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<DATE>2013-05-01</DATE>
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<NAME>Simon Charles</NAME>
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<ITEM>Proofed and reviewed.</ITEM>
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<VID>170289</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P><HI>The PREACHER,</HI> OR THE Art and Method OF PREACHING: SHEWING The mo&s;t ample Directions and Rules for Invention, Me|thod, Expre&s;&s;ion, and Books whereby a Mini&s;ter may be fur|ni&s;hed with &s;uch helps as may make him a U&s;eful Laborer in the Lords Vineyard.</P>
<P>By WILLIAM CHAPPELL Bi&s;hop of <HI>Cork,</HI> &s;ometime Fellow of Chri&s;ts College in <HI>Cambridge.</HI></P>
<Q><P>If any man &s;peak, let him &s;peak as the Oracles of God,</P>
<BIBL>1 Pet. 4.11.</BIBL></Q>
<P><HI>London,</HI> Printed for <HI>Edw. Farnham,</HI> and are to be &s;old at his &s;hop in <HI>Popes-head Palace</HI> neer <HI>Corn-hill,</HI> 1656.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<PB REF="3">
<PB REF="3">
<OPENER><SALUTE>Courteous Reader,</SALUTE></OPENER>
<P>_THis elaborate peece of the Reverend Author <HI>Wil|liam Chappell,</HI> Bi&s;hop of <HI>Cork,</HI> coming to my hands, and con&s;idering the great advantage the Church of God might reap by it in this Spiritual infatuated age wherein we live; the Lords Vine|yard being great, and the skilful and painful Labourers few, the con|&s;ideration whereof moved me to ex|po&s;e it to publick view, hoping it may have that de&s;ired effect the re|verend Author intended it to, <HI>viz.</HI> for the well in&s;tructing and fitting of young Proficients, in Divinity, to the work of the Mini&s;try, that they might by the ble&s;&s;ing of the Lord, upon their endeavours, and the&s;e directions,
<PB REF="4"> &s;peak in due &s;ea&s;on, as the Oracles of God, labouring in the heavenly calling as workmen that need not be a&s;hamed; which that it may have its de&s;ired effect, is the hearty de&s;ire and expectation of</P>
<CLOSER><SIGNED>Phil. Chri&s;tianus.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="publisher's advertisement">
<PB REF="4">
<HEAD>A Catalogue of Books Print|ed and to be &s;old by <HI>Edw. Farnham</HI> at his &s;hop entring into <HI>Popes-head Palace</HI> out of <HI>Cornhill.</HI></HEAD>
<LIST>
<ITEM><HI>Britains Triumph,</HI> or a Hi&s;tory of the Wars and other affairs of <HI>Britain,</HI> from the death of the late King to the third year of the Lord Protector.</ITEM>
<ITEM><HI>Compleat Doctre&s;s,</HI> or a Treaty of Womens Di&s;ea&s;es, and their Cures.</ITEM>
<PB REF="5">
<ITEM><HI>Argalus &amp; Parthenia,</HI> by <HI>Fran. Quarls.</HI></ITEM>
<ITEM><HI>The New-England P&s;alms.</HI></ITEM>
<ITEM><HI>Statue Unbowelled,</HI> being a choi&s;e Treati&s;e of Natural Philo&s;ophy in <HI>Engli&s;h.</HI></ITEM>
<ITEM><HI>Divine Blo&s;&s;omes,</HI> or the Yong mans Pro&s;pective. A Poem.</ITEM>
<ITEM>The Works of Mr. <HI>John Milton,</HI> concerning <HI>Divorce,</HI> dige&s;ted into one Volume.</ITEM>
<ITEM><HI>The Conver&s;ion of the <HI>In|dians</HI> in <HI>New-England.</HI></HI></ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="5">
<PB REF="6">
<PB REF="6">
<HEAD>Analy&s;is of the whole Book.</HEAD>
<P>Of the Method of Preaching:
<LIST>
<ITEM>the Definition, Chap. 1.</ITEM>
<ITEM>the parts of it
<LIST>
<ITEM>the Do|ctrine,
<LIST>
<ITEM>Preparation thereun|to
<LIST>
<ITEM>the ingre&s;s or entrance to the meaning of the place of Scri|pture in which it is contained, Chap. 2.</ITEM>
<ITEM>the placing thereof, where
<LIST>
<ITEM>what Doctrine is, Chap. 3.</ITEM>
<ITEM>How it ought to be laid, Ch. 4. to 11. inclu&s;ively.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>Handling of it
<LIST>
<ITEM>direct|ly in
<LIST>
<ITEM>Explication, Chap. 12.</ITEM>
<ITEM>Confirmation &s;hewing <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">
<LIST>
<ITEM><GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">,</ITEM>
<ITEM><GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">,</ITEM>
</LIST> Chap. 13.</ITEM>
</LIST></ITEM>
<ITEM>by Vindication from objections, Ch. 14.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>the U&s;e, which is con|&s;idered
<LIST>
<ITEM>in general, Chap. 15.</ITEM>
<ITEM>Specifically con|cerning the
<LIST>
<ITEM>Minde, as
<LIST>
<ITEM>In&s;truction, Chap. 16.</ITEM>
<ITEM>Refutation, Chap. 17.</ITEM>
</LIST></ITEM>
<ITEM>Heart
<LIST>
<ITEM>in its pre&s;ent di&s;temper by
<LIST>
<ITEM>Reproof,</ITEM>
<ITEM>Comfort.</ITEM>
</LIST></ITEM>
<ITEM>in re&s;pect of the future
<LIST>
<ITEM>good, by ex|hortation, Chap. 20.</ITEM>
<ITEM>evill, by de|hortation, Chap. 21.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="discourse">
<PB REF="7">
<PB N="1" REF="7">
<HEAD>THE METHOD OF PREACHING.</HEAD>
<DIV2 N="1" TYPE="chapter">
<HEAD>CHAP. I.</HEAD>
<DIV3 TYPE="section">
<P>_THe Method of Preaching is a di&s;cour&s;e upon a Text of Scripture, di&s;|po&s;ing its parts accord|ing to the order of nature, where|by, the accord of them, one with the other may be judged of, and contained in memory.</P>
</DIV3>
<DIV3 TYPE="section">
<PB N="2" REF="8">
<HEAD>Of the Crypticks, or Occultations of this Method in General.</HEAD>
<P N="1">1. This Method may be hid|den two wayes: Namely in &s;hew only, or really. The fir&s;t 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 &s;peech without any &s;traying; yet this method is concealed from the hearers, part|ly by not naming in the begin|ning tho&s;e heads he means to in|&s;i&s;t upon; and partly by not ex|pre&s;&s;ing his tran&s;itions from one head to another, and la&s;tly di&s;|gui&s;ing both the heads and their connexions under other terms and re&s;pects.</P>
<P N="2">2. The latter way is, when the method is concealed really;
<PB N="3" REF="8"> and this may likewi&s;e be done two wayes, (for I would not &s;et open a gap for digre&s;&s;ions, or He|terogeneals) Fir&s;t by omitting one or two of the principall parts. Secondly, by intermixing, or inverting the order. When and which way it mu&s;t be done, ought to be the dictate of his own wi&s;dom.</P>
</DIV3>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD>CHAP. II. Of the ingre&s;s or entrance in|to the Text of Scripture which is to be treated of.</HEAD>
<P>_THe &s;parts of the Method are of
<LIST>
<ITEM>Doctrine</ITEM>
<ITEM>U&s;e.</ITEM>
</LIST></P>
<PB N="4" REF="9">
<P>In the Doctrine there ought to be con&s;idered the
<LIST>
<ITEM>Preparation thereunto;</ITEM>
<ITEM>Handling of it.</ITEM>
</LIST></P>
<P>In the Preparation the
<LIST>
<ITEM>Entrance to the place where it is,</ITEM>
<ITEM>Laying of the doctrine it &s;elf.</ITEM>
</LIST></P>
<P N="1">1. Of the Entrance. If the Preacher intendeth to treat upon &s;ome whole Book, P&s;alm, or Epi|&s;tle, he mu&s;t fir&s;t briefly &s;hew the chief &s;cope of the whole, and the parts (wherein is the chief u&s;e of the di&s;tribution of the whole into parts) in their great|e&s;t extent. Then the parts of the fir&s;t part, if it have any, and &s;o proceed to the re&s;t.</P>
<P N="2">2. Likewi&s;e if he undertake the greate&s;t part of &s;ome whole treaty: fir&s;t let him &s;hew the &s;cope, then &s;et down the parts,
<PB N="5" REF="9"> and &s;hew how that part which he is to handle, hath its cohe|rence with the re&s;t, and tends to that &s;cope: and let him con&s;i|&s;ider that part, fir&s;t in it &s;elf, &s;e|condly in its relation to the whole.</P>
<P N="3">3. La&s;tly, if he takes any par|ticular Text for a &s;ubject of a Sermon or two; if it be in the Context (as many in the <HI>Pro|verbs,</HI> &amp;c. are not) let him fir&s;t &s;hew the connexion of it, or the relation to the principal part to which it belongs: Or if it be|gins a treaty, let him &s;hew fir&s;t whereto that, whereof this is a member tends, and how this con|duceth thereunto. And let that particular Text be con&s;idered fir&s;t in it &s;elf, next in the relation (if any) to that which precedes. See an example hereof, Chap 4. Sect. 6. &amp; Ch. 6. Sect. 17. and el&s;ewhere.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<PB N="6" REF="10">
<HEAD>CHAP. III. Of the ray&s;ing of Doctrine.</HEAD>
<P N="1">1. WHat Doctrine is I call Doctrine a divine axi|ome comprehended in the text. Of which definition (becau&s;e it &s;eems to mean &s;ome novelty) I mu&s;t give &s;ome rea&s;on for each particular part.</P>
<P N="1">I. <HI>Axiome</HI>] for I lay this as a ground and foundation, That there is nothing true or fal&s;e, un|le&s;&s;e it be an Axiome. And there|fore what&s;oever is revealed to us of Divine Truth (for there can be no fal&s;ehood in the Word of God) is contained in the Axiomes of holy Scripture.</P>
<P N="2">II. <HI>Divine</HI>] For there are ma|ny axiomes in Scripture, which
<PB N="7" REF="10"> are not divine, but enunciated by men, not &s;poken by the holy Gho&s;t, yea &s;ome by the father of Lyes him&s;elf, yet this makes a divine axiome, that &s;uch have &s;aid &s;uch things, Mat. 4.6. <HI>Saith unto him. Ca&s;t thy &s;elf down,</HI> he addes a motive, <HI>If thou be the Son of God;</HI> he alleadgeth divine te&s;timony for his indemnity; <HI>For it is written, &amp;c.</HI> Which Scri|pture rightly cited, all the devils of hell cannot make invalid. Which &s;hall be better treated of in its proper place, for here we will only ob&s;erve Satans fraud in the allegation and applica|tion.</P>
<P>There are al&s;o in Scripture certaine feigned Propo&s;itions, which (by the &s;pecial priviledge of Comparates) doe argue real Redditions, and being di&s;po&s;ed with their Redditions, doe make
<PB N="8" REF="11"> divine axiomes (as al&s;o the parts of them, which belong to the &s;cope, applyed to the parts of the Redditions) and yet the feigned Propo&s;itions, or their parts, con&s;idered of them&s;elves without their Redditions, doe not make divine Axiomes. As for example, the Parables of the Sower, and the Tares, <HI>&amp;c.</HI> in the explaining of which our Saviour applies the feigned To|pick to the real. See Chap. 6. Sect. 16.</P>
<P N="3">III. <HI>Comprehended in the Text</HI>] Not only deduced from it by a con&s;equence. For axiomes that are found in Scriptures may be called Prime truths, and as it were Principles, in re&s;pect of tho&s;e which are vertually con|tained in them, and may be de|duced from them by a good con&s;equence: And the&s;e princi|ples
<PB N="9" REF="11"> are they which I would on|ly have held for Doctrines, yet the&s;e are not to be had <HI>totidem verbis,</HI> or word by word formally in the text, and therefore per|adventure not obvious to every one, or con&s;picuous at the fir&s;t &s;ight, but &s;ometimes are to be drawn out and reduced into form, the Explication being pre|mi&s;ed, or a Collation with other Scriptures, pre&s;uppo&s;ing the common manner of &s;peaking, or the Wi&s;dom of God who &s;peak|eth. The&s;e I &s;ay I would have only to be held for Doctrines, for by this means, fir&s;t hearers may grow accu&s;tomed to the Text of holy Scripture, when they are as it were led by the hand through all its axiomes, or expre&s;&s;e truths, whereas other|wi&s;e they may goe from the Ser|mon almo&s;t as ignorant in the
<PB N="10" REF="12"> Text as they came. Secondly, by this means the hearer will have the Doctrine as it were be|fore his eyes; &s;o that coming home, having opened the book, he may &s;ay, I have this day heard this part of holy Writ expound|ed and applyed. Whereas the Doctrine being deduced by con|&s;equence (oftentimes ob&s;curely, &s;ometimes weakly; and &s;ome|times fal&s;ely) is &s;oon forgotten, or de&s;erves to be &s;o, and by this means the foundation of the whole Sermon falls. Third|ly, by this means the Preacher doth nece&s;&s;arily tye him&s;elf to the words of the Text, or at lea&s;t will not erre in the foun|dation of his di&s;cour&s;e; where|as contrarywi&s;e, this curb being taken away, there is is a great way given to &s;traying, making any thing of what you will, and
<PB N="11" REF="12"> applying &s;ome few general col|lections to any text, (&s;ometimes to the connexion, before the Text it &s;elf be under&s;tood) and &s;o without touching, but meer|ly neglecting the Text, to the filling of the ears and mindes of the hearers with impertinent (and peradventure dangerous) opinions in &s;tead of Doctrines. Fourthly, by this means the Reflexion of the U&s;e in the im|mediate vertue of the Principle will be much more efficacious to convince and &s;ubject the hearers mindes, and may be with more confidence and authority urged by the Preacher. And contra|rywi&s;e when a U&s;e is inferred out of another U&s;e by long and incertain con&s;equences, the fur|ther every one is remote from its principle, &s;o much the le&s;&s;e thereof it hath in it, and acts
<PB N="12" REF="13"> &s;o much the le&s;&s;e by its virtue. And &s;o ea&s;ily gives opportuni|ty of eva&s;ion to the hearers, and of &s;aying (as they commonly doe, e&s;pecially in Reproofs) <HI>he &s;trayed far from his Text.</HI> Neither can the Preacher him&s;elf with any true confidence urge that which in the pre&s;ent words of his mandates (namely of the holy Scriptures) hath little or no confirmation.</P>
<P N="2">2. Although I &s;hould here hardly admit of any Cryp&s;is, yet I believe tho&s;e general &s;ayings of holy Scripture (propounded by God unto all, and whereof that of our Saviour may be taken, <HI>What I &s;ay unto you, I &s;ay unto all</HI>) which were written or &s;poken to &s;ome who were then living, &s;o they receive no &s;pecification from them, may al&s;o be pro|po&s;ed to our auditors, as directed to them.</P>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<PB N="13" REF="13">
<HEAD>CHAP. IV. How a Doctrine ought to be laid.</HEAD>
<P>SEeing the Axiomes of holy Scripture are not framed ac|cording to that notion which God hath of him&s;elf 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 di&s;po&s;al of an argument with an argument, and a Syllogi&s;m of two in que|&s;tion with the third, and as the arguments are affected one with the other, &s;o they actually ex|hibit their force in both places, it will be of much concernment
<PB N="14" REF="14"> here, to know well and weigh the affections of the Argu|ment.</P>
<P N="2">2. A Text con|&s;idered in it &s;elf is either
<LIST>
<ITEM>Axiomatical or,</ITEM>
<ITEM>Syllogi&s;tical.</ITEM>
</LIST></P>
<P>If axiomatical, there may be a Topical Analy&s;is premi&s;ed, &s;hewing fir&s;t the <HI>Thema,</HI> or <HI>Ali|quid,</HI> then the Arguments by which it is illu&s;trated, and that in terms fitted to the Auditors capacity.</P>
<P N="3">3. The Axiome (be it either &s;imple or compounded) is either one alone; or contains more in it. If one alone, it may with|out any more adoe be pre&s;ently treated of. But if it contain more in it, they mu&s;t particular|ly be (as one may &s;ay) &s;ingled out and placed: this in the fir&s;t, this in the &s;econd, this in the third place, and &s;o forward
<PB N="15" REF="14"> according to the order of their nature.</P>
<P N="4">4. This order ought not to be looked upon by the &s;eries of the words, (to which it is of|tentimes contrary) but by the natures of the things them&s;elves; in the e&s;timating of which al&s;o one ought to be very cautulous. That Axiome that <HI>every cau&s;e by nature is before its effect,</HI> though it be true, may here give an occa&s;ion of error, becau&s;e, as that which is cau&s;e, is, before it is a cau&s;e; &s;o that whereof it is a cau&s;e, may be con&s;idered in an ab&s;tract notion, before it is con&s;idered in relation to that cau&s;e in a &s;pecial and di&s;tinct notion: Yea, peradventure the effect may be conceived under the notion of the &s;ubject, and the cau&s;e as an adjunct employ|ed about it. As for example,
<PB N="16" REF="15"> <HI>By him all things are made,</HI> 1. <HI>All things were made.</HI> 2. <HI>By him.</HI> Yea though <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span"> be before the <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, the &s;ubject before the adjunct; yet if the adjunct in its con|cretion doth contain arguments, which of them&s;elves make a compleat &s;en&s;e, and take their &s;pecification from the &s;ubject, it ought in order fir&s;t to be treat|ed of; as for example, <HI>To us a child is born:</HI> 1. <HI>A child is born.</HI> 2. <HI>To us.</HI></P>
<P N="5">5. But if we con&s;ider the axi|omes in them&s;elves, it will not be difficult to find the order. Seeing that is fir&s;t, which is mo&s;t &s;imple, and mo&s;t general; not depending on the re&s;t, but the re&s;t on it. Likewi&s;e that in the &s;econd place which immediate|ly depends on the fir&s;t, and the re&s;t on it, <HI>&amp;c.</HI> And if there be any collateral ones, it is all one
<PB N="17" REF="15"> to the method which is treated of fir&s;t; yet it will be the more commodious way to follow the &s;eries of the words, and take that fir&s;t in hand, which fir&s;t offers it &s;elf to the Readers view.</P>
<P N="6">6. There may be &s;ome ab&s;o|lute thing in the parts of each axiome, that may contain a Do|ctrine. That which is ab&s;olute in the parts, is to be handled before the parts be jointly treat|ed of. The ab&s;olute is to be con&s;idered according to the rule of its <HI>genus.</HI> Act. 27.23. <HI>For there stood by me this night the Angel of God, who&s;e I am, and whom I &s;erve.</HI> 1. <HI>The Apo&s;tle profe&s;&s;es him|&s;elf to be Gods.</HI> 2. <HI>That he &s;erves God.</HI> 3. <HI>That he is Gods, and &s;erves him.</HI> 4. <HI>That the Angel of God, who&s;e to be, and whom to &s;erve be profe&s;&s;eth, &s;tood by him that night:</HI>
<PB N="18" REF="16"> the three fir&s;t I call ab&s;olutes in the antecedent. So in the con|&s;equent, Matth. 1.21. <HI>He &s;hall &s;ave his people from their &s;innes.</HI> 1. <HI>His people have their &s;ins.</HI> 2. <HI>He will &s;ave his people,</HI> &amp;c. The re|lative condition in <HI>for. Becau&s;e he &s;hall doe this, you &s;hall call his name Je&s;us.</HI></P>
<P N="7">7. If by the influx of latter arts (namely Grammar, Rhe|torick, <HI>&amp;c.</HI>) into the Text, Logick cannot be immediately examined: then the words are fir&s;t to be &s;tript of tho&s;e arts by &s;ome general explication, and the &s;en&s;e to be made plain, and &s;o the way made ready for the Logical Analy&s;is and a&s;&s;ignation of the axiomes that they may ap|pear to be therein.</P>
<P N="8">8. If the &s;imple ones come un|der the <HI>&s;pecies</HI> of the comparates (as Eccle&s;. 5.1. Ephe&s;. 5 11.) or
<PB N="19" REF="16"> the comparates under the &s;pecies of the &s;imple, (as Prov. 8.10. Matth. 9.13.) or of another kind of comparates, then that which the note &s;ets 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. &amp; 9.</P>
<P N="9">9. If in the fore&s;aid arts there be any thing involved concern|ing 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 &s;entences) that very &s;ame which is added, will make an axiome to be propo&s;ed and treated of after that to which it is annexed, Proverbs 15.23. <HI>A word &s;poken in due &s;ea&s;on, how good is it?</HI> 1. It is good.
