spitefully wantonly and with an high hand X. Sin against man is committed either against superiours or inferiors or equals being knit by fewer or more bands of blood affinity c. XI From the adjuncts a sin is either such of it self or by accident Such are scandals in things otherwise indifferent see Rom. 14. XII No sin of its own nature is venial or so small as not to merit damnation By this maxime the Popish errour that some sins of themselves are venial is condemned the reason is manifest by the object and the effect for there is no sin which is not conjoyned with the offence of Gods Majesty XIâ—I Yet in respâ—ct of the event to wit Christs merits and Gods favâ—ur all sins are pardonable exâ—ept finâ—l infidelity and the sin against the Holy Ghost Not as though these sins were greater than Grace and Christs merit but because they resist grace and Christs merit and despise both XIV We are to judge of the degrees of othâ—r sins by the circumstances the consideraâ—ion of which doth aggravate or lessen them Thus the sin of a superiour is greater than of an inferiour for sin is so much the more conspicuous by how much the more eminent he is that sinneth The sin of desire is greater than the sin of thought alone A sin committed in word and deed is greater than that which is in thought and desire sin committed with affectation is greater than that which â—s done of incogitaâ—cy the sin of commission is greater than of omission if it be in the same kinde the sin against God is greater than against man that sin is greater whiâ—h is committed against him to whom we are most beholding for favours than against another for example A sin agaâ—nst our Parents is greater if it be in the same kinde than against a brother a scandal against a weâ—k brother â—s greater than against a stronger CHAP. XII Of the Miseries which follow Sin HItherto of sin now of the miseâ—y that follows upon sin This misery is either temporal or eternal both which is either corporal or spiritual The RULES I. God comprehended all mans misery under the name of death Gen 2.17 What day thou shalt eat of it to wit of the fruit of the Tree of knowledge of good and evill thou shalt dye the death II. There be four degrees of this death III. The first degree is death spiritual which is the privation of spiritual life Of this man being destitute he liveth only to sin Rev. 3.1 I know thyworks in that thou art said to live but thou art dead IV. The second degree is the death of affliction which is the privation of original happinesse and the inflicting of all sorts of calamities Exod. 10.17 Pray to the Lord that he would remove this death from me V. The third degree is death corporal which is the privation of this life and the resolution of the body into dust and the reversion of the soul to God Eccles 12.7 He shall returne to dust from whence he came and the soul to God that gave it The soul returns to God either as to a Father or as to a just Judge And although by the bounty of Christ our death is become a passage from this life to that which is eternal yet in this place we consider it as it is in it self VI. The fourth degree is death eternal or the state of the damned which in relation to death corporal is called the second death Rev. 21.8 VII We must imagine nothing of the state of the damned which is not in Scripture VIII This state consisteth in the privation of the chief good and infliction of the greatest evill IX The privation of the chief good is whereby they are for ever excluded from the fellowship of God and of the blessed Mat. 25 41. Go from me ye cursed X. But the chief evil shall be a communion for ever with the Devil and his Angels Matth. 25.41 Into everlasting fire prepared for the Devil c. XI The place appointed for the damned is Hell XII But where Hell is we are not to search or enquire XIII 'T is sufficient that in Scripture it is named Geheâ—na a Fiery Furnace the place of torment a Prison bottomless pit the lake of fiâ—e burning with fiâ—e and brimstone XIV In the paines of the damned we are to consider the multitude greatness and continuance XV. Their multipliâ—ity is known because their torments will be spirituaâ— and corporal XVI The chiefest of the spirituâ—l pains are the worm of conscience never dying and that which follow â—t an extream and inexpressiâ—lâ— sorrow and anguish XVII Thâ— corporal pâ—ins are underâ—tood by the phrasâ— of â—â—quâ—nâ—hâ—â—le fire for in this life thâ—re is no tormâ—nt greater than that of fire Matth. 13.42 Rev. 20.15 XVIII The greatness of the paines is understood by weeping and gnashing of teeth For these be symptomes of the greatest pain and torture Mat. 22.13 XIX But this misery is eternal whereby no deliverance is to be expected by the reprobate Luke 16.26 Between us and you there is a great gulf that they who would come to you from hence cannot nor from thence come hither Rev. 14. ver 11. The smoke of their torment shall ascend for ever and ever XX. Those fopperies of the Papists which they have borrowed out of the heathen Poets concerning the place of Infants in hell and of the Fathers and of the Purgatory are savourless and not worth the refuting CHAP. XIII Of the Moral Law HItherto of the state of Innocency and Misery now follows the state of Grace and Glory The Doctrine of the state of grace hath two parts the one is concerning a redeemer the efficient cause of this state the other concerning our calling to this state The Redeemer is known by the Law and by the Gospel By the Law we know the necessity by the Gospel the verity of our Redemption The Law is that Doctrine whereby God manifesteth what he will have performed by us under the commination of death eternal and promise of eternal life that by apprehending the inability which is in our selves of satisfying the Law we may be driven to seek help in Christ. The RULES I. The Law of God given by Moses differs not really but in some respect from the Law of nature planted in Adam the remainders of which are as yet to be found among the Gentiles Rom. 2.14.15 The Gentiles which have not the Law doe by nature the things contained in the Law these having not a Law are a Law to themselves which shew the work of the Law written in their hearts II. No man except Christ hath or can fulfill the Law perfectly III. But we are all guilty of the breach and violation of this Law Rom. 3.23 All have sinned and come short of the glory of God IV. We are then doubly miserable both in that we come short of the promise of life eternal and
And he said thou shalt perswade him prevail also go forth and do so As therefore when the Magistrate delivers over to the Hangman a guilty person to be punished he is neither the cause of his wickednesse nor of his destruction even so when God gives up wicked men to Satan neither is the cause of their wickednesse nor of their ruine to be imputed to God CHAP. VII Of the Governmemt of Angels GOd's actual Providence doth chiefly appeare in the government of Angels and men This government is either of good Angels or of bad the government of good Angels is that whereby God hath established them in their original integrity and happinesse in his Son as in their head to the praise of the glory of his grace The RULES I. The good Angels of their own nature were as apt to fall as the bad II. Therefore they ought to ascribe not to themselves but to the grace of God the Father and to the Son as to their head their establishment or confirmation in goodnesse III. The Son of God is the head of the Angels not by right of redemption but of creation and of that gracious Vnion with God For they could not be endowed with the Image of God nor be adopted unto Sons but only in the Son of God Who is the Image of God made visible and the first-born of every creature Col. 1.15 IV. That Angel who so often appeared to the Fathers in the shape of man as a Prologue or Fore-runner of his Incarnation was not a created Angel but the very Son of God Gen. 18.13 The Lord said to Abraham why doth Sarah laugh Gen. 32 28. the Angel said to Iacob Thou hast prevayled with an Angel which is thus explained Hos. 12.4 He prevailed with God Jos. 5.14 That man whom Iosuah saw said I am as a Captain of the host of the Lord and v. 15. And the Captain of the Lords host said to Joshua See Zach. 1. v. 2 3. V. Although there is no ataxie or confusion among the Angels yet it is not to be found in Scripture that they have any prince or other head over them than the Son of God by Michael the Archangel the Son of God is rightly understood For he is set in opposition to the Devil as to the head of evil Angels Rev. 12.7 Michael and his Angels fought against the Dragon ver 10 Now is salvation in heaven and the Kingdom of our God and the power of his Christ. VI The good Angels are ready executors of Gods will especially in the praysing of God and preservation of the godly VII We are not carefully to enquire whether or not particular men or provinces are governed by certain Angels For out of Scripture it appears that GOD useth sometimes the Ministery of one Angel sometimes of more The government of evil Angels is that whereby God hath thrust them out of Heaven into infernal places eternal destruction as voluntary Delinquents having forsaken their first integrity and beeome the enemies of Christ's Kingdom The RULES I. Evil Angels are such not by creation but by their own voluntary defection II What their first sin was whether Pride or not the Scripture doth not specifie yet it is certain that it was not committed without pride For pride is joyned to every sin that is committed with deliberation III. We may more safely with the Apostle Jude ver 6. call it a defection from their first original and a desertion of their proper habitation IV. The evil Angels have a Prince whom the Scripture by way of excellency calleth the Devil the old Serpent Satan and the Dragon See Rev. 12.9 V. Whereas the Scripture speaks nothing of the time when the evil Angels felâ— nor of the number we ought also in this to be silent VI. Their punishment consisteth partly in the memory of their happiness lost irrecoverably partly in the perpetual sense of their misery and torments VII The substance of the evil Angels remained simple invisible and immortal VIII There remained also in them no small knowledge and a sagacity also of searching out future things havnig these hâ—lpes 〈◊〉 Their natural knowledge 2 Their long experimental knowledge 3. Astrologie 4. The knowledge of Scripture cheifly of the Prophets 5. Extraordinary revelation so often as God makes use of the service of these torturers IX As this their knowledge is far from charity so it is void of all comfort and strikes in them a terrour Matth. 8.29 Whaâ— have we to do with thee Iesus the Son of God art thou come to torment us before our timâ— Jam. 2 19. Thou believest there is one God thou doest well the devils also believe and tremble X. There remains also in them great power which they shew by removing huge bodies out of their places in raising storms in overthrowing houses and mountains in infecting the air the bodies of creatures with a venemous breath in possessing men in bewitching the outward and inward sences by altering and changing the organ or object XI But over the Stars or celestial bodies they have no right or power Because to them is granted power to rule in the air onely Eph. 2.2 XII All their power over inferior things is so limited by Gods providence that without his power they can do nothing Matth. 8.31 But the devils besought him saying if thou cast us out suffer us to go into the herd of Swine XIII Evil Angels can do wonders but not work miracles Because miracles are works exceeding all power of the creatures CHAP. VIII Of the government of Man in the state of Innocency SUch is the Government of Angels The government of man is seen in the state of Innocency of Misery of Grace and of Glory The government of man in the state of Innocency is that by which God made a Covenant of works with man promising him eternal happiness under the condition of obedience otherways eternal death The RULES I. God made a double Covenant with man the one of works the other of Grace that before this after the fall II. The Covenant of works was confirmed by a double Sacrament to wit the Tree of Life and the Tree of Knowlâ—dge of good and evil both being planted in the midst of Paradise III. They had a double use 1. That man's obedience might be tried by using of the one and abstaining from the other 2 That the tree of life might ratifie eternal happiness to those that should obey but the Tree of knowledge should signifie to the disobedient the loss of the greatest happiness and the possession of the greatest misery IV Therefore the Tree of life was so called not from any innate faculty it had to give life but from a sacramental signification V. Likewise the Tree of Knowledge of good and evil hath this denomination from signifying the chief good and evil and from the evâ—nt For in effect and by experience man found out how great that happiness and good was which he lost and
