The PREACHER, OR THE Art and Method OF PREACHING: SHEWING The most ample Directions and Rules for Invention, Me­thod, Expression, and Books whereby a Minister may be fur­nished with such helps as may make him a Useful Laborer in the Lords Vineyard.

By WILLIAM CHAPPELL Bishop of Cork, sometime Fellow of Christs College in Cambridge.

If any man speak, let him speak as the Oracles of God,

1 Pet. 4.11.

London, Printed for Edw. Farnham, and are to be sold at his shop in Popes-head Palace neer Corn-hill, 1656.

Courteous Reader,

THis elaborate peece of the Reverend Author Wil­liam Chappell, Bishop of Cork, coming to my hands, and considering the great advantage the Church of God might reap by it in this Spiritual infatuated age wherein we live; the Lords Vine­yard being great, and the skilful and painful Labourers few, the con­sideration whereof moved me to ex­pose it to publick view, hoping it may have that desired effect the re­verend Author intended it to, viz. for the well instructing and fitting of young Proficients, in Divinity, to the work of the Ministry, that they might by the blessing of the Lord, upon their endeavours, and these directions, [Page] speak in due season, as the Oracles of God, labouring in the heavenly calling as workmen that need not be ashamed; which that it may have its desired effect, is the hearty desire and expectation of

Phil. Christianus.

A Catalogue of Books Print­ed and to be sold by Edw. Farnham at his shop entring into Popes-head Palace out of Cornhill.

  • Britains Triumph, or a History of the Wars and other affairs of Britain, from the death of the late King to the third year of the Lord Protector.
  • Compleat Doctress, or a Treaty of Womens Diseases, and their Cures.
  • [Page]Argalus & Parthenia, by Fran. Quarls.
  • The New-England Psalms.
  • Statue Unbowelled, being a choise Treatise of Natural Philosophy in English.
  • Divine Blossomes, or the Yong mans Prospective. A Poem.
  • The Works of Mr. John Milton, concerning Divorce, digested into one Volume.
  • The Conversion of the In­dians in New-England.

Analysis of the whole Book.

Of the Method of Preaching:

  • the Definition, Chap. 1.
  • the parts of it
    • the Do­ctrine,
      • Preparation thereun­to
        • the ingress or entrance to the meaning of the place of Scri­pture in which it is contained, Chap. 2.
        • the placing thereof, where
          • what Doctrine is, Chap. 3.
          • How it ought to be laid, Ch. 4. to 11. inclusively.
      • Handling of it
        • direct­ly in
          • Explication, Chap. 12.
          • Confirmation shewing [...]
            • [...],
            • [...],
            Chap. 13.
        • by Vindication from objections, Ch. 14.
    • the Use, which is con­sidered
      • in general, Chap. 15.
      • Specifically con­cerning the
        • Minde, as
          • Instruction, Chap. 16.
          • Refutation, Chap. 17.
        • Heart
          • in its present distemper by
            • Reproof,
            • Comfort.
          • in respect of the future
            • good, by ex­hortation, Chap. 20.
            • evill, by de­hortation, Chap. 21.

THE METHOD OF PREACHING.

CHAP. I.

THe Method of Preaching is a discourse upon a Text of Scripture, dis­posing its parts accord­ing to the order of nature, where­by, the accord of them, one with the other may be judged of, and contained in memory.

Of the Crypticks, or Occultations of this Method in General.

1. This Method may be hid­den two wayes: Namely in shew only, or really. The first way is, when there is really a method, and the Preacher hath as it were a clew or line by which he is guided from the beginning to the end of his speech without any straying; yet this method is concealed from the hearers, part­ly by not naming in the begin­ning those heads he means to in­sist upon; and partly by not ex­pressing his transitions from one head to another, and lastly dis­guising both the heads and their connexions under other terms and respects.

2. The latter way is, when the method is concealed really; [Page 3] and this may likewise be done two wayes, (for I would not set open a gap for digressions, or He­terogeneals) First by omitting one or two of the principall parts. Secondly, by intermixing, or inverting the order. When and which way it must be done, ought to be the dictate of his own wisdom.

CHAP. II. Of the ingress or entrance in­to the Text of Scripture which is to be treated of.

THe sparts of the Method are of

  • Doctrine
  • Use.

In the Doctrine there ought to be considered the

  • Preparation thereunto;
  • Handling of it.

In the Preparation the

  • Entrance to the place where it is,
  • Laying of the doctrine it self.

1. Of the Entrance. If the Preacher intendeth to treat upon some whole Book, Psalm, or Epi­stle, he must first briefly shew the chief scope of the whole, and the parts (wherein is the chief use of the distribution of the whole into parts) in their great­est extent. Then the parts of the first part, if it have any, and so proceed to the rest.

2. Likewise if he undertake the greatest part of some whole treaty: first let him shew the scope, then set down the parts, [Page 5] and shew how that part which he is to handle, hath its cohe­rence with the rest, and tends to that scope: and let him consi­sider that part, first in it self, se­condly in its relation to the whole.

3. Lastly, if he takes any par­ticular Text for a subject of a Sermon or two; if it be in the Context (as many in the Pro­verbs, &c. are not) let him first shew the connexion of it, or the relation to the principal part to which it belongs: Or if it be­gins a treaty, let him shew first whereto that, whereof this is a member tends, and how this con­duceth thereunto. And let that particular Text be considered first in it self, next in the relation (if any) to that which precedes. See an example hereof, Chap 4. Sect. 6. & Ch. 6. Sect. 17. and elsewhere.

CHAP. III. Of the raysing of Doctrine.

1. WHat Doctrine is I call Doctrine a divine axi­ome comprehended in the text. Of which definition (because it seems to mean some novelty) I must give some reason for each particular part.

I. Axiome] for I lay this as a ground and foundation, That there is nothing true or false, un­lesse it be an Axiome. And there­fore whatsoever is revealed to us of Divine Truth (for there can be no falsehood in the Word of God) is contained in the Axiomes of holy Scripture.

II. Divine] For there are ma­ny axiomes in Scripture, which [Page 7] are not divine, but enunciated by men, not spoken by the holy Ghost, yea some by the father of Lyes himself, yet this makes a divine axiome, that such have said such things, Mat. 4.6. Saith unto him. Cast thy self down, he addes a motive, If thou be the Son of God; he alleadgeth divine testimony for his indemnity; For it is written, &c. Which Scri­pture rightly cited, all the devils of hell cannot make invalid. Which shall be better treated of in its proper place, for here we will only observe Satans fraud in the allegation and applica­tion.

There are also in Scripture certaine feigned Propositions, which (by the special priviledge of Comparates) doe argue real Redditions, and being disposed with their Redditions, doe make [Page 8] divine axiomes (as also the parts of them, which belong to the scope, applyed to the parts of the Redditions) and yet the feigned Propositions, or their parts, considered of themselves without their Redditions, doe not make divine Axiomes. As for example, the Parables of the Sower, and the Tares, &c. in the explaining of which our Saviour applies the feigned To­pick to the real. See Chap. 6. Sect. 16.

III. Comprehended in the Text] Not only deduced from it by a consequence. For axiomes that are found in Scriptures may be called Prime truths, and as it were Principles, in respect of those which are vertually con­tained in them, and may be de­duced from them by a good consequence: And these princi­ples [Page 9] are they which I would on­ly have held for Doctrines, yet these are not to be had totidem verbis, or word by word formally in the text, and therefore per­adventure not obvious to every one, or conspicuous at the first sight, but sometimes are to be drawn out and reduced into form, the Explication being pre­mised, or a Collation with other Scriptures, presupposing the common manner of speaking, or the Wisdom of God who speak­eth. These I say I would have only to be held for Doctrines, for by this means, first hearers may grow accustomed to the Text of holy Scripture, when they are as it were led by the hand through all its axiomes, or expresse truths, whereas other­wise they may goe from the Ser­mon almost as ignorant in the [Page 10] Text as they came. Secondly, by this means the hearer will have the Doctrine as it were be­fore his eyes; so that coming home, having opened the book, he may say, I have this day heard this part of holy Writ expound­ed and applyed. Whereas the Doctrine being deduced by con­sequence (oftentimes obscurely, sometimes weakly; and some­times falsely) is soon forgotten, or deserves to be so, and by this means the foundation of the whole Sermon falls. Third­ly, by this means the Preacher doth necessarily tye himself to the words of the Text, or at least will not erre in the foun­dation of his discourse; where­as contrarywise, this curb being taken away, there is is a great way given to straying, making any thing of what you will, and [Page 11] applying some few general col­lections to any text, (sometimes to the connexion, before the Text it self be understood) and so without touching, but meer­ly neglecting the Text, to the filling of the ears and mindes of the hearers with impertinent (and peradventure dangerous) opinions in stead of Doctrines. Fourthly, by this means the Reflexion of the Use in the im­mediate vertue of the Principle will be much more efficacious to convince and subject the hearers mindes, and may be with more confidence and authority urged by the Preacher. And contra­rywise when a Use is inferred out of another Use by long and incertain consequences, the fur­ther every one is remote from its principle, so much the lesse thereof it hath in it, and acts [Page 12] so much the lesse by its virtue. And so easily gives opportuni­ty of evasion to the hearers, and of saying (as they commonly doe, especially in Reproofs) he strayed far from his Text. Neither can the Preacher himself with any true confidence urge that which in the present words of his mandates (namely of the holy Scriptures) hath little or no confirmation.

2. Although I should here hardly admit of any Crypsis, yet I believe those general sayings of holy Scripture (propounded by God unto all, and whereof that of our Saviour may be taken, What I say unto you, I say unto all) which were written or spoken to some who were then living, so they receive no specification from them, may also be pro­posed to our auditors, as directed to them.

CHAP. IV. How a Doctrine ought to be laid.

SEeing the Axiomes of holy Scripture are not framed ac­cording to that notion which God hath of himself and others, but of that which he in his will hath conceived to be as a rule to us, that being attemperated to our mind, let it be enunciated to its Logical directrix. And an Axiome being a disposal of an argument with an argument, and a Syllogism of two in que­stion with the third, and as the arguments are affected one with the other, so they actually ex­hibit their force in both places, it will be of much concernment [Page 14] here, to know well and weigh the affections of the Argu­ment.

2. A Text con­sidered in it self is either

  • Axiomatical or,
  • Syllogistical.

If axiomatical, there may be a Topical Analysis premised, shewing first the Thema, or Ali­quid, then the Arguments by which it is illustrated, and that in terms fitted to the Auditors capacity.

3. The Axiome (be it either simple or compounded) is either one alone; or contains more in it. If one alone, it may with­out any more adoe be presently treated of. But if it contain more in it, they must particular­ly be (as one may say) singled out and placed: this in the first, this in the second, this in the third place, and so forward [Page 15] according to the order of their nature.

4. This order ought not to be looked upon by the series of the words, (to which it is of­tentimes contrary) but by the natures of the things themselves; in the estimating of which also one ought to be very cautulous. That Axiome that every cause by nature is before its effect, though it be true, may here give an occasion of error, because, as that which is cause, is, before it is a cause; so that whereof it is a cause, may be considered in an abstract notion, before it is considered in relation to that cause in a special and distinct notion: Yea, peradventure the effect may be conceived under the notion of the subject, and the cause as an adjunct employ­ed about it. As for example, [Page 16] By him all things are made, 1. All things were made. 2. By him. Yea though [...] be before the [...], the subject before the adjunct; yet if the adjunct in its con­cretion doth contain arguments, which of themselves make a compleat sense, and take their specification from the subject, it ought in order first to be treat­ed of; as for example, To us a child is born: 1. A child is born. 2. To us.

5. But if we consider the axi­omes in themselves, it will not be difficult to find the order. Seeing that is first, which is most simple, and most general; not depending on the rest, but the rest on it. Likewise that in the second place which immediate­ly depends on the first, and the rest on it, &c. And if there be any collateral ones, it is all one [Page 17] to the method which is treated of first; yet it will be the more commodious way to follow the series of the words, and take that first in hand, which first offers it self to the Readers view.

6. There may be some abso­lute thing in the parts of each axiome, that may contain a Do­ctrine. That which is absolute in the parts, is to be handled before the parts be jointly treat­ed of. The absolute is to be considered according to the rule of its genus. Act. 27.23. For there stood by me this night the Angel of God, whose I am, and whom I serve. 1. The Apostle professes him­self to be Gods. 2. That he serves God. 3. That he is Gods, and serves him. 4. That the Angel of God, whose to be, and whom to serve be professeth, stood by him that night: [Page 18] the three first I call absolutes in the antecedent. So in the con­sequent, Matth. 1.21. He shall save his people from their sinnes. 1. His people have their sins. 2. He will save his people, &c. The re­lative condition in for. Because he shall doe this, you shall call his name Jesus.

7. If by the influx of latter arts (namely Grammar, Rhe­torick, &c.) into the Text, Logick cannot be immediately examined: then the words are first to be stript of those arts by some general explication, and the sense to be made plain, and so the way made ready for the Logical Analysis and assignation of the axiomes that they may ap­pear to be therein.

8. If the simple ones come un­der the species of the comparates (as Eccles. 5.1. Ephes. 5 11.) or [Page 19] the comparates under the species of the simple, (as Prov. 8.10. Matth. 9.13.) or of another kind of comparates, then that which the note sets forth, (as Heb. 12.24.) it is the Logicks part to propound the Axiome, pronuncing how the thing is. See an example, Chap. 7. Sect. 4. & 9.

9. If in the foresaid arts there be any thing involved concern­ing any part of the axiome; it may be joyned with that part which it concerns, to make good the axiome. See an example, Sect. 16. If to the whole, (as in the figures of sentences) that very same which is added, will make an axiome to be proposed and treated of after that to which it is annexed, Proverbs 15.23. A word spoken in due season, how good is it? 1. It is good. [Page 20] 2. Even to the admiration of Se­lomon.

10. But if thereby there chance to be any essential thing want­ing, that ought to be supplyed out of the use of the phrase and scope of that and the like places, the consonancy of faith agreeing thereunto, Luk. 13.9. And if it bear fruit, namely, thou shalt let it stand; or some such thing.

11. If the explication of some notion, in an axiome already laid, doe not necessarily multi­ply axiomes, and they are to be treated of: that notion is first to be unfolded, the axiomes to be drawn out, and their treaty to be instituted according to the prescribed method. As for ex­ample, 2 Tim. 3.16. Scripture is profitable, [...], for recti­fying. The heart of man may [Page 21] be irregular, or straying from the right and its rule two ways. Namely, by being exalted above the rule, or by being dejected beneath it, and therefore in ei­ther way it may want rectify­ing, in the first by Reprehension or Reproof, in the latter by Consolation or Comfort. 1. Scri­pture is good for Reproof. 2. For Comfort.

12. If in the resolution of one axiome into many, the con­struction of the words shall seem to be some obstacle thereunto, it may be lawfull to alter it, so the same sense remain. As for example. This, God created the heavens: In this, The heavens were created by God.

13. Proverbiall speeches or sayings being oftentimes uttered [...], antithetically; some­times, that they may compre­hend [Page 22] many things in a few, it is enough if they expresse some­thing in the one part thereof, and leave the rest to be understood in the other by vertue of the an­tithesis: which when it is so done, those things which are deficient in the one part, may be supplyed out of the other, that so the whole and compleat sense of the whole sentence may be gathered. But because those things which are so supplyed, are not so manifestly contained in the Text, as those which are expressed, therefore they may either be brought in as Uses, or if as Doctrines, then must it clearly be shewen, how they proceed from the Text, and they must not be long insisted upon. There are many frequent exam­ples hereof in Solomons Proverbs; and many not unlike thereunto [Page 23] are to be found in divers parts of Scripture, as Psal. 1. v. last, The Lord knoweth the way of the righte­ous, but the way of the ungodly shall perish. 1. The Lord knoweth (that is to say, approveth) the way of the righteous. 2. (By the oppo­site member) it shall be preserved or prospered. 3. God dislikes the way of the ungodly (by first mem­ber). 4. It shall perish.

14. In which places (either of the Proverbs or any other part of Scripture) something in the one member, necessarily includes somewhat which is in the other, which may both be included and joyned into one axiome, and that is to be treated of be­fore either part of the axiome in which they are to be found. See an example, Chap. 7. Sect. 4. & Ch. 10. Sect. 2.

15. Those which being inde­finitely set down, intend not a general truth, but [...], as it were for the most part, are likewise to be proposed and ex­plained.