<PB N="20" REF="17"> 2. Even to the admiration of <HI>Se|lomon.</HI></P>
<P N="10">10. But if thereby there chance to be any e&s;&s;ential thing want|ing, that ought to be &s;upplyed out of the u&s;e of the phra&s;e and &s;cope of that and the like places, the con&s;onancy of faith agreeing thereunto, Luk. 13.9. <HI>And if it bear fruit,</HI> namely, <HI>thou &s;halt let it &s;tand;</HI> or &s;ome &s;uch thing.</P>
<P N="11">11. If the explication of &s;ome notion, in an axiome already laid, doe not nece&s;&s;arily multi|ply axiomes, and they are to be treated of: that notion is fir&s;t to be unfolded, the axiomes to be drawn out, and their treaty to be in&s;tituted according to the pre&s;cribed method. As for ex|ample, 2 Tim. 3.16. <HI>Scripture is profitable,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, <HI>for recti|fying.</HI> The heart of man may
<PB N="21" REF="17"> be irregular, or &s;traying from the right and its rule two ways. Namely, by being exalted above the rule, or by being dejected beneath it, and therefore in ei|ther way it may want rectify|ing, in the fir&s;t by Reprehen&s;ion or Reproof, in the latter by Con&s;olation or Comfort. 1. Scri|pture is good for Reproof. 2. For Comfort.</P>
<P N="12">12. If in the re&s;olution of one axiome into many, the con|&s;truction of the words &s;hall &s;eem to be &s;ome ob&s;tacle thereunto, it may be lawfull to alter it, &s;o the &s;ame &s;en&s;e remain. As for example. This, <HI>God created the heavens:</HI> In this, <HI>The heavens were created by God.</HI></P>
<P N="13">13. Proverbiall &s;peeches or &s;ayings being oftentimes uttered <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, antithetically; &s;ome|times, that they may compre|hend
<PB N="22" REF="18"> many things in a few, it is enough if they expre&s;&s;e &s;ome|thing in the one part thereof, and leave the re&s;t to be under&s;tood in the other by vertue of the an|tithe&s;is: which when it is &s;o done, tho&s;e things which are deficient in the one part, may be &s;upplyed out of the other, that &s;o the whole and compleat &s;en&s;e of the whole &s;entence may be gathered. But becau&s;e tho&s;e things which are &s;o &s;upplyed, are not &s;o manife&s;tly contained in the Text, as tho&s;e which are expre&s;&s;ed, therefore they may either be brought in as U&s;es, or if as Doctrines, then mu&s;t it clearly be &s;hewen, how they proceed from the Text, and they mu&s;t not be long in&s;i&s;ted upon. There are many frequent exam|ples hereof in <HI>Solomons</HI> Proverbs; and many not unlike thereunto
<PB N="23" REF="18"> are to be found in divers parts of Scripture, as P&s;al. 1. v. la&s;t, <HI>The Lord knoweth the way of the righte|ous, but the way of the ungodly &s;hall peri&s;h.</HI> 1. <HI>The Lord knoweth</HI> (that is to &s;ay, approveth) <HI>the way of the righteous.</HI> 2. (By the oppo|&s;ite member) <HI>it &s;hall be pre&s;erved or pro&s;pered.</HI> 3. <HI>God di&s;likes the way of the ungodly</HI> (by fir&s;t mem|ber). 4. It &s;hall peri&s;h.</P>
<P N="14">14. In which places (either of the Proverbs or any other part of Scripture) &s;omething in the one member, nece&s;&s;arily includes &s;omewhat which is in the other, which may both be included and joyned into one axiome, and that is to be treated of be|fore either part of the axiome in which they are to be found. See an example, Chap. 7. Sect. 4. &amp; Ch. 10. Sect. 2.</P>
<PB N="24" REF="19">
<P N="15">15. Tho&s;e which being inde|finitely &s;et down, intend not a general truth, but <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, as it were for the mo&s;t part, are likewi&s;e to be propo&s;ed and ex|plained.</P>
<P N="16">16. <HI>Behold</HI> &s;et before &s;ome of the Lords words, doth argue that &s;entence to de&s;erve a &s;pecial attention. And from hence may be rai&s;ed a doctrine of the latter con&s;ideration, according to the rule, Sect. 9. An example hereof is, 1 Pet. 2.6. (the full treating whereof mu&s;t be had from the rules of Comparates) where ac|cording to the rule of the &s;aid 9. Sect. (the Apo&s;tle expre&s;&s;ing in the fourth ver&s;e what is wanting) 1. ax. <HI>Chri&s;t is the &s;tone in the head of the corner.</HI> 2. <HI>Elect and pretious.</HI> 3. <HI>God laid it,</HI> &amp;c. <HI>in Sion.</HI> 4. <HI>He that be|leeveth,</HI> &amp;c. 5. <HI>All the&s;e things
<PB N="25" REF="19"> de&s;erve a mo&s;t &s;pecial attention.</HI> Of the &s;ame nature &s;eems to be that of the Apo&s;tle, (<GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">) but alwayes in matters of great moment.</P>
<P N="17">17. The word <GAP LANG="heb" DESC="foreign" RESP="OXF" EXTENT="1 word"> added to a &s;entence &s;trongly denieth, and doth moreover adde the ne|gation, being &s;poken by God, an abomination of the thing deny|ed; if &s;poken by man together with it, &s;ometimes a deprecati|ion. The &s;ame thing almo&s;t is &s;ignified by the Greek (<GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, let it not be &s;o) &s;ee Ch. 8. Sect. 17.</P>
<P N="18">18. You ought to apply your mind chiefly to that axiome, in which the efficacy or &s;cope of the Text is placed: Tho&s;e which are acce&s;&s;ory, may for the pre|&s;ent be more &s;lightly handled. For at another time there may fall a more apt place where they
<PB N="26" REF="20"> may be found as principals and chief.</P>
<P N="19">19. That which I &s;aid before concerning the order of axiomes, though it may &s;eem &s;trange to &s;ome, yet none will ask me a rea&s;on of it, have he but any touch, and be never &s;o little ver&s;ed in the Dialecticks, who&s;e judgement and memory (I &s;ay nothing of the hearers) will de|&s;ire an order; and who by this means will have, not only the fir&s;t part of his di&s;cour&s;e com|pleat in it &s;elf, and di&s;tinct from the re&s;t; but will al&s;o in it, &s;e|cure his way to tho&s;e things which follow, in the fore requi|&s;ite and generals of them. I will rather advi&s;e you to re&s;erve to each axiome, that which is Homogeneal to it, that the trea|ty may agree with the order of the axiomes.</P>
<PB N="27" REF="20">
<P N="20">20. What &s;hall we then &s;ay of that Topical (as I may call it) way of Preaching, and that oftentimes according to the &s;e|ries of the words, where each arguments, or Topical places, are propo&s;ed as Doctrines, or foundations of the di&s;cour&s;e, e&s;pecially when each one carry|eth &s;ome kind of empha&s;is with it?</P>
<P>Though I am not &s;o perver&s;e or nice, but that I can ea&s;ily like of any way or manner of handling the Divine Word, &s;o it be profitable: yet becau&s;e my intent is to enquire into the Method, I &s;hall take leave to &s;ay &s;omewhat of &s;o u&s;ual a one.</P>
<P>And this in the fir&s;t place. If &s;uch Preachers did only doe that which they &s;eem to propo&s;e, the whole Sermon, how long &s;o|ever it were, would be but a
<PB N="28" REF="21"> meer explication; for tho&s;e naked and &s;imple tearms are not capable of any farther act, as being not apt to contain (as we &s;aid before) any thing of truth or fal&s;ehood. But &s;uch a di&s;cour&s;e can neither be a foun|dation in the Text, nor any way fruitful to the Auditors. For becau&s;e the Argument, con&s;i|dered in it &s;elf, is only affected to argue, and that there is no act of judgement but where the argument is di&s;po&s;ed with an ar|gument, it is impo&s;&s;ible to bring any proof, or inferre any u&s;e, of a bare argument.</P>
<P>Secondly, that emphaticall word (if it be &s;o, and not a fal|lacy <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">) hath the re&s;t of the Text, or &s;ome part thereof joyned with it, for a foundati|on of that part of the di&s;cour&s;e; oft times that which is by na|ture
<PB N="29" REF="21"> fir&s;t and which if it &s;hould be fir&s;t treated of, would give a light to it: and alwayes that without which neither the &s;en&s;e nor &s;entence is compleated. Whence it comes, that it is nei|ther &s;o efficacious, nor convictive (that namely being not treated of, which is required for its foundation) nor &s;o per&s;picu|ous and &s;cientifical, that being as yet concealed, which is by nature fir&s;t, and &s;hould carry a light before it. But as much as nece&s;&s;ity forceth us to take on both &s;ides, that this may &s;ub&s;i&s;t and beclear, &s;o much tautology and confu&s;ion is brought forth, when the &s;ame thing is in the &s;ame manner repeated, and made both prior and po&s;terior to it &s;elf. This &s;eems harder when in an axiome con&s;i&s;ting of an ad|junct occupated, and a &s;ubject
<PB N="30" REF="22"> (as there be many in Scripture) the adjunct, which &s;ometime is impiou&s;ly applicable to other &s;ubjects, is fir&s;t treated of: though it doe receive its &s;pecification from the &s;ubject.</P>
<P N="21">21. The remedy of this evill is, to &s;elect, and con&s;titute in the fir&s;t place that axiome (whe|ther it con&s;i&s;t of two, or more arguments) which by nature is fir&s;t, and contains in it &s;elf the compleat, and independent &s;en&s;e: and then joyn unto it that argu|ment which may make that axi|ome that by order of nature is next, <HI>&amp;c.</HI> neither need the empha|&s;is to be feared, which may very well be cared for in treating of the axiome; namely, in &s;uch fort that every &s;everal empha&s;is, may have its due explication and proof, and the u&s;es be &s;o inferred and di&s;po&s;ed, as they &s;hall prin|cipally
<PB N="31" REF="22"> proceed from this or that empha&s;is. Which may then time|ly 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 con|fu&s;ion.</P>
<DIV3 TYPE="cryptic">
<HEAD>Cryp&s;is.</HEAD>
<P N="22">22. Before any Doctrine be con&s;tituted, there may be pre|mi&s;ed the Explication of the whole Text, and (if need re|quire) a vindication from fal&s;e Expo&s;itions: as, if it be &s;ome principal Text, which the ad|ver&s;aries of truth doe abu&s;e to confirm their opinions.</P>
<P N="23">23. Two or three axiomes may be joyned into one, when either the &s;terility of the axi|omes, or almo&s;t the &s;ame &s;en&s;e
<PB N="32" REF="23"> expre&s;&s;ed in various words, or the Preachers fe&s;tination (either towards his ending or ha&s;tening to &s;ome principal point) or &s;ome other &s;uch like cau&s;e re|quire it.</P>
<P N="24">24. One axiome <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, or vir|tually contained in the Text, may be inferred out of another, as a U&s;e out of a Doctrine, as 1 Pet. 5.7. <HI>Ca&s;ting all your care upon him, for he careth for you.</HI> 1. Axjome, <HI>God careth for you.</HI> 2. U&s;e of Exhortation, <HI>Ca&s;t all your care upon him.</HI> 3. The Re|lative axiome, (<HI>viz. Becau&s;e he careth, therefore ea&s;t</HI>) may be made a motive in that exhortation. Likewi&s;e an axiome in the Text may be converted into a U&s;e of the precedent axiome, as P&s;al. 42.2. Axiome. <HI>God is a living God.</HI> Exhortation. <HI>Let our &s;oul</HI> (with <HI>Davids</HI>) <HI>thir&s;t for the living God.</HI></P>
<PB N="33" REF="23">
<P N="25">25. If &s;everall axiomes be joyned together, it &s;hall be free either to con&s;ider them &s;umma|rily, or with a di&s;tinct re&s;pect to each &s;everally. And the u&s;e of tho&s;e things which are le&s;&s;e e&s;&s;ential to the principal &s;cope, may be compendiou&s;ly handled. But tho&s;e which are more chief|ly intended mu&s;t be more fully followed.</P>
<P N="26">26. In tho&s;e ver&s;es which have [<HI>Thus &s;aith the Lord</HI>] or the <HI>Lord hath &s;worn,</HI> &amp;c. the axiomes which are contained in the thing atte&s;ted may be propo&s;ed, and the witne&s;&s;e a&s;&s;evering them, be brought as <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">: and he to be &s;o explained, as there may a force of proof appear thence, as from the name <GAP LANG="heb" DESC="foreign" RESP="OXF" EXTENT="1 span"> The Lord &s;aith, &amp;c.</P>
<PB N="34" REF="24">
<P N="27">27. Tho&s;e things which have the word <HI>behold,</HI> &s;ometimes may be propounded as an axiome, that <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word"> <HI>Ecce,</HI> or Behold, &s;hould adde to the precedent to which it belongs, and be as it were a bond connexing the u&s;es to the Doctrine, Behold this for In&s;tru|ction, for Reproof, <HI>&amp;c.</HI></P>
<P N="28">28. If any one (as it is the ordinary cu&s;tom of Churches beyond the Sea) doth take upon him a long text, he may be Ana|ly&s;is di&s;tribute it into parts, and illu&s;trate them, either &s;e|verally or joyntly, by &s;ome explication or paraphra&s;e, then chu&s;e the chief axiome of each part, or reduce the &s;um of &s;eve|ral of them into one, and ac|cording to the fir&s;t member of the &s;econd general Cryp&s;eos ac|commodate the treating of then to the time, <HI>&amp;c.</HI></P>
<PB N="35" REF="24">
<P N="29">29. If in framing axiomes out of &s;ome long &s;entence, the order of nature &s;hould overmuch di&s;turbe the order of words, &s;ome &s;light, di&s;tribution may be premi&s;ed, whereby that incon|venience may be obviated: and having run over each part, the &s;ull &s;en&s;e of the whole period may be expre&s;&s;ed.</P>
</DIV3>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<HEAD>CHAP. V. Of Axiomes in Specie.</HEAD>
<P>Afingle Axiome, though it have a large extent in re|&s;pect of the Arguments which may be di&s;po&s;ed in it, yet (if but the <HI>Cryp&s;is,</HI> and oblique predications be declared by
<PB N="36" REF="25"> an apt explication) it is ea&s;ie to be judged of, as for the con&s;titu|tion of the Doctrine, by rea&s;on of the direct union of the parts: whether it be only one axiome, or doe contain &s;everal ones in it: unle&s;&s;e it be when there is &s;ome compo&s;ition either in the ante|cedent, or in the con&s;equent.</P>
<P N="2">2. If the antecedent be of co|pulate parts (&s;o that the con&s;e|quent be enunciated only, one of all united together, not of the &s;ingle ones &s;everally, for otherwi&s;e it is an axiome of a copulate judgement) and that they require a &s;everal tractation, they may be propo&s;ed &s;everally in &s;o many axiomes, (with a re&s;pect to the con&s;equent, (<HI>viz.</HI> in good, as requi&s;ite thereunto; in evill, as tending to it) and afterwards the con&s;equent of all taken together may be laid open.
<PB N="37" REF="25"> As for example, <HI>Ble&s;&s;ed are they which hear the Word of God and keep it.</HI> 1. <HI>For a ble&s;&s;ing, it is re|quired that we hear the Word of God.</HI> 2. <HI>That we keep it.</HI> 3. <HI>Tho&s;e who doe both the&s;e things are ble&s;&s;ed.</HI> See the like in a large compo&s;iti|on. Sect. 5.</P>
<P N="3">3. Likewi&s;e if there be a co|pulation in the con&s;equent (&s;o that the copulated parts may be &s;poken of the antecedent, not &s;everally, but taken toge|ther) the judgement is the &s;ame of it, as was of the other. See an example, Chap. 6. Sect. 3. out of Mat. 17.</P>
<P N="4">4. Propo&s;itions which they call Modal, (if we meet with them in Scripture, in the &s;ame &s;en&s;e as Logicians take them) may be referred to a &s;ingle axi|ome. And in the&s;e the <HI>modus</HI> doth con&s;titute the con&s;equent,
<PB N="38" REF="26"> the &s;ub&s;tance of the axiome being contracted into the antecedent. The&s;e <HI>modi</HI> are nothing, but the affections of the axiome <HI>ingenere</HI> (which as true, is either con|tingent, or nece&s;&s;ary; as fal&s;e, either po&s;&s;ible, or impo&s;&s;ible) and are to be under&s;tood by the affection, and manner of di&s;po&s;i|tion of the arguments.</P>
<P N="5">5. Although where word the <HI>E&s;t</HI> is meerly Syncategoremati|cal, and both parts, or the one in re&s;pect of the other, implyes a negation to the real <HI>e&s;&s;e</HI> (as i<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> feigned, &s;ome privative, and con|tradicing things) there neither part with <HI>E&s;t</HI> categorematically taken, will make a divine axi|ome; and though when by rea|&s;on of the nature of the parts, and affection of the one with the other, an axiome may be con&s;tituted; it &s;eems to be there
<PB N="39" REF="26"> contained rather by deduction, then expre&s;&s;ely. Yet if the thing will &s;o bear it, and the un&s;old|ing and treating of that axiome by way of u&s;e be not &s;ufficient, but the re&s;pect which that noti|on hath to &s;ome other part in the Text, or &s;ome other ju&s;t cau&s;e require, that it may &s;ome way be treated of &s;everally; It may be &s;ometimes propo&s;ed, (yet but &s;eldom) and followed as far as need &s;hall require, either in the whole part, or in a particle of the part. P&s;al. 1. The con&s;equent <HI>Ble&s;t</HI> is &s;poken of the antecedent, which con&s;i&s;ts of &s;everal parts, in either of which parts there is a copulati|on, in the fir&s;t a trebble <HI>climax.</HI> That axiome may (unle&s;&s;e per|adventure the word <HI>pius</HI> may be &s;uppleted for an Antecedent out of the Antithe&s;is of the 4. ver&s;e)
<PB N="40" REF="27"> be handled according to the rule laid down in the &s;econd &s;ection of this chapter; Fir&s;t, the former part of the Antece|dent, then the latter, and la&s;tly the con&s;equent is to be applyed to them, as conjunct. Every part of the former, and fir&s;t that which is ab&s;olute, and after|wards with the con&s;equent. As for example, <HI>The wicked have their coun&s;ell: It is required, for to be ble&s;t, not to walk in their coun|cel. The &s;inners have their way; It is required for to be ble&s;t, to not &s;tand in their way. The &s;cornful have their &s;eat: It is required for to be ble&s;t, to not &s;it in their &s;eat.</HI> Then the Copulation: <HI>It is required, if we will be ble&s;&s;ed, that we neither walk in the coun&s;ell of the wicked, nor &s;tand, &amp;c. nor &s;it, &amp;c.</HI> Out of this axiome the <HI>climax</HI> or gra|dation may be ob&s;erved by way
<PB N="41" REF="27"> of u&s;e. And if this way of treaty be not &s;ufficient, we may proceed further in this manner, There are wicked, there are &s;in|ners, there are &s;corners. There are both tho&s;e, and the&s;e. And &s;o in the other two; but ab|&s;tractly, that &s;olid axiomes may not be anteverted.</P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<HEAD>CHAP. VI. Of a Compo&s;ite Axiome.</HEAD>
<P>ALthough in a Compo&s;ite Axiome the unitive force of the parts for the mo&s;t part ex|plicate it &s;elf in a Grammatical conjunction: yet notwith&s;tand|ing, &s;eeing Grammatical con|junctions are taken loo&s;ely, and in a various &s;en&s;e, as well in the Original languages in which
<PB N="42" REF="28"> Scripture was written, as in tho&s;e into which they were tran&s;lated, we mu&s;t not &s;tick too much to the&s;e &s;ymboles or por|tions, but we mu&s;t fir&s;t look up|on the affections of arguments which are there di&s;po&s;ed, and the rule of judging every axiom.</P>
<P N="2">2. If the parts of the Compo|&s;ite doe contain &s;omewhat in them which is ab&s;olute, (where|of &s;ee Chap. 4. Sect. 6) and they require a di&s;tinct treaty (which a Connex preci&s;ely taken, and a Disjunct doe not admit) that which is ab&s;olute in the con&s;e|quent, may &s;ometimes be re&s;erved untill we come at it, as Joh. 8.18. The antecedent. <HI>I am one that bear witne&s;&s;e of my &s;elf.</HI> The ab|&s;olute in the con&s;equent. <HI>The Father &s;ent me.</HI> The con&s;equent. <HI>The Father that &s;ent me, beareth witne&s;s of me.</HI> The Conjuncts. <HI>Both I
<PB N="43" REF="28"> and the Father, &amp;c.</HI> See ch. 7. Sect. 1.</P>
<P N="3">3. Exclu&s;ive axiomes (which we meet with oftentimes in Scri|pture differ little or nothing one from the other) although they have the face of &s;ingle ones, yet becau&s;e they doe alwayes indeed imply a compo&s;ition, if they be &s;ully to be treated of, they mu&s;t be referred to a compo&s;ite axiom. But they re&s;olve them&s;elves into two axioms, whereof one ought to be enunciated affirmatively, the other negatively. And as the affirmation is before the negation, &s;o that which is enunciated af|firmatively, requires the fir&s;t place in the treating. The Exclu|&s;ive in the antecedent. 2 Tim. 4.11. <HI>Alone</HI> (or <HI>only</HI>) <HI>Luke is with me,</HI> as if he &s;aid; And <HI>Luke is with me; and other of the Di&s;ciples are not with me.</HI> In the con&s;equent. Matth. 4.10. <HI>Him only &s;halt thou
<PB N="44" REF="29"> &s;erve,</HI> that is to &s;ay, and <HI>Him &s;halt thou wor&s;hip,</HI> and <HI>another thou &s;halt not.</HI> In the &s;ame &s;en&s;e might be &s;aid, <HI>Thou &s;halt &s;erve none but him.</HI> The Exceptive in the ante|cedent. Act. 8.1. <HI>They were all feattered abroad, &amp;c. Except the Apo&s;tles, the re&s;t were di&s;per&s;ed. The Apo&s;tles were not di&s;per&s;ed.</HI> In the Con&s;equent. Matth. 17.21. <HI>This kind goeth not out but by pray|or and fa&s;ting.</HI> 1. <HI>It goeth out by prayer and fa&s;ting.</HI> 2. Other ways, <HI>It doth not go out.</HI> The fir&s;t axi|ome is to be treated of accord|ing to the rule, Chap. 5. Sect. 3. <HI>Prayer is required to have this go out.</HI> 2. <HI>Fa&s;ting is required.</HI> 3. <HI>Byboth it go|eth out.</HI> Sometimes for greater evi|dences &s;ake the affirmative, &amp; the negative are both expre&s;&s;ed: As in the Exceptive, Deut. 4.35. <HI>The Lord he is God,</HI> and <HI>there is none el&s;e but him.</HI> The &s;ame is &s;ignified in
<PB N="45" REF="29"> the Exclu&s;ives, by gemination of the &s;ubject <GAP LANG="heb" DESC="foreign" RESP="OXF" EXTENT="1 span">, &amp;c. (which the Septuagint doe often render by <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, <HI>only,</HI> as 2 Sam. 17.2. 1 King. 8.39, &amp;c.) Sometimes the Exclu&s;ive is &s;et together with the Exceptive, as 2 King. 17,18, &amp;c. &s;o Luk. 5.21, &amp;c. In the affirmate ex|clu&s;ive, the note addes the negate; in the negate, by a double negati|on the affirmate. In the exceptive affirmate, the note layes the ne|gate; in the negate the affirmate.</P>
<P N="4">4. Comparates although they be many times di&s;po&s;ed in a &s;in|gle axiome, yet becau&s;e they can &s;car&s;e be treated of &s;ufficient|ly, unle&s;&s;e they may be more fully di&s;tingui&s;hed by parts, and &s;o be referred (whereunto full comparations belong) to the compo&s;ite axiome, of the&s;e we mu&s;t give &s;ome premonition in this place.</P>
<PB N="46" REF="30">
<P N="5">5. Where every comparation is &s;aid to be either in the
<LIST>
<ITEM>quantity</ITEM>
<ITEM>quality.</ITEM>
</LIST> You mu&s;t note that the&s;e terms are taken at large, and Logical|ly.</P>
<P N="6">6. When the quantity or qua|lity is &s;aid to be a conjunction, or to contain the unitive force of the parts; it is under&s;tood notwith&s;tanding to &s;uperadde al&s;o its peculiar force of de|claring the nature of the compa|ration.</P>
<P N="7">7. The Note of Comparation which is added to Reddition is chief, as <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word"> <HI>Aliquid</HI> is chief in the Axiome, and for who&s;e &s;ake the argument is added.</P>
<P N="8">8 Al&s;o the Grammatical notes of Comparates &s;ometimes doe not di&s;tingui&s;h one <HI>&s;pecies</HI> or kind from the other. See an ex|ample, Ch. 7. Sect. 9. Sometimes
<PB N="47" REF="30"> they are not &s;et by it, Chap. 7. Sect. 4. &amp; 7.</P>
<P N="9">9. The Comparative degree doth not alwayes argue a po&s;i|tive in either, but a le&s;&s;er par|ticipation of the oppo&s;ite, as Ezek. 16 52. Lam. 4.9. See an ex|ample, Chap. 7. Sect. 4.</P>
<P N="10">10. In the treaty of Compa|rates (whither the quantity, or quality be expre&s;&s;ed in the Text, or no) it will be u&s;eful &s;ome|times, to premi&s;e or adde to tho&s;e re&s;pects wherein they doe agree (as in Equals, and Sembla|bles) tho&s;e wherein they do not agree. And premi&s;e or adde tho&s;e in which they doe not agree (as Unequals, and Di&s;&s;em|blables) to tho&s;e in which they doe agree. E&s;pecially in &s;embla|bles this is to be ob&s;erved, that they be not extended beyond their &s;cope: which is done often|times,
<PB N="48" REF="31"> and dangerou&s;ly. So both the comparation &s;hall be illu&s;trated, and the detortion or wre&s;ting to an evill &s;en&s;e &s;hall be avoided.</P>
<P N="11">11. If the comparation be li|mited, as concerning the re&s;pect in which it is in&s;tituted or &s;et, either by the Text, or by the Context (though peradventure in other places other re&s;pects be manife&s;ted) let that only be treated of, and the re&s;t re&s;erved for their proper places, &s;eeing it is &s;ufficient to &s;atisfie the in|tention of the pre&s;ent Text.</P>
