======================================================================== WRITINGS OF WILLIAM AMES by William Ames ======================================================================== A collection of theological writings, sermons, and essays by William Ames, compiled for study and devotional reading. Chapters: 147 ------------------------------------------------------------------------ TABLE OF CONTENTS ------------------------------------------------------------------------ 1. S. Hearing of the Word 2. S. Baptism 3. S. Contentment 4. S. The Administration of the Covenant of Grace before the Coming of Christ 5. S. Creation 6. S. The Death of Christ 7. S. The Decrees of God 8. S. The Definition or Nature of Theology 9. S. The Parts of Theology 10. S. The Efficiency of God 11. S. The End of the World 12. S. The Extraordinary Ministers of the Church 13. S. Faith 14. S. Faith and Preparation 15. S. The Essence of God 16. S. Instituted Worship 17. S. Justification 18. S. The Manner of Worship 19. S. Ordinary Ministers and Their Office in Preaching 20. S. Sanctification 21. S. The Subsistence of God 22. S. The Church Instituted 23. S. The Church Mystically Considered 24. Substance of the Christian Religion 25. c CONTENTS 26. d Biographical Sketch 27. e To the Reader 28. The First Lord’s Day 29. The Second Lord’s Day 30. The Third Lord’s Day 31. The Fourth Lord’s Day 32. The Fifth Lord’s Day 33. The Sixth Lord’s Day 34. The Seventh Lord’s Day 35. The Eighth Lord’s Day 36. The Ninth Lord’s Day 37. The Tenth Lord’s Day 38. The Eleventh Lord’s Day 39. The Twelfth Lord’s Day 40. The Thirteenth Lord’s Day 41. The Fourteenth Lord’s Day 42. The Fifteenth Lord’s Day 43. The Sixteenth Lord’s Day 44. The Seventeenth Lord’s Day 45. The Eighteenth Lord’s Day 46. The Nineteenth Lord’s Day 47. The Twentieth Lord’s Day 48. The Twenty-first Lord’s Day 49. The Twenty-second Lord’s Day 50. The Twenty-third Lord’s Day 51. The Twenty-fourth Lord’s Day 52. The Twenty-fifth Lord’s Day 53. -27 The Twenty-sixth and seventh Lord’s Days 54. -29 The Twenty-eighth and ninth Lord’s Days 55. The Thirtieth Lord’s Day 56. -32 The Thirty-first Lord’s Day 57. The Thirty-third Lord’s Day 58. The Ten Commandments 59. The Thirty-fifth Lord’s Day 60. -37 The Thirty-sixth and seventh Lord’s Day 61. The Thirty-eighth Lord’s Day 62. The Thirty-ninth Lord’s Day 63. The Fortieth Lord’s Day 64. The Forty-first Lord’s Day 65. The Forty-second Lord’s Day 66. The Forty-third Lord’s Day 67. The Forty-fourth Lord’s Day 68. The Forty-fifth Lord’s Day 69. The Lord’s Prayer 70. The Forty-seventh Lord’s Day 71. The Forty-Eighth Lord’s Day 72. The Forty-ninth Lord’s Day 73. The Fiftieth Lord’s Day 74. The Fifty-first Lord’s Day 75. The Fifty-second Lord’s Day 76. THE MARROW OF SACRED DIVINITY 77. Title/Contents 78. a Transcriber Notes 79. b CONTENTS 80. c PREFACE 81. d TO THE READER. 82. -00 THE FIRST BOOK OF DIVINITY 83. -01 Chapter 1. Of the Definition or Nature of Divinity 84. -02 Chapter 2. Of the Distribution or parts of Divinity 85. -03 Chapter 3. Of Faith. 86. -04 Chapter 4. Of God, and his Essence. 87. -05 Chapter 5. Of the Subsistence of God. 88. -06 Chapter 6. Of the Efficiency of God. 89. -07 Chapter 7. Of the Decree and Counsel of God. 90. -08 Chapter 8. Of Creation. 91. -09 Chapter 9. Of Providence. 92. -10 Chapter 10. Of Special Gubernation about intelligent Creatures. 93. -11 Chapter 11. Of Man’s Apostasy, or Fall. 94. -12 Chapter 12. Of the consequents of Sin. 95. -13 Chapter 13. Of Original Sin. 96. -14 Chapter 14. Of Actual Sin. 97. -15 Chapter 15. Of Corporal Death. 98. -16 Chapter 16. Of the Consummation of Death. 99. -17 Chapter 17. Of the Propagation of Sin. 100. -18 Chapter 18. Of the Person of Christ, the Mediator 101. -19. Chapter 19. Of the Office of Christ 102. -20 Chapter 20. Of Satisfaction. 103. -21 Chapter 21. Of the Life of Christ being humbled. 104. -22 Chapter 22. Of the Death of Christ. 105. -23 Chapter 23. Of the Exaltation of Christ. 106. -24 Chapter 24. Of the Application of Christ. 107. -25 Chapter 25. Of Predestination 108. -26 Chapter 26. Of Calling. 109. -27 Chapter 27. Of Justification. 110. -28 Chapter 28. Of Adoption. 111. -29 Chapter 29. Of Sanctification. 112. -30 Chapter 30. Of Glorification. 113. -31 Chapter 31. Of the Church mystically considered. 114. -32 Chapter 32. Of the Church Instituted. 115. -34 Chapter 34. Of the Holy Scripture. 116. -35 Chapter 35. Of ordinary Ministers, and their Office in Preaching. 117. -36 Chapter 36. Of the Sacraments. 118. -37 Chapter 37. Of Ecclesiastical Discipline. 119. -38 Chapter 38. Of the Administration of the Covenant of Grace ... 120. -39 Chapter 39. Of the Administration of the Covenant from Christ ... 121. -40 Chapter 40. Of Baptism and the Supper of the Lord. 122. -41 Chapter 41. To the end of the World. 123. -00 SECOND BOOK OF SACRED THEOLOGY. 124. -33 Chapter 33. Of the Extraordinary Ministers of the Church. 125. -01 Chapter 1. Of Observance in General 126. -02 Chapter 2. Of Virtue. 127. -03 Chapter 3. Of Good Works. 128. -04 Chapter 4. Of Religion. 129. -05 Chapter 5. Of Faith. 130. -06 Chapter 6. Of Hope. 131. -07 Chapter 7. Of Charity. 132. -08 Chapter 8. Of Hearing the Word. 133. -09 Chapter 9. Of Prayer. 134. -10 Chapter 10. Of an Oath. 135. -11 Chapter 11. Of a Lot. 136. -12 Chapter 12. Of Tempting God. 137. -13 Chapter 13. Of Instituted worship. 138. -14 Chapter 14. Of the manner of Divine worship. 139. -15 Chapter 15. Of the time of worship. 140. -16 Chapter 16. Of Justice and Charity toward our neighbour. 141. -17 Chapter 17. Of the honour of our Neighbour. 142. -18 Chapter 18. Of humanity toward our Neighbour. 143. -19 Chapter 19. Of Chastity. 144. -20 Chapter 20. Of Commutative Justice. 145. -21 Chapter 21. Of telling Truth. Veracity. 146. -22 Chapter 22. Of Contentment. 147. Notes ======================================================================== CHAPTER 1: S. HEARING OF THE WORD ======================================================================== Hearing of the Word by William Ames How should we prepare ourselves to hear the Word? 1. From faith, hope, and love, the virtues of religion referring to God, there arises a double act which bears on the spiritual communion exercised between God and us; the hearing of the word and prayer. 2. The reason or basis for this division is that in religious worship we relate ourselves to God when we give him due honor either by receiving what he offers or by offering what may be received by him in his perfection. In both respects we do what is immediately and directly honorable to God. 3. The first act of religion, therefore, concerns those things which are communicated to us from God. The other concerns those things which we yield to God. 4. Hearing the word is the devout receiving of the will of God. 5. Hearing here, therefore, means any receiving of the word of God whether it be communicated to us by preaching, reading, or any other way. God is accustomed to work in his own way and by his own institution by the preaching and hearing of the word. 6. The word hearing ought not to be taken so literally and strictly as to mean always necessarily the outward sense of hearing; it denotes any perceiving of the will of God, and especially inward receiving and submission. 7. The receiving of the word, of two parts: attention of the mind and intention of will. 8. Attention is applying the understanding to perceive the revealed will of God. Acts 16:14, The Lord opened the heart of Lydia that she might attend to the things spoken by Paul: It is often called in the Scripture, especially in the Old Testament, a seeking of the will of God or a seeking of God himself. It refers to the great desire we should have to know God's will, as though it were something we could not at all do without. Isaiah 58:2, Yet they seek me daily, and delight to know my ways, as - a nation which does righteousness and does not forsake the judgment of its God; they inquire of me the ordinances of justice, they delight in approaching God. 9. In this attention we need that prudence which will discern what the will of God is. Romans 12:2, That you may prove what is the good, pleasing, and perfect will of God. When this is perceived, we must not deliberate further whether it be good or is to be obeyed or not, for the will of God is itself the final end of all religious inquiry. Galatians 1:15, Galatians 1:16, When it pleased God to reveal his sign in me - I did not consult with flesh and blood. 10. Intention is the application of our will to the devout observance of the will of God now known. Psalms 119:106, I have sworn - and will perform it, that I will keep thy righteous judgment. 11. The purpose of the intention ought to be so strong and firm that we are ready without exception to obey whatever God commands. Jeremiah 42:5, Jeremiah 42:6, The Lord be a true and faithful witness between us if we do not act according to all the things with which the Lord thy God sends you to us. Whether it be good or whether it be evil, we will obey the voice of the Lord our God. 12. In the form of this intention, the law of God itself is said to be in the heart of a believer, Psalms 40:8, Psalms 40:9;Psalms 119:11; Jeremiah 31:33; Hebrews 8:10. 13. In order to be correct, the hearing should come from faithful observance, bringing submission of the inward acts and inclinations of the mind. Romans 6:17, From the heart you obeyed that form of doctrine to which you were committed. 14. To be truly religious, it is necessary, first, that it arise from faith, for by faith we believe the word of truth is that which God reveals to us and are accordingly influenced by it. Hebrews 4:2, The word in being heard did not profit them, for it did not meet with faith in them that heard it; Luke 24:32, Did not our hearts burn - while he spoke to us? 15. By this faith we cling to the word, Psalms 119:31, and the word itself clings to us and is engrafted for salvation. James 1:21, The engrafted word. 16. Second, this hearing must come from the hope by which we embrace what God has promised as the word of life and from it also expect life. Deuteronomy 32:47, It is your life, and you shall live long in the land; John 5:39. 17. In hope the faithful bring forth fruit with patience, Luke 8:15. 18. In like manner, there must be joined to it love, with which we cleave to the word or to God revealing himself to us in the word as absolutely good. Psalms 119:97, How I love thy law; 2 Thessalonians 2:10, They did not receive the love of truth in order that they might be saved. 19. Because of this love, the word of God dwells bountifully in the faithful, Colossians 3:16. And they are transformed into its form and pattern, Romans 6:17. 20. Such a hearing of the word of God is the true and proper worship of God. First, it bestows spiritual honor on God immediately and directly. For although the act of hearing is most properly directed to our receiving of the will of God, yet because we subject our consciences to God in so receiving we honor him as the possessor of power and divine truth, the acknowledgment of which is the basis of religious worship. Second, it contains a direct and immediate exercise of faith, hope, and charity in which the essential worship of God is chiefly found. 21. Therefore, no word or sentence of men ought to be mingled with the word of God or transmitted in the same manner lest by chance we worship men instead of God. 22. Most definitely opposed to hearing is, first, the pride by which one dwells on his own excellence. Such a person does not wish to submit to the will of God. Pride is always contrary to the humility of religion and to religious observance or obedience in general but it seems most surely opposed to them in this act of religion. A proud man is so far from subjecting himself to the will of another as to a law that he wants to have his own will in place of the law. Jeremiah 13:15, Hear and give ear; be not proud, f or the Lord has spoken; Jeremiah 5:5, T hey have broken the yoke, they have burst the bonds. 23. The real act of pride is a contempt of either God or the will of God and its observance. 2 Samuel 12:9, Why have you despised the word of the Lord in doing what is evil in his eyes? 24. Pride is said to be the cause of all other sins for two reasons. First, all sins have something to do with that occupying of first place which pride has, as it were, for an end. Second, pride casts aside contemptuously the authority of the word in which alone the power of sin is to be avoided. 25. There is something of pride in every sip but especially in those which are committed deliberately. 26. Opposed to the hearing of the word is, second, all taking advice from the world, the flesh, or wisdom of the flesh in the things of religion, Romans 8:7; Galatians 1:16. 27. As in pride men refuse to submit themselves to the will of God; so in taking counsel which is not of God they seek other gods, as it were, to whom they may be subject. 28. Third, the most wicked opposition to the hearing of the word is consultation with the devil. Isaiah 8:19; Deuteronomy 18:11-15. Herein religious faith and hope due only to God is transferred in a way either explicitly or implicitly to the enemy of God. 29. Hence it is that faith is likely to be required in those who indulge in such consultations by those who are the masters of these arts. 30. By virtue of this faith there is a certain covenant and a kind of religion entered into with the devil - if not openly and expressly, at least secretly and implicitly. 31. One may not have a direct intention to ask counsel of the devil, yet he is made a partaker of such a sin, if he does something that implies, either in its own nature or in its practical application, a calling on the devil for help or counsel. 32. Therefore, all arts introduced by the influence of the devil for the knowing of secrets are in this respect to be condemned. 33. All divination which is not grounded upon the sure revelation of God or the course of nature ordained by God in creation is to be condemned. 34. All application of things or words to prediction or any functions to which they are not appointed by either nature or God's ordinance is to be condemned. 35. If the help of the devil is sought in such ways, he is in a certain way invoked, and the invoking of God is shut out. And since a kind of revelation is expected, or a submission of mind to receive and execute his commands, this is opposed to the hearing of the word of God. 36. Communion with the devil, therefore, is not only unlawful because it is connected with fraud and seduction, but also because in its own nature it is contrary to true religion. 37. We do not have human communion or fellowship with the devil. And we cannot have religious communion, as formerly some had with the good angels who were ministering spirits sent by God for our good. 38. Therefore, any association with the devil, apart from resistance to him as the enemy of our souls, leads to the violation of true religion and is itself a kind of perverse religion. 39. If he appears at times to be subject to the command of men by some kind of enchantment, it is only a facade of submission so that he may more easily rule them. This does not prevent but only colors the religious submission which men render him in such association. 40. All participate in such sins who by words, images, and other similar things of no sufficient virtue try to cure diseases in others, or who tolerate such doings to that end on behalf of themselves or their families. 41. Sympathies, antipathies, and the special virtues which are found in some things differ from such enchantments in that, as the common experience of all men shows, some faith is required for the former but none for the latter. 42. In many people a strong imagination may perhaps reinforce the efficacy of the media of enchantment, and even this often arises from a kind of religious faith; but it cannot transmit any effect from parents to children or from men to cattle unless a diabolical force is operative. 43. They who most care for the hearing of the word care least for these arts and see the least fruit in them. ======================================================================== CHAPTER 2: S. BAPTISM ======================================================================== Baptism By Dr. William Ames 1. The sacraments of the New Testament follow from its nature. They are few in number, easy to prepare and observe, and very clear in their meaning. 2. They were sanctified and instituted by Christ himself. Although the one sacrament was first used by John the Baptist yet by that very fact he became the forerunner of Christ so that he might show that it did not become an ordered institution by the ministry of John but through the institution of Christ himself. 3. The sacraments are baptism and the Lord's Supper. No other sacraments or sacramental signs were delivered to the church by Christ or his apostles, nor can others be appointed by men in the church. 4. Because of God's institution it is of greatest necessity for believ­ers to use these sacraments diligently and devoutly. But they are not so necessary to salvation that the absence or mere lack of them de­prives one of salvation. Given the institution, they are not to be cele­brated by any who are not lawful ministers or who are outside of a church assembly. 5. Baptism is the sacrament of initiation or regeneration. 6. Although it seals the whole covenant of grace to all believers, when it is specially made our own, it represents and confirms our very ingrafting into Christ. Romans 6:3, Romans 6:5, We have been baptized into Christ Jesus . . . being planted together with him; 1 Corinthians 12:13, We have been baptized into one body. 7. From the time of our first ingrafting into Christ by faith a rela­tionship of justification and adoption is entered into. As the sacrament of that ingrafting, baptism stands for the remission of sins, Mark 1:4. And it stands, also, for adoption in that we are consecrated by it to the Father, Son, and Holy Spirit, whose names are pro­nounced over the baptized. 8. And because holiness always comes from Christ into whom we are ingrafted, to all the faithful, baptism is also the seal of sanctification. Titus 3:5, He has saved us ... by the washing of regeneration and the renewing of the Holy Spirit; Romans 6:4 - Romans 6:6. 9. And since glorification cannot be separated from true holiness it is at the same time the seal of eternal glory, Titus 3:7, That we might…be made heirs, according to the hope of eternal life; Romans 6:8, If we are dead with Christ, we believe that we shall also live together with him. 10. Because those benefits are sealed by initiation in baptism, it should be noted, first, that baptism is only to be administered once. There is only one beginning of spiritual life by rebirth as there is but one beginning of natural life by birth. 11. Second, baptism ought to be administered to all those in the covenant of grace, because it is the first sealing of the covenant now first entered into. 12. The infants of believers are not to be forbidden this sacrament. First, because, if they are partakers of any grace, it is by virtue of the covenant of grace and so both the covenant and the first seal of the covenant belong to them. Second, the covenant in which the faithful are now included is clearly the same as the covenant made with Abra­ham, Romans 4:11; Galatians 3:7 - Galatians 3:9—and this expressly applied to infants. Third, the covenant as now administered to believers brings greater and fuller consolation than it once could, before the coming of Christ. But if it pertained only to them and not to their infants, the grace of God and their consolation would be narrower and more con­tracted after Christ's appearing than before. Fourth, baptism sup­plants circumcision. Colossians 2:11, Colossians 2:12; it belongs as much to the children of believers as circumcision once did. Fifth, in the very beginning of regeneration, whereof baptism is a seal, man is merely passive. There­fore, no outward action is required of a man when he is baptized or circumcised (unlike other sacraments); but only a passive receiving. Infants are, therefore, as capable of participation in this sacrament, so far as its chief benefit is concerned, as adults. 13. Faith and repentance no more constitute the covenant of God now than in the time of Abraham, who was the father of the faithful. Therefore, the lack of these ought not to prevent infants from being baptized any more than it prevented them from being circumcised then. http://www.apuritansmind.com/William%20Ames/WilliamAmesBaptism.htm ======================================================================== CHAPTER 3: S. CONTENTMENT ======================================================================== Contentment One of the most difficult of Christian virtues to obtain. Dr. William Ames 1. The virtue of contentment is the acquiescence of the mind in the lot God has given, 1 Timothy 6:6; Hebrews 13:5; Php_4:11. 2. This contentment is ordered in the tenth commandment as appears from the words themselves. It is not at all proper to refer this precept to the inward and original purity of righteousness, which is the fountain of all obedience; such purity is not commanded in any one commandment but in all. And the precept no more belongs to the second table where it is situated than to the first. 3. Of all the virtues contained in the second table, however, none is more internal or intimate to vital righteousness than contentment. By it we are, as it were, led by the hand to contemplate and seek righteousness. And so righteousness in its purity is fitly handled here. 4. Joy for the prosperity of our neighbor, as if it were our own, is part of contentment, Romans 12:15. 5. In contentment and joy are found the height and perfection of all love towards our neighbor. Hence contentment is in a way the perfection of godliness and of a godly man. 1 Timothy 6:6, There is great gain in godliness, met’ autarkeias, with contentment (or, that which produces the perfection of contentment). 6. Therefore, the last commandment stands at the end of an order which proceeds from the less to the more perfect and from the better known to the less known. 7. For this is our most perfect duty and yet least known to us by nature: Whatever we conceive or will should be joined with the good of our neighbor. 8. Although by its nature this is first among duties to our neigh­bor as the foundation of all the others, it is commanded in the last place, because it is the last to come into being for corrupted man. 9. Covetousness is opposed to contentment, Hebrews 13:5. 10. Covetousness does not mean the power and faculty of desiring and seeking what is natural; or the act of that natural faculty, or its lawful operation, which is also natural; or the whole inclination of our corrupt nature (not specially condemned in any one precept but in the whole law); or the actual inordinate primary lusts (for the most part contrary to religion and condemned in the first table); or last, lusts which tend to the hurt of our neighbor (for those having a deliberate will and purpose behind them are condemned in the other commandments). Covetousness means that desire which first instigates and excites the mind to yearn for the good things of our neigh­bors although it has not yet occurred to us to get them by unlawful means, 1 Kings 21:2; Mark 10:19. 11. The affinity or close connection which these primary motives of injustice have with original corruption (whence they arise) has led many to confuse the two. But the following should be consid­ered. First, original sin is an inborn disposition [habitus], so to speak, perpetually and continually with us during this life, and always in the same manner while we live here, but those motives are transient expressions of the disposition. Second, the sin in us is no more an original than a general principle of all vicious action, while the expressions of it which are condemned here are plainly limited to those which affect only our neighbor. 12. The Apostle himself in Romans 7:1-25 clearly explains this command­ment by a figure describing the operations of sin. Concupiscence, Romans 7:7, is the same as the Passions of sinners, Romans 7:5, and as Concu­piscence effected by sin, Romans 7:8, and must be distinguished from In­dwelling sin, Romans 7:7. 13. It is no marvel that the Pharisees (of whom Paul was one) did not acknowledge the first motives of covetousness to be sins. The same refusal is stiffly made by their cousins, the papists. 14. Those who divide this last commandment about covetousness in two, one part about coveting the house and the other about cov­eting the wife and other objects have forsaken all reason in this matter. They are forced either to abandon the second commandment of the first table or to turn it into a needless appendix of the first commandment so that they may in some way retain the number ten. Or rather, as is evident with many of them, obscuring the force of the second commandment in order with some show to separate from it themselves and their superstitions, they tear apart this tenth com­mandment. They have no choice about which is the ninth and which the tenth commandment because in the repetition of the law, Deuteronomy 5:27, coveting the wife is put before coveting the house. They can­not say it is clearly wrong to join together these two types of coveting when they themselves in explaining the decalogue always join or rather confuse the ninth and tenth commandments. Last, the very words of the decalogue plainly show that it is one commandment, when they forbid one act (You shall not covet) and have a common object (Anything that is your neighbor's). 15. An inordinate love of ourselves is a cause of covetousness, 16. This philaoutia, self-love, is the source and origin of all sins not which is called philaoutia, 2 Timothy 3:2. only against our neighbor, but against God himself, 2 Timothy 3:4. 17. Covetousness is divided by John into that of the flesh, having to do with food and lust, that of the eyes, having to do with outward delight and profit, and the pride of living, having to do with the glory and pomp of this world, 1 John 2:16. 18. Envy or an Eye being evil is opposed to joy and pleasure in the prosperity of our neighbor. Matthew 20:15. Likewise opposed is any epikairekakia rejoicing over the hurt of our neighbor, Psalms 70:3, Psalms 70:4; Obadiah 1:12. 19. In the last commandment that perfection of righteousness is commanded which is in a way central to the whole second table, just as in the first commandment of the first table all parts of religion are in a way commanded. The first commandment of the first table contains the first and great commandment, You shall love God with nil your heart and the second commandment, like unto it, You shall love your neighbor as yourself, is contained in the last commandment of the second table. 20. From the perfection which shines forth in any one of these commandments it is manifest that a complete and accurate fulfilling of the law is impossible even to the faithful by the grace bestowed upon them in this life. The rule and measure of our obedience (as has been well said) is in affirmatives, You shall love with all your heart and in negatives. You shall not covet, both of which are impos­sible in this life. It necessarily follows that no one can satisfy exactly the law. 21. In this life we know only in part, 1 Corinthians 13:9, and, therefore, act only in part. We receive only the first fruits of the Spirit, Romans 8:23. Therefore, we cannot precisely observe a law wholly spiritual, Romans 7:14. We carry about us flesh that lusts against the Spirit, Galatians 5:17, and we cannot obey without covetousness, inclining and draw­ing us another way. Finally we are not perfect, Php_3:12, and we cannot render perfect obedience. We always need to have that peti­tion in our heart and on our lips, Forgive us our debts. 22. Yet it is rightly and truly said that the Yoke of Christ is easy, his burden light. Matthew 11:30, and His commandments not grievous, 1 John 5:3. Here the yoke is considered, first, as the law is actually observed by the faithful who delight in it, Romans 7:22; Psalms 119:14, Psalms 119:16, not as it ought to be observed. Even this kind of observance by the faithful brings rest to their souls. Matthew 11:29, although the imper­fection which still cleaves to them is grievous and troublesome to them. Second, the yoke is here considered in relation to the spirit and not the flesh. Matthew 26:41. Third, it is here united with the remis­sion of all the sin and imperfection which cling to our endeavors. Fourth, the yoke is light and not grievous in comparison with the letter of the law which kills. Fifth, it is a preparation for the reward appointed by God for obedience begun, though imperfect — in which sense all afflictions are counted light, 2 Corinthians 4:17. The ease and light­ness of the law of God is not in proportion to our strength: It comes from the grace of our Lord Jesus Christ and the love of God, with the gift of the Holy Spirit which is with all those who love the law of God. Amen. [~JumpFile http://www.apuritansmind.com/William%20Ames/WilliamAmesContentment.htm] ======================================================================== CHAPTER 4: S. THE ADMINISTRATION OF THE COVENANT OF GRACE BEFORE THE COMING OF CHRIST ======================================================================== The Administration of the Covenant of Grace before the Coming of Christ By Dr. William Ames 1. Although the free, saving covenant of God has been one and the same from the beginning, the manner of the application of Christ or the administration of the new covenant has not always been so. It has varied according to the times during which the church has been in process of being gathered. 2. In this variety there has always been a progression from the imperfect to the more perfect. 3. At first the mystery of the gospel was manifested in a general and obscure way and later more specifically and clearly. 4. The manner of administration of the covenant is twofold: One points to the Christ who will appear and the other to the Christ who has appeared. 5. The Old and New Testaments are reducible to these two primary heads. The Old promises Christ to come and the New testifies that he has come. 6. While Christ was still to appear, all things were more outward and carnal, afterwards more inward and spiritual. John 1:17, The law was delivered by Moses; grace and truth came by Christ. 7. The church then had a double aspect: first as an heir and second as a child. Galatians 4:1 ff. So long as the heir is an infant he differs not at all from a servant, though he be lord of all. 8. As an heir the church was free; as a child, in a certain way, not free. Galatians 4:1. 9. As an heir it was spiritual; as a child carnal and earthly, Hebrews 9:10; Romans 9:7. 10. As an heir it had the spirit of adoption, but as a child the spirit of fear and bondage. Romans 8:15, You have not received the spirit of bondage again to fear, but you have received the spirit of adoption. 11. The manner of administration of the covenant, in respect to the coming of Christ, was one before Moses and another from Moses to Christ. 12. Before Moses the polity of the church was rude and loose, as it would be in its childhood. There were as many visible churches as there were families of godly people; the ministry was almost always an extraordinary one conducted by prophets. The masters of families and the firstborn had the right to administer certain holy things as ordinary ministers, according to the direction they received from the prophets. 13. And there was some difference of dispensation from Adam to Abraham from that of the time from Abraham to Moses. 14. From Adam to Abraham it should be noted, first, that redemp­tion by Christ and the application of Christ was promised in general. It was to be carried out by the seed of the woman in order to banish the works of the devil, or sin and death. Genesis 3:15; Romans 16:20; 1 John 3:8, The seed of the woman shall break the serpent's head. The God of peace will tread Satan under vow feet shortly. The Son of God was manifested to dissolve the works of the devil. 15. Second, calling was evident in the distinction between the seed of the woman and the seed of the devil, and between the sons of God and the sons of men, Genesis 6:2. Third, the way of justification was set forth by expiatory sacrifices offered and accepted for sins. Ephesians 5:2, Christ loved us and gave himself for us, an offering and sacrifice to God for a sweet-smelling savor. 16. Fourth, adoption was indicated both by the title of sons, com­mon to all the faithful at that time, and by the translation of Enoch into the heavenly inheritance. Genesis 5:24; Hebrews 11:5. 17. Fifth, sanctification was expressly taught by the prophets and foreshadowed by typical oblations and rites of sacrifice, Jude 1:14; Romans 12:1. 18. Sixth, glorification was publicly sealed by the example of Enoch and the saving of Noah and his family from the flood. 1 Peter 3:20, 1 Peter 3:21. 19. In this period the building and saving of the ark in the flood was an extraordinary sacrament, Hebrews 11:7; 1 Peter 3:20, 1 Peter 3:21. There was no ordinary sacrament in those times, but in many sacrifices there was something like a sacrament, for those who sacrificed commonly partook of a holy banquet at a holy place with joy before God in their sacrifices, Exodus 18:12. This sealed to them in a certain way the grace of the covenant which is present in the sacraments. 20. From the time of Abraham the church chiefly consisted of his family and his posterity. 21. At that time the benefits of the new covenant were all more clearly and distinctly witnessed to than before. 22. First, election was set forth in the persons of Isaac and Jacob who were beloved before Ishmael and Esau, Romans 9:11-13. 23. Second, redemption along with its application was majestically shown in the person and blessing of Melchizedek — also in the prom­ise and covenant of blessing to come to all nations from the seed of Abraham. 24. Third, a calling came in the leading of Abraham from Ur of Chaldees to a certain new and heavenly country, Hebrews 11:8-10. 25. Fourth, justification was illustrated by the express testimony of God that faith was reckoned to Abraham for righteousness, as the father and pattern of all who should believe. The sacrament of cir­cumcision was also given, which was the seal of that righteousness. 26. Fifth, adoption was declared by giving God's name to Abraham and all the sons of the promises, and by assigning the inheritance to the sons of the promises, the family of the free woman through grace, Galatians 4:26, Galatians 4:28, Galatians 4:31. 27. Sixth, sanctification was prefigured by circumcision, which stood for the taking away and abolishing of the corruption of sin and the old man so that a new creature might come in their places, Colossians 2:11; Deuteronomy 30:6. 28. Seventh, glorification was pointed to in the blessing promised in the land of Canaan, which was a type of the heavenly country. 29. From the time of Moses to Christ, these same things were further adumbrated by extraordinary and ordinary means. 30. Redemption and its application were extraordinary. They were signified, first, in the deliverance from Egypt through the ministry of Moses, who was a type of Christ, Matthew 2:15, and by the entrance into the land of Canaan through the ministry of Joshua, another type of Christ. Second, in the brass serpent, by looking at which men who were about to die were restored to health, John 3:14; John 12:32. Third, in the cloud which shielded the Israelites from all injuries from enemies and from the sky. They also had light provided day and night, along with a refreshing of their strength, 1 Corinthians 10:2; Isaiah 4:4-5. Fourth, in the passing through the Red Sea where a way was opened to the land of promise, their enemies being overwhelmed and destroyed, 1 Corinthians 10:2. Fifth, in the manna from heaven and the water from the rock whence they received continual nourishment, so to speak, out of God's hand, 1 Corinthians 10:3, 1 Corinthians 10:4; John 6:32, John 6:33. 31. In the ordinary sense Christ and redemption were foreshadowed by the high priest, the altars, and sacrifices for sins. 32. Justification was shown in many sacrifices and ablutions and in the sacrament of the Passover. 33. Adoption was shown in the dedication of the firstborn to God. 34. Sanctification was set forth in all the offerings and gifts as well as in the observances which had anything to do with cleanliness. 35. Glorification was shown in the inheritance of the promised land and the communion which they had with God in the holy of holies. 36. The church of the Jews instituted by Moses, in point of exter­nal coming together, was only one because the whole solemn com­munion prescribed at that time depended upon one temple and was exercised by public profession and rites. 37. The synagogues were not complete churches, for the total wor­ship of God and the whole sacred communion prescribed at that time could not be exercised in them. 38. Therefore, the church of the Jews was a national church-though in some respect catholic or universal, inasmuch as the believ­ing proselytes of every nation under heaven were bound to join them­selves to that one church. Acts 2:5, Acts 2:6, Acts 2:8-11; Acts 8:27. 39. The primary ministers were the priest of the family of Aaron in a continued line of succession, and to them were joined the other Levites, Numbers 3:6-10. 40. Yet neither priests nor Levites were allowed to minister unless they were first examined, and passed the tests in body, age, and gifts of the mind. 41. The ecclesiastical discipline of that time was ceremonial to a large extent, but sufficient to keep pure all holy things of every kind. ://www.apuritansmind.com/William%20Ames/WilliamAmesCovenantOfGraceOT.htm ======================================================================== CHAPTER 5: S. CREATION ======================================================================== Creation by Dr. William Ames 1. The efficiency of God may be understood as either creation or providence. 2. Creation is the efficiency of God whereby in the beginning out of nothing he made the world to be altogether good. 3. Active creation is conceived as a transitive action in which there is always presupposed an object about which the agent is concerned; it is virtually but not formally transitive because it makes, not presupposes, an object. 4. Passive creation can be understood in the manner of mutation, although it is improperly called mutation. 5. Creation refers to the whole world, i.e., whatever exists outside of God. 6. Hence all things which exist outside of God are created - fully created, that is, in matter as well as in form. Revelation 4:11, Because thou hast made all things; Colossians 1:16, For by him were made all things which are in heaven and in earth visible and invisible. 7. Creation produces in the originative sense because it produces not only being as being, but absolutely every part. 8. Therefore before the creation, creatures had no real being either in existence or essence, although they bad being known from eternity in the knowledge of God. 9. Creation then produces out of nothing, that is, out of matter that has had no preexistence but which comes into existence with the thing created. Nothing exists from eternity but God, and God is not the matter or a part of any creature, but only the maker. 10. Some things are said to be created whose matter preexisted. But this creation refers not only to the immediate action whereby such things are brought into existence, but also to the mediate action whereby the matter of which they are formed was brought into existence. So it was in the creation of the plants and the animals, Genesis 1:20. 11. That state of nothing or nonbeing of things preceded their being, not only in the order of nature, for in that case they might coexist with God from eternity, but also in the order of duration, as we conceive things. 12. Hence that beginning in which God is said to have created the world, was the end of the duration of nothing and the beginning of the world's duration. 13. In creation God wanted to show both his perfection in his not needing any creature or outward thing (for otherwise he would have created the world as soon as he could) and his freedom in producing all things without natural necessity (for had be created out of necessity, he would have done so from eternity, Revelation 4:11; Psalms 115:3). 14. The world has not been in existence from eternity nor could it have been according to the present dispensation and ordering of things. 15. The day of creation would not have come to be if infinite days had bad to go before. The days going before would never have ended, so that that day could have arrived. 16. Hence it follows that no creature was or could have been a cause, instrumental or principal, in the act of creation. 17. Everything created was very good, because it was made neither rashly nor in vain but for the end which the maker bad before him. Genesis 1:3 Genesis 1:1, Whatever he made was very good; 1 Timothy 4:4, Whatever God made was good. 18. The goodness of a thing created is the perfection of its fitness for the use which it serves. Now that use is either particular or universal. 19. The particular is the proper use which anything serves in its own nature. ://www.apuritansmind.com/William%20Ames/WilliamAmes%20Creation.htm ======================================================================== CHAPTER 6: S. THE DEATH OF CHRIST ======================================================================== The Death of Christ by Dr. William Ames 1. The death of Christ is the last act of his humiliation in which he underwent extreme, horrible, and most acute pain for the sins of men. 2. It was an act of Christ and not a mere matter of enduring because be met and endured it purposely. John 10:11, I am the good shepherd. The good shepherd lays down his life for his sheep; and John 10:18, No man takes it from me, but I lay it down myself. For the same reason it was also voluntary and not compelled. The act arose out of power and not merely out of weakness - out of obedience to his father and love for us, not out of his own guilt or deserving. It was designed to satisfy through victory and not to ruin through surrender. 3. It contained the greatest punishment because it equaled all the misery which the sins of men deserved. Therefore, there is an abundance of words and phrases describing this death in the Scriptures. For it is not simply called a death but a cutting off, a casting away, a treading under feet, a curse, a heaping up of sorrows, and the like, Isaiah 53:1-12; Psalms 22:1-31. 4. However, it contained the punishments in such a way that their continuance, their ordination to the uttermost [deordinatio] and other circumstances accompanying the punishments of the sins of the lost were removed from his death. Acts 2:24, It could not be that he would be retained by death. There are reasons for this. First, such circumstances do not belong to the essence of the punishment itself, but are adjuncts which follow and accompany those who cannot suffer punishment so as to effect satisfaction by it. Second, there was in Christ both a worthiness and a power to overcome, as it were, the punishment imposed. 1 Corinthians 15:54, 1 Corinthians 15:57, Death is swallowed up in victory. Thanks be given to God, who has given us victory through our Lord Jesus Christ. 5. This death was the consummation of all humiliation. It was by far the greatest part of that humiliation. So Christ's death itself is often spoken of in the Scriptures by a synecdoche of the member as the full satisfaction of his whole humiliation. 6. Within these boundaries, the death of Christ was the same in kind and proportion as the death justly due for the sins of men. It corresponded in degree, parts, and kind. 7. The beginning of Christ's spiritual death in point of loss was the passing of the joy and delight which the enjoyment of God and the fullness of grace were accustomed to bring. He lost this spiritual joy not in principle, not basically, but rather in the act and awareness of it. 8. The beginning of spiritual death in point of conscious realization was the tasting of the wrath of God and a certain subjection to the power of darkness. The wrath of God was most properly signified in the cup which was given to Christ to drink. Matthew 26:39, My Father, if it be possible, let this cup pass from me. 9. The object of this wrath was not Christ as such. It was connected only with that punishment which he underwent as our surety. 10. Subjection to the power of darkness was not servitude, but lay in the distress which Christ felt in his mind. 11. Because of these the soul of Christ was affected with sadness, grief, fear, and dread in, agony, Matthew 26:39; John 12:27; Hebrews 5:7; and Luke 22:44. 12. The soul of Christ was affected not only in the part sometimes called lower, but also in the higher; not only nor especially through its sympathy, with the body, but directly and intimately, not principally by the compassion which it had for others, but by true suffering which it underwent in our name; not from a horror of bodily death (which many of Christ's servants have also overcome by his power), but from a certain sense of spiritual and supernatural death. 13. There were two effects of this agony. First, a strong prayer showing a mind astonished and a nature fleeing from the bitterness of death-yet always conditioned by and subject to the Father's will. Mark 14:35, He prayed that…it might be that this hour would pass from him. John 12:27, My soul is troubled. And what shall I say, "Father free me from this hour?" No, for this purpose I have come to this hour. Second, there was a watery sweat mixed with drops of blood dripping to the ground. Luke 22:44, Being in agony he prayed more earnestly; and his sweat was like drops of blood falling to the ground. 14. In this beginning of Christ's spiritual death there was a certain moderation and mitigation in that there was time for those duties which were to be done before his death, namely, prayers, discourses, admonitions, and responses. 15. The moderation was both inward and outward. 16. The inward occurred in the momentary abatements of the pressure and distress he felt in his soul. Thus he thought of the meaning of the office he had undertaken, the glory that would arise to his Father and to himself, and the salvation of those whom his Father had given him. He consciously chose to embrace all the miseries of death in order to obtain these ends. 17. The outward mitigation in this death came through the angel who strengthened him by speaking to him, Luke 22:43, an angel from heaven appeared to him, comforting him. 18. There was no inward beginning of Christ's bodily death except that natural weakening and dying which was caused from outside. 19. The external beginning was shown in phases of loss and conscious realization. 20. In the realm of loss he was rejected by his own people and counted worse than a murderer; he was forsaken, denied, and betrayed by his most intimate disciples. By all kinds of men, especially the leaders and those who were considered wise, he was called a madman, a deceiver, a blasphemer, a demoniac, a sorcerer, and a usurper of another's kingdom. He was stripped of his garments and denied necessary food. 21. In point of conscious realization. he was aware of the shameful arrest, the violent hauling away, the denial of ecclesiastical and civil justice, the mocking, whipping, and crucifixion with reproach and injury of all kinds. Yet there was some mitigation in this death: first, in the manifestation of divine majesty through certain miracles, such as the falling of soldiers to the ground at sight of him and at sound of his voice, and the healing of Malchus' ear; second, in the working of divine providence whereby it happened that he was justified by the judge before he was condemned. Matthew 27:24, Matthew 27:1 am innocent of the blood of this just man. 22. The consummation of Christ's death was the highest degree of the appointed punishment, and in this connection are to be considered the death itself and the continuance of it. 23. The consummation of his spiritual punishment as loss was the forsaking of him by his Father, as a result of which he was deprived of all sense of consolation. Matthew 27:46, My God, my God, why hast thou forsaken me? 24. The consummation of his death in conscious realization was the curse whereby be endured the full consciousness of God's judgment on man's sins. Song of Solomon 3:13, He was made a curse for us. The hanging on the cross was not a cause of or reason for this curse, but only a sign and symbol of it, Ibid. 25. The consummation of bodily death was the expiration of his soul in greatest torment and pain of body. 26. In this death there was a separation of the soul from the body, but the union of both with the divine nature remained so that a dissolution of the person did not occur. 27. This death of Christ was true and not feigned. It was natural, or from causes naturally working to bring it about, and not supernatural. It was voluntary and not at all compelled; yet it was violent and not from internal principles. It was also in a certain way supernatural and miraculous, because Christ kept his life and strength as long as he would and when be desired be laid it down, John 10:18. 28. The continuance of this death was a continuance of the state of lowest humiliation and not of the punishment of affliction, for when Christ said, It is finished, it applied to the latter punishment. 29. The continuance was the remaining under the reign of death for three days, Acts 2:24. This state is usually and properly described as existence in Hell. 30. The burial of Christ for three days was a testimony and representation of this state. ://www.apuritansmind.com/William%20Ames/WilliamAmesDeathOfChrist.htm ======================================================================== CHAPTER 7: S. THE DECREES OF GOD ======================================================================== The Decrees of God by Dr. William Ames 1. In the exercise of God's efficiency, the decree of God comes first. This manner of working is the most perfect of all and notably agrees with the divine nature. 2. The decree of God is his firm decision by which he performs all things through his almighty power according to his counsel. Ephesians 1:11, "He does all things out of the counsel of His own will." 3. God's constancy, truth, and faithfulness appear in His decree. 7. Every decree of God is eternal, 1 Corinthians 2:7, "But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:" 9. The counsel of God is, as it were, his deliberation over the best manner of accomplishing anything already approved by the understanding and the will. 10. Counsel is attributed to God because of his perfect judgment whereby he does all things advisedly, i.e. willingly and knowingly, not as a result of inquiry as men make judgments. For God sees and wills all things and everything at once. Therefore his counsel is said to resemble deliberation in the strict sense. 11. Three things concur in the perfection of this counsel: one, the purpose [scopus] or the end set forth; two, the mental conception of that end; three, the intention and agreement of the will. 12. The purpose or end of the counsel is the glory of God himself, i.e. the goodness or perfection of God which is manifest in his efficiency and shines forth in his works. Ephesians 1:6, "To the praise of his glorious grace." 17. An idea in man is first impressed upon him and afterwards expressed in things, but in God it is only expressed, not impressed, because it does not come from anywhere else. 18. From this one foundation all errors of merit and foreseen faith can be substantially refuted. For if a particular decree of God depended upon any foresight then an idea of God would have to come to him from somewhere else, which hardly agrees with his nature. 31. That conjectural knowledge which some attribute to God about future contingencies is plainly incompatible with the divine nature and perfection. 32. The good pleasure of God is an act of the divine will freely and effectively determining all things. 37. This will is effectual, because whatever he wills he effects in his own time; neither is there anything not done if he wills it to be done. Psalms 115:3; Psalms 135:6, "Whatsoever he pleases, the Lord does." 38. The will of God is therefore the first cause of things, Revelation 4:11, "By thy will they are and were created." The will of God as it works outwardly does not presuppose the goodness of the object; but he creates and disposes by willing, James 1:8, "Of his own will he begat us," Romans 9:18, "He has mercy on whom he will." 48. In whatever God wills he is universally effectual; he is not hindered or frustrated in obtaining what he wills. For if he should properly will anything and not attain it he would not be wholly perfect and blessed. 51. In the things which God wills there is a certain order to be conceived. He wills the end before the means to the end because he works according to the most perfect reason. Among means, he wills first those which come nearest to the end; that which is first in order of execution is last in order of intention and vice versa. 52. The will of God is partly hidden and partly revealed, Deuteronomy 29:29, "The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law." ://www.apuritansmind.com/William%20Ames/WilliamAmes%20TheDecreesOfGod.htm ======================================================================== CHAPTER 8: S. THE DEFINITION OR NATURE OF THEOLOGY ======================================================================== The Definition or Nature of Theology by Dr. William Ames 1. Theology is doctrine or teaching of living to God. John 6:68, "The words of eternal life..."; Acts 5:20, "The words of this life..."; Romans 6:11, "Consider yourselves...alive to God." 2. It is called doctrine, not to separate it from understanding, knowledge, wisdom, art, or prudence--for these go with every exact discipline, and most of all with theology--but to mark it as a discipline, and most of all with theology--but to mark it as a discipline which derives not from nature and human inquiry like others, but from divine revelation and appointment. Isaiah 51:4, "Doctrine shall go forth from Me..."; Galatians 1:11 - Galatians 1:12, "The Gospel...is not according to man. For neither I received it from man, nor was taught it, but it came through a revelation." 5. Since the highest kind of life for a human being is that which approaches most closely the living and life-giving God, the nature of theological life is living to God. ://www.apuritansmind.com/William%20Ames/WilliamAmes%20WhatIsTheology.htm ======================================================================== CHAPTER 9: S. THE PARTS OF THEOLOGY ======================================================================== The Parts of Theology by Dr. William Ames 1. The two parts of theology are faith and observance. 4. These two parts are always joined together in use and exercise, but they are distinguished in their nature and in which the rule that govern them. ://www.apuritansmind.com/William%20Ames/WilliamAmes%20PartsOfTheology.htm ======================================================================== CHAPTER 10: S. THE EFFICIENCY OF GOD ======================================================================== The Efficiency of God by Dr. William Ames 1. The efficiency, or working power [efficientia], of God is that by which he works all things in all things. Ephesians 1:11, "He who works all things." Romans 11:36, "From Him, through Him, and in Him are all things." 5. The meaning of that efficiency which pertains to God's essence is his omnipotence. 9. The very will of God, as the effecting principle, is the cause [ratio] of power. Romans 9:19, "Who has resisted His will?" 19. Absolute power is that by which God is able to do all things possible although they may never be done. Matthew 3:9, "God can, of these stones, raise up children of Abraham." 20. The ordaining power of God is that by which he not only can do what he wills but actually does do what he wills. Psalms 115:3, "Our God is in the heavens, He does whatsoever He wills." (cf. Psalms 135:6; Ephesians 3:11) 31. As for the boundary of the action, that aspect in which one person's working or manner of working shines forth most clearly is chiefly attributed to that person. So in the usual appropriation, creation is attributed to the Father, redemption to the Son, and sanctification to the Spirit. ://www.apuritansmind.com/William%20Ames/WilliamAmes%20TheEfficiencyOfGod.htm ======================================================================== CHAPTER 11: S. THE END OF THE WORLD ======================================================================== The End of the World By Dr. William Ames 1. So far we have considered the administration of the covenant be­fore the end of the world. In that end, the application which has only been begun in this life will be perfected. 2. Then the end of calling will be reached by all who are called, for we are called to the eternal glory of God, 1 Peter 5:10. In this the end of faith, or the salvation of souls, is also said to be contained, 1 Peter 1:9. 3. That declaration of justification and redemption which is shown in their effects will then be completed; in this life the faithful are said only to await redemption, Luke 21:18; Romans 8:23; Ephesians 1:14. 4. Then all the adopted will enter into the possession of their in­heritance; in this sense the faithful in this life are said to wait for adoption, Romans 8:23. 5. Then the image of God will be perfected in all the sanctified. Ephesians 5:27, That he might present the church to himself glorious, not having spot or wrinkle or any such thing, that she might be holy and without fault. 6. Then finally the glory and blessedness hoped for will shine forth in all fullness, not only in the soul but also in the very body. Php_3:21, He shall transfigure our humble body that it may be made con­formable to his glorious body. 7. Because the state of the church then will be one of perfection and not of edification, the ministry, sacraments, and discipline to­gether with the instituted churches themselves will cease, and the mys­tical church will remain in immediate communion with God. 8. Hence the end of the world should be awaited with all longing by all believers. Php_3:20; Titus 2:13, We expect the savior, Jesus Christ. Expecting that blessed hope and that glorious coming of the glory of the great Cod and our savior. 9. This final perfection of administration requires the coming and personal presence of Christ himself, Acts 10:42. 10. The second coming of Christ will be like the first in that it shall be real, visible, and apparent. Acts 1:11. But it will be dissimilar in that: First, it will be attended with greatest glory and power. Matthew 24:30; Titus 2:13; second, it will dispense the greatest terror among the ungodly and the greatest joy among the godly, 2 Thessalonians 1:7 - 2 Thessalonians 1:10. 11. Two events, the resurrection and the last judgment, will finally distinguish between the godly and the ungodly, 2 Corinthians 5:10. 12. Resurrection relates to what has fallen. Because man fell from life by the separation of soul from body, it is necessary for his rising again that the same soul be reunited to the same body and that the same man exist in the restored union of the two. 13. That such a resurrection is possible for God appears from the fact that the restoration of a man requires no more power than was manifested in his first creation. Php_3:21, According to that effectual power whereby he is able to subdue all things to himself. 14. That the resurrection will actually come about cannot be surely demonstrated by any natural reason, a priori or a posteriori — it is properly a matter of faith. 15. Neither the nature of the soul nor of the body can be the cause of resurrection, for the forming again and raising of the body out of dust is against the accustomed course of nature, for when nature is completely destroyed it is not wont to be restored. The inseparable union of the soul with the body by which man becomes immortal is beyond the powers of nature. 16. Therefore, the raising of the dead properly belongs to Christ, (eanthropos), the God-man. The operating principle is Christ's divine omnipotence by which it may be easily accomplished, even in an in­stant. 17. The role of the angels will not properly be to raise the dead, but to gather the parts to be raised and to assemble the saints when raised. 18. Although all will be raised by Christ, it will not all happen in one and the same way. The resurrection of the faithful is to life and is accomplished by virtue of the union which they have with Christ who is their life (Colossians 3:4; 1 Thessalonians 4:14) and by the operation of his quickening Spirit which lives in them. Romans 8:11, He . . . shall also quicken your mortal bodies by his Spirit dwelling in you. But the res­urrection of the others is through that power of Christ by which he will execute avenging justice. 19. Therefore, the resurrection of the faithful is from the life of Christ as the beginning of their own life as the fruit and effect. It is, therefore, called the resurrection of life. The raising up of the others is from the sentence of death and condemnation, which leads to true death and condemnation, and is, therefore, called the resurrection of condemnation,John 5:28, John 5:29. 20. The last judgment is exercised by Christ as king, for the power of judging is part of the office of a king. 21. For the faithful, it comes from grace and is a function of the kingship of grace essential in Christ the mediator. For the ungodly it is, strictly speaking, a function only of power and dominion, granted by the Father for a certain perfection of mediation, but not essential to it. 22. The sins of the faithful will not come into judgment. In this life they are covered and taken away by the sentence of justification; the last judgment will be a confirmation and manifestation of that sen­tence. It would not be right that they should again be brought to light. 23. The place of this judgment will be in the air, 1 Thessalonians 4:17. 24. The day and year of it is not revealed in Scripture and, there­fore, cannot be fixed by men. 25. The sentence, to be carried out immediately, will be to eternal life or death, according to the works that have preceded. 26. The sentence to life for the elect will be given according to their works, not as meritorious causes but as effects testifying to the true causes. 27. The sentence to death for reprobates will be given according to their works as true causes. 28. Christ, (theanthropos), the God-man, is the judge—a deputy, as it were—but because of his divine authority and power, upon which depends the strength of the sentence, he is the principal judge. 29. The faithful will also judge with Christ, assisting not consult­ing, approving by their judgment and will as well as by a comparison of their life and works. 30. Judgment will be rendered not only on wicked men but also on evil angels. The raising up and judging of wicked men by Christ no more argues the universal redemption of such men than it does that of devils. 31. The fire that is destined to purge and renew the world will not precede the judgment but shall follow. 32. Purgatory is no more necessary before the day of judgment than after. Since, by confession of the papists themselves, it will not exist afterwards, it does not exist before. 33. The elements will not be taken away, but changed. 34. After the day of judgment Christ will remain king and mediator forever. ://www.apuritansmind.com/William%20Ames/WilliamAmesEndOfTheWorld.htm ======================================================================== CHAPTER 12: S. THE EXTRAORDINARY MINISTERS OF THE CHURCH ======================================================================== The Extraordinary Ministers of the Church by Dr. William Ames 1. So much for the subject of the application of redemption; now we consider the way of application. 2. The way of application consists of those means whereby the Spirit bestows Christ and all his benefits on us for our salvation. 3. The Spirit itself supplies all saving things to us internally, most intimately, and in its own way directly. No external means properly have the power to communicate grace to us in any real sense. Therefore, although external means naturally concur and operate in the preparation of man to receive grace, yet in themselves they do not properly confer grace. It is the Spirit that works together with them. 1 Corinthians 3:7, Neither is he that plants anything nor he that waters, but God who gives power to increase. 4. The two principal means of this sort are the ministry and the holy signs (or symbols), to which some ecclesiastical discipline must be added. 5. The ministry is an ecclesiastical function in which a man, being singled out, is responsible by special right for holy things. 2 Corinthians 4:1, We have this ministry, having obtained mercy; 1 Corinthians 4:1, Let a man account us as ministers of Christ and stewards of the mysteries of God. 6. It is called the ministry because the power which is committed to the men of the church is a power of acting only by command of Christ and out of obedience to him alone, 1 Corinthians 4:1, 1 Corinthians 4:2. 7. The spiritual or regal power of self-rule whereby one works in freedom and by his own choice does not belong to men, but to Christ alone. 