16. Behold set before some of the Lords words, doth argue that sentence to deserve a special attention. And from hence may be raised a doctrine of the latter consideration, according to the rule, Sect. 9. An example hereof is, 1 Pet. 2.6. (the full treating whereof must be had from the rules of Comparates) where ac­cording to the rule of the said 9. Sect. (the Apostle expressing in the fourth verse what is wanting) 1. ax. Christ is the stone in the head of the corner. 2. Elect and pretious. 3. God laid it, &c. in Sion. 4. He that be­leeveth, &c. 5. All these things [Page 25] deserve a most special attention. Of the same nature seems to be that of the Apostle, ( [...]) but alwayes in matters of great moment.

17. The word [...] added to a sentence strongly denieth, and doth moreover adde the ne­gation, being spoken by God, an abomination of the thing deny­ed; if spoken by man together with it, sometimes a deprecati­ion. The same thing almost is signified by the Greek ( [...], let it not be so) see Ch. 8. Sect. 17.

18. You ought to apply your mind chiefly to that axiome, in which the efficacy or scope of the Text is placed: Those which are accessory, may for the pre­sent be more slightly handled. For at another time there may fall a more apt place where they [Page 26] may be found as principals and chief.

19. That which I said before concerning the order of axiomes, though it may seem strange to some, yet none will ask me a reason of it, have he but any touch, and be never so little versed in the Dialecticks, whose judgement and memory (I say nothing of the hearers) will de­sire an order; and who by this means will have, not only the first part of his discourse com­pleat in it self, and distinct from the rest; but will also in it, se­cure his way to those things which follow, in the fore requi­site and generals of them. I will rather advise you to reserve to each axiome, that which is Homogeneal to it, that the trea­ty may agree with the order of the axiomes.

20. What shall we then say of that Topical (as I may call it) way of Preaching, and that oftentimes according to the se­ries of the words, where each arguments, or Topical places, are proposed as Doctrines, or foundations of the discourse, especially when each one carry­eth some kind of emphasis with it?

Though I am not so perverse or nice, but that I can easily like of any way or manner of handling the Divine Word, so it be profitable: yet because my intent is to enquire into the Method, I shall take leave to say somewhat of so usual a one.

And this in the first place. If such Preachers did only doe that which they seem to propose, the whole Sermon, how long so­ever it were, would be but a [Page 28] meer explication; for those naked and simple tearms are not capable of any farther act, as being not apt to contain (as we said before) any thing of truth or falsehood. But such a discourse can neither be a foun­dation in the Text, nor any way fruitful to the Auditors. For because the Argument, consi­dered in it self, is only affected to argue, and that there is no act of judgement but where the argument is disposed with an ar­gument, it is impossible to bring any proof, or inferre any use, of a bare argument.

Secondly, that emphaticall word (if it be so, and not a fal­lacy [...]) hath the rest of the Text, or some part thereof joyned with it, for a foundati­on of that part of the discourse; oft times that which is by na­ture [Page 29] first and which if it should be first treated of, would give a light to it: and alwayes that without which neither the sense nor sentence is compleated. Whence it comes, that it is nei­ther so efficacious, nor convictive (that namely being not treated of, which is required for its foundation) nor so perspicu­ous and scientifical, that being as yet concealed, which is by nature first, and should carry a light before it. But as much as necessity forceth us to take on both sides, that this may subsist and beclear, so much tautology and confusion is brought forth, when the same thing is in the same manner repeated, and made both prior and posterior to it self. This seems harder when in an axiome consisting of an ad­junct occupated, and a subject [Page 30] (as there be many in Scripture) the adjunct, which sometime is impiously applicable to other subjects, is first treated of: though it doe receive its specification from the subject.

21. The remedy of this evill is, to select, and constitute in the first place that axiome (whe­ther it consist of two, or more arguments) which by nature is first, and contains in it self the compleat, and independent sense: and then joyn unto it that argu­ment which may make that axi­ome that by order of nature is next, &c. neither need the empha­sis to be feared, which may very well be cared for in treating of the axiome; namely, in such fort that every several emphasis, may have its due explication and proof, and the uses be so inferred and disposed, as they shall prin­cipally [Page 31] proceed from this or that emphasis. Which may then time­ly be done, when the whole foundation is clearly explicated and proved: For then they may be urged in vigor of the whole, without any Tautology or con­fusion.

Crypsis.

22. Before any Doctrine be constituted, there may be pre­mised the Explication of the whole Text, and (if need re­quire) a vindication from false Expositions: as, if it be some principal Text, which the ad­versaries of truth doe abuse to confirm their opinions.

23. Two or three axiomes may be joyned into one, when either the sterility of the axi­omes, or almost the same sense [Page 32] expressed in various words, or the Preachers festination (either towards his ending or hastening to some principal point) or some other such like cause re­quire it.

24. One axiome [...], or vir­tually contained in the Text, may be inferred out of another, as a Use out of a Doctrine, as 1 Pet. 5.7. Casting all your care upon him, for he careth for you. 1. Axjome, God careth for you. 2. Use of Exhortation, Cast all your care upon him. 3. The Re­lative axiome, (viz. Because he careth, therefore east) may be made a motive in that exhortation. Likewise an axiome in the Text may be converted into a Use of the precedent axiome, as Psal. 42.2. Axiome. God is a living God. Exhortation. Let our soul (with Davids) thirst for the living God.

25. If severall axiomes be joyned together, it shall be free either to consider them summa­rily, or with a distinct respect to each severally. And the use of those things which are lesse essential to the principal scope, may be compendiously handled. But those which are more chief­ly intended must be more fully followed.

26. In those verses which have [Thus saith the Lord] or the Lord hath sworn, &c. the axiomes which are contained in the thing attested may be proposed, and the witnesse assevering them, be brought as [...]: and he to be so explained, as there may a force of proof appear thence, as from the name [...] The Lord saith, &c.

27. Those things which have the word behold, sometimes may be propounded as an axiome, that [...] Ecce, or Behold, should adde to the precedent to which it belongs, and be as it were a bond connexing the uses to the Doctrine, Behold this for Instru­ction, for Reproof, &c.

28. If any one (as it is the ordinary custom of Churches beyond the Sea) doth take upon him a long text, he may be Ana­lysis distribute it into parts, and illustrate them, either se­verally or joyntly, by some explication or paraphrase, then chuse the chief axiome of each part, or reduce the sum of seve­ral of them into one, and ac­cording to the first member of the second general Crypseos ac­commodate the treating of then to the time, &c.

29. If in framing axiomes out of some long sentence, the order of nature should overmuch disturbe the order of words, some slight, distribution may be premised, whereby that incon­venience may be obviated: and having run over each part, the sull sense of the whole period may be expressed.

CHAP. V. Of Axiomes in Specie.

Afingle Axiome, though it have a large extent in re­spect of the Arguments which may be disposed in it, yet (if but the Crypsis, and oblique predications be declared by [Page 36] an apt explication) it is easie to be judged of, as for the constitu­tion of the Doctrine, by reason of the direct union of the parts: whether it be only one axiome, or doe contain several ones in it: unlesse it be when there is some composition either in the ante­cedent, or in the consequent.

2. If the antecedent be of co­pulate parts (so that the conse­quent be enunciated only, one of all united together, not of the single ones severally, for otherwise it is an axiome of a copulate judgement) and that they require a several tractation, they may be proposed severally in so many axiomes, (with a respect to the consequent, (viz. in good, as requisite thereunto; in evill, as tending to it) and afterwards the consequent of all taken together may be laid open. [Page 37] As for example, Blessed are they which hear the Word of God and keep it. 1. For a blessing, it is re­quired that we hear the Word of God. 2. That we keep it. 3. Those who doe both these things are blessed. See the like in a large compositi­on. Sect. 5.

3. Likewise if there be a co­pulation in the consequent (so that the copulated parts may be spoken of the antecedent, not severally, but taken toge­ther) the judgement is the same of it, as was of the other. See an example, Chap. 6. Sect. 3. out of Mat. 17.

4. Propositions which they call Modal, (if we meet with them in Scripture, in the same sense as Logicians take them) may be referred to a single axi­ome. And in these the modus doth constitute the consequent, [Page 38] the substance of the axiome being contracted into the antecedent. These modi are nothing, but the affections of the axiome ingenere (which as true, is either con­tingent, or necessary; as false, either possible, or impossible) and are to be understood by the affection, and manner of disposi­tion of the arguments.

5. Although where word the Est is meerly Syncategoremati­cal, and both parts, or the one in respect of the other, implyes a negation to the real esse (as i [...] feigned, some privative, and con­tradicing things) there neither part with Est categorematically taken, will make a divine axi­ome; and though when by rea­son of the nature of the parts, and affection of the one with the other, an axiome may be constituted; it seems to be there [Page 39] contained rather by deduction, then expressely. Yet if the thing will so bear it, and the unsold­ing and treating of that axiome by way of use be not sufficient, but the respect which that noti­on hath to some other part in the Text, or some other just cause require, that it may some way be treated of severally; It may be sometimes proposed, (yet but seldom) and followed as far as need shall require, either in the whole part, or in a particle of the part. Psal. 1. The consequent Blest is spoken of the antecedent, which consists of several parts, in either of which parts there is a copulati­on, in the first a trebble climax. That axiome may (unlesse per­adventure the word pius may be suppleted for an Antecedent out of the Antithesis of the 4. verse) [Page 40] be handled according to the rule laid down in the second section of this chapter; First, the former part of the Antece­dent, then the latter, and lastly the consequent is to be applyed to them, as conjunct. Every part of the former, and first that which is absolute, and after­wards with the consequent. As for example, The wicked have their counsell: It is required, for to be blest, not to walk in their coun­cel. The sinners have their way; It is required for to be blest, to not stand in their way. The scornful have their seat: It is required for to be blest, to not sit in their seat. Then the Copulation: It is required, if we will be blessed, that we neither walk in the counsell of the wicked, nor stand, &c. nor sit, &c. Out of this axiome the climax or gra­dation may be observed by way [Page 41] of use. And if this way of treaty be not sufficient, we may proceed further in this manner, There are wicked, there are sin­ners, there are scorners. There are both those, and these. And so in the other two; but ab­stractly, that solid axiomes may not be anteverted.

CHAP. VI. Of a Composite Axiome.

ALthough in a Composite Axiome the unitive force of the parts for the most part ex­plicate it self in a Grammatical conjunction: yet notwithstand­ing, seeing Grammatical con­junctions are taken loosely, and in a various sense, as well in the Original languages in which [Page 42] Scripture was written, as in those into which they were translated, we must not stick too much to these symboles or por­tions, but we must first look up­on the affections of arguments which are there disposed, and the rule of judging every axiom.

2. If the parts of the Compo­site doe contain somewhat in them which is absolute, (where­of see Chap. 4. Sect. 6) and they require a distinct treaty (which a Connex precisely taken, and a Disjunct doe not admit) that which is absolute in the conse­quent, may sometimes be reserved untill we come at it, as Joh. 8.18. The antecedent. I am one that bear witnesse of my self. The ab­solute in the consequent. The Father sent me. The consequent. The Father that sent me, beareth witness of me. The Conjuncts. Both I [Page 43] and the Father, &c. See ch. 7. Sect. 1.

3. Exclusive axiomes (which we meet with oftentimes in Scri­pture differ little or nothing one from the other) although they have the face of single ones, yet because they doe alwayes indeed imply a composition, if they be sully to be treated of, they must be referred to a composite axiom. But they resolve themselves into two axioms, whereof one ought to be enunciated affirmatively, the other negatively. And as the affirmation is before the negation, so that which is enunciated af­firmatively, requires the first place in the treating. The Exclu­sive in the antecedent. 2 Tim. 4.11. Alone (or only) Luke is with me, as if he said; And Luke is with me; and other of the Disciples are not with me. In the consequent. Matth. 4.10. Him only shalt thou [Page 44] serve, that is to say, and Him shalt thou worship, and another thou shalt not. In the same sense might be said, Thou shalt serve none but him. The Exceptive in the ante­cedent. Act. 8.1. They were all feattered abroad, &c. Except the Apostles, the rest were dispersed. The Apostles were not dispersed. In the Consequent. Matth. 17.21. This kind goeth not out but by pray­or and fasting. 1. It goeth out by prayer and fasting. 2. Other ways, It doth not go out. The first axi­ome is to be treated of accord­ing to the rule, Chap. 5. Sect. 3. Prayer is required to have this go out. 2. Fasting is required. 3. Byboth it go­eth out. Sometimes for greater evi­dences sake the affirmative, & the negative are both expressed: As in the Exceptive, Deut. 4.35. The Lord he is God, and there is none else but him. The same is signified in [Page 45] the Exclusives, by gemination of the subject [...], &c. (which the Septuagint doe often render by [...], only, as 2 Sam. 17.2. 1 King. 8.39, &c.) Sometimes the Exclusive is set together with the Exceptive, as 2 King. 17,18, &c. so Luk. 5.21, &c. In the affirmate ex­clusive, the note addes the negate; in the negate, by a double negati­on the affirmate. In the exceptive affirmate, the note layes the ne­gate; in the negate the affirmate.

4. Comparates although they be many times disposed in a sin­gle axiome, yet because they can scarse be treated of sufficient­ly, unlesse they may be more fully distinguished by parts, and so be referred (whereunto full comparations belong) to the composite axiome, of these we must give some premonition in this place.

5. Where every comparation is said to be either in the

  • quantity
  • quality.

You must note that these terms are taken at large, and Logical­ly.

6. When the quantity or qua­lity is said to be a conjunction, or to contain the unitive force of the parts; it is understood notwithstanding to superadde also its peculiar force of de­claring the nature of the compa­ration.

7. The Note of Comparation which is added to Reddition is chief, as [...] Aliquid is chief in the Axiome, and for whose sake the argument is added.

8 Also the Grammatical notes of Comparates sometimes doe not distinguish one species or kind from the other. See an ex­ample, Ch. 7. Sect. 9. Sometimes [Page 47] they are not set by it, Chap. 7. Sect. 4. & 7.

9. The Comparative degree doth not alwayes argue a posi­tive in either, but a lesser par­ticipation of the opposite, as Ezek. 16 52. Lam. 4.9. See an ex­ample, Chap. 7. Sect. 4.

10. In the treaty of Compa­rates (whither the quantity, or quality be expressed in the Text, or no) it will be useful some­times, to premise or adde to those respects wherein they doe agree (as in Equals, and Sembla­bles) those wherein they do not agree. And premise or adde those in which they doe not agree (as Unequals, and Dissem­blables) to those in which they doe agree. Especially in sembla­bles this is to be observed, that they be not extended beyond their scope: which is done often­times, [Page 48] and dangerously. So both the comparation shall be illustrated, and the detortion or wresting to an evill sense shall be avoided.

11. If the comparation be li­mited, as concerning the respect in which it is instituted or set, either by the Text, or by the Context (though peradventure in other places other respects be manifested) let that only be treated of, and the rest reserved for their proper places, seeing it is sufficient to satisfie the in­tention of the present Text.

12. If it be unlimited, and divers respects and profits of the Homogeneal may be brought, (because Scripture is to be taken in latitude, if it be not restrained neither by the Context, nor the Analogy of faith or truth) they may well be brought.

13. The respect in an illimit­ed comparison (whether it be one, or manifold) it must be for­ced with an Explication out of the habitude of an argument to the [...] Aliquid: and so the Do­ctrine be constituted, one out of one, more out of more. Where the respect, as being founded upon an Argument (which is more known and plain to the hearers) is to be known and plain, as applyed to the [...] Aliquid certain, and of a firm truth, for from hence depend the use and efficacy of the Doctrine. Gen. 15.1. I am thy shield. Axiome. As a shield protects a man who makes a right use of it, so God doth faithful Abraham. Here protection is the respect; known by the use of the shield, certain by the authority of the divine promise, Gen. 12.2,3. For the further Explica­tion [Page 50] of the axiome, the respects, wherein the comparates differ, may be shewn. The shield is the instrumental cause of the protection; God, at least, the principal. A shield defends from an enemy which assaults one be­fore; God is a shield [...] round about his people, Psal. 125.2. A shield is not alway es at hand: But God round about his peo­ple [...] from hence­forth even for ever, ibid. A shield is a defence against a corporal enemy only, not against a spiri­tual. God against all.