are made guilty of eternal death Levit. 18.5 Who doth these things shall live by them Deut. 27.26 Cursed is he that confirmeth not all the words of this Law to do them V. Therefore it requires of us a double satisfaction if we would have it fulfilled For it obligeth us to punishment and to obedience The Commination of the Law requires that the Promise requires this Therefore these are falsly pronounced disjunctively to wit That we are obliged either to punishment or to obedience the Law obligeth us to both for there is no way to attain life eternal but in fulfilling the Law of which Christ saith do this and thou shalt live Luke 10.28 Therfore albeit we were free from the guilt and punishment of transgression yet we cannot attain life eternal without fulfilling the Law VI. Whereas we can neither way satisfy it bids us seek for both in Christ. VII And for this end the Law is renewed after the fall and as it were restored from death to life For it was given to the first man that he might attain to eternal happiness by his own obedience if he pleased but it is proposed to man since his fall that by perceiving his own inability to performe it he may performe it in Christ. Rom. 10.4 Christ is the end of the Law unto righteousness to every one that believeth VIII Therefore the promulgation of the Law to the Israelites on Mount Sinai was a singular benefit IX The Law was mended by Christ not as though it had been imperfect nor as though Christ had been another Moses to establish a new one but he onely vindicated it from the Pharisees corrupt glosses The Pharises did expound the Law accoring to the letter onely and did urge onely outward obedience as it appears by the refutation of them Mat. 5. Therefore the Samosatenians and their fellows who accuse the Law of imperfection are deceived for though it be imperfect in respect of us because by our fault it is made insufficient to save us yet in it self it is perfect besides it is the perfect Idea of that Justice which is in the Kingdom of Heaven X. Therefore falsely do the Pontificians-affirm that the perfection of the Law consisteth rather in councels than in precepts The Law is either Moral Ceremonial or Judicial the Moral is that which God comprehended in the ten Commandments The Rules for right understanding and explaining the Decalogue are these following The RULES I. The interpretation of every precept is to be sought out of its next end II. Whereas the precepts are most brief they are also Synecdochical for out of negatives we must understand affirmatives and contrarily so things forbid out of things commanded and on the contrary out of the species the genus and contrarily out of the outward worship we understand the inward and on the contrary out of things done and spoken desires counsels and actions and finally out of relatives we are to understand correlatives III. One and the same thing may be reduced to divers precepts in divers respects IV. A general Law yields to a particular V. There is a greater force or emphasis in negatives than in affirmatives For negatives are of a far larger extent whereas affirmatives include circumstances affirmatives oblige alway but not incessantly whereas negatives oblige both always and incessantly For example we are alwayes bound to do our neighbour good but not incessantly for there 's not continually occasions to do him good on the contrary it is never lawfull to hurt our neighbour VI. Hence there are more negative than affirmative precepts VII Every sin bears the name of that sin which by name is prohibited The reason is that we may take the more notice of the filthiness of sin so Christ calls a wanton look upon a woman adultery and Iohn calls hatred murther Matth. 5.28 1 Iohn 3.15 VIII Earthly promises are symbols of heavenly things Therefore the Servetans and Anabaptists do falsly dream that these promises are onely earthly the earthly promises include heavenly for so it pleased God to apply himselfe to that ignorant people and as yet under the Paedagogie of the Law The parts of the Decalogue are two the Preface and the Precepts The preface is twofold the one of Moses the other of God The Preface of Moses is this Then God spake all these words Gods preface is this I am the Lord thy God which brought thee out of Egypt In which words he shews his selfe-power and full authority in commanding drawing reasons 1. From his divine essence the symbols whereof are the names Iehovah Elohim 2 From the Covenant of Grace the sign whereof is that Phrase Thy God 3. From the benefit of Redemption the type whereof was the delivery of the Israelites out of Egypt Of the Commandments there are two Tables the first is concerning our duty towards God the other of our duty towards our Neighbour The sum of the first Table is Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy strength Which words require both sincerity and perfection in our love sincerity because there is mentioned the heart the soul and all our strength perfection because we are bâ—d love God with all our heart all our soul all ouâ— strength To this Table there belong four Commandments the first sheweth who is to be worshipped for the true God the second after what manner he must be worshipped the third how we are to honour his name all our life the fourth at what times the publick worship of God is to be maintained The sum of the second Table is Thou shalt love thy neighbour as thy self this command is like the former because as that is the sum of the four first preceps so this is the sum of the six last concerning our love towards our neighbour to this then belongs the fifth command of preserving the dignity of our neighbour the sixth of his life the seventh of preserving our neighbors chastity the eighâ—h of his estate the niâ—ht of his fame the tenth of restraining vitious affections towards our neighbour Let this concerning the Moral Law suffice to evince the necessity of Redemption for what good works belong to e-every Precept shall be taught in the second Book CHAP. XIV Of the Ceremonial and Iudicial Law THe Ceremonial and Judicial Lawes serve as hand-maids to the Moral that to the first and this chiefly to the second Table The Ceremonial Law is that in which God commanded certain Ceremonies and outward Rites as Types of Christ hereafter to be exhibited The RULES I. The Ceremonial Law is a School-master to lead us to Christ Gal 3.24 II. The Ceremonial Law gives place to the Moral 1. Because it is in a manner the hand-maid of the Moral Law 2. Because it was not to continue for ever 3. Because charity is to be preferred before Ceremonies Hence is that of Hos. 6.6 I will have mercy and not sacrifice III The Ceremonial
the end of the Law Rom. 10.4 when it is called a School-master to lead us to Christ Gal. 3.24 and when the Law is said not to be contrary to him who doth the works of the Spirit Gal. 5.22 23. For that righteousness which the Law requires that the Gospel exhibites in Christ to the Believer and albeit we cannot in this life yield full satisfaction to the Law yet the regenerate begin to obey it by the grace of sanctification CHAP. XVI Of the Person of Christ God and Man THe parts of the Gospel concerning Christ our Redeemer are two the first is of his person the other of his Office In respect of the Person the Redeemer is God and man that is Gods eternal Son being incarnate or made man in the fulnesse of time John 1.14 And the word was made flesh and dwelt amongst us Gal. 4 4. But after the fulnesse of time came God sent his Son made of a Woman 1. Tim. 3 16. and without controveâ—sie great is the mystery of godliness God made manifest in the flesh The RULES I. The Incarnation of Christ originally is the work of the whole blessed Trinity but terminatively or in respect of the object it is the work of the Son alone For the son onely assumed mans nature which the father in the Son by the Holy Ghost formed of the substance of the blessed Virgin II The person of Christ is considered either disjunctively as the Word and the eternal Son of God or conjunctively as God and man the first consideration is according to Divinity the latter according to Oeconomie or Gods gracious dispensation III. Likewise the divine nature is considered either in it self and simply or relatively as it is in the Person of the Word by dispensation IV. Althâ—ugh then it be true that Christ-God is become man yet it follows not that therefore the Divinity is incarnate or because the Son is Incarnate that the Father also and Holy Ghost are Incarnate V. The matter out of which the Incarnation was effected is the seed of the Woman or of the blessed Virgin Gen. 3.15 VI. The forme of it consisteth in the Personal Vnion whereby the word was made flesh and Christ remained the same he was and became what he was not VII The end is Gods glory and our salvation VIII Both the truth of God as also our salvation do evince the necessity of Christs incarnation IX The truth of God because in the Old Testament it was uttered by divers Prophesies and was shaddowed by divers types These are the chief Prophesies Gen 3.15 I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Gen. 22.18 In thy seed all nations shall be blessed Esa. 7.14 Behold a Virgin shall conceive and bring forth a Son and they shall call his name Emanuel Esa. 9.6 7. For unto us a child is borne and unto us a Son is given Jer. 23.5 Behold the dayes shall come in which I will raise to David a righteous branch and a King shall reign and prosper and shall execute judgement and justice on the earth In his dayes â—udah shall be saved and Israel shall dwell safely and this is his name whereby he shall be called The Lord our righteousness But his types were the Tabernacle the Arke of the Covenant and such like of which we have said but chiefly Melchisedeck without father without mother Hebr. 7.3 and that humane shape or form in which he appeared of old frequently to the Fathers X. Our salvation for this cause doth evince and prove the necessity of his Incarnation in that we could not be saved but by such a redeemer who was both God and Man in one Person or God-man XI That he should be God was requisite in respect of both parties on the one side the Majesty of God required it on the other side our wants the greatness of the evil that was to be removed and the good that was to be restored Such is the Majesty of God that no man could interpose himself but he who was one with the Father the very Angels durst not do this because they also stood in need of Christ the Mediator Col. 1.16 17. Because they being compared with God are unclean Ioh. 15.15 and for this cause they cover their faces in Gods presence Isa. 6.2 How much lesse then could any man intercede whereas there is not one just person Rom. 3.10 The evill that was to be taken away was sin and the consequents of sin the wrath of God the power of Satan both temporal and eternal death Now I pray by whose suffering could that infinite Majesty be satisfied which was offended unlesse by his suffering who was also Infinitâ— By whose Intercession could the wrath of God be appeased but by his onely who is that best beloved son of God By whose strength could Satan with the whole power of darknesse be overcome except by his who in power exceeds all the Devils who finally could overcome death except he who had the power over death Heb. 2.15 But the good things that were to be â—estred were perfect righteousness adoption into sons the Image of God the gifts of the holy Ghost life eternal and such like but now who could bestow that righteousness on us except he who is justice it self Who is so fit to make us the sons of God as he who is by nature the Son of God Who was so fit to restore in us the image of God as he who is himselfe the Image of the invisible God who can bestow on us the holy Spirit so assuredly as he from whom the spirit proceedeth Who at last can give us life eternal but he who is life it self Iohn 1.4 XII That he might be man the justice of God required which as it leaves not sin unpunished so it punisheth not sin but in that nature which sinned The first branch of this Rule is plain both by the justice and by the truth of God By his justice because God by this doth not onely resist but also punish sin Psal. 5.4 5 6. For thou art not a God that hast pleasure in wickednesse nor shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all workers of iniquity thou shalt destroy them that speak lies the Lord will abhor the blody and deceitful man Now by the truth of God because the threatning which was given before the fall could not be in vain therefore Socinus is idle and foolish who that he might overthrow the merit of Christ feigns such a justice of God which doth not necessarily inflict eternal death or require satisfaction and which in this respect can be content to loose its own right but if sins were to be punished they were surely to be punished in our nature for to man the Law was given and to man death was threatned therefore it lies upon man to suffer the punishment