8. Therefore, a minister of the church is bound to execute his office himself, as one who does not have power to appoint anyone in his place - for that would be an action of command, not of obedience. 9. The permanent minister of many churches where vicars must serve is not of God's ordaining, but of man's ambition and presumption. 10. Ministerial power is not absolute but relative, i.e. it is not an absolute power to do anything but consists of a right whereby one has due power to do lawfully what he could not do before. Therefore, it is called a power of right. 11. But it is a special right because it refers to special duties unlawful for others; and it undertakes certain common duties in a certain special way. 12. The right of ministry depends upon calling. Hebrews 5:4, No one takes this honor to hinuelf except he that is called of God as was Aaron. 13. Calling is an action which commits an office to someone with authority to minister. 14. Therefore, it is clearly ridiculous to ordain the calling of ministers but not give them power to preach the word without further permission. 15. A necessary part of calling is fitness for the ministry. 16. Those who are altogether unfit to do the work of the ministry, if they are called to it by men, are ministers of men and not of God. Hosea 4:6, Because you have despised knowledge, I will also despise you so that you shall not be a priest to me. 17. Fitness arises from a fit measure of gifts and a ready will to undertake and execute the office. 18. The ministry produces a third state of the church. As by faith it has its essential state and by gathering its integral state, so by the ministry it has a certain organic state. It is now made fit to do all the works which pertain to the good of the whole. 19. The course and direction of these operations is ecclesiastical polity. 20. The form of this polity is altogether monarchical in respect to Christ as the king and the head. But in respect to the visible system of administration, it is of a mixed nature: partly aristocratic, so to speak, and partly democratic. 21. Therefore, in the lawful ministry of the church, hierarchy or sacred rule has no place, but rather hieroduly or sacred service. 22. One minister is not subject to the power of another in his responsibility but each one depends directly upon Christ. So it is that the angels who are inferior in office to others are directly subject to God and not to other angels. 23. This ministry is either extraordinary or ordinary. 24. An extraordinary ministry is one which has a certain higher and more perfect direction than can be attained through ordinary means. 25. Such ministers always have extraordinary gifts and assistance so that they minister without error. 26. The authority of an extraordinary minister is given actually neither by man nor through man but by God alone through Jesus Christ and the Holy Spirit, Son_1:1. 27. Therefore, the calling to such a ministry is direct. 28. Yet an extraordinary calling is not so direct as to exclude all ministry of men, as appears in the calling of Elisha and Matthias. It excludes only the ministry which lacks infallible direction. 29. Such an extraordinary ministry was surely necessary for the church because that will of God to which living well to God is directed could not be discovered by human industry or any ordinary means used in other arts and sciences. But it required men who were stirred up and sent by God and to whom he manifested his will in order that they might be in the place of God himself for us. Exodus 4:15, Exodus 4:16, And you be to him instead of God. 30. God revealed his will to those extraordinary ministers in several ways. First, by direct speech, Revelation 1:10, to which was often added the appearing and speaking of an angel or of Christ himself, such as the angel of the covenant. Second, by a vision in which the form of things to be declared was shown to the eyes of the vigilant along with the word. Third, by dreams through which like proposals were imparted to the minds of men asleep. Fourth, sometimes by a special familiarity, mouth to mouth, so to speak, without riddles. Numbers 12:6 - Numbers 12:8, If there be a prophet among you, I will make myself, the Lord, known to him in a vision and will speak to him in a dream. It is not so with my servant Moses . . . With him I speak mouth to mouth and not in dark speeches; and the form of the Lord he beholds. 31. The mode of this revelation was so powerful that it often took men into ecstasy: They were so caught up above themselves that they knew nothing but what was proposed, and not even that in all its circumstances,2 Corinthians 13:3, 2 Corinthians 13:4. 32. Yet it is certain that the divine truth of such revelation is always confirmed and scaled in a special way to those to whom it is revealed. Therefore, it does not need further confirmation. Galatians 1:17; Galatians 2:6, Neither did I return to those who were apostles before me . . . They who were of repute made no difference to me. Sometimes, however, miracles are added for more abundant confirmation, Judges 6:36 - Judges 6:38. 33. This extraordinary ministry is either for the first instituting of a church, or for the special and extraordinary conservation of a church, or for the extraordinary restoring of a church which has collapsed. 34. The ministry of instituting a church is always accompanied by a testimony of miracles. Hebrews 2:3, Hebrews 2:4, Which at first began to be spoken. . . God also bearing witness with signs and wonders and many miracles and gifts of the Holy Spirit distributed according to his will. 35. Yet miracles do not provide testimony to any doctrine in the sense that they immediately produce faith. For doctrine which does not agree with the known will of God ought not to be accepted, although it might seem to be confirmed with miracles. Deuteronomy 13:1-3, Although that sign or wonder come to pass which he foretold you, saying, "Let us go follow other Gods" . . . do not harken to the words of that prophet; Galatians 1:8, Though we or an angel from heaven preach to you another gospel besides that which we have preached . . . let him be accursed. 36. The ministry of conserving and restoring a church although extraordinary and usually confirmed by miracles does not always or necessarily require a testimony of miracles. This appears in many places in the Old Testament and in John the Baptist. 37. The prophets, apostles, and evangelists were extraordinary ministers. 38. Wickliffe, Luther, Zwingli, and the others who were the first restorers of the gospel were not, strictly speaking, extraordinary ministers. 39. Yet they are not wrongly called extraordinary by some. First, because they performed something similar to what was done by the extraordinary ministers of old. Second, because as occasion required they received gifts of special magnitude from God. This may also be affirmed of many of the more famous martyrs. Third, because they necessarily attempted some things out of the common course, since the order of the time was disturbed and decayed. . It is, therefore, ridiculous to require miracles of those men to confirm the doctrine which they propounded, when such an attestation was not necessary even among the extraordinary ministers. ://www.apuritansmind.com/William%20Ames/WilliamAmesExtraordinaryMinisters.htm ======================================================================== CHAPTER 13: S. FAITH ======================================================================== Faith by Dr. William Ames 1. Faith is the resting of the heart on God, the author of life and eternal salvation, so that we may be saved from all evil through Him and may follow all good. Isaiah 10:20, "Lean upon the Lord, the Holy One of Israel, in faith..." 21. Trust is rightly said to be the fruit of faith as it looks to God in the future and constitutes a firm hope; but as it looks to God in Christ offering himself in the present, it is faith itself. Hence arise those names which the Scriptures give to saving faith, pepoiqhsis, parrhsia, persuasion, boldness; 2 Corinthians 3:4 and 2 Corinthians 5:6-8; Ephesians 3:12; 1 Peter 1:13; 1 John 5:13 - 1 John 5:14; plhroforia, full conviction, Romans 4:21; Colossians 2:2; upostasis,, substance, Hebrews 11:1. ://www.apuritansmind.com/William%20Ames/WilliamAmes%20Faith.htm ======================================================================== CHAPTER 14: S. FAITH AND PREPARATION ======================================================================== Faith and Preparation by Dr. William Ames 1. The parts of religion are two: natural worship and voluntary or instituted worship. 2. This distinction is based on Exodus 20:6 in the words of the second commandment, Those -who low me and keep my command­ments. 3. Natural worship is that which depends upon the nature of God. Even though there were no law revealed and set forth by God, if we rightly perceived and knew the nature of God by proper contempla­tion, with the grace of God helping, we might know all those things which pertain to our duty. 4. Everyone who understands the nature of God rightly necessarily knows that God is to be believed and hoped in, that he is to be loved and called upon, and to be heard in all things. 5. This natural worship is absolutely basic to salvation. Psalms 79:6; Jeremiah 10:25; 2 Thessalonians 1:8, Pour out thy -wrath upon those nations that do not know thee and upon the kingdoms that do not call upon thy name. Although we obtain eternal life neither by merit nor by virtue of our obedience, this part of obedience has such an essential con­nection with faith resting upon Christ for eternal life that it cannot be separated from it. 6. This worship has been, is, and shall be one and the same, immutable. 1 John 2:7, The old commandment which you had from the beginning. 1. Natural worship is prescribed in the first commandment because it is both internal and external. 8. First, all observance is the same inwardly and outwardly and, therefore, both inward and outward worship are treated in the same commandment. Second, in the commandments of the second table, inward and outward obedience are prescribed together in each one, as Christ interprets them. Matthew 5:1-48, and all the more so in the com­mandments of the first table, as in" the first and most important. Third, if it were true that the first commandment calls only for inward worship and the second only for outward, then the first command­ment would bind only the inward man and the soul to obedience and the second only the outward man and the body. This is contrary to all reason. 9. Natural worship directs itself towards God, either as our good or as good in himself. 10. The worship which directs itself toward God as our good regards him either as he is ours at present, in faith, or as he is to be ours, in hope. 11. Faith is the virtue by which, clinging-to the faithfulness of God, we lean upon him, so that we may obtain what he gives to us. John 3:33, He who receives his testimony has sealed that God is true; John 1:12, As many as received him believed in his name. 12. These five things belong together in divine faith: 1) a knowl­edge of what God testifies to; 2) a pious affection toward God which gives his testimony greatest force with us; 3) an assent given to the truth testified to, because of this affection toward God who is the witness of it; 4) a resting upon God for the receiving of what is given; and 5) the choosing or apprehension of what is made avail­able to us in the testimony. 13. The first of these is in the understanding. But it does not pro­duce faith because it is common to us along with unbelievers, heretics, apostates, and the devils themselves. 14. The second, fourth, and fifth are in the will and produce faith as the force within and act of religion. 15. The third is in the understanding but only as it is moved by the will. It does not have the virtue of faith, but is rather an effect of it. 16. But the perfection of faith lies only in the choosing or appre­hension, and so must be defined by it. 17. The nature of faith is excellently set forth in the Scriptures when the faithful are said To cleave to God, Joshua 23:6; Acts 11:23; 1 Corinthians 6:17. To choose the way of truth and to cleave to the testimony of Cod, Psalms 119:30, Psalms 119:31. 18. For by faith we first cleave to God and then fasten on to those things which are made available by God. God himself is, there­fore, the first object of faith and what is made available by God is secondary. 19. Faith is our life as it joins us to God. But it is also an act of life because it is a virtue and our duty towards God. Therefore, in an earlier section we defined it only in reference to its obtaining of life and salvation, but here we define it as all that God sets forth for us to believe. Therefore, faith is not wholly concerned about God's threatenings in themselves, because they do not make available the good for us to receive; nor about God's commandments in them­selves, because they declare the good to be done, not to be received; nor about mere predictions for in the strict sense they make no good available to us. But faith is rooted in the promises, because in them is set forth a good to be embraced. Therefore, our theologians are accustomed to make the promises the primary object of faith. 20. Those who place faith in the understanding confess that there must be some action of the will to secure that assent, just as in human faith it is said to be a voluntary matter to give credit to someone. So if faith depends upon the will, it must be that the first beginning of faith lies in the will. 21. The material object [objectum quod] of this faith is whatever is revealed and set forth by God to be believed, whether by spirit or word, publicly or privately. Acts 24:14, I believe all things that are written in the law and prophets; John 3:33, He that receives his testimony. 22. Therefore, the church is not absolutely necessary as an object of faith, not even for us today, for then Abraham and the other prophets would not have given assent to those things which were revealed to them from God without any intervening help of the church. To hold contrary is both against the Scriptures and sound reason. But such is the position accepted and maintained by the most learned papists so that they may defend the feigned authority of their false church from arguments of this kind. 23. This material object of faith is always some direct axiom or judgment of truth. But that in which faith has its chief end, concern­ing which and on account of which assent is given by faith to that axiom, is a simple being conceived of as good. Romans 4:21, Being •fully persuaded that he who had promised was able also to do it; Hebrews 11:13, Not having received the promises, but seeing them . . . afar off after they were persuaded of them and had embraced them. 24. For the act of the believer is not directed to an axiom but to the thing, as the most renowned schoolmen say. The reason is this: We do not frame axioms except to have knowledge of things. There­fore, the chief end towards which the act of the believer is directed is the thing itself, to which the axiom chiefly refers. 25. The formal object of faith is the truthfulness or faithfulness of God. Hebrews 11:11, Because she judged him faithful who had promised. The formal or, as they say, particular reason of faith is truth telling, i.e., the truthfulness or faithfulness of God truly revealing something. It is a commonplace that faith depends on the authority of the one who gives the testimony. Faith is-thus distinguished from opinion, knowledge, experience, sight, or sense. The authority of God plainly lies in his truthfulness or faithfulness. Titus 1:2, God, w/io cannot lie, has promised. Hence the proposition is most true that whatever we are bound to believe through divine faith is true. Nothing ought so to be believed unless God himself witnesses the truth of it; God testifies as one who is truthful, and the truth in a witness who knows all things cannot be separated from the truth of his testimony. Therefore, it fol­lows that all that we are bound to believe through divine faith is true. The whole matter is clearly confirmed and used by the apostle Paul in 1 Corinthians 15:14, 1 Corinthians 15:15, If Christ be not raised our preaching is vain and your faith is in vain. We are even found to b.e false witnesses of God, because we have testified of Cod that he raised up Christ. If the testi­mony is not true, the witness is false. Unless it is admitted that what­ever God witnesses is true, the surest consequence — namely, that God witnesses this or that and therefore it is true — would avail nothing. Thus divine faith cannot be a principle or cause of giving assent to what is false or of making a false assent either directly or indirectly, ei­ther by itself or by accident. 26. Therefore, the certainty of faith about the object is most sure. And to the extent that it is confirmed in the subject or the heart of the believer, so much is the glory of God increased. Romans 4:20, Romans 4:21, He did not doubt this promise of God because of unbelief, but he was strengthened in faith giving glory to God and being fully persuaded that he who had promised was able to do it. It is true that our faith sometimes wavers, but this comes not from the nature of faith but from our imperfection. 27. A sufficient and sure presentation of the objects of faith, that is, both those things which are to be believed and the form in which they are to be believed is made for us in the Scriptures. Romans 16:26, It is made manifest and by the writings of the prophets, according to the commandment of the everlasting Cod, made known to all nations for the obedience of faith. 2 Timothy 3:15, The Holy Scripture can make you wise to salvation by faith which is in Christ Jesus. 28. The light and witness of the Holy Spirit stirring up faith in us is necessary in the subject, or our hearts. Yet for the object itself which is to be received by faith absolutely nothing is required—­neither the things to be believed nor the incentive nor reason for believing—which is not found in the Scriptures. 29. Therefore, divine faith cannot be reduced or resolved into the authority of the church or into any simple external arguments, often called motives, which by persuasion and inducement prepare us for faith. Faith goes back to the Scriptures themselves, to the authority which they bear from the author God, the first and proper cause of the things to be believed, and to the operation of the Holy Spirit, which is the proper cause of the believing act itself. 30. So the first principle from which faith takes its start and into which it is finally resolved is the conviction that the Scriptures are revealed from God for our salvation as a sufficient rule of faith and morals. 2 Peter 1:19, 2 Peter 1:20, You must first know this, that no prophecy of the Scripture is a matter of private interpretation. 31. Faith is partly implicit and partly explicit. 32. Implicit faith is the believing in the truths of faith in theircommon principle, not distinctly in each separately. 33. The common principle of all things to be believed in this way is the Scriptures, not the church. Acts 24:14, Believing all things which are written in the law and the prophets. 34. He who believes that the Scripture is true in every way believes implicitly all things which are contained in the Scripture. Psalms 119:86, compared with Psalms 119:18, Psalms 119:33, All the precepts are truth itself . . . Open my eyes that 1 may see the wonders of the law. Teach me, 0 Lord, the way of your statutes which I will keep to the end. David believed that these were wonderful and should be sacredly kept even though he did not yet sufficiently understand them. 35. This implicit faith is good and necessary but it is not in itself sufficient for salvation; nor does it possess the true meaning of faith if it stands alone. The will cannot embrace a good which it does not know distinctly, nor will it be effectively moved by it. Romans 10:14, How shall they believe in him of whom they have not heard. 36. Explicit faith is the believing in the truths of faith in particular, not only in general. 37. Explicit faith must necessarily be held concerning those things given to our faith as indispensable means of salvation. Hebrews 6:1; 2 Corinthians 4:3, The foundation of repentance from dead works and of faith in God. If our gospel be hid, it is hid to them who perish. 38. A more explicit faith is required now after the coming of Christ than before, 2 Corinthians 3:18. It is also more required in those who are set over others in the church than in the common people, Hebrews 9:12. Last, it is more required of those who have occasion to be well instructed than of others, Luke 12:48, To whom much is given, of him much shall be required. 39. The outward act of faith is the confession, profession, or mani­festation of it, which in their order and place are necessary to salva­tion, Romans 10:9, Romans 10:10. These are always necessary for the preparation and disposition of the mind, 2 Peter 3:15. And they are necessary for the act of faith itself when the glory of God and the edification of neighbor require them. 40. Persistence in confession of the faith leading to the loss of temporal life testifies to the truth and brings the greatest honor to God. Therefore, ko.t' 'f^oxtv, at its height, it is called ttaprdpior, mar­tyrdom, and those who engage in it are called ^Aprupw, witnesses, Revelation 2:13. This is as necessary in its place as confession of faith when it cannot be refused without denying Christ, Matthew 10:33, Matthew 10:39; Matthew 16:25. 41. Infidelity, doubt, error, heresy and apostasy are opposed to faith. 42. Infidelity is a dissent from the faith in a man who has not yet professed the true faith, 1 Corinthians 14:22, 1 Corinthians 14:23. 43. Doubt occurs in one who has made profession but whose assent is now diminished or taken away. 44. Doubt that only diminishes assent may coexist with a weak faith, 1 Corinthians 8:10, 1 Corinthians 8:11. But doubt which takes away assent cannot, James 1:6-8. 45. Error in faith puts forth an opinion contrary to faith, 1 Corinthians 15:46. 46. Heresy adds stubbornness to error, Titus 3:10, Titus 3:11. 47. Apostasy taken absolutely adds to heresy all the errors con­trary to faith, 1 Timothy 1:19, 1 Timothy 1:20; 2 Timothy 1:15. 48. These things are opposed to faith not only because they cut off the understanding's assent, which is necessary to faith, but also because they take away the choice and apprehension of faith which is in the will. ======================================================================== CHAPTER 15: S. THE ESSENCE OF GOD ======================================================================== The Essence of God by Dr. William Ames The accommodating language of the Bible helps us to see the nature of God. 1. The Essence of God The accommodating language of the Bible helps us to see the nature of God. 2. God, as He is in Himself, cannot be understood by any save Himself. 1 Timothy 6:16, "Dwelling in that inaccessible light, whom no man has seen or can see." 4. Since the things which pertain to God must be explained in a human way, a manner of speaking called anqrwpopaqeia, anthropopathy, is frequently used. 5. And because they are explained in our way for human comprehension, many things are spoken of God according to our own conceiving rather than according to his real nature. 8. What can be known about God are His sufficiency [sufficientia] and efficiency, or working power [efficientia]. Romans 4:21, "Being fully persuaded that He was able to perform that which He had promised." 9. These are the two pillars of faith, the base of consolation, the incitements of piety and the surest marks of true religion. 11. The sufficiency of God is the first reason why we believe in Him: He is able to give us life, Romans 4:20, "He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;" 12. The sufficiency of God is in His essence [essentia] and subsistence, or manner of being [subsistentia]. 13. The essence of God is that by which he is absolutely the first being. Isaiah 44:6, "I am the first and the last, besides me there is no god." Revelation 1:8, Revelation 21:6, and Revelation 22:13, "I am the Alpha and Omega, the beginning and the end, the first and the last." 31. The attributes of God tell us what He is and who He is. 36. He is said to live in Himself, because He receives neither being nor life from any other source in any way. 37. Hence, the chief title of God, by which he is distinguished from all idols, is that he is the living God, Deuteronomy 32:40, "For I lift up my hand to heaven, and say, I live for ever."; Psalms 84:2, "My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God."; Jeremiah 5:2. 58. The will of God is single and totally one in Him. 59. The will of God is unchangeable because He always wills the same and in the same manner, Psalms 33:11, "The counsel of the Lord remains forever." 60. The will of God is eternal because He does not begin to will what He did not will before, nor cease to will what He willed before. Malachi 3:6, "I the Lord do not change." 62. The affections attributed to God in Scripture, such as love, hatred, and the like, either designate acts of the will or apply to God only figuratively. 66. The perfection of God whereby He is called blessed results from all His attributes, 1 Timothy 1:11, "According to the glorious gospel of the blessed God, which was committed to my trust." ://www.apuritansmind.com/William%20Ames/WilliamAmes%20TheEssenceOfGod.htm ======================================================================== CHAPTER 16: S. INSTITUTED WORSHIP ======================================================================== Instituted Worship by Dr. William Ames 1. Instituted worship is the means ordained by the will of God to exercise and increase natural worship. 2. The means ordained by God are wholly set forth in the second commandment, which forbids all contrary means of worship devised by men under the words, graven image and likeness. Since these were once the chief inventions of men for corrupting the worship of God, they are rightly used for all devices of man's wit pertaining to worship (by a synecdoche constantly used in the decalogue). 3. Worship does not depend in kind [in specie] and directly on the nature of God or on that honor which we owe to God because of creation. It depends rather upon the free institution of God. 4. Hence this worship has varied as the structure of the church has varied. It had one form before Christ and another afterwards. 5. Instituted worship is related to natural worship, otherwise it would not be worship, for one cannot give the honor due to God in any way other than by faith, hope, and love (so far as the essence of the act is concerned). Thereby, in due subjection, we receive from God what he sets forth for us and with the same subjection we offer all that may be offered to his honor. These acts of offering are themselves performed in a special manner by means which God has instituted for his honor. Therefore, a kind of secondary worship takes place in them and they share in a way with the acts of receiving. 6. Instituted worship is related to natural worship as an effect to a cause. It is a means and instrument by which faith, hope, and love function — and these are the components of natural worship. It is an auxiliary cause by which these are furthered; and it is an adjunct of natural worship, of which they form the substance. 7. It is most rightly called worship since it serves as a means and auxiliary cause for primary, natural worship. 8. By the command of God instituted worship depends upon and flows from the primary worship of God. This gives the reason and force of those arguments for they are based on the inward and really essential manner of worshiping God, as found in the second commandment, They that love me and keep my commandments; Deuteronomy 10:12, Deuteronomy 10:13, What does the Lord require of you, but that you fear the Lord your God, walk in all his ways, and that you love and worship the Lord your God with all your heart and all your soul, observing the precepts of the Lord and his statutes. 9. The rule of interpreting the Scriptures usually given by some is not universally true, namely, that all duties are moral and immutable which have moral and immutable reasons joined to them — unless this is understood to mean that such duties follow from such reasons if no special command intervenes. Leviticus 11:44, I am the Lord your God, so sanctify yourselves, and be holy, as I am holy. Defile not therefore yourselves with any creeping thing. 10. No instituted worship is lawful unless God is its author and ordainer. Deuteronomy 4:1 - Deuteronomy 4:2; Deuteronomy 12:32, Keep all things which I shall command you. . . . Add not to the word which I command you, neither take from it. . . . Everything which I command you observe to do. Add not to it, or take from it. 1 Chronicles 10:14, Our Lord broke in on us because we did not seek him rightly. 11. This is declared in those words of the commandment, You shall not make for yourself, i.e., by your own cogitation or your own judgment. Although the phrase, "for yourself," sometimes has another or broader meaning, here the brief and strict style of the commandments excludes any broadening of the meaning; and it is also clear that dependence upon man's vain cogitation is prohibited in other places of Scripture relating to the same matter. Amos 5:26, Which you made for yourselves; Numbers 15:39, Follow not your own heart and your own eyes, after which you follow a-whoring. 12. The same is also brought out in the universality of the prohibition in the commandment, including all Of the things which are in heaven above, in the earth beneath, or in the waters under the earth. 13. For no one besides God can know what will be acceptable to him and impart that virtue to worship to make it effectual and profitable to us. Nothing can honor God unless it comes from him as the author. Finally, we do not read that the power of ordaining worship at one's pleasure was ever given to any man by God. Matthew 15:9, In vain do they worship me, teaching for doctrines the precepts of men. 14. Therefore, implicitly and by God's own interpretation, we make God ours and give him due honor in religious worship. We subject ourselves to his authority and ordinances. 15. In this sense men are sometimes said to worship the devil when they follow the worship which the devil introduced, 1 Corinthians 10:20; Leviticus 17:7; Deuteronomy 32:17. 16. But we must follow the worship which God has appointed with the same zeal with which we receive his word or will and call upon his name, Deuteronomy 6:17, Deuteronomy 6:18; Deuteronomy 12:25, Deuteronomy 12:28; Deuteronomy 13:18; Deuteronomy 28:14. 17. Some of the means so ordained by God lead directly to the exercise and increase of faith, hope, and love, e.g., the public and solemn preaching of the word, celebration of baptism, the Lord's Supper, and prayer. And some are for the right performance of these very acts, such as the gathering of the faithful into congregations or churches; the election, ordination, and ministry of ministers ordained by God; and the care of ecclesiastical discipline. 18. The first-named acts belong most properly to the instituted worship of God. The others are also worship, not only in the general sense that every act is one of religious worship which in any way comes from or is guided by religion, but also in their special nature, for their end and use is equally that God should be rightly worshiped. 19. All of these means, therefore, ought to be observed by us both in general and in particular because they are appointed by God. God must be worshiped by us with his own worship, wholly and solely — nothing must be added, taken away, or changed, Deuteronomy 12:32. 20. That is a most empty distinction which some people make to excuse their additions to worship: "Only corrupting and not conserving additions are forbidden." For every addition as well as every subtraction is a departure from the observance and keeping of the commandments of God, and a corruption of them, Deuteronomy 12:32. 21. Of the same nature is the evasion which is made when it is said that only the addition of essentials is forbidden, not accidentals. Although there are some "accidents" or adjuncts in worship, there is no worship which may simply be called accidental, because all worship has in it its own essence. Furthermore, as the least commandments of God even to jots and tittles are to be observed religiously, Matthew 5:18, Matthew 5:19, so additions that seem very small are for the same reason rejected. Last, Moses seals even those laws of place and manner of divine worship, of abstinence from blood, and the like (which are certainly accidental to worship), with the caution not to add to or take away from them, Deuteronomy 12:32. 22. This worship is called obedience for a special reason, because in it we do that which seems right in the eyes of the Lord, although something else might seem more right in our own eyes, Deuteronomy 12:25, Deuteronomy 12:28. 23. Opposed to instituted worship is will-worship which is devised by men and is unlawful, Matthew 15:9; Colossians 2:23. 24. The sin committed in will-worship is generally called superstition. 25. Superstition occurs when improper worship is given to God. 26. In superstition God is always the object and in some way the end, but the worship itself is unlawful. 27. It is called improper worship either because of the manner or measure or because of the matter and substance of the worship. The Pharisees offended in the former way on the matter of the sabbath when they urged its observance by the stopping of work beyond the manner and measure appointed by God. And they offended in the latter way by observing and pressing for their own tradition, Mark 7:8. 28. Therefore, superstition is called an excess of religion not in regard to the formal virtue of religion (for no one can be too religious), but in regard to the acts and external means of religion. 29. Excess of this sort is found not only in positive acts involving the use of things, but also in abstinence from things such as meat, which are held to be unclean or unlawful, and the like. 30. Abstinence from lawful things (although they may be considered unlawful) is not, properly speaking, superstition unless some special worship or honor is intended for God by the abstinence. 31. This improper worship stands either against the worship wherein instituted worship is set forth and exercised — hearing the word, celebrating the sacraments, and prayer — or against that worship which deals with the means of instituted worship. 32. The hearing of the word is opposed, first, by teaching through images devised by men, Deuteronomy 4:15, Deuteronomy 4:16; Isaiah 40:18; Isaiah 41:29; Jeremiah 10:8, Jeremiah 10:15; Habakkuk 2:18. Second, it is opposed by a vaunting of traditions which are propounded as rales of religion, Mark 7:8. 33. Religious teaching by images is condemned, first, because they are not sanctified by God to such an end; second, because they can represent to us neither God himself nor his perfections; third, because they debase the soul and call our attention away from the spiritual contemplation of the will of God; fourth, because once admitted into the exercise of worship, by the perversity of man's mind, the worship itself is transferred, at least in part, to them. This is declared in the words of the commandment, Thou shalt not bow down to them nor worship them. 34. Similar to images are all ceremonies instituted by men with mystical or religious meanings. 35. Such ceremonies have no fixed power of teaching given by nature or divine institution, and they can receive no power from human institution because man cannot create this by his command, since it is beyond his authority, or by his demand, since God has promised no such thing to the asker. 36. Men cannot arrogate to themselves the authority for instituting such ceremonies because all churches are commanded to do all things decently and in order, 1 Corinthians 14:40. Respect for order and decency requires not that any new holy things should be instituted, but that those instituted by God should be employed in the manner becoming their dignity. Order and decency pertain not only to holy things but also to civil duties — for in each case confusion and unseemliness are vices opposed to the right and necessary way of attaining of the ends and uses for which each are intended. 37. Opposed to the sacraments are, first, sacrifices properly so-called, whether they be bloody or, as the papists say about their mass, bloodless. For since the coming of Christ, all former sacrifices are abrogated; and there is to be no new ordinance because the sacrifice of Christ once offered removes the need of other types, save only those which manifest and seal Christ for our benefit — as is sufficiently done in the sacrament according to God's ordinance — without sacrifices. 38. The institution and use of new seals or ceremonies confirming some grace of God is also opposed to the sacraments, for the one who gives grace can alone seal it. 39. Prayer is opposed by the use of representative images at or before which God is worshiped, even though the worship is referred not to the images themselves — subjectively, as some say — but objectively to God alone. . Superstition of this type is called idolatry, Exodus 32:5; Psalms 106:20; Acts 7:41. 41. If idols are themselves worshiped instead of God, this is the idolatry which violates the first commandment. If the true God is worshiped at an image or in an image, this is the idolatry which violates the second commandment. 42. Although such a worshiper does not in intention offend against the primary or highest object in worship, yet from the nature of the thing itself he always offends against the formal worship of God. In his mind a new God, who is delighted with such worship, is imagined as the object of his adoration; religious worship is also given to the image itself. This occurs even when the worship is not considered to be ultimately bound up with the image but is directed to God himself. 43. Therefore, we must shun this kind of idolatry as well as the absolute idolatry of the first commandment. We must also shun the very idols, and the idolothytes or things dedicated to idols, and all the mementos of idols, 1 John 5:21; 1 Corinthians 8:10; 1 Corinthians 10:18, 1 Corinthians 10:19, 1 Corinthians 10:21; 2 Corinthians 6:16; Numbers 33:52; Deuteronomy 12:2, Deuteronomy 12:3; Exodus 23:13. 44. Superstition of the second kind is found in the human forms of the church, such as churches that are visibly, and organically ecumenical, provincial, or diocesan, brought in by men. Superstition is also found in the hierarchy which goes with such churches, in the orders of the religious found among the papists, and in their acts and judgments. 45. Intolerable is the audacity of the men who, in order to- save their images, either omit the second commandment altogether or teach that it ought to be so shorn of its meaning that the reading under the New Testament should now be: You shall not adore or worship any likeness or image. ://www.apuritansmind.com/William%20Ames/WilliamAmesInstitutedWorship.htm ======================================================================== CHAPTER 17: S. JUSTIFICATION ======================================================================== Justification by Dr. William Ames 1. Participation in the blessings of the union with Christ comes when the faithful have all the things needed to live well and blessedly to God. Ephesians 1:3, He has blessed us with every spiritual blessing; Romans 8:32, He who spared not his own son . . . how shall he not freely with him give us all things also? 2. This participation therefore brings a change and alteration in the condition of believers from the state of sin and death to the state of righteousness and eternal life. 1 John 3:14, We know that we are translated from death to life. 3. This change of state is twofold, relative and absolute (or real). 4. The relative change occurs in God's reckoning. Romans 4:5, And to him who does not work, but believes in him who justifies the un­godly, his faith is imputed as righteousness. 2 Corinthians 5:19, God was in Christ reconciling the world to himself, not counting their offenses. 5. The change, of course, has no degrees and is completed at one moment and in only one act. Yet in manifestation, consciousness, and effects, it has many degrees; therein lie justification and adoption. 6. Justification is the gracious judgment of God by which he ab­solves the believer from sin and death, and reckons him righteous and worthy of life for the sake of Christ apprehended in faith. Romans 3:22, Romans 3:24, The righteousness of God by faith in Jesus Christ in all and upon all that believe. . . . they are freely justified by his grace . . . through the redemption made by Jesus Christ. 7. It is the pronouncing of a sentence, as the word is used, which does not denote in the Holy Scriptures a physical or a real change. There is rather a judicial or moral change which takes shape in the pronouncing of the sentence and in the reckoning. Proverbs 17:15, He that justifies the wicked; Romans 8:33, Who shall lay anything to the charge of God's elect? It is God who justifies. 8. Therefore, Thomas and his followers are completely mistaken for they would make justification a kind of physical motion from the state of unrighteousness to that of righteousness in a real transmutation. They consider that it begins with sin, ends in inherent righteousness, with remission of sin and infusion of righteousness the motion be­tween. 9. The judgment was, first, conceived in the mind of God in a de­cree of justification. Galatians 3:8, The Scripture, foreseeing that God would justify the Gentiles by faith. Second, it was pronounced in Christ our head as he rose from the dead. 2 Corinthians 5:19, God was in Christ reconciling the world to himself, not imputing their sins to them. Third, it is pronounced in actuality upon that first relationship which is created when faith is born. Romans 8:1, There is therefore no condemnation to those who are in Christ Jesus. Fourth, it is expressly pronounced by the spirit of God witnessing to our spirits our recon­ciliation with God. Romans 5:5, The love of God is shed abroad in our hearts by the Holy Spirit which has been given to us. This testimony of the spirit is not properly justification itself, but rather an actual per­ceiving of what has been given before as if in a reflected act of faith. 10. It is a gracious judgment because it is given not by God's jus­tice but by his grace. Romans 3:24, Freely by his grace. For by the same grace with which he called Christ to the office of mediator and the elect to union with Christ, he accounts those who are called and be­lieving, justified by the union. 11. It happens because of Christ. 2 Corinthians 5:21, That we may become the righteousness of God in him. The obedience of Christ is that dikaiwma, the righteousness, Romans 5:16, in the name of which the grace of God justifies us, just as the disobedience of Adam was that paraptwmatwn, the offense, Romans 5:16, for which God's justice condemned us, Romans 5:18. 12. Therefore, the righteousness of Christ is imputed to believers in justification. Php_3:9, That I may be found in him not having my own righteousness which is of the law but that which is by faith in Christ, the righteousness of God through faith. 13. This righteousness is called the righteousness of God because it is ordained, approved, and confirmed by his grace to the end that sin­ners can stand before him, Romans 10:3. 14. This justification comes about because of Christ, but not in the absolute sense of Christ's being the cause of vocation. It happens be­cause Christ is apprehended by faith, which follows calling as an ef­fect. Faith precedes justification as the instrumental cause, laying hold of the righteousness of Christ from which justification being appre­hended follows; therefore, righteousness is said to be from faith, Romans 9:30; Romans 10:6. And justification is said to be by faith, Romans 3:28. 15. This justifying faith is not the general faith of the understand­ing by which we give assent to the truth revealed in the Holy Scrip­tures, for that belongs not only to those who are justified, nor of its nature has it any force to justify, nor produce the effects which are everywhere in Scripture given to justifying faith. 16. Neither is it that special trust (properly speaking) by which we obtain remission of sins and justification itself. For justifying faith goes before justification itself, as a cause goes before its effect. But faith apprehending justification necessarily presupposes and follows justification as an act follows the object towards which it is directed. 17. That faith is properly called justifying by which we rely upon Christ for the remission of sins and for salvation. For Christ is a suf­ficient object for justifying faith. Faith justifies only by apprehending the righteousness by which we are justified. That righteousness does not lie in the truth of some proposition to which we give assent, but in Christ alone Who has been made sin for us that we might be righ­teousness in him, 2 Corinthians 5:21. 18. Therefore, words are often repeated in the New Testament which show that justification is to be sought in Christ alone: John 1:12; John 3:15, John 3:16; John 6:40, John 6:47; John 14:1, John 14:12; Romans 4:5; Romans 3:26; Acts 10:43; Acts 26:18; and Galatians 3:26. 19. Justifying faith of its own nature produces and is marked by a special, sure persuasion of the grace and mercy of God in Christ. Therefore, justifying faith is not wrongly described as persuasion by the orthodox (as it often is) —especially when they take a stand against the general faith to which the papists ascribe everything. But the following should be considered. First, the feeling of persuasion is not always present. It may and often does happen, either through weakness of judgment or various temptations and troubles of mind, that a person who truly believes and is by faith justified before God may for a time think that he neither believes nor is reconciled to God. Second, there are many degrees in this persuasion. Believers obviously do not have the same assurance of grace and favor of God, nor do the same ones have it at all times. But this cannot be said of justifying faith itself, without considerable loss in the consolation and peace which Christ has left to believers. 20. Justification does not free from sin and death directly by taking away the blame or stain or all the effects of sin; rather it removes the guilty obligation to undergo eternal death. Romans 8:1, Romans 8:33, Romans 8:34, There is no condemnation . . . Who shall lay anything to their charge? . . , who shall condemn? 21. Nor does it take away guilt so that the deserving of punishment is removed from sin. This cannot be taken away as long as sin itself remains. But justification does take away guilt so that its haunting or deadly effects vanish. 22. The absolution from sins is called many things in the Holy Scriptures—remission, redemption, and reconciliation, Ephesians 1:6, Ephesians 1:7— but these all have the same meaning. When sin is thought of as a bondage or kind of spiritual captivity because of guilt, justification is called redemption. When it is thought of as subjection to deserved punishment, it is called remission — also passing by, blotting out, ex­oneration, taking away, casting away, removing, and casting behind the back, Romans 4:7; Colossians 2:13; Micah 7:18; Isaiah 43:12; Isaiah 38:17; Psalms 32:1, Psalms 32:2. And when sin is thought of as enmity against God, justification is called reconciliation, Romans 5:10. Sometimes this is regarded as even a kind of winking at sin, Numbers 23:25, and a covering of sin, Psalms 32:1, Psalms 32:2. 23. Not only are past sins of justified persons remitted but also those to come. Numbers 23:25. God sees no iniquity in Jacob or perverseness in Israel. Justification has left no place for condemnation.John 5:24, He who believes has eternal life and shall not come into condemnation — justification gives eternal life surely and immediately. It also makes the whole remission obtained for us in Christ actually ours. Neither past nor present sins can be altogether fully remitted un­less sins to come are in some way remitted. 24. The difference is that past sins are remitted specifically and sins to come potentially. Past sins are remitted in themselves, sins to come in the subject or the person sinning. 25. Yet those who are justified need daily the forgiveness of sins. This is true because the continuance of grace is necessary to them; the consciousness and manifestation of forgiveness increases more and more as individual sins require it; and the execution of the sentence which is pronounced in justification may thus be carried out and com­pleted. 26. Besides the forgiveness of sins there is also required an imputa­tion of righteousness, Romans 5:18; Revelation 19:8; Romans 8:3. This is neces­sary because there might be a total absence of sin in a case where that righteousness does not exist which must be offered in place of justifi­cation. 27. This righteousness is not to be sought in a scattered fashion in the purity of the nature, birth, and life of Christ. It arises rather, with remission of sins, out of Christ's total obedience, just as the disobedi­ence of Adam both robbed us of original righteousness and made us subject to the guilt of condemnation. ://www.apuritansmind.com/William%20Ames/WilliamAmesJustification.htm ======================================================================== CHAPTER 18: S. THE MANNER OF WORSHIP ======================================================================== The Manner of Worship How should we worship the One True Living God? by Dr. William Ames 1. The circumstances of worship to be especially observed are the manner [modus] which is described in the third commandment and the time which is commanded in the fourth. 2. These are such close adjuncts of religious worship that in a secondary sense they partake of the meaning and nature of it. Observance of them promotes not only the honor of God which is found in both the natural and the instituted worship of God, but also a certain special honor to him in that their observance is connected with natural and instituted worship by his command and in a direct and immediate way. 3. In general the way to worship is to use lawfully the things which pertain to God. 4. Lawful use consists in the handling of all things in worship in a way agreeable to the majesty of God. 5. The third commandment contains the prohibition: You shall not take the name of God in vain. By the name of God is understood all those things by which God is made known to us or reveals himself, just as men are known to one another by their names. Therefore, the name of God embraces all those things which pertain to the worship of God, natural or instituted. Acts 9:15, That he may bear my name among the Gentiles; Deuteronomy 12:5, The place which the Lord . . . shall choose . . . to place his name; Micah 4:5, We will walk in the name of the Lord our God; Malachi 1:11, Malachi 1:12, My name shall be great among the Gentiles. 6. To take this name in vain is to take it rashly — that is, without any purpose, without a just and fitting end; or to take it in vain — that is, not in a manner demanded by the just end, which is the honor of God. It is also commanded that we sanctify the name of God, or use all holy things in the manner which is suitable to their holiness and dignity, Isaiah 1:13. 7. That suitable manner is found when the circumstances are established which the nature of religious things requires. 8. We define this manner in terms of circumstances because the essential manner of the powers and acts of religion is contained in the powers and acts themselves and is directly enjoined in the same commandments with them. The accidental manner of the circumstances, however, is set forth specially in the third commandment, for though it is in a way separable from the acts of religion, they need it to be acceptable to God. 9. These circumstances are either inward or outward. 10. The inward are antecedent, concomitant, or consequent. 11. The antecedent circumstances are a desire and stirring up of the mind or preparation in appropriate meditation on the things which pertain to the holy matter to be handled. Ecclesiastes 5:1, Ecclesiastes 5:2, Take heed to thy feet when thou enterest the house of God. ... Be not swift with thy mouth, and let not thy mind hasten to utter a thing before God. 12. This preparation relates chiefly to the more solemn acts of religion. For meditation by which the mind is stirred up, though it is an act of religion, does not itself require previous preparation, or there would be an infinite regress; those acts which by their nature are less perfect ought to give way to the more perfect and more solemn ones. 13. Therefore, before the public and solemn hearing of the word and prayer, private prayer is required, and before private prayer, if it be solemn, there is required some meditation on those things with which our prayers have to do, whether about God to whom we pray or about ourselves who are about to pray or about the things which are to be prayed for. 14. The concomitant circumstances are reverence and devotion. 15. A certain general reverence for God is part of any obedience which respects the commanding authority of God. But this particular reverence properly has to do with those acts of religion which stress the holiness of the things we do. 16. Such reverence contains, first, a due prizing of the worth of such things, second, a fear of too much familiarity by which such things might be desecrated. 17. Devotion also contains two parts. First, a certain special readiness to perform those things which belong to the worship of God. Psalms 108:1 - Psalms 108:3, O God, J will sing with a fixed heart ... I will awake right early. Second, a proper delight in performing them. Isaiah 58:13, If you shall call the sabbath a delight. 18. Hence a greater and different concern is called for in hearing the word of God than in receiving the edicts of princes — and in calling upon the name of God than in making supplication to any man. 19. The consequent circumstances are two, first, to retain the force and, as it were, the taste of the worship in our minds, second, to fulfill its purpose and put it to use with full effort. 20. The outward circumstances are those which belong to order and decency. 1 Corinthians 14:40, Let all things be done decently and in order. 21. The general rule is that these be ordered in a way to make for the most edification, 1 Corinthians 14:26. 22. Such circumstances are place, time, and the like, which are adjuncts common to religious and civil acts. 23. These circumstances are likely to be called by some religious and ecclesiastical rites and ceremonies, but they have nothing proper to religion in their nature. Religious worship is not found in them; but the holiness of religious worship is in some way violated by their neglect and contempt. The common matter of order and decency which is equally necessary to religious and civil actions cannot be severed from religious worship without some loss of dignity and majesty. 24. Such circumstances, therefore, which are civil or social in their own nature are not specially commanded in the Scriptures partly because they are part of men's common sense and partly because it would be beneath the dignity and majesty of the law of God that such things be prescribed one by one. On such a procedure many ridiculous things would have been handled by special law, e.g., that in the church assembly one should not sit on another's lap, spit in another's face, or make faces during worship. But the circumstances in question are to be counted as being in accord with God's will. They are commanded, first, under the general law of order, decorum, and edification; second, most of them necessarily follow from the things expressly appointed by God. When God prescribed that the faithful of all sorts should meet together to celebrate his name and worship he ordained thereby that they should have some fit and suitable place to meet, an assigned hour when they could all be present; and when a minister is appointed by God to teach publicly, it follows that it is also appointed that he have a place to live and bodily conditions fit for his functions. 25. These matters of order and decency, therefore, are not left to man's choice so that on that score he may foist whatever he pleases upon the churches. They are determined partly by the general precepts of God, partly by the nature of the things themselves, and partly by the circumstances of the occasion. 26. The various circumstances of order and decency are such that, though they have not been historically instituted, their principles must be observed by everyone. Indeed, men cannot forbid them without sin. 27. But ordinances about such circumstances as place, time, and the like are rightly said by the best authorities to be partly divine and partly human. They are grounded in part upon the will of God, because of their chief and primary purpose, and partly upon man's prudence, insofar as a special observation agreeable to God's will is concerned. If no human error is made in this matter, the ordinance is to be held as wholly divine. It is the will of God that the church meet at the most convenient hour of the day, all circumstances considered. If, therefore, no error occurs in estimating the circumstances, the hour assigned for meeting after due consideration must be acknowledged as if appointed by God. 28. The special manner of the worship of God is to be determined as the individual nature of each religious act requires. 29. So must be determined the right manner of hearing the word of God, calling upon his name, sharing the sacraments, exercising ecclesiastical discipline, and performing all those things which belong either to the natural or instituted worship of God, Ezekiel 33:31; Matthew 13:19; 1 Corinthians 11:27, 1 Corinthians 11:29; Isaiah 66:5. 30. With oaths, since the manner of swearing is held especially important, reference is made by many (not without all reason) to this passage in the third commandment, although oaths by their nature pertain to the first, Leviticus 19:12; Matthew 5:34; 2 Chronicles 36:13. 31. Contrary in kind to the proper manner is, first, the vice called by some acedia, in which one is apathetic to things divine and spiritual, 2 Timothy 4:3. This stands against the desire we should have for spiritual things, 1 Peter 2:2. 32. Second, the slothfulness in which one refuses the eagerness and labor that are required for divine things, Romans 12:11. This is opposed to the stirring up and fervor of the mind with which we should pursue divine things, Romans 12:11; Psalms 57:8, Psalms 57:9. 33. Third, the neglect and contempt of holy things and the abuse of them to a base, ludicrous, and frivolous level — all of which are opposed to the reverence due to holy things, Luke 19:46. 34. Fourth, torpor and wandering of mind in exercises of worship, Hebrews 5:11; Ezekiel 33:31. This stands against devotion, such as was found in Cornelius, Acts 10:2. 35. Fifth, rashness or frivolousness in using either the name of the titles of God or the things which have special reference to him, Jeremiah 23:34; Luke 13:1. This is opposed to the pursuit of the just end, which ought to be present with reverence in the use of such things, 1 Corinthians 11:17. 36. Sixth, forgetfulness (mentioned in James 1:24, James 1:25) which is opposed to reaping the benefit and keeping the power, as we ought to do after acts of religion. 37. Seventh, confusion, which is opposed to order and decency, 1 Corinthians 14:33. ://www.apuritansmind.com/William%20Ames/WilliamAmesMannerOfWorship.htm ======================================================================== CHAPTER 19: S. ORDINARY MINISTERS AND THEIR OFFICE IN PREACHING ======================================================================== Ordinary Ministers and Their Office in Preaching By Dr. William Ames 1. The ordinary ministry is that which receives all of its direction from the will of God revealed in the Scriptures and from those means which God has appointed in the church for its continual edification. 2. They are called ordinary because it is according to the order established by God that they may be and usually are called to minister. 3. In their service they have the will of God revealed earlier through the extraordinary ministers as a fixed rule; therefore, they ought not to propose or do anything in the church which is not prescribed to them in the Scriptures. 4. They depend upon the extraordinary ministers and are, so to speak, their successors. Although in manner and degree extraordinary ministers have no successors, ordinary ministers in their essential service perform the same office toward the church as the former once did. 5. The right to this ministry is regularly accorded by men and for that reason the calling of an ordinary minister is indirect. 6. But this is to be understood in the sense that the authority for administering divine things is directly communicated from God to all lawful ministers, though the appointing of persons upon whom the authority is to be bestowed is done by the church. 7. But the church cannot confer the necessary gifts for this ministry, and cannot prescribe for God those upon whom he should confer them. Therefore, the church can only choose those who appear to it in advance to be suitable. For ordinary ministers, unlike extraordinary ministers, are not made fit by their very calling when they were unfit before. 8. Therefore, in an ordinary calling it is required that a lawful examination precede the calling itself. 1 Timothy 3:10, Let them be first tried then let them minister if they be blameless. 9. The purpose of the ordinary ministry is to preserve, propagate, and renew the church through regular means. 10. There are two parts in this ministry: First, a minister must do those things which he does for the people in the name of God; second, he must do those things which he does for God in the name of the people. 11. Here the preaching of the word is of utmost importance, and so it has always been of continuous use in the church. 12. The duty of an ordinary preacher is to set forth the will of God out of the word for the edification of the hearers. 1 Timothy 1:5, The end of preaching is love out of a pure heart, a good conscience, and faith unfeigned. 13. Since first an earnest zeal for the church's edification is required, a man cannot be a fit preacher unless he has Set his heart to study the law of the Lord and to do it, and to teach his statutes and ordinances in Israel, Ezra 7:10. For one who teaches another ought before and while he teaches to teach himself, Romans 2:21. Otherwise he is not prepared to edify the church. 14. This duty is to be performed not only for all hearers in common but also specifically for each status and age — for old men, young men, servants (Titus 2:1-15 and 3), teachers (2 Peter 1:12), yea, for each individual. 1 Thessalonians 2:11, We exhorted, comforted, and charged each one of you not only publicly but privately; Acts 20:20, Publicly and from house to house. 15. He ought always to have this aim of edification so clearly before his eyes as to take great care not to Turn aside to vain discussion (1 Timothy 1:6), Striving about words (2 Timothy 2:14), Unprofitable controversies or speculations of what is falsely called knowledge (1 Timothy 6:20). He should hold fast to the faithful word which leads to teaching (Titus 1:9), And which cannot be condemned (Titus 2:8). 16. Since to this end the will of God is to be set forth out of the word, no one is fit for the ministry who is not greatly concerned with the Holy Scripture, even beyond ordinary believers, so that he might be said, with Apollos, to be mighty in the Scriptures, Acts 18:24. He must not put his trust in notes and commentaries. 17. In order that the will of God may be set forth fruitfully for edification two things are necessary: First, the things contained in the text must be stated; second, they must be applied to the consciences of the hearers as their condition seems to require. 1 Timothy 6:17, Charge those that are rich in this world that they be not highminded or trust in uncertain riches. 18. Ministers impose upon their hearers and altogether forget themselves when they propound a certain text in the beginning as the start of the sermon and then speak many things about or simply by occasion of the text but for the most part draw nothing out of the text itself. 19. In setting forth the truth in the text the minister should first explain it and then indicate the good which follows from it. The first part is concerned with doctrines and proofs; the latter with application or derivation of profit from the doctrines. 2 Timothy 3:16, All the Scripture ... is profitable for doctrine, for reproof, for correction, and instruction in righteousness. 20. Those who invert and confuse these parts make it difficult for their hearers to remember and stand in the way of their edification. Their hearers cannot commit the chief heads of the sermon to memory so that they may afterwards repeat it privately in their families; and when this cannot be done, the greatest part of the fruit, which would otherwise be made available to the church of God through sermons, is lost. 21. A doctrine is a theological principle either in the express words of Scripture or deriving from them as a direct consequence. 