14. But there is no place of invention, which lies more sub­ject to wresting, to infer extream bad senses, then this of Compa­rates, and especially of sembla­bles: none doth more easily draw the petty people (and I pray God not many of their [Page 51] leaders also) into the pit, none uses to be more frequently used either to oppresse truth, or esta­blish errours. Therefore here ought to be a great deal of cau­tion, especially in assigning re­spects of an illimited compara­tion. I could wish this one law might be observed, as that of the Medes and Persians, that at least the Reddition (in which [...] Aliquid is contained) should be proved solidly, out of manifest places of holy Scripture. There is need of the same caution in those places is set down con­susedly, and the Proposition is explicated in several parts: as in many Evangelical Parables: and also where no reddition is set down. That Proposition, Exod. 12.46. did seem to want a Reddition, untill the event, and the Apostle should declare [Page 52] it, Joh. 19.36. So that of Hos. 11.1. If Divines would care­fully use this caution also to comparisons which they bring in matters of great moment to­wards faith, or manners, we should have more celestiall food, and lesse strife.

15. Comparates in quantity doe argue more pressingly and distinctly then those which are in quality.

16. Feigned Comparates if they be disposed in a Compo­site which requires the truth of parts, doe not fall under this rule of judgement; see Ch. 3. Sect. 1. Yet some distinction may be used in feigned ones. For some are meerly feigned; some are taken out of the common use; which though they do not touch any singular history, neither are they determined to here and [Page 53] now, yet they contain an indefi­nite truth in them, and there­fore if need be, there may be axi­omes made of them, to be pro­posed with restriction, and briefly run over. Luk. 18. There is sometimes a Judge in a City, which neither feareth God, nor regardeth man. Sometimes a widow is wronged by her ad­versary. Being wronged she useth to complain to, and be impor­tunate with the judge. The un­just judge will sometimes doe justice to the widow, to avoid the trouble o of importunity.

17. If a comparation be met with obiter, or by the way, and not principally in some sen­tence; it may be more slightly treated, and subordinately to principal axiomes, as Rom. 13. [...]. Wherefore ye must needs be sub­ject, &c. In this Text the [...] Ali­quid [Page 54] is subjection (whose subject with generality and object of the person, you must supply out of the first verse of the same chapter) is disposed with an ad­joyned necessity, which is argued from two causes comparate be­tween themselves in an unequal quantity (not onely, but also) axi­omes to be treated in the Text. 1. Every soul ought necessari­ly to be subject to a supereminent power. 2. For wrath it is necessary to be subject. 3. For conscience, &c. 4. More for conscience then for wrath. (5. Out of the relative consideration in the illative or inferring note Wherefore, which joyns these words with the pre­cedent) for a super eminent power, is a revenger of wrath, and a mini­ster of God, and that for the good of all, therefore to be subject, &c. is necessary.

CHAP. VII. Of a Copulate Axiome.

SEeing a Copulate Axiome consists as it were of colla­teral parts, so that one does not depend of the other, the truth of each one in it self is required, and by the copulation of them it is so, that if one be false, the whole axiome is judged to be false. Hence it comes that the parts may be severally proposed as Doctrines; then as united. See an example of an affirmed copulate, of affirmed parts, Ch. 6. Sect. 2. Of denyed. Mat. 23.13. Ye goe not in. 2. You suffer not, &c. 3. Ye neither goe in, nor suffer; of one affirmed, and ano­ther denyed. Prov. 10.22. 1. The [Page 56] blessing of the Lord it maketh rich. 2. He addeth no sorrow with it. 3. It doth both make rich, and doth not adde, &c.

2. Most comparates ought to be referred to this axiome, so they be taken declaratively, where the sentence is not sus­pended, or an illation or infe­rence of one comparate is in­tended out of the other. To the comparates in quantity doe also belong the relations of the place, and time, by the same law. An example of like, or equals, a Cor. 11.22. Are they Hebrews? so am I, &c. And I no lesse then they, or as well as they.

3. When out of the Text, and Context appears to be in­tended a comparation of peeres or equals, though it be expressed under the species of a connex of impossible parts, yet it will be [Page 57] of a copulate judgement, and the contradictories of the false parts will constitute the parts of the comparation, Jer. 31.36,37. God doth before, and after these verses, expresse the firmnesse of his Covenant with Abrahams po­sterity; and doth suspend the contrary by the impossible sup­position in these two verses. The Axiomes therefore, vers. 36. are, These Ordinances shall not depart from before me; The seed of Israel shall not cease, &c. No more this, then that, so vers. 37. The Ante­cedent. The heavent cannot be mea­sured above, or the earth searched out beneath; (namely by men.) In the Consequent. 1. The Abso­lute They have done many evils. 2. I will not cast off all the seed of Iscael. 3. Not for all these things which they have done, (or because a discretion or a division is to be [Page 58] understood) though they have done many evils, yet will I not cast off all, &c. Lastly, out of the united parts. No more the one, then the other. Those which are une­qual doe likewise belong hereun­to, Prov. 17.12. Let a Bear rob­bed of her whelps meet a man, &c. 1. It is evill to have a Bear robbed of her whelps to meet a man. 2. It is evill to have a fool in his folly to meet a man. 3. This is a greater evill then the other. In the third axi­ome is to be explained the ex­cesse of evill in this, more then in the other, 2 Pet. 2.21. It had been better for them not to have known the way of righteousnesse, then after they have known it, to turn from the holy Commandement, &c. 1. Gods Commandement is holy. 2. An holy Commandement is the way of righte­ousnesse. 3. To have an holy Com­mandement delivered unto him; is to [Page 59] know the way of righteousnesse. These three axiomes doe not belong to the expressing of the comparati­on: Of the first, see the rule, Ch. 4. Sect. 6. and of the two latter, Chap. 4. Sect. 14. But the parts of the comparation are, 1. Not to have known the way of righteous­nesse, or the holy commandement had been evill for them. 2. To turn from the known way, or from the com­mandment given, is evill. 3. The latter is a lesser evill then the for­mer.

5. Semblables. Where a quan­tity is intended, but it hath not seemed good to argue it distinct­ly; sometimes we passe over into a similitude, and the qua­lity of the quantity is expressed, as Gen. 15.5. The innumerabi­lity. And he brought him forth, and said, Look now towards heaven, &c. Where the Protasis, the stars are [Page 60] not to be numbered, is proved by the condescent to the manner of humane witnesse through expe­rience. Look upon, and number if thou canst, that is to say, when thou hast tryed thou canst not. Apo­dosis. Thy seed shall be innu­merable. The note of compa­ration superadding the simili­tude to the copulation, So shall, &c. is proved by Divine testi­mony, The Lord saith. Axiomes. 1. Thou canst not number the stars. 2. I call to witnesse thine own expe­rience. 3. Thy Seed shall not pos­sibly be numbred. 4. As not the stars, so neither thy seed. (The respect in the quality, So: that is to say, 1. By reason of the num­ber. 2. Conspicuously. 3. To men that have skill and experience in numbring it shall be innumerable as the stars are to now thee) 5. The Lord saith it shall be so. 6. God brought [Page 61] forth Abraham. 7. He said, &c. 8. After he had promised him an heir out of his own bowels, he brought him forth and said, &c.

6. Mat. 13.45,46. The Kingdom of heaven is like, &c. These words contain a Reddition, but set down confusedly: the subse­quent a Proposition distinctly explicated, in a Merchant, to­gether with his object and acti­ons. And though the reddition be joyned with one only argu­ment of the Proposition (where it is said like unto a Merchant) yet it is to be understood, to be re­ferred to the whole proposition, and vertually to involve the ana­logal parts, to its parts. So vers. 24. The Kingdom of heaven is likened unto a man who sowed good seed in his ground. Where by our Saviours own interpretation, He himself is the sower, and to the [Page 62] rest of the parts are applyed those things which are in the Kingdom (though not all of the Kingdom). Only to the zeal­ous servants he applyes nothing. as if he would not have such Ministers named under the Go­spel as study or endeavour the killing of Heresie. Castellio doth rightly warn us upon Matth. 11.16. The whole matter, not one word only is compared as in other parables. Out of this Protasis if need were there might axiomes be framed. Namely, That Merchants doe at­tentively seek after things of this world; that their industry sometimes proves good to them, finding things of great valew. For the most part they are cunning enough, selling all they have for a greater gain, buy­ing that which will bring them the greatest commodiousnesse, &c. Of these things, see Chap. 6. Sect. 16. [Page 63] Proper axiomes of the Text. As the Merchant which seeks for pearls, so [...], those who are or­dained in the Gospel, doe seek for solid good things. As a Merchant which findes a Pearl of great value, so these by seeking doe find life ever­lasting. As he sels all that he hath to buy that Pearl: so they deny them­selves to obtain this. As he buyes that, so they by observing the con­ditions of the Evangelical Covenant, to which the promise is annexed (God for Christs sake having com­passion) obtain this.

7. Dissemblables also with­out a note (as there are many in Solomons Proverbs, and elsewhere) doe seem to belong hereunto. Translators sometimes in these doe render an Hebrew [ [...]] by a copulative; ostentimes by [sed, but] as it were to shew the dissi­militude. But they are well [Page 64] copulated so far as either Dissem­blable is enunciated with its quality; for herein they agree, that either hath its quality dis­posed with it, Prov. 14.29. He that is slow to wrath, is of great un­derstanding, but he that is hasty of spirit exalteth folly. Where ac­cording to the rule, Ch. 4. Sect. 13. something may be added, out of either part, unto the other: and so the parts are fully un­folded, He that is slow to wrath is of great understanding, and exalts it: He that is hasty of spirit is great in folly, and exalts it. These being treated of, let the Colla­tion of Dissemblables succeed. To the unfolding of which, may be proposed, in what they doe agree, according to the rule, Chap. 6. Sect. 10. Each one is great in his quality. Each one hath some­thing which he exalts. But the [Page 65] quality is very divers, to which also those things add a weight in which they both agree.

8. In an affirmed copulate, and which contains a discretion, or separation of [non, & sed] namely [of not & but] there seems to be a full enunciation, Psal. 1. And the godly man shall prosper like a tree; And the ungodly man not so, but is unhappy as the chaffe, &c. Where either Dissemblable, is argued from the Semblable, for the greater illu­stration of the dissimilitude. See examples of Dissemblables sully disposed, Joh. 3.36. & 4.13,14. where in the first part there is a Protasis, in the second an Anta­podosis in the

  • Negation of the like, or Semblable quality.
  • Various position of the quality.

9. Heb. 12.24. [Better] though [Page 66] it be spoken very largely ac­cording to the manifold reason of the good, yet it seems it cannot bee here expounded of unequall, but dissemblable, [—the bloud of sprinkling speak­eth better things then that of Abel] Better things, that is to say, other or otherwise; Namely, the bloud of sprinkling speaks better things. The bloud of Abel not good things, see Chap. 4. Sect. 8. It may be sup­plyed by the Protasis (for it is an illimited comparation) out of the History, Gen. 4.

The bloud of Abel did speak

  • towards God re­venge.
  • to Cain horrour

Out of the Antapodosis out of the Apostle the bloud of Christ [Page 67] speaks

  • towards God propitia­tion.
  • to the hearts of belet­vers which are be­sprinkled with it, peace.

For the further explication, the respects may be brought, in which they agree (according to the rule, Chap. 6. Sect. 10.) 1. The Floud of either was unjustly spilt. 2. The bloud of either speaks. The separate treating of the parts, may be here omitted, as not be­ing expressed in the Text. And where they are expressed, they may be fully treated: but here sufficiently in the collation or comparation. The Axiomes in the collation. 1. And the bloud of Abel of it self speaks vengeance to­wards God; and far otherwise the bloud of Christ, speaks propitiation made towards God for all. 2. The [Page 68] bloud of Abel speaks horror to Cain. But that of Christ peace to all those who by faith have their hearts be­sprinkled therewith.

Of the Negate Copulate.

10. Those Comparates whose note is the negation of the op­posite species or kind might seem to be disposed in the Negate Co­pulate. And the note indeed doth shew that there are such argu­ments; yet they are not [...]ully and distinctly enunciated in that axiome. For the Negation that notes best, doth terminate it self in the indication of the gender, and rejection of the opposite spe­cies: whence followeth that the other is disposed there, but in a confused conception. Neither is the note alwayes certain: as a negation of the greater doth [Page 69] not infer a known parity or equality, Joh. 4.12. & 8.53. & 13.16.

11. Dissemblables by negati­on of similitude (although they be fully distinguished) cannot be fully comprehended in this denyed, or Negate copulate. Be­cause besides the negation of the proportion between Semblables, is required a position of a divers quality.

12. A Copulate is more con­fusedly denyed, as for the parts, when the bond or connexion is absolutely denyed, neither seems it (except such as are ab­solute) to contain any more axi­omes then it self: unlesse we think, they be sometimes to be pointed at, because of the speak­ers prudency. As [you cannot serve both God and Mammon] you may serve him, and you may serve [Page 70] this, you cannot serve both together, see Chap. 8. Sect. 9.

13. A Copulate which is false on the one part, is more clear­ly denyed, as to the parts, by the Discrete; for so it is distinct­ly expressed which part is true, and which false.

14. A Copulate of both parts, affirmed and false, is consequent­ly denyed, taking away the parts by the copulate of the denyed parts, Act. 25.8. A Copulate of both parts denyed and false, contrary wise: Isa. 47.19.

Crypsis of the Copulate.

Seeing that a Copulate of its own nature doth not seem to re­quire a necessary union of the parts; and doth not alwayes in­tend somewhat (at least of any great moment) as resulting out [Page 71] of their union; therefore in such, the axiome which ariseth out of the copulation may be omitted. Otherwise that axiome is of great moment, by reason of the authority, by which the parts are united, and the necessity of it, to that which it directly looks upon in that union.

16. Because in the Copulate there be Collateral parts, if there be little or no difference between them, unlesse it be in words, the consequents of the parts may be joyned into one: And likewise the antecedents. Prov. 31.30. Fa­vour and beauty deceitful and vain. Finally, if such parts be any more illustrated in such a man­ner, they may likewise be joyn­ed together. Psal. 51.2. David said, My sin, mine iniquity. 2. He desires to be washed and cleansed from them. 3. He desires to be washed [Page 72] throughly. 4. All this he desires of God.

17. In a comparation, a seve­ral treating of the Proposition may oftentimes be omitted, or at least be shortly knit up, whe­ther it be feigned to an histori­cal similitude, or true. 1. Be­cause it often consists of a matter which is but little Theological. 2. It is not primarily intended in the Text, but the whole or chief use of it is in the applica­tion to the Reddition, and the illustration of it. 3. It is more known and clear to the hearers, who by it are to be taught the Reddition. 4. In the reflexi­on of the Doctrine, it comes first to be inculcated or pressed in­to the mind or heart of the hear­er by uses. And here the Preach­er might take upon him that of our Saviour, Hear what the [Page 73] unjust Judge saith, Luk. 18.6. And being to exhort to sedulity and care in seeking out the summum bonum, or chief good, out of the parable of the Merchant; attend unto his care in worldly things. The careful Merchant runs to the ut­termost parts of the Indies, &c. So the several tractation of the Reddition may oftentimes be omitted; namely, when it shall be sufficiently treated of, with the note of comparation, or in the collation it self of the parts. And so very many Texts of full comparations may be suffi­ciently exhausted, if the propo­sition be applyed to the Redditi­on (or as the reason of it shall require) the part to the part: and so the Doctrine be constituted.

[...]
[...]

CHAP. VIII. Of the Connex.

1. HEre the affirmation sig­nifies, that if there be an antecedent, there is also a con­sequent. So that though there be no note, or that which is, is alien, or not pertinent (as of­tentime it is usual) yet if the illation of the consequent from the antecedent be intended, the axiome ought to be thought belong to this place. The truth thereof consists in the true con­nexion of the parts, that either out of one, or both false ones, the absolutely true may be; as also out of the true ones, the false; namely, when the one doth not follow out of the [Page 75] other. Hence, by reason of the form of this axiome precisely looked upon, the Doctrine can­not be constituted out of either part, though the parts severally considered were true; because the false ones also may consist with the truth of the axiom. Yet absolute axiomes may be in the parts. In the Antecedent, Gal. 1.8. the absolute is, Hath been preached unto you. In the conse­quent, Joh. 8.55. the Absolute, You are lyars. An example of a Connex, where a like is inferred from a like, 2 Sam. 15.21. As the Lord liveth, and my Lord the King liveth: But in what place [ [...]] my Lord the King shall be, even there also will thy servant be. It seems to be a prerupt, or hasty speech of a Souldier hastening to expresse his faith; as if he did say, I will [Page 76] not return unto Absalom as thou wishest me, But in what place, &c. The Comparation is limited to two respects in the Text, which being incompatible are proposed disjunctly. Whether in death; there also, &c. The place in which, or the condition David should be in either to life or death, it infers Ittai would in be the same, or the like▪ Axiomes. 1. Ittai professeth the King to be his Lord, and himself to be his servant. 2. If my Lord the King be in death, there will his servant be with him. 3. If in life, he will be there with him. 4. In whether condition soever the King shall be, in the same also shall he be. The antecedent doth in­ferr the consequent, taking its force in that Ittai confirms it with an oath, that whatsoever the Kings condition should be, the same should be his: whose [Page 77] efficacy is perceived by the na­ture of this manner of testimo­ny.

