 116
- - Fear, what it is, the kinds of Fear, the measure of it, l. 7. p. 571
    - How it is taken, its object and effects, l. 7. p. 571, 572
  - Christ's great Fear, l. 5. p. 429
- - Holy Feasting, the nature of it, and helps to it, l. 8. p. 739
  - Fire, l. 3. p. 240
  - Fish • ▪ a great work of God, l. 3. p. 261, 262
- - Flattery, l. 4. p. 359
  - Flight, what it is, l. 7. p. 561
- - Forgiveness of sins what, l. 7. p. 519
  - Everyone of Christ's subjects hath his sins forgiven, l. 7. p. 519
  - The Forgiveness of sins is free and full, l. 7. p. 519, 520
  - God only forgives sins, l. 7. p. 520
    - What is the meaning of the fifth Petition of the Lord's Prayer, l. 8. p. 647, 648, 649, 650
  - Auricular confession not necessary to Forgiveness of sins, l. 7. p. 520, 521
  - Fowls, their nature and use, l. 3. p. 263. 264
  - Free-will, l. 7. p. 495. to 500
  - Frost, what it is, l. 3. p. 247
- - GAlatians, who best expound it, l. 1. p. 48
- - Why the first Book of Moses is so called, l. 1. p. 31
    - Contains a History of above two thousand years, ibid.
    - The best Expositors of it, ib.
  - Why the Jews might not read in the beginning of Genesis, the beginning and end of Ezekiel, nor in Canticles, ibid.
  - The first Chapter of it divided, l. 3. p. 231, 232, 233
- - Gentiles, many predictions of their conversion, l. 1. p. 10
    - Some of them give testimony to sundry passages in the Scripture, l. 1. p. 15
- - The holy Ghost is God, l. 2. p. 21 •
- - Glory, what it is in God, and its several acceptions, l. 2. p. 194, 195
  - The difference between praise, honor and glory, l. 2. p. 195
  - Gloria, whence derived, ibid.
  - How God's Glory is manifested, l. 2. p. 196
  - A double Glory in things, l. 2. p. 197
  - Consectaries from God's Glory, l. 2. p. 198, 199
- - God is Glorious, l. 2. p. 194, 195, 196, 197, 198
  - Gluttony, l. 4. p. 359, 360
- - How he is called in several languages, l. 2. p. 121
  - That there is a God, l. 2. p. 121. to 128
  - The knowledge of God is necessary, profitable, difficult, l. 2. p. 121, 122
  - We know God three ways, l. 2. p. 122
  - There is a three-fold knowledge of God, ibid.
  - What God is, l. 2. p. 132, 133
  - How the word God is taken in Scripture, l. 2. p. 133
  - The several name of God, l. 2. p. 133
    - His Attributes, wh •• they be, ibid
  - How they di •••• from Properties, and what rules are to be observed in attributing them to God, l. 2. p. 134
    - How his Attributes are divided, l. 2. p. 135
- - God is Good, the chiefest good, l. 2. p. 172, 173
- - Goodnesso, what it is, and what in God, l. 2. p. 172
  - The Properties of his Goodness, and the difference between his Goodness and that in the creature, l. 2. p. 173, 174
- - Gospel was written by many, and why, l. 1. p. 42
  - Why they are called Gospels, l. 1. p. 43
    - Its ends and parts, the terms of it, l. 8. p. 715, 716
  - Sins against the Gospel greater then against the Law, l. 1. p. 716
  - Government Ecclesiastical in whom, l. 6. p. 466, 467
  - Gracious, God is Gracious, l. 2. p. 175, 176
  - Grass, a great work of God, l. 3. p. 256
- - God is exceeding Great in nature, works and authority, l. 2. p. 153. to 156
- - The Greek Translation of the Old Testament is not Authentical, l. 1. p. 62, 63
  - The Greek Text of the New Testament is not corrupted, l. 1. p. 71, 72
  - Growth of grace, l. 8. p. 729, 730, 731
  - Guilt of sin, what. l. 4. p. 317
- - HAbakkuk, when he wrote, and who best interpret him, l. 1. p. 40
  - Haggai, when he wrote, and who best interpret him, ibid.