22. A doctrine rightly must first be discovered and then discussed. 23. The discovery is made by a logical analysis in which rhetoric and grammar are utilized. 24. Analysis means principally observing the scope or purpose of the text and, by the art of logic, the means by which it is attained. 25. Confirmation must be added by interpreting the doubtful parts in the analysis. Manifest parts, clear in themselves, neither require nor permit needless interpretation. 26. The discussion of a doctrine consists partly in proofs, if it be questioned by the hearers (it is foolish to go to any length to confirm what all acknowledge), and partly in illustration of the things already well proved. 27. Proofs ought to be sought from the clearer testimonies of Scripture, with reasons being added where the nature of the thing will allow. But here the treatment must be adapted to the profit of the hearers. 28. Illustrations may be drawn from almost anywhere they may be found but the contrasting and comparing themes are the most important. 29. Each doctrine when sufficiently explained should immediately be applied to its use. Upon this part, unless there is some special reason against it, great insistence must be made, since this contains the conclusion and the good of the first part, and is closer to the chief purpose of the sermon, which is the edification of the hearers. 30. They sin, therefore, who stick to the naked finding and explanation of the truth, neglecting the use and practice in which religion and blessedness consist. Such preachers edify the conscience little or not at all. 31. Not all the doctrines which may be drawn out of the text are to be propounded or all the uses set forth but only those are to be selected which the circumstances of place, time, and person suggest as most necessary — and of these especially those which make for the stirring up or strengthening of the spirit of devotion. 32. They sin who do care little about what they say provided it may appear that they may have thought about and spoken many things. They do this frequently, forcing many things out of the text which are not in it and often borrowing for it from other places, bringing anything out of everything. The result is the ruin rather than the edification of the hearers, especially among the untutored. 33. Both doctrine and use ought to be structured, as far as possible, to have some connection between them and to manifest it. For the mind is not drawn from one thing to a different thing without loss; nor is there anything that helps the memory more than logical order. 34. A use is a theological principle deduced from a doctrine which shows the use, goodness, or end of it. 35. The logic of the deduction is to be explained, if it be not clear. To this should be joined a proof or illustration as the necessity of the hearers and the wisdom of the speaker suggests. 36. Use lies in the area either of judgment or of practice, 2 Timothy 3:16. 37. In judgment it provides information and reformation of the mind. 38. Information is the proving of some truth. 39. Reformation is the refutation of some error. . Although every truth may be taught upon occasion, every error need not always come up for refutation. For heresies already buried are not to be dug up again just so that they may be refuted, nor wicked blasphemies glibly repeated. This troubles and offends, especially when all is declared, explained, and refuted in a solemn way. 41. Direction, needed in the practice of life, consists of instruction and correction. 42. Instruction is a setting forth of the life which ought to be followed. 43. Correction is a condemnation of the life which ought to be shunned. 44. After the declaration of a doctrine application should follow, and this is so like the derivation of uses that the two may often be made one. 45. To apply a doctrine to its use is to sharpen and make specially relevant some general truth with such effect that it may pierce the minds of those present with the stirring up of godly affections. 46. Men are to be pricked to the quick so that they feel individually what the Apostle said, namely, that the word of the Lord is a two-edged sword, piercing to the inward thoughts and affections and going through to the joining of bones and marrow. Preaching, therefore, ought not to be dead, but alive and effective so that an unbeliever coming into the congregation of believers should be affected and, as it were, transfixed by the very hearing of the word so that he might give glory to God. 1 Corinthians 14:25, The hidden things of his heart are disclosed; and so, falling down on his face, he -will worship God and say that God is among you indeed. 47. This application is either for an oppressed mind, in consolation, or one that is failing to follow up the good, or to avoid evil, in exhortation or admonition. 48. Consolation is the application of some point that either takes away or mitigates grief and oppressive fear. 49. In consolation, indications are profitably given to a man's conscience to assure him that he shares the benefits with which the minister comforts the conscience of believers. Thoughts to the contrary, which may arise in a pious and troubled mind, are dispelled and refuted. 50. Exhortation is the application of a point which begets, quickens, and excites some inward virtue or furthers the exercise of it. 51. In exhortation to virtue it is profitable to show the means which lead to the begetting of that virtue in us. But let each one be proved by places and examples from Scripture, or by reasons which have a firm foundation in Scripture. 52. Admonition is the application of a point to correct some vicious-ness. 53. In admonition, or exhortation against vices, remedies may be found from passages which are most likely to be effective against them. 54. The doing of all these things must have in it no show of human wisdom or mixture of carnal affections; it should manifest itself throughout as the demonstration of the Spirit. 1 Corinthians 1:17; and 1 Corinthians 2:1, 1 Corinthians 2:4, 1 Corinthians 2:13, Not with skill of speaking, lest the cross of Christ should have no effect. Not with excellence of speech or wisdom, not in persuading words of men's wisdom, but in spiritual and powerful demonstration. Not in words which man's wisdom teaches, but in that which the Holy Spirit teaches. It is the word of the Spirit, the word of life, which is preached for the building up of faith in God. If anything be not fitly spoken or done to this end, it is as useless as hay and stubble, 1 Corinthians 3:12. 55. Therefore, neither human testimonies, no matter what they be, nor stories known only to the learned ought to be mixed in, except on the rare occasions when urgent necessity or sure hope of good results seem to require it (and then the reason for so doing should be made clear). Much less should words or sentences in Latin, Greek, or Hebrew be used which the people do not understand. 56. The purity, perfection, and majesty of the word of God is violated when it is said to need the admixture of human words. And at the same time a disservice is done to hearers who get so accustomed to human flourishes that they often contract the disease of itching ears, begin to dislike the simplicity of the gospel, and will not endure sound teaching. 2 Timothy 4:3. 57. Consider Paul, who cites only a few, brief sayings of heathen poets, not naming the authors — and that incidentally and by the way — to convince the Gentiles to whom they were known and approved. His example hardly supports those who "of necessity" or "to improve the sermon" frequently and purposely insert human testimonies, commending their authors with the same solemnity used in citing the names of the prophets. And such is done among Christians who only desire to hear Christ; the end result is only a show of learning. 58. Unnecessary and farfetched preambles and plausible words of orators ought not to be used. Nor should ministers indulge in digressions or excursions, for they smack of the human spirit, take time, and shut out other things more edifying. 59. If any introduction is used applying to the subject in hand, it should be either in announcing the text or applying it to use. 60. Speech and action should be completely spiritual, flowing from the very heart. They should show a man well versed in the Scriptures and in pious exercises, who has first persuaded himself and thoroughly settled in his own conscience those things to which he would persuade others, and in whom, finally, there is zeal, charity, mildness, freedom, and humility mixed with solemn authority. 61. Pronunciation must be natural, familiar, clear, and distinct so that it can be easily understood. It should fit the matter in such a way that the affections are moved. Galatians 4:20, I wish now to be present with you and change my tone, for I am in doubt of you. 62. There are two voices, among others, which are offensive. The first is heavy, slow, singing, drowsy in which not only the words are separated with a pause, as if by commas, but even the syllables in the same word, producing great hindrance to understanding. 63. The other voice which is most offensive in a sermon is hasty and swift, overwhelming the ears with so much speed that there is no distinct understanding of the subject. 64. Speech, pronunciation, and gestures which would be ridiculous in a senate, in courts of law, and the forum are the more to be avoided in a sermon. 65. The power of the Holy Spirit more clearly appears in the naked simplicity of words than in elegance and luster. Therefore, Paul calls himself unskilled in speaking, 2 Corinthians 11:6. Yet if anyone has a certain outward forcefulness in speaking he ought to use it with genuine directness. 66. In proportion as affectation appears, effectiveness and authority are lost. 67. The sum of the matter is that nothing is to be allowed which does not contribute to the spiritual edification of the people, and nothing omitted by which we may surely reach that end. 68. A supplement to the sermon is prayer both before and after. 69. In the prayer before it, general matters ought to be set forth: the end and use of the word and of preaching, our wants, our un-worthiness, and our duty, together with the gracious promises of God. All these should be brought to remembrance so that the minds of all will be stirred up humbly to seek and faithfully to observe the will of God. 70. In the prayer following, the giving of thanks should always be included and the chief heads of the sermon turned into petitions. ://www.apuritansmind.com/William%20Ames/WilliamAmesOrdinaryMinisters.htm ======================================================================== CHAPTER 20: S. SANCTIFICATION ======================================================================== Sanctification by Dr. William Ames 1. The real change of state is an alteration of qualities in man himself. 2 Corinthians 5:17, Old things have passed away; all things are new. 2. The change is not in relation or reason, but in genuine effects seen in degrees of beginning, progress, and completion. 2 Corinthians 4:16, The inner man is renewed day by day. 3. This alteration of qualities is related to either the just and honorable good of sanctification, or the perfect and exalted good of glorification. Romans 6:22, You have your fruit in holiness and your end in everlasting life. 4. Sanctification is the real change in man from the sordidness of sin to the purity of God's image. Ephesians 4:22 - Ephesians 4:24, Put off that which pertains to the old conversation, that old man, corrupting itself in deceivable lusts, and be renewed in the spirit of your mind. Put on that new man who according to God is created to righteousness and true holiness. 5. just as in justification a believer is properly freed from the guilt of sin and has life given him (the title to which is, as it were, settled in adoption), so in sanctification the same believer is freed from the sordidness and stain of sin, and the purity of God's image is restored to him. 6. Sanctification is not to be understood here as a separation from ordinary use or consecration to some special use, although this meaning is often present in Scripture, sometimes referring to outward and sometimes to inward or effectual separation. If this meaning is taken, sanctification may relate to calling or that first rebirth in which faith is communicated as a principle of new life; a common confusion of regeneration and sanctification hereby arises. The term is rather to be understood as that change in a believer in which he has righteousness and indwelling holiness imparted to him. 2 Thessalonians 2:13, Through sanctification of the Spirit. 7. For God himself witnesses that holiness is a gift of inherent grace. Jeremiah 31:33, Jeremiah 31:1 will put my law into their mind, and in their heart will I write it; Ezekiel 36:26, Ezekiel 36:27, Ezekiel 36:1 will give you a new heart, and a new spirit will I put into the midst of you. 8. Sanctification is distinguished from that change in a man which is linked to his calling in faith and repentance, for in the latter faith is not properly considered a quality but a relationship to Christ, nor is repentance considered a change of disposition (for then it would be the same as sanctification), but a change of the mind's purpose and intent. Sanctification involves a real change of qualities and disposition. 9. It is called a real change so as to distinguish it not only from justification but also from sanctification by institution, which is the case in the sanctification of the seventh day. It is also distinguished from sanctification by association with symbols, such as the sanctification of the elements in the sacraments. And last, it is distinguished from sanctification by manifestation, as God is said to be sanctified by men, 1 Peter 3:15. 10. It pertains to the whole man and not to any one part. 1 Thessalonians 5:23, Now may the God of peace himself sanctify you wholly; and may your whole spirit, soul, and body be preserved blameless until the coming of our Lord Jesus Christ. But the whole of the man, or that whole which the man comprises, is not immediately changed. 11. Although the whole man partakes of this grace, it is first and most appropriately in the soul and later progresses to the body, inasmuch as the body of the man is capable of the same obedience to the will of God as the soul. In the soul this grace is found first and most appropriately in the will whence it passes to other faculties according to the order of nature. Deuteronomy 30:6, The Lord thy God shall circumcise your heart and the heart of your seed so that you will love the Lord your God with all your heart and with all your soul and that you may live; Romans 2:29, Circumcision is of the heart. 12. It is called a change in man from sin to distinguish it from the sanctification which denotes simply the opposite of the negative, such as that which is attributed to the human nature of Christ which is said to be sanctified or made holy (although the nature of Christ was never defiled by unholiness). 13. The starting point of sanctification is the filthiness, corruption, or stain of sin. 2 Corinthians 7:1, Let us purge ourselves from all filthiness of flesh and spirit, being led to holiness in the fear of God. 14. Its end is the purity of God's image (said to be fashioned or created once more in Knowledge, righteousness, and holiness, Ephesians 4:24) or Conformity to the law of God, James 1:25; Newness of life, Romans 6:4; the New creature, 2 Corinthians 5:17 and Galatians 6:15; and the Divine nature, 2 Peter 1:4. 15. The end is called a new and divine creature. First, because it is not produced by those principles which are in us by nature, as is characteristic of all the arts pursued with industry and discipline -it comes out of the new principle of life communicated by God to us in our calling. Second, because our natural disposition is of a completely different kind from what it was before. Third, because it takes for its model the highest perfection found in God himself. 16. There are two degrees of sanctification on earth. One occurs in this life which is generally called an Infancy, 1 Corinthians 13:11, 1 Corinthians 13:12; Ephesians 4:14; 1 Peter 2:2. The variety found in this life is so great that some who are sanctified when compared with others and even with themselves at different times, may rightly be called Infants, and others Adults during their life here, Hebrews 5:13, Hebrews 5:14. ://www.apuritansmind.com/William%20Ames/WilliamAmes%20Sanctification.htm ======================================================================== CHAPTER 21: S. THE SUBSISTENCE OF GOD ======================================================================== The Subsistence of God by Dr. William Ames 1. This subsistence, or manner of being of God is his one essence so far as it has personal properties. 2. The essence is common to the three subsistences. As far as essence is concerned, therefore, the single subsistence is are rightly said to exist of themselves. 3. Nothing is attributed to the essence which cannot be attributed to each subsistence in the matter of essence. 4. But was is attributed partly to each subsistence in the matter of subsistence cannot be attributed to the essence 5. The subsistences are distinguished from the essence, because the mode of subsistence, though consolidated with the essence, are distinguished from it considered by itself. 6. They are distinguished from each other as things connected by certain relative properties, so that one cannot be another, although they are the same nature. Neither can one be said to be first or last, except in order of beginning and manner of subsistence. 7. These relative properties are, as it were, individual forces in one essence, spiritually and perfectly alive. Hence the subsistences are rightly called persons. 13. The relative property of the Son is to be begotten, that is, so to proceed from the Father as to be a participant of the same essence and perfectly carry on the Father’s nature. Hence is second in order. Hebrews 1:3, the brightness of His glory in the character of His person. 14. The property of the Holy Spirit is to be breathed, to be sent forth and to proceed from the Father and the Son John 15:26, He whom I will send forth you from the Father, that Spirit of truth who proceeds from the Father: Romans 8:9, the Spirit of Christ; Galatians 4:6, the Spirit of the Son. ://www.apuritansmind.com/William%20Ames/WilliamAmes%20TheSubsistenceOfGod.htm ======================================================================== CHAPTER 22: S. THE CHURCH INSTITUTED ======================================================================== The Church Instituted by Dr. William Ames 1. The church living upon earth, though it is not wholly visible, is visible in its parts both individually in its single members and collectively in its companies or congregations. 2. The first visibility is in the personal profession of men. This does not make a visible church, except as it exists in these particular members, i.e., it makes the church's members visible; the church itself, in its integral state, does not become visible in the same place. Acts 19:1, Paul . . . came to Ephesus where he found certain disciples. 3. That visibility which is in companies or distinct congregations not only makes a visible church, but, so far as outward form is concerned, also makes as many visible churches as there are distinct congregations. Revelation 1:4, The seven churches; 2 Corinthians 8:1, 2 Corinthians 8:19, The churches of Macedonia. All the churches. 4. These congregations are, so to speak, similar parts of the catholic church and partake both of its name and nature. 5. Therefore a particular church, in respect of the nature it has in common with all particular churches, is a species of the church as a genus; but in respect of the catholic church, which has the nature [ratio] of a whole, it is a member made up of various individual members gathered together; and in respect of these members it is also a whole. 6. Such a congregation or particular church is a society of believers joined together in a special bond for the continual exercise of the communion of saints among themselves. 7. It is a society of believers because the same thing makes a church visible in profession which in its inward and real nature makes it a mystical church, namely, faith. 8. Because true faith has holiness joined with it, which it keeps effectual, Acts 15:9, and the profession of true faith cannot be separated from the profession of holiness, the church is variously but with the same meaning called a society of believers and a society of saints. Ephesians 1:1, To the saints which are at Ephesus and faithful in Jesus Christ; 1 Corinthians 1:2 compared with 2 Corinthians 1:1; Romans 1:7; and Colossians 1:2. 9. Hence visible and particular churches are rightly said to be in God the Father and in the Lord Jesus Christ because of the faith which they profess, 1 Thessalonians 1:1; 2 Thessalonians 1:1. 10. Doubtless there is no particular church of this sort in which profession of the true faith is made but there are also to be found in it some true believers. 11. Those who are only believers by profession, while they remain in that society, are members of that church, as they are of the catholic church so far as outward status is concerned. In inward or essential status, they do not belong. 1 John 2:19, They went out from us, but they were not of us. 12. The children of those believers who are in the church are to be counted with the believers as members of the church, 1 Corinthians 7:14, Your children are holy. For they are partakers with their parents of the same covenant and profession. 13. Yet children are not such perfect members of the church that they can exercise acts of communion or be admitted to all its privileges unless there is first a growth of faith. But they are not to be excluded from the privileges which pertain to the beginning of faith and entrance into the church. 14. Believers do not make a particular church, even though by chance many may meet and live together in the same place, unless they are joined together by a special bond among themselves. Otherwise, any one church would often be dissolved into many, and many also merged into one. 15. This bond is a covenant, expressed or implicit, by which believers bind themselves individually to perform all those duties toward God and toward one another which relate to the purpose [ratio] of the church and its edification. 16. Hence it is that in the Old Testament we very often read of the renewing of the covenant whenever any true reformation of the church is present. 17. Therefore, no one is rightly admitted into the church except on confession of faith and promise of obedience. 18. This joining together by covenant makes a church only as it looks toward the exercising of the communion of saints. For the same believing men may join, themselves in covenant to make a city or some civil society when their immediate concern is for the common civil good. But they cannot make a church except as in its constitution they intend holy communion with God among themselves. 19. The same men may make a city or political society and not a church; or a church and not a city; or both a church and a city. 20. Therefore, those meetings that are formally ecclesiastical are said to be held in the name of the Lord, Matthew 18:20; 1 Corinthians 5:4. 21. No sudden coming together and exercise of holy communion suffices to make a church unless there is also that continuity, at least in intention, which gives the body and its members a certain spiritual polity. 22. The church is instituted by God and by Christ. Hebrews 3:3, Hebrews 3:4, He that built the house . . . For every house is built by someone. In this sense it differs from the mystical church where the gathering is not prescribed to men but effected directly by divine operation. The gathering of an instituted church, however, is so effected by God that his command and man's duty and labor come first. Hebrews 10:25, Not forsaking the assembling of ourselves together. 23. It is instituted by God and Christ alone because men have no power in themselves to institute or frame a church for Christ; neither is any such power committed to them by the revealed will of God. Their greatest honor is that they are servants in the house of God, Hebrews 3:5. 24. Man, therefore, does not have power either to take away any of those things which Christ has given his church or to add things of like kind. Yet in every way he can and ought to make certain that the things which Christ has ordained are furthered and strengthened. 25. Christ has so instituted the church that it always depends upon him as the head — considered without Christ it is not a complete body. 26. Therefore, the church may not properly make new laws for itself for instituting new things. It ought to take care only to find out the will of Christ clearly and observe his ordinances decently and with order, with greatest edification resulting. 27. Since the ordinances of Christ always have God's blessing joined with them, various promises of God are made to the church about the presence of Christ, Matthew 18:20; 1 Corinthians 5:4. So in a special way he is said to live and walk in the churches, Revelation 2:1; Isaiah 31:9. And promises are made about the presence of the Holy Spirit, Isaiah 59:21. Thus an ampler and surer blessing of God may be expected in the instituted church of God than is found in any solitary life. 28. Therefore, those who have opportunity to join the church and neglect it most grievously sin against God because of his ordinance, and also against their own souls because of the blessing joined to it. And if they obstinately persist in their carelessness, whatever they otherwise profess, they can scarcely be counted believers truly seeking the kingdom of God. 29. The profession of the true faith is the most essential mark of the church. 30. This profession may in some congregations precede the solemn preaching of the word and the administration of the sacraments. ://www.apuritansmind.com/William%20Ames/WilliamAmesChurchInstituted.htm ======================================================================== CHAPTER 23: S. THE CHURCH MYSTICALLY CONSIDERED ======================================================================== The Church Mystically Considered by Dr. William Ames So much for the application of redemption considered in itself. Now we take up the matter of the subject to which and the way in which it is applied. 1. The subject is the church. Ephesians 5:25-27, Christ loved the church and gave himself for her, that he might sanctify her, being purified by him with the -washing of water through the word, that he might make her glorious to himself, that is, a church without spot or wrinkle or any such thing, but rather holy and blameless. Therefore, election, redemption, vocation, justification, adoption, sanctification, and glorification properly pertain to the same subject, i.e., to the individual men who make up the church. John 17:9-10, Those whom thou hast given me, for they are thine; Romans 8:29, Romans 8:30, For those whom he foreknew he oho predestined. 2. The church is both the subject and an effect of redemption. For it is not first actually a church and later joined in union and communion with Christ; it is the church of Christ because it is united to Christ. 3. And this is the reason why we can neither explain nor understand the nature of the church unless we first perceive and explain the things which have to do with the application of Christ. 4. The elect, before they are grafted into Christ, are in themselves not of the church except in terms of that potentiality which in its own time will surely become actual because of God's intention and transaction with Christ. This remote potentiality in which all men are involved will certainly be made actual for the elect by God's determination. 5. Therefore, the orthodox who define the church as a company of the elect mean either those who are called according to election or the church not only as it exists now but also as it will exist hereafter. 6. The church is first of all constituted by calling, whence both its name and definition. 7. The church is indeed the company of men who are called. 1 Corinthians 1:24 and 1 Corinthians 10:32, Those who are called, both Jews and Greeks ... to Jews, to Greeks, and to the church of God. Because the end of calling is faith and the work of faith is a grafting into Christ, and this union brings with it communion with Christ, the church can be defined at once as a company of believers, a company of those who are in Christ, and a company of those who have communion with him. 8. Faith looks to Christ and through Christ to God; likewise the church which exists by faith looks to Christ as its head and through Christ to God. Therefore, the church is called the Body of Christ, Colossians 1:24; the Church of God, 1 Corinthians 10:32; the Kingdom of Christ, Colossians 1:13; and the Kingdom of God, Romans 14:17. 9. It is called a Company because it consists of a multitude joined in fellowship or a community of many (not a single person who is called), thus Ephesians 4:16 where it is named a Body joined and made up of diverse members. Hence it is often called in Scripture a House, family, city, kingdom, or flock. 10. This company is limited to men because the good angels, although in a way they belong to the church because of their union with Christ and the saving grace communicated by him, are not the same as the members of the redeemed church. 11. The form or constituting cause of this church must be something found alike in all those who are called. This can only be a relationship, and the only relationship which has this power is that which comes from a primary and intimate affection toward Christ. In man this comes only by faith. Faith, therefore, is the form of the church. 12. Inasmuch as faith is in each believer individually it is the form of those that are called. But seen collectively in all, faith is the form of the company of those that are called, or the church. 13. The same believing men, on the one hand, are individuals called by God; on the other, they are collectively the company which is the church of God. 14. Therefore, all the promises of God containing essential blessings which are made to the church in Scripture belong to each believer. 15. The relationship is so intimate that not only is Christ the church's and the church Christ's, Song of Son_2:16, but Christ is in the church and the church in him, John 15:4; 1 John 3:24. Therefore, the church is mystically called Christ, 1 Corinthians 12:12, and the Fullness of Christ, Ephesians 1:23. 16. The church is metaphorically called the bride and Christ the bridegroom; the church a city and Christ the king; the church a house and Christ the householder; the church the branches and Christ the vine; and finally the church a body and Christ the head. 17. But these comparisons signify not only the union and communion between Christ and the church but also the relation showing Christ to be the beginning of all honor, life, power, and perfection in the church. 18. This church is mystically one, not in a generic sense, but as a unique species or individual — for it has no species in the true sense. 19. It can, therefore, be called catholic, not as catholic signifies a genus of something general, but as it describes something uniquely universal (as when we speak of the world). This is so because it embraces believers of all nations, of all places, and of all times. 20. No part of the church can truly be called catholic unless it professes the faith of the catholic church. Thus the ancient authorities called not only that part of the church at Rome catholic but other churches as well. Our church at Franeker may rightly be called catholic since it professes the faith which belongs to the catholic church. 21. The church is divided according to the degree of communion it has with Christ. In this sense it is called either militant or triumphant. 22. The church militant is that which knows only of a communion begun and so still struggles with enemies in the battlefield of this world. 1 Corinthians 13:9, 1 Corinthians 13:12, We know in part and prophesy in part. For we see through a glass darkly; 2 Corinthians 10:4, The weapons of our warfare; Ephesians 6:12, Ephesians 6:13, We wrestle . . . Therefore take the whole armor of God. 23. The church triumphant is that which is already perfected. Ephesians 4:13, Until we all come ... to a perfect man, to the measure of the full stature of Christ; 1 Corinthians 15:46, Afterwards comes that which is perfect. 24. The militant church is both invisible and visible (that is, to outward sight or sense). 25. This distinction is not a division of genus into species, as if there were one church visible and another invisible, or of the whole into the members, as if one part of the church were visible and another invisible. It relates to phases of the same subject: Invisibility is a condition or mode of the church having to do with its essential and internal form; visibility is a condition or mode of the church having to do with its accidental or outward form. 26. The essential form is invisible both because it is a relation which cannot be perceived by the senses and also because it is spiritual, and so farther removed from sense perception than many other relations. 27. The accidental form is visible because it is an outward profession of inward faith, easily perceived by sense. 28. The visible profession is the manifest communion of the saints which they have with Christ and among themselves. 29. Their acts of the communion with Christ are those by which they present themselves to God in Christ to receive his blessings and to glorify him for those blessings. 30. Their acts of communion among themselves are all those in which they strive to do good to each other. These acts are especially those which directly further their communion with God in Christ. 31. Many acts of this kind are to be performed towards those who are not yet members of the church, for they ought to be judged as belonging to it potentially. 32. The church visible in itself, in comparative relation to others, is divided into the church hidden and manifest. 33. The manifest church is found where a greater number of saints exist and profession is freer and more public. 34. The hidden church is found where the number is fewer and profession less open. This is likely to occur in time of heresies, persecutions, or godless morality. 35. In the same way, the church is more pure or less pure as profession is more or less perfect. 36. Profession depends not only upon confession and the preaching of the word, but also upon the receiving of it and devout obedience to it. 37. Although the church is subject to changes of this kind and may relinquish any part of the world, yet from its gathering it never has totally failed nor shall it fail to the end of the world. 38. For Christ must always have his kingdom in the midst of his enemies until he makes his enemies his footstool. 39. The church never wholly ceases to be visible. Although sometimes there is scarcely a church pure enough to offer the same pure worship at all points, yet the church is still somehow visible in the very midst of the impurity of worship and profession. ://www.apuritansmind.com/William%20Ames/WilliamAmesChurchMysticallyConsidered.htm ======================================================================== CHAPTER 24: SUBSTANCE OF THE CHRISTIAN RELIGION ======================================================================== Substance of the Christian Religion Ames, William ======================================================================== CHAPTER 25: C CONTENTS ======================================================================== 00c CONTENTS Biographical Sketch To the Reader The First Lord’s Day The Second Lord’s Day The Third Lord’s Day The Fourth Lord’s Day The Fifth Lord’s Day The Sixth Lord’s Day The Seventh Lord’s Day The Eighth Lord’s Day The Ninth Lord’s Day The Tenth Lord’s Day The Eleventh Lord’s Day The Twelfth Lord’s Day The Thirteenth Lord’s Day The Fourteenth Lord’s Day The Fifteenth Lord’s Day The Sixteenth Lord’s Day The Seventeenth Lord’s Day The Eighteenth Lord’s Day The Nineteenth Lord’s Day The Twentieth Lord’s Day The Twenty-first Lord’s Day The Twenty-second Lord’s Day The Twenty-third Lord’s Day The Twenty-fourth Lord’s Day The Twenty-fifth Lord’s Day The Twenty-sixth and seventh Lord’s Days The Twenty-eighth and ninth Lord’s Days The Thirtieth Lord’s Day The Thirty-first Lord’s Day The Thirty-third Lord’s Day The Thirty-fourth Lord’s Day The Thirty-fifth Lord’s Day The Thirty-sixth and seventh Lord’s Day The Thirty-eighth Lord’s Day The Thirty-ninth Lord’s Day The Fortieth Lord’s Day The Forty-first Lord’s Day The Forty-second Lord’s Day The Forty-third Lord’s Day The Forty-fourth Lord’s Day The Forty-fifth Lord’s Day The Forty-sixth Lord’s Day The Forty-seventh Lord’s Day The Forty-Eighth Lord’s Day The Forty-ninth Lord’s Day The Fiftieth Lord’s Day The Fifty-first Lord’s Day The Fifty-second Lord’s Day ======================================================================== CHAPTER 26: D BIOGRAPHICAL SKETCH ======================================================================== 00d Biographical Sketch William Ames: Puritan in the Netherlands Introduction Almost from the beginning of the history of the Reformation in the Netherlands a Puritan strain could be found in the Dutch Reformed Churches. This Puritan influence was to continue for many years and it made an indelible mark on Dutch thought. Some even speak of “Dutch Puritanism.” The reason why a Puritan influence could be found among the Dutch was the close contact, throughout the centuries, between the Dutch and the English. The English came to the help of the Dutch in the War for Dutch Independence under William the Silent. The English sent representatives to the Synod of Dort (although it is a matter of debate whether they were of any assistance in the battle against Arminianism). During the time of Spanish persecution in the Netherlands, many fled to England and found refuge there; and during the efforts of the Stuart kings in England to impose prelacy on all the churches, many refugees found a haven in the Netherlands. One need only think of the Pilgrims who, after fleeing England, lived for a time in and near Leyden before sailing for America. English scholars were recognized for their learning and were invited to Dutch universities to teach, and Dutch scholars found positions in English universities. Dutch ministers preached in English churches and English preachers found many years of enjoyable labor in Dutch churches. The contacts were of many kinds, very close, and frequent. All this brought into the Netherlands a Dutch Puritanism which remains in the Dutch churches today. William Ames was one of the Dutch Puritans. Life in England Almost nothing is known of the early life of William Ames; not any of the details of his early life have come down to us. He was born in 1576 in Ipswich, Suffolk, a town about seventy miles north-east of London near the Sea. And he was born when Queen Elizabeth sat on the throne of England as the last of the Tudors. She had already seen to it that Parliament passed the Act of Conformity, which required that all churches follow the pattern of the Church of England both in worship and church government, a policy which made life difficult for Puritans. These circumstances of Ames’ birth are so important that his entire life was controlled by them. And so we shall have to say a few things about the struggle which went on in England as a result of Elizabeth’s rule. The Church of England was, at least officially, quite Calvinistic, as expressed in the 39 Articles of the Church of England -- the official creed of the church. In government, the church was strictly hierarchical and had the same structure of archbishops, bishops, and priests (along with a multitude of other offices) as Rome had -- except for cardinals and a pope. In worship most of the trappings, ceremonies, robes, liturgies, and symbols which were a part of Romish worship, while abolished in the first rush of reformation, gradually crept back into the church. Within the Anglican Church was a large group of clergy and people who wanted more complete reformation, not only in doctrine, but also in church polity and worship. They made every effort to change the Anglican Church but were blocked in their efforts by Elizabeth, who insisted on uniformity throughout her realm. Most clergy, when forced to sign the Act of Uniformity, did so. Some did not. They became known as Puritans because they wanted to purify the church beyond what had so far been accomplished. Later, in about 1919, they were called Non-conformists, a name which stuck for many years. For the most part the Non-conformists, though continuing to promote their non-conformity and though refusing to sign any Acts of Uniformity, stayed in the church. Where else could they go? It was not until the Great Ejection that non-conformists were expelled from the Anglican Church and Non-conformist Churches sprang up throughout England. William Ames was a Puritan in the Anglican Church, outspoken and vocal, and one who refused to bow before the dictates of Elizabeth. Nor could Archbishop Bancroft’s most strenuous opposition to non-conformity move him. I suppose that if Ames had been content to moderate his protests and keep his objections to himself he would have survived within the Anglican Church and would have been able to keep his post in Cambridge. But that was not in his nature. He believed deeply that prelacy, hierarchy, and all the remnants of Rome that remained in the Anglican Church dishonored God and made the church a wicked institution. His deep commitment to his principles came to expression in his strong opposition to the established church’s practices and made him a passionate defender of Puritan goals. Ames received the bulk of his education at Christ’s College, Cambridge, where he studied under the famous Puritan supralapsarian William Perkins. Being an ardent Puritan he could hope for no advancement within Anglican circles. Hence, when an opportunity to become chaplain of Cambridge University opened up, he took it. His stay in Cambridge did not last long. The very nature of an established State Church was conducive in England to careless and profane living. The students in Cambridge were no exceptions. And so, when Ames preached a sermon against various evil practices among the students, such as card-playing and gambling, his enemies took the opportunity to work for his censure. Hating him for his non-conformity, they used Ames’ sermon as an excuse to get rid of him. Ames quite clearly saw that he would be expelled from the University if he fought his case; and so he left the university and made his way to the Netherlands. After a brief stay in Leyden, he went to the Hague. An interesting anecdote describing an event which took place prior to Ames’ departure from the university shows how clearly the issue was really one of non-conformity. While the storm over his sermon was still raging, Ames was called before Dr. Carey, the master of the college, and told he should wear a surplice, which was a robe worn by clerics to add to the dignity of their office. The Puritans had rejected the use of such “papal” garments, but the Anglicans were then and are now favorable to such clothing. Dr. Carey insisted that Scripture required him to wear it, and when Ames, rather astonished, asked for the text where such a command was found, Carey quoted the passage: “Put on the armour of light,” which, Carey insisted, referred to a white surplice. Ames’ refusal to be swayed by such exegesis infuriated the master. Ames’ Labors in the Netherlands It was in the Hague that Ames found employment as chaplain to Sir Horace Vere, the commander of the English troops in the Netherlands, and at the same time served as minister of the English church in the Hague. But the long arm of Ames’ enemies in England reached across the channel. The archbishop of Canterbury wrote a letter to Sir Ralph Winwood, the English ambassador to Netherlands, to see to it that Ames was removed from his position. His letter ended with these words: “I wish the removing of him to be as privately and as cleanly carried as the matter will permit. We are also acquainted what English preachers are entertained in Zeeland, whereunto in convenient time we hope to give a redress.” But his persecutors could not finally keep him from finding employment in the land where he had chosen to make his home -- although they tried desperately. Because of his vast learning and great ability Ames was called to be divinity professor at Franeker in Friesland in 1622. Twelve years he served in this prestigious school, and his fame spread throughout all Europe. Students came from remote parts of the continent to study under him, and the school itself, in recognition of his contributions to the university, made him rector in 1626. During this time he had the privilege and pleasure of serving with Maccovius, of whom we spoke earlier.1 Sadly, though, his abilities were not recognized by his countrymen; and the adage mentioned even in Scripture that a prophet is not without honor, save in his own country, was true of Ames. During the years of his stay in Franeker, Ames served the Dutch Reformed Churches well. He did battle against the high church prelates in England and continued to write against their superstitious ceremonies and Romish practices, while defending vigorously the regulative principle of worship. Richard Baxter, famous for his still popular book, The Reformed Pastor, left Anglicanism to join the Non-conformist movement because of the writings of William Ames. Ames also wrote extensively against Roman Catholic error and took on the great Bellarmine, perhaps the greatest of all Roman Catholic theologians since the time of the Reformation. But his chief enemies were always the Arminians, whose theology he detested as rationalistic and humanistic -- which it truly is. Not only were they subjected to his scathing attacks in print, but Ames was chosen to attend the Synod of Dort, where he participated in their trial and condemnation. He was, in fact, paid four florins a day to attend the Synod, and he served with distinction as assistant and private secretary to the president, the fiery Johannes Bogerman. Ames’ work was chiefly behind the scenes. But William Ames always loved above all the pastoral ministry and wanted to return to it. Added to this was a severe case of asthma, which made it difficult for him to breathe in the winter months. He was in fact so stricken that he feared every winter would be his last in the cold and damp northern provinces. Thinking perhaps that the southern part of the Netherlands would be better for his health, Ames took a call to the church in Rotterdam where he served the Lord for a brief time. But the climate here did not make much difference in his asthma, and Ames made plans to move to America to settle among the Dutch churches in New York or New Jersey. He died, however, before he could make the move, and finished his work on earth on November 14, 1633 at the age of 57. His wife and family did move to the new world after Ames’ death and took his extremely valuable library with them. This library was an extraordinarily valuable legacy in America, for he had one of the finest libraries in the country, and America, at this time in her history, was almost entirely without books. Ames’ son William returned from America to England and was vocal in the Non-conformist movement in England until he, along with so many others, was ejected from the Anglican Church and suffered the awful persecution which was the lot of the ejected ministers. Although Ames was by no means well known, the Dutch Reformed Churches owe him a great debt for his unwavering and uncompromising stand against Arminianism; and the Puritanism for which he fought in England was to be his legacy in the Netherlands as it lived on in various branches of the Reformed churches. 1 That biographical sketch of Maccovius is not included. Johannes Maccovius (1588-1644), also known as Jan Makowski, was a Polish Reformer (Calvinist). He was a skilled debater and ardent foe of Arminianism. Maccovius entered the University of Franeker in the Netherlands in 1613, attracting students from all over Europe for his Scholastic methodology. However, his extreme love of logic led him into a dispute with his colleague, Sybrandus Lubbertus, concerning supralapsarianism. Lubbertus felt that Maccovius had gone too far in teaching that God decreed the reprobate to sin; and too far in teaching that the reprobate sin out of necessity. That dispute was not settled until the Synod of Dort in 1619. The synod agreed that Maccovius had gone too far. Earlier, John Calvin likewise cautioned against taking the logic of double-predestination too far, by attributing our sinfulness to God (Romans 9:19), and thereby denying personal accountability for it. See Calvin’s Institutes, Vol. 2, chap. 4, sec. 3, where God operates by deserting the reprobate, or by delivering them to Satan, not by making them sinful. ======================================================================== CHAPTER 27: E TO THE READER ======================================================================== 00e To the Reader Some years have now passed since it pleased divine providence to put a period to the life of Dr. William Ames, in whose death very many interested themselves, as no indifferent mourners. Not only those who either, under the notion of scholars or friends, had become his familiars — but universally, all those who had been sensible of enjoying the fruits of his labours, and who were fervent lovers of sound literature, purity of heavenly doctrine, and godliness in sincerity of heart: knowing indeed that in Ames, the garden of learning had lost one of its choicest flowers, the fortress of truth one of its stoutest defenders, piety its most faithful favourite, the school a most able and reverent doctor, and studious youth their most diligent instructor. That we have in him lost such a man, those who derived their streams of learning from his clear fountain, are undeniable witnesses. In further testimony are his elabourate tracts in opposition to the idolatrous tyranny of popery, and the spreading gangrene of Arminianism, especially his Coronis, whereby he placed the Crown in conflict. As also those things which he dedicated to both religion and piety, his Marrow of Divinity, his Cases of Conscience, Explication of the Psalms, Peter, etc. And these, his Catechetical Commentaries, which indeed he intended for the private use of his scholars, upon whose entreaty he put them down. But things so eminently conducive to the public were not to be confined to the narrower limits of private profit. Among those diverse ways by which diverse [men] handle Catechetical Doctrine, this author thought fit above all to make use of this method: He takes out of the Word of God a text most apposite,1 resolves and explains it succinctly, then draws out examples containing doctrinal instructions, and lastly applies them to their several uses. If this disgusts some nicer palette, entreat him only little by little to remit that prejudiced opinion, which he can deduce from nothing but a slight perusal, and must upon a more settled introspection confess that in this piece Ames has most prudently chosen, and dexterously handled, the most plain and regular method for the preacher’s function, and Christian instruction. But if any should please themselves with any other method, they may with little pains, and exceeding profit, produce compliance between it and our Amesian System. The truth of this is sufficiently attested, not only by our own countrymen, but also by the Dutch, French, and others, among whose Catechistic Treatises this was and is [held] in no small esteem. I need not have taken this much pains to premise a Prefatory Epistle, when indeed I am not ignorant how the least knowing among us will conclude me but weak to suppose, that I might induce them to prize this piece by a second motive, when the title has already presented them with the name of Ames. But lest a total silence should bring this work at first sight to be questioned as spurious, I thought it not altogether unnecessary to usher it into the world with this short preface. Farewell 1Apposite: being of striking appropriateness and pertinence. THE SUBSTANCE OF CHRISTIAN RELIGION ======================================================================== CHAPTER 28: THE FIRST LORD’S DAY ======================================================================== 01The First Lord’s Day Psalms 4:6-8. There are many that say, Who will show us any good? Lord, lift up the light of your countenance upon us. You have put gladness in my heart, more than in the time that their corn and their wine increased. I will both lay me down in peace, and sleep: for you Lord, only, make me dwell in safety. The scope of this Psalm is to teach us by the example of David how we ought to carry ourselves when we are compassed about with the greatest dangers. Now, two things are performed here by David, which make up the two parts of this Psalm. First, he prays for turning away imminent danger, Psalms 4:1. Secondly, he sets out the effect of his prayer in strengthening his mind, which he attained by this means, and by that in Psalms 4:2-8. This confirmation is declared by a double reason. First, by an exhortation, which he uses towards his enemies, Psalms 4:2-5. Secondly, by a profession of his confidence that he had in God, from Psalms 4:6-8. In this profession of his confidence, the Royal Prophet shows that he places his chief felicity in God’s favour towards him. And this profession is first illustrated from a comparison with a very unlike and vanishing care of worldly men that they have concerning their own happiness or felicity, Psalms 4:6. Secondly, from the effect of God’s favour, namely, that it brings with itself wonderful gladness to the minds and consciences of those that have received it, Psalms 4:7, in which words the reason and cause is given for the former confession. And then this gladness is illustrated by a comparison of a lesser joy or gladness, which yet is taken by the world for a full joy; and that is the joy that arises from the plenty and abundance of the goods of this life, Psalms 4:7. Lastly, this profession of the Prophet is illustrated from another effect that it brings with it, namely, security and safety from fear, and all cause of fear; the true cause of which is placed in God’s protection, Psalms 4:8. That all these things may be better understood, we must know and observe for the explication of the words, that by many in this passage is understood to mean all, because what is attributed here to many, agrees with all. Secondly, that by the words they say is not understood here properly as external and vocal speech, but the inward affections, desire, and endeavour; because this saying is also affirmed about those who abstain from outward speech and perhaps cannot speak. Thirdly, that by this exclamation, who will show us any good? a vehement desire is imported. Fourthly, that by good is understood all and everything which appears delectable, whether it seems profitable, pleasant, or in any other way desirable. Fifthly, that by lifting up God’s countenance upon us, is understood a constant phrase of Scripture, the communication and manifestation of God’s gracious presence and favour; for it is a metaphor or speech that seems to be borrowed from the sun rising and spreading abroad the beams of his light, whereby he brings a certain life and gladness to all creatures here below. Doctrines arising from this. Doctrine 1. Our chief felicity and happiness ought to be regarded and sought after above all other things, and that [should be done] throughout our whole life. This doctrine is thus raised and gathered in that David proposes this as his only comfort which he regarded in the time of his affliction, and which he would regard all his lifetime. Now by the chief good, what is properly to be understood is that in which our felicity consists; in this felicity is contained an affluence or fulness of all desirable good things. And this chief good, as it is imperfectly attained to and possessed here in this life, is properly called our consolation, or comfort. It is called comfort, because it is that which, as it were, strengthens and comforts the mind, and makes it strong and firm against all oppressing pains, griefs, and terrours; for consolation or comfort is properly a mitigation of pain and grief, or a remedy against sorrow and fear. Reason 1 . The first reason for this doctrine is because the end of our life conflicts with this chief good, and the end in all things is chiefly to be looked at, because whoever does anything not in order to obtain a fixed end, does it but rashly, and without reason. So also, he who lives without having his eye still fixed upon his chief good, lives but rashly and at random, like a brute and unreasoning creature. Reason 2 . Because from the regard we have for this end, all our actions are to be governed; of which only these can be called right which, as it were, tend to this end in a right or straight line; and all others are wrong, like crooked lines or bypaths turning out of the right and straight way. Therefore, he that lives without regard to this chief and last end, does just as someone intending to shoot at a Butte,1 yet would not look at the mark, but let his arrow loose at random; or as someone that would commit his ship to the wind and waves, never looking to the loadstar,2 or having any care about the haven to which he would arrive. Reason 3 . Because the chief good is of chief excellence and worth, and therefore also deserves to have the chief place in our thoughts, studies, and cares. Therefore, those who neglect this, and allow themselves to be taken up with other things, are like children, who commonly misregarding things of greatest worth, busy themselves altogether with trifles. Use. The use of this Doctrine is for Reproof:3 against those who seldom or never think of the end and mark toward which their life should tend; and are not careful about that perfection and chief good toward which they ought mainly to contend; such men’s lives are neither Christian nor rational, but rather brutish and bestial. Doctrine 2. That a man’s chief good or happiness cannot be found in the goods of this life. 1 A target. 2 A guiding star. 3 To convince or convict; or to correct (scold) with kindly intent. And this is gathered from Psalms 4:6, where this opinion of worldly men, that good or happiness may be found in such things, is rejected as vain. The meaning of the doctrine is that a man’s happiness consists neither in riches, nor in honours, nor in renown, nor in power, nor in any goods of the body; nor yet in pleasure, nor in any perfection of the mind, nor in any other similar created good. Reason 1. Because such goods do not make the man himself good, and therefore neither can they make him happy, but they are common to the worst of men, as well as to good men. Reason 2. Because such goods are oftentimes the instruments and means of sin and misery. Reason 3. Because there is none of them which ought not to be referred to a further good. Therefore, the last, chief, and most perfect good cannot consist in them. Reason 4. Because none of them can perfect the soul and spirit of man. Reason 5. Because most of these goods are common to beasts and men, and yet beasts are not capable of happiness. Reason 6 . Because oftentimes it is a man’s virtue and perfection to neglect and contemn1 such goods, so that the best and most perfect men are those who take the least account of these outward and worldly goods. Use. For Reproof: against those who esteem as much of these goods, seek after them as lawfully, keep them with as great care when acquired, and are as loath to leave them, as if they placed their true and only bliss and happiness in them. Doctrine 3. That our true and chief good consists in our union and communion that we have with God. This is gathered from these words: Lift up the light of your countenance upon us, O Lord. The meaning is that God himself is our true chief good, effectively as well as objectively, because he alone makes us happy, as the efficient cause; and he makes us happy in himself as the object; that is, by communicating himself to us according to that model of the Covenant: I will be your God; I will be your rich reward. And our communion with God is our formal or inherent happiness, which is usually called the vision or seeing of God, and the beatific 2 vision. Now to see God in Scripture-phrase, signifies neither the light of the eyes, nor the bare speculation and beholding with the understanding, but the full fruition and enjoyment of God as far as it makes for our blessedness. And we attain to this fruition and communion by Jesus Christ our Lord; therefore this consolation must be referred to Christ as its cause, and all that belongs to our happiness must be acknowledged to come by him. Reason 1 . Because there is nothing else that can bring sound and solid quiet and peace to our souls or satisfy the desires of the nature of man, for all other things are well-noted by Isaiah 35:2 3 to be unsatisfactory things; where also on the contrary, the fat and delightful satiety of our souls, is said to consist in this holy communion. And this same thing, in like manner, is preached to us in several places in the Psalms, That in the Lord’s House, that is, in the communion that we have with God, our souls are filled as it were with fat and marrow, Psalms 83:6 and Psalms 65:5. 1 And as any natural body, out of its own place, never has that kindly and natural rest which it desires, so also man, standing without God, is as it were, out of his own place; and so he cannot rest with true and solid contentment. Also as nothing which is less can fill up the whole capacity of a vessel that is bigger, so nothing that is worldly can fill up the capacity of our souls; and that is because our souls are of a higher and larger capacity than this whole world. 1 Look down on with disdain 2 Experiencing celestial joy (angelic). 3 It shall blossom abundantly and rejoice, Even with joy and singing. The glory of Lebanon shall be given to it, The excellence of Carmel and Sharon. They shall see the glory of the LORD, The excellency of our God. Reason 2 . Because there is no other thing outside or besides God which for itself is the end to be desired. For all things should always to be referred to God, because he is the first efficient and last end of all things. Therefore, as one going on a journey can never finish it so long as he stays halfway, but ought to proceed to the end, so they that stick either at any creature, or at any worldly matter, can never arrive at the end and perfection of their life. For these are but parts of the way by which we ought to be led to God. Reason 3. Because there is no other independent good. For he that trusts in someone who depends on another is not sure in his trust, because the other is also uncertain, in that he depends upon another’s pleasure. Reason 4 . There is no other good that can be imparted to all and every man, together and at once, that are heirs of happiness. For that which is wholly communicated to all and every one, at once and together, ought to be infinite. Reason 5. Lastly, there is nothing else which in itself is either free from all mixture of imperfection, or can keep us free from all kinds of evil, or make us partakers of all sorts of good. Use 1. Of Exhortation: to seek God and his face and favour above all other things whatever. Use 2 . Of Comfort: for the faithful, who have God for their God, in Christ; for they are partakers of that chief good, and so are truly blessed or happy, whatever otherwise befalls them in this world. Doctrine 4. That joy which the faithful have from their communion with God, surpasses all other human delights and joys in its sweetness. This is gathered from Psalms 4:7 and from 1 Peter 1:8.2 This doctrine may be illustrated and clarified from these passages, as from the passage cited and similar ones. Reason 1. Because this joy is about the true and chief good. Other worldly joys are either about false and counterfeit goods, or about those which in comparison to the chief good, are but light and of no great value. There is as great a difference between these joys as there is between the fancy and affection of a child moved by the picture or resemblance of food, or drink, or of some other delightful thing, and that affection which men feel arising in themselves from the use of convenient and nourishing food and drink after great thirst and hunger. Reason 2. This is why also in Scripture, Psalms 103:1-22, not only the soul, but all that is in a faithful man, is said to rejoice in God. In this respect, there is as much difference between this spiritual joy, and that worldly gladness that arises from other things, as there is between the light sprinkling of the earth with the morning or evening dew, and the thorough wetting of the earth with a plentiful and seasonable rain. 1 Citations would be Psalms 83:5; Psalms 64:5 in the Douay-Rheims; or Psalms 84:4; Psalms 65:4 in the KJV. Psalms 84:4 Blessed are those who dwell in Your house; They will still be praising You. Selah. Psalms 65:4 Blessed is the man You choose, And cause to approach You, That he may dwell in Your courts. We shall be satisfied with the goodness of Your house, Of Your holy temple. 