<P N="12">12. If it be unlimited, and divers re&s;pects and profits of the Homogeneal may be brought, (becau&s;e Scripture is to be taken in latitude, if it be not re&s;trained neither by the Context, nor the Analogy of faith or truth) they may well be brought.</P>
<PB N="49" REF="31">
<P N="13">13. The re&s;pect in an illimit|ed compari&s;on (whether it be one, or manifold) it mu&s;t be for|ced with an Explication out of the habitude of an argument to the <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word"> <HI>Aliquid:</HI> and &s;o the Do|ctrine be con&s;tituted, one out of one, more out of more. Where the re&s;pect, 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 <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word"> <HI>Aliquid</HI> certain, and of a firm truth, for from hence depend the u&s;e and efficacy of the Doctrine. Gen. 15.1. <HI>I am thy &s;hield.</HI> Axiome. <HI>As a &s;hield protects a man who makes a right u&s;e of it, &s;o God doth faithful Abraham.</HI> Here <HI>protection</HI> is the re&s;pect; known by the u&s;e of the &s;hield, certain by the authority of the divine promi&s;e, Gen. 12.2,3. For the further Explica|tion
<PB N="50" REF="32"> of the axiome, the re&s;pects, wherein the comparates differ, may be &s;hewn. The &s;hield is the in&s;trumental cau&s;e of the protection; God, at lea&s;t, the principal. A &s;hield defends from an enemy which a&s;&s;aults one be|fore; God is a &s;hield <GAP LANG="heb" DESC="foreign" RESP="OXF" EXTENT="1 span"> <HI>round about his people,</HI> P&s;al. 125.2. A &s;hield is not alway es at hand: But God round about his peo|ple <GAP LANG="heb" DESC="foreign" RESP="OXF" EXTENT="1 span"> <HI>from hence|forth even for ever,</HI> ibid. A &s;hield is a defence again&s;t a corporal enemy only, not again&s;t a &s;piri|tual. God again&s;t all.</P>
<P N="14">14. But there is no place of invention, which lies more &s;ub|ject to wre&s;ting, to infer extream bad &s;en&s;es, then this of Compa|rates, and e&s;pecially of &s;embla|bles: none doth more ea&s;ily draw the petty people (and I pray God not many of their
<PB N="51" REF="32"> leaders al&s;o) into the pit, none u&s;es to be more frequently u&s;ed either to oppre&s;&s;e truth, or e&s;ta|bli&s;h errours. Therefore here ought to be a great deal of cau|tion, e&s;pecially in a&s;&s;igning re|&s;pects of an illimited compara|tion. I could wi&s;h this one law might be ob&s;erved, as that of the <HI>Medes</HI> and <HI>Per&s;ians,</HI> that at lea&s;t the Reddition (in which <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word"> <HI>Aliquid</HI> is contained) &s;hould be proved &s;olidly, out of manife&s;t places of holy Scripture. There is need of the &s;ame caution in tho&s;e places is &s;et down con|&s;u&s;edly, and the Propo&s;ition is explicated in &s;everal parts: as in many Evangelical Parables: and al&s;o where no reddition is &s;et down. That Propo&s;ition, Exod. 12.46. did &s;eem to want a Reddition, untill the event, and the Apo&s;tle &s;hould declare
<PB N="52" REF="33"> it, Joh. 19.36. So that of Ho&s;. 11.1. If Divines would care|fully u&s;e this caution al&s;o to compari&s;ons which they bring in matters of great moment to|wards faith, or manners, we &s;hould have more cele&s;tiall food, and le&s;&s;e &s;trife.</P>
<P N="15">15. Comparates in quantity doe argue more pre&s;&s;ingly and di&s;tinctly then tho&s;e which are in quality.</P>
<P N="16">16. Feigned Comparates if they be di&s;po&s;ed in a Compo|&s;ite which requires the truth of parts, doe not fall under this rule of judgement; &s;ee Ch. 3. Sect. 1. Yet &s;ome di&s;tinction may be u&s;ed in feigned ones. For &s;ome are meerly feigned; &s;ome are taken out of the common u&s;e; which though they do not touch any &s;ingular hi&s;tory, neither are they determined to here and
<PB N="53" REF="33"> now, yet they contain an indefi|nite truth in them, and there|fore if need be, there may be axi|omes made of them, to be pro|po&s;ed with re&s;triction, and briefly run over. Luk. 18. <HI>There is &s;ometimes a Judge in a</HI> City, which neither feareth God, nor regardeth man. Sometimes a widow is wronged by her ad|ver&s;ary. Being wronged &s;he u&s;eth to complain to, and be impor|tunate with the judge. The un|ju&s;t judge will &s;ometimes doe ju&s;tice to the widow, to avoid the trouble o of importunity.</P>
<P N="17">17. If a comparation be met with <HI>obiter,</HI> or by the way, and not principally in &s;ome &s;en|tence; it may be more &s;lightly treated, and &s;ubordinately to principal axiomes, as Rom. 13.<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">. <HI>Wherefore ye mu&s;t needs be &s;ub|ject, &amp;c.</HI> In this Text the <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word"> <HI>Ali|quid</HI>
<PB N="54" REF="34"> is <HI>&s;ubjection</HI> (who&s;e &s;ubject with generality and object of the per&s;on, you mu&s;t &s;upply out of the fir&s;t ver&s;e of the &s;ame chapter) is di&s;po&s;ed with an ad|joyned <HI>nece&s;&s;ity,</HI> which is argued from two cau&s;es comparate be|tween them&s;elves in an unequal quantity (<HI>not onely, but al&s;o</HI>) axi|omes to be treated in the Text. 1. Every &s;oul ought nece&s;&s;ari|ly <HI>to be &s;ubject to a &s;upereminent power.</HI> 2. <HI>For wrath it is nece&s;&s;ary to be &s;ubject.</HI> 3. <HI>For con&s;cience, &amp;c.</HI> 4. <HI>More for con&s;cience then for wrath.</HI> (5. Out of the relative con&s;ideration in the illative or inferring note <HI>Wherefore,</HI> which joyns the&s;e words with the pre|cedent) <HI>for a &s;uper eminent power, is a revenger of wrath, and a mini|&s;ter of God, and that for the good of all,</HI> therefore to be &s;ubject, &amp;c. <HI>is nece&s;&s;ary.</HI></P>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<PB N="55" REF="34">
<HEAD>CHAP. VII. Of a Copulate Axiome.</HEAD>
<DIV3 TYPE="section">
<P>SEeing a Copulate Axiome con&s;i&s;ts as it were of colla|teral parts, &s;o that one does not depend of the other, the truth of each one in it &s;elf is required, and by the copulation of them it is &s;o, that if one be fal&s;e, the whole axiome is judged to be fal&s;e. Hence it comes that the parts may be &s;everally propo&s;ed as Doctrines; then as united. See an example of an affirmed copulate, of affirmed parts, Ch. 6. Sect. 2. Of denyed. Mat. 23.13. <HI>Ye goe not in.</HI> 2. You &s;uffer not, &amp;c. 3. <HI>Ye neither goe in, nor &s;uffer;</HI> of one affirmed, and ano|ther denyed. Prov. 10.22. 1. <HI>The
<PB N="56" REF="35"> ble&s;&s;ing of the Lord it maketh rich.</HI> 2. <HI>He addeth no &s;orrow with it.</HI> 3. It doth both make rich, and <HI>doth not adde, &amp;c.</HI></P>
<P N="2">2. Mo&s;t comparates ought to be referred to this axiome, &s;o they be taken declaratively, where the &s;entence is not &s;u&s;|pended, or an illation or infe|rence of one comparate is in|tended out of the other. To the comparates in quantity doe al&s;o belong the relations of the place, and time, by the &s;ame law. An example of like, or equals, a Cor. 11.22. <HI>Are they Hebrews? &s;o am I, &amp;c. And I no le&s;&s;e then they,</HI> or <HI>as well as they.</HI></P>
<P N="3">3. When out of the Text, and Context appears to be in|tended a comparation of peeres or equals, though it be expre&s;&s;ed under the &s;pecies of a connex of impo&s;&s;ible parts, yet it will be
<PB N="57" REF="35"> of a copulate judgement, and the contradictories of the fal&s;e parts will con&s;titute the parts of the comparation, Jer. 31.36,37. God doth before, and after the&s;e ver&s;es, expre&s;&s;e the firmne&s;&s;e of his Covenant with <HI>Abrahams</HI> po|&s;terity; and doth &s;u&s;pend the contrary by the impo&s;&s;ible &s;up|po&s;ition in the&s;e two ver&s;es. The Axiomes therefore, ver&s;. 36. are, <HI>The&s;e Ordinances &s;hall not depart from before me; The &s;eed of I&s;rael &s;hall not cea&s;e, &amp;c. No more this, then that,</HI> &s;o ver&s;. 37. The Ante|cedent. <HI>The heavent cannot be mea|&s;ured above, or the earth &s;earched out beneath;</HI> (namely by men.) In the Con&s;equent. 1. The Ab&s;o|lute <HI>They have done many evils.</HI> 2. I will not ca&s;t off all the &s;eed <HI>of I&s;cael.</HI> 3. <HI>Not for all the&s;e things which they have done,</HI> (or becau&s;e a di&s;cretion or a divi&s;ion is to be
<PB N="58" REF="36"> under&s;tood) <HI>though they have done many evils, yet will I not ca&s;t off all, &amp;c.</HI> La&s;tly, out of the united parts. <HI>No more the one, then the other.</HI> Tho&s;e which are une|qual doe likewi&s;e belong hereun|to, Prov. 17.12. <HI>Let a Bear rob|bed of her whelps meet a man, &amp;c.</HI> 1. <HI>It is evill to have a Bear robbed of her whelps to meet a man.</HI> 2. <HI>It is evill to have a fool in his folly to meet a man.</HI> 3. <HI>This is a greater evill then the other.</HI> In the third axi|ome is to be explained the ex|ce&s;&s;e of evill in this, more then in the other, 2 Pet. 2.21. <HI>It had been better for them not to have known the way of righteou&s;ne&s;&s;e, then after they have known it, to turn from the holy Commandement, &amp;c.</HI> 1. <HI>Gods Commandement is holy.</HI> 2. <HI>An holy Commandement is the way of righte|ou&s;ne&s;&s;e.</HI> 3. <HI>To have an holy Com|mandement delivered unto him; is to
<PB N="59" REF="36"> know the way of righteou&s;ne&s;&s;e.</HI> The&s;e three axiomes doe not belong to the expre&s;&s;ing of the comparati|on: Of the fir&s;t, &s;ee the rule, Ch. 4. Sect. 6. and of the two latter, Chap. 4. Sect. 14. But the parts of the comparation are, 1. <HI>Not to have known the way of righteou&s;|ne&s;&s;e,</HI> or <HI>the holy commandement had been evill for them.</HI> 2. <HI>To turn from the known way, or from the com|mandment given, is evill.</HI> 3. <HI>The latter is a le&s;&s;er evill then the for|mer.</HI></P>
<P N="5">5. Semblables. Where a quan|tity is intended, but it hath not &s;eemed good to argue it di&s;tinct|ly; &s;ometimes we pa&s;&s;e over into a &s;imilitude, and the qua|lity of the quantity is expre&s;&s;ed, as Gen. 15.5. The innumerabi|lity. <HI>And he brought him forth, and &s;aid, Look now towards heaven, &amp;c.</HI> Where the Prota&s;is, <HI>the &s;tars are
<PB N="60" REF="37"> not to be numbered,</HI> is proved by the conde&s;cent to the manner of humane witne&s;&s;e through expe|rience. <HI>Look upon, and number if thou can&s;t,</HI> that is to &s;ay, <HI>when thou ha&s;t tryed thou can&s;t not.</HI> Apo|do&s;is. Thy &s;eed &s;hall be innu|merable. The note of compa|ration &s;uperadding the &s;imili|tude to the copulation, <HI>So &s;hall, &amp;c.</HI> is proved by Divine te&s;ti|mony, <HI>The Lord &s;aith.</HI> Axiomes. 1. <HI>Thou can&s;t not number the &s;tars.</HI> 2. <HI>I call to witne&s;&s;e thine own expe|rience.</HI> 3. <HI>Thy Seed &s;hall not po&s;|&s;ibly be numbred.</HI> 4. <HI>As not the stars, &s;o neither thy &s;eed.</HI> (The re&s;pect in the quality, <HI>So:</HI> that is to &s;ay, 1. <HI>By rea&s;on of the num|ber.</HI> 2. <HI>Con&s;picuou&s;ly.</HI> 3. <HI>To men that have skill and experience in numbring it &s;hall be innumerable as the &s;tars are to now thee</HI>) 5. <HI>The Lord &s;aith it &s;hall be &s;o.</HI> 6. <HI>God brought
<PB N="61" REF="37"> forth Abraham.</HI> 7. <HI>He &s;aid, &amp;c.</HI> 8. <HI>After he had promi&s;ed him an heir out of his own bowels, he brought him forth and &s;aid, &amp;c.</HI></P>
<P N="6">6. Mat. 13.45,46. <HI>The Kingdom of heaven is like, &amp;c.</HI> The&s;e words contain a Reddition, but &s;et down confu&s;edly: the &s;ub&s;e|quent a Propo&s;ition di&s;tinctly explicated, in a Merchant, to|gether with his object and acti|ons. And though the reddition be joyned with one only argu|ment of the Propo&s;ition (where it is &s;aid <HI>like unto a Merchant</HI>) yet it is to be under&s;tood, to be re|ferred to the whole propo&s;ition, and vertually to involve the ana|logal parts, to its parts. So ver&s;. 24. <HI>The Kingdom of heaven is likened unto a man who &s;owed good &s;eed in his ground.</HI> Where by our Saviours own interpretation, He him&s;elf is the &s;ower, and to the
<PB N="62" REF="38"> re&s;t of the parts are applyed tho&s;e things which are in the Kingdom (though not all of the Kingdom). Only to the zeal|ous &s;ervants he applyes nothing. as if he would not have &s;uch Mini&s;ters named under the Go|&s;pel as &s;tudy or endeavour the killing of Here&s;ie. <HI>Ca&s;tellio</HI> doth rightly warn us upon Matth. 11.16. <HI>The whole matter, not one word only is compared as in other parables.</HI> Out of this Prota&s;is if need were there might axiomes be framed. Namely, <HI>That Merchants doe at|tentively &s;eek after things of this world; that their indu&s;try &s;ometimes proves good to them, finding things of great valew. For the mo&s;t part they are cunning enough, &s;elling all they have for a greater gain, buy|ing that which will bring them the greate&s;t commodiou&s;ne&s;&s;e, &amp;c.</HI> Of the&s;e things, &s;ee Chap. 6. Sect. 16.
<PB N="63" REF="38"> Proper axiomes of the Text. <HI>As the Merchant which &s;eeks for pearls, &s;o <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, tho&s;e who are or|dained in the Go&s;pel, doe &s;eek for &s;olid good things. As a Merchant which findes a Pearl of great value, &s;o the&s;e by &s;eeking doe find life ever|la&s;ting. As he &s;els all that he hath to buy that Pearl: &s;o they deny them|&s;elves to obtain this. As he buyes that, &s;o they by ob&s;erving the con|ditions of the Evangelical Covenant, to which the promi&s;e is annexed</HI> (<HI>God for Chri&s;ts &s;ake</HI> having com|pa&s;&s;ion) obtain this.</P>
<P N="7">7. Di&s;&s;emblables al&s;o with|out a note (as there are many in <HI>Solomons Proverbs,</HI> and el&s;ewhere) doe &s;eem to belong hereunto. Tran&s;lators &s;ometimes in the&s;e doe render an Hebrew [<GAP LANG="heb" DESC="foreign" RESP="OXF" EXTENT="1 letter">] by a copulative; o&s;tentimes by [<HI>&s;ed,</HI> but] as it were to &s;hew the di&s;&s;i|militude. But they are well
<PB N="64" REF="39"> copulated &s;o far as either Di&s;&s;em|blable is enunciated with its quality; for herein they agree, that either hath its quality di&s;|po&s;ed with it, Prov. 14.29. <HI>He that is &s;low to wrath, is of great un|der&s;tanding, but he that is ha&s;ty of &s;pirit exalteth folly.</HI> Where ac|cording to the rule, Ch. 4. Sect. 13. &s;omething may be added, out of either part, unto the other: and &s;o the parts are fully un|folded, <HI>He that is &s;low to wrath is of great under&s;tanding, and exalts it: He that is ha&s;ty of &s;pirit is great in folly, and exalts it.</HI> The&s;e being treated of, let the Colla|tion of Di&s;&s;emblables &s;ucceed. To the unfolding of which, may be propo&s;ed, in what they doe agree, according to the rule, Chap. 6. Sect. 10. <HI>Each one is great in his quality. Each one hath &s;ome|thing which he exalts.</HI> But the
<PB N="65" REF="39"> quality is very divers, to which al&s;o tho&s;e things add a weight in which they both agree.</P>
<P N="8">8. In an affirmed copulate, and which contains a di&s;cretion, or &s;eparation of [<HI>non,</HI> &amp; <HI>&s;ed</HI>] namely [of <HI>not</HI> &amp; <HI>but</HI>] there &s;eems to be a full enunciation, P&s;al. 1. <HI>And the godly man &s;hall pro&s;per like a tree; And the ungodly man not &s;o, but is unhappy as the chaffe, &amp;c.</HI> Where either Di&s;&s;emblable, is argued from the Semblable, for the greater illu|&s;tration of the di&s;&s;imilitude. See examples of Di&s;&s;emblables &s;ully di&s;po&s;ed, Joh. 3.36. &amp; 4.13,14. where in the fir&s;t part there is a Prota&s;is, in the &s;econd an Anta|podo&s;is in the
<LIST>
<ITEM>Negation of the like, or Semblable quality.</ITEM>
<ITEM>Various po&s;ition of the quality.</ITEM>
</LIST></P>
<P N="9">9. Heb. 12.24. [<HI>Better</HI>] though
<PB N="66" REF="40"> it be &s;poken very largely ac|cording to the manifold rea&s;on of the good, yet it &s;eems it cannot bee here expounded of unequall, but di&s;&s;emblable, [&mdash;<HI>the bloud of &s;prinkling &s;peak|eth better things then that of</HI> Abel] <HI>Better things,</HI> that is to &s;ay, <HI>other</HI> or <HI>otherwi&s;e;</HI> Namely, <HI>the bloud of &s;prinkling &s;peaks better things. The bloud of</HI> Abel <HI>not good things,</HI> &s;ee Chap. 4. Sect. 8. It may be &s;up|plyed by the Prota&s;is (for it is an illimited comparation) out of the Hi&s;tory, Gen. 4.</P>
<P>The bloud of <HI>Abel</HI> did &s;peak
<LIST>
<ITEM>towards God re|venge.</ITEM>
<ITEM>to <HI>Cain</HI> horrour</ITEM>
</LIST></P>
<P>Out of the Antapodo&s;is out of the Apo&s;tle the bloud of Chri&s;t
<PB N="67" REF="40"> &s;peaks
<LIST>
<ITEM>towards God propitia|tion.</ITEM>
<ITEM>to the hearts of belet|vers which are be|&s;prinkled with it, peace.</ITEM>
</LIST></P>
<P>For the further explication, the re&s;pects may be brought, in which they agree (according to the rule, Chap. 6. Sect. 10.) 1. <HI>The Floud of either was unju&s;tly &s;pilt.</HI> 2. <HI>The bloud of either &s;peaks.</HI> The &s;eparate treating of the parts, may be here omitted, as not be|ing expre&s;&s;ed in the Text. And where they are expre&s;&s;ed, they may be fully treated: but here &s;ufficiently in the collation or comparation. The Axiomes in the collation. 1. <HI>And the bloud of</HI> Abel <HI>of it &s;elf &s;peaks vengeance to|wards God; and far otherwi&s;e the bloud of Chri&s;t, &s;peaks propitiation made towards God for all.</HI> 2. <HI>The
<PB N="68" REF="41"> bloud of</HI> Abel <HI>&s;peaks horror to</HI> Cain. <HI>But that of Chri&s;t peace to all tho&s;e who by faith have their hearts be|&s;prinkled therewith.</HI></P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Of the Negate Copulate.</HEAD>
<P N="10">10. Tho&s;e Comparates who&s;e note is the negation of the op|po&s;ite &s;pecies or kind might &s;eem to be di&s;po&s;ed in the Negate Co|pulate. And the note indeed doth &s;hew that there are &s;uch argu|ments; yet they are not <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ully and di&s;tinctly enunciated in that axiome. For the Negation that notes be&s;t, doth terminate it &s;elf in the indication of the gender, and rejection of the oppo&s;ite &s;pe|cies: whence followeth that the other is di&s;po&s;ed there, but in a confu&s;ed conception. Neither is the note alwayes certain: as a negation of the greater doth
<PB N="69" REF="41"> not infer a known parity or equality, Joh. 4.12. &amp; 8.53. &amp; 13.16.</P>
<P N="11">11. Di&s;&s;emblables by negati|on of &s;imilitude (although they be fully di&s;tingui&s;hed) cannot be fully comprehended in this denyed, or Negate copulate. Be|cau&s;e be&s;ides the negation of the proportion between Semblables, is required a po&s;ition of a divers quality.</P>
<P N="12">12. A Copulate is more con|fu&s;edly denyed, as for the parts, when the bond or connexion is ab&s;olutely denyed, neither &s;eems it (except &s;uch as are ab|&s;olute) to contain any more axi|omes then it &s;elf: unle&s;&s;e we think, they be &s;ometimes to be pointed at, becau&s;e of the &s;peak|ers prudency. As [<HI>you cannot &s;erve both God and Mammon</HI>] <HI>you may &s;erve him, and you may &s;erve
<PB N="70" REF="42"> this, you cannot &s;erve both together,</HI> &s;ee Chap. 8. Sect. 9.</P>
<P N="13">13. A Copulate which is fal&s;e on the one part, is more clear|ly denyed, as to the parts, by the Di&s;crete; for &s;o it is di&s;tinct|ly expre&s;&s;ed which part is true, and which fal&s;e.</P>
<P N="14">14. A Copulate of both parts, affirmed and fal&s;e, is con&s;equent|ly denyed, taking away the parts by the copulate of the denyed parts, Act. 25.8. A Copulate of both parts denyed and fal&s;e, contrary wi&s;e: I&s;a. 47.19.</P>
</DIV3>
<DIV3 TYPE="cryptic">
<HEAD>Cryp&s;is of the Copulate.</HEAD>
<P>Seeing that a Copulate of its own nature doth not &s;eem to re|quire a nece&s;&s;ary union of the parts; and doth not alwayes in|tend &s;omewhat (at lea&s;t of any great moment) as re&s;ulting out
<PB N="71" REF="42"> of their union; therefore in &s;uch, the axiome which ari&s;eth out of the copulation may be omitted. Otherwi&s;e that axiome is of great moment, by rea&s;on of the authority, by which the parts are united, and the nece&s;&s;ity of it, to that which it directly looks upon in that union.</P>
<P N="16">16. Becau&s;e in the Copulate there be Collateral parts, if there be little or no difference between them, unle&s;&s;e it be in words, the con&s;equents of the parts may be joyned into one: And likewi&s;e the antecedents. Prov. 31.30. <HI>Fa|vour and beauty deceitful and vain.</HI> Finally, if &s;uch parts be any more illu&s;trated in &s;uch a man|ner, they may likewi&s;e be joyn|ed together. P&s;al. 51.2. <HI>David</HI> &s;aid, <HI>My &s;in, mine iniquity.</HI> 2. <HI>He de&s;ires to be wa&s;hed and clean&s;ed from them.</HI> 3. <HI>He de&s;ires to be wa&s;hed
<PB N="72" REF="43"> throughly.</HI> 4. <HI>All this he de&s;ires of God.</HI></P>
<P N="17">17. In a comparation, a &s;eve|ral treating of the Propo&s;ition may oftentimes be omitted, or at lea&s;t be &s;hortly knit up, whe|ther it be feigned to an hi&s;tori|cal &s;imilitude, or true. 1. Be|cau&s;e it often con&s;i&s;ts of a matter which is but little Theological. 2. It is not primarily intended in the Text, but the whole or chief u&s;e of it is in the applica|tion to the Reddition, and the illu&s;tration of it. 3. It is more known and clear to the hearers, who by it are to be taught the Reddition. 4. In the reflexi|on of the Doctrine, it comes fir&s;t to be inculcated or pre&s;&s;ed in|to the mind or heart of the hear|er by u&s;es. And here the Preach|er might take upon him that of our Saviour, Hear what the
<PB N="73" REF="43"> unju&s;t Judge &s;aith, Luk. 18.6. And being to exhort to &s;edulity and care in &s;eeking out the <HI>&s;ummum bonum,</HI> or <HI>chief good,</HI> out of the parable of the Merchant; attend unto his care in worldly things. <HI>The careful Merchant runs to the ut|termo&s;t parts of the Indies, &amp;c.</HI> So the &s;everal tractation of the Reddition may oftentimes be omitted; namely, when it &s;hall be &s;ufficiently treated of, with the note of comparation, or in the collation it &s;elf of the parts. And &s;o very many Texts of full comparations may be &s;uffi|ciently exhau&s;ted, if the propo|&s;ition be applyed to the Redditi|on (or as the rea&s;on of it &s;hall require) the part to the part: and &s;o the Doctrine be con&s;tituted.</P>
<PB N="72" REF="44">
<GAP DESC="duplicate" RESP="OXF" EXTENT="1 page">
<PB N="73" REF="44">
<GAP DESC="duplicate" RESP="OXF" EXTENT="1 page">
</DIV3>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<PB N="74" REF="45">
<HEAD>CHAP. VIII. Of the Connex.</HEAD>
<DIV3 TYPE="section">
<P N="1">1. HEre the affirmation &s;ig|nifies, that if there be an antecedent, there is al&s;o a con|&s;equent. So that though there be no note, or that which is, is alien, or not pertinent (as of|tentime it is u&s;ual) yet if the illation of the con&s;equent from the antecedent be intended, the axiome ought to be thought belong to this place. The truth thereof con&s;i&s;ts in the true con|nexion of the parts, that either out of one, or both fal&s;e ones, the ab&s;olutely true may be; as al&s;o out of the true ones, the fal&s;e; namely, when the one doth not follow out of the
<PB N="75" REF="45"> other. Hence, by rea&s;on of the form of this axiome preci&s;ely looked upon, the Doctrine can|not be con&s;tituted out of either part, though the parts &s;everally con&s;idered were true; becau&s;e the fal&s;e ones al&s;o may con&s;i&s;t with the truth of the axiom. Yet ab&s;olute axiomes may be in the parts. In the Antecedent, Gal. 1.8. the ab&s;olute is, <HI>Hath been preached unto you.</HI> In the con&s;e|quent, Joh. 8.55. the Ab&s;olute, <HI>You are lyars.</HI> An example of a <HI>Connex,</HI> where a like is inferred from a like, 2 Sam. 15.21. <HI>As the Lord liveth, and my Lord the King liveth:</HI> But <HI>in what place</HI> [<GAP LANG="heb" DESC="foreign" RESP="OXF" EXTENT="1 span">] <HI>my Lord the King &s;hall be, even there al&s;o will thy &s;ervant be.</HI> It &s;eems to be a prerupt, or ha&s;ty &s;peech of a Souldier ha&s;tening to expre&s;&s;e his faith; as if he did &s;ay, <HI>I will