  - Hail, what, l. 3. p. 247, 248
- - Hatred in God what, l. 2. p. 169, 170
    - What in us, and upon what it should be exercised, l. 2. p. 169, 170
    - The Nature, Kinds and Causes of it, l. 7. p. 555
    - The object, quality and fruits of it, l. 7. p. 555, 556
    - The sanctification of it, ibid.
- - Hearing the Word a duty, l. 8. p. 607
  - How we must hear, l. 8. p. 607, 608
- - Heathens might by the light of nature know that there was a God, and that he was to be worshipped, but could not know him savingly, l. 2. p. 122
    - Nor be saved by the light of nature, l. 5. p. 393, 394. & p. 407
- - The Creation of the Heavens is a wonderful work of God, l. 3. p. 233. to 236
  - How the Heavens work upon inferior ••••• s, l. 3. p. 235. m
  - The Philosophers divide Heaven into divers orbs, the Scripture mentions only three Heavens, l. 3. p. 235, 236
  - We see not God in that great work of the Heavens l. 3. p. 236
  - Heaven is an excellent place, l. 8. p. 641, 642
- - Hebrew, why so called, l. 1. p. 29
    - The first tongue and a holy tongue, ibid.
  - Most of the Books of the Old Testament were written in Hebrew, ibid.
  - The Jews corrupted not the Hebrew text, l. 1. p. 66 to 73
  - The Hebrew text in the Old Testament Authentical, l. 1. p. 58, 59
  - Whether the Hebrew text had vowels or pricks from the beginning, l. 1. p. 73, 74
- - Hebrews▪ That Epistle is Canonical though rejected 〈…〉 some Heretics, and Paul's, l. 1. p. 48, 49, 50
    - And written in Greek, l. 1. p. 50
    - Who best expound it, ib.
  - Hell, the torments and place, l. 10. p. 864, 865
  - Herbs, their variety and use, l. 3. p. 255, 256
  - Heresy, l. 4. p. 361, 362
- - Heretics, wrest the Scripture, l. 1. p. 15
  - Heretics which opposed Christ's God-head and man-hood, l. 5. p. 401, 402
- - History p'easant, l. 1. p. 11
    - None comparable to that of the Scripture, ibid.
  - What Books are called Historical in the New Testament, and why, l. 1. p. 43
- - The Scripture is Holy, l. 2. p. 188, 189, 190
  - The general nature of Holiness, l. 2. p. 188
  - What in man, what in God, l. 2. p. 190, 191
  - Hope, What it is, the object, act and measure of it, l. 7. p. 569
    - The Image of God in it, its corruption, sanctification, ibid.
  - Marks of a sanctifiea Hope, Motives to, and means of it, l. 7. p. 570
- - Horse, an elegant description of him, l. 3. p. 267
  - Bucephalus, Alexanders and Banks his Horse, ibid.
- - Hosea, what it signifies, and when he prophesied, l. 1. p. 39
    - The best Expositors of it, ib.
  - Humility what, an excellent grace, l. 7. p. 586, 587
  - Husband and wife, their mutual duties, l. 9. p. 828, to 832
  - Hypocrisy, l. 4. p. 362, 363
- - James, this Epistle was doubted of in ancient times, and why, l. 1. p. 50
    - What Luther's opinion was of it, l. 1. p. 51
    - Who best expound it, ib.
  - Jansen commended, l. 1. p. 113
  - Jerome commended, l. 5. p. 117
  - Idleness, l. 4. p. 363
- - Idolatry, what it is, l. 9. p. 783
    - A great sin, l. 9. p. 784
- - Jeremiah, when he prophesied, and who best expounds him, l. 1. p. 38
- - Jesus, what it signifies, l. 5. p. 405, 406
    - The Papists abuse that name four ways, l. 5. p. 407, 783
  - Jesuits, the Popes great pillars, but traitorous subjects, l. 6. p. 478, 479
- - Jews corrupted not the Hebrew text of the Old Testament, l. 1. p. 66. to 72
    - Their enmity to the Gospel, l. 1. p. 27
    - Who were the best Interpreters among them, l. 1. p. 111, 112
- - Image and similitude the same, l. 3. p. 288
  - A four-fold Image or likeness, and wherein the Image of God consisted, l. 3. p. 289. to 292
- - God is Immortal, l. 2. p. 141, 142
  - A thing is Immortal two ways, ibid.