2 Whom having not seen, you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory, (1 Peter 1:8). Reason 3. Because all other worldly joys are fading, temporary and but for a moment, and often end in mourning and sorrow. Whereas, that spiritual joy endures to eternity, as does the good, from whose possession it arises. In this regard also, there is as much difference between this spiritual joy and gladness, and that of this world, as there is between the flame of straw or thorns burning under a pot, and the light of the sun itself. Reason 4. Because worldly joy is overcome and interrupted by the travails and afflictions of this life, and much more by terrours and anguishes of conscience. But this spiritual joy so overcomes all other afflictions and swallows them up, that it not only makes a man rejoice while he is in them, but also rejoice about them and for them. Acts 5:41; James 1:2.1 Use 1 . Of Admonition: that we do not allow ourselves to be deceived by the pleasures and delights of this world, so that they may not in the least take us away from seeking God; as the Apostle says, That the afflictions of this world are not worthy of that eternal weight of glory, which we expect in heaven.2For indeed we ought to think of the pleasures of this world as not worthy to be compared with that spiritual joy to which we are called in Christ, and in our God through Christ. For those who are led away by the pleasures of this life, from seeking that solid joy in God, act as if they should rest in the smell of food or drink, and so only think to feed themselves while neglecting the solid food itself, until they perish for hunger. Use 2 . Of Refutation: against that carnal imagination of the world, by which many think that there is no joy or gladness in the practice of godliness; and so they shun godliness and the care of it, as that which is full of sadness and melancholy. But the Scriptures teach otherwise, that the godly are called to this: that they may always rejoice, Php_4:4 3 and that they are always, as it were, feasting with all gladness according to Solomon, Proverbs 15:15.4 The proper cause of this errour is ignorance and a depraved sense of their sins, being like a herd of swine in this, which make it their greatest pleasure and delight to wallow in the mire. Use 3. Of Consolation: for the godly, in that whatever their outward condition is, yet they have cause for more true joy than can be either felt or understood by worldly men. Use 4. Of Exhortation: that striving with our utmost endeavour, we must labour more and more to receive and be sensible of this joy. Now the means which we chiefly ought to use to attain and increase it are these: 1. We must in good earnest remove all hindrances of this joy; that is, we may cleanse and disburden ourselves of our sins by repentance and a real amendment of life. 2. We ought to have a true care that we daily make our union and communion with God more sure and constant to ourselves, by diligent examination and confirmation of our faith and hope. 3. That we are much and often exercised in the religious meditation of God’s Promises, which promise all good things to those who have God for their God. 4. It is greatly conducive to this purpose if we exercise and excite this joy in ourselves, in and by the daily praise of God’s name; that is, in private as well as public thanksgiving, coming from the bottom of our heart, for all those blessings with which God has blessed us in Christ Jesus. 1 So they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name (Acts 5:41); My brethren, count it all joy when you fall into various trials, (James 1:2) 2 For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory (2 Corinthians 4:17). 3 Rejoice in the Lord always. Again I will say, rejoice! (Php_4:4) 4 All the days of the afflicted are evil, But he who is of a merry heart has a continual feast. (Proverbs 15:15) Doctrine 5. That this joy and this comfort bring a certain holy security to the consciences of believers. This is gathered from the last verse of the Psalm. And this is that security in which the Apostle boasts and glories, Romans 8:31; Romans 8:38. If God is for us, who can be against us, etc. For I am persuaded that nothing can separate me, etc. And David everywhere in the Psalms 1:1-6; Why do I fear? God is my rock, etc. This security differs much from carnal security, in which men of this world lie and sleep. 1. Because true and praiseworthy security is grounded upon true faith, and not upon vain imagination. 2. Because it is bred in us by the Word and Promises, and by the preaching and knowledge of the word of God. It does not proceed from traditions or men’s dreams, and sinful habits, as that does. 3. Because this security relies always upon God’s protection, as it is in the Text, You only make me dwell in safety. It does not rely on outward means, or on our own strength and Wisdom 4. Because this security is fed, cherished, and advanced by diligent use of calling upon God’s name, and of all other means that God has prescribed and appointed for us. Reason 1. Because God’s protection secures believers from all evil, at least from the sting of it, for which reason only is it truly evil; for God has all things, both evil and good in his own power. Reason 2. Because God’s presence brings all other good things with it; for God is so good in himself that virtually and eminently, he contains all things in himself that can be called good. Reason 3. Because God’s goodness towards believers is unchangeable; so that there can be no danger of this happiness being changed into misery. Use . For Consolation: of the faithful, namely, that from this ground they may and ought to depend upon God; and lay aside all those anxieties by which they may be discouraged from adhering to God with joy and gladness. 1 e.g. Psalms 31:3; Psalms 71:3. ======================================================================== CHAPTER 29: THE SECOND LORD’S DAY ======================================================================== 02 The Second Lord’s Day Romans 7:7 What shall we say then? Is the law sin? God forbid. Indeed, I would not have known sin except by the law. For I would not have known that concupiscence or lust was a sin unless the law had said, You shall not covet. The Apostle, that he might stir up the faithful to a new obedience, had proposed to them the difference between the condition of those that are under the Law, and those that are under Grace: that those under the law of the flesh and sin, bring forth fruits unto death; but those who are under the grace of the Spirit, bring forth fruits in a new obedience unto life eternal. But because of this opposition between the Law and Grace, some might gather that there was then a very great agreement between the Law and sin. Therefore in this seventh verse, this objection is anticipated by the Apostle. 1. Then the objection is proposed: What shall we say? Is the Law sin? 2. It is rejected with a certain kind of detestation: God forbid. 3. The case is plainly set down and resolved in these words: I would not have known sin etc. Where the singular effect and use of the Law is declared: that by forbidding and reproving sin, a sense and acknowledgement of sin is begotten in man, as that which is contrary to [the Law]; and therefore [the Law] cannot be the cause of sin. The Explication. The Law is commonly understood as, a way and rule of walking . Now this way and rule is imposed upon reasonable creatures by divine authority, and by the greatest obligations that can be. And this is the Law of God which the Apostle here understands; especially the moral Law. By sin here is not only understood the transgression of God’s will, but also all those things that follow upon such a transgression, which in Romans 7:1-25 is defined by the name of Death, and is sometimes called misery. Sin is either known confusedly and speculatively only, or more exactly and practically. Now the accurate and practical knowledge of sin is understood here, whereby it is efficaciously concluded in our consciences that sin is a detestable thing, and is to be avoided by all means. Doctrine 1. Men of their own nature are so blinded that although they are completely drowned in sin and death, yet of themselves they cannot know it. This is gathered from these words: I would not have known sin. Reason 1 . Because the very mind and conscience of man, which is his eye and light, is corrupted in a twofold manner. 1. Privitively,1 in that it is deprived of that light whereby it might rightly judge itself, and those things which belong to its spiritual life. 2. Positively, in as much as it is possessed with a certain perverse disposition, from which it often calls evil good, and good evil.2 For as the eye being put out feels nothing, and as the eye infected with diseases, and depraved by the indispositions of the organ, sees all things otherwise than as they are presented, so is it with the eye of the soul. Reason 2. Because the whole man is possessed with a certain spiritual disease and, as it were with a drunkenness, and lethargic stupidity, whereby he is sensible of nothing, rightly and spiritually. 1 Privitively: in such a way as to deprive of something. 2 Isaiah 5:20. Reason 3 . Because we are so borne in sin, that in a way it becomes natural to us, nor have we ever experienced any other condition. Those who are borne with deformed and crooked limbs, never saw a right and well-proportioned disposition of all their members. They do not know that their own limbs are deformed and ill-proportioned, but consider their distortion and disproportion to be the right proportion itself. It is even so in this case of sin, and of the corruption of our nature. Use 1. Of Admonition: that for this reason we might more and more humble ourselves before God, seeing that we are so miserable, that of ourselves we can never know our own misery. Use 2. Of Direction: to deny all our natural wisdom, so that we may fly to God, and seek wisdom from him, so that we may rightly know ourselves and him. Doctrine 2. The only way to rightly know sin and the cause of our misery, is by the law of God. It is gathered from these words: For… unless the law had said, etc. Reason 1. Because the law of God in some way enlightens the eyes of our mind, Psalms 19:1-14. Reason 2. Because the law of God is the rule of our life, and is therefore the touchstone not only of the straightness, but also of all the obliquity1 and crookedness of our life. Reason 3. Because the law of God is set before us as a mirror in which we may clearly see our faces and quality, James 1:23.2 Now it performs this use of a mirror to us, by a comparison made between the perfection which the Law requires of us, and the manifold defects and deformities that are found in our life. Questions arising from this. Question 1. Did not some wise men, at least among the heathen, know sin without this Law of God? I answer: 1. They were not altogether without this law of God, because in part they had it written and engraven in their hearts. Yet, 2. They did not know many sins which might easily have been known by the Law. 3. They did not know sin under the first and most proper reason for it; namely, as an offence against God, but only as repugnant to reason in man himself. 4. They did not know those spiritual miseries which accompany sin. 5. They did not know sin practically and efficaciously, so as to be driven by that knowledge to a spiritual humbling of themselves before God. Question 2. In what manner does this Law of God show us our sin? I answer: 1. It shows us our duty, or the will of God, that we should do. 2. It shows us our fault in transgressing this will. 3. It shows us our guilt, by which we are bound over to punishment for this guiltiness. 4. It also shows the punishment itself; for the threatenings of the Law, in which the punishments are contained and denounced, are parts of the Law, and belong to its sanctification or ratification. 1 The quality of being deceptive, or slanted. 2 For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; (James 1:23) Use 1. Of Direction: that in passing judgment upon our lives, we do not follow either our own fancies nor the tenets and opinions of the vulgar, but the law of God alone. Use 2 . Of Admonition: that we often test our life according to that law; and do that for time past, for our greater humiliations, as well as for the time to come, for our caution and better direction in every part of our conversation.1 1 Not speech, but how we deal with others; the way we conduct ourselves; our way of life. ======================================================================== CHAPTER 30: THE THIRD LORD’S DAY ======================================================================== 03 The Third Lord’s Day Romans 5:12 Therefore as by one man sin entered into the world, and death by sin, so death passed upon all men, in whom all have sinned. The Apostle’s purpose in this passage is to illustrate that Doctrine which he had taught before concerning justification by Jesus Christ; for this end he makes a comparison of the likeness between this grace of our Lord Jesus Christ, and the sin of Adam, our first father after the flesh. And the comparison runs upon the efficacy and effects of each of them. The proposition of the comparison is in Romans 5:12, and the answer to it is afterward explicated by way of parenthesis [in Romans 5:13-17].1 In the proposition, Adam is set forth as the cause of a twofold effect: bringing in sin, and bringing in death. And the reason for the Connexion of these effects with that cause is given in the last words of this verse; namely, from the conjunction 2 that all had with Adam in that first sin — in these words, In whom all men, etc. Doctrine 1. Sin entered into the world, not by God’s creation, but by man’s defection. This is manifest in the text, by one man, not by God, etc. Reason 1 . Because God made man upright and after his own image; that is, not only free from all sin (which may in some way also be said of all other creatures), but God also adorned man with all those endowments and faculties whereby God’s nature might be expressed and represented, as in a portrait; and by the help of these in keeping the law, man might have attained to a certain sort of divine blessedness or felicity. For just as there is no fault in a portrait if it is well-drawn or made by a perfect workman, unless the fault is in the original from which the portrait is taken, so also there could be no fault in man, who was created according to God’s image by God himself, unless some fault is attributed to God himself, whose image is man. Reason 2 . Because God not only prescribed a law to man in the Creation, but also engraved it on his heart; it was by this means that man had in himself a most certain Testimony of his uprightness, in which and to which he was created, and with a most sufficient and ready means of living well and unblameably to God. For the law of God perfectly and purely written in the heart of man, is as it were a solemn Testimony registered in a Tablet or Book, that man was made fit and able to keep that Law. It is as it were the voice of God sent down from Heaven, whereby man was called and stirred up to observe that way of living which is taught by it. 1 (For until the law sin was in the world, but sin is not imputed when there is no law. 14 Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come. 15 But the free gift is not like the offense. For if by the one man’s offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many. 16 And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification. 17 For if by the one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.) 2 That is, joining. Because Adam is our fleshly forefather and we are his seed, we join or share in his original sin, and become heirs to his estate of sin and death. By the same token, we are joined to Christ through faith –dying with him and being raised with him to newness of life (Romans 6:4-5); we become heirs with him to his estate of righteousness and eternal life (Romans 8:16-17). This doctrine is called “federal headship.” 3 Which is impossible. Reason 3 . Because God added to it a pledge and sacrament in the Tree of Life, by which he would have that Covenant of the Law, written in the heart, more clearly confirmed outwardly; namely, that he would by the observation of his Law, first perpetuate man’s life in this world to solemnly justify him, at his appointed time, and then advance him to a further and heavenly Felicity. And on the other side, he threatens him with Death in case he were to depart from the Will and Law of God: all of which would have been done to no purpose if man had at first been made by God in any measure or manner sinful and perverse. Reason 4 . So far was God from being the cause of sin in the first creation of man, that by no means can it be conceived how God at any time can be the cause of any sin — because, seeing that sin is a defect, it can have no other cause but a deficient one; seeing that God is perfection itself, he can in no way nor ever be deficient. Use. Of Direction: that in all our speech and thoughts we may keep God’s glory untouched and unspotted, and confess that all the good we have, always comes from him; but that all the evil that we either do or suffer, does not arise from him, but from ourselves. Doctrine 2. Through Adam’s first disobedience sin passed upon all his posterity. Nor did this happen only by way of imitation, as the Pelagians teach, but also by way of propagation or natural descent. This is proved by this argument: if this had only come to pass by imitation, then the Apostle might just as properly have said that Adam with all his posterity sinned in the angels, who first fell from God, as to have said that all men sinned in Adam — because they as much follow the example of the angels as of Adam. For it is expressly said in Romans 5:14, That death (and so also sin) reigned over those who had not sinned after the likeness of Adam, that is, by the imitation of Adam. Therefore, Rom5:19, men are said to be made sinners by Adam’s disobedience itself. The manner of this propagation is taken up and understood to mean, 1. To stand in imputation, because that first transgression was held as the transgression of the whole nature of mankind. For as in receiving the benefits and endowments that belonged to all mankind, Adam bore the place and person of all men, so also it was only right and reasonable that he should maintain their place, either in their conservation by obedience, or their loss by disobedience, until they were capable of standing to, or falling from, their primitive condition in their own persons. In this he was, as it were, the Surety of all mankind; so that what he did in this business, was to be held valid by all as done in their names. 2. The second degree of this Propagation stands in the derivation, or transduction1 of that corruption, which by our first transgression seized upon the person of Adam himself. This corruption is usually called the languishing of nature, the seed or tinder of sin, the law of our members, the law of the flesh, lust and sin that dwells in us; but most usually original sin, because it clings to us even from our first origin, and in some way it is natural to us, as in our corrupted nature; also it is the origin of all other sins: for all actual sins flow from this as from their fountain. This corruption first and principally consists in the privation of original righteousness, the absence of which, so far as it is penal, is inflicted by God; but as it is a privation, having the nature of a fault — in the loss of that rectitude or right constitution which we would have kept and preserved entire — it depends upon that relation which all men have to Adam, and to his first sin. 1 This would normally mean “conversion”, but here it means “conveyance.” Now that such corruption is naturally found in all men, is not only proved from Scripture, but it also seems to be confirmed by experience itself. Reason 1 . For in all men there appears a manifest perversion of our wills and inward appetite — in as much as spiritual and truly good things have no good relish to all animal and natural men;1 but the contrary evils, which of their own nature have no good relish, seem most sweet to them. Now as the perversion of the sensitive appetite denotes bodily sickness, so the perversion of the inmost and most spiritual appetite, points out to us a sickness that is inward and in the spirit. The same may also be observed about the perversion of the judgment and understanding, from which come so many and shameful errours, whereby good is esteemed evil, and evil good. Reason 2 . It is manifest that there is in all men a certain rebellion of the inferior and animal faculties and appetites, against the superior and most spiritual faculties of the soul; this shows the sickness of the upper part, as not having strength enough to govern the lower; and again a disorder and confusion of the inferior faculties whereby they will not be subject to their superior. For as every infirmity, debility, and perturbation in the body, has its cause of sickness, disease, or certain corruption from the depravation of other parts, so it is also in the soul. Reason 3 . There may be observed in all, a certain natural crouching of ourselves to things that are below us, and a certain aversion and turning away from those that are above us and for which we were made; so that there are few among men who do not live more like beasts, stooping naturally to their belly-food, and bowing towards the ground, than according to the nature of man whose body was erected to look up to heaven and seek after God. Now just as crouching in the constitution and fashioning of the body is a sign of a bodily sickness, so also this soul-crouching of the spirit manifestly declares some soul-sickness of the spirit. Reason 4 . There manifestly appears in all men a certain insensibility from nature itself, in discerning things that are truly good, and truly evil. Nevertheless there is a far greater sweetness in true spiritual good things, than in corporal good things, and a far greater bitterness and sorrow in spiritual things, than in carnal evils. Now this insensibility and spiritual blockishness is a manifest defect and vice, clinging to us from our very origin, even as the lack of any outward sense is a great defect and fault of the body. Reason 5 . Experience teaches that only with great difficulty and slowness are men stirred up to things that are truly good. Therefore, as it is the definition of a good habit, that it makes a man ready and quick to do good works, so it must be an evil and corrupt habit, whereby the contrary comes to pass; because it is only slowly and with difficulty that men set themselves to any good endeavors. Reason 6 . It is well enough known to all, that man does not have the power to do so much good as he knows should be done, and as he desires to do. Therefore, when one does not have the power to move the members of his body, it is a manifest disease that hinders its motion. Thus where one does not have the power to move himself spiritually, it is a manifest spiritual disease. 1 In other words, in our natural or animal state, we do not relish spiritual and truly good things. Just as it reveals a great weakness of his body when bodily motion is difficult and one moves his body with great pains, even so this other reveals a weakness of the spirit. Use 1. For Humiliation: by reason of this misery. Use 2. Of Exhortation: that we do not rest until we perceive that we are freed from this misery by the grace of God. Use 3 . For Direction: that in our prayers before God, and in all parts of our care for the amendment of our life, we may chiefly go about this — that we be reformed not only in our outward words and works, as being only the rivulets and branches of our sin, but that we may be cleansed and renewed in the fountain and root of this sin dwelling in us. ======================================================================== CHAPTER 31: THE FOURTH LORD’S DAY ======================================================================== 04 The Fourth Lord’s Day Ephesians 5:6 Let no man deceive you with vain words; for because of these things the wrath of God comes upon the children of disobedience. In these words is contained the argument by which the Apostle labours to persuade all the faithful that they may keep themselves from those sins of which he made mention a little before. The Argument is drawn from an adjunct that follows upon sin: the wrath of God, of which sins are not only the antecedents, but also the meritorious causes, certainly procuring his wrath as intimated in these words: for these things. The connexion of this effect with its cause is limited and confirmed. 1. It is limited by a description of the subjects upon whom God’s wrath always pursues sin, in these words, upon the children of disobedience. 2. It is confirmed by rejecting all vain shifts1 in these words: Let no man deceive you. The explication by the wrath of God: 1. It is understood as God’s vindictive justice. 2. His will to inflict punishment according to that justice. 3. The punishment itself that is so inflicted. And in this passage, the punishment is most properly understood as it is often called in other passages, death, distress, severities, hot anger, and the like. This wrath of God is said to come against or upon men because, as it were, coming down from Heaven, it suddenly sets upon and overwhelms, and holds the sinners as if entangled in a net; so that by no means can they escape it. In the same sense, not unlike that phrase used in Romans 1:18; Romans 1:2 the expression here, children of contumacy3 or stubbornness, upon whom this wrath comes, is understood as those sinners which can by no means be persuaded to leave their sins and seek God by true faith and repentance. This is to be marked, that υἱοὺς τῆςἀπειθείας [children of stubbornness] may be termed both children of incredulity, and children of disobedience; but it agrees better in this passage to be termed children of disobedience and of rebellion, because we do not read this phrase, children of faith, but children of obedience, 1 Peter 1:14.4 Doctrine 1. Such men’s condition is most desperate, because they are not only sinners, but also stubborn in their sins. It’s gathered out of these words: Upon the children of disobedience or stubbornness. So they are named here as men whose condition is much to be abhorred, and whose example and company is most to be shunned, as appears from Ephesians 5:7 therefore do not be partakers, etc. Reason 1 . Because such men serve a most miserable servitude to a very base Master, that is, to sin. For sin exercises a spiritual Kingly power and dominion over them, because they do all that the lusts of sin command them; and they cannot be persuaded to shake off that slavish yoke by any means; the less they perceive that slavery, the more fully they are under its command, because by this means it comes to pass that their very will itself, and the spirit of the mind, are 1 An indirect or evasive method or argument; deceptive practice (a “shell-game”). 2 Romans 1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness; 3 Obstinate, rebelliousness, and insubordinate; resistant to authority. 4 1 Peter 1:14 as obedient children, not conforming yourselves to the former lusts, as in your ignorance; possessed by this slavery and oppressed by it. For as a brute or a man that comes near to a brute, serving some cruel Master, takes no thought for his condition because of his stupidity, nor cares or wishes for a better condition — he is a more full and perfect slave than some free-born and free-minded man who is constrained by force to serve one, and yet under such servitude and force, still keeps a free mind — even so it fares in this matter. Reason 2 . Because such men are furthest from repentance, and so from the kingdom of God, and from salvation. For repentance most consists in the turning of the heart from sin to God, by persuasion of the Word and the Holy Spirit. And the obstinacy and unpersuadableness of such men is flat opposite to this temper; not only are they not persuaded to turn to God, but they are persuaded to the contrary. For that sort, persuasion of converting is not to be embraced or regarded; for such men are properly called the children of rebellion or disobedience. As therefore those diseases are most mortal which admit no cure, and are only more exasperated the more they are dealt with, even so is it with this kind of men. Reason 3. Because these men most grievously increase their guilt in this, that they withstand the means that God has sanctified for procuring their salvation. For while they will not allow themselves to be persuaded to that conversion unto Faith and Repentance, they directly fight against God; and not only so, but in this very thing, that he would and is in some way striving, as it were, to save them.1 Use. Of Admonition: That most of all we be careful of this stubbornness or rebellion, which is not only to be understood in common with that contumacy whereby men altogether refuse to be converted; but also specially and in every part of obedience. For if we perceive that God calls us to this or that special duty, ‘tis then our part mainly to take care that even in that, we present our hearts to God flexible and persuasible to that which we are invited. Doctrine 2. Upon the children of disobedience, certainly and inevitably the horrible wrath of God comes. This is clear in the Text without any collection made from it. The Scripture testifies everywhere that this wrath is horrible and altogether intolerable, such as Hebrews 10:27; Revelation 6:16-17; Revelation 2:1-29 and elsewhere. And the thing itself sufficiently shows it, if we consider God’s anger as to its intensity, extent, and duration. As to its INTENSITY, it is called in Scripture a consuming fire, Hebrews 12:29. Now, this fire of the wrath of God does not consume lightly, or light things only, as in their superficies.3 But as it is said in Deuteronomy 32:22, God’s wrath set on fire will burn down to the grave,4 etc. In Nahum 1:6 5 there is a most similar and pithy description. All these descriptions signify that the wrath of God thoroughly pierces not only into the body, but into the soul and the inward part of the spirit, for which reason in many passages of Scripture it is compared to sharp arrows piercing into the heart itself, and consuming the spirit and life. As to the EXTENT, this wrath of God contains in it all sorts of evils, whether corporal or spiritual; whether in 1 It is not that God is unable to save them, but that such men resent the thought that they need saving at all. 2 Hebrews 10:27 but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. Revelation 6:16-17 and said to the mountains and rocks, “Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb! “For the great day of His wrath has come, and who is able to stand?” 3 The purely external aspect of a thing, as in a superficial wound; the outer surface. 4 “to the lowest hell.” NKJV; “to the depths of Sheol.” CSB, ESV; “to the depths of the grave.” NLT 5 Nahum 1:6 Who can stand before His indignation? And who can endure the fierceness of His anger? His fury is poured out like fire, And the rocks are thrown down by Him. this life or at the end of it, and in death, or at death. Here belong those catalogues or inventories of curses that are found in Deuteronomy 28:1-8 and Leviticus 26:1-46. As to the DURATION, it remains upon impenitent sinners, John 3:36; John 3:1 not for some short space, but unto all eternity, and without end. For as with that obligation whereby we are bound to render to God all obedience without end, so consequently, the transgression whereby sinners break that obligation, is in a way infinite and without end. So also the punishment, which takes away its measure from the nature of the transgression, will be without end and infinite — and that is in the privation of an infinite good, as well as in the endless duration of this privation or loss. Nor should it seem strange that for a sin which is committed in a short time, an endless punishment should be inflicted; because equity itself requires that everyone should be deprived of that good from which, by his own fault, he has turned. But every sinner has turned himself away from an endless good, by a fault he can never come out of by himself and make an end of; and therefore it is only reasonable that he be endlessly deprived of that good. And moreover, because he has disturbed that order which God set and appointed, it is only justice if he were never freed from the punishment of this fault, until he has repaired2 God his honour — which an unrepenting sinner can never do, unto eternity. It should not therefore move anyone, that sin, which is but momentary, should be punished eternally. Reason 1. Committing sin is, as it were, a spiritual wounding; and yet a wounding done in however short a time, often leaves behind it a wound of long duration, and often endless and eternal death. Reason 2. Committing sin is, as it were, a spiritual fall, or sliding; and yet the fall passed in a short time, may be such that thereby, for a very long time, or without end, the party may remain in the depth or pit into which he fell. Reason 3. Committing sin is, as it were, tying with bands or thongs; its nature is that it may be done quickly, and yet it keeps the party bound forever, as long as the bands themselves remain unloosed or unbroken. Reason 4. ‘Tis, as it were, a bargain in which the sinner, for the enjoyment or use of some short pleasure, out of madness sells himself into slavery. Now from a bargain of buying and selling, though passed in a short time, the right is conveyed to the buyer forever; and the alienation is eternal or endless in its own way. Reason 1. It is, as it were, the putting out of a lamp; for a sinner once drowning himself in the filth of sin, puts out, as it were, the whole light of his mind; and a lamp once put out, though it is done in a moment, yet by virtue of that putting out, remains of itself endlessly extinct and put out. Use 1. Of Condemnation: against those who remain in their carnal security, and please themselves in this condition, over which perpetually hangs the so horrible wrath and anger of God. 1 John 3:36 “He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him.” 2 To set right or straight. Use 2. Of Admonition: that with all care above all other things, we go about this, to show this wrath of God, Matthew 3:7, where also the way to avoid it is shown to be by repentance, verse 8.1 And yet this is not to be so taken, as if this avoiding lay in our repentance, as it is our action, and as if that had some virtue of freeing us from the wrath of God; for Christ alone is our enfranchiser2 from the wrath to come, 1 Thessalonians 1:10.3 We therefore truly flee from the wrath of God, when we fly to this mercy in Christ Jesus by true faith in him, and unfeigned repentance. Doctrine 3. All speeches that promise impunity of sin, and indemnity from the wrath of God, are but vain and seducing. This is also clear in the Text. Now, that they are vain is apparent from this: because they are against his decree, and his clearly revealed will; and therefore they can have no solid truth in them. And that they are seductive is also apparent enough from the first author of such speeches. For the devil, when he would seduce our first Parents, promised them this impunity in these words: You shall not die. Genesis 3:4. 1 Matthew 3:7-8 But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance;” 2 The one who grants freedom to someone; as from slavery or servitude. 3 1 Thessalonians 1:10 and to wait for His Son from heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come. ======================================================================== CHAPTER 32: THE FIFTH LORD’S DAY ======================================================================== 05 The Fifth Lord’s Day Romans 8:3 For what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. The Apostle in this passage expounds why the faithful may be freed from sin and death by Christ. The reason is given, as it were, from the cause moving God to this giving of Christ. And this moving cause was the neediness of our want, which appears in the defect of power in any other means to produce such an effect, as if the Apostle had said, “because it was necessary for us to be delivered from sin and death.” And yet this could be effected by no other means; therefore God performed it by Christ. The strength and necessity of this consequence depends on the will of God, which tacitly supposes that God would not have mankind fall, utterly to perish, but to be restored again. The whole syllogism or reason is this: if fallen men could be restored by no other means but by Christ, then that way was to be taken, because God would that it should be done in some way. But the first is true; and therefore also the latter. The assumption is proved, namely, that man could be restored by no other means, by the most likely instance of the law, which once had been of great power, and of sufficient force to bring man to happiness. For except Christ and the Gospel, nothing was ever given by God to man that was more perfect and divine than the Law. Therefore, what the Apostle says here about the law, has the force of such an argument as this: If by virtue of the Law man could not be restored, than by no other means could he be, but by Christ. But the first is true, and therefore also the latter. The Apostle both proves and expounds the Assumption at the same time, from the reason or cause of this defect or weakness of the Law to restore man. The reason that we cannot fulfill the Law so that it might save us is not properly inherent in the Law itself, but in our flesh or corruption — much less can we by the Law rise up again from Death to life. Doctrine 1. It is the will of God that miserable men may be delivered from their misery, and restored to life eternal. This is presupposed by the Apostle as granted, and it is used by him as the ground of his reasoning. Reason 1. Is taken partly from God’s mercy, partly from his wisdom, partly from his power, and partly from the stability of his decrees. From his mercy, God would relieve miserable men, to show in this the glory of his grace and free mercy as it is called Ephesians 1:6;1 the riches of his mercy, his great love, and the super-eminent riches or treasures of his grace and bounty, Ephesians 4:7.2 For unless God had helped miserable men that were all drowned in sin and death, he would not have accomplished above half of his goodness and bounty towards mankind. For that bounty that was manifested in our creation, was neither fully completed in its last perfection and end, because no man by it arrived at eternal happiness; nor was it in itself the greatest, highest, fullest goodness of God, because a higher, fuller, and more surpassing sort of goodness appeared in the preservation of the elect angels. And what is now revealed in the Gospel, and brings perfect salvation to fallen mankind, is also far greater. 1 Ephesians 1:6 to the praise of the glory of His grace, by which He has made us accepted in the Beloved. 2 Ephesians 4:7 But to each one of us grace was given according to the measure of Christ's gift. Romans 9:23 and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory; Now this was most fitting, that the goodness and mercy of God should as well be perfected towards men, as his justice. From his wisdom God knew the best way whereby he could conveniently help miserable man, and therefore it was fitting that his wisdom should be made manifest in its effect. And this is what the Apostle everywhere teaches, that in this mystery of the Gospel there was a wisdom of God, which was kept hidden from all the Heathen. Therefore by way of excellence, he calls this that wisdom of God into which the Angels themselves are said to look with desire and wonder, 1 Peter 1:12.1 For such was our misery, that not only could we not rise out of it ourselves by our own power, but we could not so much as think about or devise a way or means whereby we might be delivered. But this was the proper work of the wisdom of God himself, conjoined with his own mercy. From his power also, he had the ability to help and bring to perfection in this, what he would. For so our redemption in Scripture is not only usually ascribed to God’s grace and mercy, but also to his power. For the highest power and sovereignty was required to dissolve the works of the devil, and the bonds of death and the grave, for raising dead men to life again, for guiding and protecting them so that they might be brought to life eternal, despite all opposition of their enemy; and most of all, for laying that groundstone of the whole, and uniting the second person of the Deity, his own Son, and the nature of man, into one Person. From the immutability also of his decree, it was in some sort necessary for God to procure their deliverance from death, whom he had chosen from eternity, and appointed to life. Hence a twofold necessity of the restoration and liberation of mankind is rightly determined by some: on our part, the necessity of want; on God’s part, the necessity of his immutability. Use. Of Exhortation: that with all admiration we behold and look into this good will of God, and with all thankfulness in our thoughts, as well as in our speech; all our lifetime we publish and praise it. Doctrine 2. The Law cannot deliver miserable men from their misery. It is clear enough in the Text; and it is grounded moreover on the following reasons: Reason 1. Because the Law promises no good to miserable sinners, but only to just persons, and those who keep it. Reason 2. Because in itself, it has no force of taking away sin, but only of punishing it. Reason 3. Because by no sinner can it be fulfilled, and that is because of the weakness of the flesh, or the impotency of carnal and fallen mankind, as it is in the Text. Reason 4. Because though the Law might be fulfilled for time to come, yet bypassed sins would take away all hope of receiving the reward of Life from the Law. Hence it is that the Law is called a killing letter,1 and the minister of death and of condemnation. 1 1 Peter 1:12 To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven-things which angels desire to look into. Use. Of Refutation: against those who put their trust in their own works, and look for salvation from their good intentions and endeavors: which is the errour of Papists, Remonstrants or Arminians, and Anabaptists, who always extol an honest life, and good works. Doctrine 3. No sinner can deliver himself from this misery. This is thus gathered, because none go above the Law. For if the Law cannot deliver us for the weakness of our flesh, then neither can we ourselves, for the same weakness of our flesh. Reason 1. No debt can duly be blotted out by the debtor till it is paid. Reason 2. Because, though no one ever augmented his first debt by sinning, yet he should in all this do no more, but pay what he owes in so doing; and so he could not by that means make satisfaction for his former transgression.2 Reason 3. Because, if man could not preserve himself, nor did not preserve himself in that integrity in which he was created, it cannot reasonably be thought that now he can recover it again. Reason 4. If he could recover his first integrity, he would be as subject to easily lose it again, as our first Father was at the beginning. Use. Of Direction: that we put no confidence in ourselves, nor in our own strength, but denying ourselves, we depend altogether on God’s grace and mercy in Jesus Christ. Doctrine 4. No mere creature in heaven, or on earth, can deliver miserable men from sin and death. It follows from the Text, because no such creature is above the Law. Reason 1. Because no external thing, that is a mere creature, has in itself that worth that can be a compensation for sin to God’s justice and truth, and so be a price of redemption from death, Matthew 16:26.3 Indeed, not the whole world. For that is what is hinted at in 1 Peter 1:18; 1 Peter 1:4 where all corruptible things, among the best of which are gold and silver and the like, are determined to be below the redeeming of man. Reason 2. Because whatever any mere creature may do, whether man or Angel, it owes all that for itself, and on its own behalf. Reason 3. Because if we were redeemed by a mere creature, for this very reason we would become the 1 2 Corinthians 3:6 who also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. 2 This is a bit unclear, but the logic is that each sin creates its own independent debt—and so sinning more won’t increase the debt of the first sin. Still, a man should sin no more—only pay what he owes for his latest sin—which is death. And so he could not, by that means, satisfy his first debt, much less clear his remaining sin-debts. All of which points to our inescapable need for Christ, who cleared all our sin-debts in one sacrifice. James 2:10 For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. 3 Matthew 16:26 “For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? 4 1 Peter 1:18 knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers. servants of that mere creature, out of justice and gratitude, just as we are the servants of Christ our Redeemer, because he is our Redeemer, as already taught. But this would be an unworthy thing, and it would infer a kind of self-contradiction. For seeing that man before his fall was not the servant of any creature, but of God alone, then if by redemption he were to become the servant of any creature, he would not be redeemed and restored into that perfect liberty from which he fell. And so, though redeemed (as we suppose), yet he would not be properly redeemed; that is, he would not be made free by such a redemption. Reason 4. The evils that are to be removed from us are greater than can be taken away by any mere creature; such as the infinite and eternal wrath of God; the guilt of sin confirmed by the force of an eternal law; and the command that sin and death have over us. What we have about these in Romans 7:8-13; Romans 7:1 is true. Reason 5. The good things to be imparted, and before that to be purchased, are of greater worth than can be communicated to us from any mere creature — such as, a righteousness going beyond the righteousness of the Law; the resurrection, bodily as well as spiritual; the communication of the divine nature, life eternal, and a happiness that surmounts that of Adam in his innocence — that is, a Kingdom that cannot be shaken, Hebrews 12:28.2 Use. Of Instruction: that in the business of our salvation, we turn away our eyes away from all creatures, and lift them up above to the fountain of salvation, in the manner mentioned. 1 Romans 7:8-13 But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law sin was dead. I was alive once without the law, but when the commandment came, sin revived and I died. And the commandment, which was to bring life, I found to bring death. For sin, taking occasion by the commandment, deceived me, and by it killed me. Therefore the law is holy, and the commandment holy and just and good. Has then what is good become death to me? Certainly not! But sin, that it might appear sin, was producing death in me through what is good, so that sin through the commandment might become exceedingly sinful. [originally Luke 10:21-22] 2 Hebrews 12:28 Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. [originally Hebrews 11:1-40, ‘last verse.’] ======================================================================== CHAPTER 33: THE SIXTH LORD’S DAY ======================================================================== 06 The Sixth Lord’s Day 1 Timothy 3:16 And without controversy, great is the mystery of godliness; God was manifest in the flesh, justified in the Spirit, seen by Angels, preached to the Gentiles, believed on in the world, received up into glory. In these words is contained an argument whereby the Apostle endeavors to stir up Timothy to procure diligence and care in the Church of God. It is drawn from the object, if we consider Timothy’s Ministry, which now ought to be busied about the greatest mysteries, and so it is to be exercised with greatest reverence, diligence, and care. Or, from an adjunct, if the Church herself is considered, that was to be cared for by Timothy, of which mention was made in the preceding verse; namely, because of all other matters, the greatest was entrusted to this Church: the mystery of godliness. And so Timothy’s greatest diligence and care ought to be bestowed upon the Church. In these words then is properly expounded the nature of the Gospel, 1. From its Genius, or general notion, that it is a Mystery. 2. From its end, that it is a mystery of godliness. 3. From the degree of its worth and excellence; that it is a great, or noble mystery. 4. From the most certain and undoubted truth of all these things, in their complexion and communication — without controversy. And all these are demonstrated by induction 1 of the parts and members that make up this mystery as a whole. For seeing in every part there is something altogether singular and wonderful, it necessarily follows that the whole mystery is altogether admirable, and to be stood amazed at. These parts are those which are contained in these words, God manifested in the flesh, etc. Doctrine 1. Our Lord Jesus Christ is true God and true man. This is clear from the Text, God manifested in the flesh; and that he is true God, appears from the following reasons. Reason 1. From plain testimonies of this sort, whereby the name of God is simply and absolutely given to Him in the same manner altogether as to the Father; as in this passage, and also Isaiah 9:6; John 1:1; Romans 9:5; 1 John 5:20.2 Reason 2. From the divine properties that are given to him, such as Eternity, John 1:1; John 17:5; John 3:1-36 Omnipotency, John 3:21; Php_4:13; Php_4:4 and the like. 1 Reasoning from detailed facts to general principles. 2 Isaiah 9:6 And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. John John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. Romans 9:5 of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. 1 John 5:20 And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. 3 John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. John 17:5 “And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was. 4 John 3:21 “But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God.” Php_4:13 I can do all things through Christ who strengthens me. Reason 3. From the divine works of which he is made Author; such as of Creation, Colossians 1:16;1 the Sustaining of all things, Hebrews 1:3; Hebrews 2:1-18 and of all sorts of miracles. Reason 4. From the divine authority that everywhere is given to him in Scriptures, as he gives authority to the Word and Sacraments, and other divine Ordinances. Reason 5. From the divine Worship, Honour, and adoration that is due him, Hebrews 1:8; Hebrews 1:3 and in other passages. Reason 6. From that efficacy which by his Ministers, through the power of the Holy Spirit, he puts forth in the Preaching of this Doctrine, as it is evident in our Text in these words, justified in the Spirit, preached to the Gentiles, and believed on in the world. That he is true man, is apparent enough from this Text, that he was made like us in all things except in sin, Hebrews 4:15.4 Why our Mediator ought to be true God: Reason 1. Is that he might be able to sustain the weight of God’s wrath, and perform the other divine duties that belong to the perfecting of our Redemption and Salvation. Reason 2. That the works of his Mediation, which he was to perform on our behalf, might have divine virtue and worth from his person. Why he should also be man: Reason 1. Is that he might be fit to suffer and do all those things which were necessary for the Redemption of men, and were below the divine nature alone to do or suffer. Reason 2. Because without effusion of blood, or death, of which the divine nature is not capable, there could be no remission nor redemption, Hebrews 9:22.5 Reason 3 . That the whole mystery of our Redemption, as well as the deity itself, might in some way be made familiar to us, so as to be seen with our eyes, heard with our ears, and handled with our hands, 1 John 1:1-10, 1 John 2:1-6 Use 1 . Of Instruction: that we may always keep a right and pure belief about the divine and human nature of Christ, both in our hearts, and in our mouths or confessions. Use 2. Of Comfort: to all those who are by true faith grafted into Christ; because in him they are advanced into a state more than human, and are 1 Colossians 1:16 For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. 2 Hebrews 1:3 who being the brightness of His glory and the express image of His person, and upholding [or sustaining] all things by the word of His power... 3 Hebrews 1:8 But to the Son He says: “Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your Kingdom. 4 Hebrews 4:15 For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. 5 Hebrews 9:22 And according to the law almost all things are purified with blood, and without shedding of blood there is no remission. 6 1 John 1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life-- 2 the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us. made partakers of the divine nature, 2 Peter 1:4.1 Use 3. Of Exhortation : that we may more and more exercise ourselves in the religious contemplation and study of this mystery; so will that love of God in Christ, which shines forth in this dispensation of God, confirm our hearts, so that it will powerfully stir us up to all care of thankfulness for glorying the name of God and Christ. Doctrine 2. The nature of God and the nature of man were conjoined in Christ into one person. This is gathered from these words, was made manifest in the flesh, for what is signified by them is the conjunction of the divine with the human nature, so that God — because he is not conspicuous in his divine nature — was made manifest in his human nature. This communication in respect of the divine nature, is rightly called an Assumption, Incarnation, Manifestation in the flesh, as it is in this passage. But in respect to both natures together, it is called a personal union, because these two natures are together united in the same person. In respect to the human nature, it cannot be called an Assumption (actively understood, that is an assuming, but it is passively only; that is, a being assumed). Nor can it be called Deification, because the divine person existed from eternity, and he took unto himself and adjoined the human nature in time (not the human person). This is because the human nature was assumed, and never existed apart and by itself. And therefore it never had in itself the formal reason of a person; and therefore also it cannot be said to have assumed the divine nature or person, but only to have been assumed by it. Seeing that these actions are of suppositions or persons, and not of the nature. But the divine person (not properly the nature) is said to have assumed the human nature, not the person. Therefore the human nature cannot so properly and rightly be said to be deified, as either the divine nature or person is said to be incarnate, or made man; for that is equivalent to made flesh, which the Scripture often uses. We read then in this passage and its like, that God was made manifest, or visible in the flesh, i.e., in the nature of man (for flesh there) — this is done by a synecdoche2 which signifies the whole nature of man, the soul as well as the body, and in a similar sense we read that the Word was made flesh, John 1:14. But no where do we read that flesh was made God, or that the flesh or human nature was made invisible in God. Although these things may be said, they are not said properly, nor is saying it free from danger and abuse. But here we must not think that for the union of the divine nature with the human, that therefore there was any real change properly produced or made in the divine nature, but relatively and of reasonably, or notionally only — all the real mutation being in the human nature only. For whatever is mutable is imperfect, but the divine nature is in no way imperfect. Therefore, though the divine nature in Christ is under another relation or habitude than before the incarnation, yet that is for no real change in itself, but in the human nature that was assumed. As the Sun is called illuminating from the action that it has on the air, which did not exist before (let us suppose this), yet the Sun is not thereby changed in itself, but only the air is changed. In this conjunction, when the flesh or human nature is said to have been assumed, it is to be understood that not only the essence of human nature is 1 2 Peter 1:4 by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature... 2 Substituting a more inclusive term for a less inclusive one or vice versa. assumed and all that necessarily follows from that essence, but also were assumed all the weaknesses, qualities, and common or universal defects (which do not follow from nature, but from sin); those that are in themselves sinless, and only as they are sinless and penal 1 — and only these are excepted: those that have in them the nature of sin, or tend of themselves to sin. Reason 1 . Because the mediatory actions of Christ ought to be both human and divine, and all his actions are of the person, as of the principle2 which acts; though they are of this or of that nature, as of the principle whereby, or by virtue of which, they are extracted from the person. Therefore, the divine and human nature ought jointly to subsist in one and the same person. Reason 2. This union of the divine and human nature ought to have been most intimate, and the highest of all unions, because the perfection of the person assuming them, and from which the union flowed, was absolutely the greatest — but the most inward union with him that could be, was personal. Therefore also that union of men with God that flows from, and depends upon this union, is of very great perfection, though not personal. Therefore, next to the unity of the three persons in one divine nature, there is no other union of more things, more inward and perfect, than this of two natures in one person, in Christ. Reason 3. The essential worth of the mediatory obedience and passion of Christ, which properly agreed to him, according to the human nature, ought to have been also in some kind divine. But that divinity of worth is derived from the person, or this union, as the esteem of all the actions and passions depends upon the person. And therefore, the human nature ought to have subsisted, and been sustained, in the divine nature or person. Use 1. Of Instruction: for directing and establishing our Faith about the person of Christ, that we may neither here imagine confusion of the natures, nor multiplication of the Persons in any sort; but the union only of two natures into one and a single person, namely, the second person of the Trinity, which is the primary principle of Christian Faith. Use 2 . Of Direction: that in seeking union and communion with God, in which our whole happiness consists, we wholly adhere to Christ above. Because there alone we have the certain and manifest foundation of this union between God and men. So that in this very respect, Christ may no less truly be called the Way, than the Truth, and the Life; because as he has the truest and highest union of man with God, so is he the Way because of this union, by which we may come the beatific3 union, which is our eternal life. Doctrine 3. This doctrine of the divine and human nature in Christ, is a mystery most divine. 1 Penal: subject to punishment by law. Christ’s human nature was subject to our weaknesses and to the Law; he was tempted in every way, just as we are, and yet he was without sin (Hebrews 4:15). 2 A worldview that is accepted as true, and used as the basis for our reasoning or conduct. 3 Experiencing or bestowing celestial joy. It is called a mystery, 1. As it contains in itself that divine wisdom of highest and rarest price, or that treasure of wisdom, 1 Corinthians 2:6-7; 2 Corinthians 4:7.12. Because this wisdom is a thing hidden and remote, not only from human sense, but also from our understanding and comprehension. In 1 Corinthians 2:7-10; 1 Corinthians 2:2 it is called deep for this reason; so also Ephesians 3:8-9.3 And it is called hidden or secret, 1. Because it was not possible for the wit of man or Angels to have so much as thought upon, or devised such a means of Redemption and Salvation, much less to have gone through with it. 2. Because it was not revealed to the Church herself for many ages, but under a certain veil, and sparingly. 3. Because by ourselves, now in the light of greatest revelation, it is not understood but very imperfectly, and in the least part of it. 1 Corinthians 13:12; 1 Corinthians 13:4 in part — only a little in comparison to the whole; as in a mirror — we know here only like a riddle, for the darkening and lessening of our knowledge by sin, which is signified by these phrases. The Reason why this wisdom is not more fully comprehended, is not in the darkness of Scripture, as some blasphemously will have it; but partly in the depth of the thing itself, and partly in the blindness of our minds; 2 Corinthians 4:3-18 — to the depth of the thing itself belongs this truth: that in Christ’s person there agree together and abide in one subject, highest power with lowest weakness; greatest glory with greatest humility; highest justice with highest mercy; and eternity with novelty of being. Use 1. Of Admonition: that we do not allow the nature of our Faith to be troubled in any sort with the vain speculation of human reason, whereby this mystery is usually opposed. For though it has nothing in it contrary to reason, yet it contains many things above reason, and above the capacity of the mind of man. Otherwise it would not be a great mystery, as it is called here, but only the vulgar and common verity. Use 2 . Of Exhoration: that we may seek from God the spirit of wisdom, and of revelation in acknowledging him, that the eyes of our minds being enlightened, we may perceive so much of this mystery as needed for us unto salvation, and for glorifying God’s name as it requires, Ephesians 1:17-18.6 1 1 Corinthians 2:6-7 However, we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing. But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory; 2 Corinthians 4:7 But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us. 2 1 Corinthians 2:7-10 But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory, which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory. But as it is written: “Eye has not seen, nor ear heard, Nor have entered into the heart of man The things which God has prepared for those who love Him.” But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God. 3 Ephesians 3:8-9 To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ, and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ; 4 1 Corinthians 13:12 For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known. 5 2 Corinthians 4:3-4 But even if our gospel is veiled, it is veiled to those who are perishing, whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them. 6 Ephesians 1:17-18 that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints; Use 3 . Of special Admonition: to the Ministers of the Word chiefly, that with all reverence and religious faithfulness, they behave themselves in their charge, because they are called to this, to be Stewards of this great mystery, 1 Corinthians 4:1, where this reverence and fidelity are pointed out to them. Doctrine 4. All true godliness depends on the belief of this mystery, so that there is no true and solid or sound godliness without this belief; nor can this belief be true and solid unless it also has true godliness joined with it. This is gathered from that title, the mystery of godliness, because godliness both rises up to this Faith, and flows down from it. This most practical doctrine is the general use of all the rest that went before it. Reason 1 . Because in this mystery appears God’s greatest goodness, grace, mercy and love; which if they are rightly taken up, can only stir up our minds to care and zeal of honouring, loving and adhering to God, and pleasing him in all things in which he has shown us that true godliness consists. Reason 2. In this mystery is contained both the merits and efficacy or power, by virtue of which men are regenerated, that they may live acceptably to God and Christ; that is, godly. Reason 3. Because in Christ we have the most perfect pattern of all godliness, and with that, the most perfect doctrine, which is called the doctrine of godliness, or according to godliness. Use. Of Reproof: against those who profess the faith of this great mystery, but in the meantime most foully profane it, and make it blasphemed through their impiety.1 1 Romans 2:24. ======================================================================== CHAPTER 34: THE SEVENTH LORD’S DAY ======================================================================== 07 The Seventh Lord’s Day Acts 16:31 And they said, believe on the Lord Jesus Christ, and you shall be saved and your house. In this text is contained Paul’s and Silas’ answer to the question proposed by the Jailer concerning the way how to be saved; in which these two things are proposed: 1. An act absolutely necessary to attain salvation, namely, that of Faith; believe, they say. And this act is declared by its proper object, our Lord Jesus Christ. 