<PB N="76" REF="46"> not return unto</HI> Ab&s;alom <HI>as thou wi&s;he&s;t me, But in what place, &amp;c.</HI> The Comparation is limited to two re&s;pects in the Text, which being incompatible are propo&s;ed disjunctly. Whether in death; there <HI>al&s;o,</HI> &amp;c. The place in which, or the condition <HI>David</HI> &s;hould be in either to life or death, it infers <HI>Ittai</HI> would in be the &s;ame, or the like&punc; Axiomes. 1. <HI>Ittai profe&s;&s;eth the King to be his Lord, and him&s;elf to be his &s;ervant.</HI> 2. <HI>If my Lord the King be in death, there will his &s;ervant be with him.</HI> 3. <HI>If in life, he will be there with him.</HI> 4. <HI>In whether condition &s;oever the King &s;hall be, in the &s;ame al&s;o &s;hall he be.</HI> The antecedent doth in|ferr the con&s;equent, taking its force in that <HI>Ittai</HI> confirms it with an oath, that what&s;oever the Kings condition &s;hould be, the &s;ame &s;hould be his: who&s;e
<PB N="77" REF="46"> efficacy is perceived by the na|ture of this manner of te&s;timo|ny.</P>
<P N="2">2. Yet this belongs unto the Connex (where there is relation of the con&s;equence) that it re|quires the truth of the parts al&s;o. And therefore it offers the axi|omes to be treated of di&s;tinctly in their parts, then that which re&s;ults out of their union. But how much the more it declines from the bare connexion, &s;o much the nearer it comes to the nature of a Syllogi&s;m, &s;o that the cau&s;al conjunction being taken away, it u&s;ually re&s;olves it &s;elf into an Enthymema. And al&s;o a whole Syllogi&s;me may be comprehended in this axi|ome.</P>
<P N="3">3. Hereunto belong the cau|&s;all (al&s;o when the cau&s;e by accident inferres the effect, as
<PB N="78" REF="47"> Eccle&s;. 8.11.) and rational notes, if they doe truely note (which they doe not alwayes doe, as John 19. ver. 4, 5, 6, 23, &amp;c.) and which &s;oever have the &s;ame force or efficacy: whereof the former belong to the Antecedent, the latter to the con&s;equent. In both of them the antecedent al|wayes contains the cau&s;e of the con&s;equence, and &s;ometimes of the con&s;equent. The Gramma|tical Cryp&s;is or tran&s;po&s;ition of parts is very frequent in this axiome. <HI>Si, if,</HI> is oftentimes &s;et down for [<HI>c&ugrave;m, &s;eeing that,</HI> or <HI>quandoquidem, &s;eeing that</HI>] Luk. 11.13. Joh. 10.35. &amp; 13.14, &amp;c. Oftentimes the cau&s;all note is wanting, as P&s;al. 25.8. Some|times it is &s;et down for the illa|tive or inferring, as P&s;al. 116.10. Sometimes the illative is wanting, as P&s;al. 116.1. Some|times
<PB N="79" REF="47"> both, as P&s;al. 118.6. Some|times it is tacitely contained in the antecedent participle, as 2 Cor. 7.1. E&s;pecially where the participle &s;ignifies notice: as <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, <HI>Beholding,</HI> Acts 4.14. <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, <HI>&s;eeing,</HI> Col. 4.1. <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, <HI>when they heard,</HI> Acts 7.54. <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, <HI>knowing,</HI> Heb. 10.34. <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, <HI>remembring,</HI> Act. 20.31. Sometimes it is found with an alien note, as Matth. 3.14. <HI>I have need to be baptized of thee, and come&s;t thou to me?</HI> as if he &s;aid, <HI>Seeing I have need to be baptized of thee, I doe not &s;ee why</HI> (or &s;ome &s;uch like thing) <HI>thou &s;houlde&s;t come to me.</HI></P>
<P N="4">4. Oftentimes the antecedent of this connex containeth that which preceded, &s;ometimes vir|tually, and &s;ometimes formal|ly. Therefore if there it have been treated of by the Preacher,
<PB N="80" REF="48"> and here it be vertually recol|lected to infer the con&s;equent; it ought here to be freely treated of, and only according to what is &s;uperadded by the manner of recollection, 2 Cor. 7.1. <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, <HI>&amp;c.</HI> Having therefore, <HI>&amp;c.</HI> &s;o chap. 4. ver&s;. 1. In both places the demon&s;trative, <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, em|phatically &s;et down, &s;eemes to note an excellency; in the for|mer, of the fore&s;aid promi&s;es, in the latter of the fore&s;aid Mini|&s;tration. But if formally; on|ly the con&s;equent, and the infe|rence of it out of the antecedent offer them&s;elves: for the repe|tition of the antecedent, as lately treated of, will &s;uffice. Rom. 8.17. <HI>And if children</HI> (where <HI>Si, if,</HI> &s;tands for <HI>cum, &s;eeing that</HI>) <HI>then heirs.</HI> 1. <HI>True believers</HI> (who&s;e de|&s;cription was before) <HI>are heirs.</HI> 2. <HI>Becau&s;e children are heirs.</HI></P>
<PB N="81" REF="48">
<P N="5">5. An axiome out of a finall cau&s;e (where the <HI>finis,</HI> or end, under its note <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, or <HI>finally</HI> taken, or its equipollent, is &s;et to infer the <HI>medium</HI> or means) may al&s;o be referred to this place. Which kind of axiome (becau&s;e it is frequently obvious in Scri|pture) we will here &s;peak &s;ome|what of concerning its illative, or inferring force. One that acts according to rea&s;on, looks upon the end under the rea&s;on of conveniency; He wi&s;heth, or with a kind of willity de&s;ires. This de&s;ire excites him to en|quire, whether there be any means, by which it may be ob|tained. The po&s;&s;ibility found out, and added to the end &s;omewhat increa&s;es this de&s;ire. So increa&s;ed, it excites him again to &s;eek out the nature of the means. 1. Whether they be
<PB N="82" REF="49"> po&s;&s;ible to be applyed by this agent of him&s;elf, or &s;ome way el&s;e. For want of this condi|tion the de&s;ire vani&s;heth into de&s;pair. 2. Whether they be not of &s;uch weight, but that the end may abundantly recom|pen&s;e it. 3. Whether they be nece&s;&s;ary, &s;o that the end cannot be obtained without them: or at lea&s;t as nece&s;&s;ary as others, if there be &s;everal wayes to that end. 4. Whether they be cer|tain, &s;o that by the u&s;e of the&s;e, the end cannot chu&s;e but be attained; or at lea&s;t probable. For defect of the&s;e three, the de&s;ire vani&s;hes into a neglect. The de|fire occupyed about &s;uch an end and the means, and by faith &s;trengthened about them, grows into hope or efficacious de&s;ire of the end. And becau&s;e the means are fir&s;t by nature, as far
<PB N="83" REF="49"> as to the actual being, as pro|ductives of the actual end, or the fruition; therefore the agent puts the means into an actual <HI>e&s;&s;e</HI> or being, making u&s;e of them, to attain the end. The end being thus &s;pecified, is truly the begin|ning in operable things, as ob|taining the compleat <HI>volition</HI> or <HI>will</HI> of it &s;elf, and of the means to it. And all the&s;e 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
<LIST>
<ITEM>Chri&s;t and the Father.</ITEM>
<ITEM>Us, and God in Chri&s;t.</ITEM>
</LIST> Which two Covenants (whereof the fir&s;t is the foundation of the other) doe afford very many axiomes of this kind in the Scripture.</P>
<PB N="84" REF="50">
<P N="6">6. In this axiome, for the mo&s;t part the <HI>Medium</HI> or means is di&s;po&s;ed in the fir&s;t place, and then the end. Yet if the end hath the rea&s;on of the argument inferring the <HI>medium,</HI> the Ante|cedent of the axiome contains the end, and the con&s;equent the <HI>medium,</HI> or means. But becau&s;e the means may ab&s;olutely be looked upon, before it be con|&s;idered as determinated to this end; it may conveniently be treated of in that order as it is placed (unle&s;&s;e by chance the rea&s;on of &s;ome &s;pecial text be again&s;t it) &s;o it be ab&s;tractly in this ab&s;olute nature, re&s;erving the re&s;pect to the end of the Doctrine, which is to be pro|po&s;ed out of the united parts, Luk. 19.10. <HI>The Son of man is come to &s;eek and to &s;ave that which was lo&s;t,</HI> where the coming of
<PB N="85" REF="50"> the Son of man is argued from a double end, copulately di&s;|po&s;ed: Subordinate, and Prin|cipal: <HI>Who,</HI> from the object. <HI>What,</HI> from the adjunct. The parts, the antecedent, <HI>to &s;eek and &s;ave,</HI> (or <HI>becau&s;e be intended to &s;eek and to &s;ave.</HI>) The con&s;e|quent, <HI>Therefore he came.</HI> The axiome, (the explication being premi&s;ed) <HI>We were lo&s;t.</HI> 2. <HI>The Son of man came.</HI> 3. <HI>He intended to &s;eek.</HI> 4. <HI>To &s;ave that which was lo&s;t.</HI> 5. <HI>To &s;eek and to &s;ave.</HI> 6. <HI>Becau&s;e he would &s;eek and &s;ave, therefore he came.</HI></P>
<P N="7">7. For there are al&s;o many places in Scripture in which un|der the note, is contained the event of the finall cau&s;e: And the&s;e axiomes doe al&s;o belong hereunto, the adjunct to it be|ing connexed, but in a contra|ry order of parts. For the event
<PB N="86" REF="51"> which lyes hidden under this note, con&s;titutes the con&s;equent part of the axiome. Of this kind &s;eeme to be tho&s;e &s;ayings [<GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span"> or <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">] <HI>that the Scripture might be fulfilled, er accompli&s;hed.</HI> As if he &s;hould &s;ay, <HI>When the&s;e things were done, the Scripture was fulfilled, which had foretold it &s;hould be,</HI> or <HI>the&s;e things were done, to the end that the Scripture might be fulfilled,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, <HI>that</HI> pro <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span"> <HI>to the end.</HI> An exam|ple, Matth. 2.15. <HI>Becau&s;e he was in</HI> Egypt, <HI>&amp;c. was fulfilled the &s;aying of the Lord by the Prophet,</HI> (namely in the Antitype, or red|dition which is to be under|&s;tood) Ho&s;. 11.1. The axiomes of the antecedent. Herod <HI>dyed,</HI> Jo&s;eph <HI>with the child and his Mother was in</HI> Egypt <HI>&s;o long,</HI> that is to &s;ay, <HI>till the death of</HI> Herod. In the con&s;equent. <HI>As God called
<PB N="87" REF="51"> his Son, namely,</HI> I&s;rael: <HI>&s;o he cal|led his only begotten Son out of</HI> Egypt. <HI>This was &s;poken by the Prophet. From the Lord by the Pro|phet. It is fulfilled. Becau&s;e he was in</HI> Egypt, <HI>&amp;c.</HI> (and being warn|ed, be returned) <HI>therefore it was fulfilled.</HI> And in this &s;en&s;e &s;eemes to be expounded [<GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">] <HI>that it might be fulfilled</HI> by [<GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">] <HI>then was fulfilled,</HI> v. 17. <HI>Becau&s;e there was a great cry for the death of the</HI> Bethleemiti&s;h <HI>chil|dren, the &s;aying of</HI> Jeremy, (name|ly in the like) <HI>was fulfilled,</HI> &s;o Mark. 15.28. <HI>And the Scripture was fulfilled, which &s;aith, &amp;c.</HI></P>
<P N="8">8. Sometimes under the &s;pe|cies of the finall cau&s;e, is &s;et down the event meerly by acci|dent al&s;o in a contrary order of parts, Matth. 10.34. <HI>I came to &s;end a &s;word.</HI> Having premi&s;ed a due explication, the &s;en&s;e will
<PB N="88" REF="52"> be, that <HI>The coming of Chri&s;t is the accidental cau&s;e of per&s;ecution</HI> (namely through mens malice) or <HI>Men would take occa&s;ion, from the coming of Chri&s;t to &s;tir up per|&s;ecutions.</HI> Here <HI>the coming of Chri&s;t</HI> is the Antecedent. <HI>Per&s;e|cutions &s;hould ari&s;e upon occa&s;ion thereof,</HI> the Con&s;equent. <HI>Becau&s;e I came, per&s;ecutions will follow.</HI></P>
<P N="9">9. There is another Adjunct to the Connex, or as one &s;hould &s;ay, joyned to it as it were in af|finity, not to be mea&s;ured out of the preci&s;e proportion of the form alone; but with a re&s;pect had, as well to the nature of the matter, as to the nature of God who is the witne&s;&s;e. In &s;uch connexes, (whether they have relation to God or man) though nothing <HI>in e&s;&s;e,</HI> or in being, is &s;omewhat &s;et down in <HI>po&s;&s;e,</HI> or po&s;&s;ibility; and &s;omewhat be|&s;ide,
<PB N="89" REF="52"> according to the matter on Gods part, as Deut. 32.41. if <HI>I whet, &amp;c.</HI> Here is the <HI>po&s;&s;e,</HI> or po&s;|&s;ibility, and when it plea&s;eth him, it is to be under&s;tood, he will doe it. On our part, in exhortations, monitions, with promi&s;es and threatnings, &amp;c. is &s;et down the <HI>po&s;&s;e,</HI> or po&s;&s;ibi|lity of the &s;econd Covenant, not of the fir&s;t oeconomically pro|po&s;ed. See Dr. <HI>Prideaux</HI> in his Sermon <HI>Of Per&s;everance.</HI> Accord|ing to the matter al&s;o, either nece&s;&s;ary, or indifferent: of the nece&s;&s;ary, is laid down, <HI>it ought</HI> or <HI>ought not:</HI> of the indifferent, <HI>it may,</HI> or <HI>it may not;</HI> or <HI>it is ex|pedient,</HI> or <HI>it is not expedient.</HI> Which may al&s;o be ob&s;erved in other axiomes of the &s;ame matter, as Mat. 10.32,33. For &s;eeing the force of Divine te&s;timony (as the&s;e are in an eminent degree)
<PB N="90" REF="53"> proceeds from Gods infinite Pru|dence, vertue, and benevolence: We mu&s;t look we doe not attri|bute to any Divine &s;aying, any unworthy or le&s;&s;e then worthy thing.</P>
<P N="10">10. This connex, if it con|tain nothing which is ab&s;olute in it, and the parts be &s;ingle; the axiome may be propo&s;ed (being not very long) as one only Doctrine, and tho&s;e things which are involved in it, be de|duced from it as U&s;es, if any one &s;hall think the &s;entence to be elliptick, and that the&s;e things which are involved are to be &s;upplyed: I will not much con|tend again&s;t it. Sometimes it will not be ami&s;&s;e to avoid the in|convenience of too prolixe a &s;en|tence. See an example in the la&s;t Section. This axiome is laid without any note, Jam. 5.13.
<PB N="91" REF="53"> Where in the antecedent <HI>po&s;&s;e, may,</HI> is included in the con&s;e|quent al&s;o, <HI>debere, it ought.</HI></P>
<P N="11">11. If there be a copulate compo&s;ition in this axiome (as that Chap. 5. Sect. 2.) it will be &s;o likewi&s;e in the treaty, Rom. 10.9. <HI>If thou &s;halt confe&s;&s;e with thy mouth, &amp;c.</HI> The axiomes (pa&s;&s;ing over what is ab&s;olute in either part) <HI>are</HI> 1. <HI>To confe&s;&s;e with the mouth, &amp;c. is required to &s;alvation.</HI> 2. <HI>To beleeve in the heart, &amp;c. is required to &s;alvation.</HI> 3. <HI>If thou doe both this and that, thou &s;halt be &s;aved.</HI></P>
<P N="12">12. If a copulate compo&s;ition be al&s;o in the con&s;equent, and that it be large, it may be &s;um|marily contracted into one no|tion, containing all its parts, that the Doctrines which are framed out of it applyed to the parts of the antecedent, may be
<PB N="92" REF="54"> the brieflier propo&s;ed. Like|wi&s;e the antecedent that it may be the ea&s;ilier applyed to the parts of the con&s;equent. So in the Commination, where there is &s;uch a copulation, the parts may be laid as tending to the evill denounced, Luke 12.45,46. Where out of the Hypothe&s;is of the Di&s;&s;emblable behaviours of the &s;ervant, there is foretold a Di&s;&s;emblable event, <HI>If that &s;er|vant &s;ay, &amp;c.</HI> (as he may, but ought not to &s;ay.) Axiome. 1. <HI>That &s;ervant &s;aith in his heart, My Lord delayeth his comming, it tends to damnation.</HI> 2. <HI>He begins to beat the men &s;ervants, and the maid &s;ervants, it tends, &amp;c.</HI> 3. <HI>To eat, drink, and be drunken, tends, &amp;c.</HI> 4. <HI>If he doe both that, and that, and this, be &s;hall be damned.</HI> Out of which la&s;t axiome may be ob|&s;erved a Climax, or gradation
<PB N="93" REF="54"> of &s;in, by way of u&s;e. And as we contracted the con&s;equent to one notion, that the Doctrines might be propo&s;ed &s;o much the brieflier out of it applyed to the parts of the con&s;equent, &s;o may the antecedent al&s;o be contracted to one, that it may be ea&s;ilier applyed to the parts of the con|&s;equent. Hence the fifth axiome. <HI>If this &s;ervant be &s;o de&s;perately 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.</HI> 6. <HI>If he be &s;uch a one, he will out him in &s;under.</HI> 7. <HI>He will appoint him his portion with unbe|lievers.</HI> 8. The whole axiome out of the parts propo&s;ed on both &s;ides. Out of this axiome may be ob&s;erved, 1. A Climax or gradation in the con&s;equent, or the degrees of puni&s;hment threatned to that &s;ervant. 2. The
<PB N="94" REF="55"> proportion between the &s;in in the antecedent, and the puni&s;h|ment in the con&s;equent. Name|ly, <HI>He &s;aith, 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.</HI> Al&s;o he beats, &amp;c. The Lord will cut him in &s;under. Likewi&s;e, <HI>He gorges, and makes him&s;elf 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 unbe|leevers.</HI></P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Of a negate, or denyed Connex.</HEAD>
<P N="13">13. The negate connex (whe|ther it be denyed by prepo&s;ing a negation to the whole axiome, or by more openly denying the con&s;equence) doth no more ex|hibite a doctrine in parts then an affirmate.</P>
<PB N="95" REF="55">
<P N="14">14. Becau&s;e there would be no place for a negate connex in Scripture, unle&s;&s;e the Antecedent did not inferre the con&s;equent affirmate; but oftentimes it doth not inferre it, becau&s;e the parts are divers among&s;t them|&s;elves: Thence it &s;eemes to be, &s;uch an affirmate is more clear|ly denyed, as for the affection of the parts, by the di&s;crete or &s;evered of <HI>quanquam,</HI> or <HI>tamen, al|though,</HI> or neverthele&s;&s;e (which al&s;o expre&s;&s;es the diver&s;ity of parts) then by the negate Con|nex, which only denies the con|&s;equent to be inferred. But when it is denyed by an axiome of this or another kind (as ver|tually it may be) the axiome &s;o denying, mu&s;t be referred to it own proper cla&s;&s;is.</P>
<P N="15">15. If the fir&s;t which hath affinity with the Connex, be
<PB N="96" REF="56"> under a &s;tricter note, or if it doth bear a &s;tricter; though the ne|gation doth break the bond, yet the antecedent under &s;uch a note, remains as granted. The con&s;equent in the mean time (whether it be true in it &s;elf, or fal&s;e) by the negation of the &s;equel is left in the middle as in a preci&s;e connex. A more &s;trict note is [<HI>Cum, though</HI>] or [<HI>quando|quidem, for becau&s;e</HI>] Rom. 9.7. <HI>Not becau&s;e they are the &s;eed of</HI> Abra|ham, <HI>are they all children,</HI> the cau&s;all conjunction &s;hall here bear a &s;trict note; not though you be (or <HI>although you are</HI>) <HI>the Seed of</HI> Abraham, are ye his &s;ons, &s;aith the Apo&s;tle to the Jews, who would inferre the Con&s;equent out of the Antece|dent; as if he had &s;aid, <HI>though ye be the Seed of</HI> Abraham, <HI>yet it doth not follow, that ye are all &s;ons.</HI></P>
<PB N="97" REF="56">
<P N="16">16. And if this axiome, which this in Scripture doth contra|dict be &s;o ab&s;urd, that it layes a fal&s;ehood in the antecedent; the antecedent which will not bear a &s;tricter note, doth con&s;titute a Doctrine, 2 Cor. 11. In the an|tecedent of the Di&s;crete the Apo|&s;tle di&s;po&s;eth &s;uch an axiome. <HI>Not</HI> (the que&s;tion being equiva|lent to the negation) <HI>that I doe not love you, have I been</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, or <HI>not burthen&s;ome to you.</HI> The A|po&s;tle &s;eemes to obviate a male|volous mans &s;aying. <HI>Becau&s;e</HI> Paul <HI>doth not love us, therefore will he take nothing of us,</HI> to whom the Apo&s;tle oppo&s;es this contradi|ctory <HI>Not, &amp;c.</HI> [<HI>Quia, becau&s;e</HI>] is a more larger conjunction in the negate, and may be taken either as granting, or indifferently, as of he &s;aid; Whether I love you, or not love you; the not loving,
<PB N="98" REF="57"> doth not inferre the not being burthen&s;om. And truly the con|ceit of man is &s;o much larger then the portion of words, that it can hardly be bound and re|&s;trained by words in a &s;entence; but at &s;ome time it may e&s;cape into a various &s;en&s;e, unle&s;&s;e the &s;cope of the place and context, &amp;c. be con&s;idered. Yet the ante|cedent is a&s;&s;erted under a &s;tricter note. But this was not the &s;en&s;e of the Apo&s;tle, but by the interrogation and que&s;tion equivalent to the negation, and his appeal to God touching his affection, as it &s;hould &s;eeme; and by the &s;ubjunction of the true cau&s;e in the 12. ver&s;e, he doth rather in&s;inuate the contrary to this antecedent, which he doth likewi&s;e abundantly profe&s;&s;e in another place.</P>
<PB N="99" REF="57">
<P N="17">17. The negation here &s;eemes &s;ometimes not only to take away the bond, and &s;o the con&s;e|quence, but the con&s;equent al&s;o, e&s;pecially the more vehement, Rom. 6.15. <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, <HI>what then, &amp;c.</HI> where <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, as ver&s;. 1. <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, <HI>what then &s;hall we &s;in,</HI> &amp; 2 Cor. 11.11. <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, <HI>wherefore, &amp;c.</HI> (though el&s;ewhere it be other|wi&s;e, as Rom. 9.30,32.) &s;eems to be a preparation to con&s;ute the Prolep&s;is, or incon&s;equent infe|rence: as if he &s;hould &s;ay, You are inclined of things rightly &s;poken, to inferre things which are not right. <HI>We mu&s;t not &s;in, not becau&s;e we are not under the law.</HI> Omitting the Antecedent (which here is &s;et down in the Di&s;crete) 1. axiome, <HI>That we mu&s;t not &s;in.</HI> 2. <HI>Not for this cau&s;e.</HI> 3. <HI>This ought to be abominated, and prayed again&s;t,</HI> &s;o Rom. 6.1. (where
<PB N="100" REF="58"> the antecedent &s;eemes to lay down nothing. 1. <HI>We ought not to remain in &s;in.</HI> 2. <HI>No (not to this end) that grace may abound.</HI> 3. <HI>It is abominable, and a thing to be prayed again&s;t,</HI> for a man to remain in &s;in to that end.</P>
<P N="18">18. Becau&s;e the rea&s;on of the finall cau&s;e is the unitive force of the axiome out of the end, and the thing which lyeth under this rea&s;on, is not alwayes produced, but is judged to be under the in|tention of the agent who is to produce it: but that which is held to be the <HI>medium,</HI> or means, u&s;eth to be in the external or reall act: hence it &s;eemes to be that the negation which takes away the rea&s;on of the end, &s;el|dom leaves the Doctrine in the Antecedent, but rather &s;ometimes leaves the Con&s;equent, in which that is di&s;po&s;ed which is e&s;teemed
<PB N="101" REF="58"> the means by tho&s;e whom this axiome contradicts. As; <HI>I came not to judge the world, &amp;c.</HI></P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Of the Connex.</HEAD>
<P N="19">19. Sometimes the ab&s;olute con&s;ideration of the end, &s;ome|times of the means, &s;ometimes of both may be omitted, and the means be joyned to the end, to con&s;titute the Doctrine. As in the example of the 6. Sect. The fir&s;t axiome being premi&s;ed, the &s;econd will be, <HI>He came to &s;eek us that were lo&s;t.</HI> 3. <HI>He came to &s;ave us.</HI> 4. <HI>He came to &s;eek and &s;ave us.</HI> So in the parallel place, Mat. 18.11. <HI>It was lo&s;t.</HI> 2. <HI>The Son of man came to &s;ave that.</HI></P>
<P N="20">20. Sometimes it may be di&s;|po&s;ed as a &s;ingle axiome, and be &s;o treated of, Joh. 12.47. <HI>I came to &s;ave the world,</HI> that is to &s;ay, <HI>To
<PB N="102" REF="59"> &s;ave the world is the end of my com|ing.</HI> 1. <HI>I came.</HI> 2. <HI>To &s;ave the world is the lend of this my coming.</HI> Likewi&s;e the negate or deny|ed. <HI>I came not to judge the world;</HI> that is to &s;ay, <HI>I came not to this end.</HI> In the &s;ame manner from the event. <HI>To &s;end the &s;word will be the event of this my coming. To &s;end peace will not be the event,</HI> &amp;c.</P>
<P N="21">21. 2 Chron. 7.13,14. This axiome &s;ayeth &s;omewhat in the parts, as well in re&s;pect of God, as of man. The chief arguments are, The fault (pre &s;uppo&s;ed, ver. 13. expre&s;&s;ed the 14.) which is illative of the puni&s;hment, the puni&s;hment of repentance, and repentance of acceptation. <HI>Si, if. If I puni&s;h, (or if when I puni&s;h) they repent, then will I accept.</HI> This axiome connexed, contains the connex in the antecedent, and the Copulate in the Con&s;equent.