2. Yet this belongs unto the Connex (where there is relation of the consequence) that it re­quires the truth of the parts also. And therefore it offers the axi­omes to be treated of distinctly in their parts, then that which results out of their union. But how much the more it declines from the bare connexion, so much the nearer it comes to the nature of a Syllogism, so that the causal conjunction being taken away, it usually resolves it self into an Enthymema. And also a whole Syllogisme may be comprehended in this axi­ome.

3. Hereunto belong the cau­sall (also when the cause by accident inferres the effect, as [Page 78] Eccles. 8.11.) and rational notes, if they doe truely note (which they doe not alwayes doe, as John 19. ver. 4, 5, 6, 23, &c.) and which soever have the same force or efficacy: whereof the former belong to the Antecedent, the latter to the consequent. In both of them the antecedent al­wayes contains the cause of the consequence, and sometimes of the consequent. The Gramma­tical Crypsis or transposition of parts is very frequent in this axiome. Si, if, is oftentimes set down for [cùm, seeing that, or quandoquidem, seeing that] Luk. 11.13. Joh. 10.35. & 13.14, &c. Oftentimes the causall note is wanting, as Psal. 25.8. Some­times it is set down for the illa­tive or inferring, as Psal. 116.10. Sometimes the illative is wanting, as Psal. 116.1. Some­times [Page 79] both, as Psal. 118.6. Some­times it is tacitely contained in the antecedent participle, as 2 Cor. 7.1. Especially where the participle signifies notice: as [...], Beholding, Acts 4.14. [...], seeing, Col. 4.1. [...], when they heard, Acts 7.54. [...], knowing, Heb. 10.34. [...], remembring, Act. 20.31. Sometimes it is found with an alien note, as Matth. 3.14. I have need to be baptized of thee, and comest thou to me? as if he said, Seeing I have need to be baptized of thee, I doe not see why (or some such like thing) thou shouldest come to me.

4. Oftentimes the antecedent of this connex containeth that which preceded, sometimes vir­tually, and sometimes formal­ly. Therefore if there it have been treated of by the Preacher, [Page 80] and here it be vertually recol­lected to infer the consequent; it ought here to be freely treated of, and only according to what is superadded by the manner of recollection, 2 Cor. 7.1. [...], &c. Having therefore, &c. so chap. 4. vers. 1. In both places the demonstrative, [...], em­phatically set down, seemes to note an excellency; in the for­mer, of the foresaid promises, in the latter of the foresaid Mini­stration. But if formally; on­ly the consequent, and the infe­rence of it out of the antecedent offer themselves: for the repe­tition of the antecedent, as lately treated of, will suffice. Rom. 8.17. And if children (where Si, if, stands for cum, seeing that) then heirs. 1. True believers (whose de­scription was before) are heirs. 2. Because children are heirs.

5. An axiome out of a finall cause (where the finis, or end, under its note [...], or finally taken, or its equipollent, is set to infer the medium or means) may also be referred to this place. Which kind of axiome (because it is frequently obvious in Scri­pture) we will here speak some­what of concerning its illative, or inferring force. One that acts according to reason, looks upon the end under the reason of conveniency; He wisheth, or with a kind of willity desires. This desire excites him to en­quire, whether there be any means, by which it may be ob­tained. The possibility found out, and added to the end somewhat increases this desire. So increased, it excites him again to seek out the nature of the means. 1. Whether they be [Page 82] possible to be applyed by this agent of himself, or some way else. For want of this condi­tion the desire vanisheth into despair. 2. Whether they be not of such weight, but that the end may abundantly recom­pense it. 3. Whether they be necessary, so that the end cannot be obtained without them: or at least as necessary as others, if there be several wayes to that end. 4. Whether they be cer­tain, so that by the use of these, the end cannot chuse but be attained; or at least probable. For defect of these three, the desire vanishes into a neglect. The de­fire occupyed about such an end and the means, and by faith strengthened about them, grows into hope or efficacious desire of the end. And because the means are first by nature, as far [Page 83] as to the actual being, as pro­ductives of the actual end, or the fruition; therefore the agent puts the means into an actual esse or being, making use of them, to attain the end. The end being thus specified, is truly the begin­ning in operable things, as ob­taining the compleat volition or will of it self, and of the means to it. And all these things are eminently found, as well in the excellency of the end, as in the habitude of the means unto it in the Covenant between

  • Christ and the Father.
  • Us, and God in Christ.

Which two Covenants (whereof the first is the foundation of the other) doe afford very many axiomes of this kind in the Scripture.

6. In this axiome, for the most part the Medium or means is disposed in the first place, and then the end. Yet if the end hath the reason of the argument inferring the medium, the Ante­cedent of the axiome contains the end, and the consequent the medium, or means. But because the means may absolutely be looked upon, before it be con­sidered as determinated to this end; it may conveniently be treated of in that order as it is placed (unlesse by chance the reason of some special text be against it) so it be abstractly in this absolute nature, reserving the respect to the end of the Doctrine, which is to be pro­posed out of the united parts, Luk. 19.10. The Son of man is come to seek and to save that which was lost, where the coming of [Page 85] the Son of man is argued from a double end, copulately dis­posed: Subordinate, and Prin­cipal: Who, from the object. What, from the adjunct. The parts, the antecedent, to seek and save, (or because be intended to seek and to save.) The conse­quent, Therefore he came. The axiome, (the explication being premised) We were lost. 2. The Son of man came. 3. He intended to seek. 4. To save that which was lost. 5. To seek and to save. 6. Because he would seek and save, therefore he came.

7. For there are also many places in Scripture in which un­der the note, is contained the event of the finall cause: And these axiomes doe also belong hereunto, the adjunct to it be­ing connexed, but in a contra­ry order of parts. For the event [Page 86] which lyes hidden under this note, constitutes the consequent part of the axiome. Of this kind seeme to be those sayings [ [...] or [...]] that the Scripture might be fulfilled, er accomplished. As if he should say, When these things were done, the Scripture was fulfilled, which had foretold it should be, or these things were done, to the end that the Scripture might be fulfilled, [...], that pro [...] to the end. An exam­ple, Matth. 2.15. Because he was in Egypt, &c. was fulfilled the saying of the Lord by the Prophet, (namely in the Antitype, or red­dition which is to be under­stood) Hos. 11.1. The axiomes of the antecedent. Herod dyed, Joseph with the child and his Mother was in Egypt so long, that is to say, till the death of Herod. In the consequent. As God called [Page 87] his Son, namely, Israel: so he cal­led his only begotten Son out of Egypt. This was spoken by the Prophet. From the Lord by the Pro­phet. It is fulfilled. Because he was in Egypt, &c. (and being warn­ed, be returned) therefore it was fulfilled. And in this sense seemes to be expounded [ [...]] that it might be fulfilled by [ [...]] then was fulfilled, v. 17. Because there was a great cry for the death of the Bethleemitish chil­dren, the saying of Jeremy, (name­ly in the like) was fulfilled, so Mark. 15.28. And the Scripture was fulfilled, which saith, &c.

8. Sometimes under the spe­cies of the finall cause, is set down the event meerly by acci­dent also in a contrary order of parts, Matth. 10.34. I came to send a sword. Having premised a due explication, the sense will [Page 88] be, that The coming of Christ is the accidental cause of persecution (namely through mens malice) or Men would take occasion, from the coming of Christ to stir up per­secutions. Here the coming of Christ is the Antecedent. Perse­cutions should arise upon occasion thereof, the Consequent. Because I came, persecutions will follow.

9. There is another Adjunct to the Connex, or as one should say, joyned to it as it were in af­finity, not to be measured out of the precise proportion of the form alone; but with a respect had, as well to the nature of the matter, as to the nature of God who is the witnesse. In such connexes, (whether they have relation to God or man) though nothing in esse, or in being, is somewhat set down in posse, or possibility; and somewhat be­side, [Page 89] according to the matter on Gods part, as Deut. 32.41. if I whet, &c. Here is the posse, or pos­sibility, and when it pleaseth him, it is to be understood, he will doe it. On our part, in exhortations, monitions, with promises and threatnings, &c. is set down the posse, or possibi­lity of the second Covenant, not of the first oeconomically pro­posed. See Dr. Prideaux in his Sermon Of Perseverance. Accord­ing to the matter also, either necessary, or indifferent: of the necessary, is laid down, it ought or ought not: of the indifferent, it may, or it may not; or it is ex­pedient, or it is not expedient. Which may also be observed in other axiomes of the same matter, as Mat. 10.32,33. For seeing the force of Divine testimony (as these are in an eminent degree) [Page 90] proceeds from Gods infinite Pru­dence, vertue, and benevolence: We must look we doe not attri­bute to any Divine saying, any unworthy or lesse then worthy thing.

10. This connex, if it con­tain nothing which is absolute in it, and the parts be single; the axiome may be proposed (being not very long) as one only Doctrine, and those things which are involved in it, be de­duced from it as Uses, if any one shall think the sentence to be elliptick, and that these things which are involved are to be supplyed: I will not much con­tend against it. Sometimes it will not be amisse to avoid the in­convenience of too prolixe a sen­tence. See an example in the last Section. This axiome is laid without any note, Jam. 5.13. [Page 91] Where in the antecedent posse, may, is included in the conse­quent also, debere, it ought.

11. If there be a copulate composition in this axiome (as that Chap. 5. Sect. 2.) it will be so likewise in the treaty, Rom. 10.9. If thou shalt confesse with thy mouth, &c. The axiomes (passing over what is absolute in either part) are 1. To confesse with the mouth, &c. is required to salvation. 2. To beleeve in the heart, &c. is required to salvation. 3. If thou doe both this and that, thou shalt be saved.

12. If a copulate composition be also in the consequent, and that it be large, it may be sum­marily contracted into one no­tion, containing all its parts, that the Doctrines which are framed out of it applyed to the parts of the antecedent, may be [Page 92] the brieflier proposed. Like­wise the antecedent that it may be the easilier applyed to the parts of the consequent. So in the Commination, where there is such a copulation, the parts may be laid as tending to the evill denounced, Luke 12.45,46. Where out of the Hypothesis of the Dissemblable behaviours of the servant, there is foretold a Dissemblable event, If that ser­vant say, &c. (as he may, but ought not to say.) Axiome. 1. That servant saith in his heart, My Lord delayeth his comming, it tends to damnation. 2. He begins to beat the men servants, and the maid servants, it tends, &c. 3. To eat, drink, and be drunken, tends, &c. 4. If he doe both that, and that, and this, be shall be damned. Out of which last axiome may be ob­served a Climax, or gradation [Page 93] of sin, by way of use. And as we contracted the consequent to one notion, that the Doctrines might be proposed so much the brieflier out of it applyed to the parts of the consequent, so may the antecedent also be contracted to one, that it may be easilier applyed to the parts of the con­sequent. Hence the fifth axiome. If this servant be so desperately wicked, his Lord will come upon him, in a day when he looketh not for him, and in an hour when he is not aware. 6. If he be such a one, he will out him in sunder. 7. He will appoint him his portion with unbe­lievers. 8. The whole axiome out of the parts proposed on both sides. Out of this axiome may be observed, 1. A Climax or gradation in the consequent, or the degrees of punishment threatned to that servant. 2. The [Page 94] proportion between the sin in the antecedent, and the punish­ment in the consequent. Name­ly, He saith, the Lord delayeth his coming: the Lord will come in a day when he looketh not for him, in an hour when he is not ware. Also he beats, &c. The Lord will cut him in sunder. Likewise, He gorges, and makes himself drunk with an immoderate portion of food, and wine. The Lord will appoint him his portion of food, and wine. The Lord will appoint him his portion with unbe­leevers.

Of a negate, or denyed Connex.

13. The negate connex (whe­ther it be denyed by preposing a negation to the whole axiome, or by more openly denying the consequence) doth no more ex­hibite a doctrine in parts then an affirmate.

14. Because there would be no place for a negate connex in Scripture, unlesse the Antecedent did not inferre the consequent affirmate; but oftentimes it doth not inferre it, because the parts are divers amongst them­selves: Thence it seemes to be, such an affirmate is more clear­ly denyed, as for the affection of the parts, by the discrete or severed of quanquam, or tamen, al­though, or neverthelesse (which also expresses the diversity of parts) then by the negate Con­nex, which only denies the con­sequent to be inferred. But when it is denyed by an axiome of this or another kind (as ver­tually it may be) the axiome so denying, must be referred to it own proper classis.

15. If the first which hath affinity with the Connex, be [Page 96] under a stricter note, or if it doth bear a stricter; though the ne­gation doth break the bond, yet the antecedent under such a note, remains as granted. The consequent in the mean time (whether it be true in it self, or false) by the negation of the sequel is left in the middle as in a precise connex. A more strict note is [Cum, though] or [quando­quidem, for because] Rom. 9.7. Not because they are the seed of Abra­ham, are they all children, the causall conjunction shall here bear a strict note; not though you be (or although you are) the Seed of Abraham, are ye his sons, saith the Apostle to the Jews, who would inferre the Consequent out of the Antece­dent; as if he had said, though ye be the Seed of Abraham, yet it doth not follow, that ye are all sons.

16. And if this axiome, which this in Scripture doth contra­dict be so absurd, that it layes a falsehood in the antecedent; the antecedent which will not bear a stricter note, doth constitute a Doctrine, 2 Cor. 11. In the an­tecedent of the Discrete the Apo­stle disposeth such an axiome. Not (the question being equiva­lent to the negation) that I doe not love you, have I been [...], or not burthensome to you. The A­postle seemes to obviate a male­volous mans saying. Because Paul doth not love us, therefore will he take nothing of us, to whom the Apostle opposes this contradi­ctory Not, &c. [Quia, because] is a more larger conjunction in the negate, and may be taken either as granting, or indifferently, as of he said; Whether I love you, or not love you; the not loving, [Page 98] doth not inferre the not being burthensom. And truly the con­ceit of man is so much larger then the portion of words, that it can hardly be bound and re­strained by words in a sentence; but at some time it may escape into a various sense, unlesse the scope of the place and context, &c. be considered. Yet the ante­cedent is asserted under a stricter note. But this was not the sense of the Apostle, but by the interrogation and question equivalent to the negation, and his appeal to God touching his affection, as it should seeme; and by the subjunction of the true cause in the 12. verse, he doth rather insinuate the contrary to this antecedent, which he doth likewise abundantly professe in another place.

17. The negation here seemes sometimes not only to take away the bond, and so the conse­quence, but the consequent also, especially the more vehement, Rom. 6.15. [...], what then, &c. where [...], as vers. 1. [...], what then shall we sin, & 2 Cor. 11.11. [...], wherefore, &c. (though elsewhere it be other­wise, as Rom. 9.30,32.) seems to be a preparation to consute the Prolepsis, or inconsequent infe­rence: as if he should say, You are inclined of things rightly spoken, to inferre things which are not right. We must not sin, not because we are not under the law. Omitting the Antecedent (which here is set down in the Discrete) 1. axiome, That we must not sin. 2. Not for this cause. 3. This ought to be abominated, and prayed against, so Rom. 6.1. (where [Page 100] the antecedent seemes to lay down nothing. 1. We ought not to remain in sin. 2. No (not to this end) that grace may abound. 3. It is abominable, and a thing to be prayed against, for a man to remain in sin to that end.

18. Because the reason of the finall cause is the unitive force of the axiome out of the end, and the thing which lyeth under this reason, is not alwayes produced, but is judged to be under the in­tention of the agent who is to produce it: but that which is held to be the medium, or means, useth to be in the external or reall act: hence it seemes to be that the negation which takes away the reason of the end, sel­dom leaves the Doctrine in the Antecedent, but rather sometimes leaves the Consequent, in which that is disposed which is esteemed [Page 101] the means by those whom this axiome contradicts. As; I came not to judge the world, &c.

Of the Connex.

19. Sometimes the absolute consideration of the end, some­times of the means, sometimes of both may be omitted, and the means be joyned to the end, to constitute the Doctrine. As in the example of the 6. Sect. The first axiome being premised, the second will be, He came to seek us that were lost. 3. He came to save us. 4. He came to seek and save us. So in the parallel place, Mat. 18.11. It was lost. 2. The Son of man came to save that.