  - The soul of man Immortal, and the reasons of it, l. 3. p. 289. to 293
- - God Immutable, l. 2. p. 150. to 153
  - Impenitence, l. 4. p. 364, 365
- - Six Imperfections in all creatures, l. 2. p. 154
  - Imposition of hands why used, l. 6. p. 458
- - Imputation what, l. 7. p. 522
    - Of Adams sin, l. 4 p. 306, 307
    - Of Christ's righteousness, l. 7. p. 522, 523
- - Incest, a strange example of a horse about it, l. 3 p. 267
- - God is Independent, l. 2. p. 157
- - God is Infinite, l. 2. p. 142, 143
  - Injustice, l. 5. p. 365
  - Intemperance, l. 4. p. 365, 366
- - Inspiration, what it is, l. 1. p. 9
  - Every part of Scripture is divinely inspired, l. 1. p. 17
- - Christ's Intercession what, l. 5. p. 414. to 417
- - Interpretation of Scripture, l. 1. p. 105. to 120
  - Who the best Interpreters, l. 1. p. 112. to 117
    - Means to be used for understanding the Scripture, l. 1. p. 117. to 120
- - A thing is two ways Invisible, l. 2. p. 138. m
- - Job, who the Author of it, l. 1. p. 34
    - Very ancient, ibid.
    - How divided, and who the best Expositors of it, l. 1. p. 35
- - Joel, when he prophesied, and who best expound him, l. 1. p. 39
- - John called the Divine by an excellency, l. 1. p. 45
    - Describes our Savior's Divinity more expressly then any of the rest, ibid.
    - Who best expound the Gospel, ibid.
    - Who best interpret the Epistles, l. 1. p. 51
    - They are canonical, l. 1. p. 51
  - Jonah, when he prophesied, and who best interpret him, l. 1. p. 39
- - Joshua, why so called, l. 1. p. 32
    - The best Expositors of it, ib.
- - Joy, the nature of the affection, God's Image in it, its corruption and sanctification, l. 7. p. 562, 563
  - The properties of sanctified Joy, Motives, Marks and Means of it, l. 7. p. 563, 564
  - Irenaeus commended, l. 1. p. 114
- - Isaiah elegant, oftener cited in the New Testament then any of the Prophets, l. 1. p. 37
    - The best Expositors of him, l. 1. p. 38
    - Of the blood-royal, ibid.
- - Jude, that Epistle is Apostolical, l. 1. p 52
    - Who best expound it, ib.
- - Judges, why so called, and who its Author, ibid.
    - The best Expositors of it, ibid.
- - The last Judgment, l. 10. p. 859
  - All are to be judged, and by Christ, l. 10. p. 859. to 862
  - The day of Judgment terrible to the wicked, but comfortable to the godly, l. 10. p. 860, 861
    - The time uncertain, the place and signs of it, l. 10. p. 861, 862
    - The preparation and performance of it, and Corollaries from it, l. 10. p. 862, 863
  - Junius commended, l. 1. p. 116
  - Jurisdiction Ecclesiastical, l. 6. p. 466, 467
- - Whether inherent Justice be actual or habitual, l. 7. p. 518
  - Justice, what it is, l. 7. p. 588, 589
- - God is Just, l. 2. p. 181. to 184
  - Whether God see sin in the Just, l. 7. p. 523
- - How the word is used in Scripture, and what Justification is, l. 7. p. 512
    - The difference between it and vocation, ibid.
    - Whether all one with remission of sins, l. 7. p. 513
  - The parts of Justification, l. 7. p. 514. to 521
  - One may be certain of his Justification, l. 7. p. 524, 525
  - The several periods of Justification, l. 7. p. 515
- - Whether we be Justified by inherent or imputed righteousness, l. 7. p. 517, 518
  - Whether we be Justified by Christ's active and passive obedience, l. 7. p. 518, 519
  - Whether faith alone Justifies, l. 7. p. 528, 529
- - KImchi commended, l. 1. p. 112
- - God is Kind, l. 2. p. 191
- - Kingdom of God twofold, l. 8. p. 643
  - The meaning of that Petition, Thy Kingdom come, l. 8. p. 643, 644
- - Kings, why they are so called, the Authors of those two Books, and best Expositors of them, l. 1. p. 33
  - Knowledge, l. 7. p. 589. to 593
- - LAbour, Christ underwent hard Labors for us▪ l. 5. p. 428
  - Lactautius commended, l. 1. p. 115
- - Lamentations, why so called, l. 1. p. 38
    - Where and how long Jeremiah prophesied, ibid
  - Fit to write Lamentations, and why, ib.