<PB N="103" REF="59"> The Connex involved in the An|tecedent, con&s;i&s;ts of the Antece|dent in three members, propo&s;ed under a disjunctive note, but loo&s;ely &amp; <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">numeratively taken, and of the con&s;equent in four members, under the copulate: the con&s;equent of the connex com|prehending the whole con&s;i&s;ts of three members under the copu|lative al&s;o. The fir&s;t Doctrine, (according to the rule, Sect. 8. &amp; 9.) <HI>God can, andwhen he thinks it fit, &s;huts up the heavens</HI> (the il|lu&s;tration from the end or event) <HI>that there may be no rain.</HI> 2. <HI>Like|wi&s;e he commands the Locu&s;ts, &amp;c.</HI> 3. <HI>God can, and when he plea&s;eth, &s;endeth pe&s;tilence among&s;t his people.</HI> 4. <HI>That, or this, or the other, he can, and when he plea&s;eth, he doth, to his &s;inning people:</HI> either all the&s;e, or &s;ome &s;uch like thing, as appears by the analogy of other places,
<PB N="104" REF="60"> for here is not intended a com|pleat enumeration. But this may be ob&s;erved in the U&s;e. Then in the con&s;equent of the connex involved in the antece|dent of the whole (having ab|breviated the antecedent of this, and the con&s;equent of the whole, according to the rule, Sect. 12.) the&s;e Doctrines are contained, (having premi&s;ed to the&s;e that ab&s;olute one in this con&s;equent, namely, <HI>The name of the Lord is called upon his people</HI>) The fir&s;t (according to the rule, Sect. 11.) <HI>It is required to acceptance, that Gods people upon whom, &amp;c. when he puni&s;heth, doe humble it &s;elf.</HI> 2. <HI>That it pray.</HI> 3. <HI>That it &s;eek his face.</HI> 4. <HI>That it turn from its wicked wayes.</HI> Then from either part of the whole antecedent abbreviated, and applyed to the con&s;equent, the&s;e Doctrines. 1. <HI>If
<PB N="105" REF="60"> God puni&s;hing, his people doe all the&s;e things, he will hear from heaven.</HI> 2. <HI>Will forgive their &s;in.</HI> 3. <HI>Will heal their land.</HI> La&s;tly, the whole axi|ome. <HI>If when I have &s;hut up the heaven that there be no rain, or have commanded the Locu&s;t, &amp;c. my people, &amp;c. then will I hear from heaven, &amp;c.</HI> Out of which axiome, the order of Divine Providence towards &s;inners may be ob&s;erved.</P>
</DIV3>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<HEAD>CHAP. IX. Of the Di&s;crete, or Severed.</HEAD>
<DIV3 TYPE="section">
<P N="1">1. THe judgement of the Di&s;|crete is, that the parts are true, and &s;evered. It doth exhibit, the parts fir&s;t to be treat|ed of, (unle&s;&s;e &s;ome ab&s;olute
<PB N="106" REF="61"> be involved) then the di&s;cretion or &s;eparation.</P>
<P N="2">2. The Di&s;crete &s;eemes &s;ome|times to be as it were compo&s;ed of two Di&s;cretes, &s;o that the con&s;equent of the fir&s;t from [<HI>al|though and notwith&s;tanding</HI>] involve in it the antecedent of the la&s;t, from [<HI>not, and but</HI>] and another Divers be &s;et to it in the Con|&s;equent, Luke 4. ver. 27. (as al&s;o 25.) Where [although] is un|der&s;tood, and [<GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, <HI>and</HI>] is read for [<HI>notwith&s;tanding, or yet</HI>] <HI>Al|though many Lepers were in</HI> I&s;rael, <HI>in the time of</HI> Elizeus <HI>the Prophet, yet none of them were clean&s;ed, but</HI> Naaman <HI>the</HI> Syrian. Axiomes. 1. <HI>There were many, &amp;c.</HI> 2. <HI>None of them were clean&s;ed.</HI> 3. <HI>Though there were many, &amp;c. yet none, &amp;c.</HI> 4. Na|aman <HI>the</HI> Syrian <HI>was clean&s;ed.</HI> 5. <HI>None of them, but, &amp;c.</HI></P>
<P N="3">3. Di&s;&s;emblables which might
<PB N="107" REF="61"> have agreed in quality, might be fully enunciated by &s;uch a Di&s;crete, that the Prota&s;is may be under [<HI>although</HI>] a negation of the fimilitude under [<HI>notwith|&s;tanding</HI>] the diver&s;e quality un|der [<HI>but</HI>].</P>
<P N="4">4. Such a Di&s;crete is often met withall, but &s;o that for brevity &s;ake, the con&s;equent of the fir&s;t be omitted, and the Divers which &s;hould be &s;et to that Con&s;equent, in &s;tead of it, may under [<HI>notwith&s;tanding</HI>] be|joyned to the Antecedent, Prov. 20.17. As if it were more ful|ly expre&s;&s;ed. <HI>Though the bread of deceit be &s;weet to a man, yet</HI> [it doth not continue &s;o, but] <HI>afterward his mouth &s;hall be filled with gravel.</HI> That which is meant to be un|der&s;tood therein, may well be brought for a fuller explication of the axiome, but be omitted in
<PB N="108" REF="62"> the con&s;titution of the doctrines: it ab&s;ence being abundantly &s;up|plyed, being &s;et in its Divers place, which &s;ounds &s;omewhat that is greater: Axiomes. 1. <HI>The bread of deceit is &s;weet,</HI> (namely to a man that is addicted to it). 2. <HI>His mouth &s;hall be filled with gra|vel.</HI> 3. <HI>Afterward</HI> (that is to &s;ay, after this momentary &s;weetne&s;&s;e) <HI>it &s;hall be filled with gravel.</HI> 4. <HI>Al|though it be &s;weet yet afterwards, &amp;c.</HI></P>
<P N="5">5. The&s;e notes [<HI>although, and notwith&s;tanding</HI>] &s;eeme to expre&s;&s;e the nature of Di&s;cretion, as con|&s;ifting in a le&s;&s;er di&s;cordance, &s;ee|ing the&s;e notes doe hardly ad|mit of a greater, but doe only in|timate that things &s;o Di&s;creted or &s;evered might have convened and come together, and that &s;ometimes they are &s;evered with a great offence, or vertue. Where|fore in Scripture they are often
<PB N="109" REF="62"> &s;et down, as well for aggravation of &s;in, (as 2 Chr. 36.15,16. P&s;al. 55.12, &amp;c. Amos 4.6, &amp;c.) as for the prai&s;e of vertue, (as Job 2.3. P&s;. 44.17, &amp;c. 119.52 &amp; 83, &amp;c.)</P>
<P N="6">6. [<HI>Although</HI>] is often meant, and the [<GAP LANG="heb" DESC="foreign" RESP="OXF" EXTENT="1 letter">] is &s;et for [<HI>but</HI>] as Prov. 23.7. So [<GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">] Matth. 11.25. &amp; [<GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">] Rom. 6.17.</P>
<P N="7">7. Becau&s;e the Di&s;crete (as we have &s;aid) oftentimes doth more clearly deny the affirmed Connex, then the negate connex it &s;elf; and the negate connex &s;ometimes proceeds from feigned parts, &s;o the negate connex of feigned parts is oftentimes propo&s;ed under notes, and after the manner of a Di&s;crete. Yea &s;ometimes, to deny the &s;tronglier, it a&s;&s;umes unto it &s;elf a greater feigned part, then the Author of the affirmate could probably conceive. Wherefore it obtains
<PB N="110" REF="63"> its chief u&s;e under the&s;e notes, in Scriptures al&s;o, in amplifica|tions, &amp;c. It may then be &s;o propo&s;ed by the Preacher, as it is found in Scripture, and more per&s;picuou&s;ly then if it were re|&s;trained in its own form. In the mean while we mu&s;t know that it is not of the Di&s;crete 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 &s;elf. But when it a&s;|&s;umes a greater &s;eigned part, then could be &s;uppo&s;ed by the Author of the affirmate, it may well be explicated, by adding the Reddition of a greater feign|ed part, which in &s;uch &s;entences is either to be under&s;tood, meant, or at lea&s;t doth nece&s;&s;arily fol|low. To this &s;eemes might be referred that of Obad. v. 4. <HI>Edom</HI>
<PB N="111" REF="63"> might rea&s;on with it &s;elf. If I &s;trengthen my &s;elf in high places, (for it was a mountainous coun|trey) I &s;hall not be ca&s;t down. To whom the Prophet &s;aith, <HI>Though thou exalt thy &s;elf as the Eagle, though thou &s;et thy ne&s;t among the &s;tars, thence will I bring thee down</HI> [not only out of thine high places] The judgement is Not <HI>if thou did&s;t exalt thy &s;elf,</HI> and not <HI>thou &s;hould by me be ca&s;t down.</HI> But the &s;ame &s;en&s;e is more per&s;picu|ou&s;ly enunciated under [<HI>quan|quam,</HI> &amp; <HI>tamen, although</HI> and yet] &s;o Ier. 37.10, &amp;c. If any one will contend that the&s;e are properly di&s;crete &s;ayings: Let him imagin I &s;et down this fection here for his &s;ake, becau&s;e I would breed no contention, yet I would not have him think it to be of the Di&s;crete judgement.</P>
</DIV3>
<DIV3 TYPE="section">
<PB N="112" REF="64">
<HEAD>Of the Di&s;crete Negate or denied.</HEAD>
<P N="8">8. We &s;eldom meet with a Di&s;crete negate directly, or for|mally. If it be denyed by the Copulate or Connex (as it may be) the&s;e are to be referred to its proper Cla&s;&s;is.</P>
</DIV3>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<HEAD>CHAP. X. Of the Disjunct or Disjoyned.</HEAD>
<DIV3 TYPE="section">
<P N="1">1. THe judgement of the di&s;|junct truly and proper|ly taken is, that one one only is true.</P>
<P N="2">2. It exhibites no Doctrine (except the ab&s;olute, if any doe happen) but onely it
<PB N="113" REF="64"> &s;elf true, in the true disjunction of the parts, Luke 16.13. <HI>a &s;er|vant of two ma&s;ters</HI> (who command contrary things) <HI>will either hate the one, and love the other: or will hold to the one, and de&s;pi&s;e the other.</HI> Here is a Disjunct with a copu|lation in each part. <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, <HI>the one, and</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, <HI>the other,</HI> &s;eeme to have the force of a demon&s;trative: as if he &s;hould &s;ay, <HI>Either he will hate this, and love the other, or will hold to this, and de&s;pi&s;e the other.</HI> Here are two ab&s;olutes contained ac|cording to the rule, Ch. 4. Sect. 14.1. <HI>The &s;crvant will hold to that Ma&s;ter which he loves.</HI> 2. <HI>Him which he hates, he will de&s;pi&s;e.</HI> The co|pulation in the parts is &s;u&s;pend|ed by the disjunctive note, by which the truth is indetermined either concerning this or that part. The axiome it &s;elf offers it &s;elf to be treated out of the&s;e
<PB N="114" REF="65"> parts. Then the relative confi|deration, <HI>Becau&s;e either the one,</HI> &amp;c. <HI>therefore no &s;ervant can &s;erve two masters.</HI> 3. Though com|pleat Disjunct axiomes are not frequent in Scripture, yet the disjunctive notes are often found in other axiomes, but for the mo&s;t part loo&s;ely taken for the enumeration of parts, &s;o far as they con&s;ent with the whole, not for the disjoyning of them be|tween them&s;elves, whereby the truth of the only one may be expre&s;&s;ed. In which &s;en&s;e they &s;eeme to be taken rather copula|tively, then disjunctively. Yet this enumeration is &s;omet mes founded on perfect disjunction, &s;o far as the&s;e parts are disjoyned in re&s;pect of the &s;ingulars un|der the whole. Phil. 1.20. <HI>Chri&s;t &s;hall be magnified in my body, whe|ther it be by life, or by death.</HI> The
<PB N="115" REF="65"> di&s;junction is compleat, [<HI>Every magnification of Chri&s;t in the Apo&s;tles body, is either by life, or by death</HI>] by which the parts are voided, and it is &s;ignified that no &s;ingular magnification can be in the body both by life, and by death, but by one. But the Apo&s;tle intend|ing another &s;en&s;e, doth very fitly apply both parts to the whole. <HI>Both by life he &s;hall be magnified, and by death he &s;hall be magnified.</HI> And therefore the judgement is copu|late. See the like example, Ch. 8. Sect. 1. Sometimes this enume|ration is grounded on incom|plete Disjunction, as Chap. 8. Sect. <HI>ult.</HI> The thing both wayes comes to one: and by the man|ner of the di&s;po&s;ition, the judge|ment of others al&s;o, will be ea&s;ie.</P>
</DIV3>
<DIV3 TYPE="section">
<PB N="116" REF="66">
<HEAD>Of the Negate or denyed Disjunct.</HEAD>
<P N="4">4. If we meet with a direct negate, it yeelds no more axiomes then the affirmate. Indirectly it may be denyed by the Copu|late affirmed out of negative parts, which doth not admit of one true, out of the affirmate, which doth not admit of an on|ly.</P>
</DIV3>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<HEAD>CHAP. XI. Of the Syllogi&s;m.</HEAD>
<P>IF the Text be of a Syllogi&s;ti|cal judgement, we mu&s;t frame an Analy &s;is before it, &s;hewing the
<PB N="117" REF="66"> conclu&s;ion, then the premi&s;es, then the <HI>Cryp&s;is,</HI> if any there be, So that the Syllogi&s;m may ap|pear in its proper form. Fir&s;t the &s;everal axiomes mu&s;t be handled. La&s;tly, there mu&s;t be an axiome made out of the premi&s;es, with a conclu&s;ion by the illative note, to &s;hew the inference of the conclu&s;ion out of the pre|mi&s;es. It matters not &s;o much to the order, whether the con|clu&s;ion or the premi&s;es be fir&s;t handled, but that the &s;eries of the words in the Text may end the controver&s;ie. Seeing that in their ab&s;olute con&s;ideration they &s;eeme to &s;tand collaterally; and though between them there be alway a nece&s;&s;ity, of the con|&s;equence, yet there is none &s;uch of the con&s;equent. But if the Antecedent doe contain <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, <HI>the wherefore,</HI> of the conclu&s;ion
<PB N="118" REF="67"> that is rightlye&s;t treated of in the fir&s;t place; to the end, that when you &s;hall be come to treat of the conclu&s;ion, we may have <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, <HI>the wherefore,</HI> at hand, as a thing known before. Though in &s;uch things the wherefore may be omitted in the treaty of the conclu&s;ion, becau&s;e it offers it &s;elf &s;oon enough in the la&s;t axiome, unle&s;&s;e according to the <HI>Cryp&s;is,</HI> Chap. 4. Sect. 24. it be otherwi&s;e di&s;po&s;ed.</P>
<P N="2">2. If there &s;hall &s;eeme to be no intent of taking away the doubt, and the analy&s;is &s;hall proceed well, according to the axiomatical judgement (though not without rational conjun|ction) and that the full &s;en&s;e of the place may be had by it; it will not be nece&s;&s;ary to re&s;olve the Text into a Syllo|gi&s;tical con&s;ideration, every time
<PB N="119" REF="67"> as we &s;hall have power &s;o to doe. Seeing that, for as much as belongeth to the thing, it is &s;ufficiently contained in that which is fir&s;t a kin to the con|nex, and may be treated out of its rule.</P>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<HEAD>CHAP. XII. Of the Explication of the Axiome, or of the Do|ctrine.</HEAD>
<P>HItherto of the preparation to the Doctrine. The treat|ing of it followeth.</P>
<P>Fir&s;t the terms of the axiome, are to be explicated according as they are taken in Scripture, atd referring them to their place
<PB N="120" REF="68"> in the body of Divinity. That term is alwayes to be explicated fir&s;t, which makes good the way to the under&s;tanding of the re&s;t, and doth not require the explica|tion of the re&s;t before hand.</P>
<P N="2">2. For the fuller explication, if need be, &s;uch que&s;tions may be propouuded and re&s;olved, as &s;hall &s;eeme to conduce to the better opening of the &s;en&s;e of the axiome: as al&s;o &s;uch illu&s;tra|tions be added, as may, more throughly imprint them in the minds of the hearers.</P>
<P N="3">3. In a &s;ingle axiome, the con&s;equent part, as for the mo&s;t part larger, may be fir&s;t explain|ed in a Compo&s;ite one, let the explication of the antecedent precede, and that of the con&s;e|quent follow.</P>
<P N="4">4. He that will explain well, ought to be well exerci&s;ed in
<PB N="121" REF="68"> Scriptures, and in the Idiome of tho&s;e languages wherein they are written, not without re&s;pect to the Oriental notions in the He|brew, and the conferring of the &s;ame with the Greek, not without re&s;pect to the Hebrew in the Greek, as al&s;o to the Greek done by the Septuagint, and to the <HI>Targum Judaicum,</HI> for the under&s;tanding of both. He mu&s;t not be carryed away by any prejudice, he ought to love the truth &s;incerely, and wholly &s;ubject him&s;elf unto it. For the interpretation of words or phra&s;es, either &s;ingle or in Syn|taxis, he may make u&s;e of Phra|&s;eologies and Concordances. For the finding out of the &s;en&s;e, he mu&s;t look as well to the Ana|logy of faith expre&s;&s;ed in mani|fe&s;t places, as to the &s;cope of the place conferring it with
<PB N="122" REF="69"> other &s;emblable or di&s;&s;emblable places, con&s;idering the context, and in it the occa&s;ion, end, cir|cum&s;tances of per&s;ons, place, time, and finally the coherency with the Antecedents and Con|&s;equents.</P>
</DIV2>
<DIV2 N="13" TYPE="chapter">
<HEAD>CHAP. XIII. Of the Confirmation of the Axiome &s;hewing both the
<LIST>
<ITEM><GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, the what &amp;</ITEM>
<ITEM><GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, the wherefore.</ITEM>
</LIST></HEAD>
<P N="1">1. THe Axiome may be con|firmed by parallel places of Scripture, and tho&s;e, if po&s;&s;i|ble, mo&s;t evident (except tho&s;e which are no more Divine te&s;ti|mony,
<PB N="123" REF="69"> how&s;oever they be con|tained in holy Scripture, but as the Scripture &s;aith &s;uch a one or &s;uch a one &s;pake thus) Then by other arguments, <HI>a po&s;teriori, from that which followeth,</HI> that we &s;hall find in Scriptures.</P>
<P N="2">2. Though no weights of rea&s;on can adde any thing to the firmne&s;&s;e of that which is grounded upon divine te&s;timo|ny, neverthele&s;&s;e Scripture be|ing, though above, yet not a|gain&s;t good rea&s;on, and doth not take away, but perfect it, it will not be much from the pur|po&s;e &s;ometimes to make u&s;e of rea&s;ons, and other things, as drawn from the art of Nature, if they &s;hall be judged fitting, ea&s;ie and profitable for the hear|ers, whereby they may the better reli&s;h and retain Divine truth in <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, <HI>the what</HI> of it.</P>
<PB N="124" REF="70">
<P N="3">3. And though al&s;o the au|thority of the Fathers, and of the whole Church, yea of all crea|tures being put all together can adde nothing to Divine antho|rity, on which the axiomes of holy Scripture are grounded: yet it will not be ab&s;urd &s;ome|times to &s;hew that this axiome was received, and approved of in this &s;en&s;e by the Ancient Church, and its Heroes: yea the te&s;timony of tho&s;e who are with|out the Church, and of the enemies to it, may be pro|duced, and in &s;ome ca&s;es is more available then that of its own children.</P>
<P N="4">4. Yet the&s;e confirmations drawn from humane rea&s;on and te&s;timony, ought to be brought more &s;paringly, and not with|out choice, having al&s;o regard unto the genius of the hearers;
<PB N="125" REF="70"> adding moreover, if need be, &s;ome difference to make a di&s;tin|ction between the&s;e, and them that are from Divine te&s;timo|ny.</P>
<P N="5">5. Though to argue the whole, the induction of the &s;e|verals would be of great mo|ment: yet becau&s;e it would be too prolixe to enumerate the &s;ingulars, they might be brought under &s;ome certain heads, by one or more perfect di&s;tributions, and &s;o the whole be evinced. If &s;ome in&s;tances of many bee brought, as they doe of them|&s;elves illu&s;trate and exemplifie the whole; &s;o if they doe poten|tially contain the re&s;t, or if there be no other thing in the re&s;t to be &s;een, they may very well be thought to have the power of confirmation al&s;o.</P>
<PB N="126" REF="71">
<P N="6">6. <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, or the wherefore is to be fetched out of the proper cau&s;e.</P>
<P N="7">7. The proper demon&s;trati|on <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, wherefore, though it be but only one, of one axiome, yet it may con&s;i&s;t of many members, as of partial cau&s;es, which therefore are to be ga|thered together, and in the in|tegrity or wholene&s;&s;e applyed to the confirmation of the Do|ctrine.</P>
<P N="8">8. The fact is chiefly demon|&s;trated of the efficient out of its
<LIST>
<ITEM>faculty.</ITEM>
<ITEM>end.</ITEM>
</LIST> The fact of the agent by rea&s;on, is demon&s;trated of him by his directing knowledge (power in lawfull things) his decreeing will, in which may be con&s;i|dered
<PB N="127" REF="71">
<LIST>
<ITEM>&s;ignifications, by word, oath, pledge, and the like.</ITEM>
<ITEM>motives
<LIST>
<ITEM>from without.</ITEM>
<ITEM>from within,</ITEM>
</LIST></ITEM>
</LIST> which have a re&s;pect to the end, and potentially. The Power &s;ometimes taken at large, may al&s;o comprehend knowledge in it.</P>
<P N="9">9. The occupated adjunct, may be demon&s;trated of the &s;ub|ject, by the formal rea&s;on of it, &amp;c.</P>
<DIV3 TYPE="cryptic">
<HEAD>Cryp&s;is.</HEAD>
<P N="10">10. If the confirmation of the the axiome cannot be had in <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, the what, or <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, where|fore, in &s;uch, through the deficiency of matter, the rule fails.</P>
<PB N="128" REF="72">
<P N="11">11. The Hi&s;torical axiome of the fact, where <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, the what is deficient or wanting, may not unfitly be illu&s;trated from the like example, &s;hewing how he by whom the &s;aying is made, or others in &s;uch a bu&s;ine&s;&s;e have done the like. Which though it does not prove this hath been done, yet it makes it probable. Al&s;o cau&s;es as probable may be brought, which things &s;tanding thus, and per|&s;ons being thus affected, u&s;e to produce &s;uch effects.</P>
</DIV3>
</DIV2>
<DIV2 N="14" TYPE="chapter">
<PB N="129" REF="72">
<HEAD>CHAP. XIV. Of the Vindication of the Axiome from Objections.</HEAD>
<P>SO hath the treaty of the Doctrine been directed in the
<LIST>
<ITEM>Explication.</ITEM>
<ITEM>Confirmation.</ITEM>
</LIST></P>
<P N="1">1. Though Objections may &s;ometimes be brought u&s;efully again&s;t any part of the Method, yet it will not be out of pur|po&s;e to a&s;&s;ign a fixed, and defi|nite place to tho&s;e things which are brought or alleadged, again&s;t the Doctrine or fundamental axiome.</P>
<P N="2">2. Objections may ari&s;e either out of &s;ome other Text of Scri|pture, in &s;hew contradicting
<PB N="130" REF="73"> ours, or out of &s;ome rea&s;oning grounded upon the principles commonly received. The for|mer are an&s;wered by reconciling the places of Scripture one with the other; the latter by di&s;co|vering the weakne&s;&s;e thereof out of Scripture and true rea&s;on.</P>
<DIV3 TYPE="cryptic">
<HEAD>Cryp&s;is.</HEAD>
<P N="3">3. It will not be advi&s;edly done, to buzze many, e&s;pecial|ly &s;ubtile objections into the hearers Ears, which peradven|ture would not otherwi&s;e enter into their thought, and which it is not &s;o ea&s;ie to root out, and dangerous to leave, in their mindes, &s;o that oftentimes it will not be ami&s;&s;e to leave out all this place, and proceed directly from the confirmation of the Doctrine to the U&s;e.</P>
<PB N="131" REF="73">
<P N="4">4. If the hearers be po&s;&s;e&s;&s;ed with a prejudicate opinion again&s;t the truth of the axiome, it will be good fir&s;t to an&s;wer their objections, before we come to the confirmation of the axi|ome, that having removed the prejudice, our Confirmation may gain more belief and and atten|tion.</P>
<P N="5">5. The Objections of the fir&s;t kind, may, not unfitting|ly, be &s;ometimes propounded by way of que&s;tion, and re&s;olved in the explication of the axi|ome.</P>
</DIV3>
</DIV2>
<DIV2 N="15" TYPE="chapter">
<PB N="132" REF="74">
<HEAD>CHAP. XV. Of U&s;es in General.</HEAD>
<DIV3 TYPE="section">
<P>HItherto the fir&s;t part of the Method, of Doctrine. The other of U&s;es followeth.</P>
<P N="1">1. Seeing the Word of God, is (not the height, much le&s;&s;e the mi&s;take of humane under&s;tand|ing) the power of God to &s;al|vation: there ought great care to be taken in the applying of the &s;ame 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 &s;hining of the Principle, or of the Doctrine, in the u&s;e, or in the con&s;ectary it may be accommodated to the hearers, &s;o that the u&s;e may be as a cart,
<PB N="133" REF="74"> by which a divine axiome is brought to the mind, and as it were a &s;pecification of it upon the &s;ame, as in &s;everal re&s;pects it &s;hall agree thereunto.</P>
<P N="2">2. As the Arguments or places of invention, repre&s;enting unto us the various affections of things among&s;t them&s;elves doe yeeld foundations of deducti|ons, &s;o the force of affections the firmne&s;&s;e and nece&s;&s;ity of the &s;ame. That we may the better judge of the&s;e things, it will be worth the while &s;ometimes to make out of the Doctrine the Antecedent, and out of the u&s;e the Con&s;equent of the affirmed Con|nex, and &s;o contemplate them in the judgement of that axiome, that we may &s;ee how the Ante|cedent infers the Con&s;equent. But becau&s;e the &s;everal di&s;po&s;i|tion and placing of the &s;ame
<PB N="134" REF="75"> thing, doth oftentimes give much light for the clear appre|hending of it: we may contradict that connex (either by a Negate of its own kind, or by a Di&s;crete affirmate out of the contradicto|ry con&s;equent) that the fal&s;hood of the oppo&s;ite may appear. We may, if the matter will give us leave, convert it into a a &s;ingle axiome, and make it the Major of the Syllogi&s;m, the Antecedent or the Doctrine the Minor, the Con&s;ectary or the u&s;e, the Conclu&s;ion.</P>
<P N="3">3. The &s;ame u&s;e of the Axiom, if it be to be had any where expre&s;ly in the Scriptures them|&s;elves, doth commend a pre&s;ent application. Here if the thing propo&s;ed to the Hearers in the Con&s;ectary, be not contained in the Text, nor the nature of it &s;ufficiently known; it will
<PB N="135" REF="75"> be needfull, as well to inform the hearers, as al&s;o that the de|duction may more clearly ap|pear, pre&s;ently upon the entry of the &s;ame U&s;e, to explicate what is meant by it.</P>
<P N="4">4. It will not be alwayes ex|pedient to deduce all tho&s;e U&s;es which by a Logical con&s;equence may be deduced from the axiom; nor follow prolixely tho&s;e which we deduce, nor refer tho&s;e to &s;everal heads which may be referred (unle&s;&s;e peradventure it may &s;eeme needful to diluci|date &s;ome, under the u&s;e of In|&s;truction, that tho&s;e which be|long to the heart, and affections may in them be more effectu|ally urged) but when we have deduced as many as we can con|veniently, it &s;hall be lawful to refer them to tho&s;e heads, be they more or le&s;&s;e, in which
<PB N="136" REF="76"> they may be handled mo&s;t u&s;e|fully.</P>
<P N="5">5. If the &s;ame U&s;es may be deducted from &s;everal axiomes in the Text, they may be &s;o di|&s;tributed, that no axiome may either abound in U&s;es, or be de|&s;titute of them.</P>
<P N="6">6. In the U&s;es of the &s;ame Cla&s;&s;is may &s;ome order be con|ceived, according to the habi|tude or relation as they have, as well among them&s;elves as to tho&s;e arguments in the axiome, of which they principally ari&s;e.</P>
</DIV3>
<DIV3 TYPE="cryptic">
<HEAD>Cryp&s;is.</HEAD>
<P N="7">7. It is not to be expected that all &s;ingle axiomes &s;hould afford tho&s;e kinds of u&s;es which are expre&s;&s;ed in the Method, (al|though in &s;ome peradventure we may find them all.) Let us
<PB N="137" REF="76"> therefore be contented with tho&s;e which &s;pontaneally doe follow out of the axiome: nei|ther let us trouble our &s;elves, or wre&s;t the Text to extract &s;uch things, as cannot be had.</P>