2. The effect that is certain to follow this act is set down, and that is the salvation of him that believes. Doctrine 1. All are not saved by Christ, but only those who are united or grafted into Christ by Faith. It is gathered from this Text, that one who is careful how to be saved, is sent to Christ, to believe in him, and so to have union with him by this belief, that he may be saved. Reason 1 . Because although there is sufficiency enough in Christ, and in abundance to save all and any man, yet this sufficiency is not reduced to efficiency, or into an act, unless a due application is made, just as neither meat nourishes, nor medicine cures, nor cloth covers, nor silver makes rich, unless they are rightly applied to the party to be nourished, cured, clothed and made rich; so it is in this business. Reason 2 . As the first Adam neither received, nor lost his righteousness and life for any but those who were in some way virtually in him, and afterwards actually descended from him, or were in union of the same blood with him — so also the second Adam Christ does not restore righteousness and life except to those who are in him, namely, those who are ingrafted by Faith and adhere to him by the union of one and the same spirit.1 This is why that effectual vocation2 by which this application of Christ (or this conjunction with him) is brought to pass, precedes not only our glorification and salvation, but also our justification and all sound consolation that we have concerning salvation. Use. Of Admonition: that we may chiefly care for and go about this, that we may both be and remain in Christ, and live in him — because without this union with him, we cannot come to be saved. The sign or mark by which we know that this or that man is in Christ, is ordinarily according to the appointed means, which is this: if drawing his virtue from Christ, as a branch draws spiritual sap from the stock, he takes care to bring forth fruits to Christ, and in Christ, John 15:2 to John 4:1 1 Paul writes, “For as in Adam all die, even so in Christ all shall be made alive.” (1 Corinthians 15:22) All mankind is of the seed of Adam—we are all from his bloodline—so that all mankind died in Adam. How then are all not made alive in Christ? The answer is that not all are of Christ (Romans 8:9). The promise was made to Eve, that her seed would crush the head of the serpent (Genesis 3:15). The seed referred to is specifically Christ on the cross; it is not all mankind. And there was a covenant promise made to Abraham, that all the nations of the earth would be blessed “in him” (Genesis 18:18). But that was not every seed of his bloodline—only those who “are of the faith of Abraham” (Romans 4:16). And who is the object of that faith? Paul writes, “Now to Abraham and his Seed were the promises made. He does not say, ‘And to seeds,’ as of many, but as of one, ‘And to your Seed,’ who is Christ.” (Galatians 3:16) And so, if the promise of salvation, made to Abraham, and received by faith, was not made to all mankind as Adam’s seed, or to all who are Abraham’s seed, but only to one Seed who is Christ, then how do we receive the fruit of that promise? How do we gain an interest in his eternal inheritance? Only those who are united to Christ by faith are made one with him—so that the promise made to him, is made to them “in him”, by that union. By faith in Christ, we are made children of God—heirs and joint heirs with Christ (Romans 8:16-17). 2 That is, calling. Doctrine 2. Faith is the tie by which we are first united to Christ, and ingrafted into him. This doctrine is couched in the Text, in the word believe. For there are three ties of Union which are needed in our conjuction with God and Christ: the Spirit, Faith, and Love. The Spirit is that tie whereby Christ lays hold on us, and ties us to himself. Faith is the tie whereby we lay hold on Christ, and apply him to ourselves; and it is always the effect of the Spirit in some measure. Love is the band of perfection whereby we wholly give ourselves to Christ, and consecrate ourselves to his will; and it is the effect of both the former. Among these, Faith is the first bond by which we lay hold on Christ. For though it follows the operation of the Spirit as its effect, in that respect it is called the gift of God,2 and the gift of the Spirit of God;3 yet it goes before both Love and Hope, that are saving. Reason 1 . Because the proper nature of Faith is to be a spiritual hand, whereby we lay hold on and receive that good that is needed for salvation, John 1:12— where to believe is meant to receive, so that the true office and nature of Faith may be set forth. Reason 2. Because a Faith receiving Christ, also receives life in Christ, and Faith is the principle of our spiritual life, according to these words of the Apostle, The just shall live by Faith.4 Reason 3 . Because Christ is not proposed to us to salvation except in the promise of the Gospel. And the proper and immediate end and fruit of this proposal is to make Faith, or to gain belief. And so the first receiving of the promise, as well as the thing about which the promise is made, is by Faith. Use. Of Direction: that which upon another occasion the Apostle directed, Ephesians 6:16; Ephesians 6:5 namely that above all things we be careful to acquire, keep, and increase true Faith. Doctrine 3 . The adequate object of Faith, as it justifies, is Jesus Christ, as offered in the Gospel for righteousness and life; or the mercy of God in and through Jesus Christ which is thus offered. This is evident in the Text. The explication is that, although with our understanding we ought to assent to all things that are contained in the word of God — and especially to those things that are contained in the promises of the Gospel — yet the power of justifying us proceeds from no other object, but from Christ alone. And so Faith, though it looks at other objects also, yet it does not justify us, nor absolve us from the guilt of sin and death, except as it looks at Christ alone as offered to us to that end. Reason 1. Because Christ alone is our Righteousness and Redemption. But our justification consists in the application of this Righteousness and Redemption. Therefore Faith in that respect justifies as it looks at Christ and applies him. 1 John 15:2-4 “Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit. “You are already clean because of the word which I have spoken to you. “Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me. 2 Ephesians 2:8 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God; 3 Galatians 5:5 For we through the Spirit eagerly wait for the hope of righteousness by faith. 4 Romans 1:17; Galatians 3:11. 5 Ephesians 6:16 above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. Reason 2 . Because if all other things revealed in Scriptures, and to be believed by us, belonged to our justification as objects of justifying faith, then not only the belief of the creation would justify us, but also the belief of man’s falling into sin, and of being dead in it. And so Faith about sin and death would as well justify us, as Faith in Christ. Reason 3 . Unless Christ is looked upon by Faith, Faith itself has nothing in it to explain why it should more justify us than any other virtue, or grace and gift of God, such as charity, temperance, and the like. Use 1 . Of Refutation: against those who attribute justification to Faith, as if it were an act, and part of our obedience, as a condition required by God. For thus the strength and life of justifying Faith is destroyed, and Christ is robbed of his glory, and the consciences of Christians are robbed of their solid comfort and tranquility of mind. Use 2. Of Direction: that we may always set the eye of our faith directly on Christ, or on the grace and mercy of God in him, so that we may draw Righteousness and Salvation from him. Doctrine 4. Justifying saving faith does not consist properly in any knowledge, but in certain, solid or sound affiance1 or trust. Justifying Faith is an act and fruit of the experience of Faith; it is not the first affiance and trust that justifies us. Our Doctrine is gathered from this: that the object of Faith in this passage is no intellectual or logical truth as such, but some good, as the object of the practical mind and of pre-election. That is, Faith is the means of salvation, which is a single or incomplex term (as Logicians call it) in these words, on the Lord Jesus Christ; where nothing of or about Christ is the object, but Christ himself. Next, because Faith is said to be busied about this object, as about a prop or stay, so that the heart of a man otherwise destitute of all help and about to run into despair, casts itself upon Christ as a stay, so that it may be sustained and upheld by him. This is intimated by this phrase, believe in our Lord Jesus Christ. By affiance, we do not mean any assent or act of the understanding about logical truth, nor the affirmation or negation of it. Nor do we properly mean the confident expectation of the will which is assigned to our hope, and the confidence contained in it, or arising from it. Rather, we mean that act of the will or heart, which is properly called election or choice, by which we rely on Christ, repose and rest on him, and adhere to him as a fit and sufficient Mediator, by whom we may be saved. By this affiance we are said everywhere in the Old Testament to be united or joined to God, as in Isaiah 48:2 and Isaiah 50:10.1 And by this affiance properly, we come to Christ, John 6:44; John 6:2 and are said to receive Christ, John 1:12.3 These things cannot be affirmed by any complex knowledge, or assent of the understanding, whether general or special. 1 That is, faith or fidelity – trusting in a pledge that has been made; a solemn engagement. It is true that such knowledge on behalf of those who belong to Christ is a necessary antecedent, and the cause of this faith and affiance that justifies. And so in that respect, it has the title of this faith in Scriptures, just as it does in common discourse. Yet when Faith is considered precisely as it justifies and saves, then it is understood either as an act or disposition of the will or heart, which follows that knowledge, and which that knowledge serves to produce. From this affiance, if it is lively and vigorous, and joined with fitting knowledge, there follows a certain persuasion of the remission of our sins. And therefore true Faith often used to be described by this persuasion — especially when the controversy is with Papists who oppose this persuasion as a vain presumption. Yet this persuasion is not properly justifying faith, but an act of hope and experience (rather, a fruit) in the one who is already justified. It is also such an act that it may be lacking for some time, where true justifying faith still exists, though infirm, as experience in the godly teaches. And therefore it should not be proposed as part of the essence and definition of justifying Faith — lest the weak consciences of some believers be heavily troubled by this, as if they had no true faith, when they feel they have no such certain persuasion of the remission of their sins. It will appear then, to anyone rightly weighing all things, that justifying Faith as such, is properly the affiance of the heart, not any complex knowledge or judgment of the understanding. Reason 1 . Because nothing in the whole Gospel is promised to anyone that does not yet have affiance or trust in Christ. Before this affiance therefore, nothing can be known that has the virtue to justify, until it is trusted on; and therefore no knowledge going before this faith of affiance can justify. Reason 2 . We cannot conceive any knowledge before this affiance, which is not found sometimes in those who are not justified. For example, those with a spirit of illumination and light, but not of regeneration.4 And therefore they fall away afterwards from that glory which inseparably follows justification, thus sinning against the Holy Spirit. Reason 3 . Because in every part of Religion, and so in Faith also, these two things are distinguished: to know, and to do. To know what is to be believed, and what all ought to believe, and to give assent to truths that are to be believed, is still not doing what believing imports, and what constitutes the proper obedience of Faith itself. For this is the root of all other obedience; and therefore it is to be jointly understood under this, because both come from Faith, Romans 1:5.5 And in very truth, such is the formal reason for obedience in true Faith: that under this name and nature it ought to be referred to the will, properly, because to obey is part of the will, and not the understanding. 1 Isaiah 48:2 For they call themselves of the holy city, and stay themselves upon the God of Israel; The LORD of hosts is his name. Isaiah 50:10 Who is among you that fears the LORD, that obeys the voice of his servant, that walks in darkness, and has no light? Let him trust in the name of the LORD, and stay upon his God. (KJV) 2 John 6:44 “No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day. 3 John 1:12 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name; 4 In other words, they understand the content of the Gospel, but their heart and life remain unchanged. For example, Simon the Magician “believed” (Acts 8:13), but he remained in the “gall of bitterness” (Acts 8:21-23). 5 Romans 1:5 Through Him we have received grace and apostleship for obedience to the faith among all nations for His name; Reason 4. Because by this act of the will, we have an inward union with God in Christ, even as among men there is a greater conjunction by a constant inclination and affection of the will, than by the judgment of the intellect.1 Reason 5 . Because the act of faith is such that by it we cast ourselves wholly upon Christ, or upon the mercy of God in Christ. But the act of the understanding, properly and immediately, does not transfer the whole man, but the act of the will alone therefore is properly called the act of the whole man. Nor can it be answered here that Faith is an aggregate thing, consisting partly of knowledge, and partly of affiance. Because single and distinct operations cannot be attributed to such aggregate things, as they are attributed to Faith. For example, the health of the whole body has no distinct operation, but is conceived of as a single thing. It extends itself alike to the soundness of all and of every part, just as holiness — as it is in this or that virtue — has no distinct and single operation. Moreover, no more reason can be given why knowledge and affiance should make up one aggregate thing, than knowledge and hope, or knowledge and love, or knowledge and justice or temperance. Besides all this, however knowledge is aggregated with true Faith, yet because a great part of this knowledge which precedes affiance is also found in the Devils themselves, neither can any knowledge be shown that precedes affiance, which is not also found in some unregenerate persons. Thus reason will not allow this knowledge to be an essential part of Faith and of the spiritual life, because it is found in those who have no part of spiritual life. Use 1. Of Exhortation: against Papists and others who do not know or acknowledge any other faith but knowledge, and a certain material assent, which may yet be consistent with the greatest doubt, and the most wretched desperation. Use 2. Of Direction: that we may enquire of the knowledge of the truth which is necessary for us unto Faith and Salvation; and that we be wary that we do not rest on any bare knowledge — rather, we should think we have true Faith only when according to the knowledge of the truth, we rely upon Christ with our whole heart for salvation, to be obtained by him alone. Use 3 . Of Consolation: to those who with all their heart strive to rest upon Christ, and yet cannot for a time, or shortly and certainly persuade themselves that God is reconciled to them — for such have true Faith, though it is weak. For this certainty of persuasion is the effect of a stronger and more perfect Faith to which, in their own time, such believers shall also be brought. A Question is here propounded: By what means is such a Faith generated and promoted in our hearts? Answer . This Faith is properly generated in us by the Holy Spirit, through the Ministry and Preaching of the Gospel — because Faith is above nature while we believe these things that surmount all reason, and are lifted up above ourselves by Faith. As the Apostle says, Abraham hoped above hope, that is, beyond human, natural, and ordinary hope. So also those who truly believe, believe beyond belief, or above belief. It is generated in us by the Gospel, because in the promise of the Gospel, Christ is offered and exhibited to us; and the efficacy or power of the Holy Spirit accompanies the preaching of the holy Gospel. Now from these things it follows that those who do not have true faith, who 1 Ames lays out here what will be Jonathan Edwards’ argument in Freedom of the Will, a hundred years later. either believe nothing above what is natural (i.e., in a supernatural way), or else do not have their Faith from the Gospel and word of God. Doctrine 5. Those who truly believe in Christ may and ought to be sure of their salvation. This is gathered from the connexion between the antecedent and consequent in the Text: believe and you shall be saved. For just as particular men, while remaining in their particular sins, may be assured that for that time they are subject to the curse of God, so may some believers be particularly assured that they are partakers of eternal blessing and salvation. For just as other assurance of the curse comes from the Law towards impenitent sinners, or law-breakers, so this other assurance of the blessing comes to repenting and believing sinners through the promises of the Gospel. The whole order therefore of this consolation whereby we may be certain of salvation is as follows. It consists in such a syllogism (in which both will and understanding have their parts) of which the proposition stands in the assent of the understanding, and makes up a dogmatic Faith. The assumption is not principally in the compounding of the understanding, but in the single apprehension and will, so as to make it true and of sufficient force to infer the certainty of the conclusion. The heart does this by that act of affiance — which is the property of justifying Faith, and thus it exists in the heart. The conclusion is also principally and ultimately in the single apprehension and will, or in the heart, by the grace of hope. And both it and the experiential reflexion joined with it (which is in the understanding, and the other also, by this reflexion), are the effects of the experiential knowledge and the reflexion of our understanding, in the assumption made upon the true existence of the single apprehension — in the heart or will — which bears the whole burden of the assurance. Use. Of great Consolation: to believers, of which they are Sacrilegiously1 robbed by Papists and all those who impugn this certainty of salvation. 1 The act of depriving something of its sacred character. ======================================================================== CHAPTER 35: THE EIGHTH LORD’S DAY ======================================================================== 08 The Eighth Lord’s Day Matthew 28:19 Go therefore, and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. In Matthew 28:19 is contained that principal command which Christ left to his Apostles and Ministers. And it consists of two parts: in the first, the preaching of the Word, and in the second, the administration of the Sacraments, is commanded. The chief scope of both parts is shown in the last words: that men may be taught and confirmed in the true faith and obedience of the Father, Son, and Holy Spirit. From this place the Creed was taken and framed which is called the Apostles Creed. But as to the foundation of it in these words, 1. not first taught by the Apostles, but taught to the Apostles by Christ himself, at that very time when he spoke those words. 2. By the Apostles at the command of Christ to all Christians for a rule of Faith, and a badge whereby Christians would be distinguished from Heathens as well as from Jews and other Sects. Nor was there any other or longer Creed than this, contained in the words of our Lord in the times of the Apostles, and of the Church that next followed their times. But afterwards diverse heresies laid a necessity upon the Church of adding diverse articles to this Creed, not that they should be new additions to the old Faith, but necessary explications of the same. This is why all things that are now contained in the Creed are referred to these three headings, which are set down in these words: either to the Father, or the Son, or the Holy Spirit. Doctrine 1. Though God is only one in essence, yet he is three in persons: the Father, the Son, and the Holy Spirit. Reason 1 . Because in this place, Faith is presupposed, and pre-required for baptizing one of age, whereby he believes in the Father, Son, and Holy Spirit. And this same Faith is as it were sealed by Baptism, as with a seal. And the open profession of this Faith is solemnised by this Badge, or Confession and Creed that our Lord himself taught and gave in command. And these things were not done once, or in a temporary way — but by an unchangeable Institution and perpetual Covenant, they were delivered to the Church to be observed through all ages as necessary foundations of salvation. The consequence of this argument has certainty and confirmation from this: that divine Faith and spiritual [devotion] neither should be, nor anywhere in Scripture is, directed to any creature, but to God alone. Reason 2 . Because one and the same authority and power is attributed to the Father, the Son, and the Holy Spirit. For when the Word is preached and Baptism is administered, not only in the name of the Father, but likewise of the Son, and of the Holy Spirit, it is manifestly shown that by the authority and power of this most holy Trinity, Baptism with other similar sacred Institutions were delivered to the Church; and that for the same authority, they are to be received and acknowledged by all men, with religious subjection to it by their souls and consciences. The reason for this consequence is because, however supplication used to be made in some party’s name, without respect to his authority and power, and with respect only to the grace of God to whom we make our supplication — yet when an Institution is published as a Law, and proclaimed in the name of this or that party, the authority and power of him in whose name this was done, is always declared. And it is used as a sanction or means to make the Institution inviolable.1 Reason 3 . Because a truly divine operation, and an omnipotency, is here attributed to these three. And this is true while they are set out and acknowledged as the authors of all those spiritual good things which are imparted to the faithful, and which are signified and sealed in Baptism. For it would have been in vain to mention their name and authority in that solemn promise, unless they had the power and faculties to perform and perfect the things promised. Reason 4. Because in this place we are taught to invocate the Father, the Son, and the Holy Spirit so that by their grace and power Baptism may have its due effect. This is done in almost the same way as in the Apostle’s salutation: The grace of our Lord Jesus Christ, the love of God the Father, and the communion of the Holy Spirit be with you all.2 And the reason for the variation or small difference that exists between these forms seems to be this: that in Baptism, where authority and power are regarded, first place is given to the Father; but in the salutation mentioned, where regard is given to receiving consolation, which no one attains unless he first comes to Christ and lays hold of his grace, so that he may be reconciled to the Father by him, and made a partaker of the Holy Spirit — there the grace of Christ is mentioned in the first place, and then afterwards the love of God the Father. The strength of this whole argument hangs on this, that the invocation of, or praying to, and worship of God, belong to God alone. Reason 5 . Divine honour and glory are not only given here to the Father, but also to the Son, and to the Holy Spirit, in as much as all those who are baptised in these names are directly consecrated to these three — that they may always live to the Father, Son, and Holy Spirit. And hence these are Apostolic phrases in which the faithful are said not only to live merely to God, but also to live to Christ the Son, and to the Spirit of God. This reason is confirmed from this, that it is not lawful to wholly consecrate oneself to any other but God. And this is also the Tenor of the New Covenant, that God be acknowledged for our good, and that we be forever his people. From this also hangs the direction of our whole life, that we may always have this proposed to ourselves: to be serviceable to his glory in all things to which we were consecrated from the beginning. Use. Of Instruction: that we may always keep this rule of Christian Faith safe, pure, and unviolated, against all the gates of hell, as the chief principle and foundation of salvation, on which depend both our Baptism, and all things that are signified and sealed in our Baptism. Doctrine 2. The divine essence and all its essential attributes, and all divine external works, equally agree to the Father, Son, and Holy Spirit. This is gathered from the Text. Reason 1 . Because the same name, the same honour, the same power and glory, is attributed to the three. Reason 2. Our Faith is here in like manner directed towards all, as the same in Father, Son, and Holy Spirit. 1 For example, “Open the gate in the name of the King!” brings with it the authority and office of the king as the basis of the authority of the person calling for the gate to be opened. It also conveys to the hearer a responsibility to comply with that command, or be charged with an offense against the crown, punishable under the law. 2 2 Corinthians 13:14. Reason 3 . All things that belong to the divine essence are such that they can neither be multiplied, nor divided, nor permitted to have a variety of degrees, for their immensity and perfection. Therefore, if they at all agree to the Son and Holy Spirit, as they apparently do from what has been said, then it must be that they agree identically; that is, in the greatest equality they are one and the same. Use. Of Direction: That in exercises of our Faith, Hope, Charity, and in all parts and appurtenances of religious worship, and the practice of godliness, we lift up our minds as much as can be, not only to the name of God in common, but distinctly to the name of God the Father, the Son, and the Holy Spirit — to be honoured and celebrated equally in all our addresses. Doctrine 3. Between these three persons there is a certain distinction as to the form and manner, or order of subsisting. This is gathered from the Text, because they are disposed or set in a copulative enunciation.1 For if there were no distinction between them, then that copulative would be irrelevant. It would have no more ground for using it than if one were to say, in the name of the righteous God, and the merciful God, and the omnipotent God, etc. These are not to be taken in the propriety and rigor of conjunction, but exegetically. They differ then from the essence, as essential or substantial concretes do from their abstracts.2They differ from themselves as relatives,3 and are unlike in some ways. This unlikeness or dissimilitude is in certain of their individuated and characteristic properties, which are not inherent qualities, but relative affections or properties. As to the point of order, the Father is the first, the Son the second, and the Holy Spirit the third — not in order of time, or of nature properly speaking, but in order of origination. This is why such works, in which the beginnings of things are most apparent, are attributed to the Father by appropriation, such as the Creation. But those things in which the second and successive dispensations or procurements are most conspicuous, are attributed to the Son, such as redemption. And those in which the perfection and last consummation are manifest, are attributed the Holy Spirit, such as our sanctification and glorification. Use. Of Direction: That in receiving those blessings which are bestowed on us by God, and in performing the duty of Religion and Obedience, we regard and observe this distinction as much as may be to the glory of God, and our own consolation. For this is in every way a divine meditation whereby the heart of the faithful are singularly affected and lifted up — if they well ponder that in the descent or coming down on us of God’s benefits, of which we are made partakers, the beginning is taken from the Father, the progress is by the Son, and the accomplishment is through the Holy Spirit. Moreover, in the ascent or sending up of our duties to God, which we owe him, the beginning is taken from or through the Holy Spirit; the progress is made by the Son; and termination or resting is made by the Father. For thus, through the Holy Spirit, through his teaching and assisting or helping us, we begin to pray. That is, we conceive and make our prayers here; and our prayers that are so conceived or made, ascend and enter into Heaven by Jesus Christ; and lastly, they are ultimately heard and accepted by the Father. 1 Grammar: syntactically connecting elements of a sentence – “and” is a copulative enunciation. 2 Abstract terms refer to ideas or concepts; they have no physical referents (e.g. love, good, moral). Concrete terms refer to objects or events that are available to the senses. 3 Grammar: relative clauses give additional information about something without starting another sentence. ======================================================================== CHAPTER 36: THE NINTH LORD’S DAY ======================================================================== 09 The Ninth Lord’s Day Revelation 4:11 You are worthy, O Lord, that you should have glory, and honour, and power; because you created all things, And for your pleasure they are, and were created. A reason is given in these words, why all glory should be given to God, and it is taken from the effects. For that is more praise-worthy, that it be taken from the effects, because the power and virtue of the cause to which the praise is due, exists and is properly seen in its effects. The effect of God is creation, which is illustrated in this place: First, by his effects, which are declared by the universality conjoined with them in these words: because you created all things. Secondly, from his manner of creating, that God out of a wise purpose created all things: and for your pleasure, etc. Thirdly, from the adjunct of duration or lasting, and for your pleasure they are, and were created. For one thing is understood by the words, they are, and another by, you created, etc. This might be evident from the tense you created, in the past-tense. They now are in the present-tense, by which the duration of things is evident. Doctrine 1. All things that now are in the world, were produced and made out of nothing by God. Reason 1. Scriptures evidence this truth. Reason 2. Partly also all nations testify to it, because there is no Nation which does not believe, and does not tell us something concerning its beginning. Reason 3. The world itself witnesses this about itself. For in almost all creatures there appears such imperfection in their power and mutability to which they are subject, that of themselves they could not have produced their own act and first existence; but of necessity, they must depend on some pure and perfect act — and that is God. Reason 4. The world also witnesses this same thing, for in its parts, a certain perfection appears which is such that it cannot be the first; and yet it is such that it must be from the first perfection. Such are these perfections that used to be observed in this sentence: whereby all things are said to be made in number, weight, and measure.1 Measure means the perfection that each thing has in itself; and number means what is referred to others, as to defect or excess; and weight means that motion or inclination that all things have to their own ends and uses, particular to themselves as well as common to others, and the whole. Reason 5 . Lastly, all right reason confirms the same thing, because in all order of causes and things which exist, common reason brings us to one First Cause, and one First Existence. Besides, it implies a manifest contradiction to conceive the world to have been eternal. For if the world was from eternity, then infinite days were before this day; and so these days are not yet ended. Consequently, this day does not exist, because it cannot exist unless the other days before it had ended and were gone. Also, if the world was from eternity, there was no one day of the world before there was a thousand years of the same world, because in eternity, no point or moment of time can be defined before which there were not many thousands of years. But this is a manifest contradiction: that one year of the world, that is made up of many days, should exist together, at once, with the first day; or that there is no day of any year before which there was not a thousand years; or lastly, that there were as many thousands of years already, as there were days in the world. 1 1 And so, God, who created all things in number, weight, and measure arranged the elements in an admirable order. (Wis_11:20) Use 1 . Of Instruction: that in this part of our faith, we study more and more solidity to ground and strengthen ourselves — because this ground being well laid, our faith and affiance much more easily and freely make progress about all those things which God has revealed in his Word. This includes those things he has done, or will do about this world, or some parts of it, or other things that require the same sort of might and power that was shown in the creation of the world. Use 2 . Of Admonition: that we do not allow our minds to cling to this world, or stick there, but that we lift them up higher, and adhere to the one who made the world. For it would be a very great folly and perverseness if, after we know that all these things were made by God, we love the world better than God, and we would forsake God for the love of the world. Doctrine 2. God from his own wise purpose and good pleasure created all things, not out of any necessity. This is gathered from these words: and for or by your pleasure or will, etc. There are some Philosophers who have said that all created things come from God by way of emanation, as little rivulets come and flow from their Fountain. But that which proceeds in this way must be part of that River from which it flows — which cannot properly be affirmed about created things, if we reflect on God the Creator. Others are of the opinion that the universe came from the Creator, as the form or fashion of someone that looks into a mirror, passes from him into the glass.2 Neither is this fit to be affirmed, because the universe is in no other subject, as the shape is represented in a glass or mirror. Others have said that the universe went from God as a shadow from its body. But this is altogether irrelevant, because a shadow does not go out of its body, but follows it by an absence of light, and by reason of the interposing of the opaque or gross body between the light and that place. Others have said that the universe went forth from the Creator like the footstep is made by the print of the foot of the one that walks. But God had nothing outside himself upon which, by his walking, he could imprint such a footstep. All these had a good intention, though they did not speak accurately and properly enough. For these comparisons are otherwise profitable to raise the mind of man in contemplating the eminence and majesty of God the Creator, for they point out that the eminence of the Creator is incomparably greater than the whole universe itself. And they show the vanity, or at least the littleness of all things, even those which seem greatest in the world, if they are compared with God’s perfection. For in respect to God, they are as little streams, or as little droppings in respect to an ever and over-flowing Fountain, or of the whole Sea. Or they are as a light resemblance of one’s feature appearing in a mirror is in respect to the solid substance of the party himself. They are as dark and vanishing shadows in respect to a most firm body. Lastly, they are as the footstep of a man imprinted on the land is in respect to the living man himself. 1 The logic is simpler than Ames presents it. The word “infinite” means without beginning or end. Therefore, all previous days have no end, nor does this current day have a beginning. To speak of previous, current, or future days, when all days are infinite, is thus self-contradictory. And cumulating days into years is also contradictory, because adding an infinite day to an infinite day is nonsensical. 2 This is the philosophy of pantheism: The doctrine or belief that God is the universe; or that regards the universe as a manifestation of God. These same comparisons show also that the world and all its parts, or all things in this universe, are certain tokens and way-marks, leading us to the Creator, as the streams lead to the fountain, the image in the mirror shows the man’s face, and the shadow respects the body, or it brings one to find it out, as the footstep of the foot reveals the man. But leaving these comparisons, the holy Scripture usually makes use of a truer and fitter one when it says that the world so came from the Creator, as the workmanship from the workman, and every building from its builder, Hebrews 11:10. Now every workman does what he does from a determinate reason, purpose, and will, in as much as he is a workman. And in this sense it is said both in our Text, and everywhere else in Scripture, that God made all things by his word, from his determinate purpose of mind and will. Yet there is this difference between other Artists and God, that all other artificers bring their works to perfection by various motions. For as soon as they have taken up a purpose within themselves to make some work, first they move their own members; secondly, by their members they move other external instruments; thirdly, by these instruments they move the matter into the form, or they act out what they intend to imprint on it. But God perfects his work with saying and willing. And this is what the Scripture everywhere inculcates to us, Psalms 33:6; Psalms 33:9, etc.1 Reason 1 . Because there is nothing in the world that has a necessary connexion with the divine essence; and so nothing external comes from God by any necessity of his nature, but only from his wisdom and free-will. Reason 2. Because this is the noblest and most perfect way of working, to work advisedly and with a free-will. Reason 3 . In the beginning of the Creation there was nothing that could have the place either of matter or of instrument; nor can we conceive in God any other power really distinct from his understanding and will. This is therefore of necessity to be granted and believed, that God created all things out of his own free wisdom and will alone. Use 1 . Of Instruction: for by this foundation we may forearm our faith against the curious queries of some men who are used to asking or wondering why the world was not created before that time in which it was indeed created; or why such a part of it was not done in such and such a manner? The Scripture answers that God created all things by his own free choice, wisdom, and will; so that in this work he was neither subject to any necessity, nor should any other reason be enquired for, beyond or above his free will. Use 2 . Of Direction: that from this consolation, we establish our Faith about all things that he has revealed in his Word, that he will do. For however improbable or impossible they may seem to our staggering reason, yet seeing God does whatever he wills, and he made the world only with saying and willing, it is not to be doubted that he will most truly perform all those things which he has said he will do. 1 Psalms 33:6; Psalms 33:9 By the word of the LORD the heavens were made, And all the host of them by the breath of His mouth; ... For He spoke, and it was done; He commanded, and it stood fast. Doctrine 3. By the same efficiency whereby God created all things, he also sustains and preserves all things in being. This is taken from these words in the Text: and for your pleasure, or by your will they are; Also Hebrews 1:3; Acts 17:28, in him we are, or have our being. For as in the beginning, when God cherished1 the world of waters, or the waters, the Spirit moved upon them, and so sustained, conserved, and cherished them; even so also the same spirit perpetually sustains, governs, and cherishes all created things. Now God is said to sustain and conserve created things, not onlyindirectly as he removes and keeps from them causes that would corrupt or destroy them; but also directly, as he gives a conserving power for continuing their existence. Nor does he do this by means alone, as he sustains an infant by its nurse; and a building by its pillars; but also immediately, in being most inwardly present to all things, he furnishes the means themselves with all their efficacy, when at his will they concur. And he also does many things himself for their conservation, in which there is no virtue2 at all in any means he uses to do this. This sustaining of all things is rightly called maintenance by some, because thereby God holds the creature in his hand, as it were, so that it does not fall back to that nothing from which it was at first brought by that same hand. For it is like someone who lifts up something from the ground with his hand — unless he also holds it after it has been lifted up in his hand, it will fall to the ground again of its own accord. So also, after God by his omnipotent hand, lifted up the creature from nothing, he also upheld it with the same hand; otherwise it would fall back and return to nothing again. Reason 1 . Because sustenance is a sort of continued creation. For creation brings it to pass, that a thing first exists; and sustenance brings this about, that the same thing continues to exist. So that creation has almost nothing in it beyond sustenance, but only a newness of being, in which creation is terminated. 3 Therefore the same omnipotence and power of God is required to sustain things, which was required at their first creation. Reason 2 . Because to be, or to exist, agrees so imperfectly to the creature, that if it were removed or separated from the first being from which its beginning arose, it would quickly cease to be.4 In the enlightening of the air, the light is received by the air, so that as soon as the Sun is removed from it, on which this illumination depends, the air quickly ceases to be illuminated; so it is in this business. Reason 3 . Because God is so universally and inwardly the cause of the creature, that he is not only in place of an external efficient cause, but also of an internal cause. And not one whit less does he communicate to things their being, than do matter and form, which are other internal causes, and essential too; being taken away, the essence and being of such things is taken away as well. Therefore, although many effects consist or keep their being when their efficient causes are removed or cease — as a building remains after the death of its builder — yet, without the presence and power of God, the creature can no more consist and keep its being than it can without its matter and form. 1 In Deuteronomy 32:11 the same word is used of an eagle visibly cherishing its young: “As an eagle stirs up its nest, Hovers over its young, Spreading out its wings, taking them up, Carrying them on its wings...” 2 This is not a reference to any goodness in the means, but to their effect. For example, “He was able to get the book off the top shelf by virtue of his height.” His height resulted in his ability to get the book, but it did not cause the book to be obtained; thus no honor or glory goes to his height, even though it was a means to that end. 3 Hebrews 12:2 looking unto Jesus, the author and finisher of our faith...” He is the initiator, sustainer, and perfecter of our faith (also Jude 1:24). 4 Acts 17:28 “for in Him we live and move and have our being...” Colossians 1:17 “And He is before all things, and in Him all things consist.” Use 1 . Of Direction: that we may strive to open the eyes of our mind, and may pray that by the grace of God they may be more and more opened, so that we may see both God in ourselves, and in every other thing in some manner. For that is what the Apostle teaches in Acts 17:27.1 Use 2 . Of Admonition: for this reason we take heed to ourselves that we do not sin against God, because we are held up in and by the hand of God. If therefore knowingly and willingly we offend God, it is as if a child, out of petulance, should hurt his Father’s face while he is held by his Father in his arms and in his bosom. Doctrine 4. All the glory that can be given by a creature to God, is due him by reason of his unique creating and sustaining of all things. This is taken from the Text, You are worthy, etc., where this glory is expounded by three words which intend one and the same thing, though in a different manner — because no one word can be found which can sufficiently mark out the duty of a creature to God its Creator. Reason 1 . The general reason is because the greatest perfection of all divine power appears in the work of Creation, and in those things which depend on it. Now by however much the power of the cause appears in its effect, by that much more is praise and glory due the efficient cause. Then First , God’s goodness appears, chiefly for whose sake he is ever to be glorified — because whatever good is in the creature, all this is derived from God’s goodness. And as it were, it is nothing but a certain slender scent that is breathed from the infinite goodness of God, and flows from it. This is in some way pointed at in these words, God saw all that he had made, and it was very good.2 Secondly, His greatest and infinite power appears in the Creation in that, by his word and his command, he made the whole world suddenly and out of nothing, or pre-existent matter. Thirdly , His highest wisdom also appears in that he did not make all things confusedly, so that there would be and remain Chaos, but in all perfection of order and proportion. So that to anyone who attentively considers these things, so much wisdom appears not only in the fabric of the whole, but in the disposition of the parts in one man, or in one flea, that all the wisest men in this world would never be able to imitate, or explicate, or by all the diligence they can use, sound the bottom of it. Use. Of Exhortation: that with heart, mind, and work, we are always diligent to give this glory to God that he deserves, and which justice requires from us, and to which we are perpetually called and stirred up by all creatures in heaven and on earth. 1 Acts 17:27 “so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us;” 2 Genesis 1:31. ======================================================================== CHAPTER 37: THE TENTH LORD’S DAY ======================================================================== 10 The Tenth Lord’s Day Romans 11:36 For of him, and through him, and to him, are all things. The Apostle brings an argument here to prove what he had asserted before, that God owes no man anything. He proves it from the opposition thus: the cause owes nothing to its effect, but contrarily the effect owes everything to the cause. Now God is the cause, not the effect, in respect to all things whatsoever that either are, or are done in this world. But God as a cause comes under a threefold reason or notion: 1. either as a procreating cause, from him are all things; or 2. as a conserving or directing cause, and through him or by him are all things; or 3. as a final cause, for which all things exist, and to him, or for him are all things. In the first notion, creation is attributed to him; in the second, sustenance and governance of all things, in which the providence of God properly consists; in the third notion, perfection and conservation of all things is attributed to God in which the end and accomplishment of creation, sustenance, and governance is seen and consists. Doctrine 1. God has a sure providence whereby he takes care for all things, and directs them to his own glory. This is clear from the Text, in as much as all things are to be directed by him and for him. Reason 1. Because God is the cause of things from reason and wisdom of the greatest excellence — not from any necessity of his nature, nor yet from any casualty1 or coaction. And in such a cause, there is always a regard to the end, and an efficacious willing of it, together with an ordering of the means for attaining that end accordingly. Reason 2 . Because if God had only made the creatures, and had no care of them afterwards, or did not direct and govern them, the work of creation would have been but idle, vain, and as if done in jest. For workmen do not usually take pains to perfect a work, and then neglect it, unless they do it from too much leisure, and sport, or pastime, which does not agree to God. Reason 3 . Unless God directed and governed all things that he created, his work would be imperfect, as not bringing it to its destinate end. It would also be subordinate to the operation or influence of something else upon it that is not the principal, as we see it is among men. For someone that makes a Ship, and does not afterwards direct and govern her in her sailing, his work about her is but imperfect and as it were in vain. His art and work is subordinate to the art of sailing, which does the other and better sort of work about that Ship. Reason 4 . Common experience teaches that there is some present and powerful wisdom everywhere that is efficacious in its workings and intentions, whereby creatures are directed in their operations. For without it, the kinds of all things could not have been preserved and propagated under the same forms and figures, parts and dispositions, through all generations.2 Also, without it, creatures that lack reason could not be directed to tend to some certain end unknown to themselves, and to possess certain places most convenient for them, and to seek the order and preservation of the universe or whole, rather than their own in particular. Without this providence it cannot be understood how some beasts have such instinct and as it were some beams of certain wisdom imparted to them as they have. This may be seen in ants, bees, spiders, swallows, and storks, of which Scripture itself speaks, and many other beasts which are rightly said to be born as it were with a Law, a Book, and a Lantern. With a Law which they follow and observe constantly in all their operations, and in which there is a certain art and wisdom that manifestly appears. With a Book in which they have that Law written down for them, because it is ever present with them, and indeed it is written or engraven on their souls. With a Lantern also, because at all times they so readily read in it, and perceive all those things which agree to their condition. 1 That is, accident. 2 Genesis 1:21; Genesis 1:24. Use 1 . Of Information: that we may have a care to solidly establish our Faith in this behalf: because providence is among the first principles of Religion, from which the glory of God mainly depends, and our affiance, patience, reverence, humility, and all the rest that belong to the real practice of religion. Use 2 . Of Direction: that we do not lean on our own or other men’s wisdom and providence, but to apply ourselves always to lay hold on the providence of God, that we may rely on it in all things. Doctrine 2. The providence of God includes in itself not only the intention, but also the attainment of its end. For all things are no less certainly for him, than they are either by him, or from him. Reason 1 . Because divine providence is most perfect, and therefore always attains what it intends properly. For that is the imperfection of man’s providence: that it often does not attain its end, but is hindered by some other causes. Reason 2 . Because if God did not attain his purposed end, then he would allow some change in his blessedness and happy condition; because it is more blessed to have all one’s desires and purposes fulfilled, than to fall beside some of them.1 Reason 3 . Because from this also would follow the diminution of God’s eternal knowledge. For no wise man proposes to attain for himself that which from the beginning he knows he shall never attain. Use 1. Of Refutation: against those that turn divine providence into a human providence. Use 2. Of Consolation: to all believers to whom God has promised that he will provide and see to them, so that all things at last shall turn to their good and eternal happiness. Doctrine 3. This providence of God extends itself to all things. This is clear in the Text. Reason 1. It is as much extended to everything in the world just as a good and wise master of a family cares (as much as it lies in him) for all things that are done in his house. Reason 2 . It is extended to everything that was created by God. For in the same manner providence follows upon creation, as the Apostle teaches that provision follows upon procreation, and seeing to children and others in the family, 1 Timothy 5:8.1 For God in some sort is called the Father of all things that he created. 1 Psalms 21:2. Reason 3. He cares for all noble and great things, because the direction of such things makes his glory evident. Reason 4 . He also cares for the least and vilest things, such as the hairs on our head and the like, Matthew 10:29. Because his wisdom is infinite, these cannot escape it. Just as his being is not helped by their greatness, so he is not kept from caring for them by their littleness. Oftentimes also, very great things depend on the least things, and from vile or base things, a noble change follows, either for the better or for the worse. Reason 5 . This providence is extended not only to things that are, or must be, by necessity, but also to contingent, or voluntary things. This is because contingents are mutable, and subject to many casualties, coming from the course of many causes; and most of all, they require the governance of a superior power, so that they may be rightly ordered, lest all should run into confusion. And voluntary things are of a most noble operation, and of a higher nature than any natural things are. And therefore, most of all, they depend upon God’s care for them and over them. And these things are so cared for by God, that their nature is not thereby overthrown, but established and governed. For it is rightly said of divine providence, that though it attains to its end with strength, yet even in doing so, it disposes all things sweetly. That is, it attains its end according to the nature of all and each, so that he himself put into them in the Creation, and yet he conserves them by his providence. For there is nothing in God’s providence that brings a necessity upon anything properly so-called, but only a certainty which in no way withstands the nature of contingency and liberty. Reason 6 . This providence is extended not only to good things, but also to evil — nor only to evils of punishment, but also to evils of sin — because, though evil was not created by God, and in this respect it is not properly and in itself the subject of divine providence; yet because it comes from the creature of God, and of its own nature disorders the work of God, and is contrary to the order that God appointed, therefore by necessity it ought to be ordered and limited by God. Otherwise the most noble work of God, if he had no care to the contrary, would run into great disorder. And because in sin there is the greatest confusion and disorder, it is therefore most of all required here, that God exercise the power of his providence. In regard to God only, does evil have some kind of good in it — namely, as far as it is ordered by him, and turned to good. Use 1 . Of Exhortation: that we may always have our affiance firm, and immovable, and fixed on God; because if God is for us, who can be against us? — seeing that all things are directed and governed by God. Use 2 . Of Admonition: that we depend upon no creature, but upon God alone; because all things are governed by God. And then, that we learn to reverence and fear God in all things, seeing that his providence, which is to be reverenced and feared, has a hand in all things. 1 1 Timothy 5:8 But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever. ======================================================================== CHAPTER 38: THE ELEVENTH LORD’S DAY ======================================================================== 11 The Eleventh Lord’s Day Acts 4:12 Neither is there salvation in any other. For there is no other name under heaven given among men whereby we must be saved. In these words is contained the reason for the answer that Peter gave to the multitude having come together, to the question they asked about the good work done to the crippled man, Acts 4:9. The question was how he was healed and delivered from his sickness? The answer was that he was made whole by the name of Jesus Christ; that is, by that divine authority and power of which Jesus Christ was the author. The reason for this answer and deed is taken from the nature and power of Jesus Christ, which is shown and declared in this verse, from its effect. Namely, it brings salvation to men, spiritual as well as corporal. And this effect is so affirmed about this cause — that is, about Christ — that it is denied about all others. So that there are two assertions contained in these words, of which the first is, that Jesus Christ offers salvation to men. The second is that no other can bring salvation. The reason for both these assertions is given: because the name, that is, the power and authority of saving, which is signified by the name Jesus, is given to him and to no one else. For by name in this verse (because it is referred to Christ in Acts 4:10), Christ himself is understood, as signified by that name of Jesus or Saviour. Just as by the name of God, God himself is often thus understood in Scripture. But along with the power and authority of Christ to save, is that which is made known in more illustrious persons by their titles, and solemn styles, by which is declared their quality, and what they import — for the significance of the name Jesus is taught here. Lastly, regard is made to our Faith, which properly looks at the name of Jesus Christ, and of God the Father, that is, Christ and God the Father, as they are proposed to us and named in the Gospel. Doctrine 1. Jesus Christ saves us from all our sins. This is what is signified by the appellation1 of his name, and is proper to the name, containing in itself the whole sum of our Redemption and its application. It also signifies the end of his incarnation, humiliation, and exaltation. Now Christ saves us by his satisfaction, merit, and efficacy. By satisfaction, because he removes the guilt of sin and wrath of God that were hindrances to our safety, and could not be removed by us. By his merit, because he procures for us the favour and right to all those blessings that used to be communicated to the sons of God. By his efficacy, because by his Spirit he effects indeed, and works all in us that belongs to our salvation. In this way therefore, he saves us from all our sins as to the guilt, to the punishment, to the duration, and to the defilement. Reason 1 . Because he was given by God his Father for this end: that is, he was eternally predestined for that end, promised from the beginning, exhibited — for this end, I say (as he himself professes), that he might save sinners, 1 Timothy 1:15. In these words the Apostle Paul glories much, as in a precious treasure. Reason 2 . Because he was fit in every way to produce this effect: that is, to procure this salvation, which follows most certainly from this, that he was sent by God for this end. For God sends no one to perform any duty, whom he does not instruct, and make fit to accomplish it. To this also belongs all that was said before about the divine and human nature of Christ, and what will be said shortly about the spirit resting upon him without measure, and the like. 1 Identifying word or words by which someone or something is called and classified, or distinguished from others. Reason 3. Because willingly and of his pleasure, he gave himself to the performance of all these things that were necessary for our salvation. Use 1. Of Direction: that we may yield and surrender ourselves wholly to Christ to be saved. Use 2 . That with all Admiration of the grace of our Lord Jesus Christ, we may live to him; that is, as being saved by him, we may yield to him all thankfulness, and strive to do him all honour and homage to his glory. Doctrine 2. Beside Jesus Christ, there is no Saviour. This is express enough in the Text: Neither is there salvation in any other, etc. There are no other Saviours either in whole or in part, nor joint with him. There are no other causes of our salvation, either subordinate or ministrating, properly so-called; none at all. Reason 1 . Because none is like or equal to Christ, that could do the same that Christ did for our salvation. For he is the only begotten Son of the Father, the only Immanuel, God with us, Godman, in one person, the only Mediator between God and man, 1 Timothy 2:5.1 Reason 2. Because God gave and proposed no other Saviour to us, as it is in the Text. Reason 3. Because if there were any other Saviour, then such exclusive assertions could have no place, as they occur everywhere in Scripture. Whoever does not believe in Christ shall die: The wrath of God shall abide on him.2 Without him we can do nothing,3 and the like. Nor yet are there any Mediators in part. Reason 1. Because Christ perfectly saves those that believe in him, so that they do not need in any way to seek salvation in any other, Hebrews 7:25.4 Reason 2 . Because our salvation cannot be so divided into parts that one part may be sought from one, and one part from another; for so it might come to pass that one might be partly saved, and partly damned. Nor are there subordinate and ministering causes, because properly, he saves us by himself, Hebrews 1:3.5 Now, the saviours that were typical, and the Ministers of the Word, who now also are said to save many, together with the Word and Sacraments, which also save — all these are only said to save because they are the adjuncts and instruments of this only Saviour, serving him in the application of salvation previously purchased by him. It is not that they are causes together with him of his salvation, nor that they have in themselves the power and virtue of saving anyone, if we speak properly. Use 1. Of Refutation: against Papists who in many ways join other saviours to Christ, such as 1. While thrusting Angels and blessed spirits upon us as saviours, to be religiously invoked. 2. While teaching men to place their trust and hope in the satisfactions of men, and in the pardons or indulgences of Roman Bishops.1 3. While seeking to save themselves 1 Matthew 1:23 “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.” John 3:16 “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. 1 Timothy 2:5 For there is one God and one Mediator between God and men, the Man Christ Jesus. 2 John 3:36 “He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him.” 3 John 15:5. 4 Hebrews 7:25 Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them. 5 Hebrews 1:3 “when He had by Himself purged our sins.” by the merit of their own works, and by placing some faith and confidence in them. Use 2 . Of Exhortation: that in every greater and lesser part of our salvation, we not only fly to Christ, but also depend purely, only, and wholly on him, saying with the Psalmist, Whom have I in heaven but you, and I delight in none on earth beside you, Psalms 73:25. Doctrine 3. All that is made known to us in Scriptures that is to be done concerning our Lord Jesus Christ, ought most of all to be done by us, as bringing salvation to our souls. For in this sense it is said in the Text not simply that Jesus saves us, but that the name of Jesus Christ does it — that is, Jesus Christ as he is proposed to us in Scriptures, to be apprehended by Faith. Reason 1 . Because such is the nature of our Faith, as it differs from sight, which we are to have in the life to come, that it is not carried simply and absolutely to Christ, but only as he is proposed to us in God’s Promises. Reason 2. Because in the word of God, nothing is taught of Christ which does not directly make for our Faith, and for advancing and confirming our salvation, John 20:31.2 Reason 3. Because that charity and thankfulness that we owe to Christ requires this: that we highly esteem all things that belong to him, seeing that otherwise we are not worthy of him. Use 1. Of Reproof: against the slowness and sluggishness of our minds; we can hear and read many things concerning Christ, without any affection or lifting up of our hearts to him. Use 2. Of Direction: that we may get for ourselves that knowledge of the name of Christ that may be sufficient for us in all our necessities; and that we may put this into practice and use it when we are pressed either with our sins, or our inward corruptions, or the Devil’s temptations, or the world’s allurements, or with afflictions, or when we are in the midst or danger of death. For thus, in the name of Christ we have a Magazine3 or rich Well, from which at all times, or on any occasion, we may draw or take something of salvation, according to what the prophet spoke, Isaiah 12:3, When you have drawn waters with joy out of the Wells of this salvation, you shall say, etc.4 1 Indulgences did not end with the Reformation. While reasserting the place of indulgences in the salvific process, the Council of Trent in 1563 condemned “all base gain for securing indulgences”. Pope Pius V abolished the sale of indulgences in 1567. Yet the system and its underlying theology otherwise remained intact. Exactly 400 years later, in 1967, Pope Paul VI modified it by shifting the stress away from the satisfaction of punishment, to the inducement of good works, greatly reducing the number of plenary indulgences and eliminating the numerical system associated for so long with partial indulgences. (Ency. Britannica, “Indulgence”) 2 John 20:31 but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name. 3 A storehouse (such as a compartment on a warship) where weapons and ammunition are stored. 