  - The best Expositors of it, ib.
- - The Vulgar Latin Translation, why so called, l. 1. p. 64
  - Which are the best Latin Translations of the New Testament, ib.
- - Law, what it is, l. 9. p. 751
  - The Moral Law, l. 9. p. 751. to 756
    - There are four precepts in the first Table, and six in the second, l. 9. p. 751
  - The Moral Law is in force in the Christian Church, l. 9. p. 751, 752, 753
    - It is a glass, bridle, rule, ib.
  - The Law cannot be perfectly fulfilled in this life, l. 9. p. 850, 831
  - Legends, why so called, l. 1. p. 24
  - Why the third Book of Moses is so called, l. 1. p. 31, 32
    - The best Expositors of it, ibid.
- - Which are the best Lexicous for understanding the Hebrew and Greek text, l. 1. p. 111
- - The willing good necessarily hinders not Liberty, l. 3. p. 272. & 278. m.
- - Several kinds of Life, l. 2. p▪ 139, 140. & l. 7. p. 537. 538
  - How God's Life differs from the life of the creatures, l. 2. p. 140, 141
  - What spiritual Life is, ibid.
  - Wherein natural Life and it agree and differ, ibid.
  - Evidences of spiritual Life, Motives to it, and Means of it, l. 7. p. 539, 540
  - Life everlasting, l. 10. p. 568. to 571
- - Light, an excellent work of God, l. 3. p. 240, 241
    - Its abstruse nature and excellent use, ibid.
  - Limbus Insantum, l. 10. p. 862
- - A strange story of a Lion, l. 3. p. 267
- - God is Living, l. 2. p. 139. to 142
- - God is Long-suffering, l. 2. p. 187
- - The nature and use of Lots, l 9. p. 792, 793
    - When abused, l. 9. p. 803. to 806
- - Love, what in God, l. 2. p. 167, 168
    - The Properties of it, l. 2. p. 168
  - Our Love to him, ibid.
  - The affection of Love in us what, l. 7. p. 551
    - God's Image in it, ib.
    - Its corruption and sanctification, l. 7. p. 551. to 554
- - Luke only makes a Preface before his Gospel, and who best interpret him, l. 1. p. 15
  - The difference between Lumen and Lux, l. 3. p. 240
  - The Lutherans confuted about the ubiquity of Christ's body, l. 2. p. 147
  - Lying, l. 4. p. 366, 367
  - Lyranus commended, l. 1. p. 116
- - Maimonides commended, l. 1. p. 112
  - Malachi, when he wrote, and who best expound him, l. 1. p. 40
  - Maldonado commended, l. 4. p. 367
  - Malice, ibid.
  - Man made after God's Image, l. 3. p. 288
- - Mark wrote in Greek, l. 1. p. 41, 42, 45
    - When he wrote, and who best exp • und him, l. 1. p. 45
- - Divers suffered for the truth, l. 1. p. 14, 15
  - How true Martyrs differ from false, l. 1. p. 15
  - Masius commended, l. 1. p. 117
- - Mass, why so called, the evil of it, l. 8. p. 700. to 703
  - Private Mass unlawful, l. 8. p. 703, 704
  - It is not lawful to be present at the Mass, l. 8. p. 704
  - Masorites their exact diligence in numbering the words, and letters, and points of Scripture, l. 1 p. 66, 67
  - Masters their duty, l. 9. p. 828
- - Matthew wrote in Greek, l. 1. p. 〈…〉
  - Never any doubted of the authority of 〈…〉〈…〉
  - When he wrote, and who best expound 〈…〉〈…〉
- - Mediator who, and how Christ is our Mediator, l 9 p. 4 •• , 450
  - Whether Christ was a Mediator according to both his Natures, l. 5. p. 410, 411
- - Meditation, what it is, l. 1. p. 24
  - When it is fit to Meditate of the creatures, l. 3. p. 230, 231
  - Marks to try when we Meditate fruitfully of the creatures, ibid.