<P N="8">8. When the &s;ame u&s;e fol|loweth out of two or more axi|omes, it may mo&s;t fittingly be put off to the la&s;t, but urged in virtue of all. And if tho&s;e axi|omes be to be handled in divers Sermons, &s;o that &s;ome &s;pace of time may intercede, this u&s;e may be briefly hinted at in the fir&s;t, re&s;erving the fuller treat|ing thereof to the la&s;t.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Of the &V;&s;es from the Hypothe&s;is to the The&s;is, or from the Species to the Genus.</HEAD>
<P N="9">9. In the hypothe&s;is, or pro|per axiome, we may con&s;ider;
<PB N="138" REF="77"> Fir&s;t, the matter whether that be a fact, (under which we al&s;o comprehend the omi&s;&s;ion) enun|ciated of its author, Theologi|cally good or evill, or any other arguments in which is attributed the
<LIST>
<ITEM><HI>con&s;entaneum,</HI> or what is agreeable,</ITEM>
<ITEM><HI>di&s;&s;entaneum,</HI> what is di&s;|&s;enting, or di&s;agree|able.</ITEM>
</LIST> Secondly, the propriety or &s;in|gularity, whether it be in the only or chief antecedent, &s;ome|times the con&s;equent al&s;o; or in &s;ome re&s;trictive condition of time and place, &amp;c. expre&s;&s;ed or of nece&s;&s;ity to be under&s;tood. <HI>All the Saints &s;alute you,</HI> that is to &s;ay, which were then at <HI>Rome,</HI> Phil. 4.22.</P>
<PB N="139" REF="77">
<P N="10">10. The Argumentation from thence is either
<LIST>
<ITEM>Immediate,</ITEM>
<ITEM>Mediate, where the me|dium or means is in
<LIST>
<ITEM>all
<LIST>
<ITEM>to <HI>po&s;&s;e,</HI> or may be, in affirmates,</ITEM>
<ITEM>to <HI>po&s;&s;e non,</HI> or may not be, in negates.</ITEM>
</LIST></ITEM>
<ITEM>actions or omi&s;&s;i|ons
<LIST>
<ITEM>all
<LIST>
<ITEM>to propend or incline to,</ITEM>
<ITEM>to propend or incline to not.</ITEM>
</LIST></ITEM>
<ITEM>if they be
<LIST>
<ITEM>nece&s;&s;ary
<LIST>
<ITEM>to ought,</ITEM>
<ITEM>to ought not.</ITEM>
</LIST></ITEM>
<ITEM>indifferent
<LIST>
<ITEM>then
<LIST>
<ITEM>to be lawful.</ITEM>
<ITEM>to not be lawful.</ITEM>
</LIST></ITEM>
<ITEM>then
<LIST>
<ITEM>to be expedient,</ITEM>
<ITEM>to not be expedient.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></P>
<PB N="140" REF="78">
<P N="11">11. But the <HI>medium</HI> or means follows the &s;ubject in relation of it to the attribute, in all in
<LIST>
<ITEM><HI>po&s;&s;e,</HI> to may be.</ITEM>
<ITEM><HI>po&s;&s;e non,</HI> to not may be:</ITEM>
</LIST> In all actions and omi&s;&s;ions in
<LIST>
<ITEM>propending or inclining to,</ITEM>
<ITEM>propending or inclining to not.</ITEM>
</LIST> The <HI>medium</HI> or means followeth the kind of the action in the re&s;t. In which the nature of the action ought to be &s;hewn whe|ther of its kind it be nece&s;&s;ary or indifferent.</P>
<P N="12">12. We may argue from &s;eve|ral &s;pecials in the Hypothe&s;is to &s;everal generals in the <HI>The&s;is.</HI> We may al&s;o argue from the Hypothe&s;is to a manifold The|&s;is, according to the various re|&s;pects in the Hypothe&s;is. See an example, Sect. 17.</P>
<PB N="141" REF="78">
<P N="13">13. We may argue from the Hypothe&s;is to the The&s;is in the like quality, as from the affirm|ate to the affirmate; from the negate to the negate: or in a di&s;&s;emblable quality, as from the affirmate to the negate, 1 Cor. 10. from the negate to the affirmate.</P>
<P N="14">14. The argumentation from the &s;pecies to the genus holds only, according to that of the genus which is in the &s;pecies, and &s;o from all of that genus, to us, as of the &s;ame genus. Or if we take it <HI>a part,</HI> from the equall, the rea&s;on of the con&s;equence is from that community, which in|tercedes to us with that &s;pecies; which community is the cau&s;e of that parity or equality, becau&s;e e&s;&s;ences of things are in the indi|vi&s;ible, and the <HI>genus</HI> where it communicates, communicates the whole. And &s;o fals to the &s;ame place.</P>
<PB N="142" REF="79">
<P N="15">15. A mediate argumentati|on requires, fir&s;t that the <HI>medium</HI> or means doe truly appertain to the Hypothe&s;is. Secondly, that from the Hypothe&s;is, as un|der that means, we argue to the The&s;is, &s;o far as the means be|longs to that genus which is in the Hypothe&s;is.</P>
<P N="16">16. We may argue from the Hy|pothe&s;is to the The&s;is, by a redu|plicative term added to the genus applyed to the Hypothe&s;is, either mediately, or immediately; be|cau&s;e there is <HI>an effectual illation or inference, from the</HI> quatenus ip&s;um, as it is it &s;elf, <HI>to the</HI> de omni, <HI>of all.</HI> Abraham <HI>as he was to be ju&s;tified ac|cording to the rea&s;on of the &s;econd Covenant,</HI> was ju&s;tified by faith. <HI>Ergo</HI> every one that is &s;o to be ju&s;tified, is ju&s;tified by faith.</P>
<P N="17">17. We may al&s;o argue from the Hypothe&s;is to the The&s;is, in
<PB N="143" REF="79"> that re&s;pect in which it will not bear the reduplicative term, &s;o that under that re&s;pect it con|tain that which &s;hall bear that term. <HI>David,</HI> not as he was a believer, but being a believer, did commit adultery: <HI>Ergo,</HI> 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 nece&s;&s;ity from commiting &s;uch a &s;in) <HI>Ergo,</HI> a believer may commit adultery, or a devouring &s;in. <HI>Ergo</HI> a King, <HI>Ergo</HI> a Prophet, <HI>Ergo</HI> one that had more then &s;ufficient help to the contrary, <HI>Ergo</HI> one who was abounding in, or cumulated with Gods ble&s;&s;ings, may, &amp;c.</P>
<P N="18">18. And the&s;e few things I thought good to point at, con|cerning this head of Deduction from the Hypothe&s;is to the The|&s;is,
<PB N="144" REF="80"> of which there is a frequent abu&s;e: not that I thought a thing of much latitude could be concluded in this &s;hort compen|dium, but that I might give others occa&s;ion of &s;earching out this place more diligently.</P>
</DIV3>
</DIV2>
<DIV2 N="16" TYPE="chapter">
<HEAD>CHAP. XVI. Of the u&s;e of In&s;truction.</HEAD>
<P>IT remains that we treat of the u&s;e in &s;pecie which hath re&s;pect to the
<LIST>
<ITEM>mind or under|&s;tanding,</ITEM>
<ITEM>heart, or the will and affections.</ITEM>
</LIST></P>
<P>The fir&s;t head of u&s;e is, in the
<PB N="145" REF="80"> applying of the Doctrine to the mind or under&s;tanding. And here, becau&s;e the heart or will hath a great influx into the mind (according to that, <HI>Tho&s;e things which we will, we ea&s;ily believe</HI>) therefore it is lawful (though it is po&s;&s;ible and cu&s;tomary to fal|ter exceedingly in this thing) it is lawfull (I &s;ay) in a good cau&s;e, to in&s;inuate &s;omething ei|ther hiddenly or openly, where|by we may po&s;&s;e&s;&s;e the hearers affections, and by them, as by &s;etting &s;caling ladders invade the fort of the mind.</P>
<P N="2">2. The fir&s;t U&s;e, belonging to the mind, is In&s;truction, in|forming it with &s;ome Divine truth derived out of the axiome, and contained in it as in a prin|ciple. This u&s;e the Apo&s;tle &s;eems to &s;ignifie by his (<GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, <HI>for in&s;truction</HI>) 2 Tim. 3.16. To
<PB N="146" REF="81"> this belong all the con&s;ectarie &s;peculatives flowing from the Doctrine. This place may be amplyfied more, or le&s;&s;e, &s;o it be done per&s;picuou&s;ly and accord|ing to the capacity of the hear|ers.</P>
<DIV3 TYPE="cryptic">
<HEAD>Cryp&s;is.</HEAD>
<P N="3">3. If the u&s;e of In&s;truction (as it &s;ometimes happens) may be referred al&s;o to &s;ome of tho&s;e, which have a re&s;pect to the heart, it will be more commodi|ous to leave this place void, then tho&s;e, e&s;pecially where the thing or matter of the heart is rather in agitation then that of the mind, and it is of more concern|ment to have the affections mo|ved or &s;etled, then to have the under&s;tanding informed.</P>
</DIV3>
</DIV2>
<DIV2 N="17" TYPE="chapter">
<PB N="147" REF="81">
<HEAD>CHAP. XVII. Of Refutation.</HEAD>
<P N="1">1. THis u&s;e al&s;o hath a relati|on to the mind. Its work is to obviate or meet with errors oppo&s;ite to the Divine axiome. Either (in manner of an Anti|dote) to tho&s;e things, by which the hearers may any way be en|dangered. Or (in manner of a remedy) again&s;t tho&s;e which begin to creep or take head among&s;t them. To this &s;eemes to have relation that of the Apo&s;tle <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, <HI>for reproof</HI>].</P>
<P N="2">2. But when one makes u&s;e of this, he mu&s;t again and again beware, le&s;t he refute and con|demn tho&s;e for errors, which are not errors. For if it be woe
<PB N="148" REF="82"> unto him (who&s;oever he be) that cals light darkne&s;&s;e; much more woe &s;hall it be to that Am|ba&s;&s;adour, who in the place or &s;tead, and name of God, and o<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> his Chri&s;t, 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 bo&s;ome of the Father, for the exceeding good of man, &s;hall not fear to doe this in contempt of the faithful and mo&s;t dear &s;ervants of God, on whom he hath conferred ex|ceeding many gifts, for the good of others, and on which many &s;ouls depend.</P>
<P N="3">3. Moreover, if he attribute to any one, an erroneous or hereti|cal opinion, &amp; makes him guilty in that kind: he mu&s;t be certain that he whom he &s;o accu&s;eth,
<PB N="149" REF="82"> doth indeed maintain that opi|nion, and al&s;o in that &s;en&s;e, and degree both real, and mental, as is imputed to him. But of this he cannot be certain by any bodies te&s;timony who is of the adver&s;e part, although he other|wi&s;e be no way an evill man. Who although he pretend to cite out of the Author him|&s;elf the preci&s;e words in which the error or here&s;ie is thought to be contained; yet he ought not ra&s;hly to be believed. For peradventure (which is the nature of prejudice, e&s;pe|cially joyned with intempera|cy) he takes one thing for ano|ther, one Author for another, one word for another, perad|venture he utters mutilated and half &s;entences, or if whole, ill pointed; peradventure he addes &s;omewhat of his own; perad|venture
<PB N="150" REF="83"> keeping the words, he &s;eigneth to them another, and alien &s;en&s;e wide from the Au|thors mind: the text it &s;elf and &s;cope contradicting it. For all the&s;e things may be done not only fraudulently, but &s;ome|times al&s;o through unskilful|ne&s;&s;e or perturbation of mind.</P>
<P N="4">4. If he confute any under the name of &s;ome Church, or Congregation, he mu&s;t look he doe not call in que&s;tion &s;ome private mens a&s;&s;ertions, for re|ceived articles of that Church or Congregation. For it will be unju&s;t to burden the whole with the errors of &s;ome, or to require that which &s;ome one holds, to be maintained by all.</P>
<P N="5">5. If he undertake to con|fute &s;ome who hold opinions again&s;t our Church: he mu&s;t fir&s;t make that plain, that the ar|ticle
<PB N="151" REF="83"> which their opinion con|tradicts, is indeed an article of our Church, and not only his, or &s;ome other private &s;pirits, though they be many.</P>
<P N="6">6. If he doe not only accu&s;e the opinion which he confutes, and the defenders of it for the bare crime of error or fal&s;ehood, but al&s;o pur&s;ue them for bla&s;|phemers, profane people, ene|mies to the Evangelical con&s;ort, joyned in affinity with hereticks and here&s;ies, which have been heretofore condemned, &amp;c. he mu&s;t be &s;o much the more wary, and certain of that which he &s;peaks. For the grievou&s;er the crime is, which is objected, the grievou&s;er is the injury, if it be objected fal&s;ely.</P>
<P N="7">7. Finally, what error &s;oever he brings upon the &s;tage, let him doe it nervou&s;ly, &s;olidly, and
<PB N="152" REF="84"> manife&s;tly; le&s;t the re&s;utation vani&s;h away, and the error &s;tick fa&s;t: but with an affection and &s;peech befitting the cau&s;e, and Chri&s;tian charity: le&s;t while&s;t he takes care to free the hearers mindes from error, he fill them with malice and bitterne&s;&s;e; and by his example doe teach how to cau&s;e Religion to be from one end to the other evill &s;poken of, and hated by the bre|thren: then which things (if we will believe Scripture, rather then our own malignant nature) there can nothing be more con|trary to pure Religion.</P>
<DIV3 TYPE="cryptic">
<HEAD>Cryp&s;is.</HEAD>
<P N="8">8. The u&s;e of Refutation may for the mo&s;t part be omitted, un|le&s;&s;e the error be &s;uch as have found belief with our Auditors,
<PB N="153" REF="84"> or of which we are afraid in their behalf, or from which we may hope by their means to have others freed.</P>
<P N="9">9. In &s;ome nece&s;&s;ary Contro|ver&s;ie, we may pro&s;ecute the error, <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, and the op|po&s;ite truth <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">.</P>
</DIV3>
</DIV2>
<DIV2 N="18" TYPE="chapter">
<HEAD>CHAP. XVIII. Of Reprehen&s;ion.</HEAD>
<DIV3 TYPE="section">
<P N="1">1. NOw follow the u&s;es, which have re&s;pect to the heart, or will, and affections. But the&s;e e&s;pecially doe vindi|cate to them&s;elves all manner of Rh<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">torical preparation; but not to be undertaken without the &s;alt of wi&s;dom and gravity, as
<PB N="154" REF="85"> is befitting a &s;acred per&s;on and bu&s;ine&s;&s;e.</P>
<P N="2">2. And here &s;ometimes may be &s;omewhat mixed with the u&s;e which belongs to another, but obliquely, as they &s;hall &s;eem to conduce for the &s;harpning or &s;oftning of one another.</P>
<P N="3">3. The u&s;es which belong to the heart, have a re&s;pect unto it, either as under &s;ome pre&s;ent di&s;temperature, or di&s;po&s;ition, in regard of which it hath need of &s;ome correction or rectifica|tion; or in relation to &s;ome future thing.</P>
<P>Of the fir&s;t kind are
<LIST>
<ITEM>Reprehen&s;ion,</ITEM>
<ITEM>Con&s;olation.</ITEM>
</LIST> The&s;e two &s;eem to be contain|ed in the Apo&s;tles [<GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, <HI>for correction.</HI>]</P>
<PB N="155" REF="85">
<P N="4">4. If the Doctrine doe afford a con&s;ectary, which doth argue the evill of the &s;in to lye upon our hearers, it may be applyed to them in the u&s;e of Repre|hen&s;ion.</P>
<P N="5">5. The formall object there|fore of this is &s;in, of which the Author doth not yet re|pent: The end to excite &s;or|row or repentance: The <HI>medi|um</HI> or means by which he at|tains to this end, is by argu|ing, and urging that evill both as pre&s;ent and as great.</P>
<P N="6">6. The pre&s;ence of the evil may be demon&s;trated from the notes or markes. And the&s;e may be taken chiefly from the proper adjuncts, and oppo&s;ites with|out a <HI>medium;</HI> becau&s;e that from the&s;e we may always argue, both affirmatively and negatively. The cau&s;es al&s;o may &s;ometimes
<PB N="156" REF="86"> be taken for notes, unle&s;&s;e it be when we had rather make u&s;e of them, in the Exhortati|on, or Dehortation. But in this thing the proper effects are exceeding u&s;efull. For though we cannot argue from them af|firmatively and negatively, be|cau&s;e the cau&s;e is not alwayes in the &s;econd act, yet the affir|mative argumentation is very evident and convictive: neither is the negative quite null, when the cau&s;e, if it were pre&s;ent, had all things pre&s;ent for to act. We may al&s;o make u&s;e of other notes as well affirmatives as nega|tives.</P>
<P N="7">7. But the man of God, who will with dexterity a&s;&s;igne the notes (e&s;pecially in &s;ome ca&s;es) mu&s;t have &s;en&s;es well exerci&s;ed in Scriptures, and be well skil|led both in the art of rea&s;oning,
<PB N="157" REF="86"> the nature of the humane &s;oul, and the divers means of Gods operating: al&s;o the &s;tate of man as well carnal as &s;piritu|al, and the divers degrees of ei|ther, and in what &s;tate and de|gree he was in Scriptures from who&s;e example he will argue, &amp;c. But away with all vain dreams of humane brain, pri|vate experiments, confu&s;ed and incertain collections, &amp;c. where|with one making him&s;elf as a rule to all men, like a Pretor, and as it were &s;itting on a tri|bunal, gives &s;entence on ano|thers &s;tate, having neither regard nor re&s;pect to the nature of things, or Gods own Word: though every one of us &s;tands or fals to God alone, and his Word be the judge of all men, and the rule of all &s;tates and degrees in order to God, and a
<PB N="158" REF="87"> certain and infallible index of all manner of obliquity.</P>
<P N="8">8. Tho&s;e things we have &s;aid here of notes, may be u&s;efull in Con&s;olation, and chiefly in Ex|hortation.</P>
<P N="9">9. As the pre&s;ence of the evill is demon&s;trated by the notes of the offence, &s;o the great|ne&s;&s;e by the aggravations. The chief heads of aggravations may be taken out by the Scheme ad|ded to the end of the Chapter; which al&s;o hath place in the re&s;idue of u&s;es.</P>
<P N="10">10. To this act of Reprehen|&s;ion may al&s;o be added the act of Commination or Denuntia|tion of puni&s;hment, out of one or more manife&s;t places of Scripture, with which the ho|ly Gho&s;t thunders again&s;t that &s;in.</P>
<PB N="159" REF="87">
<P N="11">11. But let this u&s;e more then any of the re&s;t, bring with it the force, and evidence of the Text or Doctrine from whence it is deduced. Here we mu&s;t al&s;o make u&s;e (if there be any nece&s;&s;ity to u&s;e them) of the mo&s;t evident notes we can get; Like unto the bleating of the &s;heep, &amp;c. 1 Sam. 15. to di&s;|cover <HI>Saul's</HI> di&s;obedience.</P>
<P N="12">12. When &s;ubordinate &s;ins, and &s;uch as are di&s;tingui&s;hed by divers degrees, are to be repre|hended, it will be mo&s;t commo|dious to begin with the lea&s;t, and &s;o a&s;cend <HI>gradatim</HI> or by degrees. And &s;o likewi&s;e in the aggravation of the &s;ame &s;in. But here the privative op|po&s;ition is le&s;&s;er then the ad|ver&s;e.</P>
<P N="13">13. If it be requi&s;ite to in|&s;i&s;t &s;omewhat longer in repre|hending
<PB N="160" REF="88"> of &s;ome &s;in: after the notes are given (if there be need of them) we may fir&s;t argue from the di&s;hone&s;ty and unprofitable|ne&s;&s;e (where al&s;o the Commina|tions) in its latitude. Then with aggravations, &s;hewing the more then vulgar magnitude of both, or of the fir&s;t in &s;ome ca&s;es, following al&s;o each degree of the &s;aid &s;in (if &s;o you think fitting) from the lea&s;t to the highe&s;t, and that by divers heads and degrees of aggrava|tions.</P>
<P N="14">14. To this head may be re|ferred the <HI>Lamentation</HI> &s;ometimes u&s;ed in Scripture, by which the Preacher &s;ometimes virtually and obliquely reprehends &s;in|ners. This Lamentation is &s;ome|times
<LIST>
<ITEM>actually a&s;&s;umed,</ITEM>
<ITEM>foretold that it mu&s;t be a&s;&s;umed.</ITEM>
</LIST>
<PB N="161" REF="88"> And it is for
<LIST>
<ITEM>&s;in committed,</ITEM>
<ITEM>puni&s;hment
<LIST>
<ITEM>pre&s;ent,</ITEM>
<ITEM>future.</ITEM>
</LIST></ITEM>
</LIST> That for &s;in draws nearer to the nature of formal Reprehen|&s;ion, as having the object cloath|ed with the &s;ame formal rea&s;on. This for puni&s;hment is more oblique, as not having the &s;ame rea&s;on in the object, but that doth argue it, as the effect doth the proper cau&s;e. That princi|pally flows from the Preachers love to God, towards whom the &s;in is. This from the love towards the neighbour, again&s;t whom the puni&s;hment is.</P>
<P>An example of Lamentation actually a&s;&s;umed for &s;in, is to be had I&s;ai. 1.21.</P>
<P>For puni&s;hment
<LIST>
<ITEM>pre&s;ent, Lam. 1. v. 1. to the 12.</ITEM>
<ITEM>future, I&s;. 22.4.</ITEM>
</LIST></P>
<PB N="162" REF="89">
<P>An example of a Lamentation which is foretold mu&s;t be a&s;|&s;umed, for &s;in, 2 Cor. 12.21. For puni&s;hment, I&s;a. 15.5.</P>
<P>And it may be u&s;ed and ap|plyed
<LIST>
<ITEM>to this or that part &s;eve|rally.</ITEM>
<ITEM>to both joyntly, &s;o Luk. 13. v. 34, 35. And not without tears, c. 19.49.</ITEM>
</LIST></P>
<P>It may al&s;o be amply fied; Fir&s;t by bewayling things or per&s;ons, in which they who are bewayl|ed doe &s;in, or are puni&s;hed, Jer. 9.10.</P>
<P>Secondly by
<LIST>
<ITEM>Apo&s;trophe,</ITEM>
<ITEM>Pro&s;opopoeia.</ITEM>
</LIST> By Apo&s;trophe to the things or per&s;ons, I&s;a. 23.14. or to others,
<PB N="163" REF="89"> to whom it belongs to grieve for the &s;in or puni&s;hment of tho&s;e who are reprehended. By Profopopoeia bringing in either the &s;inners them&s;elves, Prov. 5.12. or the things, or per&s;ons, in which they &s;in or are puni&s;hed. Secondly, others al&s;o, and tho&s;e either condoling, Rev. 18.9. or deriding, Lam. 2.15.</P>
<P>The Lamentation which is foretold mu&s;t be a&s;&s;umed; as for that part which hath a relation to the puni&s;hment, it may be added to amplifie the Denuntia|tion.</P>
</DIV3>
<DIV3 TYPE="cryptic">
<HEAD>Cryp&s;is.</HEAD>
<P N="15">15. The notes may here be omitted, unle&s;&s;e it be when ei|ther the &s;ins are of a more &s;ub|tile nature, then that they can be ea&s;ily di&s;cerned; or the &s;in|ners
<PB N="164" REF="90"> &s;o ob&s;tinate and plea&s;ing to them&s;elves, that they will not acknowledge them&s;elves to be vicious.</P>
<P N="16">16. To more prudent &s;inners it will be &s;ufficient &s;ometimes briefly to have glanced at &s;ome &s;in, and in a word have &s;hewn how it is adver&s;e to the Text, or to the Doctrine. So we may altogether &s;pare aggravations, unle&s;&s;e we will make u&s;e of &s;ome few, which &s;hall &s;eem mo&s;t fit|ting.</P>
<P N="17">17. The Commination, or Denuntiation may well be omit|ted, unle&s;&s;e it be when the &s;in of its own nature is more grievous, or hath taken deep root, or the hearers are inclined and apt to fall into it.</P>
<P N="18">18. This u&s;e may be &s;ome|what mollified and &s;weetened and be made no le&s;&s;e (and per|adventure
<PB N="165" REF="90"> more) effectual if the Preacher doe &s;acredly profe&s;&s;e, that he doth not of his own ac|cord, and willingly de&s;cend to tho&s;e extreme remedies, but is drawn to it unwillingly, and with much grief. E&s;pecially, if he &s;hew him&s;elf &s;uch, in the re&s;t of his life and &s;peech, with all man&s;uetude and lenity, that the hearers may believe he &s;peaks it truly. He may al&s;o by relating tho&s;e things which he judgeth to be excellent and prai&s;e-wor|thy in the hearers, both remove from him&s;elf the &s;u&s;picion of bitterne&s;&s;e and tartne&s;&s;e, and al&s;o admoni&s;h and exhort them not to &s;tain the glory their virtues have acquired them, by the con|tagion of &s;uch a foul &s;in, or lo&s;e their expected Crown.</P>
</DIV3>
<DIV3 TYPE="section">
<PB N="166" REF="91">
<PB N="167" REF="91">
<PB N="168" REF="92">
<PB N="169" REF="92">
<PB N="170" REF="93">
<PB N="171" REF="93">
<PB N="172" REF="94">
<PB N="173" REF="94">
<PB N="174" REF="95">
<PB N="175" REF="95">
<PB N="176" REF="96">
<PB N="177" REF="96">
<PB N="178" REF="97">
<PB N="179" REF="97">
<HEAD>The chief heads of the aggravations of &s;in.</HEAD>
<LIST>
<ITEM>I. From cau&s;es
<LIST>
<ITEM>Internal, through the nature or kind of &s;in,</ITEM>
<ITEM>External
<LIST>
<ITEM>the efficient. <HI>A.</HI>
<P><HI>A.</HI> From the efficient &s;een in the
<LIST>
<ITEM>Order of opera|ting
<LIST>
<ITEM>procreating</ITEM>
<ITEM>pre&s;erve|ing by
<LIST>
<ITEM>in&s;i&s;ting up|on</ITEM>
<ITEM>over-adding to</ITEM>
</LIST> the tracks of others e&s;pecial|ly
<LIST>
<ITEM>notorious wicked ones.</ITEM>
<ITEM>heavily puni&s;hed ones.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>Manner of o|perating
<LIST>
<ITEM>either
<LIST>
<ITEM>&s;olitary,</ITEM>
<ITEM>with others. <HI>B.</HI>
<P><HI>B.</HI> With others
<LIST>
<ITEM>where from tho&s;e which &s;in in that kind
<LIST>
<ITEM>the multitude,</ITEM>
<ITEM>the con&s;piracy.</ITEM>
</LIST></ITEM>
<ITEM>and tho&s;e
<LIST>
<ITEM>con&s;ociates or fellows,</ITEM>
<ITEM>unequals
<LIST>
<ITEM>principall, and e&s;pecially the evill,</ITEM>
<ITEM>a&s;&s;i&s;tants, which the &s;inner abu&s;es.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></P></ITEM>
</LIST></ITEM>
<ITEM>or by it &s;elf. <HI>C.</HI>
<P><HI>C.</HI> By it &s;elf, as very wilfull. Here is to be con&s;idered
<LIST>
<ITEM>The mind as it
<LIST>
<ITEM>pre&s;ents
<LIST>
<ITEM>greater di&s;&s;wa&s;ives,</ITEM>
<ITEM>le&s;&s;er motives.</ITEM>
</LIST></ITEM>
<ITEM>is captivated
<LIST>
<ITEM>makes one wi&s;e to &s;in,</ITEM>
<ITEM>extends the de&s;ire of &s;inning.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>The con&s;cience
<LIST>
<ITEM>as it reclaims. <HI>D.</HI>
<P><HI>D.</HI> It reclaims as in &s;in out of
<LIST>
<ITEM>malice when one &s;ins out of
<LIST>
<ITEM>deliberate coun&s;el, &amp; de&s;tinate purpo&s;e of mind,</ITEM>
<ITEM>affected ignorance: knowing in a confu&s;e con|ceit that the light would di&s;cover his evill work, Joh. 3.</ITEM>
</LIST></ITEM>
<ITEM>infirmity or weakne&s;s, but when one &s;ins
<LIST>
<ITEM>out of a certain knowledge and apply|ed to the fact,</ITEM>
<ITEM>frequently and neglects to correct it.</ITEM>
</LIST></ITEM>
</LIST></P></ITEM>
<ITEM>as it is bound. <HI>E.</HI>
<P><HI>E</HI> Is bound
<LIST>
<ITEM>by habit out, of which &s;in proceeds
<LIST>
<ITEM>with greater de&s;ire,</ITEM>
<ITEM>more hard or difficult to be amended.</ITEM>
</LIST></ITEM>
<ITEM>by a frequent
<LIST>
<ITEM>rejection of him that admoni&s;hes,</ITEM>
<ITEM>ob&s;tinacy again&s;t him.</ITEM>
</LIST></ITEM>
</LIST></P></ITEM>
</LIST></ITEM>
</LIST></P></ITEM>
</LIST></ITEM>
</LIST></P></ITEM>
<ITEM>the end. <HI>F.</HI>
<P><HI>F.</HI> The end
<LIST>
<ITEM>Of the Agent,</ITEM>
<ITEM>Of the thing, &s;o far as out of the Hypothe&s;is of &s;in God hath decreed, either
<LIST>
<ITEM>to forgive the penitent, through the death of his only begotten,</ITEM>
<ITEM>to make the impenitent pay for it by eternal puni&s;hment.</ITEM>
</LIST></ITEM>
</LIST></P></ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>II. From the ef|fect
<LIST>
<ITEM>Po&s;itively in
<LIST>
<ITEM>The per&s;on of the &s;in|ner
<LIST>
<ITEM>inferring
<LIST>
<ITEM>the guilt,</ITEM>
<ITEM>the puni&s;h|ment
<LIST>
<ITEM>always by de&s;erving it,</ITEM>
<ITEM>&s;ometimes by its crying</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>di&s;po&s;ing him to &s;ins
<LIST>
<ITEM>the &s;ame,</ITEM>
<ITEM>other.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>Others. <HI>A.</HI>
<P><HI>A.</HI> Others
<LIST>
<ITEM>Gene|rally
<LIST>
<ITEM>the good
<LIST>
<ITEM>the con&s;tant ones by grieving,</ITEM>
<ITEM>the weak ones, cau&s;ing them to fall.</ITEM>
</LIST></ITEM>
<ITEM>the evill
<LIST>
<ITEM>animating them,</ITEM>
<ITEM>cau&s;ing them to
<LIST>
<ITEM>bla&s;pheme
<LIST>
<ITEM>God,</ITEM>
<ITEM>holy profe&s;&s;ion.</ITEM>
</LIST></ITEM>
<ITEM>defame
<LIST>
<ITEM>his friends,</ITEM>
<ITEM>the re&s;t of the &s;ame profe&s;&s;ion.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>Specially in
<LIST>
<ITEM>the pre&s;ent family,</ITEM>
<ITEM>their po&s;terity.</ITEM>
</LIST></ITEM>
</LIST></P></ITEM>
</LIST></ITEM>
<ITEM>Negatively
<LIST>
<ITEM>hindering future goods,</ITEM>
<ITEM>taking away pre&s;ent goods.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>III. From the &s;ubject
<LIST>
<ITEM>in which
<LIST>
<ITEM>it is received
<LIST>
<ITEM>externally,</ITEM>
<ITEM>internally.</ITEM>
</LIST></ITEM>
<ITEM>it is placed
<LIST>
<ITEM>holy,</ITEM>
<ITEM>common.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>about which it is em|ployed.