4 Isaiah 12:3-4 Therefore with joy you shall draw water out of the wells of salvation. 4 And in that day you shall say, Praise the LORD, call upon his name, declare his doings among the people, make mention that his name is exalted. ======================================================================== CHAPTER 39: THE TWELFTH LORD’S DAY ======================================================================== 12 The Twelfth Lord’s Day Acts 2:36 Therefore let all the house of Israel know assuredly that God has made that same Jesus, whom you crucified, both Lord and Christ. This is one of the last parcels of that first Sermon which the Apostle Peter made to the Jews after Christ’s resurrection. It contains the principal conclusion of the whole Sermon, as appears by the illative particle,1 therefore; and the necessity of the consequence itself, certainly know, therefore, etc. The conclusion is that Jesus is the Lord himself, and the Messiah that was promised. The arguments from which it is deduced are testimonies of preceding Prophets, and the present effusion of the Holy Spirit, which could be the effect of none other, but of Christ the Lord, or the Messiah. In the conclusion itself, two things are explicated: the function or charge of Christ; and the calling to that charge. The function is included in these titles, Lord and Christ. The calling is declared in this, that he is said to have been made Lord and Christ, and constituted so by God. We have three names here that are attributes of our Saviour: Jesus, Christ, and Lord. These are commonly joined elsewhere in Scripture, and this distinction may be observed between them: Jesus is his proper name; Christ is his name of authority; and Lord is his name of power. Jesus points to the end which our Saviour had before him; Christ points to the means and way to come to that end; Lord is the perfect execution and attainment of that end. Between Christ and Lord there is no real difference, nor so great a notional difference as there is between Christ and Jesus. The Lordship or dominion is, at it were, an adjunct following that function, which is designed by the titles of Christ, Messiah, or Anointed. But between Christ and Jesus this is the difference: that Jesus, as said before, designs the end, and Christ designs the means and manner of attaining it. Jesus denotes Christ’s action on our behalf properly; and Christ denotes his perfection for it, and his receipt of that dignity from the Father. Doctrine 1. Our Saviour Jesus was ordained and constituted by the Father for performing all these things that were necessary for our salvation. It is hence gathered, that he is said to be made Lord and Christ; that is to say, he was made that Messiah whom all the Prophets from the beginning of the world foretold and preached was to come, for procuring and perfecting the salvation of man; and whom all the faithful looked for with great desire, as the only author of their salvation. The things that were necessary for our salvation to be brought about are contained in these three functions which are intimated in the name Messiah and Christ, namely, the functions of Prophet, Priest, and King. Our Savior was the anointed Prophet. 1 Grammar: expressing or preceding an inference. Reason 1. Because by outward Ministry he proclaimed and revealed the whole counsel of God about our salvation, Deuteronomy 18:18; John 15:15, John 17:8.1 Reason 2. Because inwardly he illuminates the minds, and opens our hearts, so that we may be taught by God.2 Reason 3. Because he told us all things to come that are necessary to be known, and that belong to his Church and Kingdom. Our Saviour was also the anointed Priest . Reason 1. Because by offering himself up, he reconciled us to God. Reason 2. Because he yet effectually intercedes at the hands of the Father for us. Reason 3. Because he makes us and our imperfect works acceptable to God, by virtue of his own oblation3 and intercession. Our Saviour is also the anointed King. Reason 1. Because he overcame and gloriously triumphed over all the enemies of our souls and of our salvation. Reason 2. Because as Prince and head of his Church, he governs, protects, and conserves her by his efficacious power. Reason 3 . Because he shall with the greatest glory, perfect the government, protection, and salvation of his Church; and shall deservedly at last not only be called and acknowledged King, but King of Kings, and Lord of Lords.4 Use 1 . Of Information: that by true Faith we may distinctly see in Christ, that which in all our necessities may supply our wants. If we would have our ignorance and blindness taken away, we may fly to Christ as our Prophet, to be taught by him and to seek wisdom from him, who is himself the wisdom of God.5 If we are pressed with the guilt of our sins, and accused by our own consciences, we may fly to the blood and oblation of Christ our Priest, which he made himself for us. If we would attain anything from God, we may use Christ as our Intercessor. Lastly, if our own weakness and the strength of our enemies discourage and terrify us, we may look to Christ our King, by whose help all the faithful shall become more than Conquerors.6 Use 2 . Of Consolation: that we never give way to despair, because God has provided for us so sufficient and able a Saviour. Use 3. Of Admonition: that by no means we separate those things which God has conjoined in Christ. And they are separated by those who either seek knowledge only, but do not care to be cleansed from their sins, nor to be subjected themselves under the obedience of Christ as King — or else seek only remission of their sins in the name of Christ, but neglect knowledge and other means of this, and flatly refuse to bear Christ’s yoke, or to acknowledge his Scepter and Crown.1 1 Deuteronomy 18:18 I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. John 15:15 “No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you; John 17:8 “For I have given to them the words which You have given Me; and they have received them, and have known surely that I came forth from You; and they have believed that You sent Me. 2 John 6:45 “It is written in the prophets, ‘And they shall all be taught by God.’ Therefore everyone who has heard and learned from the Father comes to Me. 3 Oblation: an act of offering; Jesus’ oblation is “offering himself up to God for us without spot, to purge our consciences from dead works,” Hebrews 9:14. 4 1 Timothy 6:15; Revelation 17:14. 5 1 Corinthians 1:24. 6 Romans 8:37. Doctrine 2. Christ was called to perform all the duties of these offices. This arises from these words: God made this man Lord and Christ. This calling contains in it his election, preordination, mission or sending, and all other things that belong to preparation, inauguration, confirmation, and consummation of this anointed one now sent. By virtue of election, and pre-ordination, or predestination, Christ was Mediator from all eternity. By virtue of this revealed purpose, he exercised the office of Mediator immediately after the fall of Adam. By virtue of his mission or sending, in the fulness of time he was manifested; and after he had manifestly and openly exercised these functions on earth during the time appointed for that end, he was taken up to the greatest glory and dignity in which, with great glory and majesty, he still exercises these functions that befit so divine and exalted a Mediator. From this also, in the Text where Jesus is said to be made Lord and Christ, a singular regard seems to be paid to this exaltation of Christ, after and in which he came, as to the consummate possession of this dominion, in respect to which he is called Lord and Christ. Reason 1. Because none could or ought to usurp or assume to himself this honour, except the one that was called of God, Hebrews 5:1-14, Hebrews 6:1-2 Reason 2. Because the whole nature of Christ’s mediatory office stood in this: that he should do the will of the Father, Hebrews 10:7; Hebrews 9:3 Reason 3 . Because in Christ an example is set down of that procedure which God observes in us to be brought into life and glory by him. For our life and glory have their first foundation in God’s electing of us, and begin at his effectual calling of us. Use 1. Of Information: for establishing our Faith; because we may certainly know that God made Christ in every way fit for accomplishing our salvation. Use 2 . Of Consolation: against all terrours and tumults whereby either our salvation or the Church of Christ is impugned; because we certainly ought to know that Christ is made Lord and has all power of restraining his enemies at his own pleasure. If therefore nothing at present appears from which we may be confirmed against such temptations, yet we ought to live by this Faith, according to that text, The just shall live by Faith. 4 1 That is, they receive him only as their Saviour, but not as their Lord; they want salvation without sanctification. 2 Hebrews 5:4-6 And no man takes this honor to himself, but he who is called by God, just as Aaron was. So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: “You are My Son, Today I have begotten You.” As He also says in another place: “You are a priest forever According to the order of Melchizedek”. 3 Hebrews 10:7; Hebrews 10:9 Then I said, ‘Behold, I have come-- In the volume of the book it is written of Me-- To do Your will, O God.’” then He said, “Behold, I have come to do Your will, O God.” He takes away the first that He may establish the second. 4 Hebrews 10:38. Doctrine 3. All that by true Faith rely upon Christ are made partakers according to their measure of the dignity of Christ.1 This is collected from this: that the Apostle so earnestly exhorts us to this faith, especially if we compare this conclusion with the occasion of the question, as it is explicated in Acts 2:17 and Acts 18:2 For they are in some way partakers of the Prophetic fruition and dignity, as they have the Spirit of Christ. In Acts 18:17-18, it is apparent by which Spirit they are taught all things, 1 John 2:27; 1 John 3:1-24 so that in some way they may discern all things, 1 Corinthians 2:15.4 Secondly, they are also made partakers of the Priestly function and dignity, as it is granted to them, to offer unto God Sacrifices and Oblations, while they offer themselves to God, Romans 12:1; Romans 5:1-21 and while all that they can and have are dedicated and consecrated to God; and lastly, while they continually cause to ascend to the presence of God the sacrifice of praise and thanksgiving.6 Thirdly, they are made partakers of the Kingly dignity, 1 Peter 2:9; Revelation 1:6-7 because they have through the grace of God gotten dominion over themselves, and are no longer servants of this world, but rather masters of it; and because they are heirs of heavenly glory, and receive the right and first fruits of it in this life. Reason 1 . Because so great is the spiritual and mystical union that believers have with their Head, that they must of necessity in some way or other participate in his dignity, just as the members of the body partake of the dignity of the head, and just as the Wife participates in the dignity of her Husband. Reason 2. Because all things that Christ does as Mediator, he does for us, and for our good, in our name, and in a way, in our person; that is, representing and standing in our stead. Reason 3. Because so great is the love of Christ towards his own, that he would have what is his, as far as it can be, communicated to others. Use 1 . Of Information: that we may understand the force and reason for this name whereby we are called Christians. Now believers would rather be calledChristians than Jesuits because, as was said, Jesus properly denotes Christ’s action of saving us; but Christ denotes the receiving of that office; so that we are not made Saviours of ourselves so much, as fitted receivers of this salvation from him. For what he does as our Jesus, he doesn’t communicate to us, but only the fruit of it — only what he received as our Christ. Therefore he received it so that he might in some way communicate it to us, and make us fit to receive it from him. Therefore, only those who have spiritual and effectual communion with Christ, or with God in Christ, are truly Christians. 1 Hebrews 3:14 For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end. 2 That is, Acts 2:17-18, marked by the effusion of the Holy Spirit, as prophesied by Joel (Joel 2:28). 3 1 John 2:27 But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him. John 14:26 “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you. 4 1 Corinthians 2:15 But he who is spiritual judges all things, yet he himself is rightly judged by no one. 5 Romans 12:1 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. 6 Hebrews 13:15 Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name. 7 1 Peter 2:9 But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; Revelation 1:6 and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen. Use 2. Of Admonition: that we do not make the divine name of Christian dishonoured and blasphemed by the filthiness of our life and manners.1 1 Romans 2:24. ======================================================================== CHAPTER 40: THE THIRTEENTH LORD’S DAY ======================================================================== 13 The Thirteenth Lord’s Day Matthew 16:16 You are Christ, the Son of the Living God. This is Peter’s answer to the question propounded by Christ to the Apostles. The question was about their judgment and faith, as to the person of our Saviour.1 The answer contains the confession of the Disciples concerning Christ, and together with this, a description of Christ. In this description, the person of our Saviour is described, 1. From his office, You are Christ. 2. From his essence, which is indicated by his essential relation to that principle from which he came forth. This principle is God, who is illustrated by his attribute of life, the living God. The relation of our Saviour to God is that of a Son to a Father, the Son of the living God. And he is also illustrated by a tacit comparison of that unlikeness that exists between the Son and others that use the same name. And this comparison is illustrated to us in the particle prefixed to Son: THE Son, or THAT Son. Doctrine 1. Jesus Christ is the coeternal or natural Son of God. He is called the Son of God because he proceeds from the Father, not by way of creation, but by way of generation. And generation is used here by similitude or proportion: this emanation of the Son from the Father has with that production what a child has from its parent. In comparing this similitude or analogy, as it is in all the other attributes of God, the perfections only of the denomination are understood to agree; and all the imperfections and defects are to be removed in our thoughts. Hence, what is proper to bodily generation — that the one who begets does it with some transmutation; and the thing begotten is something out of the begetter — these are not to be imagined in this divine mystery. Nor is it to be imagined in spiritual generation in or by a creature — that the thing begotten is of another essence from that of the begetter — as in the production of the word of the mind in human understanding. But the perfection that is in the generation of a body — that the begotten is in essence and nature like the begetter — is here conjoined with that perfection that is found in spiritual generation of creatures — that the begotten is in the begetter by the most inward and inseparable way of being so. And so we come nearest to apprehending what can be conceived or apprehended of this divine generation of the Son by the Father. For in Christ proceeding from God the Father, he has the same common nature and essence with the Father, and is his substantial image, Hebrews 1:3.2 Yet he still remains in the Father, and the Father in him, without total separation of either from the other; just as God understanding himself, is in God understood by himself; and God understood by himself, is in God understanding himself.3 Use 1. Of Consolation: towards all believers because while they have communion with Christ, who is the Son and heir of all the goods of the Father, they may from this see their felicity, namely that they are coheirs with Christ in the heirship of life and eternal glory, Romans 8:17. 1 Matthew 16:15 He said to them, “But who do you say that I am?” 2 Hebrews 1:3 who being the brightness of His glory and the express image of His person... 3 God’s understanding cannot be separated from God himself. Use 2 . Of Admonition: to all, so that they hear the voice of Christ with all submission according to that command sent down from heaven, This is my Son in whom I am well-pleased; hear him, Matthew 17:5. Doctrine 2. Christ is the Son of God in a far more perfect and divine way than any creature is. This is from the particle THE, or THAT Son. The reason is because Christ is the Son of God by nature, not by adoption or creation. Christ is called the natural Son of God, not because in his first or proper nature he is the Son of God; for so the good Angels may be called the natural Sons of God if they are compared with men who now, after the fall, are not thus the natural sons of God, but only in their second nature and generation — that is, in their regeneration and adoption. But Christ is the natural Son of God, because the Father begot him, not of free choice, or decree of wisdom and will going before it, but of natural necessity, just as light engenders light. Moreover, Christ has the same most single and singular nature with the Father, of which there can be no resemblance found on earth in any creature except that which is imperfect. Therefore Christ is also called the only Son of God and the only begotten. For though, as to the general denomination, he has many whom he grants to call brothers, yet as to the special manner and foundation of this filiation of his, he has no brothers at all, nor any like himself, nor can he have any. Use 1 . Of Direction: of our Faith and thoughts about Christ. For though in our relation to God, we use the same words to speak of Christ and of ourselves (because we lack more specific and proper expressions) — thus God is called the father of Christ, and our Father, and we together with Christ are called the sons of God — we should always conceive that all divine perfection are in these titles and words when they are attributed to Christ; and these same words, when they are attributed to us, should have a far inferior dignity; and yet a dignity that is sufficient enough for our consolation. Use 2 . Of Information: how we ought to seek all that belongs to our adoption and happiness only in Christ, and by Christ — because Christ is that son of God in whom is the principality and all the excellence of the divine filiation, or sonship. Therefore it is in him, and by him, that we should always seek all our participation in this dignity that we can have, or may crave. Doctrine 3. Christ is the Supreme Lord in the Church of God. Though this is not expressed in our Text, yet because it is in order conjoined with the antecedent words in the Apostles Creed (commonly called), it will be conveniently joined to the preceding matter in this passage. It is thus gathered from our Text. Peter in the words set down, refers to the Messiah, whom all the Prophets had preached, saying that he would be a King, a Lord, and a most glorious vindicator or restorer of his people. And it is also to this that the particle THE or THAT looks in part. For the Jews at that time looked for such a Messiah, as appears from John 1:49, You are that Son of God, you are the King of Israel, as it is also stated in the words of the High Priest, Matthew 26:63. And Christ, in his answer explains the matter, how his dominion is contained in these words.1 Reason 1 . Because Christ is one and the self-same God with the Father; and God is the Lord of all that he made, in the order of grace, as well as of nature; so also Christ is the Lord of them all by right of creation; for by him all things were made,2 and by right of sustenance, because he sustains all that he made, with his mighty hand, Hebrews 1:3. Reason 2 . Christ is Mediator, and is Lord of the Church by right of Redemption. For he that redeemed the whole, bought the whole man for himself; therefore he has him in his power, in whole and in part, and he has that by a debt of justice, to which also accrues another debt of thankfulness. This is why it comes to pass that the one who is redeemed wholly yields and surrenders himself to his Redeemer. Reason 3 . Just as Christ is considered the party to whom we subject ourselves, and who obliges our truth and fidelity to him by a most holy Sacrament, oath, or vow which is solemnly sealed with an outward badge or confession — so he is our Lord by right of contract or bargain of Covenant, of our religious assurance or truth-giving, and of our promise. And for these two last reasons, more specifically and especially, everywhere in the New Testament he is called our Lord — even when he is named together with the Father and with the Holy Spirit; because he alone is thus our Lord in our nature; he alone is our Lord, who thus alone redeemed us. Lastly, we in a special way choose him to be our Lord, in our calling to Faith by our answer of a good conscience, as Peter calls it.3 It is from this also that we are called Christians, or subjects of Christ and of his Kingdom, and that we call upon his name, just as his name is called upon us, and it is professed that he is our Lord. Use 1. Of Instruction: to establish our Faith concerning the Godhead of Christ, because none either can or may be called our Lord absolutely, or God of the Church, except God alone. For, First, only God is the Lord of man’s life, and of those things which belong to the goods of nature. For Magistrates and Commonwealths are, only by God’s institution, keepers of the lives of their subjects under them, in order for the public good of all. And every Citizen or Subject is but a tutor and keeper of his own life, and not an absolute Lord or maker of it. Secondly, only God may use, or apply to his use, the whole man according to his own free arbitrement.4 Thirdly, the things that belong to the goods of grace are of a nobler rank than those of nature. Therefore, if God alone is Lord of this natural life, than much more must it be granted that he alone is Lord of grace and spiritual life. Fourthly, the one that discharges the part of the Lord of the Church of God, should by necessity be omniscient, omnipotent, and omnipresent, because it belongs to him to have the care over the Church, and all its members dispersed all over the earth, and under the whole compass of heaven, and to direct them in all their ways, and defend them against all sorts of evils, and lastly, to heap upon them all sorts of good to their happiness. 1 Matthew 26:63-64 But Jesus kept silent. And the high priest answered and said to Him, “I put You under oath by the living God: Tell us if You are the Christ, the Son of God!”Jesus said to him, “It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven.” 2 John 1:3. 3 1 Peter 3:21. 4 The act of deciding as an arbiter or judge; giving an authoritative judgment. Seeing then that this is the solemn title of Christ, that he is Lord in the Church of God, it necessarily follows that he is also essentially and by nature God, and not by office only.1 Use 2. Of Consolation: to all the faithful, that they have him for their Lord, who gave himself unto death for them. Use 3. Of Admonition: that we subject ourselves wholly to this Lord, and to his will, and do him all honour in all and every part of our life and conversation.2 1 That is, he not only has the title of God, as though merely god-like, but he is truly God in and of himself. 2 Not speech, but how we deal with others; the way we conduct ourselves; our way of life. ======================================================================== CHAPTER 41: THE FOURTEENTH LORD’S DAY ======================================================================== 14 The Fourteenth Lord’s Day Matthew 1:20 But while he thought on these things, behold the Angel of the Lord appeared to him in a dream, saying, Joseph, son of David, do not fear to take Mary as your wife; for that which is conceived in her is of the Holy Spirit. These words contain a reason given by the Angel of the Lord as to why Joseph should receive his wife Mary. And the reason removes the cause for which Joseph might have been induced to put her away from himself. Now the cause was that she appeared to be with child by a man other than her own husband. This cause is removed by putting another unblameable cause in its place; and this cause is determined by the Angel to be the Holy Spirit. The effect then, is placed with its causes in this enunciation. The effect then, is Jesus Christ, as to his human nature. There are two causes: the Holy Spirit, and the Virgin Mary. Mary is the efficient cause, the less principal cause, and also the supplier of the material cause. But the Holy Spirit is the most principal and first cause. He brings the less principal, the efficient, and the material causes together into acting, to produce this effect.1 Doctrine 1. Christ the Son of God took to himself, into the unity of his person, the nature of man truly such, together with the conditions of human weakness. This is taught in the Text. When it is said, In time a man born and begotten of a woman, it is but the same thing expressed in these words of the Creed: conceived of the Holy Spirit, and born of the Virgin Mary, etc. He might have assumed the nature of another creature, such as an Angel; he might also have assumed man’s nature in its greatest perfection, as Adam was made (who was never perfect, properly speaking), neither conceived nor born an infant. But it was his pleasure to assume the nature of man — truly such, with sinless imperfections — and not of Angels. Reason 1. That he might do man’s business and work; that is, to make satisfaction for them and save them. Reason 2. He would also take our nature in its weak and lowly condition: First, because he would come down (as far as it could be without sin) into the same place and condition out of which he intended to lift us up higher. Secondly, that by this means he might in some way sanctify all the states and conditions of human life, lest any might imagine that any such low estate separates a man from communion with Christ. 1 Aristotelian logic: (1) A material cause is determined by the material of which the moving or changing things are made; here it is the flesh and blood supplied by Mary. (2) A formalcause is the arrangement, shape, or appearance of the thing; here it is human nature. (3) An efficient or moving cause refers to something apart from the thing itself, which interacts with it so as to be an agency of it; here it is Mary giving birth. (4) A final cause is the aim or purpose being served by it; here it is the effect, which is Jesus Christ. What Ames refers to as the principal or first cause, is the initiating and creative cause; which is the Holy Spirit by whom Jesus is conceived. Thirdly, that he might leave this to us in his own experience, as a pledge of his knowledge and of his like sufferings and affections with us, from which he might look upon our infirmities.1 Use 1. Of Information: for establishing our Faith in this regard: that we give no place to the fantastic imaginations of Heretics who impugn directly or indirectly, and fight the human nature of Christ, directly or indirectly, and fight against the human nature of Christ. These sorts of errours are in some way countenanced by Papists in their Doctrine of Transubstantiation, and by Ubiquitarians2 in their Doctrine of Consubstantiation, in as much as they attribute omnipresence and other similar divine attributes to the human nature, which in no way agrees with it. Use 2. Of Exhortation: to extol and to solemnly praise the grace of our Lord Jesus Christ with all admiration and thanksgiving, who not only agrees to become man for us, but also in the nature of man did not disdain to become an infant, to be conceived, and to be born after our manner; and to undergo other similar infirmities and humiliations for our sake. This is what the Apostle points out in Hebrews 2:17-18.3 Use 3. Of Consolation: that we should make no difference between an infant newly conceived or born, and a perfect man or one of age; or between any other conditions of the nature and life of man as to our interest in Christ, as if any sinless condition of nature could make us less regarded by him, or exclude us from him. For Christ descended to the lowest and most imperfect sinless degree and condition of the life of man — in that he was 1. conceived; and 2. enclosed in his mother’s womb the ordinary time of other births; and 3. born. Doctrine 2. Christ assumed this human nature from Mary, as from his Mother. For though he is said in the Text to be conceived in her, yet elsewhere he is said to be made after the flesh of the seed of a woman;4 and a woman is said to have conceived him, and to have born him as her Song of Solomon 5 Hence also he is called the son of Mary,6 the son of David,7 the son of Abraham,8 and the like, whereby that phrase is expounded, and the truth of it is confirmed. Reason 1. He should have been born of a woman, as he was of his mother, to the end that the first Evangelical promise of the seed of the woman — that he was to tread down the serpent’s head — might be fulfilled. 9 Reason 2. It was right that he was born of Mary, so that it might be certain how he descended from the tribe of Judah, and from the Family of David, according to the prior promises and prophecies about him. 1 Hebrews 4:15 For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. 2 Advocates of Luther’s doctrine that Christ’s body is omnipresent, and therefore exists in the Eucharistic bread. 3 Hebrews 2:17-18 Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. 18 For in that He Himself has suffered, being tempted, He is able to aid those who are tempted. 4 Romans 1:3. 5 Galatians 4:4. 6 Mark 6:3. 7 e.g. Matthew 9:27; Matthew 15:22; Matthew 20:30; Matthew 21:9. 8 Matthew 1:1. 9 Genesis 3:15. Use 1. Of Refutation: against Anabaptists and their like who fantastically think that the humanity of Christ only passed through Mary, and was not assumed from her nature. The first reason for such an imagination seems to have been that some simple men could not conceive how anyone could be born of a woman, after the fall, without sin. But though Anabaptists afterwards removed this ground of their errour of denying original sin, yet they adhered to their conclusion of mere willfulness [to sin], without any reason. Use 2. Of Information: for directing our Faith about Christ’s sonship. For he is the Son of God and the son of man both, yet so as he is not two sons, but in a certain way he is twice one son in one person. The first, from eternity; the next, in time; and consequently he is in two ways a son, as both by eternal generation, and by generation in time. Yet he is but one son of God and of man, because he is but one person who, according to his divine nature is the Son of God, and according to his human nature he is the son of man. So every man is twice a son in essence, first to his father and paternal generation, and then to his mother and maternal generation. Doctrine 3. Christ was born of Mary, remaining still a virgin after he was born.1 This is gathered from the scope of the words; the question is this: whether Mary was a virgin or not; and the words of the Angel were to assure Joseph that she was. Reason 1. That this might be a singular and miraculous sign to the whole house of Israel, and this is what is pointed at in Isaiah 7:14. Reason 2. That the prophesies which had gone before about this thing might be fulfilled. Reason 3 . That God’s omnipotence in this divine mystery, and principal work of God, might be evidently shown. Now, it was not difficult for the power of God that a son should be born of a virgin. For seeing that all secondary causes act by virtue of what they received from God, it is not to be doubted that God can produce all these effects without this or that cause cooperating, which would otherwise exist by them. Yet not only the power of God appeared in that work, but also his wisdom. And it was most agreeable to his wisdom that so singular a substance of human nature should, in as singular a manner be brought to pass, that it differed from all others. For previously all men were made in three manners: 1. Without the concurrence of either man or woman, as in the creation of Adam. 2. Without the concurrence of woman, as in the production of Eve. 3. By the concurrence of a man and woman, as in all ordinary generation afterwards. And this only is the proper and unique birth of Christ, by and of a woman, without the concurrence of a man. 1 “Virgin” here may simply mean that Mary had not been with a man till after Jesus’ birth. “Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, and did not know her till she had brought forth her firstborn Son. And he called His name JESUS” (Matthew 1:24-25). There is a doctrine of the perpetual virginity of Marywhich was widely supported by the early church fathers, and affirmed in a number of ecumenical councils. Early Protestant reformers like Luther held it as well; even Hugh Latimer and Thomas Cranmer of the English Reformation followed the tradition. Later reformation doctrine, however, rejected it as having no Scriptural basis; and so it was kept out of the Reformation Creeds. Reason 4. That it might easily appear how the contagion of sin might be removed from the human nature of Christ. Use. Of Confirmation: for strengthening our Faith about the person of Christ — that he was both the Messiah promised of old, and the promised seed of the woman in the unique manner which that promise seems to have intended; namely, the son of man. That is he was born of a woman who herself descended from Adam and other men in an ordinary way; but she was made the mother of a son not in a vulgar or common way, but miraculously and without the company of a man. So that from Jesus’ first conception, all things were supernatural in him, about which our minds being busied, should always be lifted up to supernatural contemplations, laying aside carnal and worldly thoughts. Doctrine 4. The Holy Spirit was the principal efficient cause of this generation. It is from these words in the Text: is of the Holy Spirit. The particle does not denote any material cause, but the efficient cause. So that of the Holy Spiritsignifies as much as if it had been said, by the power of the Holy Spirit, and his operation. Now this is attributed to the Holy Spirit for these reasons: Reason 1. Because it was a miracle, and all miracles by appropriation are attributed to the Holy Spirit. Reason 2 . Because the principal work here was of Sanctification — for the lump of human nature which was to be assumed by Christ, was in a singular manner sanctified and cleansed from all spot of sin; and all Sanctification is uniquely attributed to the Holy Spirit. Reason 3 . Because the Holy Spirit was to rest on and dwell in Christ without measure. It was only reasonable, therefore, that the Holy Spirit should prepare and make such a dwelling for himself, as he also prepares his dwelling in the sons of God by adoption. Question. It may be questioned whether Christ may be called the Son of the Holy Spirit? Answer. It cannot be said, 1. Because it would bring some confusion about the personal relations and proprieties in God, and in the Persons [of the Godhead]. 2. Because the Holy Spirit did not produce a new person when he made Christ to be begotten or generated; nor was it a new nature, which he produced after his own nature (or of the same essence with his own nature). Use 1. Of Direction: in our Faith, and in all our thoughts that we have of Christ, that we grant that all which is in him is spiritual, holy, and full of mystery. Nor should we ever doubt any part of this mystery; because all this, just as it is above the common order of things, so it is above the reach of common nature. Yet we may always receive and conceive this: that none of all these things is above the divine power of the Holy Spirit, nor is there anything irrelevant or unfitting in that thing which is wholly managed by the Holy Spirit. Use 2 . Of Direction: in our Practice, as to the certainty of our salvation, which depends upon this: if we are sure that we are conformable to Christ in his nativity, life, death, and resurrection. And the beginning of this conformity to Christ is to be taken from this: if we are spiritually regenerated by the Holy Spirit, as Christ was born of Mary through the efficiency and operation of the Holy Spirit. And this is the self-same thing which the Apostle Peteradmonishes us to do, that we study to make our vocation and election sure, 1 Peter 1:10. ======================================================================== CHAPTER 42: THE FIFTEENTH LORD’S DAY ======================================================================== 15 The Fifteenth Lord’s Day 1 Peter 3:18 For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit. An argument is brought in these words, whereby all Christians may be persuaded that undeserved afflictions are to be patiently born. The argument is taken from the greater to the lesser, in which is also contained the force and nature of a simile or example, and also of some dissimilitude. For such Logical assertions are often joined together in the same thing, as they make for the same purpose. The argument is this: if Christ who was just, has suffered for sins and for unjust men, then much more should we suffer afflictions imposed upon us — the first is true, and therefore the latter also. Christ considered in himself is the greater, and his sufferings are the greater; and so the argument is from the greater. But considered as our head and Saviour, he has the place and nature of a simile or example to be imitated by us in tolerating afflictions; so it is an argument from a likeness, or from an example. Lastly, considered as just, suffering for the sins of others that are unjust, he is altogether unlike us; and so some force and emphasis of this argument is also taken from the unlikeness. They are ordered in this enunciation in which, as the assumption of the Syllogism,1 the cause is contained in the effect: Christ with his suffering. For though suffering of its own nature is an adjunct of the sufferer, yet because it is voluntarily accepted and undertaken, it is an effect. Yet these arguments are so ordered, that they have mixed with them the affection or property of the argument from diversity. For Christ and his passions of their own nature are dissentaneous.2 Therefore, when it is said, Christ suffered, it is as if he had said, Though Christ was the Son of God, yet he was not free from suffering. So that this may be better understood, it is to be known that suffering in this passage and in others like it, is attributed to Christ by the trope3 of Synecdoche4 —the more general for the special; and it signifies the special suffering of a grievous evil. Then these two are very dissentaneous between themselves, that Christ should suffer a great evil. Now he is said to have suffered for sins, and for the unjust; the particle for designates the cause of his suffering, and that is threefold: a meritory or material cause, a formal cause, and a final cause. The meritory cause, because Christ suffered for the things which the sins of unjust men deserved, or merited. The formal cause, because for our sins Christ was induced, as the form, as of divine imputation—as of that which was imputed by God—so too of the suretyship undertaken by Christ, or that form which was undertaken by Christ, or accepted to be accounted his, when he underwent these sufferings. Lastly, also the final cause, because Christ suffered for this end which was set before him, or for this very purpose, so that he might take away the sins of unjust men, and make them just, and thus might bring them to salvation. 1 Syllogism: deductive reasoning in which a conclusion is derived from two premises or assumptions. 2 Dissentaneous – disagreeing; contrary; differing. 3 Trope – language used in a figurative or non-literal sense. 4 Synecdoche – a figure of speech in which a part is used for the whole (as hand for sailor), the whole for a part (as the law for police officer), the specific for the general (as cutthroat for assassin), the general for the specific (as thief for pickpocket), or the material for the thing made from it (as steel for sword). Doctrine 1. Christ the Lord suffered all these evils of punishment, which were due us for our sins. This is not to be understood as if he had undergone all the evils in kind and particularly, but only in value and generally — in the sum or upcast of all, and in what was equivalent and equipollent1 to all — and so he is said to have suffered all the evils of punishment. Reason 1 . Because he generally suffered all sorts of evil: spiritual, in the agony and horror of his mind, as well as corporal in his body; and he suffered the extreme, positive as well as privative, both in a kind of loss, and in a kind of sorrow or feeling. Reason 2 . Because he suffered from all those from whom any evil could be inflicted. He suffered from men, Jews as well as Gentiles, foreigners as well as his own people; he suffered from the powers of darkness and Hell, which were murderers from the beginning, and the authors of these evils which Christ suffered from them and their instruments; lastly, he suffered from God himself, whose cup full of wrath he drank. Reason 3 . Because he suffered in every part of himself, in every way that he could suffer. For he suffered horrors and unspeakable sorrows in his soul; he suffered hunger, thirst, nakedness, wounds, spitting, lashes, and pummeling in his body, and whatever conceivable malice and cruelty could devise. Use 1 . Of Direction: that in continually meditating on the passion of Christ, we may look upon the singular and incomprehensible goodness, grace, love, mercy, justice, and wisdom of God by which he sent his eternal Son to suffer such things for us, and for our salvation; and together also, look upon the abundant grace of our Lord Jesus Christ who was willing to do it, and who suffered so many and so grievous things for us. Use 2 . Of Exhortation: that from the consideration of this suffering of our Lord and Saviour, we strive to stir up ourselves powerfully, that we may daily have more faith and hope about grace and our salvation to be perfected by Christ; and that our hearts may be kindled with greater heat of love towards God and Christ, and with greater zeal of the glory of his name; lastly, that with more courage, constancy, and patience, we bear all the troubles of this life for Christ’s sake, who suffered all things for us. Doctrine 2. Christ suffered all these things, neither out of any necessity of nature, nor by constraint, nor by casualty and chance, but of his own free choice of wisdom and will. This is gathered from the Text in that it is put among Christ’s praises, as an example of obedience, that he thus suffered. But there is no place for praise nor obedience in such things as one suffers out of necessity or chance, without the free consent of the will. Reason 1 . Because this was the will of the Father to which he would conform his will in all things, so far as he laid this charge upon him. Reason 2. Because this was the very thing for which Christ came into the world, according to the form of covenant made between the Father and the Son, Isaiah 53:10.1 1 Having equivalent signification and reach; expressing the same thing, but differently. Reason 3. Because in this consisted the most perfect obedience, which is the way to the most perfect glory, Php_2:8-9.2 Objection: Every evil of punishment is against the will of the sufferer; but what Christ suffered for us were very great evils of punishment. They were therefore suffered against his will. Answer: That evils of punishment are said always to be against the will of the sufferer: First, Because they are against his natural inclination. Therefore punishment is only evil because it tends to destroy our nature, and so it is against the inclination of nature, whereby everything seeks the preservation of itself. Secondly, The evil of punishment is against the will of the sufferer, conditionally; namely, if the sufferer can attain his wished end by no other means; but it is not always absolutely against his will. The first had a place in Christ, because these passions were against the inclinations of nature since otherwise they would have brought him no pain; and they were also against his conditional will, as it appears by these words: Father, if it is possible, let this cup pass from me.3 But they were not against his deliberate, determinate, and absolute will. The reason is because he suffered it all out of obedience to the Father, and out of love for us, and for our salvation. Use 1 . Of Instruction: how we may from this ground arm our minds against those temptations that usually come by the occasion of Christ’s sufferings. For in this respect, Christ was a stumbling stone to the Jews, and foolishness to the Grecians.4 But if we weigh well with ourselves, that Christ suffered all these things not out of coaction, or out of any necessity, or any external force, but from the obedience of love towards mankind, and that he might give us a most perfect pattern of obedience in his own person. We would be so far from finding any stumbling block, or foolishness in these sufferings, that on the contrary, nothing could be found that was or is more suitable to the Saviour of the world. Use 2 . Of Exhortation: that calling seriously to mind this grace of our Lord Jesus Christ, out of thankfulness to and mutual love for him, we may be ready, with all willingness and cheerfulness of mind, to undergo all sufferings and afflictions for his sake. Doctrine 3. Christ’s sufferings were an expiatory Sacrifice for our sins. This is what is said in the Text, That he suffered for sins, for the unjust. That is, he had the virtue to take away the punishment from us, the guilt also, and the spot, and to acquire for us the favour of God, and righteousness, and eternal life. It is what is usually signified by satisfaction, by merit, by redemption, by restitution, or restoration made by Christ. 1 Isaiah 53:10 Yet it pleased the LORD to bruise Him; He has put Him to grief. When You make His soul an offering for sin, He shall see His seed, He shall prolong His days, And the pleasure of the LORD shall prosper in His hand. 2 Php_2:8-9 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name... 3 Luke 22:42. 4 1 Corinthians 1:23. Reason 1 . Because this was the covenant between the Father and the Son, that if he would undergo that obedience for us, then we would be freed from our disobedience and death, and would live through him, Isaiah 53:10. For this suffering was the perfecting of all his obedience. Reason 2 . Because by his suffering, Christ made satisfaction to divine justice, and repaid God as much of his honour in our name, as he had suffered in it by our sins. Therefore God’s justice is now appeased; the grace of God has had its free course, so that it may derive all good upon us. Reason 3 . Because Christ now, by virtue of his passion and consummate obedience, as it were of his own right that he acquired, makes intercession with the Father for us, so that we may be, and live with him, John 17:24.1 Use 1 . Of Consolation: to the faithful against the guilt of their sin, and terrors of their conscience that arise from sin. For in Christ and his sufferings, we have a remedy against these wounds that are otherwise deadly. Use 2. Of Admonition: that we would detest all sins as things that brought our Saviour to death, and would have brought a thousand deaths upon us, if he had not turned them away from us. 1 John 17:24 “Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; for You loved Me before the foundation of the world. ======================================================================== CHAPTER 43: THE SIXTEENTH LORD’S DAY ======================================================================== 16 The Sixteenth Lord’s Day John 10:17-18 Therefore the Father loves me, because I lay down my life, that I may take it up again. None takes it from me; but I lay it down of myself. I have power to lay it down, and I have power to take it up again. This commandment I received from my Father. Christ in these words expounds what he had said before about the duty, effect, and sign of a good Shepherd: that he lays down his life for his sheep. This he had applied to himself, John 10:15, where two things were propounded: 1. The Object to which laying down his life refers — or, which are those sheep of Christ? This is explained in John 10:15-16. 1 And 2. The manner of laying down his life. First, the death of Christ, or laying down his soul or life, is explicated from the efficient cause, which is Christ himself, I lay down my life. Secondly, from the manner of laying it down, Christ is a voluntary cause, doing it from counsel and deliberation, not coaction: None takes it from me, but I lay it down. Thirdly, from the adjunct of this efficiency; he did not do it from weakness, but from power: I have authority to lay it down. This is shown from another effect that follows from this: from his resuming it again — his resurrection — I have authority to take it up again. It is as if he said, he that so lays down his life, that he takes it up again with power, does not lay it down out of coaction and with weakness, but he does it voluntarily of his own accord: but I so lay down my life. This is illustrated here from the impulsive cause, the Father’s commandment: This commandment I received from my Father. And fourthly, from its end and effect, which is the Father’s love and delight, or his complacency2 in this: Therefore my Father loves me, because, etc. Doctrine 1. Christ so far humbled himself for us, that he underwent death itself for us. I lay down my life , etc. Now he underwent a double death for us: a spiritual and a bodily death. The spiritual is about Christ’s descent into Hell.3 This consisted in the separation of God’s favour from the soul of Christ for a time, not really, but as to sense and feeling, and that influence from which comfort is usually felt; and also as to impressions of divine wrath, which with horror struck all the faculties of his soul. So that for the time the soul was at so low an ebb and concussion from all its happiness, as any creature could be that was without sin, formally inherent in itself. The death of the body is that which consists in the separation of the soul from the body; the confirmation and continuance was in the burial of Christ. Now such was the separation of the soul from the body in Christ’s death, that the conjunction and union of both of them with the divine person, remained the same that it was before. It was as if one drawing a sword, held the scabbard in the one hand, and the sword in the other; there would be a separation between the scabbard and the sword, but neither of them would be separated from the man who so held them. So also 1 John 10:15-16 “As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. “And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd. 2 The modern connotation of complacency is indifference. But here it means God is satisfied with Himself. 3 This is taken from a late addition to the Apostles Creed. The phrase was not included in the Marcelli Ancyrani (a Greek version of the creed, A.D. 340), nor the Latin versions of the creed (cf. Romana, from the 3d or 4th century). It was not until later that this line and others appeared. Philip Schaff writes, “The translation ‘descended into hell’ is unfortunate and misleading. We do not know whether Christ was in hell; but we do know from his own lips that he was in paradise between his death and resurrection (Luke 23:43). The term Hades is much more comprehensive than Hell (Gehenna), which is confined to the state and place of the lost.” in this mystery, there is a separation of the soul from the body, but neither of them was separated from the divine nature or person, but the person still sustained both in the unity of itself, as one person with him. The reason is because if there had been any such separation from the divine person, then the second person would have ceased to be God-man, and so he could not for that time have been our Priest or Mediator. Also, a new incarnation or assumption would have been made again in the resurrection of Christ. Therefore, what is in the mouths of many divines is most true, and used almost proverbially, That what the Son of God assumed, he never laid aside again. Reason 1 . Because the perfection and consummation of humiliation is in undergoing death, Php_2:8.1 And this also was the first reason why he did not only undergo death, but the most vile, contemptible, and contumelious 2 death; that is, the death of the cross, as it is more especially set down in that passage. Reason 2 . Because his charge of redeeming us required this: that he should pay that price to divine justice which we owed, and so be subject to the same punishment that we were liable to. And this was also the reason why he chose the death of the Cross, that he might show that he did not merely sustain death, but that cursed death that was due us, and did it in our place, or for us, Galatians 3:13.3 Reason 3. That by the most convenient way, he might procure the death of sin in us by assimilation, and by making us conform to himself, Romans 6:1-23, Romans 7:1-25, Romans 8:1-4 Use 1 . Of Information: for directing our faith, that while we seek remission of our sins, and reconciliation, and salvation in God, we so have our faith in Christ that we may be specially united to him in his sufferings, blood-shedding, and death, Romans 3:25.5 Use 2 . Of Consolation: to all those who have such true faith, because they are out of all risk of death or condemnation, according to the Apostle, Romans 8:34.6 Use 3. Of Direction: 1. In the study of Sanctification, that with Christ we may die to sin. 2. In the study of all obedience, love, and humility, according to the example of Christ, in whom all the perfections of these virtues shine marvelously to us in a most eminent and excellent way. 1 Php_2:8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. 2 Arrogantly insolent – stubbornly opposed to God’s rule (Parable of the Evil Tenants, Matthew 21:33-41). 3 Galatians 3:13 Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree “). 4 Romans 6:1-8 What shall we say then? Shall we continue in sin that grace may abound? Certainly not! How shall we who died to sin live any longer in it? Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of Hisresurrection, knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. For he who has died has been freed from sin. Now if we died with Christ, we believe that we shall also live with Him. 5 Romans 3:24-26 whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed 6 Romans 8:34 Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. Doctrine 2. Christ ordained his own death, from certain wise deliberation and power, to dispose of it as he pleased. I have power to lay down my life . From these words it appears first, that the death of Christ was voluntary. It was also violent, coming from external agents, and it was against Christ’s internal natural inclinations; and it was also in some way natural, as it was wrought by external causes that naturally produced such an effect. And yet it was voluntary, not only as to the willing disposition and choice of it whereby Christ set himself to suffer it; but also as he suspended his own power to hinder and avert death, and so he gave both the way and the power to the enemies inflicting it. In this respect, his death may also be called miraculous, or wonderful, because he that was dying ordered his own death, and willingly allowed it. So that by doing he suffered, and by suffering he acted, and he had his own action in it all. Without this, he could not have suffered by any creature whatsoever. Reason 1 . Because it was fitting for the one who was God to die in this way. For since the human nature subsisted in the same person with the divine nature, nothing could befall the human nature either in doing or suffering, except as the divine willed and ordained it. Reason 2 . Because otherwise in his death Christ would not have been together Priest, Sacrifice, and Altar. For though it is the part of a Sacrifice to be passive, and to be offered up to the Father, yet it is the part of the Priest — by being active about it, and ordering the whole — to offer up the Sacrifice. Use 1 . Of Information: for arming our faith against temptations and scandals which used to arise from this, in that Christ, in whom we believe as our God, was subject to death. For Christ died not of weakness and coaction, but by certain resolve, and of his own proper will and power; so that the divine nature and power of Christ did not appear only in his resurrection, but if the thing is rightly considered, his death also had as great a hand and was as evident. Use 2 . Of Direction: for our preparation to undergo death in whatever way God would have it come to pass. For from these two things that were in Christ — that he both willingly underwent death, and then also ordered it himself — the first of these lies upon us all out of duty, that we be ready to die at such time, and in such manner, as God is pleased we should. The other, though it cannot be performed by us because we do not have the power to lay down our lives and order our deaths, yet by faith and a holy desire for our comfort, we ought to seek this from God and look for it: that in Christ, who ordered his own death for us, he would order our death for our salvation, and for his own glory. Doctrine 3. Christ underwent this death by his Father’s command. It is in the Text, This command I received from my Father. And this command was not any part of the law of nature, nor of the moral, ceremonial, or judicial law. Rather, it was a unique condition of the mediatory office that was laid upon Christ by the Father, and of his own free consent. It was therefore a command to the Messiah alone, as he was our Mediator. Reason 1. Because as by the disobedience of the first Adam, sin and death entered into the world, so by the obedience of the second Adam, righteousness and salvation should be brought to us. And as the disobedience of Adam was the breach of the command given to him, so also the obedience of Christ was to be in the keeping of that command given to him with his office of mediatorship, or whereby the office itself was also imposed on him. Reason 2. Because in Christ we were to have such an example of obedience as was most perfect in keeping the commandments of God. Use 1 . Of Refutation: against the superstition and presumption of popish Monks, who have devised a kind of perfection in obedience of councils, beside and beyond that which stands in keeping the commandments of God. Yet Christ himself who has given us the whole portrait and pattern of perfect obedience, confesses that he went no further than to obey what the Father commanded him. Use 2. Of Admonition: that we may set ourselves to follow Christ in this point, that even to death itself, we may cling fast to the commandments of God. Doctrine 4. God the Father loves Christ for this obedience. This is in the Text, therefore the Father loves me; that is, he is delighted with this obedience, and so delighted that he commends it to be looked at by every Christian, and all those who are Christ’s. Reason 1. Because by Christ’s death, God was most glorified by Christ, John 12:28, John 17:4.1 Reason 2 . Because by that death of Christ the counsel of God was fulfilled whereby he had from eternity appointed in himself to communicate his grace and glorious good will to men, Ephesians 1:5-7, Ephesians 1:9.2 Use 1 . Of Refutation: against those who usually conclude from such phrases by which God is said to love men for this, and not for that — that such men’s works were the first causes of God’s love. For Christ was the Son of God, beloved by him from all eternity; and yet the Father is said to have loved Christ also for his obedience.3 Use 2. Of Consolation: to all those who are in Christ by faith. For as the Father loves Christ, so will he also love those who are in Christ. Use 3. Of Exhortation: that with all cheerfulness we stir ourselves up to obey God, because God loves those who obey him. 1 John 12:27-28 “Now My soul is troubled, and what shall I say? ‘Father, save Me from this hour’’? But for this purpose I came to this hour. Father, glorify Your name.” Then a voice came from heaven, saying, “I have both glorified it and will glorify it again.” John 17:4 “I have glorified You on the earth. I have finished the work which You have given Me to do. 2 Ephesians 1:5-9 “having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, by which He has made us accepted in the Beloved. In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace, which He made to abound toward us in all wisdom and prudence, having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself... 3 That is, God loved Christ before his works were ever performed; God likewise loves His own from eternity. And yet, as Use 3 implies, God loves those who obey him; but they obey him because he first loved them (1 John 4:19). ======================================================================== CHAPTER 44: THE SEVENTEENTH LORD’S DAY ======================================================================== 17 The Seventeenth Lord’s Day John 10:17-18. I lay down my life, that I may take it up again. None takes it from me, but I lay it down of myself. I have authority to lay it down, and I have authority or power to take it up again. This commandment I received from my Father. Seeing the Text is the same as it was before, the same analysis that was there, may also serve here, and be made use of. Doctrine 5. Christ rose again from the dead. For this is what is understood in the Text by taking up his life again. For this taking up again is a reunion of things that were separated before. And in this reunion of the soul and body, there was a change or move from an inferior to a superior condition, which before was in a better condition also, or a condition that was superior to this condition from which the change is now made.1 And therefore it is properly called a reassumption [of life], or taking again, and not barely a resurrection. The form then from which this change was made, was from his state of humiliation; and the form to which he changed, was the state of exaltation and glory. The subject of this transmutation or move was Christ’s human nature, which had fallen to the lowest and most abject condition of his humiliation. Christ’s own body arose again from true death, and from the grave. And his soul also is said to have risen again, as it was now restored and reunited to the body, and so it was delivered from the state and dominion of death; or it was delivered from the privation of its activity in the body, in which there was some diminution of its relative perfection. There were two parts of this resurrection: revivification (or a quickening again of the human nature by the renewed union of soul and body); and its going out of the grave to make it manifest that it was restored. This resurrection was confirmed moreover by Angels, by the Scriptures, by Christ himself, and by the assent and eye-witness, or experience of many witnesses, in various appearances reiterated from time to time during the space of forty days. Reason 1. Because it was unbefitting and impossible that the Son of God, and author of life, could be long detained by the power of death, Acts 2:24.2 Reason 2 . That by this means Christ himself might be justified in the spirit, or according to the spirit of holiness, which is by the power of his Godhead, justified to be God as well as man in one person. He was justly and fully declared and proved to be God by his raising himself again from the dead, Romans 1:4; 1 Timothy 3:16.3 And that by this means he might show that we were justified by him from our sins, for which he died, and also rose again to show that he had overcome them for us, and delivered us from them, Rom 4.25.4 Reason 3. That being now alive, he might powerfully apply to us what he had purchased before by his death, Romans 5:10.1 1 That is, Jesus was alive (superior condition), then dead (inferior), and now alive again (superior). 