- - How God is Meek, l. 2. p. 171
  - Memory, what it is, its sanctification, l. 7. p. 546
- - Mercy, what in God, l. 2. p. 177. to 181
  - How his Mercy differs from mercy in us, l. 2. p. 177
  - On what terms and to whom he will show Mercy, l. 2. p. 179
    - What in us, l. 7. p. 593. to 596
  - Metals what, l. 3. p. 249
    - Which most precious, ib. m.
  - Meteors what they are, their several kinds and matter, l. 3. p. 243, 244
- - Micah, when he prophesied, and who expound him well, l. 1. p. 39, 40
- - Minister his calling, l. 6 p. 456. to 459
  - The Minister afore the Church, l. 6. p. 457
    - His duty, l. 9. p. 831, 832
    - The honor of that function, and their maintenance, l. 6. p. 460, 461
- - Miracles of Confirmation and Preservation, l. 1. p. 12, 13
  - How true and false Miracles differ, l. 1. p. 13, 14
    - What they are, l. 2. p. 127, 128
- - Monks, why so called, they are highly honored by Papists, l. 6▪ p. 479, 480
- - Moon, how called in Latin and Hebrew, l. 3. p. 260
    - It is the cause of the Seas ebbing and flowing, ibid.
  - Mortification▪ l. 7. p. 535. to 538
  - Mountains a great work of God, l. 3. p. 250
- - Murder, what it is, l. 9. p. 835
    - A crying sin, l. 9. p. 837, 838
  - Self-murder a great sin, l. 9. p. 838, 839
  - Murmuring, l. 4. p. 367, 368
- - Mystery of the Trinity a great Mystery, l. 2. p. 215
- - NAhum, when he wrote, and who expound him best, l. 1. p. 40
- - What is meant by God's Name, l. 9. p. 789
  - What it is to take God's Name in vain, ibid.
- - The art of Navigation a great work, l. 3. p. 252, 253
    - Useful, l. 3. p. 254
  - Nazianzen commended, l. 1. p. 114
- - The Scripture is Necessary, l. 1. p. 84, 85
  - God is a Necessary Essence, l. 2. p. 157
- - Nehemiah, why so called, l. 1. p. 34
    - The best Expositors of it, ibid.
- - Night, what, l. 3 p. 241
    - Its usefulness, l. 3. p. 242
- - Numbers, why the fourth Book of Moses is so called, l. 1. p. 32
    - The best Expositors of it, ibid.
- - OAth, the nature and use of it, l. 9. p. 790. to 793
    - The abuses of it, l. 9. p. 800. to 804
- - Obadiah, when he prophesied, l. 1. p. 39
    - D ^t Rainolds expounds him well, ibid
- - Obedience, what it is, l. 7. p. 543
    - Its kinds, ibid.
- - We should Obey God, and why, l. 2. p. 166. & l. 7. p. 543, 544
- - Many things in the Scripture Obscure and difficult l. 1. p. 101. to 103
    - And why, l. 1. p. 102
  - The difference between Mare and Oceanus, l. 3. p. 252
- - God is Omnipotent, l. 2. p. 191. to 194
- - God is Omnipresent, l. 2. p. 144
    - Christ's body is not, l. 1. p. 104
- - God is Omniscient, l. 2 p. 160. to 163
- - God is wholly One, l. 2. p. 157. to 160
    - Oppression, l. 4. p. 368
- - Ordination of Minister • , l. 6. p. 457, 458
    - Distinguished from election, l. 6. p. 458
  - Origen commended for his diligence, l. 1. p. 113 114
    - Censured, l. 1. p. 113
- - PAlm -tree what, l. 3▪ p. 257
  - Papists confuted, l. 2. p. 177. & l. 4. p. 311, 321, 358
- - Paradise, where, l. 3. p. 293
    - Whether destroyed by the flood, ibid.