20. Sometimes it may be dis­posed as a single axiome, and be so treated of, Joh. 12.47. I came to save the world, that is to say, To [Page 102] save the world is the end of my com­ing. 1. I came. 2. To save the world is the lend of this my coming. Likewise the negate or deny­ed. I came not to judge the world; that is to say, I came not to this end. In the same manner from the event. To send the sword will be the event of this my coming. To send peace will not be the event, &c.

21. 2 Chron. 7.13,14. This axiome sayeth somewhat in the parts, as well in respect of God, as of man. The chief arguments are, The fault (pre supposed, ver. 13. expressed the 14.) which is illative of the punishment, the punishment of repentance, and repentance of acceptation. Si, if. If I punish, (or if when I punish) they repent, then will I accept. This axiome connexed, contains the connex in the antecedent, and the Copulate in the Consequent. [Page 103] The Connex involved in the An­tecedent, consists of the Antece­dent in three members, proposed under a disjunctive note, but loosely & [...]numeratively taken, and of the consequent in four members, under the copulate: the consequent of the connex com­prehending the whole consists of three members under the copu­lative also. The first Doctrine, (according to the rule, Sect. 8. & 9.) God can, andwhen he thinks it fit, shuts up the heavens (the il­lustration from the end or event) that there may be no rain. 2. Like­wise he commands the Locusts, &c. 3. God can, and when he pleaseth, sendeth pestilence amongst his people. 4. That, or this, or the other, he can, and when he pleaseth, he doth, to his sinning people: either all these, or some such like thing, as appears by the analogy of other places, [Page 104] for here is not intended a com­pleat enumeration. But this may be observed in the Use. Then in the consequent of the connex involved in the antece­dent of the whole (having ab­breviated the antecedent of this, and the consequent of the whole, according to the rule, Sect. 12.) these Doctrines are contained, (having premised to these that absolute one in this consequent, namely, The name of the Lord is called upon his people) The first (according to the rule, Sect. 11.) It is required to acceptance, that Gods people upon whom, &c. when he punisheth, doe humble it self. 2. That it pray. 3. That it seek his face. 4. That it turn from its wicked wayes. Then from either part of the whole antecedent abbreviated, and applyed to the consequent, these Doctrines. 1. If [Page 105] God punishing, his people doe all these things, he will hear from heaven. 2. Will forgive their sin. 3. Will heal their land. Lastly, the whole axi­ome. If when I have shut up the heaven that there be no rain, or have commanded the Locust, &c. my people, &c. then will I hear from heaven, &c. Out of which axiome, the order of Divine Providence towards sinners may be observed.

CHAP. IX. Of the Discrete, or Severed.

1. THe judgement of the Dis­crete is, that the parts are true, and severed. It doth exhibit, the parts first to be treat­ed of, (unlesse some absolute [Page 106] be involved) then the discretion or separation.

2. The Discrete seemes some­times to be as it were composed of two Discretes, so that the consequent of the first from [al­though and notwithstanding] involve in it the antecedent of the last, from [not, and but] and another Divers be set to it in the Con­sequent, Luke 4. ver. 27. (as also 25.) Where [although] is un­derstood, and [ [...], and] is read for [notwithstanding, or yet] Al­though many Lepers were in Israel, in the time of Elizeus the Prophet, yet none of them were cleansed, but Naaman the Syrian. Axiomes. 1. There were many, &c. 2. None of them were cleansed. 3. Though there were many, &c. yet none, &c. 4. Na­aman the Syrian was cleansed. 5. None of them, but, &c.

3. Dissemblables which might [Page 107] have agreed in quality, might be fully enunciated by such a Discrete, that the Protasis may be under [although] a negation of the fimilitude under [notwith­standing] the diverse quality un­der [but].

4. Such a Discrete is often met withall, but so that for brevity sake, the consequent of the first be omitted, and the Divers which should be set to that Consequent, in stead of it, may under [notwithstanding] be­joyned to the Antecedent, Prov. 20.17. As if it were more ful­ly expressed. Though the bread of deceit be sweet to a man, yet [it doth not continue so, but] afterward his mouth shall be filled with gravel. That which is meant to be un­derstood therein, may well be brought for a fuller explication of the axiome, but be omitted in [Page 108] the constitution of the doctrines: it absence being abundantly sup­plyed, being set in its Divers place, which sounds somewhat that is greater: Axiomes. 1. The bread of deceit is sweet, (namely to a man that is addicted to it). 2. His mouth shall be filled with gra­vel. 3. Afterward (that is to say, after this momentary sweetnesse) it shall be filled with gravel. 4. Al­though it be sweet yet afterwards, &c.

5. These notes [although, and notwithstanding] seeme to expresse the nature of Discretion, as con­sifting in a lesser discordance, see­ing these notes doe hardly ad­mit of a greater, but doe only in­timate that things so Discreted or severed might have convened and come together, and that sometimes they are severed with a great offence, or vertue. Where­fore in Scripture they are often [Page 109] set down, as well for aggravation of sin, (as 2 Chr. 36.15,16. Psal. 55.12, &c. Amos 4.6, &c.) as for the praise of vertue, (as Job 2.3. Ps. 44.17, &c. 119.52 & 83, &c.)

6. [Although] is often meant, and the [ [...]] is set for [but] as Prov. 23.7. So [ [...]] Matth. 11.25. & [ [...]] Rom. 6.17.

7. Because the Discrete (as we have said) oftentimes doth more clearly deny the affirmed Connex, then the negate connex it self; and the negate connex sometimes proceeds from feigned parts, so the negate connex of feigned parts is oftentimes proposed under notes, and after the manner of a Discrete. Yea sometimes, to deny the stronglier, it assumes unto it self a greater feigned part, then the Author of the affirmate could probably conceive. Wherefore it obtains [Page 110] its chief use under these notes, in Scriptures also, in amplifica­tions, &c. It may then be so proposed by the Preacher, as it is found in Scripture, and more perspicuously then if it were re­strained in its own form. In the mean while we must know that it is not of the Discrete judgment (which requires the truth of the parts, but of the Connex; and that the Doctrine in parts is no better, then the formall negate connex it self. But when it as­sumes a greater seigned part, then could be supposed by the Author of the affirmate, it may well be explicated, by adding the Reddition of a greater feign­ed part, which in such sentences is either to be understood, meant, or at least doth necessarily fol­low. To this seemes might be referred that of Obad. v. 4. Edom [Page 111] might reason with it self. If I strengthen my self in high places, (for it was a mountainous coun­trey) I shall not be cast down. To whom the Prophet saith, Though thou exalt thy self as the Eagle, though thou set thy nest among the stars, thence will I bring thee down [not only out of thine high places] The judgement is Not if thou didst exalt thy self, and not thou should by me be cast down. But the same sense is more perspicu­ously enunciated under [quan­quam, & tamen, although and yet] so Ier. 37.10, &c. If any one will contend that these are properly discrete sayings: Let him imagin I set down this fection here for his sake, because I would breed no contention, yet I would not have him think it to be of the Discrete judgement.

Of the Discrete Negate or denied.

8. We seldom meet with a Discrete negate directly, or for­mally. If it be denyed by the Copulate or Connex (as it may be) these are to be referred to its proper Classis.

CHAP. X. Of the Disjunct or Disjoyned.

1. THe judgement of the dis­junct truly and proper­ly taken is, that one one only is true.

2. It exhibites no Doctrine (except the absolute, if any doe happen) but onely it [Page 113] self true, in the true disjunction of the parts, Luke 16.13. a ser­vant of two masters (who command contrary things) will either hate the one, and love the other: or will hold to the one, and despise the other. Here is a Disjunct with a copu­lation in each part. [...], the one, and [...], the other, seeme to have the force of a demonstrative: as if he should say, Either he will hate this, and love the other, or will hold to this, and despise the other. Here are two absolutes contained ac­cording to the rule, Ch. 4. Sect. 14.1. The scrvant will hold to that Master which he loves. 2. Him which he hates, he will despise. The co­pulation in the parts is suspend­ed by the disjunctive note, by which the truth is indetermined either concerning this or that part. The axiome it self offers it self to be treated out of these [Page 114] parts. Then the relative confi­deration, Because either the one, &c. therefore no servant can serve two masters. 3. Though com­pleat Disjunct axiomes are not frequent in Scripture, yet the disjunctive notes are often found in other axiomes, but for the most part loosely taken for the enumeration of parts, so far as they consent with the whole, not for the disjoyning of them be­tween themselves, whereby the truth of the only one may be expressed. In which sense they seeme to be taken rather copula­tively, then disjunctively. Yet this enumeration is somet mes founded on perfect disjunction, so far as these parts are disjoyned in respect of the singulars un­der the whole. Phil. 1.20. Christ shall be magnified in my body, whe­ther it be by life, or by death. The [Page 115] disjunction is compleat, [Every magnification of Christ in the Apostles body, is either by life, or by death] by which the parts are voided, and it is signified that no singular magnification can be in the body both by life, and by death, but by one. But the Apostle intend­ing another sense, doth very fitly apply both parts to the whole. Both by life he shall be magnified, and by death he shall be magnified. And therefore the judgement is copu­late. See the like example, Ch. 8. Sect. 1. Sometimes this enume­ration is grounded on incom­plete Disjunction, as Chap. 8. Sect. ult. The thing both wayes comes to one: and by the man­ner of the disposition, the judge­ment of others also, will be easie.

Of the Negate or denyed Disjunct.

4. If we meet with a direct negate, it yeelds no more axiomes then the affirmate. Indirectly it may be denyed by the Copu­late affirmed out of negative parts, which doth not admit of one true, out of the affirmate, which doth not admit of an on­ly.

CHAP. XI. Of the Syllogism.

IF the Text be of a Syllogisti­cal judgement, we must frame an Analy sis before it, shewing the [Page 117] conclusion, then the premises, then the Crypsis, if any there be, So that the Syllogism may ap­pear in its proper form. First the several axiomes must be handled. Lastly, there must be an axiome made out of the premises, with a conclusion by the illative note, to shew the inference of the conclusion out of the pre­mises. It matters not so much to the order, whether the con­clusion or the premises be first handled, but that the series of the words in the Text may end the controversie. Seeing that in their absolute consideration they seeme to stand collaterally; and though between them there be alway a necessity, of the con­sequence, yet there is none such of the consequent. But if the Antecedent doe contain [...], the wherefore, of the conclusion [Page 118] that is rightlyest treated of in the first place; to the end, that when you shall be come to treat of the conclusion, we may have [...], the wherefore, at hand, as a thing known before. Though in such things the wherefore may be omitted in the treaty of the conclusion, because it offers it self soon enough in the last axiome, unlesse according to the Crypsis, Chap. 4. Sect. 24. it be otherwise disposed.

2. If there shall seeme to be no intent of taking away the doubt, and the analysis shall proceed well, according to the axiomatical judgement (though not without rational conjun­ction) and that the full sense of the place may be had by it; it will not be necessary to resolve the Text into a Syllo­gistical consideration, every time [Page 119] as we shall have power so to doe. Seeing that, for as much as belongeth to the thing, it is sufficiently contained in that which is first a kin to the con­nex, and may be treated out of its rule.

CHAP. XII. Of the Explication of the Axiome, or of the Do­ctrine.

HItherto of the preparation to the Doctrine. The treat­ing of it followeth.

First the terms of the axiome, are to be explicated according as they are taken in Scripture, atd referring them to their place [Page 120] in the body of Divinity. That term is alwayes to be explicated first, which makes good the way to the understanding of the rest, and doth not require the explica­tion of the rest before hand.

2. For the fuller explication, if need be, such questions may be propouuded and resolved, as shall seeme to conduce to the better opening of the sense of the axiome: as also such illustra­tions be added, as may, more throughly imprint them in the minds of the hearers.

3. In a single axiome, the consequent part, as for the most part larger, may be first explain­ed in a Composite one, let the explication of the antecedent precede, and that of the conse­quent follow.

4. He that will explain well, ought to be well exercised in [Page 121] Scriptures, and in the Idiome of those languages wherein they are written, not without respect to the Oriental notions in the He­brew, and the conferring of the same with the Greek, not without respect to the Hebrew in the Greek, as also to the Greek done by the Septuagint, and to the Targum Judaicum, for the understanding of both. He must not be carryed away by any prejudice, he ought to love the truth sincerely, and wholly subject himself unto it. For the interpretation of words or phrases, either single or in Syn­taxis, he may make use of Phra­seologies and Concordances. For the finding out of the sense, he must look as well to the Ana­logy of faith expressed in mani­fest places, as to the scope of the place conferring it with [Page 122] other semblable or dissemblable places, considering the context, and in it the occasion, end, cir­cumstances of persons, place, time, and finally the coherency with the Antecedents and Con­sequents.

CHAP. XIII. Of the Confirmation of the Axiome shewing both the • [...], the what & , and • [...], the wherefore. 

1. THe Axiome may be con­firmed by parallel places of Scripture, and those, if possi­ble, most evident (except those which are no more Divine testi­mony, [Page 123] howsoever they be con­tained in holy Scripture, but as the Scripture saith such a one or such a one spake thus) Then by other arguments, a posteriori, from that which followeth, that we shall find in Scriptures.

2. Though no weights of reason can adde any thing to the firmnesse of that which is grounded upon divine testimo­ny, neverthelesse Scripture be­ing, though above, yet not a­gainst good reason, and doth not take away, but perfect it, it will not be much from the pur­pose sometimes to make use of reasons, and other things, as drawn from the art of Nature, if they shall be judged fitting, easie and profitable for the hear­ers, whereby they may the better relish and retain Divine truth in [...], the what of it.

3. And though also the au­thority of the Fathers, and of the whole Church, yea of all crea­tures being put all together can adde nothing to Divine antho­rity, on which the axiomes of holy Scripture are grounded: yet it will not be absurd some­times to shew that this axiome was received, and approved of in this sense by the Ancient Church, and its Heroes: yea the testimony of those who are with­out the Church, and of the enemies to it, may be pro­duced, and in some cases is more available then that of its own children.

4. Yet these confirmations drawn from humane reason and testimony, ought to be brought more sparingly, and not with­out choice, having also regard unto the genius of the hearers; [Page 125] adding moreover, if need be, some difference to make a distin­ction between these, and them that are from Divine testimo­ny.

5. Though to argue the whole, the induction of the se­verals would be of great mo­ment: yet because it would be too prolixe to enumerate the singulars, they might be brought under some certain heads, by one or more perfect distributions, and so the whole be evinced. If some instances of many bee brought, as they doe of them­selves illustrate and exemplifie the whole; so if they doe poten­tially contain the rest, or if there be no other thing in the rest to be seen, they may very well be thought to have the power of confirmation also.

6. [...], or the wherefore is to be fetched out of the proper cause.

7. The proper demonstrati­on [...], wherefore, though it be but only one, of one axiome, yet it may consist of many members, as of partial causes, which therefore are to be ga­thered together, and in the in­tegrity or wholenesse applyed to the confirmation of the Do­ctrine.

8. The fact is chiefly demon­strated of the efficient out of its

  • faculty.
  • end.

The fact of the agent by reason, is demonstrated of him by his directing knowledge (power in lawfull things) his decreeing will, in which may be consi­dered [Page 127]

  • significations, by word, oath, pledge, and the like.
  • motives
    • from without.
    • from within,

which have a respect to the end, and potentially. The Power sometimes taken at large, may also comprehend knowledge in it.

9. The occupated adjunct, may be demonstrated of the sub­ject, by the formal reason of it, &c.

Crypsis.

10. If the confirmation of the the axiome cannot be had in [...], the what, or [...], where­fore, in such, through the deficiency of matter, the rule fails.

11. The Historical axiome of the fact, where [...], the what is deficient or wanting, may not unfitly be illustrated from the like example, shewing how he by whom the saying is made, or others in such a businesse have done the like. Which though it does not prove this hath been done, yet it makes it probable. Also causes as probable may be brought, which things standing thus, and per­sons being thus affected, use to produce such effects.

CHAP. XIV. Of the Vindication of the Axiome from Objections.

SO hath the treaty of the Doctrine been directed in the

  • Explication.
  • Confirmation.

1. Though Objections may sometimes be brought usefully against any part of the Method, yet it will not be out of pur­pose to assign a fixed, and defi­nite place to those things which are brought or alleadged, against the Doctrine or fundamental axiome.