2 Acts 2:24 “whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it.” 3 Romans 1:4 and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead. 1 Timothy 3:16 And without controversy great is the mystery of godliness: God was manifested in the flesh, Justified in the Spirit, Seen by angels, Preached among the Gentiles, Believed on in the world, Received up in glory. 4 Romans 4:25 who was delivered up because of our offenses, and was raised because of our justification. Reason 4. That by this he might be the cause, foundation, and sign of assurance, and earnest to us of our resurrection, spiritual as well as bodily, Romans 8:11; 1 Corinthians 15:12-58 to 1 Corinthians 14:2 Use. Of Information: for the direction of our faith, that believing in Christ unto justification and salvation, we may so lay hold on Christ’s death, that we still also look at his resurrection in which his victory for us was shown, and his power over death, and efficacy to work in us appeared, and which renders his death full of comfort for us, Romans 6:3-4; 1 Peter 3:21.3 Doctrine 6. Christ’s resurrection came to pass by his own proper virtue and power. It is clear in the Text, I take it up again; and I have power to take it up again. For this is the difference between Christ’s resurrection and that of others: that they rise again by the power of another, namely Christ, as many as are his. But Christ rose again by his own power as Lord of life and death. And therefore he has the disposition of both as he sees fit. Neither is it anything against this truth that it is often said that God raised him again from the dead; and the Spirit of God raised him.4 For the works of the Trinity from outside are undivided, and common to all three Persons. Reason 1. Because what is thus attributed to God is therefore also attributed to the Son together with the Father and Holy Spirit, and is not taken from him, as is made clear by our Text. Reason 2 . When Christ is said to be raised by God, or the Spirit of God, then properly his human nature is considered as raised by the Father, Son, and Holy Spirit, though all three are not always expressed; but now one is expressed, and now another. But when he is said to have raised himself, his divine nature and person is spoken of and considered, as raising his assumed human nature, together with the Father, and the Spirit. Reason 3. Because by the Spirit and glory of God whereby Christ is said to be raised, no other virtue or power can be understood than that of the divine nature which was in Christ. Use 1 . Of Information: to confirm our faith about the person of Christ. For he that arose from death by his own power cannot be a man only, but must of necessity be acknowledged to have been God also. For raising a dead body is no less divine a work than the creation of a live body. He that raised himself from the dead, at the same time he was dead in one of his two natures, still had life and the fountain of life in his other nature; namely, he had the divine nature at his command, by which he did so great a work as to raise his other nature to life again. Therefore, just as Christ by his death proved himself to be true man, so also, in and by his resurrection, he proved himself to be the eternal and natural Son of God, and especially true God— not by office only. And that is most manifestly proved. 1 Romans 5:10 For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. 2 Romans 8:11 But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you. 1 Corinthians 15:12-14 Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then Christ is not risen. And if Christ is not risen, then our preaching is empty and your faith is also empty. 3 Romans 6:3-4 Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? 4 Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. 1 Peter 3:21 There is also an antitype which now saves us — baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ; 4 For example, Acts 2:24; Acts 2:32; Acts 3:15; Acts 3:26; Romans 8:11. Use 2. Of Consolation: to all those who are in Christ. For they are in him who has virtue and power to raise them again from the dead, and to give them eternal life, John 6:39-40.1 Doctrine 7. Christ’s resurrection was for us, or it was to do us good. This is hence gathered, because in the Text the common end for laying down his life and taking it up again for all, is mentioned. Those for whom he laid down his life, are those for whom he also took it up again. Now the resurrection of Christ turns to our good in another way than his death does. For his death is accounted as satisfying and deserving for us. But it is not so with his resurrection. Rather, it has the place and account of a sampler and efficient cause, and in some way, of an efficacious and powerful applier and perfecter. Reason 1. Because Christ in his resurrection represented in some way all the elect of God, and by a virtual containing, had them all in himself, and brought them all back from death. Reason 2. Because the same Spirit that raised Christ again from the dead, by a certain way of communicating the same resurrection, quickened the souls as well as the bodies of the faithful, so that they may be conformed to the likeness of his resurrection, Romans 8:11.2 Reason 3. Because that same Spirit quickens us by the power and virtue of the resurrection of Christ. Reason 4. Because the whole reparation of our nature will be after the image and pattern of the resurrection of Christ, Romans 6:5.3 Use 1. Of Consolation: because in the resurrection of Christ, as brought to pass for us, or for our good, we have our victory over Death, the Devil, Sin and Hell, and all our Enemies, already purchased and prepared for us. It is not therefore left to us to fight so that we may overcome, but only in sincerity that we may mind this: to lay hold on the victory already acquired by Christ for us, and that in the same manner we may strive to keep it, prosecute it, and more and more put ourselves in perfect possession of it by faith in Christ. Use 2. Of Admonition: that we by no means allow sin to reign in our mortal bodies, but that we may spiritually imitate such as arise from the dead.4 1 John 6:39-40 “This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day. “And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day.” 2 Romans 8:11 But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you. 3 Romans 6:5 For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection… 4 Romans 6:4 …just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. ======================================================================== CHAPTER 45: THE EIGHTEENTH LORD’S DAY ======================================================================== 18 The Eighteenth Lord’s Day Mark 16:19 So then after the Lord had spoken to them, he was received up into heaven, and sat at the right hand of God. Here is explicated a singular act of Christ after his resurrection. Notice 1. The motion in which the act is designed. And 2. The thing brought to pass by that motion. The motion is but the means. The thing done by the motion was its end. The motion was as it were the way. And the thing done by it, was the end of that way, and the rest and perfection that was to be attained by it. This motion was Christ’s ascending into Heaven. The thing brought to pass by it, was Christ’s sitting down at the right hand of God. The motion then is described from the term to which it was made, which was heaven. But the term from which it was made is also understood, which was the earth. The thing done by this motion is also explained by its adjuncts; namely, Christ’s glory and power, and his quiet and settled possession of these. All of which are metaphorically signified in these words: He sat down at the right hand of God. For being placed at God’s right hand signifies a communication of divine glory and power; and sitting at his right hand denotes the quiet and settled possession of this glory and power. Doctrine 1. Christ ceased to be upon earth by his bodily presence after the fortieth day after his resurrection. This is clearly enough signified in the Text by these words: He was received up into heaven, that is, he ceased to be here upon earth. The time is here only generally intimated Acts 1:3.1 We say, by his bodily presence, because by his spiritual and divine presence, by his Godhead and his Spirit, he is present with his own in a gracious manner according to his promise, even to the end of the world, Matthew 28:20. We also call it his bodily presence rather than his real presence, because real presence is more properly opposite to an imaginary, or only feigned presence, than it is to a divine and spiritual presence. Reason 1 . Because it did not become Christ to abide longer on earth, when he had now left off being earthly, as he was in the state of his humility. By leaving off being earthly we do not mean the substance of his body, but of the manner, quality, and suit or garb, as it were of his body, which was now turned from being earthly or infirm, to heavenly and glorious. Reason 2 . Because his bodily presence had not been for our good, but rather to our hurt; in as much as the Spirit, the Comforter, Christ’s true Vicegerent here on earth could not be poured out and given, before Christ ascended into Heaven, John 16:7.2 Reason 3 . Because Christ had now done the work which he had to do on earth for glorifying his Father there; and therefore he was now to return to what he had before the world was made, and manifest it by exaltation of his human nature, as much as before he had hidden it by laying it aside as it were, during the days of his weakness or humility, John 17:4.3 Use. Of Refutation: against Papists, Ubiquitarians, and other false Prophets who designing some definite and determinate places on earth, dare say behold, here is Christ bodily, and behold, there is Christ bodily, according to that warning in Matthew 24:23.1 1 Acts 1:3 to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God. 2 John 16:7 “Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you. 3 John 17:4 “I have glorified You on the earth. I have finished the work which You have given Me to do. Doctrine 2. Christ, when he left the earth, went up into the highest Heavens. This is clear enough in the Text, compared with other Scriptures, where the Heaven of glory and of bliss is called the highest Heaven, and the third Heaven, which is all one. Reason 1 . Because it is most fitting that his human nature, which is now made immortal and glorious, should be seized and possessed of a place that was convenient for itself and its condition; and only the highest or third Heaven was such a place, the other two being subject to corruption, or to change. Reason 2. Just as he opened that Heaven for us, which was shut to us for our sins, so it was expedient that by his own proper ascension and going there, he would make this plain to us. Reason 3 . He ascended so that he might, on our behalf, also take possession of the Kingdom of Heaven, and might raise us to a certain hope that through him, we would come to the same place and condition. Reason 4 . He ascended so that he might dispatch such other things that still remained to be done for us. Now such were his intercession, and mediation at the right hand of his Father for us; his giving, and sending, and shedding abroad his Spirit, to take his place and be the Comforter of his people; lastly, the universal government of all things for our good, and the like. Use 1 . Of Refutation: against those who would pretend to have Christ’s human nature in Heaven, and yet have it together and at the same time bodily on earth. That he might ascend to Heaven, it is clearly said that he was received up into Heaven. And therefore, that he might ascend into Heaven, he left the earth. For if the consequence is good, for which the good Angel declared, He is arisen, therefore he is not here, that is, he is not in the grave. So then, no more doubt can be made of this consequence: he is ascended into Heaven; therefore he is not here on earth. Use 2 . Of Direction: in our Faith, and worshipping or adoring Christ; namely, that we do not now think of Christ carnally and in an earthly manner, but worship him in spirit and in truth, as placed in highest glory and divine power in the Heavens. Use 3 . Of Admonition: that we may remove our minds and affections from earthly things, and set them on heavenly things that are above, where Christ our treasure sits at the right hand of the Father — so that our conversation may be there, and with him, Matthew 6:21; Colossians 3:1; Php_3:20. Doctrine 3. Christ in Heaven has possession of all the highest glory that a created nature can be capable of. This is hence gathered, in that he is said to be seated at the right hand of God. From this it is signified that he is next to God himself in dignity; and so he is not only above all men and their blessed spirits, but above the glorious Angels themselves. Reason 1 . Because Christ’s human nature, which we specifically speak of here, came next in dignity to God himself, by free grace, and personal union and communion with the Godhead, and therefore it was most fitting also that in pre-eminence of glory and dignity, he should be next to God himself. 1 Matthew 24:23 “Then if anyone says to you, ‘Look, here is the Christ!’ or’There!’ do not believe it. Reason 2 . Because Christ is the head of all Saints and blessed ones, both men and Angels, from whom is derived all dignity and glory upon all those who are gathered together in one body under him, as the Angels also are. It was necessary therefore, that just as he received the Spirit of grace without measure,1so also he should be adorned with glory and majesty above all other creatures. Reason 3. Because both the grace and glory of the Church tends to the glory of Christ, just as the glory of Christ tends to the glory of God, 1 Corinthians 3:21-23.2 Use. Of Consolation: to all the faithful in Christ, because not only the glory of the head redounds to the glory of all its members, but we also have a sure promise concerning this, that as in this life we are partakers of the sufferings and patience of Jesus Christ, so also in the life to come we shall be made partakers of his glory, Romans 8:17.3 Doctrine 4. Christ together with his highest dignity, also has highest power. The Text evidences this, in as much as God’s right hand signifies his power; and sitting down at his right hand signifies the highest communion and society with God that there can be in this power. Reason 1 . Because dignity and power might thus have the same degrees. For dignity separated from power is no more than a dead title, and therefore, seeing that Christ has highest dignity and glory, it also follows that he is endued with highest power. Reason 2 . Because Christ is constituted Lord, to correct and govern, as well as to preserve and glorify his Church. He must therefore of necessity have both the power of right, and the power of strength, fitting and competent for these ends. For the Lord has both a power of right and of might to exercise and execute all this, immediately and by himself, as well as mediately and by instruments or servants. And this is that power which Christ professes was given to him in Heaven and on earth, Matthew 28:18. Now this power is given to Christ, and most properly belongs to him as he is Mediator, or as man having the unity of one person with God — but not so properly as God; and therefore it is said to belong to him as he is the son of man, John 5:27.4 Use. Of Consolation: for though this divine power of Christ is terrible to his enemies, yet to believers it brings firm hope, and affiance, and comfort; because as Christ himself says in John 5:24, such a person has everlasting life and shall not come into condemnation, but has passed from death into life. And Romans 8:34-35 also tends towards this when the Apostle proves that nothing can separate us from the love of Christ because he sits at the right hand of God. Doctrine 5. Christ has the quiet and unmovable possession of this power. 1 John 3:34. 2 1 Corinthians 3:21-23 …For all things are yours: whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come – all are yours. And you are Christ’s, and Christ is God’s. 3 Romans 8:17 and if children, then heirs-- heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together. 4 John 5:27 “and has given Him authority to execute judgment also, because He is the Son of Man.” For in this sense he is said to sit at the right hand of God. Reason 1. Because he has overcome all his enemies virtually, and shall actually in his own appointed time subdue them all fully, and bring them under the yoke. Reason 2. Because there is nothing on earth, or under the earth, that can in the least trouble or molest his possession. Reason 3 . Because this state and condition of Christ is not only immortal and free from all change by virtue of Covenant and divine Promise, but also of its own nature, being now accomplished according to free Covenant — and such will be the happiness of the least Saint. Use. Also of Consolation: which though it may strike terror and amazement in the hearts of Christ’s enemies, yet it raises and rouses up the dejected and drooping spirits of all those who put their trust and confidence in him; for he sits at the right hand of God in power and majesty, making intercession for us there. ======================================================================== CHAPTER 46: THE NINETEENTH LORD’S DAY ======================================================================== 19 The Nineteenth Lord’s Day Matthew 25:31-39 When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. “And before him will be gathered all Nations, and He will separate them one from another, as a shepherd divides his sheep from the goats. “And He will set the sheep on His right hand, but the goats on the left. “Then the King will say to those on His right hand, ‘Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: ‘for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; ‘I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.’ “Then the righteous will answer Him, saying, ‘Lord, when did we see You hungry and feed You, or thirsty and give You drink? ‘When did we see You a stranger and take You in, or naked and clothe You? ‘Or when did we see You sick, or in prison, and come to You?’ In this passage, the acts or procedure of the last day are expounded. There are two parts: Christ’s coming, and the end of his coming, which is the last judgment. In this last judgment, 1. The preparation for it is described. 2. The execution of the sentence. In the preparation, Christ’s majesty and glory in which he shall then appear, is chiefly set down here: 1. From his train and attendants that will wait upon him, consisting chiefly of the glorious Angels. 2. From his glorious throne. 3. From the effect of this coming; namely, the gathering together of all mankind, and separating the good from the bad. The sentence to be pronounced is twofold: 1. Of salvation to the good. 2. Of condemnation to the evil. The sentence of salvation is declared, 1. From its causes; 2. From its adjuncts. The principal cause is God’s good will, which is shown 1. From the effect of that grace or favour that is the cause of our salvation, which is the blessing of God; 2. From the relation that arises from it, which is that of a Father giving an inheritance, and of a Son’s receiving it; 3. From the adjunct of time, that this salvation was not then first appointed for them, but it was prepared for them from the beginning of the world. The adjunct signs by which this salvation is declared, are good works — which are intended by the works of mercy described here.1 And these are amplified by that relation which these works have to Christ himself, while they are exercised towards his members. The sentence of condemnation is quite contrary to the former, handled by the comparison and proportion of similar things. The execution of the sentence is briefly set down in the last verse of this Chapter.2 Doctrine 1. The universal or general judgment is most certainly to come to pass. This judgment is called universal, so that it may be distinguished from that particular judgment which is exercised in some way on most men even in this life, and upon every one in particular when they pass out of this life. For this comprehends all men together, and therefore it is called universal. It may also be called universal, or understood to be universal, because in this judgment, sentence shall be passed on the deeds of all men and angels, and on matters generally, without any exception. It is also called the last judgment, because no new judgment is to be expected after it — only the execution of that judgment will follow. 1 This is concluded using a Trope, or borrowed manner of speaking, called Synecdoche by the learned, where the special is put for the general. 2 Matthew 25:46 And these shall go away into everlasting punishment: but the righteous into life eternal. Reason 1 . Because before that time the judgment of God towards men is not completed and fully perfected; because in this life through God’s forbearance and long patience, evil men enjoy many good things, and good men are oppressed with many evils. From this consideration, even many of the Heathens gathered that rewards and punishments were more justly and equally to be distributed, where it would be ill with evil men, and not well at all; and it would go well with good men, and not ill at all. This reason also seems to be confirmed by our Lord himself, Luke 16:15; Luke 16:1 and by the Apostle Paul, 1 Corinthians 15:19.2Now after this life, while the Soul remains separate from the body, the judgment of God is not complete, nor fully accomplished, because it has not passed on the whole man in his full being, as he was in this life while he committed the things that were to be judged. Therefore another and fuller judgment follows and is to be looked for, than that judgment which is only on the departed souls; this last judgment shall certainly come in its own time. Reason 2 . It is most convenient and agreeable to God’s glory, that God in and by Christ, in a most glorious manner, should make manifest before all, Angels as well as men, his mercy as well as his justice; that he might have the public and solemn glory of both mercy and justice; and this is the thing that will come to pass at that time, in that universal and last judgment. Reason 3 . This belongs also to the glory of God, the joy of the faithful, and just confusion of the unfaithful: that they may see before their faces the promises and threatenings of God almost perfectly and accurately fulfilled, not only particularly on their own persons now in the body, as before death; but universally upon all others, both men and Angels — which shall only be when this last and universal judgment is held. Use 1 . Of Information: that we take care to have our faith and hope solidly confirmed and strongly rooted about this article, lest we be in any way troubled with profane blasphemies and mockings of Infidels and Heathens, who first cast down and trample on the profession of this article by their life and manners; and then also fight and dispute against it by words and speeches, concerning whom we are warned by the Apostle St. Peter, 2 Peter 3:3-4, etc.3 Use 2. Of Admonition: that with all fear and trembling, we watch over our ways as those who certainly mind and look for the day of this judgment, 1 Peter 1:17; 2 Peter 3:11-12.4 1 Luke 16:15 And He said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God. 2 1 Corinthians 15:19 If in this life only we have hope in Christ, we are of all men the most pitiable. 3 2 Peter 3:3-4 knowing this first: that scoffers will come in the last days, walking according to their own lusts, and saying, “Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation.” 4 1 Peter 1:17 And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear; 2 Peter 3:11-12 Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat? Doctrine 2. Our Lord Jesus Christ will be Judge in this judgment. Reason 1. Because it belongs to his Kingly office and power, whereby he was made Lord and King, and had all judgment committed to him. Reason 2 . Because Christ is the one from whom and by whom the faithful have salvation adjudged to them, even in this life; and from whom also unbelievers have death adjudged to them. Now it is the same judgment that in this life both ways have begun, and in the last judgment shall be fully manifested and perfected. Reason 3 . Because it is at that time that Christ should fully and actually triumph over all enemies and opposite power, and crown all his own servants, soldiers, and adherents. And this is most conveniently and gloriously done in the form of public and solemn judgment. Use . Of Consolation: chiefly to the faithful, because they shall have for their Judge the one whom they received as their Redeemer, Justifier, Sanctifier, and Intercessor or Advocate; and from whom therefore they may with all confidence expect all good. Doctrine 3. Christ’s glory at that time shall be incomparable. It appears from the Text that if the Angels that are so glorious shall then be his Ministers of State and attendants; and that his Throne with all the rest of that procedure shall be so glorious, then it must be that Christ himself is excellent in glory above all that we can think of. Reason 1. Because the exercise of this judgment belongs to the manifestation of Christ’s highest exaltation. Reason 2. Because the very end of his coming was to give glory to those who sought God in him. It is fitting then that Christ appears in greatest glory. Reason 3 . The majesty of the supreme Judge of the world, and the terror and confusion of his enemies that they must be put to, require that he should come clothed in the greatest glory. Use . Of Consolation: to the faithful, against the crosses and contempts to which they are liable in this world together with Christ; because just as now they are partakers of the cross of Christ, so then they shall be partakers of his glory. Doctrine 4. In this judgment, the condition of the godly and ungodly shall be quite unlike and opposite to one another. This is taught in the Text by the separation of the sheep from the goats; by the right hand and the left; by come you blessed, and go you cursed. Reason 1. Because there is a great unlikeness and opposition in the lives and ways of the godly and ungodly while they are in this world. Reason 2. Because there is a great dissimilitude or opposition between the promises that belong to the godly, and the threatenings that belong to the ungodly. Reason 3. Because there is great disparity and opposition between the manifestation of greatest mercy, and of the greatest execution of justice. Use . Of Admonition: that we separate ourselves from ungodly men as much, and in such a manner as we can; that is, if we cannot separate ourselves in places, and yet we separate ourselves in our internal affections as well as our external conversation, then we should be as unlike them as can be in those things in which they are ungodly. Doctrine 5. The cause of any blessing to the godly, is the mercy of God; but the cause of any curse to the ungodly, is their own fault. This is clear in the Text when the godly are called blessed of the Father; but the ungodly are merely called you cursed, not of the Father, nor from the Father, nor from God; because though it is God that curses them, yet the first cause of this curse is in their sins. Reason 1 . Because all good is from God who is the greatest good, and chiefly good in himself. But all evil of punishment arises from evil of fault; and this evil of fault is from the creature itself, breaking the Law and Order that God has set to it. Reason 2. Because the blessing of life is the mere free gift of God; but the curse of death is the reward or wages of sin, Romans 6:23. Reason 3 . Preservation from the curse, which is by God’s favour, is necessary for our blessing; but to incur the curse, nothing more is necessary than to neglect or contemn1 that way which leads to the blessing. Use. Of Direction: that we may always give God the glory in every good thing that we either have, or seek, or look for; and always blame ourselves for any evil that befalls us. Doctrine 6 . The blessing of the godly consists in the communion that they shall have with God in Christ; and the curse of the ungodly consists in the separation of them from such communion. This is plain in the words, come you blessed, and go you cursed. Reason 1 . Because this is the end to which all the godly look, desiring nothing more than to approach still nearer and nearer to God. The ungodly, on the contrary, shun nothing more than God, and such things in which God has appointed to show and impart his gracious and singular presence. Reason 2 . Because man’s happiness not coming from man himself, is therefore to be sought from outside himself, and that is from his union or conjunction with the greatest good, and that is the cause and fountain of all good. Therefore of necessity it consists in communion with God; and from deprivation of this communion, the greatest misery must follow. Reason 3 . Because the most perfect act of our life is that which is most closely and intimately carried towards God, as all that we do well consists in this: that in so doing, we live to God; and all misery must accompany the privation of such acting — its lack and absence. Use. Of Direction: that even in this life we may wholly be taken up with this, to seek communion with God, and shun and take heed of all separation from him. Doctrine 7. The certain signs and tokens of this blessing are good works; and the signs and tokens of this curse are evil works. 1 Look down on with disdain. This is largely and clearly laid open in the Text. Reason 1 . Because good works came from the same grace or favour of God, from which the blessing itself comes upon them; and evil works, joined with obstinacy and impenitency, come from the same malice and malignancy which God has cursed and adjudged. Reason 2. Because God, of his free grace, has promised the blessing for good works, and of his unspotted justice, he has appointed the curse for evil works. Reason 3 . Because in good works there is a certain disposal and preparation of the way to obtain the blessing; and in evil works there is not only the preparation of a way, but of a deserving, or a meritorious cause even unto the curse. Use . Of Admonition: that we take great care as to our actions through every part of our life, because according to their actions, men are either condemned or saved.1 For such as the life is, such is the end. 1 Ames is not saying that we are saved by our works, but as Doctrine 7 says, our works are the signs or tokens of our salvation, which is by grace alone, through faith alone, in Christ alone. Martin Luther — ‘We are saved by faith alone, but the faith that saves is never alone.’ “Faith without works is dead,” James 2:2. ======================================================================== CHAPTER 47: THE TWENTIETH LORD’S DAY ======================================================================== 20 The Twentieth Lord’s Day 1 Corinthians 6:19 What, do you not know that your body is the Temple of the Holy Spirit which is in you, which you have from God, and you are not your own? In the words of the Text are contained a most powerful argument against Fornication and similar sins. It is taken from the contrary end, because the end of Christians’ bodies is quite opposite to this sin. And that end is declared from the subject that is possessed, and the possessor and indweller of that subject: the Holy Spirit. The subject is again explained by a Metaphor of a Temple, because our bodies are, as it were, houses consecrated to him. And that this argument may be made clearer and stronger, the Apostle adds that as the Holy Spirit is the possessor of this Temple or house, so he himself is also the indweller of it. And both these relations that we have to the Holy Spirit are illustrated from their efficient cause, namely, that they are of God; and from their consequent effect and adjunct, namely, faith and certain knowledge of these relations that exist between our bodies and the Holy Spirit, given in these words: Do you not know, etc. Doctrine 1. The Holy Spirit is true and coeternal God with the Father, and eternal Son. The Text gives many reasons for this Doctrine. Reason 1. Because to have one and the same spirit with God is the same as to be glued or joined to God, 1 Corinthians 6:17.1 Reason 2 . Because a Temple is not lawfully consecrated to anyone but to God; much less could it be lawful for a man, who stands in place of or as a Temple, to be consecrated to that which is not God. But here such a Temple which is most sacred, is said to be consecrated to the Holy Spirit. Reason 3 . Because the Holy Spirit is said to be in us in such a way that we become his by right, and by duty; that is, we become God’s rightful possession, as the scope of the words clearly demonstrate. Use 1. Of Information: for directing our faith rightly, not only to the Father and Son, but also to the Holy Spirit, as the same one and true God. Use 2 . Of Admonition: that we diligently take heed to ourselves, so that we neither contemn nor neglect any holy thing that comes from or is breathed by the Holy Spirit — as the whole Scripture is said to have come from the inbreathing or inspiration of the Holy Spirit;2 and all the motions of godliness are only attributed to the Holy Spirit as their Author.3 Likewise, all the gifts of grace are bred in us from and by this Spirit of grace.4 We must therefore take heed in all these, so that we in no way resist the Holy Spirit, or knowingly and willingly sin against him. Doctrine 2. The Holy Spirit himself is given to the faithful. This is apparent in the Text. 1 1 Corinthians 6:17 But he who is joined to the Lord is one spirit with Him. 2 2 Timothy 3:16. 3 Romans 8:10; Ephesians 5:9; Titus 3:5-6. 4 1 Corinthians 12:8-9; Hebrews 2:4. Reason 1 . In that our bodies are called the Temple of the Holy Spirit. Reason 2. In that he is said to be in us. Reason 3 . In that we are said to have him, or to get him from God. Now the Holy Spirit is said to be given to us when he has a singular relation to us, and that is for our good; that is, it is for our sanctification and the salvation of our souls. And moreover, it is because he powerfully works these things in us that are agreeable to his most holy nature, and which cannot in any way be derived to us from flesh and blood. And it is from this that the gifts of the Holy Spirit are called the Holy Spirit also, by that trope or borrowed kind of speech by which the cause is put for the effect, which Scholars call a Metonymy.1 Use 1 . Of Exhortation: to thanksgiving to God who gives so divine a gift; and also to religious prayers and calling upon God’s name, so that he would keep unto us, and more and more communicate to us this divine gift, Luke 11:13.2 Use 2 . Of Admonition: to take heed of all such things whereby the Holy Spirit is said either to be grieved, or extinguished; that is, from the grievousness of all such sin that fights against the holiness of this divine Spirit, so that he cannot delight to dwell in us, but wholly or in great measure withdraws himself from us. Doctrine 3. The Holy Spirit is not communicated to our souls only, but to our bodies also. It is in the Text, when our bodies are also called the Temples of the Spirit. Reason 1. Because as Christ did not redeem our souls only, but the whole man, so also the Holy Spirit ought to bring into subjection and possession the whole man to God, and to Christ. Reason 2 . Because many duties of a spiritual life must be performed by the body also; and therefore the body ought to be subject to the Holy Spirit, and as a vessel or instrument, be wholly in his power. Reason 3. Because our bodies are made liable to sin, and by sin to death, from which we must be freed by the Holy Spirit dwelling in us, Romans 8:11.3 Use 1 . Of Admonition: that we do not allow sin to reign in our natural bodies; that we do not offer our members as weapons of unrighteousness to sin, but as weapons of righteousness to God, Romans 6:12-23, Romans 7:1-25, Romans 8:1-39, Romans 9:1-33, Romans 10:1-21, Romans 11:1-36, Romans 12:1-21, Romans 13:1-4. Use 2 . Of Exhortation: that we glorify God in our body, as it follows from the Text, 1 Corinthians 6:20.5 For we ought to have that care of our body which prepares it for spiritual things that are due to the Temple of God, as in the Text; and for an offering to be offered up in the Temple of God, Romans 12:1.1 1 Substituting the name of an attribute or feature for the name of the thing itself (as in ‘they counted heads’) 2 Luke 11:13 If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him! (that is, the gifts and graces of the Holy Spirit). 3 Romans 8:11 But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you. 4 Romans 6:12-13 Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God. 5 1 Corinthians 6:20 For you were bought at a price; therefore glorify God in your body and in your spirit, which are God's. Doctrine 4. The indwelling of this Spirit is a flat2 enemy to the reigning of sin in us. This is the consequence of the argument in the Text, namely, that the Temple of God cannot be prostituted to whoredom and other such sins, without Sacrilege.3 Reason 1 . Because there should be an agreement between the Temple, and the one whose temple it is, or to whom it is dedicated, as in 2 Corinthians 6:16 : what agreement does the Temple of God have with Idols? For by similar reasoning we may ask, what agreement does the temple of God have with reigning sin? Reason 2 . Because the Holy Spirit dwells in believers, that he might impart holiness to them; and as his nature and name are, so also are his indwelling and operation as an enemy to all ungodliness. Reason 3 . Because if the Kingdom of sin were to prevail in the Temple and dwelling of the Holy Spirit, this would turn to the disgrace and dishonour of the Holy Spirit himself. And this is indeed the thing that is done when some profane men blaspheme and mock the name of God and of the Holy Spirit, because of the unworthy carriage of those who profess to be led by this Holy Spirit. Use 1. Of Reproof: against those who turn the Temple of the Holy Spirit into a Den of Thieves, or into a Cage of unclean birds.4 Use 2 . Of Admonition: that we give no place to sin either in our souls or bodies, but as far as possible, that we imitate Christ who, as written in Matthew 21:12, cast out of the Temple of God even buyers and sellers, and the tables of money changers; and in John 2:15, drove sheep and oxen out of the Temple with a whip. Doctrine 5. All the faithful ought to have both faith and experience about this indwelling of the Holy Spirit in them. This is intimated in the these words: Do you not know brethren — that is, you should not be ignorant of this, but believe this, and know it from your own proper experience or feeling. Reason 1. Because this is among the greatest benefits that belong to our salvation. Reason 2 . Because from this benefit depends the knowledge of all the rest that God has freely given to us, 1 Corinthians 2:12.5 So that the same may be said here, that is said about Christ in 2 Corinthians 13:5; Test yourselves. Do you not know that Christ is in you? etc. So it is here, Do you not know that the Holy Spirit is in you? etc. Use 1. Of Direction: that we test ourselves in this point, and never rest — as if all were well with us — until to our comfort, we can perceive that the Holy Spirit dwells in us. 1 Romans 12:1 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. 2 Not modified or restricted by reservations. 3 Blasphemous behavior; the act of depriving something of its sacred character. 4 Leviticus 20:25. 5 1 Corinthians 2:12 Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God. Use 2 . Of Exhortation: that we study to have this knowledge lively and powerful in us, according to the intent of the Apostle here, who intimates to us that this knowledge, if it is such as it should be, is not consistent with whoredom or any such similar impurity of life. ======================================================================== CHAPTER 48: THE TWENTY-FIRST LORD’S DAY ======================================================================== 21 The Twenty-first Lord’s Day Ephesians 5:25-27 Husbands, love your wives, even as Christ also loved the Church, and gave himself for it. That he might sanctify and cleanse it with the washing of water by the Word. That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy and without blemish. It is the Apostle’s purpose in this passage to stir men up to the duty of love to their wives. And he illustrates this duty and persuades us of it from the example of Christ’s love for his Church. And in the example, the love of Christ towards his Church is declared from its effects. The first of which is that he laid down his life for her. The second is the end and effect of the former; namely, that by virtue of his death, he sanctified and purified the Church for himself. The third is the effect and end of both the former; namely, that he makes her glorious. The fourth is the conjunction and union that the Church has with Christ; namely, that she is his body, and of his flesh and bones, Ephesians 5:30. The manner of this union and its nature is shown to consist in a mystery, and not in any carnal or bodily way, but in a most spiritual and hidden way. Doctrine 1. The Church is the whole company and community of the elect. This is hence gathered, because she is here described and designed by Christ’s spiritual love towards her, as the love of a husband ought to be towards his wife. Now this love always includes in itself a differencing by her beloved, separating her from all others; and so it is nothing else but an election or choice made of her above others. This is to be understood of a company chosen to eternal life. Now this company is considered in two ways: First, as election lies in the absolute and internal counsel of God. Secondly, as it is described and manifested by its effect of calling, and the blessing that follows upon it. Those that are chosen the first way are members of the Church only virtually; and are potentially members in time — brought about by such a determinate power, that it will certainly act in due time, by the decrees of God. Therefore, the elect who are not yet called, are not yet formal members of the Church, actually and in themselves. The second way, because the act of vocation1 and the effect of election is there, it makes men actual and formal members of the Church. Now that first effect of internal election, which is proper to the elect, is effectual calling, which is a kind of external election, as it were, made in time. Therefore the Church has her name from this calling, rather than from justification, sanctification, or glorification — to which moreover this accrues: that by this means the company or community of actual believers is fitly designed, seeing that ordinarily none are effectually called, except those who answer that call by actual faith. Use . Of Direction: how we may obtain for ourselves the certainty of our election; namely, how we can be certain of our effectual calling. That is, how we can be sure of our election by an inward feeling and experience of our true faith and unfeigned repentance — of their operations on and in our hearts, and by the effects that follow from that. 1 That is, the act of calling – both the external call of the Gospel, and the internal call of the heart. Doctrine 2. This Church is the body of Christ. Reason 1 . It is called his body by way of proportion or similitude, not like a body politic, as found in worldly Cities or Commonwealths; but more as a natural body, such as man’s. Now it is called the body of Christ, because the union that it has with Christ is so very near — being as it were, flesh of his flesh and bone of his bone, as it is in the Text. Reason 2 . Because of that dependence it has from Christ, as its head.1 For just as all sense and motion of a sensitive creature is derived from the head into every particular member, so also all spiritual virtue is derived by influence from Christ into his Church. Reason 3 . Because of the union and communion that the faithful have among themselves in Christ, which is the communion of Saints; and the joints whereby these members are coupled together.2 The bonds also of this conjunction, are the Spirit, Faith, and Charity. By the Spirit they are properly conjoined with God in Christ, and also among themselves; but by Faith they are properly conjoined to God in Christ only; and by Charity, most properly, they are conjoined among themselves. Use 1 . Of Consolation: to all believers, because they are made partakers of so great a dignity as to be assumed to the body of Christ, on whose behalf they may also certainly expect all good things from Christ. Use 2 . Of Admonition: that we do not dishonour this most holy body of Christ with our life and manners; but with all our care and diligence we may go about this, that our conversation may be such that it is worthy of those who have so near a conjunction with Christ and his most holy servants. Doctrine 3. The Church in that acceptance of the word, as she is mystically considered, is one only, holy and universally, catholic. These things are understood of her mystical estate, because in her visible or external estate, she is neither one, nor catholic, nor altogether holy. These things are thus gathered from the Text. She is one, because she makes but one body of Christ, and he does not have more bodies than one. She is holy because she is said to be sanctified and purified by Christ, namely, by separation from the world; by pardon of her sins in justification; by renovation of our inherent righteousness in the sanctification of this life, and the perfecting of it in the life to come. She is lastly Universal or catholic, because all the elect or faithful of all Nations, and of all times, and places, make up but one and the same mystical body of Christ. Use 1 . Of Refutation: against Papists who wrest all that is proposed to be believed and spiritually understood by Christ’s mystical body, to the Popish state of their Roman visible Church. And that church is neither one, because it is not now the same as it was when the Apostles wrote to her; nor is it holy, because by their own confession, many Popes (that is, heads of the Roman Church) were most wicked beasts; nor is she catholic or Universal, because it implies a contradiction that one particular church, as the Roman church properly is, should be Universal in any propriety of speech. Use 2. Of Consolation: to all believers, because in this very thing — that they are actual believers — they are members of this Church that is proposed to us to be believed. And as to the main business of this, they are in the same condition as the Patriarchs, Prophets, and Apostles, and all the Saints were in, that ever lived or shall live hereafter, in any place or time of the world. 1 Ephesians 5:23; also Colossians 1:18 And He is the head of the body, the church… 2 Colossians 2:19 …holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God. Doctrine 4. To this Church relate and belong all those benefits that Christ has procured for men by his death. It is gathered from this Text, because Christ is said to have done all that he did, out of love for his Church. Reason 1 . Because it was the wise purpose and intention of God, gloriously by Christ, to communicate his grace to certain men. For otherwise the whole dispensation of Christ’s incarnation, life, and death, would have been of uncertain success or event. Reason 2. Because Christ not only promerited1 this, but he also brings it to pass, and does that to perfection by his efficacy or power. Use . Of Consolation: chiefly to all true believers. For whatever is said of the whole Church in common, is extended to each member of that Church; because the Church is nothing else but a collection of believers, or believers considered as gathered together, or conjoined in one body or multitude. 1 To deserve; to procure by merit. ======================================================================== CHAPTER 49: THE TWENTY-SECOND LORD’S DAY ======================================================================== 22 The Twenty-second Lord’s Day Php_3:20-21 For our citizenship is in heaven, from which we also look for a Savior, the Lord Jesus Christ, who will change our vile body, that it may be conformed to His glorious body, according to the working1 by which He is able even to subdue all things to Himself. A reason is given in these words, why believers would rather follow the true Apostles than false Teachers; and it is taken from the comparison of unlike things.2 The unlike qualities are a care for the things of the world, in false Teachers; and a care for heavenly things in the true Apostles. This care of the Apostle is illustrated by a double argument: 1. From the adjunct manner which is set out before us, by the similitude of the Burgesses.3 2. From the efficient cause of this care, which is faith, and the hope of the glory that is to come. This glory again is illustrated: 1. From its principal cause, which is Christ Jesus. 2. From the subject of it, which is extended also to the body, and not to the soul alone. 3. From the quality of the body which is pointed out to us by a similitude with the body of Christ. 4. From the virtue and power of that efficient cause mentioned, for producing such an effect which is no other than its omnipotence, according to that mighty power by which, etc. Doctrine 1. The resurrection of man’s body is certainly to be. This is taught in the Text. 1. In that a transmutation of our bodies has been determined. 2. In that it is said they shall be conformed to the body of Christ, which by its resurrection was raised to glory.4 The foundations or grounds of that article are two: the power of God, and the truth of the Scriptures, as Christ himself teaches in his answer to the Sadducees, You err; namely about the resurrection, not knowing the Scriptures and the power of God.5 By the power of God, the raising of our bodies again is possible, it being as easy for God to do that, as it was at first to make all things out of nothing; indeed, as easy to make man out of the clay of the earth.6 For it is easy to conceive that the same efficient cause can again join the same principles which he conjoined once before, and moreover made them all out of nothing. As for the Scriptures, the truth and certainty of this resurrection is expressly declared by its testimony. Reason 1 . Because man was created for eternity, and therefore must be set free from death, which assaults the whole race of mankind against its nature, so that it may again attain to eternity. Reason 2 . Because the soul cannot come to its 1 Literally, “energy”, Greek energeia; or as Ames renders it below, “mighty power”.” 2 Ames is referring to the context of the preceding Php_3:17-19 : “Brethren, join in following my example, and note those who so walk, as you have us for a pattern. For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose god is their belly, and whose glory is in their shame – who set their mind on earthly things.” 3 Citizens of an English borough. 4 Romans 8:29 For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. 5 Matthew 22:29. 6 Genesis 2:7. perfect and complete glory by its reunion with the body; this is because it would be maimed as it were, as to such faculties, the operation of which it exercises by the body; and so in some way it would remain blind, deaf, dumb, etc. Reason 3 . Because the equity of divine dispensation requires this, that those bodies which had their own share in the labours and works that belong to this life, should also have their share in those rewards which belong to the end of this life. Use. To establish our faith about this truth, which is one of the principal articles of the Christian faith. Doctrine 2. The same bodies that we had, as to their essence and nature, shall arise again, though not the same as to their dispositions and qualities. This is hence gathered, that in the Text it is said that our bodies will be transfigured. By this phrase we are to understand that the substance of our bodies will remain the same, and only the outward figure or fashion, or manner of its disposition and complexion, will be changed. Not only this, but it is also said that they will be transfigured after the manner of Christ’s body. For Christ had the same flesh and bones which he had before, and he made this manifest to his Disciples. 1 Reason 1 . Because neither reward nor punishment would have any place in the body after its resurrection unless the very same bodies were restored to men, of which they previously made use here on earth, either for doing evil, or doing good. Reason 2. Because otherwise, after the resurrection, the person would not remain the same man, determinately this man, or that man, or that he existed before. Reason 3. Because it is as easy for God to glorify the same bodily substance that the person had before, as any other. Use . Of Refutation: against such Heretics who, having almost blended their own dogmatic fictions and fancies with the true Doctrine, would also have our bodies not be the same after the resurrection, but new ones, even as to their substance. Doctrine 3. Perfection, glory, and eternal happiness shall be given to believers after the resurrection, in which they will be clothed with their bodies again. It is in the Text. This glory is partly in the soul, and partly in the body; but in both, there shall be a removal of all imperfection, and a communication of all perfection, which shall be thought fit for everyone to receive. In the soul will be the fruition of God, whereby all desire for desirable things will be satisfied in a certain eminent way. There will also be an abundantly heaped perfection in all gifts and virtues, as there is in the blessed Angels. This glory will also so stream forth to the bodies, that they will be like heavenly bodies, which is the point chiefly expounded in the Text, Our body shall be made conformable, etc. Reason 1. Because it is God’s purpose singularly to glorify himself in that supernatural blessedness that is to be given to us. Reason 2 . Because Christ already glorified, is not only the efficient cause, but the pattern of our glory. We will not therefore have only such a likeness to Christ as there is between any effect and its cause, according to that maxim, as the cause is, such is the effect; but also that proportion which exists between the pattern and its portrait. 1 Luke 24:39-43. Reason 3. In the order of dignity, by the bountiful appointment of God, believers shall next after Christ, have their place together with the blessed Angels. Use . Of Direction: that we may often see before our eyes in our meditation, the greatness of this glory to which we are called, so that we may both stir up thankfulness in ourselves to God, and a certain holy contempt for and neglect of all things in this world. Doctrine 4. This resurrection of our bodies from the dead, and the glorification of them, shall be by the most powerful operation of Christ. From these words: According to the mighty power of working, he should transform, etc. And this agrees to Christ, as he is one and the self-same God with the Father. Reason 1. Because it is the work of that super-eminent greatness of power that is proper to God, Ephesians 1:19.1 Reason 2 . Because that most wonderful quickening of our bodies should come from the living and alive-making God, who is the fountain and source of all life. Therefore in the same way, it is not attributed only to the Father, but also to the Son, and Holy Spirit, Romans 8:11. This agrees also to Christ as he is Mediator, but still as essentially united to God; also as he submits himself to be mediator, together with the human nature in one person, John 5:26; John 6:40.2 Reason 1 . Because it belongs to the Mediatory office of Christ not only that by his merit he should procure eternal life for us, but also that by his powerful working, he should actually bring it to pass. Reason 2 . Because Christ as Mediator is the head of his Church, from whom is derived and communicated to us the Spirit of life, whereby our souls as well as our bodies are quickened — our souls especially in this life, and our bodies in the day of the resurrection. Reason 3 . Because Christ as Mediator, and as the Son of man (but as united personally in the Godhead, as the Son of God) shall judge the world, John 5:27.3Now this belongs to the power of the Judge, that he can make the parties to be judged appear before him. Use . Of Direction: that we do this by all means — as in our prayers, so in our meditations and other spiritual exercises — namely, that we may behold this super-eminent power and greatness of Christ’s might, as the Apostle wishes to the Ephesians and to us, as one of the greatest gifts of God, Ephesians 1:17-20.4For by this means, 1. Our faith and confidence in Christ is established. 2. We will be forearmed against all terrours of this world, and of Hell itself. 3. With all cheerfulness, we shall recommend our souls to Christ in well-doing, because he is able to perform all that he has promised, all that we seek of him, and above all that can come into our thoughts.1 1 Ephesians 1:19-20 and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places… 2 John 5:26 "For as the Father has life in Himself, so He has granted the Son to have life in Himself; John 6:40 "And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day." 3 John 5:27 "and has given Him authority to execute judgment also, because He is the Son of Man Ephesians 1:17-18 that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, the eyes of your understanding being enlightened; that you may know what is Doctrine 5. We should so look for this glory to come, in this present life, as that we lead in some sort a heavenly life even here on earth. This is what is said in the beginning of the Text, We behave ourselves as Burgesses, or Citizens of Heaven. Reason 1. Because where our treasure or chief good is, there our hearts will be also; and where the heart is, there the whole man will be. If therefore we have our treasure and chief good in Heaven, then our heart will be in Heaven also; and our conversation will be heavenly. Reason 2 . Because all these worldly things about which men are busied, and in which most are drowned, can never come in competition with the bliss of Heaven — not as to their worth, nor as to their endurance, nor by any love-worthy quality. Reason 3. Because to this we are called, that denying ourselves, and leaving the world, we may seek the Kingdom of God, and his righteousness, and glory. Reason 4 . Because while we believe and hope in Christ, and have the eyes of our mind set on him as our Captain and pattern of our salvation, we must be changed into his likeness and image, 1 John 3:3; 2 Corinthians 3:18.2 Use 1. Of Direction: for discerning our condition, whether we have any such faith and hope, or not. Use 2. Of Exhortation: to stir up and rouse our minds to a more earnest and diligent study and care of all godliness the hope of His calling, what are the riches of the glory of His inheritance in the saints, 19 and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power 20 which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places… 1 Ephesians 3:20 2 1 John 3:3 And everyone who has this hope in Him purifies himself, just as He is pure. 2 Corinthians 3:18 But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord. ======================================================================== CHAPTER 50: THE TWENTY-THIRD LORD’S DAY ======================================================================== 23 The Twenty-third Lord’s Day Romans 3:24-25 Being justified freely by His grace through the redemption that is in Jesus Christ, whom God has set forth to be a propitiation, through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God. The Apostle had before proved that all mankind was under the most grievous guilt of sin, and therefore needed justification so that they might be saved. This justification he had also shown could not be had from any creature, nor from the Law. He had set this down as the conclusion of his discourse in Romans 1:20. From this he further concludes that justification is of necessity to be sought in that way of the Gospel which is proposed in Christ Jesus. The whole dispute may be summed up in this Syllogism: Men are either justified by Nature, or by Law, or by the Gospel. But he is neither justified by Nature nor by the Law; and therefore of necessity, it must be by the Gospel. The Proposition is presupposed and tacitly understood as manifest in itself. The Assumption is proved in the first part of the Epistle, up to Romans 1:21. The Conclusion is proposed and illustrated in Romans 1:21-32, and afterwards. The words set down in our Text, contain a description of this Gospel-justification. And it is described, 1. From its principal and highest cause, God: whom God appointed.2 2. From the manner of this cause — which does not consist in commutative justice that gives like for like, or so much for so much; nor yet from distributive justice, which looks at the worth of men, and deals with them in a proportionate manner — but in mere and pure grace, or free favour, as stated in these words: we are justified freely, of his free grace or free favour. A singular emphasis or force of speech is laid on this part of the description by this doubling or repetition, freely, and of his free favour. 3. It is described from its impulsive or meritorious cause, which also becomes in some sort the formal cause of our justification, namely, our redemption made by Jesus Christ. 4. From its instrumental cause, which is faith: by faith in his blood. 5. From its final cause, which is the manifestation of the justice and mercy of God: for showing his justice,3 etc. Doctrine 1. It is God that justifies us. He is said to justify us, not by infusing righteousness into us, or making us fit to do things that are just — this is the error of the Papists, placing justification first in the infusion of the habits of faith, hope, and charity; and next in the good works that come from those habits, which they mix with a certain sort of remission of sins. But instead God is said to justify us, because by his judicial sentence he absolves us from the guilt of all sin, and accepts or accounts us as fully just and righteous for eternal life, by the righteousness of Christ which he gives us. This appears from this: that this justification is used in Scripture as opposed to charging with crimes, and condemnation, Rom 8.33.1 And this is done by God, as it were, by degrees. 1. In his eternal counsel and decree, because from eternity he intended to justify us. 2. In our head Christ rising again from the dead, we were virtually justified, and in some sort actually justified; as in Adam sinning, all his posterity were virtually condemned to death by the Law, and in some sort actually condemned, because in some sort they were actual sinners. 3. He justifies us further actually and formally in ourselves, and not only in our head, when by his Spirit, and our faith — the work of his Spirit — he applies Christ to us, to our justification. 4. And further yet, he justifies us actually and formally to our sense and feeling, when by our own reflex knowledge and examination of our estate, he gives us to perceive this application of Christ that is made, and so to have peace and joy in him. 1 Romans 3:20 Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin. 2 “whom God has set forth”. 3 “to declare his righteousness.” Reason 1 . Because our sins from which we ought to be justified, are done against the majesty of God, 1 Samuel 2:25. And none can forgive an offence done against another, or an injury done to another, in a proper way of speaking. Reason 2 . Because the guilt of sin depends on the obligation of the Law, and of divine justice and truth. And therefore it cannot be taken away except by him that is above the Law, and knows what is agreeable to his own truth and meaning, in first making it. Reason 3 . Because by justification we are received into the favour of God, and life eternal, and God himself (in some sort) is given to us; all of which cannot otherwise be done, except by God himself alone. Use 1 . Of Refutation: against Papists, who set down manners and means of justification from human tradition, and their own authority, to wretched men — as if it were in their power to justify men in whatever way they please, when it is God alone that justifies, and that alone therefore prescribes the manner and means of justification. Use 2. Of Consolation: as it is set down in Romans 8:33, Who shall lay anything to our charge? It is God that justifies. And Romans 8:31, If God is for us, who can be against us? Doctrine 2. This justification is fit, pure, and infinite grace or favour. So in the Text, freely, his free favour. The grace of God in justification appears as it were, by these degrees: 1. In that God does not pursue his right against us and our sins, according to that rigour that his Law might have been taken in, and his revenging justice might have extended itself to; but he left room for some reconciliation. 2. In that being the offended party himself, yet of his own good-will he invented, appointed or ordered, and revealed both the manner and the means of this reconciliation. 