opinion is not much different who feign that Christ entred Hell that he might triumph there as a Conquerour Both opinions are repugnant to the story of the Gospel For whereas Christ otherwayes in respect of his Deity is every where his soul being recommended into the hands of his Father by himself whilst he hung on the Cross his body being laid up in the grave it must needs be false that Christ did locally go down to Hell Besides whereas God doth professe that he is their God after death Exod. 3.6 there can be nothing more absurd than that the souls of the Fathers should be detained in that limbus or prison Peter witnesseth 1 Ep. 3.19 that Christ preached to the Spirits of old that were disobedient but this is to be understood of that preaching which was before the flood by Noah being furnished or instructed for this purpose by the Spirit of Christ. Neither is there any ground for that fiction of Christs triumph in Hell both because he triumphed not before his resurrection as also because Heaven was the fit place of his triumph not hell Again whereas the word Scheol sometimes signifieth the grave and sometime Hell the place of the damned hence it is that the phrase of Christs deâ—cent into hell hath divers meanings in Scripture for either it is the same thing that is to be buried Ps. 16.10 Thou wilt not leave my soul in hell Or it is the same that is to fall into extreme tortures anguish 1 Sam. 2.6 The Lord bringeth down to hell and bringeth out Psal. 18.4 The sorrows of hell compassed me about Oâ— else it signifieth the state of them who are oppressed and swallowed by death Ps. 49.14 Like sheep they lie in hell death gnaweth upon them Isa. 14.11 c. The first exposition hath no place in the fourth Article of the Creed for it is unlikely that in so brief an Epitome of Faith there should be any tautology or that a plain speech should be declared by a darker In the second the inconvenience of a disordered narration seems to resist to wit that Christs extreame sadnesse and anguish of minde are rehearsed to be after his death But Calvin makes the matter plain shewing that the order of things and not of time is observed so that there are two members of that Article the former is of the tortures of the body the latter of the internall tormâ—nâ—s of the minde They who maintain the third exposition do chiefly urge the order of passages both because the detention of Christ in the grave is the last degree of humiliation as also because by this means the degrees of his joyful exaltation to answer the sufferings of Christ to wit his Resurrection answers his Death the Sepulture his Ascension to heaven his descending to hel the sitting at his Fathers right-hand Now as this opinion is not disliked so the former is not rashly to be rejected nor should we dispute contentiously in this matter seeing this claus of Christs descent to hel was not alwayes added to the fourth Article as the Nicenâ— Creed and divers others do witness So that this may remain firm that neither his spiritual agonies in his soul nor his three dayes detention in the grave ought to be separated from his sufferings XVIII· For the form or manner of his passion He suffered 1. Truly 2. Holily and innocently 3. Voluntarily These three things are to be well observed For if he had not truly suffered he had not satisfied if he had not suffered holily and innocently we could not have a perfect High Priest Heb 7.26 If lastly he had not voluntarily submitted himself his sacrifice had been compulsory not free hence he saith Heb. 10.7 Behold here I am to do thy will ô God XIX The generall end of Christs passion is the glory of God and chiefly the manifestation of his wrath against sin as also of his justice and mercy besides the declaration of the Divine and Humane nature But the proper and speciall end is Satisfaction for our sins XX. In the end and use of every particular Passion a regard is to be had of that Analogie in which the Expiation is compared with the sin and the passion with the punishment which we should have suffered For example He sustained most gâ—ievous tortures in his soul and body both that the sins of soul and body mâ—ght be expâ—ated as also that we might be deliveâ—ed from those spiritual and corporal pain which eternally we should have suffered His death upon the crosse was execâ—able partly that he might expiate the sins by which we deserv'd to be accursed partly that he might free us from that curse and damnatâ—on He was buried to â—estifiâ— that our sins were buried with him and that he might sanctifie our graves in which as is in prisons we were to be detained untill the horrible day of judgment by turning them into sleeping places His three dayes detention in the grave teacheth that we had deserved that for our sins death had eternaly reigned over us if his ignominious detention had not also satisfied for this punishment XXI They do annihilate the end and fruit of Christs passion who say that he suffered only for this that he might be an example to us 'T is true that Christ by suffering hath left us an example but the mean fruit of his passion is the satisfaction for our sins The Socinians acknowledge Christ a Saviour onely in these things 1. In that he preach'd celestial Truth 2. that he confirmed it 3. That he was our example in his passion and Resurrection 4. In that at length he bestows life eternal on us But when we alleadge testimonies out of Scripture concerning Christs death for us they elude them by saying that he died for us that is for our good but not for us that is in our place or stead But this most pestilent Heresie is refuted by these subsequent Arguments 1. Because he so died for us that he gave his life as the price of redâ—mption for man Mat. 20 28 who gave himself a ransom for all 1. Tim 2.6 that he is said to redeem us with his pretious blood 1 Pet. 1.18 19. You are saith he redeemed Now who knows not that it is one thing to be an example of salvation and freedom and another thing to pay a ransom for any for he that satisfieth not for his slave or in his stead how doth he pay a ransome for him 2 Because he died so for us that he was made sin for us 2 Cor. 5.21 That he took our sins upon him and he bore the punishment due to our sins Isa. 53.4 Is then the taking of anothers sin upon him and the suffering of the punishment due to another onely the shâ—wing of an example and not to satisfie and to be punished in his stead 3. If the sacrâ—fices of the Old Testament were offered by the priests for the people or in their stead then Chrâ—sts sacrifice also was
who acknowledge his passive obedience only satisfactory and meritorious say that his active obedience makes toward our Redemption and Salvation but only as a necessary help or the cause without which Salvation could not be obtained for say they this active obedience is required for two causes First by the right of Creation Secondly that his Sacrifice might be acceptable to God and that he might be a holy High-Priest But the first branch of this opinion is false for Christ is not in this to be compared with other men for as the Son of God was made man a creature for us not for himself so he was made subject to the law not for himself but for us The later branch confounds his holines or innocency with his obedience or actual justice which differ as much as the habit privation Innocency indeed is necessarily required in Christs Sacrifice but his actual obedience is not onely required in Christ as a Priest but it â—s also a part of his satisfaction and merit for if Adams actual disobedience was the meritoâ—ious cause of damnation why should not the actual obedience of the second Adam be the meritorious cause of salvation except we wâ—ll say that the first Adam was more powerfull to damn us then the second was to save us II. The Fathers command which â—hrist obeyed was special and general special in respect of the end that he should obey not for him self but for us But general in respect of the object for he was subject to the same Law which was prescribed to us in all things which the Law enjoyned us to They who onely make Christ passive obedâ—ence meritorious pretend that it was performed so onely by a special command from the Father that he should dy for us But this were not a special command only but a partial For Christs obedience doth as far extend it self as the Law doth whereas then the Law obligeth us both to the punishment and to obedience he did satisfie both these requisites III. Life eternal is considered either in it self as it is a full participation of celestial joy or in opposition to damnation as it is a freedome from damnation in the former sence the perfect Iustice of Christ is the cause of eternal life but in the latter the suffering of the punishment is the cause of life eternal It is one thing to describe Life eternal privativeâ—y and another thing positively To speak properly there is no other caus of eternal Life but perfect justice according to the Law Do this and live Yet Christs death is called the cause of eternal Life so far as it is a delivery from all evill neither is freedome from damnation and heavenly joys parts of life but onely different relations Hence it is apparent in what sence Christ promiseth that he will give his flesh for the life of the world Ioh. 6.51 Two things here are objected 1. If Christs active obedience is the cause of eternal Life then he suffred in vain 2 If Christ obeyed for us then we need not yeeld obedience But in the first Argument there is no consequence for there is one end which is common to both parts of satisfaction to wit our salvation another proper to each one for the end of his sufferings was our delivery from evil but the end of justice is the procuring of right to eternal life The latter Argument against the merit â—f active obedience is such a one as Socinius frames against the merit of passive obedience if quoth he Christ died in our stead then we need not â—ie But there is no consequence in either there is one death of Christ another of the godly that was joyned with a curse this with a blessing Christ did undergo that as the wages of our sins but we undergo this as a passage from this life to a â—eavâ—nly so there is one obedience of Christ another of man that was perfect justice which he performed in our stead to purchase lâ—fe for us but this is imperfect and is performed to shâ—w our gratitude for our redemption IV. The active Iustice of Christ in the Old Testament was shadowed out by the glorious robes of the High-Priest as a type They who deny the merit of active obedience ask by what type it was shadâ—wed out For if say they it is a part of the Priests