2. Objections may arise either out of some other Text of Scri­pture, in shew contradicting [Page 130] ours, or out of some reasoning grounded upon the principles commonly received. The for­mer are answered by reconciling the places of Scripture one with the other; the latter by disco­vering the weaknesse thereof out of Scripture and true reason.

Crypsis.

3. It will not be advisedly done, to buzze many, especial­ly subtile objections into the hearers Ears, which peradven­ture would not otherwise enter into their thought, and which it is not so easie to root out, and dangerous to leave, in their mindes, so that oftentimes it will not be amisse to leave out all this place, and proceed directly from the confirmation of the Doctrine to the Use.

4. If the hearers be possessed with a prejudicate opinion against the truth of the axiome, it will be good first to answer their objections, before we come to the confirmation of the axi­ome, that having removed the prejudice, our Confirmation may gain more belief and and atten­tion.

5. The Objections of the first kind, may, not unfitting­ly, be sometimes propounded by way of question, and resolved in the explication of the axi­ome.

CHAP. XV. Of Uses in General.

HItherto the first part of the Method, of Doctrine. The other of Uses followeth.

1. Seeing the Word of God, is (not the height, much lesse the mistake of humane understand­ing) the power of God to sal­vation: there ought great care to be taken in the applying of the same to the mind of man: that this arm of God may be laid bare, and in the evidence of his Spirit, and the radiation or bright shining of the Principle, or of the Doctrine, in the use, or in the consectary it may be accommodated to the hearers, so that the use may be as a cart, [Page 133] by which a divine axiome is brought to the mind, and as it were a specification of it upon the same, as in several respects it shall agree thereunto.

2. As the Arguments or places of invention, representing unto us the various affections of things amongst themselves doe yeeld foundations of deducti­ons, so the force of affections the firmnesse and necessity of the same. That we may the better judge of these things, it will be worth the while sometimes to make out of the Doctrine the Antecedent, and out of the use the Consequent of the affirmed Con­nex, and so contemplate them in the judgement of that axiome, that we may see how the Ante­cedent infers the Consequent. But because the several disposi­tion and placing of the same [Page 134] thing, doth oftentimes give much light for the clear appre­hending of it: we may contradict that connex (either by a Negate of its own kind, or by a Discrete affirmate out of the contradicto­ry consequent) that the falshood of the opposite may appear. We may, if the matter will give us leave, convert it into a a single axiome, and make it the Major of the Syllogism, the Antecedent or the Doctrine the Minor, the Consectary or the use, the Conclusion.

3. The same use of the Axiom, if it be to be had any where expresly in the Scriptures them­selves, doth commend a present application. Here if the thing proposed to the Hearers in the Consectary, be not contained in the Text, nor the nature of it sufficiently known; it will [Page 135] be needfull, as well to inform the hearers, as also that the de­duction may more clearly ap­pear, presently upon the entry of the same Use, to explicate what is meant by it.

4. It will not be alwayes ex­pedient to deduce all those Uses which by a Logical consequence may be deduced from the axiom; nor follow prolixely those which we deduce, nor refer those to several heads which may be referred (unlesse peradventure it may seeme needful to diluci­date some, under the use of In­struction, that those which be­long to the heart, and affections may in them be more effectu­ally urged) but when we have deduced as many as we can con­veniently, it shall be lawful to refer them to those heads, be they more or lesse, in which [Page 136] they may be handled most use­fully.

5. If the same Uses may be deducted from several axiomes in the Text, they may be so di­stributed, that no axiome may either abound in Uses, or be de­stitute of them.

6. In the Uses of the same Classis may some order be con­ceived, according to the habi­tude or relation as they have, as well among themselves as to those arguments in the axiome, of which they principally arise.

Crypsis.

7. It is not to be expected that all single axiomes should afford those kinds of uses which are expressed in the Method, (al­though in some peradventure we may find them all.) Let us [Page 137] therefore be contented with those which spontaneally doe follow out of the axiome: nei­ther let us trouble our selves, or wrest the Text to extract such things, as cannot be had.

8. When the same use fol­loweth out of two or more axi­omes, it may most fittingly be put off to the last, but urged in virtue of all. And if those axi­omes be to be handled in divers Sermons, so that some space of time may intercede, this use may be briefly hinted at in the first, reserving the fuller treat­ing thereof to the last.

Of the Ʋses from the Hypothesis to the Thesis, or from the Species to the Genus.

9. In the hypothesis, or pro­per axiome, we may consider; [Page 138] First, the matter whether that be a fact, (under which we also comprehend the omission) enun­ciated of its author, Theologi­cally good or evill, or any other arguments in which is attributed the

  • consentaneum, or what is agreeable,
  • dissentaneum, what is dis­senting, or disagree­able.

Secondly, the propriety or sin­gularity, whether it be in the only or chief antecedent, some­times the consequent also; or in some restrictive condition of time and place, &c. expressed or of necessity to be understood. All the Saints salute you, that is to say, which were then at Rome, Phil. 4.22.

10. The Argumentation from thence is either

  • Immediate,
  • Mediate, where the me­dium or means is in
    • all
      • to posse, or may be, in affirmates,
      • to posse non, or may not be, in negates.
    • actions or omissi­ons
      • all
        • to propend or incline to,
        • to propend or incline to not.
      • if they be
        • necessary
          • to ought,
          • to ought not.
        • indifferent
          • then
            • to be lawful.
            • to not be lawful.
          • then
            • to be expedient,
            • to not be expedient.

11. But the medium or means follows the subject in relation of it to the attribute, in all in

  • posse, to may be.
  • posse non, to not may be:

In all actions and omissions in

  • propending or inclining to,
  • propending or inclining to not.

The medium or means followeth the kind of the action in the rest. In which the nature of the action ought to be shewn whe­ther of its kind it be necessary or indifferent.

12. We may argue from seve­ral specials in the Hypothesis to several generals in the Thesis. We may also argue from the Hypothesis to a manifold The­sis, according to the various re­spects in the Hypothesis. See an example, Sect. 17.

13. We may argue from the Hypothesis to the Thesis in the like quality, as from the affirm­ate to the affirmate; from the negate to the negate: or in a dissemblable quality, as from the affirmate to the negate, 1 Cor. 10. from the negate to the affirmate.

14. The argumentation from the species to the genus holds only, according to that of the genus which is in the species, and so from all of that genus, to us, as of the same genus. Or if we take it a part, from the equall, the reason of the consequence is from that community, which in­tercedes to us with that species; which community is the cause of that parity or equality, because essences of things are in the indi­visible, and the genus where it communicates, communicates the whole. And so fals to the same place.

15. A mediate argumentati­on requires, first that the medium or means doe truly appertain to the Hypothesis. Secondly, that from the Hypothesis, as un­der that means, we argue to the Thesis, so far as the means be­longs to that genus which is in the Hypothesis.

16. We may argue from the Hy­pothesis to the Thesis, by a redu­plicative term added to the genus applyed to the Hypothesis, either mediately, or immediately; be­cause there is an effectual illation or inference, from the quatenus ipsum, as it is it self, to the de omni, of all. Abraham as he was to be justified ac­cording to the reason of the second Covenant, was justified by faith. Ergo every one that is so to be justified, is justified by faith.

17. We may also argue from the Hypothesis to the Thesis, in [Page 143] that respect in which it will not bear the reduplicative term, so that under that respect it con­tain that which shall bear that term. David, not as he was a believer, but being a believer, did commit adultery: Ergo, he could (but not as he was a believer, or according to that principle; but according to nature, which he had, common with all believers, hindred by no necessity from commiting such a sin) Ergo, a believer may commit adultery, or a devouring sin. Ergo a King, Ergo a Prophet, Ergo one that had more then sufficient help to the contrary, Ergo one who was abounding in, or cumulated with Gods blessings, may, &c.

18. And these few things I thought good to point at, con­cerning this head of Deduction from the Hypothesis to the The­sis, [Page 144] of which there is a frequent abuse: not that I thought a thing of much latitude could be concluded in this short compen­dium, but that I might give others occasion of searching out this place more diligently.

CHAP. XVI. Of the use of Instruction.

IT remains that we treat of the use in specie which hath respect to the

  • mind or under­standing,
  • heart, or the will and affections.

The first head of use is, in the [Page 145] applying of the Doctrine to the mind or understanding. And here, because the heart or will hath a great influx into the mind (according to that, Those things which we will, we easily believe) therefore it is lawful (though it is possible and customary to fal­ter exceedingly in this thing) it is lawfull (I say) in a good cause, to insinuate something ei­ther hiddenly or openly, where­by we may possesse the hearers affections, and by them, as by setting scaling ladders invade the fort of the mind.

2. The first Use, belonging to the mind, is Instruction, in­forming it with some Divine truth derived out of the axiome, and contained in it as in a prin­ciple. This use the Apostle seems to signifie by his ( [...], for instruction) 2 Tim. 3.16. To [Page 146] this belong all the consectarie speculatives flowing from the Doctrine. This place may be amplyfied more, or lesse, so it be done perspicuously and accord­ing to the capacity of the hear­ers.

Crypsis.

3. If the use of Instruction (as it sometimes happens) may be referred also to some of those, which have a respect to the heart, it will be more commodi­ous to leave this place void, then those, especially where the thing or matter of the heart is rather in agitation then that of the mind, and it is of more concern­ment to have the affections mo­ved or setled, then to have the understanding informed.

CHAP. XVII. Of Refutation.

1. THis use also hath a relati­on to the mind. Its work is to obviate or meet with errors opposite to the Divine axiome. Either (in manner of an Anti­dote) to those things, by which the hearers may any way be en­dangered. Or (in manner of a remedy) against those which begin to creep or take head amongst them. To this seemes to have relation that of the Apostle [...], for reproof].

2. But when one makes use of this, he must again and again beware, lest he refute and con­demn those for errors, which are not errors. For if it be woe [Page 148] unto him (whosoever he be) that cals light darknesse; much more woe shall it be to that Am­bassadour, who in the place or stead, and name of God, and o [...] his Christ, under the pretence of the holy Spirit, before the holy Angels and the Church, peradventure to the prejudice of Divine truth, revealed by the Son out of the bosome of the Father, for the exceeding good of man, shall not fear to doe this in contempt of the faithful and most dear servants of God, on whom he hath conferred ex­ceeding many gifts, for the good of others, and on which many souls depend.

3. Moreover, if he attribute to any one, an erroneous or hereti­cal opinion, & makes him guilty in that kind: he must be certain that he whom he so accuseth, [Page 149] doth indeed maintain that opi­nion, and also in that sense, and degree both real, and mental, as is imputed to him. But of this he cannot be certain by any bodies testimony who is of the adverse part, although he other­wise be no way an evill man. Who although he pretend to cite out of the Author him­self the precise words in which the error or heresie is thought to be contained; yet he ought not rashly to be believed. For peradventure (which is the nature of prejudice, espe­cially joyned with intempera­cy) he takes one thing for ano­ther, one Author for another, one word for another, perad­venture he utters mutilated and half sentences, or if whole, ill pointed; peradventure he addes somewhat of his own; perad­venture [Page 150] keeping the words, he seigneth to them another, and alien sense wide from the Au­thors mind: the text it self and scope contradicting it. For all these things may be done not only fraudulently, but some­times also through unskilful­nesse or perturbation of mind.

4. If he confute any under the name of some Church, or Congregation, he must look he doe not call in question some private mens assertions, for re­ceived articles of that Church or Congregation. For it will be unjust to burden the whole with the errors of some, or to require that which some one holds, to be maintained by all.

5. If he undertake to con­fute some who hold opinions against our Church: he must first make that plain, that the ar­ticle [Page 151] which their opinion con­tradicts, is indeed an article of our Church, and not only his, or some other private spirits, though they be many.

6. If he doe not only accuse the opinion which he confutes, and the defenders of it for the bare crime of error or falsehood, but also pursue them for blas­phemers, profane people, ene­mies to the Evangelical consort, joyned in affinity with hereticks and heresies, which have been heretofore condemned, &c. he must be so much the more wary, and certain of that which he speaks. For the grievouser the crime is, which is objected, the grievouser is the injury, if it be objected falsely.

7. Finally, what error soever he brings upon the stage, let him doe it nervously, solidly, and [Page 152] manifestly; lest the resutation vanish away, and the error stick fast: but with an affection and speech befitting the cause, and Christian charity: lest whilest he takes care to free the hearers mindes from error, he fill them with malice and bitternesse; and by his example doe teach how to cause Religion to be from one end to the other evill spoken of, and hated by the bre­thren: then which things (if we will believe Scripture, rather then our own malignant nature) there can nothing be more con­trary to pure Religion.

Crypsis.

8. The use of Refutation may for the most part be omitted, un­lesse the error be such as have found belief with our Auditors, [Page 153] or of which we are afraid in their behalf, or from which we may hope by their means to have others freed.

9. In some necessary Contro­versie, we may prosecute the error, [...], and the op­posite truth [...].

CHAP. XVIII. Of Reprehension.

1. NOw follow the uses, which have respect to the heart, or will, and affections. But these especially doe vindi­cate to themselves all manner of Rh [...]torical preparation; but not to be undertaken without the salt of wisdom and gravity, as [Page 154] is befitting a sacred person and businesse.

2. And here sometimes may be somewhat mixed with the use which belongs to another, but obliquely, as they shall seem to conduce for the sharpning or softning of one another.

3. The uses which belong to the heart, have a respect unto it, either as under some present distemperature, or disposition, in regard of which it hath need of some correction or rectifica­tion; or in relation to some future thing.

Of the first kind are

  • Reprehension,
  • Consolation.

These two seem to be contain­ed in the Apostles [ [...], for correction.]

4. If the Doctrine doe afford a consectary, which doth argue the evill of the sin to lye upon our hearers, it may be applyed to them in the use of Repre­hension.

5. The formall object there­fore of this is sin, of which the Author doth not yet re­pent: The end to excite sor­row or repentance: The medi­um or means by which he at­tains to this end, is by argu­ing, and urging that evill both as present and as great.

6. The presence of the evil may be demonstrated from the notes or markes. And these may be taken chiefly from the proper adjuncts, and opposites with­out a medium; because that from these we may always argue, both affirmatively and negatively. The causes also may sometimes [Page 156] be taken for notes, unlesse it be when we had rather make use of them, in the Exhortati­on, or Dehortation. But in this thing the proper effects are exceeding usefull. For though we cannot argue from them af­firmatively and negatively, be­cause the cause is not alwayes in the second act, yet the affir­mative argumentation is very evident and convictive: neither is the negative quite null, when the cause, if it were present, had all things present for to act. We may also make use of other notes as well affirmatives as nega­tives.

7. But the man of God, who will with dexterity assigne the notes (especially in some cases) must have senses well exercised in Scriptures, and be well skil­led both in the art of reasoning, [Page 157] the nature of the humane soul, and the divers means of Gods operating: also the state of man as well carnal as spiritu­al, and the divers degrees of ei­ther, and in what state and de­gree he was in Scriptures from whose example he will argue, &c. But away with all vain dreams of humane brain, pri­vate experiments, confused and incertain collections, &c. where­with one making himself as a rule to all men, like a Pretor, and as it were sitting on a tri­bunal, gives sentence on ano­thers state, having neither regard nor respect to the nature of things, or Gods own Word: though every one of us stands or fals to God alone, and his Word be the judge of all men, and the rule of all states and degrees in order to God, and a [Page 158] certain and infallible index of all manner of obliquity.

8. Those things we have said here of notes, may be usefull in Consolation, and chiefly in Ex­hortation.

9. As the presence of the evill is demonstrated by the notes of the offence, so the great­nesse by the aggravations. The chief heads of aggravations may be taken out by the Scheme ad­ded to the end of the Chapter; which also hath place in the residue of uses.

10. To this act of Reprehen­sion may also be added the act of Commination or Denuntia­tion of punishment, out of one or more manifest places of Scripture, with which the ho­ly Ghost thunders against that sin.

11. But let this use more then any of the rest, bring with it the force, and evidence of the Text or Doctrine from whence it is deduced. Here we must also make use (if there be any necessity to use them) of the most evident notes we can get; Like unto the bleating of the sheep, &c. 1 Sam. 15. to dis­cover Saul's disobedience.

12. When subordinate sins, and such as are distinguished by divers degrees, are to be repre­hended, it will be most commo­dious to begin with the least, and so ascend gradatim or by degrees. And so likewise in the aggravation of the same sin. But here the privative op­position is lesser then the ad­verse.