- - The use of the Chaldee Paraphrases is very great, l. 1. p. 61
  - Parents duties to their children, l. 9: p. 825, 826, 827
- - Pastors their names, they were of years before they entered into that function, l. 6. p. 454
    - Their Office vindicated, l. 6. p. 454. to 457
- - God is Patient, l. 2. p. 186
  - What Patience is in us, ib.
  - Paul a great Champion of grace, l. 2. p. 177
  - Peace, l. 7. p. 597, 600
  - Pearls which best, and why they are called unions in Latin, l. 3. p. 249
- - The Scripture is Perfect, l. 1. p. 85. to 92
  - God is Perfect, l. 2. p. 153, 154
- - Person in the Trinity, the word used in Scripture, l. 2. p. 204
    - The word may well be used, ibid.
  - What a Person is, l. 2. p. 207
  - Several things required to a Person, l. 2. p. 207
  - The communion and distinction of the Persons in the Trinity, l. 2. p. 213, 214
- - Pelagius mentions grace often but hides his meaning, l. 2. p. 177
    - He saith, grace is given for our merits, l. 2. p. 175
  - Pelagians confuted, l. 4. p. 316
- - Pentateuch, why so called, l. 1. p. 30
    - Contains a History from the beginning of the world to the death of Moses, ibid.
    - Who have written well on it, l. 1. p. 31. See l. 1. p, 21
  - People, the duty of People to their Ministers, l. 9 p. 831, 832
  - Perjury, l. 4. p. 368
  - Perseverance, l. 4. p. 369, 600
- - Whether he exercised a primacy at Rome, l. 6. p. 474
  - Peter, who best expound both those Epistles, l. 1 p. 51.
  - Philemon, who best interpret him, l. 1. p. 48
  - Philippians, who best interpret it, ibid.
  - Piscator commended, l. 1. p. 115, 116
- - The Scripture is Plain in fundamentals, l. 1. p. 99, 100. to 105
  - Polygamy, l. 4. p. 369
- - Christ was Poor for our sakes, l. 5. p. 425, 427
- - Postils, what they are, l. 1. p. 11. m.
    - Censured, l. 1. p. 117
- - Prayer must be to God alone, not Saints, l. 8. p. 614, 615
    - And in Christ's name, ibid.
  - Kinds of Prayer, l. 8. p. 625
  - Mental and vocal Prayer, l. 8. p. 631, 632
  - Sodain and composed Prayer, l. 8. p. 632
  - Set and prescribed Prayer, ibid.
  - What gesture we should use in Prayer, l. 8. p. 635
  - The place and time of Prayer, l. 8. p. 635, 636
    - What we must do after, ibid.
  - The Lord's Prayer opened, l. 8. p. 637. to 655
  - Corollaries from the defects of our Prayers, l. 8. p. 618, 619, 620
  - Motives and Means to Prayer, l. 8. p. 62 • , 621
  - The efficacy of Prayer, l. 8. p. 621, 622
  - The godly must pray and persevere in Prayer, l. 8. p. 622, 623
  - Objections against Prayer answered, l. 8. p. 625
  - Who not to be prayed for, l. 8. p. 628
- - Preaching, what it is, l. 6. p. 461, 462
  - Whether private persons not in office may preach▪ l. 6. p. 462, 463
  - Ministers must preach often, and denounce God's judgments against sinners, l. 6. p. 463, 464
- - Predestination what, l. 2. p. 218
    - How it differs from Election and Providence, ib.
    - The parts of it, l. 3. p. 219
  - The error of the Predestinati. l. 3 p. 223
- - God's Prescience or fore-knowledge, l. 2. p. 164
    - Distinguished, l. 3. p. 121
- - Pope, what the word signifies, l. 6. p. 484
  - Whether the Pope of Rome be Antichrist, l. 6. p. 474, 475
    - Whether he be Christ's Vicar, above all other Bishops, above Kings, can make Laws to bind the conscience, determine controversies of faith, l. 6. p. 476, 477, 478
    - Whether he can pardon sins, l. 6. p. 478
  - The Papists make the Pope a god in divers particulars, l. 6. p. 483
- - God is everywhere Present, l. 2. p. 144, 145, 146 147
  - Presumption, what, l. 7 p. 570
- - Pride a great sin, l. 4. p. 370, 371, 372
- - A double Principle in Divinity, l. 1. p. 5
  - How Principles may be demonstrated, l. 2. p. 123
  - Profaneness what, l. 9. p. 780
- - How the Prophetical Books are divided, l. 1. p. 39
  - Why twelve Prophets are called the lesser, ibid.