<LIST>
<ITEM>the per|&s;on
<LIST>
<ITEM>Increated according to the various re|&s;pects and degrees of its manife&s;tati|on in
<LIST>
<ITEM>our good
<LIST>
<ITEM>willing it,</ITEM>
<ITEM>effecting it.</ITEM>
</LIST></ITEM>
<ITEM>aggravate|ing our &s;in
<LIST>
<ITEM>tolerating it,</ITEM>
<ITEM>hating it.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>Created. <HI>A.</HI>
<P><HI>A.</HI> Created
<LIST>
<ITEM>Angels,</ITEM>
<ITEM>Men
<LIST>
<ITEM>Them&s;elves,</ITEM>
<ITEM>Their neigh|bours &amp; chiefly
<LIST>
<ITEM>to him that is joyned
<LIST>
<ITEM>To God
<LIST>
<ITEM>by vertue,</ITEM>
<ITEM>by office.</ITEM>
</LIST></ITEM>
<ITEM>To him|&s;elf
<LIST>
<ITEM>by nature in
<LIST>
<ITEM>con&s;anguinity,</ITEM>
<ITEM>affinity,</ITEM>
</LIST></ITEM>
<ITEM>by
<LIST>
<ITEM>friend&s;hip,</ITEM>
<ITEM>benefits
<LIST>
<ITEM>freely be&s;towed,</ITEM>
<ITEM>by covenant to be re&s;tored.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>to him that is mo&s;t recommended to him by God, as
<LIST>
<ITEM>the aged,</ITEM>
<ITEM>the af|flicted
<LIST>
<ITEM>any way,</ITEM>
<ITEM>e&s;peci|ally
<LIST>
<ITEM>the &s;tranger, the poor,</ITEM>
<ITEM>the widow, the orphan, &amp;c.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></P></ITEM>
</LIST></ITEM>
<ITEM>The thing. <HI>B.</HI>
<P><HI>B.</HI> Of the thing
<LIST>
<ITEM>The Law
<LIST>
<ITEM>commanding,</ITEM>
<ITEM>forbidding, again&s;t which we &s;in mo&s;t when we contrary it in the
<LIST>
<ITEM>act,</ITEM>
<ITEM>object.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>The material ob|ject, whether it
<LIST>
<ITEM>be
<LIST>
<ITEM>holy,</ITEM>
<ITEM>common.</ITEM>
</LIST></ITEM>
<ITEM>be appre|hended
<LIST>
<ITEM>by the &s;en&s;e, as plea&s;ure,</ITEM>
<ITEM>by the mind, as
<LIST>
<ITEM>wealth,</ITEM>
<ITEM>honours.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></P></ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>IV. From the Ad|junct as well
<LIST>
<ITEM>Of the &s;inner out of
<LIST>
<ITEM>the re&s;pect
<LIST>
<ITEM>which he bears
<LIST>
<ITEM>in him&s;elf particularly, as he is a Chri&s;tian, having put on the new man.</ITEM>
<ITEM>towards others, in a &s;oci|able one
<LIST>
<ITEM>Publick,</ITEM>
<ITEM>Oeconomical.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>by which others are affected to|wards him
<LIST>
<ITEM>well as
<LIST>
<ITEM>whom many honor, beleeve, and tru&s;t.</ITEM>
<ITEM>from whom much good is expected.</ITEM>
</LIST></ITEM>
<ITEM>evill, that they may take
<LIST>
<ITEM>leave to &s;in,</ITEM>
<ITEM>occa&s;ion to hurt
<LIST>
<ITEM>by word,</ITEM>
<ITEM>by deed.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>the circum&s;tance of time. <HI>A.</HI>
<P><HI>A.</HI> The cir|&s;tance of time,
<LIST>
<ITEM>of the age, in which he &s;ins.</ITEM>
<ITEM>of the action, by which he &s;ins in
<LIST>
<ITEM>quantity
<LIST>
<ITEM>&s;everally &s;o many times,</ITEM>
<ITEM>continually &s;o long.</ITEM>
</LIST></ITEM>
<ITEM>relation to things then to be done
<LIST>
<ITEM>&s;acred
<LIST>
<ITEM>ordinary,</ITEM>
<ITEM>extraordinary.</ITEM>
</LIST></ITEM>
<ITEM>common
<LIST>
<ITEM>of our ordinary vocation,</ITEM>
<ITEM>upon an extraor|dinary occa&s;ion.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></P></ITEM>
</LIST></ITEM>
<ITEM>Of &s;in it &s;elf. <HI>B.</HI>
<P><HI>B.</HI> Of &s;in it &s;elf
<LIST>
<ITEM>with which he is clothed
<LIST>
<ITEM>privately, openly, &amp;c.</ITEM>
<ITEM>hardly to be forgiven; the irremi&s;&s;ible hath al&s;o place in the Dehortation.</ITEM>
</LIST></ITEM>
<ITEM>which is em|ployed a|bout &s;in
<LIST>
<ITEM>God,</ITEM>
<ITEM>the crea|ture
<LIST>
<ITEM>rationall
<LIST>
<ITEM>Angels
<LIST>
<ITEM>Good,</ITEM>
<ITEM>Bad.</ITEM>
</LIST></ITEM>
<ITEM>Men of what relation &s;oever.</ITEM>
</LIST></ITEM>
<ITEM>irrationall by howling.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></P></ITEM>
</LIST></ITEM>
<ITEM>V. From the re|pugnant; where
<LIST>
<ITEM>nothing is more frequent then the aggravation from the diver&s;e, See Chap. 9. Sect. 5.</ITEM>
<ITEM>oppo&s;ite
<LIST>
<ITEM>vertue
<LIST>
<ITEM>one directly,</ITEM>
<ITEM>the re&s;t exten&s;ively.</ITEM>
</LIST></ITEM>
<ITEM>the man|ner of conver|&s;ing in
<LIST>
<ITEM>other things, as if the &s;in be again&s;t the command
<LIST>
<ITEM>forbidding care|le&s;ne&s;&s;e in the offices of Table
<LIST>
<ITEM>fir&s;t,</ITEM>
<ITEM>&s;econd.</ITEM>
</LIST></ITEM>
<ITEM>commanding activity in
<LIST>
<ITEM>evill things,</ITEM>
<ITEM>unnece&s;&s;ary things.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>the &s;ame thing at another time.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>VI. From compared in
<LIST>
<ITEM>quantity
<LIST>
<ITEM>equall,</ITEM>
<ITEM>unequal,
<LIST>
<ITEM>the greater, if great, and which is not far from,</ITEM>
<ITEM>the le&s;&s;er when it hath le&s;&s;e
<LIST>
<ITEM>vehemently di&s;plea&s;ed us,</ITEM>
<ITEM>heavily been puni&s;hed.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>quality
<LIST>
<ITEM>&s;emblable in evill,</ITEM>
<ITEM>di&s;&s;emblable in good.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>VIII. From tho&s;e things that ri&s;e either
<LIST>
<ITEM>Nominal,</ITEM>
<ITEM>Real, where
<LIST>
<ITEM>the parts,</ITEM>
<ITEM>the finition.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>VIII. From the Te|&s;timo|nie, where
<LIST>
<ITEM>who
<LIST>
<ITEM>God who al&s;o &s;ometimes de&s;cends to our ways of
<LIST>
<ITEM>provoking.</ITEM>
<ITEM>&s;wearing.</ITEM>
</LIST></ITEM>
<ITEM>Man by te&s;ti|mony
<LIST>
<ITEM>common
<LIST>
<ITEM>by the law,</ITEM>
<ITEM>by the voice of the peo|ple
<LIST>
<ITEM>included in
<LIST>
<ITEM>a proverb,</ITEM>
<ITEM>a wi&s;e mans &s;aying.</ITEM>
</LIST></ITEM>
<ITEM>&s;pread abroad by pub|lick report.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>proper.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>What.</ITEM>
</LIST></ITEM>
</LIST>
</DIV3>
</DIV2>
<DIV2 N="19" TYPE="chapter">
<PB N="180" REF="98">
<HEAD>CHAP. XIX. Of Con&s;olation or Comfort.</HEAD>
<P N="1">1. IF the Doctrine doth afford a Con&s;ectary, which pro|mi&s;es &s;ome good to tho&s;e who are troubled and vexed in mind; this Con&s;ectary mu&s;t be applyed to the hearers in the u&s;e of Con|&s;olation.</P>
<P N="2">2. The formal object of this is either the evill of guilt or of puni&s;hment, which pre&s;&s;eth the hearers either not at all, or not in &s;uch a degree or mea&s;ure, as they imagine. The end is to &s;tir up joy. The means where|by he attains to this end, is by propounding to the heart &s;ome great and pre&s;ent good.</P>
<PB N="181" REF="98">
<P N="3">3. This pre&s;ence may be &s;hewn by Notes taken from any Argu|ment that nece&s;&s;arily infers the good which is propo&s;ed.</P>
<P N="4">4. But becau&s;e in publick Sermons the u&s;ual manner of comforting is, in &s;peaking to men, not plainly, but under that condition to which the Scripture promi&s;eth that good: Therefore becau&s;e tho&s;e &s;hall not a&s;&s;ume this comfort to whom it doth not belong (as not being endowed with that quality which is required) it will not be out of purpo&s;e &s;ometimes to give &s;ome notes by which one may judge of the pre&s;ence or ab&s;ence of that qua|lity, and con&s;equently of the good which is thereunto an|nexed.</P>
<PB N="182" REF="99">
<P N="3">3. The rea&s;on of the good is
<LIST>
<ITEM>Negative,</ITEM>
<ITEM>Po&s;itive.</ITEM>
</LIST> The Negative good is in the ab&s;ence, of the all, or of &s;o much of &s;ome evill (either of that which is thought to be pre&s;ent, or of &s;ome other), which if it were indeed pre&s;ent, would af|flict a man; but the ab&s;ence of it argues his affairs to be in a better condition, then he think|eth. The Po&s;itive good tends to that, that if it cannot re|move the evill of puni&s;hment (as &s;ometimes it cannot) yet it may lenifie it and make it tolerable. But &s;hews that the evill of &s;in or guilt (becau&s;e that with it the good, and con&s;equently the comfort cannot con&s;i&s;t) may at lea&s;t be removed, and &s;o far he may be comforted. But if it be
<PB N="183" REF="99"> demon&s;trated that either the evill never was pre&s;ent, or that it is already removed, there &s;eems no more to be required for com|fort.</P>
<P N="6">6. The rejoycing is by &s;o much made the greater, by how much the good in it &s;elf is greater, and the pre&s;ence of it is more &s;trict and apt for par|ticipation, and its perpetuity more firm.</P>
<P N="7">7. The good may be ampli|fied according to its nature. If it be a good of vertue, the argu|ments may be fetched (accord|ing to the rule of oppo&s;ites) out of the Scheme of the aggra|vations of &s;in. And this am|plification may be extended ei|ther more or le&s;&s;e, as his afflicti|on, whom we intend to com|fort, &s;hall require. And the good is mo&s;t of all to be ampli|fied
<PB N="184" REF="100"> in that, wherein it is oppo|&s;ite to that evill which pre&s;&s;eth the patient, either dimini&s;hing or removing, or preponderating of it.</P>
<P N="8">8. As grief may ari&s;e out of an evill pre&s;ent, not only actu|ally, but al&s;o in the certainty of the cau&s;es, &s;o may joy out of a good. If therefore the object of fear doth urge vehemently, e&s;pecially according to a diffi|culty of avoiding, &s;o that it ei|ther quite take away, or too much weakens, that parcel of hope which is in the fear, and &s;o cau&s;eth a grief and dejection of mind; The Con&s;olation may be either Negative, to the object of fear in that exce&s;&s;e, &s;hewing that either there is no evill at all, or that it is not &s;o great, or &s;o unavoidable: or po&s;itive, by &s;ome good which is pre&s;ent, ei|ther
<PB N="185" REF="100"> actual, or in an equall or greater certitude of cau&s;es.</P>
<P N="9">9. To this act may be added the act of Benediction, or pro|mi&s;e of good.</P>
<DIV3 TYPE="cryptic">
<HEAD>Cryp&s;is.</HEAD>
<P>The notes may al&s;o here be &s;ometimes omitted, e&s;pecially when they are taken from that condition or quality to which the good which is propounded is annexed, and the Preacher in|tends in&s;tantly to exhort the Auditors unto it, for then in that exhortation (if &s;o be it be ab&s;olute in all its parts) there will be occa&s;ion to make u&s;e of tho&s;e notes.</P>
<P N="11">11. The pronouncing of the ble&s;&s;ing (as in the fir&s;t u&s;e the Denuncitation of the cu<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">&s;e) be|ing
<PB N="186" REF="101"> the exerci&s;e of the Keyes, or &s;eeming to make &s;hew of &s;ome &s;uch thing, doth therefore very well belong to the greate&s;t and weightie&s;t cau&s;es.</P>
<P N="12">12. He that comforts, doing it as Gods Mini&s;ter, and in his Name, and out of &s;ome place of Scripture, peradventure out of the Hi&s;tory of &s;ome Heroick per|&s;on therein mentioned: and &s;eeing tho&s;e who are to be ex|cited doe more then &s;eldom &s;in through pu&s;illanimity, grieving extreamly, and letting their minds faint upon &s;light occa&s;i|ons, to which the comfort is obvious, lying as it were before their feet: It may &s;ometimes be permitted to entermix Reproof, producing the examples of Chri&s;t, or Saints in Scriptures, who with alacrity and bold|ne&s;&s;e of Spirit did undergoe far
<PB N="187" REF="101"> greater afflictions. Which, if he think fitting, he may by a de|cent Pro&s;opopoeia bring in &s;ay|ing; they had cau&s;es of grief, equall to, if not greater then theirs, and laying forth by what means they hold out, rejoyced and &s;ang prai&s;es in their tribu|lations, looking upon the ex|cellency and greatne&s;&s;e of the annexed good. And &s;o at la&s;t conferring theirs, and his Audi|tors condition, he may clo&s;e up this whole place, either up|braiding his hearers (if need be) with their &s;oftne&s;&s;e and im|becillity of mind, or exhorting them to imitate the fortitude of tho&s;e excellent men.</P>
</DIV3>
</DIV2>
<DIV2 N="20" TYPE="chapter">
<PB N="188" REF="102">
<HEAD>CHAP. XX. Of Exhortation.</HEAD>
<P N="1">1. HItherto have been tho&s;e U&s;es which have a rela|tion to the heart, as being under a pre&s;ent di&s;temper: now fol|low tho&s;e which look upon it as in relation to &s;ome future thing. The&s;e the Apo&s;tle &s;eems to comprehend under the noti|on of tho&s;e words [<GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, <HI>for in&s;truction in righteou&s;ne&s;&s;e,</HI> and they are
<LIST>
<ITEM>Exhortation,</ITEM>
<ITEM>Dehortation.</ITEM>
</LIST> Exhortation looks upon &s;ome future good, which belongs to
<PB N="189" REF="102"> the hearers, &s;puring on the heart to pur&s;ue it. The &s;cope of this is to excite hope, or an effectual de&s;ire: and propounds that which it exhorts unto, under the formal rea&s;on of the object of hope, which is, <HI>a future, &s;ublime or difficult, po&s;&s;ible good.</HI></P>
<P N="2">2. The Motives are grounded upon the good of the thing to which they are exhorted. Which being con&s;idered in the degrees of &s;ubordination, which it hath to the <HI>&s;ummum bonum, or &s;upreme good,</HI> as more or le&s;&s;e nece&s;&s;ary for the attaining unto it; hath &s;o much the more force, as the nece&s;&s;ity is the greater: and mo&s;t of all, if it be ab&s;olutely nece&s;&s;ary, by the nece&s;&s;ity of the la&s;t end.</P>
<PB N="190" REF="103">
<P N="3">3. The good is
<LIST>
<ITEM>hone&s;t and &s;eemly,</ITEM>
<ITEM>u&s;eful and plea&s;ing.</ITEM>
</LIST> To which may be added the ab|&s;ence of the evill, which may be taken for a good.</P>
<P N="4">4. The good may be urged from the examples of God and Chri&s;t, and the examples of ho|ly Angels and men, from the good which is found in the ir|rational creature (as diligence or care in the Ant or Emmit, &amp;c.) from the good of men which are not good; and from the good al&s;o in the &s;ins of wicked, pru|dent, laborious men, &amp;c. in their generation, in doing evill; and that out of motions which are &s;light and weak (at lea&s;t com|paratively) if not quite null, but only in &s;hew, and really
<PB N="191" REF="103"> di&s;&s;wa&s;ive; Finally, from the examples of the Divels them|&s;elves, of which if a legion could agree in one man, much more is it ju&s;t and fitting for two men to be per&s;waded to live in concord in one hou&s;e. To this part of Exhortation the Scheme may conduce.</P>
<P N="5">5. To this act may be added a Commination, or Denuncia|tion of evill, as al&s;o a Lamen|tation, (Jer. 13.17.) but Hy|pothetically, if when they are pricked forward to &s;ome great good, they neglect to obey. In the &s;ame manner a ble&s;&s;ing may be pronounced upon tho&s;e who &s;tudiou&s;ly &s;eek after &s;ome great good.</P>
<P N="6">6. If the hearers fal&s;ely per|&s;wade them&s;elves, that the good to which they are incited by the Exhortation, is not future, but
<PB N="192" REF="104"> that they are already po&s;&s;e&s;&s;ed of it (the occa&s;ion of &s;u&s;pecting whereof in mo&s;t of them may be the &s;elf love which is bred in all men) &s;ome Notes may be given, whereby the ab&s;ence there|of may be argued. Neither will they be unu&s;eful, although it be truly pre&s;ent; for &s;o the mo|tives will incite to the cheri&s;hing of that good, and per&s;evering in it. But here the notes mu&s;t not be taken from the cau&s;es, if that head of direct means mu&s;t be treated of.</P>
<P N="7">7. If the hearers have too confidently promi&s;ed to them|&s;elves they &s;hall ever have in their power the thing it &s;elf, or time to acquire it, &s;o that when|&s;oever they will, without any trouble they may po&s;&s;e&s;&s;e them|&s;elves of it, and &s;o neglect the pre&s;ent then that which is
<PB N="193" REF="104"> hard mu&s;t be expounded.</P>
<P N="8">8. To obviate the fir&s;t confi|dence, which is of the facility of the thing it &s;elf, we may con|&s;ider; Fir&s;t, 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 la|bour and difficulty. Then on our part, how aver&s;e our de|praved nature is from the &s;tu|dy of excellent things. Final|ly, how careful and a&s;&s;iduou&s;ly Satan and his in&s;truments en|deavour, to deterre us from en|tering into the right way, or lead us another. As concern|ing the other which is of the time or &s;pace of gaining the thing; may be con&s;idered the contingency and incertitude of the future, as well concerning life, as capacity. Adde al&s;o the
<PB N="194" REF="105"> danger, either from Gods act, &s;ub&s;tracting his grace, and &s;end|ing forth his decree: or from the efficacy of an evill cu&s;tom, which comes creeping in by de|grees, and encompa&s;&s;eth the mind with an hardne&s;&s;e, cau&s;ing it no longer to obey whole&s;ome coun&s;els and admonitions.</P>
<P N="9">9. If the hearers &s;hall judge the thing impo&s;&s;ible, or too hard for them, Means may be added whereby that may be ob|tained whereunto we exhort them. In the treating of which, we may al&s;o obviate &s;uch ob|jections (if any there be) by which men may &s;eem to be de|terred from &s;eeking after that, which they believe they cannot attain to.</P>
<PB N="195" REF="105">
<P N="10">10. Means are of two kinds
<LIST>
<ITEM>prohibiting by way of removing,</ITEM>
<ITEM>direct,</ITEM>
</LIST> 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 &s;trength to attain to, or effect that which we will. To all, each, or &s;ome of the&s;e (as it &s;hall be convenient) may be added God's promi&s;es in Scriptures by which he promi|&s;eth to tho&s;e who are willing, <GAP DESC="illegible" RESP="OXF" EXTENT="1+ letters"> power to u&s;e the means, <GAP DESC="illegible" RESP="OXF" EXTENT="1 word"> &s;ucce&s;&s;e to tho&s;e who make <GAP DESC="illegible" RESP="OXF" EXTENT="1 word"> of them.</P>
<P N="11">11. Sometimes before the par|ticular a&s;&s;ignation of the means, the general prae-requi&s;ite ought to be premi&s;ed, without which
<PB N="196" REF="106"> it is in vain to deliberate of the means; and which being laid both kinds of means may u&s;eful|ly be pre&s;cribed.</P>
<DIV3 TYPE="cryptic">
<HEAD>Cryp&s;is.</HEAD>