office in what thing did the High-Priest type it out But to what purpose was all that glorious attiring of the High-Priest in which he appeared before God if it was not to shadow ouâ— Christs righteousness Hence we read that not onely were the filthy garments of Iosuah taken off from him in signe of our sins removed fâ—om us but that new garments were put upon him and a mitter or crown set upon his head Zach. 3.4 5. So much of Christ satisfaction His Intercession in the state of Humiliation was whereby he offered Supplications and Prayers not without tears and groans to his Father for us The Evangelical storie is full of examples and tels us of whole nighâ—s that Christ spent in prayer but he performed this office chiefly in the time of his Passion Ioh. 17. and Hâ—b 5.7 Who in the dayes of his flesh offered with strong cries and tears supplications and prayers to him who was able to deliver him from death The RULES I. They annihilate Christs Intercessiâ—n who seek other Mediators of Intercession as they call them besides him The Pontâ—ficians distinguish between the Mediator of Redemption and mediators of Intercession and this latter office they ascribe to the departed Saints but it is no lâ—sse sacriledge to ascribe his Inâ—ercession to the secondary Intercessors then to impart his sacrifice to Subordinate Priests and whereas they feâ—gn that the Saints profit us not by their intercession onely but by their merits also their distinction fals to the ground seeing they divide the glory also of Redemption between Christ and the Saints while they feign that by their merits as it were by an auxiliary aid our sins are purged the defect of Christs passion suppliâ—d Hitherto of his Priestly office His Regal office he administred in the state of his his Humiliation in gathering together a Church by his word and Spirit so that in it their appeared no sign of Regal Majesty The RULE I. In vain do the Iews dream of the Messiah's corporal and earthly Kingdome Isa. 42.2 He shall not cry nor lift up nor cause his voice to be heard in the streets Is. 53.2 3 But he shall grow up as a branch and as a root out of a dry ground he hath neither form nor beauty when we shal see him there shal be no form that we should desire him he is despised and rejected of men he is a man full of sorrowes and hath experience of infirmities We hide as it were our faces from him he was despised and we esteemed him not Zac. 9.9 Behoâ—d thy King commeth unto thee he is just and having salvation
with natures work IV. Mans soul is immortal not simply as though God could not annhilate it but by Gods ordination and that it cannot be destroyed by second causes V. The faculties of the soul are realâ—y different from the soul as qualities or proper accidents from their subject The reason of this is taken from the event because the essence of the soul remains entire when the faculties are shaken and weakned VI. The souls faculties are either meerly organical as the vegitive and sensitive facultie or are such onely in part and for a time as the understanding and will the former appears not when the body is corrupted but these without the help of the body can exercise themselves and appear when the body is destroyed VII Liberty from coaction is an essential property of the will Otherways the will were no will CHAP. VI. of Gods actual Providence GOd's actual Providence is that by which not only he preserveth his creatures but also according to his great wisdom goodness power justice and mercy he governs all things The RULES I To deny this Providence is to deny God himself II. Actual Providence differs from eternal as the execution from the Decrees III. As in God's eternal â—rovidence the will of his good pleasure so in this his revealed will is chiefly seen IV. Providence doth not only consist in knowledge but also in the Government of all things both great and small V. Gods providence takes not away but establisheth the second causes VI. What things are contingent in respect of the second causes are necessary in respect of Gods providence but this necessity is of immutability not of coaction VII Gods providence is far different from the Stoicks fatall necessity For the Stoical fate ties God to the connexion of secondaâ—y causes but the Christian fate makes a subordination of the second cause to Gods most free will of which he makes use voluntarily not of necessity out of indulgence rather then indigence VIII By Gods Providence both good and evil are governed IX Good things are ruled by an efficacious action or effectual working to which belong the preventing concomitant and subsequent assistance of Divine power X. Evil things are ruled by an actual permission and so they are permitted directed and determined XI Gods Providence remaineth ordered and undefiled even in those actions that are disordered and sinfull For in evil actions two things are observable the action it self and the irregularity thereof The action it self as all naturall motions is performed by Gods effectuall operation but the irregularity or vitiosity comes to passe by Gods actual permission For sin is ordered 1. By permitting it 2. By determining and containing it within its bounds 3. By directing it to a good issue Now God cannot be said to be author of sin by any of these wayes Not by producing the matter of it or the natural action for as there is one cause of the horses motion another of his halting even so it is one thing to be the cause of the action and another thing to be the cause of the adhering vitiosity Not by permitting the evil action because God is not forced by any law to hinder sin Not by determining it for as he who quenches a fâ—â—e that it may not spread further is not the cause of the fire so he that setteth bounds to sin is not the cause of sin Not by directing it to a good end for as it is a main skill to prepare wholsom Medicines out of venomous creatures so it is the glory of God to create light out of darkness good out of evil Hence it is apparent how frivolous their device is who that they might vindicate God from any contagion of sin they flie to a bare and idle permiâ—sion of sin XII Though the Scripture ascribes many times the same action and the same work to God to the devil and to wicked men yet sin cannot be in any wise imputed to God In this case we must not have recâ—uâ—se to a bare permission but we must give an estimate of these actions according to their scope and end for in one and the same action God hath one purpose Satan another and wicked men another Iob's affliction is imputed to God God gave saith Job and God hath taken the same is ascribed to Satan to the Sabaeans also and Chaldeans but according to the end we must judge of each of them â—t was Satans purpose to make Iob despair It was the Chaldeans intent and Sabeans to enrich themselves by plundring that holy man but God determined to try and make manifest the faith of his servant So in the crucifying of Christ it was Pilates purpose to continue in the favour of Caesar and of the Jews the Jews drift was to satisfie their desire with hatred and revenge but Gods end was to redeem mankind Hence they are said to do nothing but what the hand and counsel of God had determined Act 4.28 XIII The hardening of the wicked is ascribed to God as a most just Iudgment so as God can neither be blamed as faulty nor can the wicked be axcused The wicked are in this inexcusable because God onely hardeneth those who harden themselves neither doth he harden the soft hearted but in his just Judgment he increaseth the hardnesse of them who were hardened before Now they hardened themselves by abusing those graces which should have softned them I. Gods long suffering Rom. 2.4 5. Or dâ—spiâ—est thou the riches of his bounty patience and long suffering not knowing that the bountifulnesse of God leadeth thee to repentance But thou after thy hardnesse and heart that cannot repent heapest unto thy self wrath II. Gods Word 2. Cor. 2 15. For we are unto God the sweet savour of Christ in them that are saved and in them which perish to the one we are the savour of death unto death to the other the savour of life unto life III. Gods correction rod by which as an Anvil they are made harder Ier. 5.3 Thou hast stricken them but they have not sorrowed thou hast consumed them but they have refused to receive correction they have made their faces harder then a stone and have refused to return For this reason then are they most justly hardned by God who harden themselves who so often said of Pharaoh I will hold I will make obstinate I will harden his heart For not only doâ—h he harden by permission but also 1. By letting loose the bridle with which he held in their exorbitant lusts Rom. 1.24 He dilivered them up to their own lust and v. 28. God gave them up to a reprobate mind II. By delivering them to Satan as to a Hangman 1 King 22.21.22 And there came forth a Spirit who stood before the Lord and said I will perswade him to wit Achab and the Lord said to him where with And he said I will go forth and I will be a lying spirit in the mouth of all his prophets
Law was as it were a hand-writing and testimony of that guilt by which all men were held bound Col. 2.14 And puting out the hand-writing of Ordinances that was against us which was contrary to us he even took it out of the way and fastened it on the Crosse. IV. The Ceremonial Law was then abolished by Christ 's death V. The use of it before Christ 's death was profitable after his death until the Gospel was spread abroad it was indifferent but after the promulgation of the Gospel not onely was the observation of Ceremonies unwholsom but also mortal Hence Paul in the beginning caused Timothy to be circumcised because of the weaknesâ— of the Jews Acts 16 3. but after the Gospell was more fully manifested he would not suffer Titus to be circumcised Gal. 2.3 And â—urely at this day to observe the Jewish Ceremonies were to deny Christ his death aâ—d comming in the flesh VI. Therefore as the opinion of the Encratites other ancient Hereticks whereby they prohibited certain meats as of themselves unclean was damnable so the error of Papists is to be abhorred who obtrude upon the Church Ceremonies partly Iewish partly Heathenish The precepts of the ceremonial Law are either of holy persons or of holy things holy persons were in general all that were initiated by Circumcision whereby they were obliged to the observation of the other Ceremonies and then were put in mind of Sanctification by Christ. In particular holy persons were the Ministers both ordinary and extraordinary the ordinary were the Priests and Levites the Priests were they who administred the Law by expounding sacrificing making intercession and blessing such things as were to be performed to God and men The RULES I. The High Priest was a type of Christ the High Priest II His rich clothing ornaments almost equal to regal robes were types of Christ's dignity and chiefly of his most perfect juâ—tice See Zac. 3.5 III. The chief ornaments were the Ephod â—r cloak and Breast-plate fastened to the â—loak on the Ephod were the names of the twelve Tribes engraven upon precious stones on the breast-plate were Urim and Thummim from whence the Church received Oracles The Cloak then represented the Church Vrim and Thummim that is light and perfection did signify Christ the Word and Interpreter of the Father our light and perfection the Ephod represented Christ as he performed the things that concerned us the Breast-plate shewed him as he performed the things concerning God The Levites were they who being used in stead of the first-born were to attend the Priests to keep and to carry the Tabernacle with its utensils The extraordinary Ministers were the Prophets and Nazarites The Prophets were they who by divine inspiration teaching and reforming the Priests and people were types of Christ the great Prophet The Nazarites were they who by a special vow abstaining from wine and consecrating themselves to God were types of the holiness of Christ. In the holy worship we are to observe the instruments and the manner of it The Instruments were the Tabernacle and the utensils thereof to wit the Ark the Altars the Table and brazen Laver. The RULES I. The Tabernacle was the Type of the Deity which was to dwell in Christ bodily John 1.14 He dwell amongst us as in a Tabernacle Col. 2.9 In him dwelt the whole fulnesse of the Deity bodily II. The artificial structure of the Tabernacle was a type of the spiritual Fabrick of the Church which was to be grounded upon Christ. Ephes. 