  - Who expound the lesser Prophets, ibid.
- - Proverbs, by whom written, their excellency, l. 1. p. 36
    - The best Expositors of it, ibid.
- - Providence, whence, l. 3. p. 295. m.
    - That it is, and what it is, l. 3. p. 295, 296
    - The object of it, l. 3. p. 296, 297
    - The kinds of it, l. 3. p. 298. to 302
- - Psalms, how called in Hebrew, l. 1. p. 35
    - Often quoted in the New Testament, ibid.
    - Who the Author of them, ibid.
    - And how divided, ibid.
    - The best Expositors of it, ibid.
    - A choice Book, ib. & p. 36
  - The Turks swear solemnly by David's Psalms, l. 1 p. 36
- - The Scripture is Pure, l. 1. p. 85
  - Purgatory confuted, l. 10. p. 866, 867
- - RAbbins, some censured, others commended, l. 1. p. 112
- - Rain a great work of God, l. 3. p. 246, 247
  - Rain-bow, the cause of it, l. 3. p. 247
    - Its several colors, ib.
  - Railing, l. 4. p. 372
- - Who are commanded to read the Scripture, l. 1. p. 21
  - The Scripture is to be read publicly and privately, l. 1. p. 23
  - What Reading the Scripture is, ibid.
  - The Scripture read may be the instrument of Regeneration, ibid.
  - How the Scripture is to be read, l. 1. p. 23, 24
- - Reason, the uses of it in matters of Religion, l. 9. p. 87
  - Rebaptizing condemned, l. 8. p. 676
  - Rebellion against God and man, l. 4. p. 373, 374
- - What man's Recovery is, l. 5. p. 389. to 392
- - Redeemer, Christ how, l. 5. p. 408, 409
  - Redemption, what, l. 5. p. 414
- - Three characters of the true Religion, l. 7. p. 5
  - Remora, able to stay the greatest Ship under sail, l. 3. p. 262
- - How God is said to Repent, and how not, l. 2. p. 151
  - Repentance, what in us, l. 8. p. 649, 650
- - Christ reproached for our sakes, l. 5. p. 427, 428
- - Reprobation, what it signifies, and what it is, l. 2. p. 222
    - The word taken three ways, and five evil consequences of it, ibid.
- - Christ Rose from the dead, and why, l. 5. p. 438 to 441
  - Our Resurrection, l. 10. p. 857, 858
- - The manner of God's Revealing his will threefold, l. 1. p. 5
  - The Book of Revelation, why so called, l. 1. p. 52
    - It is canonical, l. 1. p. 51, 52
    - Difficult, ibid.
    - The best Interpreters of it, l. 1. p. 53
  - Revenge, l. 4. p. 374, 375, 376
  - Reverenco, l. 7. p. 577; 578
    - In worship, l. 9. p, 779, 780
- - Whether original Righteousness was natural to Adam, l. 3. p. 291
  - The Properties of original Righteousness, l. 2. p. 292
  - Christ's Righteousness is ours, l. 7. p. 522, 523
    - Marks to try whether we have it, and means to get it, ibid.
- - Rivers, Their original use and motion, l. 3. p. 251, 252
  - The River Nile, l. 3. p. 246. & 252
- - Romans an excellent Epistle, l. 1. p. 47
    - Who best expound it, ib.
- - The properties of a Rule, l. 1 p. 82, 83
  - The Scripture is the Rule of faith and life, ibid. & 84
- - Ruth by whom written, l. 1. p. 32
    - The best Expositors of it, ibid.
- - SAcraments, their name and nature, l. 8. p. 655, 656
  - The Church hath ever had Sacraments, l. 8. p. 656▪
  - The use of Sacraments, and their parts, l. 8. p. 656, 657
  - The necessity and efficacy of the Sacraments, l. 8. p. 657, 658
  - How the Sacraments of the Jewish Church and ours agree, and how they differ, l. 8. p. 659, 660
  - The Sacraments of the New Testament only two l. 8. p. 660
  - Sacraments are to be dispensed only by a Minister, l. 8. p. 661
  - The use of the Sacraments of the New Testament ibid.