13. If it be requisite to in­sist somewhat longer in repre­hending [Page 160] of some sin: after the notes are given (if there be need of them) we may first argue from the dishonesty and unprofitable­nesse (where also the Commina­tions) in its latitude. Then with aggravations, shewing the more then vulgar magnitude of both, or of the first in some cases, following also each degree of the said sin (if so you think fitting) from the least to the highest, and that by divers heads and degrees of aggrava­tions.

14. To this head may be re­ferred the Lamentation sometimes used in Scripture, by which the Preacher sometimes virtually and obliquely reprehends sin­ners. This Lamentation is some­times

  • actually assumed,
  • foretold that it must be assumed.

[Page 161] And it is for

  • sin committed,
  • punishment
    • present,
    • future.

That for sin draws nearer to the nature of formal Reprehen­sion, as having the object cloath­ed with the same formal reason. This for punishment is more oblique, as not having the same reason in the object, but that doth argue it, as the effect doth the proper cause. That princi­pally flows from the Preachers love to God, towards whom the sin is. This from the love towards the neighbour, against whom the punishment is.

An example of Lamentation actually assumed for sin, is to be had Isai. 1.21.

For punishment

  • present, Lam. 1. v. 1. to the 12.
  • future, Is. 22.4.

An example of a Lamentation which is foretold must be as­sumed, for sin, 2 Cor. 12.21. For punishment, Isa. 15.5.

And it may be used and ap­plyed

  • to this or that part seve­rally.
  • to both joyntly, so Luk. 13. v. 34, 35. And not without tears, c. 19.49.

It may also be amply fied; First by bewayling things or persons, in which they who are bewayl­ed doe sin, or are punished, Jer. 9.10.

Secondly by

  • Apostrophe,
  • Prosopopoeia.

By Apostrophe to the things or persons, Isa. 23.14. or to others, [Page 163] to whom it belongs to grieve for the sin or punishment of those who are reprehended. By Profopopoeia bringing in either the sinners themselves, Prov. 5.12. or the things, or persons, in which they sin or are punished. Secondly, others also, and those either condoling, Rev. 18.9. or deriding, Lam. 2.15.

The Lamentation which is foretold must be assumed; as for that part which hath a relation to the punishment, it may be added to amplifie the Denuntia­tion.

Crypsis.

15. The notes may here be omitted, unlesse it be when ei­ther the sins are of a more sub­tile nature, then that they can be easily discerned; or the sin­ners [Page 164] so obstinate and pleasing to themselves, that they will not acknowledge themselves to be vicious.

16. To more prudent sinners it will be sufficient sometimes briefly to have glanced at some sin, and in a word have shewn how it is adverse to the Text, or to the Doctrine. So we may altogether spare aggravations, unlesse we will make use of some few, which shall seem most fit­ting.

17. The Commination, or Denuntiation may well be omit­ted, unlesse it be when the sin of its own nature is more grievous, or hath taken deep root, or the hearers are inclined and apt to fall into it.

18. This use may be some­what mollified and sweetened and be made no lesse (and per­adventure [Page 165] more) effectual if the Preacher doe sacredly professe, that he doth not of his own ac­cord, and willingly descend to those extreme remedies, but is drawn to it unwillingly, and with much grief. Especially, if he shew himself such, in the rest of his life and speech, with all mansuetude and lenity, that the hearers may believe he speaks it truly. He may also by relating those things which he judgeth to be excellent and praise-wor­thy in the hearers, both remove from himself the suspicion of bitternesse and tartnesse, and also admonish and exhort them not to stain the glory their virtues have acquired them, by the con­tagion of such a foul sin, or lose their expected Crown.

The chief heads of the aggravations of sin.

  • I. From causes
    • Internal, through the nature or kind of sin,
    • External
      • the efficient. A.

        A. From the efficient seen in the

        • Order of opera­ting
          • procreating
          • preserve­ing by
            • insisting up­on
            • over-adding to
            the tracks of others especial­ly
            • notorious wicked ones.
            • heavily punished ones.
        • Manner of o­perating
          • either
            • solitary,
            • with others. B.

              B. With others

              • where from those which sin in that kind
                • the multitude,
                • the conspiracy.
              • and those
                • consociates or fellows,
                • unequals
                  • principall, and especially the evill,
                  • assistants, which the sinner abuses.
          • or by it self. C.

            C. By it self, as very wilfull. Here is to be considered

            • The mind as it
              • presents
                • greater disswasives,
                • lesser motives.
              • is captivated
                • makes one wise to sin,
                • extends the desire of sinning.
            • The conscience
              • as it reclaims. D.

                D. It reclaims as in sin out of

                • malice when one sins out of
                  • deliberate counsel, & destinate purpose of mind,
                  • affected ignorance: knowing in a confuse con­ceit that the light would discover his evill work, Joh. 3.
                • infirmity or weakness, but when one sins
                  • out of a certain knowledge and apply­ed to the fact,
                  • frequently and neglects to correct it.
              • as it is bound. E.

                E Is bound

                • by habit out, of which sin proceeds
                  • with greater desire,
                  • more hard or difficult to be amended.
                • by a frequent
                  • rejection of him that admonishes,
                  • obstinacy against him.
      • the end. F.

        F. The end

        • Of the Agent,
        • Of the thing, so far as out of the Hypothesis of sin God hath decreed, either
          • to forgive the penitent, through the death of his only begotten,
          • to make the impenitent pay for it by eternal punishment.
  • II. From the ef­fect
    • Positively in
      • The person of the sin­ner
        • inferring
          • the guilt,
          • the punish­ment
            • always by deserving it,
            • sometimes by its crying
        • disposing him to sins
          • the same,
          • other.
      • Others. A.

        A. Others

        • Gene­rally
          • the good
            • the constant ones by grieving,
            • the weak ones, causing them to fall.
          • the evill
            • animating them,
            • causing them to
              • blaspheme
                • God,
                • holy profession.
              • defame
                • his friends,
                • the rest of the same profession.
        • Specially in
          • the present family,
          • their posterity.
    • Negatively
      • hindering future goods,
      • taking away present goods.
  • III. From the subject
    • in which
      • it is received
        • externally,
        • internally.
      • it is placed
        • holy,
        • common.
    • about which it is em­ployed.
      • the per­son
        • Increated according to the various re­spects and degrees of its manifestati­on in
          • our good
            • willing it,
            • effecting it.
          • aggravate­ing our sin
            • tolerating it,
            • hating it.
        • Created. A.

          A. Created

          • Angels,
          • Men
            • Themselves,
            • Their neigh­bours & chiefly
              • to him that is joyned
                • To God
                  • by vertue,
                  • by office.
                • To him­self
                  • by nature in
                    • consanguinity,
                    • affinity,
                  • by
                    • friendship,
                    • benefits
                      • freely bestowed,
                      • by covenant to be restored.
              • to him that is most recommended to him by God, as
                • the aged,
                • the af­flicted
                  • any way,
                  • especi­ally
                    • the stranger, the poor,
                    • the widow, the orphan, &c.
      • The thing. B.

        B. Of the thing

        • The Law
          • commanding,
          • forbidding, against which we sin most when we contrary it in the
            • act,
            • object.
        • The material ob­ject, whether it
          • be
            • holy,
            • common.
          • be appre­hended
            • by the sense, as pleasure,
            • by the mind, as
              • wealth,
              • honours.
  • IV. From the Ad­junct as well
    • Of the sinner out of
      • the respect
        • which he bears
          • in himself particularly, as he is a Christian, having put on the new man.
          • towards others, in a soci­able one
            • Publick,
            • Oeconomical.
        • by which others are affected to­wards him
          • well as
            • whom many honor, beleeve, and trust.
            • from whom much good is expected.
          • evill, that they may take
            • leave to sin,
            • occasion to hurt
              • by word,
              • by deed.
      • the circumstance of time. A.

        A. The cir­stance of time,

        • of the age, in which he sins.
        • of the action, by which he sins in
          • quantity
            • severally so many times,
            • continually so long.
          • relation to things then to be done
            • sacred
              • ordinary,
              • extraordinary.
            • common
              • of our ordinary vocation,
              • upon an extraor­dinary occasion.
    • Of sin it self. B.

      B. Of sin it self

      • with which he is clothed
        • privately, openly, &c.
        • hardly to be forgiven; the irremissible hath also place in the Dehortation.
      • which is em­ployed a­bout sin
        • God,
        • the crea­ture
          • rationall
            • Angels
              • Good,
              • Bad.
            • Men of what relation soever.
          • irrationall by howling.
  • V. From the re­pugnant; where
    • nothing is more frequent then the aggravation from the diverse, See Chap. 9. Sect. 5.
    • opposite
      • vertue
        • one directly,
        • the rest extensively.
      • the man­ner of conver­sing in
        • other things, as if the sin be against the command
          • forbidding care­lesnesse in the offices of Table
            • first,
            • second.
          • commanding activity in
            • evill things,
            • unnecessary things.
        • the same thing at another time.
  • VI. From compared in
    • quantity
      • equall,
      • unequal,
        • the greater, if great, and which is not far from,
        • the lesser when it hath lesse
          • vehemently displeased us,
          • heavily been punished.
    • quality
      • semblable in evill,
      • dissemblable in good.
  • VIII. From those things that rise either
    • Nominal,
    • Real, where
      • the parts,
      • the finition.
  • VIII. From the Te­stimo­nie, where
    • who
      • God who also sometimes descends to our ways of
        • provoking.
        • swearing.
      • Man by testi­mony
        • common
          • by the law,
          • by the voice of the peo­ple
            • included in
              • a proverb,
              • a wise mans saying.
            • spread abroad by pub­lick report.
        • proper.
    • What.

CHAP. XIX. Of Consolation or Comfort.

1. IF the Doctrine doth afford a Consectary, which pro­mises some good to those who are troubled and vexed in mind; this Consectary must be applyed to the hearers in the use of Con­solation.

2. The formal object of this is either the evill of guilt or of punishment, which presseth the hearers either not at all, or not in such a degree or measure, as they imagine. The end is to stir up joy. The means where­by he attains to this end, is by propounding to the heart some great and present good.

3. This presence may be shewn by Notes taken from any Argu­ment that necessarily infers the good which is proposed.

4. But because in publick Sermons the usual manner of comforting is, in speaking to men, not plainly, but under that condition to which the Scripture promiseth that good: Therefore because those shall not assume this comfort to whom it doth not belong (as not being endowed with that quality which is required) it will not be out of purpose sometimes to give some notes by which one may judge of the presence or absence of that qua­lity, and consequently of the good which is thereunto an­nexed.

3. The reason of the good is

  • Negative,
  • Positive.

The Negative good is in the absence, of the all, or of so much of some evill (either of that which is thought to be present, or of some other), which if it were indeed present, would af­flict a man; but the absence of it argues his affairs to be in a better condition, then he think­eth. The Positive good tends to that, that if it cannot re­move the evill of punishment (as sometimes it cannot) yet it may lenifie it and make it tolerable. But shews that the evill of sin or guilt (because that with it the good, and consequently the comfort cannot consist) may at least be removed, and so far he may be comforted. But if it be [Page 183] demonstrated that either the evill never was present, or that it is already removed, there seems no more to be required for com­fort.

6. The rejoycing is by so much made the greater, by how much the good in it self is greater, and the presence of it is more strict and apt for par­ticipation, and its perpetuity more firm.

7. The good may be ampli­fied according to its nature. If it be a good of vertue, the argu­ments may be fetched (accord­ing to the rule of opposites) out of the Scheme of the aggra­vations of sin. And this am­plification may be extended ei­ther more or lesse, as his afflicti­on, whom we intend to com­fort, shall require. And the good is most of all to be ampli­fied [Page 184] in that, wherein it is oppo­site to that evill which presseth the patient, either diminishing or removing, or preponderating of it.

8. As grief may arise out of an evill present, not only actu­ally, but also in the certainty of the causes, so may joy out of a good. If therefore the object of fear doth urge vehemently, especially according to a diffi­culty of avoiding, so that it ei­ther quite take away, or too much weakens, that parcel of hope which is in the fear, and so causeth a grief and dejection of mind; The Consolation may be either Negative, to the object of fear in that excesse, shewing that either there is no evill at all, or that it is not so great, or so unavoidable: or positive, by some good which is present, ei­ther [Page 185] actual, or in an equall or greater certitude of causes.

9. To this act may be added the act of Benediction, or pro­mise of good.

Crypsis.

The notes may also here be sometimes omitted, especially when they are taken from that condition or quality to which the good which is propounded is annexed, and the Preacher in­tends instantly to exhort the Auditors unto it, for then in that exhortation (if so be it be absolute in all its parts) there will be occasion to make use of those notes.

11. The pronouncing of the blessing (as in the first use the Denuncitation of the cu [...]se) be­ing [Page 186] the exercise of the Keyes, or seeming to make shew of some such thing, doth therefore very well belong to the greatest and weightiest causes.

12. He that comforts, doing it as Gods Minister, and in his Name, and out of some place of Scripture, peradventure out of the History of some Heroick per­son therein mentioned: and seeing those who are to be ex­cited doe more then seldom sin through pusillanimity, grieving extreamly, and letting their minds faint upon slight occasi­ons, to which the comfort is obvious, lying as it were before their feet: It may sometimes be permitted to entermix Reproof, producing the examples of Christ, or Saints in Scriptures, who with alacrity and bold­nesse of Spirit did undergoe far [Page 187] greater afflictions. Which, if he think fitting, he may by a de­cent Prosopopoeia bring in say­ing; they had causes of grief, equall to, if not greater then theirs, and laying forth by what means they hold out, rejoyced and sang praises in their tribu­lations, looking upon the ex­cellency and greatnesse of the annexed good. And so at last conferring theirs, and his Audi­tors condition, he may close up this whole place, either up­braiding his hearers (if need be) with their softnesse and im­becillity of mind, or exhorting them to imitate the fortitude of those excellent men.

CHAP. XX. Of Exhortation.

1. HItherto have been those Uses which have a rela­tion to the heart, as being under a present distemper: now fol­low those which look upon it as in relation to some future thing. These the Apostle seems to comprehend under the noti­on of those words [ [...], for instruction in righteousnesse, and they are

  • Exhortation,
  • Dehortation.

Exhortation looks upon some future good, which belongs to [Page 189] the hearers, spuring on the heart to pursue it. The scope of this is to excite hope, or an effectual desire: and propounds that which it exhorts unto, under the formal reason of the object of hope, which is, a future, sublime or difficult, possible good.

2. The Motives are grounded upon the good of the thing to which they are exhorted. Which being considered in the degrees of subordination, which it hath to the summum bonum, or supreme good, as more or lesse necessary for the attaining unto it; hath so much the more force, as the necessity is the greater: and most of all, if it be absolutely necessary, by the necessity of the last end.

3. The good is

  • honest and seemly,
  • useful and pleasing.

To which may be added the ab­sence of the evill, which may be taken for a good.

4. The good may be urged from the examples of God and Christ, and the examples of ho­ly Angels and men, from the good which is found in the ir­rational creature (as diligence or care in the Ant or Emmit, &c.) from the good of men which are not good; and from the good also in the sins of wicked, pru­dent, laborious men, &c. in their generation, in doing evill; and that out of motions which are slight and weak (at least com­paratively) if not quite null, but only in shew, and really [Page 191] disswasive; Finally, from the examples of the Divels them­selves, of which if a legion could agree in one man, much more is it just and fitting for two men to be perswaded to live in concord in one house. To this part of Exhortation the Scheme may conduce.

5. To this act may be added a Commination, or Denuncia­tion of evill, as also a Lamen­tation, (Jer. 13.17.) but Hy­pothetically, if when they are pricked forward to some great good, they neglect to obey. In the same manner a blessing may be pronounced upon those who studiously seek after some great good.

6. If the hearers falsely per­swade themselves, that the good to which they are incited by the Exhortation, is not future, but [Page 192] that they are already possessed of it (the occasion of suspecting whereof in most of them may be the self love which is bred in all men) some Notes may be given, whereby the absence there­of may be argued. Neither will they be unuseful, although it be truly present; for so the mo­tives will incite to the cherishing of that good, and persevering in it. But here the notes must not be taken from the causes, if that head of direct means must be treated of.

7. If the hearers have too confidently promised to them­selves they shall ever have in their power the thing it self, or time to acquire it, so that when­soever they will, without any trouble they may possesse them­selves of it, and so neglect the present then that which is [Page 193] hard must be expounded.