2.20 21. III. The removing of the Tabernacle did figure the Christian Churches pilgrimage here on earth IV. The uniformity of the Temple signified the Vnity of Christ and the Church V. The parts whereof were three the Court the Holy-place and the Holy of Holies VI. The Court in which the people met was a Type of the visible Church in which are good and bad VII The Holy place was the Court for the Priests and a type of the true members of the Church that elect and royal Priest-hood 1 Pet. 2.9 VIII The Holy of Holies into which none entered but the High Priest and that but once a year did shaddow out the Sanctuary of Heaven into which Christ was to enter for our good IX The vaile of the Temple garnished with Cherubims did signifie Christs flesh covering as it were the Divine nature X. In the Court was the Altar of Burnt offerings overlaid with brasse representing Christs flesh united in the Divinity and withall his strength of suffering any thing for us the Altar also of incense intimating Christs Intercession for us XI There also was the brazen Laver appointed for washing which signified that we are purged by the blood of Christ that we may offer to God acceptable sacrifices XII In the Holy-place or Court of the Priests was the Table and on it the Shew-bread and the golden Candlestick by which was taught that Christ is to his people meat drink and light to life eternal XIII In the same place were the Vessels of gold ready for sprinkling and Incense representing both Christs death and Intercession XIV In the Holy of Holies was the golden Censer proper to the High Priest alone and there was also the Ark of the Covenant XV The Ark was made of Cedar-wood and covered with gold which represented both Christs natures XVI The Tables of the Law the Manna and Aarons rod kept within the Ark represented Christ as he teacheth nourisheth and ruleth his People XVII The cover of the Ark called the Propitiatory together with the Cherubims from whence God promised to speak with Moses was the type of Christ covering our sins defending us by his Angels and expounding to us the word and counsel of his Father The manner of the Levitical service consists partly in the things that were offered to God partly in holy times The things that were offered to God were sacrifices both Expiatory or of Propitiation and Eucharistical or of thanksgiving The Expiatory Sacrifice or Peace-offering was when the faithfull witnessed by the killing and offering of living creatures that they in themselves were guilty of death and that they placed their confidence in the blood of Christ as of that immaculate Lambe who was to be offered afterward for the sins of the World The Sacrifice Expiatory was offered either for all sins or for some certain sins The sacrifice that was offered for all sins was called a Holocaust or Burnt-offering for it was performed by burning the whole sacrifice The sacrifice for certain sins called the Sacrifice of Redeâ—ption was either for the sin it self or for the guilt thereof The Sin-offering was when a sin was expiated which had been committed out of errour or ignorance See Levit. 4.2 3. The sacrifice for the guilt called Trespass-offering was when a sin was expiated which had been done wittingly but yet out of infirmity Levit. 5 and 7. The Eucharistical sacrifice or Offering of Thanksgiving was to testifie the gratitude of the
not prove your selves know yee not your own selves how that Iesus Christ is in you except yee be reprobates but I trust that yee shall know that we are not reprobates CHAP. XXI Of the Covenant of Grace THe fruit and benefit of Vocation is the outward communion both of the covenant of Grace as also of the Church The external communion of the Covenant of Grace is whereby they who are called are accounted to be in the covenant and Gods people yet analogically as some are truly Gods people some onely in outward profession In the Covenant of grace we must consider both the offering of it and the confirming or sealing of it the offering of the Covenant of Grace is that whereby God promiseth to the elect to be their Father in Christ if they performe filial obedience The RULES I. By the name of Covenant we understand not that general which God made with all creatures nor the covenant of works made with our first parents but that which after the fall God of his meer mercy hath made with us II. Therefore the covenant of Grace is called a Testament or â—isposition becausâ— by this God hath appointed to his sons an heavenly inheritance to be obtained by the mediation of his own Sons death Hâ—b 8.10 Therefore this is the Covenant that I will make c. and Chap. 9.15 16. And for this cause he is the Mediâ—tor of the New Testament that through death which was for the redemption of â—he transgressions that were in the formâ—r Testament they whiâ—h wâ—re called might receive the promise of eternal inheritance for where a Testament is there must needs be the death of him that made the Testament III. The efficient cause of this is câ—mmonly the Holy Trinity but particularly â—hrist God and man that Angel of the covenant Mal. 3.1 Behoâ—d I will send my Angel to wit John Baptist who shall prepare the way before me and the Lord whom you shall seek shall suddenly come to his Temple even the Angel of the Covenant whom you desire IV. The matter of the Covenant of Grace are the things conditioned on both sides to wit of God and man God promiseth that he will be our God in Christ man promiseth the obedience of Faith and life V. The former consisteth in a mutual obligation but so that they are Relatives of an unequal nature for the promise and obligation on Gods part is free but on mans part it is a due debt VI. The end of the Covenant is the same that is of the general vocation Gods glory and the salvation of the Elect. VII The subject or object of this proffered Covenant are all that be called but properly the Elect onely This Covâ—nant is proffered to all that are called but the the Elect onely enjoy the Promises of the Covenant VIII Out of the adjuncts we are to consider the administration of the Covenant of Grace IX The administration in respect of time is distinguished into the old and new league or testament X. The old Testament is the Covenant of Grace administred in the time wherein Christ was to be exhibited XI The form of this Administration was threefold 1. from Adam to Abraham 2 from Abraham to Moses 3. from Moses to Christ. XII Between the first and last form of administration this difference is 1. That that was made by words of promise which were very short and yet long enough but this hath not onely a promise but an expresse condition of Obedience also 2. That had onely the ceremony of Sacrifices but this also of Circumcision 3. That was proposed to all mankinde but this was tied only to Abraham's posterity XIII Between the administration of the form in the third and two former this is the difference that the third is more perfect and truly testamentary because inlarged not onely with the Passeover but also with many other types of Christ's death XIV The New Testament is the covenant of Grace which is administred Christ being exhibited XV. The New and Old Testament agree in substance for in both Christ is the same Testator in both is the same Promise of Grace in Christ in both is required the same obedience of faith and life XVI They are deceived then who make Parallel distinctions of the Old and New Testament of the Covenant of Works and of Grace of the Law and Gospel for in both the Testament or Covenant is the Covenant of Grace in both the Law and Gospel are urged XVII But the administration of the Old and New Testament differ first in time because the Old Testament was exhibited before Christ but the New is administered Christ being now exhibited that was to continue onely till Christ this for ever 2 In place or amplitude for that was proffered to the people of Israel onely this extends it selfe through all the world 3. In clearnesse because the free promises of Christ are more clearly preached in the New Testament and confirmed the shadows of Types and Ceremonies being abolished 4 In facility because the administration in the Old Testament was more laborious than in the New 5. In sweetnesse for in the Old Testament the perfect obedience of the Law is oftener urged yet not excluding the promises of the Gospel yet to that end that they might be compelled to seek Christ by that rigorous exaction of obedience as it were by a School-master but in the new Testament the promises of the Gospel are more frequent yet not excluding the Law which drives us to new obedience to be performed by the grace of Regeneration XVIII Hence then it is manifest in what sense the new Covenant is opposed to the old in Jeremiah Jer. 31.31 32. Behold the days come saith the Lord in which I will make a new Covenant with the house of Israel and the house of Judah not according to the Covenant which I made with â—heir Fathers when I took c. and v. 33. But this shall be the Covenant c I will put my law in their inward parts and write is in their hearts v. 34. And they shall teach no more every one his neighbour c. they shal know me from the least to the greatest In these words regard is had to the third and fifth difference to this when mention is made of the law written in Tables of stone and afterwards to be written in their hearts but to that when he promiseth a clearer knowledge CHAP. XXII Of the Seals or Sacraments of the Covenant of Grace in general HAving spoken of the Covenant proffered to us now follows the Confirmation thereof by Sacraments as it were by Seals of the Covenant of Grace A Sacrament is a Sacred action instituted by God in which that grace which Christ hath promised to the Covenanters is sealed by visible signes on Gods part and they are tyed on their part to obedience The RULES I. The word Sacrament which of old was used for a military Oath or for money deposited in stead of a
the Churches union is shewed 1 Cor. 10.17 We being many are one bread and one body for we are all partakers of that one bread XIII The words This is my body can neither be meant of transubstantiation nor of consubstantiation but the meaning is This to wit the Bread is the Sacrament of my body The Papists interpret the words thus That which is contained under the kind of Bread is my Body The Lutherans thus in with under this is my Body The reason of our interpretation is explained in the former Chapter They say that it is absurd to use tropical phrases which are obscure in Christs will and Legacie But 1. This supposition of theirs is false that tropical phrases are obscure for we use tropes oftentimes to illustrate 2. It is false also that tropes are not used in Wills and Testaments for Iacobs Will shews the contrary Gen â—9 And Moses's Deut. 33. David's 2 Sam. 23. Tobias 4. Matathias 1 Mac. 2.3 If there be no trope in the Lords Supper then let them shew how the Cup can be called the New Testament in his blood without a trope That saying of Austins Advers Adimant Maniâ— cap. 12. is worthy here to be set down The Lord doubted not to say this is my Body when he gave the Signe of his Body XIV It is one thing to say that Christ is present in the Bread and another to maintain his presence in the Supper for Christ is present in his Deity and Spirit he is present also in his body and blood by a Sacramental presence 1. Of the Symbol not that he is present in the Bread but that he is presented by the bread as by a symbol 2. Of Faith whereby we apply Christ with his merits to us 3. Of Vertue and efficacie XV. The proper end of the Supper not to speak of others is to seal our spiritual nutrition or preservation to life eternal by the merit of Christs death and obedience whence depends the union of the faithfull with Christ and with themselves XVI It is an intolerable abuse to take this Sacrament to prove ones innocency in the courts of justice to confirm mens