<P N="12">12. When the chief Motives are contained in <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, the <HI>where|fore,</HI> they may here be omitted, and either others be applyed, or none at all: and the hearers be referred to <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, the <HI>wherefore.</HI> Yet if the exhortation were of great moment, which was there propo&s;ed to the mind <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, <HI>by way of teaching,</HI> and expound|<GAP DESC="illegible" RESP="OXF" EXTENT="1+ letters"> way of rea&s;ons, they may <GAP DESC="illegible" RESP="OXF" EXTENT="1 word"> be u&s;efully re&s;umed, and being taken as for granted, urged to <GAP DESC="illegible" RESP="OXF" EXTENT="1+ letters">ve affections.</P>
<P N="13">13. If the Auditors &s;hall &s;eem to be too great &s;elf-plea&s;ers, &s;o that the motives &s;eem to be but little regarded by them, as &s;eem|ing
<PB N="197" REF="106"> to them, to not be very nece&s;&s;ary: The Notes may be de|livered in the fir&s;t place, then the Motives be added.</P>
<P N="14">14. That which is difficult, may here for the mo&s;t part be omitted; as well becau&s;e it &s;eems but accidentally to enter into the object of hope; as al&s;o becau&s;e &s;loathful men u&s;e of their own accords to pretend difficulties, when they are incited to perform their du|ties; and finally becau&s;e the means doe in a manner pre|&s;uppo&s;e &s;ome hardne&s;&s;e. Yea oftentimes, in the Motives to urge a good, the argument mu&s;t be drawn from the ea&s;ine&s;&s;e: namely, when the means are omitted, or this argument is &s;o handled, that it doth not fall in with them. But when it &s;hall be nece&s;&s;ary to touch it: the
<PB N="198" REF="107"> means may be &s;o handled, as they may &s;hew how the&s;e Diffi|culties may be overcome.</P>
<P N="15">15. Becau&s;e mans heart is more prepared to the pro&s;ecuti|on of good, by the apprehen&s;ion of evill: The Preacher may &s;ometimes mixe Reprehen&s;ion, and &s;ometimes Con&s;olation with the Exhortation, either in the beginning, or el&s;ewhere, in&s;i|nuating how un&s;eemly it is for them now to need to have him exhort them to that, which they &s;hould long &s;ince have perform|ed of them&s;elves, &amp;c. Or that &s;eeing &s;uch an affliction lyeth upon them, there is now an oc|ca&s;ion proffered to exhort them to that which may countervail it abundantly, &amp;c.</P>
</DIV3>
</DIV2>
<DIV2 N="21" TYPE="chapter">
<PB N="199" REF="107">
<HEAD>CHAP. XXI. Of Dehortation.</HEAD>
<P N="1">1. DEhortation hath a rela|tion to &s;ome future evil, to which the hearers are ob|noxious, or &s;ubject: in&s;tigating the heart to avoid and fly it. The &s;cope of this is to excite fear; and therefore it repre&s;ents that, from which it doth dehort, under the formal rea&s;on of the objected fear, that it <HI>is a great evill, imminent, avoidable.</HI></P>
<P N="2">2. The grounds of Dehorta|tion or Di&s;&s;wa&s;ives ought to be taken from the evill of that thing, from which we doe de|hort? The Evill con&s;idered ac|cording to its degrees and kinds, may be e&s;timated by the oppo|&s;ite
<PB N="200" REF="108"> good, in the di&s;hone&s;t and un&s;eemly; or the unu&s;eful, and di&s;plea&s;ing.</P>
<P N="3">3. The Evill may be urged here oppo&s;itely to the Good in the fir&s;t act. There may al&s;o be added (if it be thought fitting) the difficulty or impo&s;&s;ibility of &s;atisfying the de&s;ire in that matter. Though this &s;eems 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.</P>
<P N="4">4. To this may al&s;o be added (hypothetically) a Denunciati|on, or likewi&s;e a Lamentation, as al&s;o a Benediction, of which before: the Denuntiation again&s;t tho&s;e who follow, or doe not &s;hun the evill which we dehort them from. The Benediction upon them which do fly from it.</P>
<PB N="201" REF="108">
<P N="5">5. The imminency notes it to be future, and difficult. But here it is needle&s;&s;e to argue the future out of notes. For we u&s;e not ea&s;ily (which is our pre|&s;umption) to imagine an evill to be pre&s;ent, when indeed it is pre&s;ent; much le&s;&s;e when it is future. For if it were pre&s;ent; then there would not be &s;o much need of Dehortation, as of Re|prehen&s;ion, or Con&s;olation. Yet &s;ometimes there may be &s;hewn (if it be thought expedient) out of the Notes, that the evill is yet ab&s;ent from the hearers, that they may be the better encou|raged to avoid it as much as po&s;&s;ibly as they can.</P>
<P N="6">6. The Difficult &s;eems here to be e&s;&s;ential to the object of fear, and therefore nece&s;&s;arily to be expounded; &s;hewing the pro|pinquity of the evill which
<PB N="202" REF="109"> hangs over us, and pre&s;&s;eth us, and the difficulty of &s;hunning it. The difficulty may be con&s;ider|ed as well in re&s;pect of God, who doth &s;o govern things by his Pro|vidence, that occa&s;ions of &s;inning being offered us, our obedience may thereby be &s;een; and ap|pear, as al&s;o in re&s;pect of us, who as of our &s;elves, are inclined to &s;in and evill, &s;o we are al&s;o al|lured and driven on thereunto by Satan and his in&s;truments.</P>
<P N="7">7. But on the other&s;ide the avoicablen&s;&s;e of the evill will appear, having laid open the means of avoiding it; and like|wi&s;e Gods promi&s;es, by which he promi&s;eth us, both the power of u&s;ing means, and a &s;ucce&s;&s;e.</P>
<P N="8">8. The means here, are either by removing the Illatives, or by avoiding tho&s;e things which may inferre the evill, that is to
<PB N="203" REF="109"> &s;ay, the cau&s;es of evill: or in|ferring Prohibitives, or apply|ing &s;uch things as can drive away the evill, that is to &s;ay, the cau&s;es of the contrary, or the contraries of the cau&s;es. Here al&s;o &s;ometimes there will be occa&s;ion of premi&s;ing the gene|ral fore-requi&s;ite, to avoid the Illatives, and bring in the Pre|&s;ervatives.</P>
<DIV3 TYPE="cryptic">
<HEAD>Cryp&s;is.</HEAD>
<P N="9">9. When <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, the <HI>wherefore</HI> doth contain the chief Di&s;&s;wa|&s;ives, we mu&s;t doe as before in the Exhortation.</P>
<P N="10">10. Here al&s;o may &s;ome|what be intermixed out of the re&s;t of the U&s;es that may con|duce hereunto: as Con&s;olati|on from the ab&s;ence of the evil,
<PB N="204" REF="110"> which may be argued from the the di&s;&s;emblable condition of other Congregations, &amp;c.</P>
</DIV3>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="bibliography">
<PB REF="110">
<HEAD>A Nomenclator of &s;undry Tracts, Sermons, and Com|mentaries, as may in &s;ome mea&s;ure tend to make a skilful Laborer in the Lords Vineyard.</HEAD>
<LIST>
<ITEM>COmmentary on the whole Bible.</ITEM>
<ITEM><HI>Engli&s;h</HI> Annotation.</ITEM>
<ITEM><HI>Diodate</HI> Annotation.</ITEM>
<ITEM><HI>Roberts</HI> Key of the whole Bible.</ITEM>
<ITEM>On Pentateuch, <HI>Henry Ayn&s;worth,</HI> Mr. <HI>Trap, Arthur Jackson.</HI></ITEM>
<ITEM>On Gene&s;is, <HI>Willet, Shutt,</HI> and <HI>Wheatly.</HI></ITEM>
<ITEM><HI>Willet</HI> on Exodus &amp; Leviticus.</ITEM>
<ITEM><HI>Ater&s;ol</HI> on Numbers.</ITEM>
<ITEM>On Jo&s;hua, <HI>Arthur Jackson, John Mayr.</HI></ITEM>
<ITEM>On Judges, <HI>John Mayr, Rich. Ro|gers.</HI></ITEM>
<PB REF="111">
<ITEM>On Ruth, <HI>John Mayr, Thomas Ful|ler.</HI></ITEM>
<ITEM>On Samuel, <HI>John Mayr, An. Wil|let.</HI></ITEM>
<ITEM><HI>Mayr</HI> on Kings, Chronicles, &amp; Ezra.</ITEM>
<ITEM>On Nehemiah, <HI>John Mayr,</HI> Mr. <HI>Pil|kington.</HI></ITEM>
<ITEM><HI>Mayr</HI> on E&s;ther.</ITEM>
<ITEM>On Job, <HI>Jo&s; Caryl, Calvin.</HI></ITEM>
<ITEM>On P&s;alms, <HI>Hen. Ain&s;worth, John Mayr, David Dixon.</HI></ITEM>
<ITEM>On Proverbs, <HI>Jo. Dod.</HI> Dr. <HI>Jer|min,</HI> Dr. <HI>Mayr, Fr. Taylor.</HI></ITEM>
<ITEM>On Eccle&s;ia&s;tes, <HI>Hugh Broughton, Tho. Granger, Will. Pemble, Jo. Cotton.</HI></ITEM>
<ITEM>On Canticles, <HI>Hen. Ain&s;worth, Thomas Brightman, John Cotton,</HI> Mr. <HI>Robotham,</HI> Dr. <HI>Sibbs.</HI></ITEM>
<ITEM>On Lamentations of Jeremiah, <HI>John &V;dal, Broughton.</HI></ITEM>
<ITEM>On Ezekiel, <HI>Will. Greenhill.</HI></ITEM>
<ITEM>On Daniel, <HI>Broughton, And. Wil|let,</HI>
<PB REF="111"> Mr. <HI>Huet, Parker.</HI></ITEM>
<ITEM>On the twelve minor Prophets, Dr. <HI>Mayr,</HI> Mr. <HI>Trapp,</HI> Mr. <HI>Hut|chin&s;on.</HI></ITEM>
<ITEM>On Ho&s;ea, Dr. <HI>Sibbs,</HI> Mr. <HI>Bur|roughs.</HI></ITEM>
<ITEM>On Obadiah, Mr. <HI>Marbury.</HI></ITEM>
<ITEM>On Jonah, Bi&s;hop <HI>King,</HI> Bi&s;hop <HI>Abbot.</HI></ITEM>
<ITEM>On Habakkuk, <HI>Edw. Marbury.</HI></ITEM>
<ITEM>On Zachariah, <HI>Will. Pemble.</HI></ITEM>
<ITEM>On Malachi, <HI>Rich. Stork,</HI> Dr. <HI>Sla|ter.</HI></ITEM>
<ITEM>On the New Te&s;tament, <HI>Thomas Cartwright,</HI> Dr. <HI>Hamond,</HI> Ma|&s;ter <HI>Leigh,</HI> Mr. <HI>Fulk.</HI> Mr. <HI>Trap.</HI></ITEM>
<ITEM>Upon the four Go&s;pels, <HI>Cart|wright,</HI> Dr. <HI>Lightfoot,</HI> Dr. <HI>Mayr, Jo. Trap.</HI></ITEM>
<ITEM>On Matthew, <HI>David Dixon,</HI> Ma|&s;ter <HI>Ward.</HI></ITEM>
<ITEM>On S. Johns Go&s;pel, <HI>Arth. Hil|der&s;ham.</HI></ITEM>
<ITEM>On Acts, <HI>Joh. Mayr, Joh. Trap, Cal|vin.</HI></ITEM>
<PB REF="112">
<ITEM>Upon the Epi&s;tles, <HI>Joh. Mayr, Joh. Trap.</HI></ITEM>
<ITEM>On the Romans, <HI>Eliath. Parr,</HI> Mr. <HI>Wil&s;on, And. Willet, Elton.</HI></ITEM>
<ITEM>On the Epi&s;tles to the Corinth. Dr. <HI>Day, Will. Slater, T. Staple|ton, Luther,</HI> Dr. <HI>Sibbs.</HI></ITEM>
<ITEM>To the Galatians, <HI>Will. Perkins.</HI></ITEM>
<ITEM>To the Ephe&s;ians, <HI>Paul Bain.</HI></ITEM>
<ITEM>To the Collo&s;&s;ians, <HI>Nich. Bifield, Edw. Elton.</HI></ITEM>
<ITEM>To the The&s;&s;alonians, <HI>W. Sclater.</HI></ITEM>
<ITEM>To Timothy, <HI>Barlow.</HI></ITEM>
<ITEM>To Titus, <HI>Tho. Taylor.</HI></ITEM>
<ITEM>To Philemon, <HI>Arthur Sol. Dan. Dike.</HI></ITEM>
<ITEM>On the Hebrews, <HI>Da. Dixon, Lu|&s;hington,</HI> Dr. <HI>Gouge,</HI> Bi&s;hop <HI>Jones,</HI> Mr. <HI>Burroughs.</HI></ITEM>
<ITEM>On the &s;even Canonical Epi&s;tles, <HI>Joh. Trap, John Mayr.</HI></ITEM>
<ITEM>On the Epi&s;tle of James, Mr. <HI>Man|ton.</HI></ITEM>
<ITEM>On the Epi&s;tles of Peter, <HI>Nich.
<PB REF="112"> Bifield,</HI> Mr. <HI>Rogers,</HI> Mr. <HI>Adams, Will. Aymes.</HI></ITEM>
<ITEM>On the fir&s;t Ep. of John, <HI>J. Cotton.</HI></ITEM>
<ITEM>On the Epi&s;tle Jude, <HI>Sam. Oats, Will. Perkins, Will. Jenkins.</HI></ITEM>
<ITEM>On the Revelation, <HI>Brightman, Dent, Will. Cooper, Forbi, Per|kins, Meed, Napier, Stevens.</HI></ITEM>
<ITEM>Elaborate Sermons, B. <HI>Andrews,</HI> Mr. <HI>Burroughs,</HI> Mr. <HI>Carrill.</HI> D. <HI>Featly,</HI> Mr. <HI>Gataker,</HI> Mr. <HI>Green|ham,</HI> B <HI>Hall,</HI> Mr. <HI>Harris,</HI> Do|ctor <HI>Jackson,</HI> B. <HI>Lake,</HI> Mr. <HI>Per|kins,</HI> Dr. <HI>Pre&s;ton,</HI> Dr. <HI>Raynolds,</HI> D. <HI>Sander&s;on,</HI> Dr. <HI>Sibbs,</HI> M. <HI>Smith,</HI> Dr. <HI>Jeremy Taylor,</HI> Mr. <HI>Wheatly,</HI> Mr. <HI>Clark,</HI> Dr. <HI>Donn,</HI> Dr. <HI>Hen. Hamond.</HI></ITEM>
<ITEM>Excent Catechi&s;ms of the Fun|damentals of Chri&s;tian Reli|gion, <HI>Ve&s;cim,</HI> Mr. <HI>Ball,</HI> Ma|&s;ter <HI>Crook,</HI> &amp; B. <HI>Andrews</HI> Cate|chi&s;tical Doctrine, B. <HI>&V;&s;her,</HI> &amp;c.</ITEM>
<PB REF="113">
<ITEM>On the Lords Prayer, B <HI>Andrews,</HI> Mr <HI>Dod,</HI> Dr. <HI>Gouge,</HI> Dr. <HI>Hay|wood,</HI> Dr. <HI>Hen. King,</HI> M. <HI>Hooker.</HI></ITEM>
<ITEM>On the Creed, <HI>W. Bifield,</HI> Dr. <HI>Gill,</HI> Dr. <HI>Jackson, Perkins.</HI></ITEM>
<ITEM>On the Decalogue, B. <HI>Andrews, Joh. Dod, Edw. Elton, W. Perkins.</HI></ITEM>
<ITEM>On the Sacrament of the Lords Supper, <HI>Jer. Dyke. W. Pemble,</HI> Mr. <HI>Brad&s;haw,</HI> Dr. <HI>Pre&s;ton,</HI> D. <HI>Jer. Taylor.</HI></ITEM>
<ITEM><HI>R. Vines</HI> Sacramental Sermons.</ITEM>
<ITEM>On Bapti&s;m, <HI>R. Baxter,</HI> Mr. <HI>Mar|&s;hall,</HI> Mr. <HI>Cobbet,</HI> Mr. <HI>Cotton,</HI> Dr. <HI>Featly, Tho. Fuller,</HI> Mr. <HI>Balley.</HI></ITEM>
<ITEM>Of the Scripture and its Divine Authority, <HI>John Goodwin, John Weemes, Edw. Leigh, Sa. Hei&s;on,</HI> Mr <HI>Chappell.</HI></ITEM>
<ITEM><HI>N. Bifields</HI> Drection for reading Scripture.</ITEM>
<ITEM><HI>Jer Whites</HI> Way to the Tree of Life.</ITEM>
<ITEM>Of God and his Attributes.</ITEM>
<PB REF="113">
<ITEM>Dr. <HI>Jacksons</HI> Treati&s;e of the Di|vine E&s;&s;ence.</ITEM>
<ITEM>Dr. <HI>Prestons</HI> Treati&s;e of the Divine E&s;&s;ence.</ITEM>
<ITEM><HI>Ric. Stork,</HI> on the Attributes.</ITEM>
<ITEM>Mr. <HI>Larkham</HI> on the Attributes.</ITEM>
<ITEM>On Gods Providence.</ITEM>
<ITEM><HI>Tho. Jackson,</HI> Dr. <HI>Gouge,</HI> The Ex|tent of Providence.</ITEM>
<ITEM><HI>Jo. Wilkins</HI> the Beauty of Provi|dence.</ITEM>
<ITEM>On living and dying well. D. <HI>Jer. Taylor.</HI></ITEM>
<ITEM>Dr. <HI>Readings</HI> guid to the holy Ci|ty.</ITEM>
<ITEM><HI>N. Bifields</HI> Cure of fear of death.</ITEM>
<ITEM><HI>S. Crook,</HI> Death Subdued.</ITEM>
<ITEM>On Con&s;cience, M. <HI>Perkins,</HI> B. <HI>Hal, Jer. Dike, W. Fever,</HI> Dr. <HI>Hamond,</HI> Dr. <HI>Jer. Taylor.</HI></ITEM>
<ITEM>Of Sin, Mr. <HI>Bifield.</HI></ITEM>
<ITEM>Dr. <HI>Tho. Goodwins</HI> Aggra. of Sin.</ITEM>
<ITEM><HI>Perks</HI> Great danger of little Sins.</ITEM>
<ITEM>Mr. <HI>Burroughs</HI> Sinfulne&s;&s;e of Sin.</ITEM>
<PB REF="114">
<ITEM>Dr. <HI>Pre&s;ton,</HI> The Saints Infirmity.</ITEM>
<ITEM>Of the Puni&s;hment of Sin.</ITEM>
<ITEM>Dr. <HI>Gouges</HI> Three Arrows.</ITEM>
<ITEM><HI>Tho. Beards</HI> Theater of Gods Judgements.</ITEM>
<ITEM>Mr. <HI>Clarks</HI> Looking-gla&s;&s;e for Saints and Sinners.</ITEM>
<ITEM>On the Covenant of Grace, Dr. <HI>Pre&s;ton, John Cotton.</HI></ITEM>
<ITEM><HI>P. Burhley,</HI> the Go&s;pel Covenant.</ITEM>
<ITEM>B <HI>Downham</HI> on the Covenant of Grace.</ITEM>
<ITEM>Growth in Grace, Dr. <HI>Taylor.</HI></ITEM>
<ITEM><HI>Ob. Sedgwicks</HI> Chri&s;ts Coun&s;el to his Church.</ITEM>
<ITEM>Mortification of Sin.</ITEM>
<ITEM>Dr. <HI>Pre&s;tons</HI> Sins overthrow.</ITEM>
<ITEM>Mr. <HI>Wolfall,</HI> of Mortification.</ITEM>
<ITEM>Of Ju&s;tification, <HI>Wil. Pemble,</HI> Bi|&s;hop Downham, <HI>Jo. Goodwin.</HI></ITEM>
<ITEM>Mr. <HI>Baxters</HI> Aphori&s;ms of Ju&s;tifi|cation</ITEM>
<ITEM>Of Sanctification.</ITEM>
<ITEM>Dr. <HI>Pre&s;tons</HI> Saints Qualification.</ITEM>
<PB REF="114">
<ITEM><HI>Joh. Downhams</HI> Spiritual Warfare.</ITEM>
<ITEM>Mr. <HI>Burroughs</HI> G. Wor&s;hip.</ITEM>
<ITEM>Of the four la&s;t things things, Death, Judgement, Heaven and Hell, <HI>Rob. Bolton.</HI></ITEM>
<ITEM><HI>Baxters</HI> Saints Re&s;t.</ITEM>
<ITEM>Mr. <HI>Shepheard.</HI></ITEM>
<ITEM>On the Generall Judgement, <HI>Greenwood.</HI></ITEM>
<ITEM><HI>S. Smiths</HI> Great A&s;&s;ize.</ITEM>
<ITEM><HI>Will. Fever,</HI> the Judgement of the World pa&s;&s;ed by Saints.</ITEM>
<ITEM>On Per&s;everance.</ITEM>
<ITEM><HI>Ob. Sedgwick,</HI> on Rev. 3.2. &amp; 3.</ITEM>
<ITEM><HI>Arth. Burge&s;&s;e</HI> Spiritual Refinings.</ITEM>
<ITEM>Dr <HI>Owen</HI> in an&s;wer to <HI>J. Goodwin.</HI></ITEM>
<ITEM>Dr. <HI>Kendall,</HI> Mr. <HI>Brooks</HI> Heaven on Earth.</ITEM>
<ITEM>On Prayer, <HI>R. Harris.</HI></ITEM>
<ITEM><HI>Peters</HI> Inlargement.</ITEM>
<ITEM>Dr. <HI>Pre&s;tons</HI> Saints dayly exerci&s;e.</ITEM>
<ITEM>Mr. <HI>Cobbet, Jo. Wilkins,</HI> B. <HI>Prideux</HI> Legacy to his Daughters.</ITEM>
<ITEM>Return of Prayer, <HI>Tho, Goodwin.</HI></ITEM>
<PB REF="115">
<ITEM>Hearing and reading the Word, Mr. <HI>Ma&s;on, Jer. Dyke.</HI></ITEM>
<ITEM>B. <HI>Andrews</HI> on James 1.22.</ITEM>
<ITEM>On the Love and Fear of God.</ITEM>
<ITEM>Dr. <HI>Pre&s;ton</HI> of Love.</ITEM>
<ITEM><HI>Will. Pemble,</HI> the Chri&s;tians Love.</ITEM>
<ITEM><HI>Pincks,</HI> triall of a Chri&s;tian Love.</ITEM>
<ITEM>Mr. <HI>Harris, David</HI> comfort at <HI>Zik|lag.</HI></ITEM>
<ITEM>Mr. <HI>Greenham,</HI> of Gods Fear.</ITEM>
<ITEM><HI>Will. Ca&s;e,</HI> the Nature and nece&s;&s;i|ty of godly fear.</ITEM>
<ITEM>On the Sabbath, Dr. <HI>Twi&s;t, Phil. Goodwin.</HI></ITEM>
<ITEM>The Sabbath enlivened, M. <HI>Shep|pard, Primre&s;s,</HI> Mr. <HI>Caudy</HI> and <HI>Palmer</HI> in four parts.</ITEM>
<ITEM>Of Sacriledge and Tithes, B. <HI>An|drews,</HI> B. <HI>Carlton,</HI> Mr. <HI>Selden,</HI> Sir <HI>Henry Spelman.</HI></ITEM>
<ITEM>On Political and Oeconomical Duties.</ITEM>
<ITEM>B. <HI>Halls</HI> Politicks.</ITEM>
<ITEM>B. <HI>Bil&s;on</HI> on Subjection.</ITEM>
<PB REF="115">
<ITEM>Mr. <HI>Perkins</HI> of the right manner of Governing a Family.</ITEM>
<ITEM>Mr. <HI>Dods</HI> Hou&s;hold Government.</ITEM>
<ITEM>Dr. <HI>Gouges</HI> Dome&s;tical Duties.</ITEM>
<ITEM>Mr. <HI>Cobbet.</HI></ITEM>
<ITEM>Government of the Tongue, Ma|&s;ter <HI>Reyner.</HI></ITEM>
<ITEM>Mr. <HI>Boltons</HI> Direction.</ITEM>
<ITEM>M. <HI>Perkins</HI> government of tongue.</ITEM>
<ITEM>Of our Thoughts.</ITEM>
<ITEM><HI>Tho. Graper,</HI> Govern. of Thoughts.</ITEM>
<ITEM><HI>Tho. Goodwin,</HI> Vanity of thoughts.</ITEM>
<ITEM><HI>W. Fever,</HI> the Araignment of Vain thoughts.</ITEM>
<ITEM>Of Contentation, Dr. <HI>Taylor,</HI> B. <HI>Hall,</HI> Mr. <HI>Wat&s;on,</HI> Mr. <HI>Bur|roughs.</HI></ITEM>
<ITEM>Of Faith, Dr. <HI>Pre&s;ton, Tho. Ball, Jer. Culverwell,</HI> Dr. <HI>Jackson.</HI></ITEM>
<ITEM><HI>T. Goodwins</HI> Encourag. of Faith.</ITEM>
<ITEM>M. <HI>Perk.</HI> Grain of Mu&s;tard-&s;eed.</ITEM>
<ITEM>On Repentance, Dr. <HI>Tho. Taylor,</HI> Dr. <HI>Jer. Taylor, Dan. Dyke.</HI></ITEM>
<ITEM>Dr. <HI>Pre&s;tons Judas</HI> Repentance.</ITEM>
<PB REF="116">
<ITEM>Dr. <HI>Hamond</HI> of Late Repentance.</ITEM>
<ITEM><HI>W. Fever,</HI> Danger of defering Re|pentance.</ITEM>
<ITEM>On True Conver&s;ion.</ITEM>
<ITEM>Mr. <HI>Shepards</HI> Sincere Convert.</ITEM>
<ITEM>Mr. <HI>Shepards</HI> Sound Beleever.</ITEM>
<ITEM>Mr. <HI>Hookers</HI> Soul Preparation,</ITEM>
<ITEM>&mdash; Humiliation,</ITEM>
<ITEM>&mdash; Vocation,</ITEM>
<ITEM>&mdash; Exaltation,</ITEM>
<ITEM>&mdash; Implantation.</ITEM>
<ITEM>Mr. <HI>Cottons</HI> Way of Life.</ITEM>
</LIST>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