8. To obviate the first confi­dence, which is of the facility of the thing it self, we may con­sider; First, on Gods behalf the order which he hath fixed in things, according to which he would have every good thing, to not be acquired without la­bour and difficulty. Then on our part, how averse our de­praved nature is from the stu­dy of excellent things. Final­ly, how careful and assiduously Satan and his instruments en­deavour, to deterre us from en­tering into the right way, or lead us another. As concern­ing the other which is of the time or space of gaining the thing; may be considered the contingency and incertitude of the future, as well concerning life, as capacity. Adde also the [Page 194] danger, either from Gods act, substracting his grace, and send­ing forth his decree: or from the efficacy of an evill custom, which comes creeping in by de­grees, and encompasseth the mind with an hardnesse, causing it no longer to obey wholesome counsels and admonitions.

9. If the hearers shall judge the thing impossible, or too hard for them, Means may be added whereby that may be ob­tained whereunto we exhort them. In the treating of which, we may also obviate such ob­jections (if any there be) by which men may seem to be de­terred from seeking after that, which they believe they cannot attain to.

10. Means are of two kinds

  • prohibiting by way of removing,
  • direct,

which (in the beginning of the action excited by the motives) doe inform (if need be) and teach the way of acting, and doe afford strength to attain to, or effect that which we will. To all, each, or some of these (as it shall be convenient) may be added God's promises in Scriptures by which he promi­seth to those who are willing, [...] power to use the means, [...] successe to those who make [...] of them.

11. Sometimes before the par­ticular assignation of the means, the general prae-requisite ought to be premised, without which [Page 196] it is in vain to deliberate of the means; and which being laid both kinds of means may useful­ly be prescribed.

Crypsis.

12. When the chief Motives are contained in [...], the where­fore, they may here be omitted, and either others be applyed, or none at all: and the hearers be referred to [...], the wherefore. Yet if the exhortation were of great moment, which was there proposed to the mind [...], by way of teaching, and expound­ [...] way of reasons, they may [...] be usefully resumed, and being taken as for granted, urged to [...]ve affections.

13. If the Auditors shall seem to be too great self-pleasers, so that the motives seem to be but little regarded by them, as seem­ing [Page 197] to them, to not be very necessary: The Notes may be de­livered in the first place, then the Motives be added.

14. That which is difficult, may here for the most part be omitted; as well because it seems but accidentally to enter into the object of hope; as also because sloathful men use of their own accords to pretend difficulties, when they are incited to perform their du­ties; and finally because the means doe in a manner pre­suppose some hardnesse. Yea oftentimes, in the Motives to urge a good, the argument must be drawn from the easinesse: namely, when the means are omitted, or this argument is so handled, that it doth not fall in with them. But when it shall be necessary to touch it: the [Page 198] means may be so handled, as they may shew how these Diffi­culties may be overcome.

15. Because mans heart is more prepared to the prosecuti­on of good, by the apprehension of evill: The Preacher may sometimes mixe Reprehension, and sometimes Consolation with the Exhortation, either in the beginning, or elsewhere, insi­nuating how unseemly it is for them now to need to have him exhort them to that, which they should long since have perform­ed of themselves, &c. Or that seeing such an affliction lyeth upon them, there is now an oc­casion proffered to exhort them to that which may countervail it abundantly, &c.

CHAP. XXI. Of Dehortation.

1. DEhortation hath a rela­tion to some future evil, to which the hearers are ob­noxious, or subject: instigating the heart to avoid and fly it. The scope of this is to excite fear; and therefore it represents that, from which it doth dehort, under the formal reason of the objected fear, that it is a great evill, imminent, avoidable.

2. The grounds of Dehorta­tion or Disswasives ought to be taken from the evill of that thing, from which we doe de­hort? The Evill considered ac­cording to its degrees and kinds, may be estimated by the oppo­site [Page 200] good, in the dishonest and unseemly; or the unuseful, and displeasing.

3. The Evill may be urged here oppositely to the Good in the first act. There may also be added (if it be thought fitting) the difficulty or impossibility of satisfying the desire in that matter. Though this seems to hinder the external act, rather then the root of fin which is in the heart: and tend more to proving the folly of man, then the iniquity of the thing.

4. To this may also be added (hypothetically) a Denunciati­on, or likewise a Lamentation, as also a Benediction, of which before: the Denuntiation against those who follow, or doe not shun the evill which we dehort them from. The Benediction upon them which do fly from it.

5. The imminency notes it to be future, and difficult. But here it is needlesse to argue the future out of notes. For we use not easily (which is our pre­sumption) to imagine an evill to be present, when indeed it is present; much lesse when it is future. For if it were present; then there would not be so much need of Dehortation, as of Re­prehension, or Consolation. Yet sometimes there may be shewn (if it be thought expedient) out of the Notes, that the evill is yet absent from the hearers, that they may be the better encou­raged to avoid it as much as possibly as they can.

6. The Difficult seems here to be essential to the object of fear, and therefore necessarily to be expounded; shewing the pro­pinquity of the evill which [Page 202] hangs over us, and presseth us, and the difficulty of shunning it. The difficulty may be consider­ed as well in respect of God, who doth so govern things by his Pro­vidence, that occasions of sinning being offered us, our obedience may thereby be seen; and ap­pear, as also in respect of us, who as of our selves, are inclined to sin and evill, so we are also al­lured and driven on thereunto by Satan and his instruments.

7. But on the otherside the avoicablensse of the evill will appear, having laid open the means of avoiding it; and like­wise Gods promises, by which he promiseth us, both the power of using means, and a successe.

8. The means here, are either by removing the Illatives, or by avoiding those things which may inferre the evill, that is to [Page 203] say, the causes of evill: or in­ferring Prohibitives, or apply­ing such things as can drive away the evill, that is to say, the causes of the contrary, or the contraries of the causes. Here also sometimes there will be occasion of premising the gene­ral fore-requisite, to avoid the Illatives, and bring in the Pre­servatives.

Crypsis.

9. When [...], the wherefore doth contain the chief Disswa­sives, we must doe as before in the Exhortation.

10. Here also may some­what be intermixed out of the rest of the Uses that may con­duce hereunto: as Consolati­on from the absence of the evil, [Page 204] which may be argued from the the dissemblable condition of other Congregations, &c.

FINIS.

A Nomenclator of sundry Tracts, Sermons, and Com­mentaries, as may in some measure tend to make a skilful Laborer in the Lords Vineyard.

  • COmmentary on the whole Bible.
  • English Annotation.
  • Diodate Annotation.
  • Roberts Key of the whole Bible.
  • On Pentateuch, Henry Aynsworth, Mr. Trap, Arthur Jackson.
  • On Genesis, Willet, Shutt, and Wheatly.
  • Willet on Exodus & Leviticus.
  • Atersol on Numbers.
  • On Joshua, Arthur Jackson, John Mayr.
  • On Judges, John Mayr, Rich. Ro­gers.
  • [Page]On Ruth, John Mayr, Thomas Ful­ler.
  • On Samuel, John Mayr, An. Wil­let.
  • Mayr on Kings, Chronicles, & Ezra.
  • On Nehemiah, John Mayr, Mr. Pil­kington.
  • Mayr on Esther.
  • On Job, Jos Caryl, Calvin.
  • On Psalms, Hen. Ainsworth, John Mayr, David Dixon.
  • On Proverbs, Jo. Dod. Dr. Jer­min, Dr. Mayr, Fr. Taylor.
  • On Ecclesiastes, Hugh Broughton, Tho. Granger, Will. Pemble, Jo. Cotton.
  • On Canticles, Hen. Ainsworth, Thomas Brightman, John Cotton, Mr. Robotham, Dr. Sibbs.
  • On Lamentations of Jeremiah, John Ʋdal, Broughton.
  • On Ezekiel, Will. Greenhill.
  • On Daniel, Broughton, And. Wil­let, [Page] Mr. Huet, Parker.
  • On the twelve minor Prophets, Dr. Mayr, Mr. Trapp, Mr. Hut­chinson.
  • On Hosea, Dr. Sibbs, Mr. Bur­roughs.
  • On Obadiah, Mr. Marbury.
  • On Jonah, Bishop King, Bishop Abbot.
  • On Habakkuk, Edw. Marbury.
  • On Zachariah, Will. Pemble.
  • On Malachi, Rich. Stork, Dr. Sla­ter.
  • On the New Testament, Thomas Cartwright, Dr. Hamond, Ma­ster Leigh, Mr. Fulk. Mr. Trap.
  • Upon the four Gospels, Cart­wright, Dr. Lightfoot, Dr. Mayr, Jo. Trap.
  • On Matthew, David Dixon, Ma­ster Ward.
  • On S. Johns Gospel, Arth. Hil­dersham.
  • On Acts, Joh. Mayr, Joh. Trap, Cal­vin.
  • [Page]Upon the Epistles, Joh. Mayr, Joh. Trap.
  • On the Romans, Eliath. Parr, Mr. Wilson, And. Willet, Elton.
  • On the Epistles to the Corinth. Dr. Day, Will. Slater, T. Staple­ton, Luther, Dr. Sibbs.
  • To the Galatians, Will. Perkins.
  • To the Ephesians, Paul Bain.
  • To the Collossians, Nich. Bifield, Edw. Elton.
  • To the Thessalonians, W. Sclater.
  • To Timothy, Barlow.
  • To Titus, Tho. Taylor.
  • To Philemon, Arthur Sol. Dan. Dike.
  • On the Hebrews, Da. Dixon, Lu­shington, Dr. Gouge, Bishop Jones, Mr. Burroughs.
  • On the seven Canonical Epistles, Joh. Trap, John Mayr.
  • On the Epistle of James, Mr. Man­ton.
  • On the Epistles of Peter, Nich. [Page] Bifield, Mr. Rogers, Mr. Adams, Will. Aymes.
  • On the first Ep. of John, J. Cotton.
  • On the Epistle Jude, Sam. Oats, Will. Perkins, Will. Jenkins.
  • On the Revelation, Brightman, Dent, Will. Cooper, Forbi, Per­kins, Meed, Napier, Stevens.
  • Elaborate Sermons, B. Andrews, Mr. Burroughs, Mr. Carrill. D. Featly, Mr. Gataker, Mr. Green­ham, B Hall, Mr. Harris, Do­ctor Jackson, B. Lake, Mr. Per­kins, Dr. Preston, Dr. Raynolds, D. Sanderson, Dr. Sibbs, M. Smith, Dr. Jeremy Taylor, Mr. Wheatly, Mr. Clark, Dr. Donn, Dr. Hen. Hamond.
  • Excent Catechisms of the Fun­damentals of Christian Reli­gion, Vescim, Mr. Ball, Ma­ster Crook, & B. Andrews Cate­chistical Doctrine, B. Ʋsher, &c.
  • [Page]On the Lords Prayer, B Andrews, Mr Dod, Dr. Gouge, Dr. Hay­wood, Dr. Hen. King, M. Hooker.
  • On the Creed, W. Bifield, Dr. Gill, Dr. Jackson, Perkins.
  • On the Decalogue, B. Andrews, Joh. Dod, Edw. Elton, W. Perkins.
  • On the Sacrament of the Lords Supper, Jer. Dyke. W. Pemble, Mr. Bradshaw, Dr. Preston, D. Jer. Taylor.
  • R. Vines Sacramental Sermons.
  • On Baptism, R. Baxter, Mr. Mar­shall, Mr. Cobbet, Mr. Cotton, Dr. Featly, Tho. Fuller, Mr. Balley.
  • Of the Scripture and its Divine Authority, John Goodwin, John Weemes, Edw. Leigh, Sa. Heison, Mr Chappell.
  • N. Bifields Drection for reading Scripture.
  • Jer Whites Way to the Tree of Life.
  • Of God and his Attributes.
  • [Page]Dr. Jacksons Treatise of the Di­vine Essence.
  • Dr. Prestons Treatise of the Divine Essence.
  • Ric. Stork, on the Attributes.
  • Mr. Larkham on the Attributes.
  • On Gods Providence.
  • Tho. Jackson, Dr. Gouge, The Ex­tent of Providence.
  • Jo. Wilkins the Beauty of Provi­dence.
  • On living and dying well. D. Jer. Taylor.
  • Dr. Readings guid to the holy Ci­ty.
  • N. Bifields Cure of fear of death.
  • S. Crook, Death Subdued.
  • On Conscience, M. Perkins, B. Hal, Jer. Dike, W. Fever, Dr. Hamond, Dr. Jer. Taylor.
  • Of Sin, Mr. Bifield.
  • Dr. Tho. Goodwins Aggra. of Sin.
  • Perks Great danger of little Sins.
  • Mr. Burroughs Sinfulnesse of Sin.
  • [Page]Dr. Preston, The Saints Infirmity.
  • Of the Punishment of Sin.
  • Dr. Gouges Three Arrows.
  • Tho. Beards Theater of Gods Judgements.
  • Mr. Clarks Looking-glasse for Saints and Sinners.
  • On the Covenant of Grace, Dr. Preston, John Cotton.
  • P. Burhley, the Gospel Covenant.
  • B Downham on the Covenant of Grace.
  • Growth in Grace, Dr. Taylor.
  • Ob. Sedgwicks Christs Counsel to his Church.
  • Mortification of Sin.
  • Dr. Prestons Sins overthrow.
  • Mr. Wolfall, of Mortification.
  • Of Justification, Wil. Pemble, Bi­shop Downham, Jo. Goodwin.
  • Mr. Baxters Aphorisms of Justifi­cation
  • Of Sanctification.
  • Dr. Prestons Saints Qualification.
  • [Page]Joh. Downhams Spiritual Warfare.
  • Mr. Burroughs G. Worship.
  • Of the four last things things, Death, Judgement, Heaven and Hell, Rob. Bolton.
  • Baxters Saints Rest.
  • Mr. Shepheard.
  • On the Generall Judgement, Greenwood.
  • S. Smiths Great Assize.
  • Will. Fever, the Judgement of the World passed by Saints.
  • On Perseverance.
  • Ob. Sedgwick, on Rev. 3.2. & 3.
  • Arth. Burgesse Spiritual Refinings.
  • Dr Owen in answer to J. Goodwin.
  • Dr. Kendall, Mr. Brooks Heaven on Earth.
  • On Prayer, R. Harris.
  • Peters Inlargement.
  • Dr. Prestons Saints dayly exercise.
  • Mr. Cobbet, Jo. Wilkins, B. Prideux Legacy to his Daughters.
  • Return of Prayer, Tho, Goodwin.
  • [Page]Hearing and reading the Word, Mr. Mason, Jer. Dyke.
  • B. Andrews on James 1.22.
  • On the Love and Fear of God.
  • Dr. Preston of Love.
  • Will. Pemble, the Christians Love.
  • Pincks, triall of a Christian Love.
  • Mr. Harris, David comfort at Zik­lag.
  • Mr. Greenham, of Gods Fear.
  • Will. Case, the Nature and necessi­ty of godly fear.
  • On the Sabbath, Dr. Twist, Phil. Goodwin.
  • The Sabbath enlivened, M. Shep­pard, Primress, Mr. Caudy and Palmer in four parts.
  • Of Sacriledge and Tithes, B. An­drews, B. Carlton, Mr. Selden, Sir Henry Spelman.
  • On Political and Oeconomical Duties.
  • B. Halls Politicks.
  • B. Bilson on Subjection.
  • [Page]Mr. Perkins of the right manner of Governing a Family.
  • Mr. Dods Houshold Government.
  • Dr. Gouges Domestical Duties.
  • Mr. Cobbet.
  • Government of the Tongue, Ma­ster Reyner.
  • Mr. Boltons Direction.
  • M. Perkins government of tongue.
  • Of our Thoughts.
  • Tho. Graper, Govern. of Thoughts.
  • Tho. Goodwin, Vanity of thoughts.
  • W. Fever, the Araignment of Vain thoughts.
  • Of Contentation, Dr. Taylor, B. Hall, Mr. Watson, Mr. Bur­roughs.
  • Of Faith, Dr. Preston, Tho. Ball, Jer. Culverwell, Dr. Jackson.
  • T. Goodwins Encourag. of Faith.
  • M. Perk. Grain of Mustard-seed.
  • On Repentance, Dr. Tho. Taylor, Dr. Jer. Taylor, Dan. Dyke.
  • Dr. Prestons Judas Repentance.
  • [Page]Dr. Hamond of Late Repentance.
  • W. Fever, Danger of defering Re­pentance.
  • On True Conversion.
  • Mr. Shepards Sincere Convert.
  • Mr. Shepards Sound Beleever.
  • Mr. Hookers Soul Preparation,
  • — Humiliation,
  • — Vocation,
  • — Exaltation,
  • — Implantation.
  • Mr. Cottons Way of Life.
FINIS.

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