covenants to prosper our purposes and actions c. XVII The Lords Supper must be often times taken As often as you shall eat this bread c. 1 Cor. 11.26 XVIII The Supper differs from Baptism not only in external signes but in its proper end because Baptism is the sign of spiritual Regeneration but the Supper of nutrition also in the object or subject to which for Baptism is given to Infants the Supper to those onely who are of years and have been tryed they differ also in time for Baptism is used but once the Lords Supper often times XIX The Popish Masse is altogether repugnant to the Lords Supper 1. The holy Supper is instituted by Christ the Masse by the Pope 2. the Supper is a Sacrament instituted in memory of Christs sacrifice which was once offered but the Masse among Papists is the sacrifice it self to be offered every day the Ancients indeed called the Lords Supper a sacrifice yet not expiatory for sins but Eucharistical and such as is joyned with prayers and charitable works which are acceptable sacrifices to God 3. Christ did not offer himself in the Supper but on the Crosse but â—hey will have Christ to be offered in their Mass. 4. Christ instituted his Supper for the living but the Masse is celebrated for the dead also 5. In the Holy Supper Christs body was already made by the virtue of the Holy Ghost not of bread but of the Virgins blood In the Masse Christs body is made anew by the Priest uttering his five words and that of bread 6. In the holy Supper there was and remained true Bread and true Wine and it obtained this name even after consecration In the Masse if we will believe it there remain onely the outward species of the Element and the accidents 7. In the Holy Supper they all drank of the câ—p as Christ commanded in the Masse the Lay-people are denied the cup. 8. In the Supper Bread was broken to represent Christs body broken on the Crosse In the private Masse the bigger Hoast is broken into three parts the first is for the triumphant Church the second for the Church in Purgatory the third for the Church here on earth CHAP. XXV Of the Nature of the visible Church HItherto of the outward communion of the Covenant of grace Now follows the external society of the visible Church where by all that be called are accounted for members of the Church For the Church is considered either in it self or in opposition to the false Church the Church is considered in her self in respect of her own nature and outward administration The visible Church then is a visible society of men called to the state of grace by the Word and Sacraments The RULES I. The name of Church and Synagogue is the same with the Hebrew Kahal and Edah but the society of Christians is mâ—re usually called the church II We must carefully here observe the distinction of the word that we may know of what Church we speak III. For whereas it is distinguished into the triumphant and militant that belongs to the doctrine of the state of glory this is for our present consideration IV. The militant Church is divided into the visible and invisible V. The invisible Church is the company of the Elect onely This is called invisible not as if the men that belong to her were not visible as they are mâ—n but that they are not perceived as they are elect for the Lord knows only who are hiâ— 2 Tim. 2.19 VI. This belongs to the doctrine of special vocation for by her proper effects to wit faith charity and such like the elect which are the invisible Church are known VII The visible Church is the company of all that are called in common as well Reprobates as Elect. VIII This word Church visible is ambiguous for properly it is meant of the universal Church dispersed through the whole World more strictly of any particular Church as of France England Holland c. but most strictly of the representative Church or the company of Pastors and Elders IX Her efficient cause in common is the holy Trinity in particular Christ. X. The matter of the Church are they who are called in common and received into the Covenant of grace and Infants that are born in the Church XI Neither unbaptised Infants nor Catechumeni nor excommunicate persons are to be excluded out of the number of the Churches members The two foâ—mer soâ—ts of men belong to the Church by the righâ— of covenant though nâ—t of profession but for the third kinde though they be cast out of some particular Church yet they are not simply ejected out of the catholike though the Papists excommunicate them XII The form of the Church consisteth in a double union the first is of her conjunction with Christ her
The instrumental cause of this is Faith III The matter or subject are faithful men IV. The matter about which this is conversant are the Law the service of sin and death affliction of conscience in things indifferent and mens commandments V The form is expressed by divers conditions as the objects are various VI. We have shewed above in the doctrine of the Law how we are freed from the Law VII We are not quite in this life free from the inherence of sin in us but we are freed from the guilt and dominion of it from that by justification from this by sanctification Rom. 6.12 Let not sin therefore reigne in your mortal bodies that you should obey sin in the lusts thereof VIII From indifferent things that is such as are neither commanded nor prohibited we are so freed that our conscience is not bound to keep or break them Rom. 14 2.3 For one believeth that he may eat all things another who is weak eateth hearbs let not him that eateth despise him that eateth not and let not him that eateth not condemn him that eateth IX Now in these cases a special care must be had of Faith and charity of faith lest we take things not indifferent for indifferent of charity lest we offend our weak brother Of Faith Paul spakes Rom. 14·23 He that doubteth if he eat he is already condemned because he eateth not of faith but what is not of faith is sin of Charity cap. 14. ver 1. He that is weak in the faith receive you but not unto doubtfull disputation c. X. The same care of liberty is about mens commandements for our conscience is not obliged to those things which are against Gods commands or being adiaphorous are obtruded as necessary but we must not for conscience refuse obedience to those things that are consonant to Gods command XI The end of this liberty 1. Is true consolation arising out of our freedom from sin death and solicitude in things indifferent 2. The service of righteousnesse which indeed is true liberty 3. The true worship of God free from superstition or the scandal of our neighbour XII Contrary to Christian liberty is the â—iberty of the flesh and wantonnesse Jud. v. 4. there are some men crept in now of old ordained for this condemnation ungodly men turning the grace of our God into wantonnesse CHAP. XXIV Of the coming of Christ and Resurrection of the flesh which go before the last Iudgement HItherto of the State of Grace now follows the State of Glory To this belongs the doctrine of the last Judgment The parts whereof are three 1. Of its Antecedents 2. Of the Judgement it self 3 Of the Consequents thereof The Antecedents are Christs coming and the Resurrection of the flesh Christs last coming is his return from Heaven to which he ascended to judge the Earth The RULES I. It is most certaine that Christ will returne to Iudgement This was revealed even in the Patriarks times Iud. v 14 Enoch also the seventh from Adam prophesied of these saying Behold the Lord commeth wiâ—h ten thousand of his Saints to execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him The rest of the Scripture is full of such testimonies Psal. 50 3 c. Dan. 12. Matt. 24. and 25. Act. 17. Rom. 2. and 14. 2 Cor. 5.10 1 Thess 4. and 5. 2 Pet. 3. Rev 19 c. II. Although no man knows the time of Christs coming exactly in respect of the day and hour yet there are signes set down by Christ and his Apostles showing that that day is not far off III. These Signes are either common or proper IV. Those are common which were to signifie both the destruction of Ierusalem and Christs last coming Such were those predictâ—ons of Christ Mat. 24.4 5. c. when he speaks both of his own comming and of the destruction of Ierusalem as the type thereof to wit False Prophets false Christâ— wars pestilence famine earthquakes persecutions for Christs sake treacheries want of faith and charity c. V. The proper signes are extream security and impiety the revealing of Antichrist and his destruction by the breath of Christ mouth The ruine of Rome with the forsaking and burning of the Whore VI To these signes some adde A visible and generall uniting of the Iews to the Church of Christ which they teach must be expected in the last times This opinion is plausible if it were found in Scripture The Prophetical testimonies which they alledge were fulfilled in the Apostles times when upon the breaking down of the partition-wall the Jews and Gentiles were united into one body In the Revelaâ—ion we find nothing that doth solidly confirm this opinion Their chief hold is in that of Rom. 11.25.26 For I would not breâ—hren â— that yee should be ignorant of this mysterie lest â— should be wise in your own conceit that blindness in part is happened to Israel until the fulness of the Gentiles be come in and so all Israel shall be saved The Apstles scope in this is to dehort Christians from insulting over the Jews that are rejected because they themselves are called The reason is because by their ruine the gentiles have received salvation ver 11. Yet so that all hope of reconciliation is not cut off from the Jews ver 1â— Nor are they exempted from being rejected who being Christians onely in name are puffed up in their mindes ver 20.21 That former passage of the rejection of the Jews which was not altogether without hope of pardon doth shew in a mystery that the Jews were not totally but in part onely rejected not in respect of time for it was to last onely awhile but in respect of that part of the Jewish Nation which contains the Reprobates so that the meaning is this blindness hath hapned not to all the Jews but to a part only that is to the Reprobates Neither have these words until the fulness of the Gentiles come in this meaning that there shall be such a plausible calling of the Jews after the fulness of the Gentiles is come in For there is nothing more usual than that thâ—se particles till or untill and while being denyed or affirmed signifie the same that never or alwayes As we shewed above c. 19. Neither doth that which the Apostle subjoyns v. 26. hinder anything this interpretation And so all Israel shall be saved For by the name of all Israel he understands the elect which indeed are the true Israelites as above c. 9.7 c. he sheweth And also in the following places v. 28. c. 11 he explains saying As concerning the Gospel they arâ— Enemies for your sakes but as touching the Election they are beloved for their fathers sakes The summe of the whole place is this the rejection of the Iews Nation