  - Sadduce • confuted, l. 3. p. 279. & 289
- - The Authors of the two books of Samuel, and the best Expositors of them. l. 1. p. 33
- - Sanctification, what, l. 7. p. 530, 53 •
    - Its parts and properties, l. 7. p. 532
    - Why all godly men must be pure and holy, l. 7. p. 532
  - The excellency of Sanctification, l. 7. p. 533
    - It is imperfect here, and why, l. 7. p. 533, 534
  - Evidences of Sanctification, and means to get it, l. 7. p. 534
  - The Sanctification of the whole man soul and body, l. 7. p. 540, 541
    - Of the mind, l. 7. p. 541
    - Of the will, l. 7. p. 542, 543
    - Of the conscience, l. 7. p. 544, 545
    - Of the memory, l. 7. p. 546
    - Of the affections, l. 7. p. 546, to 579
    - Of the sensitive appetite, l. 7 p. 579, 580
    - Of man's body, and all the external actions, l. 7. p. 580▪ to 584
- - Christ satisfied for us, l. 5. p. 416▪ 417
  - It was convenient Christ should satisfy for us, l. 5. p. 417, 418
  - The difference between merit and Satisfaction, ibid.
- - Christ is our Savior and how, l. 5. p. 405▪ 406
  - Scandal, l. 4. p. 376
  - Schism, l. 4. p. 376, 377
  - Schoolmen taxed, l. 1. p. 25
  - Scientia media, an error, l. 3 p. 120. m
- - It is the rule of Divinity, l. 1. p. 5
    - Three general characters to know any word to be the word of God, ibid.
    - God revealed himself divers ways to the Fathers, ibid.
  - The divers Epithets of the Scripture, l. 1. p. 5, 6
  - Why called the word of God, l. 1. p. 5. m
  - Why the Scripture, ib.
  - The Divine Authority of the Scriptures proved by many reasons, l. 1. p, 6. to 16
  - A description of the Scripture, l. 1. p. 7
  - The Scripture is not repugnant to human reason and policy, l. 1. p. 17
    - It is for itself worthy to be believed and known to be of God, by itself, ib.
    - It hath its Authority from itself, not the Church, l. 1. p. 17, 18
    - It is to be read by the common people, l. 1. p. 20, 21
    - How it is to be read, l. 1. p. 22, 23, 24
  - Many contemn and unreverently handle the Scripture, l. 1. p. 25, 26, 27
  - The Canonical Books of Scripture, l. 1. p. 28
    - Of the Old and New Testament, l. 1. p. 30. to 54
  - What parts of Scripture have been questioned, l. 1. p. 43
  - The Authentical Edition of Scripture, l. 1. p. 58. to 61
  - Whether any books of the Scripture be lost, l. 1. p. 72, 73
  - Whether the Scriptures of the Old Testament had points from the beginning, l. 1. p. 73, 74
  - The end of the Scripture, l. 1. p. 80
  - The Properties of the Scripture, its Divine Authority, truth, it is the rule of faith and life, necessity, purity, perfection, perspicuity, l. 1. p. 81 to 105
  - The interpretation of the Scripture.
    - 1. Its divers senses.
    - 2. To whom belongs the chief authority to expound Scripture▪
    - 3. The means which must be used in the Interp • e • ation of it, l. 1. p. 105. to 121
- - Sea, a great work of God, the making of it, l. 3. p. 249, 252, 253
    - Why called m • re, ib. m.
    - Divers Questions about it answered, l. 3. p. 249, 250, 251
  - Sedition, l. 4. p. 377, 378, 379
  - Self love, l. 4. p. 379
  - Self-denial, l. 7. p. 600
  - Self seeking, l. 4. p. 379, 380
- - Septuagint, The Greek Translation of the Old Testament, l. 1. p. 62
  - Is not authentical, l. 1. p. 75, 76
- - Serpents, a three-fold profit redounds to us from them, l. 3. p. 267, 268