in part whereby blindnesse shall remain upon the Reprobates doth no wayes prejudice the elect of that same Nation but they also and so all Israel shall be saved See Calvin on this place VII The signe of Christs presence shall be doubtlesse an incredible brightness and majestie in which he shall appear For he shall come in the cloudes of Heaven Matth. 26.64 with incredible glory Matth. 25 31. accompanied with the whole army of his Angels â—ib with a great shout and voice of the Archangel 1 Thess. 4.16 By reason of his brightness the Sun and and moon shall be darkned as lesser lights by the greater and Stars shalâ— fall from Heaven that is they shall seem to fall from Heaven and the powers of Heaven shall be shaken Mat. 24.29 c. Mar. 13.24 c. yea at his sight Heaven and earth shal seem to fâ—ie away Rev. 20 11 Thus of Christs coming The resurrection of the dead is whereby the bodies of the dead shall be raised but the bodies of those that remain alive shall be changed and shall be again united to their souls by an indissolveable union The RULES I. The Resurrection called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is First or Second That is a resuscitation from the death of sin to the life of righteousnesse This is a revocation from death corporal to life Rev. 20.6 Blessed and holy is he who hath part in the first resurrection II. The Scripture proves the Resurrection of the dead by testimonies examples types and reasons III. Though the Resurrection of the dead is above nature and mans corrupt reason yet it is neither against nature nor against right reason For right reason teacheth that the dead can be raised and shall be raised That is gathered from his omnipotencie this from his justice For as it is just that some sins be punished after this life so it is just likewise that what was the companion of sin should be the companion of pain IV. The general efficient cause of the Resurrection is the whole Trinity the particular is Christ our Lord. Christ is the efficient cause of this three ways 1. As God 2. As the Judge of the world 3. As Mediator The first two wayes he is the efficient cause of resurrection both in the elect and in the reprobate but the third way he is the cause of the resurrectâ—on of the faithful by his merit efficacie and inchoation V. The matter is the same numerical body that man had in this life Besides Iobs testimony Iob 19.26 the reason annexed to the third Canon taken from Gods justice proves this VI. The form consisteth in the reunion of body and soul and restoring of the dead to life and in the sudden change of those that remain and in their freedom from corruption 1 Cor. 15.51 VII The end is the declaration of Gods justice and mercy of that in raising the wicked to condemnation of this in raising the godly to life eternal Dan. 12.2 Joh. 5.28.29 VIII In the Resurrection the godly shall be freed not only from corruption and bodily defects but shall be crowned also with glory 1 Cor. 15 42 43 44. It is sowed in corruption it is raised in incorruption it is sowed in dishonor it is raised in glory it is sowed in weakness it is raised in power it is sowed a natural body it is raised a spirituall body CHAP. XXXV Of the last Iudgement SO much of the antecedents of the last Judgement The Judgement it self is that most glorious act whereby Christ shall judge the whole Word The RULES I. The certainty of the last judgement is proved by the same arguments by which we proved the certainty of Christs comming and of our resurrection II. The general efficient principal cause is the whole Trinity the particular is Christ our Lord in the assumed humane nature but glorified III. The chief power of Iudicature shall be in Christ for to him all power is given and from whom no appeal can be made to any superiour IV. This Iudge shall be visible and conspicuous to all both in respect of his brightnesse and majesty in which he shall appear as also of his humanity But so that his sight shall be terrible to the wicked joyfull to the godly V. The instrumental cause are the Angels whose service he shall use both in gathering together those that are to be judged and in separating the godly from the wicked Matth. 22.31 And he shall send his Angels with a great sound of the Trumpet and they shall gather the elect from the four winds and 25 32. And all Nations shall be gathered bâ—fore him and he shall separate the one from the other as the shâ—pherd separates the sheep from the goats VI. The matter shall be all men who must appear before Christs tribunal Rom. 14.10 2 Cor. 5.10 VII But the gody shall be judged one way and the wicked another way For they shall be judged but not condemned these shall be judged and condemned In this sense the Scripture denieth that the faithful shall be judged Ioh 3.18 and 5.29 VIII Neither matters it that the wicked are said to be judged already For it is one thing to be judged in private another in publike and openly IX The form is expressed by the manner of proceedings in the Courts of justice to which belongs 1. The cognisance of the cause 2. The pronouncing of the sentence 3. The execution thereof X. The cognisanse of the cause is expressed by the similitude of records or books in which their works are registred Rev. 20.12 And the Books were opened c. By these Books are meant partly Gods omniscience and partly mens conscience X. The wicked shall be judged according to and for their works but the godly according to the works of their faith but not for their works Hence Rev. 20.12 Another Book is said to be opened which is â—he book of life That we might know That our salvation depends not on our works but on Gods eternal grace whereby we are written in the Book of life XII The infidelity and impiety of the wicked shall be so laid open before their eyes in their own conscience that they shall not be able to deny or gain-say any thing Psal. 50. â—1 I will reprove thee and set these things in order before thine eyes Matth. 12.36 But I say unto you whatsoever idle word 〈◊〉 shall speak they shall give an accâ—unt thereof in the day of judgment XIII Although the Elect shall remember their sins yet they shall be so fiâ—ed with the joy of the Spirit that the remembrance thereof shall not sad them XIV Both Reprobate and elect shall hear the sentence of the Iudge to the one it shalâ— be full of horror to the other full of comfort Mat 25 34. Come ye blessed of my Father possess the Kingdom prepared for you from the beginning of the world and v. 41. Go ye cursed
to the earth sometimes to the visible heaven and to this purpose is that which Peter saith of righteousnesse which shall dwell there For it is certain that after this world justice shall dwell no where but in heaven To the first reason they answer that there is no consequence from the Flood to the last Judgment because the Flood brought not with it the end of the world so likewise in the other reason they deny the sequel from man to the world because the world will be no wayes available to man when he is advanced to life eternall for it was made onely for him whilest he was a traveler here Now although in controversies of this nature which overthrow not the articles of Faith it be lawful to suspend oâ—r assent yet without prejudice to other mens judgments the understanding reader may subscribe to the latter opinion for it is one thing to be restored and changed unto a better estate and another thing to wax old like a garment to vanish like smoak to be dissolved to melt to be burned to passe away to be no more as the foâ—mer testimonies affirm So much of the end of the World Life eternal is the highest degree of blessedness in which we shall be made partakers of Christs glory enjoying the sight of God and Heavenly joyes for ever and ever The RULES I. The general efficient cause of life eternal in the whole Trinity but particularly Christ our Lord who by his merit obtained life for us and by his efficacy applies it to us and bestows it upon us Hence he is called the everlasting Father Isa. 9.6 and metonymicaly Life it self Ioh. 14.6 II. Good works are not the meritorious cause of life eternal although life is promised to them as a free reward A reward is promised to good works not as a due debt but as a free gift not that by them we can merit life but that we may be provoked to do them III. That eternal happinesse consisteth in our freedom from all evill in the variety magnitude and eternity of joyes Rev. 21.4 And God will wipe all tears from their eyes and there shall be no more death nor sorrow nor crying nor shall there be any more pain for the first things are past IV. The variety of joys is considered in the glorification of man in the delights of Heavenly mansions in the blessed society of the Saints but chiefly in the union with God V. There shall be a glorification both of body and of soul. VI. In the body shall be 1 Clarity 2. Impassibility 3. Subtilty 4. Agility VII The soul shall be far more perfect than it was in the state of innocency for in it shall be understanding without error light without darkness wisdom without ignorance reoson without obscurity memory without oblivion the will also shall be without perversenesse joy without sorrow pleasure without pain In the state of innocency there was in Man a possibility not to sin in the state of glory there shall be no possibility to sin VIII The beauty of â—eavenly mansions was shaddowed by the type of Solomons Temple and Jerusalem â—sal 84 1 c Rev 21. and 22. IX The communion of Saints which be with joy is expressed by the similitude of a feast Matth 22 2 c. X. Neither shall we have communion only with the â—ngels but we shall be also like the Angels Maâ—th 22.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 20.36 XI There shall be such a communion with God that we shal see him without end love him without tediousnesse and praise him without wearisomnesse XII So great shall be that joy that neither our tongues can expresse it nor our mindes conceive it For in this life neither had the eye seen nor ear heard nor minde conceived that which can equall that glory 1. Cor. 2 9. XIII Neither shall any bounds be set to this hapinesse nor shall we ever fall from it but it shall continue for ever Psal. 16.11 Thou shall shâ—w me the path of life for in thy presence is fulnesse of joy and at thy right hand are pleasures for evermore XIV There shall be degrees of eternal happinesse This is gathered from Daniel cap. 22. v. 3 They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousness as the Stars for ever and ever Neither is this opinion overthrown by that place of Matth. 13. v. 43. whereas the just in general are said to shine as the Sun for though the glory of the Elect being considered in themselves is likened to the brightnesse of Sun and Stars yet in Daniel c. 12. this is promised to Doctors above other men neither can any other reason be given why there mention is made chiefly of them that instruct others that place 1 Co. 15.39 40 41 is alleadged but to little purpose for proof of this for the simile concerning the diversity of brightnesse in the Stars dâ—th not prove the degrees of future glory but the â—ifference only that is bâ—twixt a mortâ—l anâ— a glorified body as it appeaâ—s by what followes In the mean while we aâ—low not that manner of different glory which the Papists teach to wit diversity of merits For as the gift of Faith and Sanctâ—fication acâ—ording to Gods meer grace is unequally distributed to the Saints so he will according to his gracious pleasure impaâ—t glory but so that no man shal have cause to complain of any want of glory in himself or why he should envie it in another The SECOND BOOK Concerning the WORSHIP of GOD. CHAP. I. Of the Nature of good Works IN the former Book we have spoken of the Knowledge of God now we are to speak of his Worship The true worship of God consisteth in true holiness and righteousness or in the study of good works which good works are performed by the grace of the Holy Spirit out of true Faith according as the Law requires to the glory of God the certainty of our salvation and edification of our neighbour The RULE I. Good works are called Vertues But we take this word vertue in a larger sense than it is taken by Philosophers for here we call vertues holy affections holy thoughts and actions II The same Synecdochically are called by the name of Charity For so Christ saith that the whole Law consisteth in the precept of love towards God and our neighbour whereas love towards God belongs to the first Commandement but love to our neighbour to the second Table III The principal efficient cause of good works is the Holy Ghost in respect of beginning continuation and perfection For it belongs to the same power to begin in us a good work and to perfect it Phil. 1.6 as also to give both to will and to be able or to do cap. 2.31 IV Their instrumental cause is Faith the root of good works Rom. 14 â—3 what is not done of faith is sin V. The matter of good works are the affections and
must not say so of 〈◊〉 Iews I grant also that the Fathers believed the Iews shall follow Antichrist because he saith that if another come in his own name him they will receive but it will not therefore follow that they shall never have their eyes opened to discern the falshood of Antichrist and that they shall never follow Christ. Neither doth Saint Paul contradict himseâ—f who having proved the conversion of the Iews saith 1 Thes. 2.16 That wrath is come upon them to the end For he speaks there onâ—ly of those perverse Iews who lived in his time they having crucified Christ peâ—â—â—cuted his followers therefore final destructio◠〈…〉 â—pon them under Titus or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth utterly as we translate it and so exâ—reaâ—e or utter destruction came upon them And whereas it is said Hos. 1.6 That God will have mercy no more upon the house of Israel but will utterly take them away this was spoken of â—he ten tribes captivity from which they were not deliverd as the House of Iudah was ver 7. But what is this to the final convâ—â—sion of the Iews As for those imprecations of David against them Psal. 69. v 23.24.25 they have relation onely to their temporal punishments and outwâ—rd afflictons and not to a final or endless obstinacy To conclude the Apostle proves out of Isa. 59.20 That all Israel shall be saved because there shall come to Sion or as the LXX translate it out of Sion the deliverer and shall turn away ungodliness from Iacob Rom. 11.26 This Prophesie hath not been yet accomplished therefore it is to be fulfilled in the end of the world when the deliverer shall turn away ungodliness from the whole Nation of the Iews a Iob. 19.25 26. Dan. 12.2 Hos. 13.14 Matth. 22.31 c. and 27.52 Ioh. 5.28 29 Phil. 3.21 1 Thess 4. and other such like places b The example of those that were raised by the ministery of Elijah 1 King 17 22. Elisha 2 King 4.34 2 King 13.21 by Christ also Matth. 9.25 and c. 27.52.53 Luk. 7.14 Ioh. 11.11 and by the Apostles Act. 9.40 and 20.10 c The type of Aarons Rod budding Num. 17. of the Iews returning from Babylon Ezek. 37. but chiefly of Henoch and Elias Gen. 5 and 2 King 2. d Reasons are drawn from the Covenant of God which is not broken by death Matth 22.30 from the promises of life eternal from the Sacraments which are sâ—ales thereof which 1 Cor. 15. are set down at large But the chief reason is drawn from Christ who is not onely the type and example of our resurection but the beginning also thereof for from the life of the Head we undoubtedly gather the life of the mystical body * A. R. By these Books are meant partly Gods omniscience partly mens conscience God to whom all things are naked and open needs not books to help his memory as men do yet we read that he hath two books the one is called the book of life the other of knowledge Of the former there are four kindes the first is of Predestination to life eternal and in this book some are so written that they cannor be blotted out others are written but in appearance and hope for when they live for a while in the fear of God they hope their names are recorded in Heaven but when by their wickedness they fall from this hope then they may be said to be blotted out of this Book this is the Book of life eternal 2. The Book of life â—emporary which is nothing else but the condition and estate of this life out of this Book did Moses David and Paul wâ—sh themselves to be blotted 3. The Scripture is the book of Life as containing those precepts and means by which we may obtain Life eternall The 4. Book of Life is our conscience informing us of all the good and bad actions of our former life This Book is opened sometimes in this life but shall be fully laid open to us in the last day The other Book we read of is of knowledge which is threefold 1 The Book of Gods generall knowledge whâ—reby he takes notice of all men whether they be good or bad â—f this every man may say with David Psal 139 16. In thy Book are all my members written 2 The Book of Gods particular knowledge of this Psal. 1. The Lord knoweth the ways of the righteous and 2 Tim. 2. The Lord knoweth who are his this is the knowledge of approbation in this Book they are not wâ—itten to whom Chrâ—st will say in the last day Depart from me c. I know you not of this David speaketh Psal. 69 28. Let them be blotted out of the Book of the living and not be written with the righteous The third book of knowledge is that wherein the actions of wicked men are recorded and which shall be laid open to them Dan. 7.10 The Judgment was set and the Books opened We may say then that God hath two books which like Ezekiels scroll are written within and without in the inside are the names of the Saints who persevere to the end On the outside are the names of the wicked who fall from grace who begin in the spirit but end in the flesh Of these books see Exo. 32.32 Psâ— 69.28 c. Phil. â— 3 Rev. 3 5. â—7 â— â—0 15. 21.27 * A. R. The heavens shall not be purged with fire because they are not capable of an elementary impression 2. Because they are not subject to the vanity motion and corruption of inferiour bodies 3. Theâ—r innovation shall onely be in their rest and cessaâ—ion from motion 4. The Heavens that shall be purged by fire are the aerial onely 5. The fire shall purge no more than what the water did purge in the Flood of Noah * A.R. Religion is to be taught not to be forced The reasons are 1. Because Faith cometh by hearing saith the Apostle But the acts of hearing reading meditating praying by which Religion is both begot and nourished are voluntary 2. The proper seat of Religion is the will but the will cannot be forced 3. In propogating of Religion we must imitate God in our conversion who useth not to force us but gently to perswade incline and move us 4. No force or violence hath any continuance neither hath forced Religion 5. Religion is the free gift of God which as it is freely given so it must be freely received without constraint 6. As â—e is not to be esteemed an Heretike or an Idolater that is forced thereto neither is he Religious that is compelled to imbrace it 7 Christ and his Apostles never used any force in propagating of Religion not the Sword but the Word was the instrument used to propagate Christianity 8. Christ is so far from using violence that he will rather suffer the tares to grow with the good corn than pluck them by force 9. We find that violence is rather a hinderer
his adoration 123 126. his knowledg how manifold 123 c his perfections what 126 his generation twofold 128. his nativity 127 c. fruit thereof 130 his exinanition 135 c Christs office in his humiliation ib. 156 and in his exaltation 163. his office of mediatorship 130 c in what nature he was mediator 131 c. how manifold 133 c. our mediator ib. his works of MediatioÌ„ 117. his active and passive obedience 136 c. the necessity of both ib and 151 c his active how shadowed 154. his passive how the cause of life eternal 153 his passion 138 c. each part thereof satisfactory ib. how atributed to Christ and how manifold 145 if he despaired on the cross 140 his death what ib. c. if he died for all 149 his sepulture or burial 142. his 3. days detention in the grave ib. his descent to hell ib. c. his intercession 155. his exaltation 157 his resurrection 159 c. what body he had after his resurection 157 c. his ascension with its fruits 160 c. whether yet on earth 161 how present in the Supper 178 c 200 his return or 2d coming its signs 282. Christs kingdom how to be delivered up to the Father 164 c. Christs justice vide J. Works vide W. Church what 203 c. her form and head 205 how one catholique holy 207 c. her marks or notes 209. if she can erre ibid. her administration 197 c and 214. c her offiâ—â— concerning controveâ—sies of Religion 221. c. false Church what and what sorts 231 c. Church goods 217 c Clemencie 391 Complaints in afflâ—ctions 329 Concupiscence originaâ— 77 425. actual ib. to be resisted ibid c. Confession of the truth 357 364 c. Confidenâ—e for the foâ—m of faith 253 c. for the effâ—ct of faith and good works 32â— idolatrous confidence ib. Conscience 320 Consecration true and superstitiouâ— 357 c. Constancie 321 Contempt of superiors 383 Contentation vide self-sufficiency Covenants of works and the seals thereof 67 c. Covenant of grace 169 c how the new and old dâ—ffer 172. the seals of both 18â— c Covetousnâ—sse 414 Councels â—ow to be convened 228. c. councels Papistical 313 c. Courtesie 421 Craft 320 Creationâ— 46. c. Cruelty 375 and 391 Curiosity 418 DAmnation if the end of repâ—obation 45 the pains and state of the damned 87â— c. Death of man fourfold 86 c. Decalogue its parts rules of interpreting it 92 c. Deceit when lawful 393 Gods decree what 33. its causes objects if one or many 37 Denial of the truth 365 Desperation 325 Destâ—uction of the world 301 Diffidence or distrust in God 324 c. Diligence 387 Disobedience to superiors 384 Dissembling when lawful 319. when unlawful 365 The Praecognita of Divinity 1 If malicious desertâ—on may cause divorce 405 Doubleâ— mindednesse 489 Doubting of Gods goodness and power 324 c. Drunkennesse 395 ELection for calling to an office 166. for spiritual calling 243 c. for Gods decree what it is 38. its causes and marks ib. the Elect if they may become reprobate 2â—â— Envy 376 c Of two Evils what is to be chosen 319. FAith for a part of Gods worship 32â— for constancy in words and deeds 419. of miracles historicall temporary 251. c. Saving faith what ibid and whence 252 c its quality and degrees 253 c. how it justifieth 259 implicite faith what 254 presumption of faith 324 Fall of Adam 73 Fasting what 339 c. and how to be kept 340 c. Fear of God 326. servile and filial fear ibid. Feasts 106 c. Flattery 418 c. Folly 318 Fortitude 491 c. Freewill 69 c. 77 82 Friendship true and counteâ—feit 378. c. Frugality v. Parsimony GEntlenesse 420 our Glorification 307 God his names essence and properties 14 15 16 c. Gospel what and how it differs from the Law 108. c. Gratitude towards God 327 c. towards our superiors 384 c. Gravity 419 c. HAppinesse vide Beatitude Hardning vide Induration Hatred of God 326 Hatred of our neighbour 374 Hell where 88 an Heretick who 233. Honesty 397 Hope 325 Humanity 375 Hypocrisie 320 422 IDlenesse 415 Idolatry what how manifod 344 and 346 An Idol what how it differs from an image or picture 344 c. Images of Christ and of the Saints idols 347 also the painting of the Trinity 348 vid. Worship Image of God what 50 c of what gifts it consisteth 69 c. what of it remains since the fall 79. c. Impatience 329 Impatience of correction 384 Imprecations 363 c Imprudence 320 Inconstancy 321 Indulgence too much 391 Induration how ascribâ—d to God 59 c. 327 Industry 414 c. Infants baptisme and faith 194 c. Infidelity 324 Ingratitude towards God 3â—8 toward our superiors 385 Inhumanity 375 Injurâ—es how lawfully repelled 388 c. Insensibility 394 Integrity 320 Intemperance 394 Intercessors of the Papists 155 Christs intercessioÌ„ v. C. Irreverence to Superiors 383 Last judgment with its circumstances and signes 295 Justice how used in Scripture 267 Christs Justice 150. who manifod ib. c. Justice towards our neighbour what and how manifold 380 409 Justice coÌ„mutative how to be exercised 330 386 409 of Superiours to Inferiours 386. Vindicative Justice 39â— To justifie in Script what 256. The causes-and parts of Justification 257 c. The Keyes and power thereof what 223 c. how it differs from the power of the Magistrate 226. Knowledg of God 323 LAbour before the fall 71 Law what 90. why renewed since the fall 91 c. if it be Corrected by Christ 92 how it differs from the Gospel 109 c. ceremonial 97. political 107 c. Levites office 100 Liberality 413 Liberty essential to the will 55 Christian Liberty 279 Liberty of speech 421 Life eternal 305 c. First light 49 Limbus Patrum and of infants 89 Lots 364 Love ordered and disordered 426 c. Evil lusts 425 c. Luxury in food 395 Lying if any be lawful 416 c. MAgistrate how to be obeyed 22â— Magistrates nursing fathers to the Church ibid Magnificence 413 Malevolence 376 c. Mans creation 50. his fourfold estate 67. Man what 52 how immortal before his fal 71. what he is before his calling 245 Mary Mother of God remained a Virgin 129 Marriage what 397 c. how and between whom it is to be contracted 398 399 c how to be dissolved 405. Masse vid. Sacrifice Mercy 377 The conditions of Merit 317 Merit of congruity and conâ—ignity 315. Mildnesse 390. Ministers of the Church 214 and their calling 218 c. their duty to conceal secrets 226. Our Misery how manifold 71 c Moderation 39â— Modesty 397. Multiplicity of Gods vide P. Murther 326 c. Self-Murther ib. Nazarites 100.