3. In that he did not spare his only begotten son for procuring this reconciliation.2 4. That without any merits or worth of ours, he ingrafts us into his Son and our Lord Jesus Christ, and so makes us partakers of that reconciliation which is in him.3 This was altogether necessary, that our justification might be of free favour. Reason 1. Because it was impossible for the laws and the righteousness of them to justify sinners, Romans 8:3-39, Romans 4:1 1 Romans 8:33 Who shall bring a charge against God's elect? It is God who justifies. Also, Romans 8:1 There is therefore now no condemnation to those who are in Christ Jesus, 2 Romans 8:32. 3 2 Corinthians 5:18-19. Reason 2. Because in the justification of a sinner there is remission or pardon of sin; and all pardon is of free favour. Reason 3 . Because in justification there is a free Donation of righteousness, and of life eternal, which to sinners cannot be done except with special grace and favour. The satisfaction made by Christ for us, does not withstand the freeness of this favour of justification; this is because it was of free favour and grace that Christ himself was given to us, and by his calling was appointed to this satisfaction for us; and of his own free grace he also accepted that calling. Use 1 . Of Refutation: against Papists and many others who would have our justification depend on our Works; yet everywhere by the Apostle, our works are opposed to this Free grace in our justification. Use 2 . Of Consolation: to believers and repenters, against all those shakings of mind which they may feel (or can feel) from their own unworthiness that their consciences tell them of; it consoles because our whole justification hangs on the free favour or grace of God, and not upon our own worth or merits. Use 3. Of Exhortation: 1. That we always flee to the Free-grace of God, as the only garrison of our souls. 2. That from admiration of this grace of God, we always study2 to be thankful to God. Doctrine 3. The obedience of Jesus Christ imputed to us, or given to us, and so accounted as ours, justifies or makes us righteous, and it is the foundation of all our righteousness. It is in the Text, by the redemption made by Jesus Christ.3 1. For he that is justified by the Redemption of another, such as by paying a ransom — that price is conceived as it were, to be paid for the one who is redeemed. 2. If Christ is the pacification in our justification when we please God, as it is in the Text, then we please him for something which Christ has performed for our good. 3. If Faith justifies, as it is related to Christ and the shedding of his blood, then there is something in his blood thus shed, or in his obedience unto death, by virtue of which we are justified. Now the obedience of Christ in respect to our justification holds two places. 1. The place of a meriting cause which obtains it for us, because it was the means that God’s justice required to be performed to God, before his grace could justify us. 2. The place of a formal cause in as much as it is accepted and taken as ours, being given to us as a free gift; and so it is made ours indeed, in that we are looked on by God as truly clothed with it, when he pronounces the sentence of our justification. This is the source of that phrase of the Apostle, Not having my own righteousness, but that which is Christ’s, Php_3:9. Reason 1 . Because this is most agreeable both to the justice and mercy of God, jointly. For if our justification had stood in the bare remission of sin, without the imputation of a sufficient righteousness, or obedience, to satisfy his justice, then only God’s mercy and favour would have had a place in this business; there would have been no regard to the justice of God, that satisfaction might be made of it. 1 Romans 8:3 For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin:4 that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit. 2 That is, we are always careful and diligent. 3 “through the redemption that is in Christ Jesus.” Reason 2 . Because if we had been pronounced just, without any imputation of a satisfying righteousness, or obedience performed, then there could not have been any just ground for such a sentence — namely, that anyone should be pronounced just, who was in no way just, either by his own inherent justice or righteousness; or by another’s justification freely given to him. Reason 3 . Because by this means we have in some manner a divine righteousness, or the righteousness of God himself; namely, that which Christ, who is God, performed for us as Godman in one person (not the essential righteousness of God, as Soliander dreamed). We may therefore rely on this, and with greater confidence appear before God, and because of it hope for all divine and good things at the hands of God. Reason 4. Because in this manner we more own our salvation as wrought by Christ. Use 1 . Of Refutation: against Papists, Anabaptists, Remonstrants or Arminians, and almost all Sects and Sectarians, who all agree in this error: that our justification depends on our works, and is not to be sought by the imputation of Christ’s righteousness to us, or accounting his obedience as ours. Use 2 . Of Exhortation: unto due thankfulness to Christ by whose Redemption or ransoming of us we are justified, and set free from sin and death (the wages of sin); and adjudged to life and glory above what any mere creature’s righteousness could ever have deserved. Doctrine 4. The obedience of Jesus Christ is powerful for justifying us by being accepted and laid hold on by our Faith. It is in the Text, Through Faith in his Blood. Reason 1. The very nature and duty of Faith is to rely on Christ, or on the favour and mercy of God in Christ, for pardon of sins. Reason 2. Because by Faith we are united to Christ, and ingrafted into him, so that we may be partakers of all the blessings that in him are prepared for men. Reason 3. Because Faith receives, lays hold on, and embraces all the promises of God, and the things contained, offered, or proposed in them, among which pardon of sins and justification in Christ have a chief place. Use . Of Direction: that it may be our only care in the business of our justification, to direct our Faith and confidence towards Christ, and to stir up and confirm it more and more, so that we may have firm and abundant 1 comfort from this. 1 Informatively, the original spelling of abundant was “aboundant.” ======================================================================== CHAPTER 51: THE TWENTY-FOURTH LORD’S DAY ======================================================================== 24 The Twenty-fourth Lord’s Day James 2:22 Do you see how faith was wrought with his works, and by works, faith was made perfect? In these words is contained the conclusion of that disputation which James had against those who lack faith, that is, who are destitute of good works. For the Apostle concludes that such Faith has no worth unto justification. And this conclusion is often repeated, as in James 2:14, James 2:17, James 2:20, James 2:22, and James 2:24, under various forms of words,1 but having one and the same sense. Now this conclusion which the Apostle proves, is not that good works are any part or cause of our justification before God, as Papists take it; nor (as many of our own think) that our works justify us before men, whatever truth that may contain in it. But this is the conclusion: that justifying faith is such that it works, and puts forth its operation,2 by good works. And it is proved 1. From a comparison of like things from James 2:15-18.3 2. By another comparison of likes; namely, of such a fruitless faith in men and devils, James 2:19.4 3. From the example and pattern of that faith that was in Abraham, James 2:21,5 the conclusion for all of this is set down in this James 2:22. In this verse two things are determined, 1. That true and justifying faith is fruitful of good works.6 2. That good works are the end and perfection of faith. For faith is said to cooperate with good works, because together with the command of God, faith furnishes its strength and force of working, for producing good works.7 And when works are called the perfection of faith, it is not to be so understood as if works were the internal and formal perfection of faith (as the form is the formal and essential perfection of everything). But rather, works contain and show the external perfection of faith, in as much as they flow from it, and as every effect contains in itself some perfection of its course; namely, as it partakes of the force and virtue that comes from the internal perfection of the cause.8 Doctrine 1. Our good works are in no way the cause of our justification, but they are the effects and fruits of a man who is justified. 1 James 2:14, James 2:20, James 2:22, James 2:24 What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? … Thus also faith by itself, if it does not have works, is dead… But do you want to know, O foolish man, that faith without works is dead? … Do you see that faith was working together with his works, and by works faith was made perfect? … You see then that a man is justified by works, and not by faith only. 2 That is, it demonstrates or presents evidence that faith is operating. 3 James 2:15-18 If a brother or sister is naked and destitute of daily food, and one of you says to them, "Depart in peace, be warmed and filled," but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself, if it does not have works, is dead. But someone will say, "You have faith, and I have works." Show me your faith without your works, and I will show you my faith by my works. 4 James 2:19 You believe that there is one God. You do well. Even the demons believe-- and tremble! 5 James 2:21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 6 That is, faith produces or yields good works. 7 That is, faith provides or supplies its own strength and force to the business of producing good works. 8 Here “the perfection of faith” refers to the fulfillment, completion, expression, or outworking of faith. It is gathered from the Text, in as much as works are the effects of faith. And faith and justification, according to the nature of relative things, are one or together in nature. A true believer and a justified man are the same thing. If therefore good works are the effects of a believer, then they are also the effects of one who is justified. And that works do not justify us, is apparent from four reasons. Reason 1. Because believers are not now under the Covenant of works, and therefore cannot be justified by works. Rather all are condemned by them if we rely on them at that point,1 because none of them come up to what the Law requires, and so all are sinful and imperfect.2 Reason 2. Because all our good works are debts, and therefore they can never properly merit or deserve pardon.3 Reason 3. Because the good works we do did not come from our own strength, but from the grace of God.4 Reason 4. Because our best good works are in themselves imperfect, and defiled with many uncleannesses.5 Objection 1. Our good works are perfect, because they come from the Holy Spirit whose works are all perfect. Answer 1. If in respect to us they are imperfect, they cannot as ours have any force toward our justification, though in some other respect they may be perfect. Answer 2 . That perfection which they have in reference to the Holy Spirit, does not properly redound to our meriting or deserving justification by them, because the Holy Spirit is in no way united to us into one person — which is the only reason why the works of Christ had a divine merit and worth in them. Being Christ’s, they were divine works because, as man, he was personally united to the Godhead and the person of the Son, so that they made but one person. The Holy Spirit then, though he is the principal cause of our good works, yet this is in its own way an external efficient, having no personal union with the person that is working. Objection 2. Our reward is given according to our works. Answer. That reward is not of our merit, but of God’s free grace and favour. For there is a reward of servants, and a reward of sons.6 The reward of servants does not look to the person, but to the merit or desert of the work; but the reward of sons looks at the person chiefly, and so it is given of grace and good will to the person of the worker, more than to the merit of the work. For the Father in his Son crowns with reward that which in itself deserves no such thing for the most part. Otherwise he would be unjust not to reward his servants likewise. 1 Galatians 2:16 "knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified. Romans 3:20 Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin. 2 Romans 3:19 Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. Galatians 3:10 For as many as are of the works of the law are under the curse; for it is written, "Cursed is everyone who does not continue in all things which are written in the book of the law, to do them." 3 Romans 4:4 Now to him who works, the wages are not counted as grace but as debt. 4 Colossians 1:29 To this end I also labor, striving according to His working which works in me mightily. 5 Isaiah 64:6 But we are all like an unclean thing, And all our righteousnesses are like filthy rags; 6 Luke 15:19 "and I am no longer worthy to be called your son. Make me like one of your hired servants."' Use . Of Admonition: that we never glory in ourselves or our own works before God, but always acknowledge when we have done all that we can, that we are but unprofitable servants, as our Lord himself teaches us to do;1 and that we depend wholly on the grace of God, putting no trust in our own works. Doctrine 2. Good works, by a necessary coherence, follow true faith. It is gathered from this, that faith is to work together in and with good works, and by good works to be brought to its end. Now good works are necessary to a believer: 1. By necessity of precept, because God from that right and power he had to do so, was pleased to command us to use them. 2. By necessity of means, without which we cannot attain the end. And that is so, 1. In respect to God or his glory as the end, because without works we cannot attain to the enjoyment of God, nor glorify him as we should and must for that attainment. 2. In respect to the Church and others outside the church, whose edification without good works we cannot attain; and good men are edified more and more by good works, as examples; and to others, a light of hope is held out whereby they may discern their right way. Let your light so shine before men, etc.2 3. In respect to our own salvation, because good works are necessary to salvation; though not necessary as meritorious causes of it, yet as dispositions, qualifications, and ways that must be had and insisted on, because our election and calling is to good works;3and by good works our salvation and these other things are made surer to our consciences. For in them consists that way of a new obedience, and Gospel thankfulness, which alone leads to life. Also, as holiness is not only internal but also external, it is such an inseparable disposition or qualification for those who are to be saved, that without holiness, none shall ever see God4 to his comfort, or happiness. 3. They are necessary by necessity of the end; because election, redemption, and vocation, tend and look toward this end: that we may live to God, and to Christ, in all holiness and righteousness.5 And a necessity of thankfulness as well as of covenant lies upon us, that with all our vigour and with all our strength, we endeavour to attain to this end. 4. Good works are necessary by a certain sort of natural necessity. For just as good fruits come from a good tree, and sweet waters come from a sweet fountain, by a similar manner and necessity, good works come from true faith. Or as our vital operations and motions always accompany natural life, so also spiritual life, which is from faith (by which the just man lives), always presents itself in good works as the proper operations and acts of a spiritual life. It may sometimes happen that, as in someone in a swoon, scarcely any matter or operation appears, though life itself remains; so also by some extraordinary mentation, 1 the seed of faith may remain in the heart of this or that man for some time, while the fruits of it can hardly be discovered. 1 Luke 17:10. 2 Matthew 5:16. 3 Ephesians 2:10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them. 4 Hebrews 12:14 Pursue peace with all people, and holiness, without which no one will see the Lord: 5 Romans 6:2; Romans 6:11; Romans 14:8; 2 Corinthians 5:15; Galatians 2:19. But this is 1. As much against the nature of faith, and of a faithful man, as sickness is against health and life. 2. It is an extraordinary case by which we must not judge the ordinary operations and fruits of faith, nor of its nature, or the necessity of good works. 3. In such a case, both the degree of faith itself is diminished, and the comfort of it ceases for that time. 4. Although in such a case, such fruits of faith do not appear as are required for our comfort, yet it is hardly ever so overwhelmed, without having some operation at least in that fight which then the Spirit has against the flesh. Use 1. Of Reproof: against such men’s most vain presumption, who brag of a sort of faith of their own, that is separated from all care about good works. Use 2. Of Exhortation: that with such considerations, we stir up our minds to greater zeal and cheerfulness in every good work. 1 The process of using your mind to consider something carefully. Informally, Ames is saying that if you racked your brain, you might conceive of a faithful man who has no good works, but it is not the norm. ======================================================================== CHAPTER 52: THE TWENTY-FIFTH LORD’S DAY ======================================================================== 25 The Twenty-fifth Lord’s Day Romans 4:11 And he received the sign of circumcision, a seal of the righteousness of the faith, which he had while yet uncircumcised, that he might be the father of all those that believe, though they are not circumcised; that righteousness might be imputed to them also. The Apostle in this passage addresses the justification of Abraham, which he so ascribes to him, that in him he sets down a pattern of justification to life in respect to uncircumcised Gentiles as well as Jews themselves. For this end, the Apostle observes and proposes to be observed, that faith was reputed to Abraham unto righteousness while he was yet uncircumcised, or was yet with the foreskin. Against this Doctrine, it might be objected that circumcision was then of no use to Abraham. The Apostle answers this by a probation1 in this verse. He denies the consequence, and gives a reason for this denial: because there was another end and use of that Sacrament. For Abraham was not circumcised that he might be justified by circumcision; but that by circumcision, as by a seal and sign, he might have his righteousness, that was imputed to him before, better confirmed. We have then in these words a description of a Sacrament of the Covenant of grace: 1. From its general notion; that it is a sign. 2. From its differencing notion; in which it is described by the use and end of this sign. The end is designed, 1. From its manner of signifying, being not only called a sign, but a seal. 2. From the object, or thing signified, which is the righteousness of faith, and the receiving of it. Doctrine 1. The proper end and use of a Sacrament is that it may confirm our faith. This is hence collected because Circumcision is here called a seal of faith, or of the righteousness of faith. For a seal, when it is set to Deeds, has this proper use: that it ratifies and confirms them; that is, it solemnly declares them to be sealed. Reason 1 . Because, since Sacraments are fitly and conveniently referred to faith and to grace, of necessity they ought to tend either to the first begetting of grace, or to its confirmation. The first is performed by the Holy Spirit in our first calling by the preaching of the Gospel; and the Sacraments are not instruments of our first call. Therefore, the Sacraments do not tend to the first breeding of faith in us, but to the confirming and strengthening of it more and more in us, after it is first begotten in us. Reason 2 . Because often faith is begotten even though Sacraments are lacking, if they are not despised. But in any ordinary way, faith is never so confirmed and strengthened as it is when Sacraments are joined with the Word. Reason 3 . Because Sacraments properly belong only to those who have faith already, and so they can have no other use than to confirm such persons’ faith, and to advance by it all other graces in them. Use. Of Direction: what we ought to properly look to in the use of Sacraments; namely, that by such holy Ordinances of God, we may be more and more built up in our most holy faith. 1 A test or proof by examination. Doctrine 2. The Sacraments in no other way confirm our faith, or advance our salvation, than by way of sign and seal. This is hence collected in that the Apostle in this passage only gives them this way of operating. So that we may better understand this, it is to be noticed that a sign is either natural, or it is by institution or appointment; and it is to be noted that Sacraments are signs by appointment. Now in signs by appointment, the author appointing the sign is always to be looked to, and the end or purpose of his appointing. For seeing that any appointment is as a means, it has an essential relation and dependence with the efficient by which it is directed, and as to the end for which it is directed. The author and appointer of a Sacrament is God alone, because no creature can appoint one, seeing that none can perform that which is signed and sealed in a Sacrament, nor bind God to perform it for them. The end of a Sacrament in general is to help our infirmity, and a Sacrament helps it in a threefold manner: Manner 1 . In respect to our understanding, to which they are notifying or knowledge-begetting signs; or as it were, they are mirrors in which, by the intermediate Ministry of our external senses, we may behold the mysteries of God. Manner 2 . In respect to our memory, to which they are admonishing signs, and as it were, they are made perpetual remembrances or memorandums by their orderly reiteration and renovation. Manner 3. In respect to our will, faith, and affiance,1 to which they are sealing signs, or most certain seals and pledges. Use 1. Of Refutation: against Papists who would have the Sacraments work righteousness and grace in us, as physical instruments, by the work done. Use 2 . Of Direction: in the use of Sacraments, that by these means our chief care may be to lay hold on, and more and more apply to ourselves, all these spiritual things which are signed and sealed to us by the Sacraments. Doctrine 3. The things which are signified and sealed to us in the Sacraments are, in one word, all the blessings of the New Covenant. This is hence gathered, in that the righteousness of faith is said to be sealed by the Sacrament of Circumcision. Now that righteousness, by the trope Synecdoche, signifies all the blessings of the New Covenant, as it appears from Romans 3:9,2 where the imputation of this righteousness is called the declaration of blessedness. Now the same that is signified in one Sacrament is also signified in another, as to the substance of the matter, though the manner is different; and so some benefits are more expressly signified in one Sacrament than in another. Reason 1. Because a Sacrament is, after the fall, a seal of the New Covenant, not as to this or that part of it, but as to the whole. For no Covenant or Charter, though sometimes it may have many seals, is confirmed as to one part of it by one seal, and to another part of it by another seal; but by all and every seal, the whole is confirmed.1 1 It is significant that Ames combines “will, faith, and affiance” as though reflecting a single determination in us. 2 Romans 4:9 Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted [or imputed] to Abraham for righteousness. Reason 2. Because Christ, from whom every blessing flows, is exhibited to us in every Sacrament. For as the Sacraments in the Old Testament looked at Christ as shadows look at their bodies, so also — and much more clearly in the New Testament — we are both baptized in to Christ, and have communion with him in his body and blood, in his Supper. And when Christ is exhibited, all the blessings that are prepared for us in Christ are, together with him, exhibited to us there. Reason 3. Because the blessings of life and salvation cannot be separated from one another; for example, effectual Vocation, Justification, Adoption, Sanctification, Consolation, and eternal Glorification. Therefore, when one of these blessings is directly or indirectly represented, by consequence, all the rest are also signified and sealed. Use 1. Of Information: that we may learn to rightly distinguish between complete Sacraments and other Sacramental signs. For other signs and ceremonies that do not signify and seal the blessings of the New Covenant, as they are such — though they are sacred signs, yet they are not presently Sacraments properly speaking — that is, they are not of that nature and rank with Baptism and the Supper. We hold Christ’s most holy Sacraments in great esteem, because in them we are dealing with no less than all that belongs to our eternal happiness. Use 2. Of Admonition: that we never separate what God has joined together in the use of the Sacraments, which is usually done by those who seek only remission of sins, but not sanctification and preservation from sin; and that is because they have not determined within themselves to amend their lives. Doctrine 4. By the Sacraments, these blessings are not only generally signed, but also particularly signed to all those who partake of them with true faith. This is gathered in that Abraham in particular is said to have received the seal of his own righteousness in particular. Reason 1 . Because the Sacraments are not so proposed to us, that they may seal on this condition, that we have faith; rather, they always presuppose that faith is already in us; and so then, they are offered to confirm faith, and do singularly confirm it. Reason 2. Because to everyone in particular, by name, they are exhibited for their confirmation, and not in common only, as the Word is preached publicly. Reason 3 . Because the manner of administration, and the Sacramental actions that belong to them, such as washing in Baptism, taking, eating, drinking in the Lord’s Supper, consist in a particular application of the signs; and therefore they also signify a particular sealing of the things signified to particular persons. Use 1 . Of Comfort: against scruples2 and doubts with which our minds are sometimes troubled. Because in the Sacraments, duly administered to those who have a right to them, God as it were stretches out his own hand from Heaven, and holds forth in it his grace, and all the spiritual blessings of the Covenant, to every one of us alike (thus participating), in our own proper and singular persons, particularly. 1 As in Revelation 5:2. 2 An ethical or moral principle that inhibits action. Use 2 . Of Admonition: that we do not neglect the Sacraments, but diligently both prepare and fit ourselves for them, and then seek after them and receive them; because to neglect them, would be to neglect our own proper and singular consolation in particular. Use 3 . Of Direction: how we may rightly use the Sacraments; namely, so that in a singular manner, we seek our edification and advancement in this: that we see Christ there, offering and giving his grace to us by name, and in particular; and accordingly, thus sealing to us in particular our salvation. ======================================================================== CHAPTER 53: -27 THE TWENTY-SIXTH AND SEVENTH LORD’S DAYS ======================================================================== 26-27 The Twenty-sixth and seventh Lord’s Days Matthew 28:19 Go therefore and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. Here is expounded the command of Christ, who is now about to ascend in Heaven, which he left to his Apostles. It contains two principal duties. 1. The preaching and publishing of that Doctrine taught by Christ. 2. The administration of the Sacraments appointed by him. For in this passage, by Baptism is understood the other Sacrament of the Supper (according to that usual borrowing of speech called Synecdoche, that puts something of one sort for the whole kind, and sometimes contrarily). But here, Baptism is named rather than the other: 1. Because it is the first Sacrament, and it is the Sacrament of initiation, and of being solemnly received into the Church, on which the other Sacrament, for this reason, depends. 2. Because it chiefly belonged to the Apostles’ office, by themselves or by others, to see this Sacrament rightly administered; they were sent to plant and gather or build Churches from their first beginnings, rather than to feed, govern, and further build or advance them after they were first planted. And Baptism belongs particularly to the first ingrafting into Christ and to planting; and the Supper belongs particularly to feeding and to growth after planting. Now Baptism is expounded in this passage. 1. From its object, or the persons to be baptized, Baptizing them; that is, baptizing those who are already trained up in Christ’s Doctrine, or made his Disciples or Scholars, as the Greek word signifies — mαθηταὶ (mathétai) — make them my Scholars, or Disciples. 2. From the form or manner of doing it; namely, in the name of the Father, Son, and Holy Spirit. By this form or model are designed: 1. The efficient causes by whose authority Baptism is exercised and made effectual; and that is by the name, or authority and power, of the Father, Son, and Holy Spirit. 2. The union of the baptized that they are to have with the Father, Son, and Holy Spirit — in the participation of all their graces of justification, sanctification, adoption, etc. (that from the Father, in the Son, and by the Spirit, are derived to all the heirs of eternal salvation) — and in the profession and practice of all the outward Ordinances and means that Christ taught them, by which to attain to those inward graces; and to keep and advance them by the same Spirit, in the Son, and from the Father. Doctrine 1. Baptism is the Sacrament of our ingrafting and initiation, or first reception, into Christ. This is hence gathered, in that all those who are already taught Christ’s Doctrine, and made his Scholars professedly, are then soon to be baptized so that they may be registered as it were, among the domestics or householders of Christ. Reason 1. This appears in that baptism came in the place of Circumcision; and Circumcision was the Sacrament of first admission among the people of God.1 Reason 2. In Baptism is represented the death of sin, and the mortifying of the old man; a washing and cleansing from sin; and bringing a man from death to life. All of these most properly denote our first vocation, and therefore also Baptism is called by Scripture itself, the Sacrament of regeneration, or washing of regeneration.1 1 Genesis 17:10-14. Reason 3 . Because by our Baptism, our first solemn reception into Christ’s Family and Kingdom is represented;2 and therefore also we are said to be baptized into Christ.3 By this therefore, Baptism is distinguished from the Lord’s Supper: because however it seals the same blessings, as to the main business that the other does, yet it does not do it in the same manner, but Baptism denotes their beginning, and the Supper their progress and advancement. Use . Of Direction: how we should make constant and perpetual use of our Baptism; namely, that we often take occasion to meditate on it, and on the graces of God that are sealed in it on God’s part, and on our response of universal obedience that is sealed too on our parts; and to think of the favour that God did us, thus solemnly to receive us into Covenant with him, and into his Church — the true confederates of God, or the number of those saved by Christ. And that from this Faith and belief, thus sealed and continued, we more and more study to take care in all things to walk worthy of this condition, and to glorify God in Christ, as becomes us, and as he requires of us. Doctrine 2. In Baptism by the washing of water, our adoption, justification, and sanctification are sealed to us.4 This is hence collected: in that our union in the form of Baptism, is designed to be with the Father, Son, and Holy Spirit, for sealing our communion in those benefits which flow from this union. And we are properly adopted by the Father, justified by the Son, and sanctified by the Holy Spirit. Reason 1 . Because these three are directly necessary for us, that we may have true entrance into the Kingdom of God. For 1. We must be accepted as God’s children, that he may be our Father, which is by adoption. 2. We must be freed from the guilt of sin by which we are separated from God; and this is done by justification. 3. We must be cleansed and purged from the remainders and corruptions of sin, by which men are made unfit to enjoy God; and this is done by sanctification. Reason 2 . Because the washing with water in Baptism designs and in some way respects our cleaning from the guilt as well as the corruption of sin, whereby we were made strangers to the estate of the Sons of God; so that from this it may appear that now by grace we are adopted, justified, and sanctified. These things could not have been so conveniently shadowed by any other visible sign, as by the washing of water. This is because, of its own nature, it both has a principal fitness to cleanse, and among all Nations it is readily at hand; and it then it had also been sanctified for such uses under the Old Testament. Use 1 . Of Information: how greatly we ought to esteem our Baptism, in which such great spiritual benefits or blessings were first sealed to us. Use 2. Of Direction: that on the occasion of seeing Baptism administered at any time, with all devout meditation on our own Baptism, we both lift our minds to the lively apprehensions of these specific blessings, of our adoption, justification, and sanctification; 1 Titus 3:5. 2 1 Corinthians 12:13 For by one Spirit we were all baptized into one body-- whether Jews or Greeks, whether slaves or free-- and have all been made to drink into one Spirit. 3 Romans 6:3 Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Galatians 3:27 For as many of you as were baptized into Christ have put on Christ. 4 The original wording used salvation instead of sanctification; but in context, it seems an obvious error and along with this, to think about what is due to God from us for such great benefits, and what we engaged in and by our baptism: to perform in all manner of holy, thankful, and Christian obedience. Doctrine 3 . Those saving blessings which are signified in Baptism, do not properly depend on the washing of water as to their real efficacies; but on the operation of the Father, Son, and Holy Spirit. This is hence gathered, because by these words of the institution, our hearts as it were, are commanded to be lifted up, that we may look for all the grace and efficacy of this Sacrament out of heaven, from Father, Son, and Holy Spirit. Reason 1 . Because the Sacramental signs are not causes of grace, either principal or instrumental, by any virtue or efficacy that is either inherent or adherent in themselves; that is, they are not physical causes (as the phrase is used and received in the Schools about this point), but only moral causes, and in a moral way put forth any virtue they have; namely, in as much as they seal only that which God the Father, in the Son, and by the Spirit, works in us. Reason 2 . Because our justification and adoption, which consist in the remission of sins, and accepting us into favour, are moral effects of their own nature, and not physical effects; therefore they cannot by any means be otherwise produced than morally. Reason 3 . Because it can in no way be conceived how these external elements of the Sacraments should physically work on the soul to produce spiritual effects, seeing that they themselves are only corporal, and therefore can only work physically on the body. Indeed, in holy Scriptures, such spiritual effects used to be attributed to such signs in the Old Testament as well as in the New Testament. But this is only in the moral sense mentioned, and by trope or a borrowed speech, because of the union or relation of likeness between signs, and the things signified by them. From this union, or relation of likeness (grounded partly on the analogy between the things themselves, and partly but chiefly on the divine institution) there arises, in common speech, such a mutual and interchangeable giving or communicating of the attributes or qualities of each of these to the other, as that which is found in Christ between his human and divine natures (because of the hypostatic or personal union between them). Though otherwise there is no other union here, except of likeness and proportion between the sign and things signified, or sealed, when the signs are rightly used. This performance, or making a present of the graces signified, depend wholly on the truth of God’s institution and promise; and that is in a moral way, as was said before, and not properly physical — though this Sacramental union was devised by Scholastic Divines, or mistaken and imagined as a physical union, for maintaining their corporal presence of Christ’s body, properly speaking, or their monster of Transubstantiation. And all this is true, because the things that are proper to the signs are sometimes attributed to the things signified; and contrarily, the properties of the things signified are attributed to the signs. We have sufficiently explained the true reasons and manner of these. Use 1. Of Refutation: against Papists who in some sort turn the Sacraments into Idols — though not by trope or borrowed speech (which is usual, as we declared), yet in formal words they assign to the signs and external elements those things which are proper [only] to God. Use 2 . Of Direction: that in the use of the Sacraments, we always lift up our hearts, and by faith and devout desires, look for and seek from God such divine blessings as are represented by the outward signs. Doctrine 4 . All and only those who are the Disciples or Scholars of Christ are to be baptized; that is, who are of his family beforehand, and as it were his householders, and therefore fit to be solemnly declared and enrolled for such. This is hence gathered, because the Apostles are here commanded first to gather Disciples or Scholars to Christ out of all Nations; and then to baptize them, after they were made such. Reason 1 . Because the Sacraments are appendices of the Word; so they are often understood in Scriptures; namely, they are mentioned only when the Gospel and word of the Kingdom are mentioned. This is because they are appended and connected to the Word. And this is also why, if the Sacraments are separated from the Word, they are of no value. Therefore, where the Word is not received, the Sacraments cannot be received. Reason 2. Because the Sacraments are both privileges and marks or badges of the Church; and therefore they belong only to those who are members of the Church. Reason 3. Because a Sacrament cannot be a sealing sign except for those who have some grant to be sealed. But those who in no way are partakers of Christ, have no grant or promise made to them there, that can or ought to be sealed to them. A Question here arises about Infants: Whether they are to be baptized or not, seeing they cannot be taught or instructed about faith? I Answer , that the Children or Infants of believers ought to be Baptized, because while they are yet Infants as to the external privileges of the Covenant with God, they are accounted as both persons and parties of that Covenant, or as belonging to their parents; and therefore they are of the family of Christ, or of the number of his Disciples. For if the Covenant made with Abraham is substantially the same as that by which we are saved, and it belongs as much to us and to our children as it did to Abraham and his posterity, then not only we, but also our children ought to be partakers of the seal of this Covenant. But the first is true, as appears by Romans 4:1-25 and other places,1 and therefore the latter is also true. Furthermore, it is to this purpose that the grace of this Covenant after Christ’s coming, is in no way more straitened, or made narrow, than it was before his coming. In many ways it is made wider, larger, and more extended. As to what is objected about faith, that it is required of those who are to be baptized, it no more hinders the Baptism of Infants, than of old it hindered the Circumcision of those for whom faith as well as baptism were required; this is because by its institution it was a seal of the righteousness of faith, Romans 4:11. As therefore in Circumcision, distinct knowledge, active faith, and its profession, were not necessary for infants — but the state of faith, and of its profession in which they were born (by means of their parents’ profession), sufficed — so it is also in baptism. 1 Romans 4:3 For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness." Romans 4:11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also; Romans 4:20-22 He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God, and being fully convinced that what He had promised He was also able to perform. And therefore "it was accounted to him for righteousness." Use 1. Of Confutation: against Anabaptists. Use 2. Of Comfort: in respect to this great favour done for us by God, even from our Infancy, whereby he deems not only to receive ourselves, but also our children. ======================================================================== CHAPTER 54: -29 THE TWENTY-EIGHTH AND NINTH LORD’S DAYS ======================================================================== 28-29 The Twenty-eighth and ninth Lord’s Days 1 Corinthians 10:16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? The Apostle in the beginning of the eighth Chapter exhorted Christians to abstain from the unclean feasts of the Gentiles. In these words of the Text, after a digression by which he had prevented some objections, he brings an argument from a comparison of likes, whereby he proves that communication or partaking with Gentiles in their idolatrous feasts, cannot be exercised without communion with the Idols themselves. The comparing argument proposed to illustrate and prove this, is the Lord’s Supper, in which we have communion with Christ. The argument then comes to this: if in partaking of the Lord’s Supper we have communion with Christ, then also in partaking of the feasts of Idols, we have communion with the Idols. But the first is true; and therefore the latter is likewise true. The Assumption is set down and explained in our Text; and it is explained by the parts of the Lord’s Supper, or feast, which are bread and wine. The use of these is shown, 1. From the things which they serve to signify, as things like themselves, and subjects or objects which they signify. 2. From the manner of signifying; that they not only signify or represent, but they also ratify and seal a communion in, or a partaking of, the things signified. 3. From the reason or cause from which this relation and connexion arises between the signs and things signified; which is the blessing of the signs, or by using them, as Christ appointed. Doctrine 1. The Lord’s Supper is a Sacrament of the New Testament whereby our nourishment and growth in Christ are sealed unto us. This is hence gathered, in that bread and wine were the external signs appointed by Christ in this Sacrament, which are the chief means of bodily nourishment, as not only experience but also the Holy Spirit teaches us, Psalms 104:1 Now, it is not bread alone, nor wine alone that is used, but both together; this is partly so that the mystery of our spiritual nourishment might be better explained by such a distribution of the whole into its parts; and partly so that the sufficiency of our nourishment might be declared by it; namely, that we need to seek nothing for our nourishment outside of Christ. Reason 1 . Because, just as we have the principle of grace and spiritual life in Christ, so also we ought to look for all progress and advancement in Christ, by faith. And as the first is signified in Baptism, so this last is most fitly declared in the Lord’s Supper. And it is this, properly, in which the Supper differs from Baptism. Reason 2 . Because for our frequent Infirmities and falls, it was necessary for us to have some Sacrament for frequently renewing our confirmation, as indeed our faith stands in need of such renovation and corroboration. But Baptism is not to be renewed, because it is enough once to be born again, just as it was enough once to be born. Most conveniently, therefore, the Supper was instituted, to be celebrated often by us, so that in faith and all grace we might grow more and more, and be confirmed and strengthened in it. . Psalms 104:15 And wine that makes glad the heart of man, Oil to make his face shine, And bread which strengthens man's heart. Reason 3 . Because we receive from God all the increases of grace; so it is fitting that, by public profession, we acknowledge this to the glory of his name, and to stirring up our thankfulness to him, for which use the holy Supper most fitly serves us. Reason 4 . Because that communion which between the members of the Church, as they belong to the same family, and as they all eat of the same spiritual food at the same table that belongs to their own and same Master and Lord, cannot be more fitly declared than by such a sacred and solemn spiritual feast or banquet. Use 1 . Of Comfort: that we may be refreshed; because in this manner, both by Word and Sacrament or seal, we have this confirmed to us: that all that is necessary for our nourishment, growth, and advancement in grace, for attaining spiritual perfection, is prepared for us in Christ, and is to be derived to us by him. 1 Use 2 . Of Exhortation: that we may diligently bestow all care and industry, so that we may really and in operation attain this nourishment, growth, and advancement in grace, which is exhibited to us in the Sacrament, rightly used. [184] Doctrine 2. This nourishment which we receive in Christ, is by the working of faith. This is hence gathered, in that we are said in the Text to have communion with the flesh and blood of Christ, which yet are not bodily present with us, but are only spiritually partaken of by faith, as is apparent in other passages. Reason 1. Because it is by faith that we have union with Christ. Reason 2. Because by faith in Christ, we draw to ourselves and suckle as it were, all grace and spiritual life. Reason 3 . Because as the principle of our spiritual life is faith, so our nourishment and growth in that same life depend on the further intention and extension of this faith. For all spiritual endowments and riches are vigorous or grow cold as our faith is vigorous or grows cold. Use 1. Of Refutation: against those who would have Christ given to us in the Sacrament only by the outward bodily work, and to be received only by the mouth, whether we have faith or not. Use 2 . Of Direction: that in the use of the Lord’s Supper, we take great care to stir up our faith, because for nourishment and growth, not only are the habit and disposition of faith required, but also the actual exercise of it, in that all — even believers and the faithful — are not worthy receivers of this Supper unless they rouse up the faith they have, and exercise it as the exigency of that time and business require. Doctrine 3 . For this spiritual nourishment in the Supper, it is not required that the bread and wine be substantively changed into the body and blood of Christ; nor that Christ be bodily present in, with, and under the bread and wine; but only that they be changed as to relation and application or use; and that Christ be spiritually present only to those who partake in faith. 1 That is, delivered, applied, or brought to us by him; or we derive these from him. This is gathered hence: in that bread and wine are said to remain so here in the Supper; and our communion with Christ is said to be such as Idolaters have with their Idols, which stands in relation only. Therefore the Transubstantiation of Papists, and the Consubstantiation of Lutherans conflict: Reason 1 . With the nature of Sacraments in general, whose nature consists in a relative union or likeness, as has been explained — it is not in a bodily succession of the one in the other’s place, or a substantive change of the one into the other; nor yet is it a bodily conjunction or presence of the one with, in, and under the other. Reason 2. With the analogy of this to the other Sacrament of Baptism, in which neither Transubstantiation nor Consubstantiation is made, nor dreamed of being made, analogous. Reason 3. With all the Sacramental phrases or manners of speaking that are used through all the Scriptures. Reason 4 . With the human nature of Christ which, with its essential properties, can neither safely be everywhere at once, nor yet in so innumerable places at once, as the Supper of the Lord is usually to be given at one time. Reason 5 . With the state and condition of the glorified body of Christ, which does not allow for the flesh and blood of Christ to be divided or sundered, broken, devoured and chewed by the teeth, concocted and digested by the stomach, etc., or to be handled in any other such manner. Reason 6. With the revealed will of God, by which it is certain that Christ remains bodily in the Heavens, and shall do so until he comes again to judge the quick and the dead. Use 1. Of Refutation: against the errors and mad outcries of those who defend such monstrous Doctrines without any shame, as they were at first hatched and received without any ground. Use 2 . Of Direction: that in the use of this Supper, we admit no gross and carnal thoughts into our minds, as if the spiritual eating of and feeding upon Christ daily in the Word preached, were not altogether the same substance as that in the Sacrament.1 For they differ only in this: that the Sacramental eating differs only in the manner, or external adjunct of sealing, or obsignative2 exhibition or ratification, from the others that are merely spiritual, and without this outward obsignation in the Word preached — though it often has the inward and substantive obsignation by the Spirit, for which reason only was the other instituted. Doctrine 4 . The only ground of this operative presence of Christ in the Sacrament is that blessing by which we bless, consecrate, or set apart the bread and wine for such a holy use according to Christ’s appointment, who can only be present with his own Ordinance by his Spirit and operation, according to his promise, when it is used as appointed. This is taught in the Text, The cup of blessing which we bless, etc. This blessing contains in itself 1. The Institution recited and explained in celebration of the Supper as the ground of the whole action, and of the benefit and blessing that follows it. 2. A thanksgiving for Christ and for his appointment, to the Father, through Christ, and by the Spirit, so that in this Ordinance we are more and more made partakers of Christ and of his benefits. 3. A petition whereby the grace of God is sought for directing and keeping us in the right use of it, and making this Ordinance powerful unto all the ends for which it was appointed by him. And this is properly the consecrating of the signs, or outward elements. 1 John 6:54-58, John 6:63 "Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. "For My flesh is food indeed, and My blood is drink indeed. "He who eats My flesh and drinks My blood abides in Me, and I in him. "As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me. "This is the bread which came down from heaven-- not as your fathers ate the manna, and are dead. He who eats this bread will live forever." …"It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life. 2 Obsignation: the action or process of certifying by means of (or as if with) a seal, or a mark of ratification. Reason 1. Because by this blessing, bodily things are separated from a common use, and are set apart to a holy use, and so they are consecrated and sanctified. Reason 2 . Because by these acts, both the will of God by his institution, and our will or consent in this business, sanctified by our prayers, come together as one, for procuring spiritual power and operation in the forms or use of these signs. Reason 3. Because Christ himself did this and commanded that we should do the same, so that by doing so, we may look for the spiritual blessing from him. Use 1. Of Refutation: against those kinds of enchantments or sorceries that the Papists have put in place of this blessing or consecration. Use 2 . Of Direction: that in the celebration of this Supper, we may always have Christ’s institution before our eyes with thanksgiving, and seeking grace or favour, so that we may approve ourselves in the right use of it; because from these come all the blessing and power of the Sacrament. ======================================================================== CHAPTER 55: THE THIRTIETH LORD’S DAY ======================================================================== 30 The Thirtieth Lord’s Day 1 Corinthians 11:28-29 But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eats and drinks unworthily, eats and drinks damnation to himself, not discerning the Lord’s body. The Apostle in this part of his Epistle, corrects many abuses which had gotten some strength in the Church of Corinth, among which was the profanation1of the Lord’s Supper. This is the conclusion of its correction, in which he expounds the duty of believers in receiving the Lord’s Supper. This duty may be referred to two heads: 1. Concerning the action itself, whereby the faithful are made partakers of this mystery by eating and drinking. 2. Concerning the manner of this action which is specified to us in the word so. And this manner is again contained in three acts of which, 1. Is that which is set in last place, that every communicant discern the Lord’s body. 2. Is that he test himself. 3. Is that he furnish himself with such a disposition as is worthy of so great a mystery. And these three acts are set down in these three phrases: discerning the Lord’s body; let a man examine himself; and he that eats or drinks unworthily. Doctrine 1. All our work, that is ours only in the Lord’s Supper, is to eat and drink the body and blood of Christ. It is gathered from these words, Let him eat of that bread, and drink of that cup; and not discerning the Lord’s body. Reason 1. Because this is the Sacrament of our spiritual nourishment in and by Christ. Reason 2 . Because in the very institution of this Sacrament, no other thing is prescribed but that we should take, eat, and drink; namely, as the signs are with our bodies, so the body and blood of Christ spiritually or by faith, are to the nourishment of our souls. Reason 3. Because nothing else is represented in the external signs and actions but this nourishment on Christ, which by the institution of Christ, is used in this Sacrament. Use . Of Refutation: against Papists, What the difference is between the Supper and the Popish Mass — because Papists have taken away the Sacrament that was instituted by Christ, and have set up in its place the Sacrifice of the Mass that was devised by men. And this is the difference between a Sacrament and a Sacrifice: the formal reason of a Sacrifice consists in this, that in it men offer something to God, and God receives something from men. But the formal reason of a Sacrament is in this, that God offers something to men by visible signs, and men receive it from God on the conditions and in the manner that he offers it. In this Supper, God offers Christ to us for our spiritual nourishment; and we receive Christ as the food of our souls by eating and drinking of him by faith. Hence the popish Mass is a mere stranger to Christ’s institution, while they make its principal use to be a Sacrifice for the quick and the dead; while they officiate their private Masses in which the people neither eat nor drink; while in the public Masses they take the cup away from the people, so that, though they eat 1 Blasphemous behavior; the act of depriving something of its sacred character in some sort, yet they drink in no manner; while they hold up the Host, or Sacrifice — that is, the consecrated bread and wine — to be adored and worshipped, rather than eaten or drunk; while, lastly, they do all this in an unknown tongue, so that the people cannot understand either what or how they should eat or drink. Doctrine 2. That we may rightly partake in the Lord’s Supper, it is chiefly required that we rightly discern the Lord’s body. By this discerning of the Lord’s body is understood an act of the understanding whereby we observe the difference between this bread and common bread. This bread is consecrated to be a sign and exhibitive seal of the Lord’s body to our faith (that is, of all his benefits and graces). Or it is that judgment of our mind whereby we have a right apprehension, and pronounce a right sentence, concerning this whole mystery or business. The lack of this discerning is what is reproved here by the Apostle. Reason 1. Because without judgment and prudence agreeable to the thing undertaken, nothing can be rightly or perfectly done or performed. Reason 2 . Because in the Sacraments, where the external appearances are bodily and gross, and yet a spiritual mystery or secret (as to its sense) lies hidden in them, there is need of spiritual heed and judgment, so that we may rightly pierce and dive into that spiritual secret itself. Reason 3 . Because the lack of this discerning brings with it a profanation of this holy feast, as appears by the example of the Corinthians. For whoever does not discern what it is about, in which they busy themselves, can never fit themselves so as to behave rightly in handling such a business. Use . Of both Direction and Exhortation: that everyone earnestly set his mind and judgment to rightly discern, before he comes to the table of the Lord, what it is that is done there; and what it is that he himself should do there. Now the special points that ought to be discerned by all communicants, are these: 1. The occasion and necessity that there was, that Christ should be broken and given for us, and to us, which was no other but the deepest guilt of our sin, and the heaviest punishment due for it; and the misery that would have flowed to us from this. 2. The proper cause and reason for this donation, which was the infinite mercy of God towards us. 3. The manner in which Christ was given for us, which was both in body and soul, to the sufferance of death (though they were the soul and body of God personally); that by his obedience, we might be both freed from death and the consequent of its misery, and also made partakers of all the blessings of grace, and glory, and happiness which were prepared for us in him, and which he had merited for us. 4. The means by which Christ is thus applied to us, and made ours, as he is in this Sacrament. Externally he is applied to us by the signs of eating bread, and drinking wine; and internally he is applied to us by the operation of the Holy Spirit. Our faith is stirred up by him to rely on Christ for life, and nourishment, and growth unto life eternal, and for all the blessings mentioned. Doctrine 3. The second duty required for a right communicating, or partaking of this Sacrament, is that we seriously examine or test ourselves. The object of the former duty was the Supper itself, instituted by God. The object of this duty is ourselves, in which by a reflex act, we behold and consider ourselves, so that we may understand how our disposition and condition agrees or disagrees with the nature and use of this institution. And this inquiry should be made with greatest care and diligence, as the word used for it sufficiently expresses; and in which is properly expressed the Goldsmith’s pains in diligently testing silver and gold, so that he may know true coin from false. Reason 1 . Because it would be in vain to discern the Lord’s body, unless we also rightly discern how we ourselves agree with, or disagree from, the Lord’s body; and whether we have such requisites as necessarily we must, for the saving participation of his body. For in the Sacrament, there is a mutual relation between the gift offered, and our receiving of it; nor does it assist us at all, to know of what sort and how precious the gift is, unless we also know that we ourselves are those to whom this gift belongs. Reason 2 . Because great is the deceit of man’s heart, whereby men deceive themselves while they think that all is right, when it is not at all so. It is necessary therefore, that we diligently examine our own hearts, lest we be deceived with a false faith, and from this, rest in a fancy and vain imagination. Reason 3 . Because it is not enough to our comfort, that we are sometimes well-disposed to partake of these good blessings of God, unless we also discern that this disposition is in us. For our comfort depends not only on the presence or having of grace, but also on our inward feeling and perceiving that we have it. That we may attain to this perceiving, it is necessary that we seriously examine ourselves, and know what is in us. Use . Of Exhortation: that we may have a care for this duty, and not deal too gently with ourselves, nor slightly, but bring all to a very punctual and rigorous trial. Now the special points that we ought to examine in ourselves are these: 1. Whether we have knowledge and understanding of the things that belong to the institution of the Supper; that is, whether we rightly discern the Lord’s body as has been taught in the preceding Doctrine. 2. Whether we have a true acknowledgement of and repentance for our sins, from the guilt of which we would be disburdened; i.e. the pardon of which we seek to be sealed to us in the use of this Sacrament. 3. Whether we have that faith whereby we flee only to Christ, so that we may be freed from our sins. 4. Whether we are so far in charity and love for our [offending] neighbour, that we carry no spite, hatred, malice, or revenge toward his person, but can pray heartily for him to God for his forgiveness, just as we would for ourselves — in case he is opposed to any convenient and fitting means of reconciliation — and we can where occasion offers, indeed we are desirous to, do him really all the good that we can. Although, we may not be able to outwardly testify our forgiveness of him, such as where church discipline cannot be had for fear of hardening him in his sin, or of exposing ourselves and these mysteries to derision; or because some other hindrance will not allow us, such as the remote absence of the parties, and the like. Doctrine 4. The third duty for right communication, is that we have the disposition that is worthy and fitting for so great a mystery. It is gathered from these words, He that eats or drinks unworthily. Now the worthiness that is required here is not the worth of quantity or of merit, but of quality or uprightness in the business; and of suitableness — as when St. John the Baptist says, Bring forth fruits worthy of repentance.1 There he does not mean fruits that deserve repentance to be given to us, but fruits that are agreeable to true repentance; that is, true fruits of true repentance, and suitable to its nature. Reason 1 . Because these mysteries cannot be unworthily used, without the grace of our Lord Jesus Christ also being unworthily affronted, as it were by contempt. And hence it is that unworthy partakers are said to eat and drink judgment to themselves; namely, from God’s wrath, who is provoked by this most unworthy ignominy put upon his Son. Reason 2 . Because no noble form is introduced in an ordinary way, nor without being fitly disposed and prepared beforehand; so too the grace and comfort of this Sacrament is not to be received except by those who are suitably disposed and prepared for it; so that whoever comes unworthily, of necessity leaves unfruitful from this Sacrament, as to receiving any solid fruits from it. Reason 3. Because unfitness and unpreparedness make this most holy Ordinance into an occasion for many, of greater hardening in their sins. For as the preaching of the Gospel is to some a savour of death unto death,2 not of its own nature, but by their perverse dispositions, so also, for unworthy communicants, this Sacrament is not the cup of blessing, but the occasion of a curse. Now the specialties that are required for this disposition are these: 1. A right and pure intention, whereby we look at all and only those ends in partaking of the Supper, which God looked at in appointing and giving it to us. 2. A good conscience, whereby we have a sure and firm purpose and resolve to obey God in all things commanded by him; and of shunning all sins in obedience to him. 3. An awful reverence flowing from rightly discerning the Lord’s body. 4. Humility which flows from a right examination of ourselves, whereby we cannot help but perceive our own unworthiness. 5. A great desire for the spiritual good things which are offered to us in the Sacrament. 6. Thankfulness to God for the goods bestowed and imparted to us. 7. Charity towards our brethren who are, together with us, partakers of these blessings in Christ, as further declared in the previous Doctrine. Doctrine 5. Whoever openly neglects these duties is not to be admitted to the Lord’s Supper. 1 Matthew 3:8. 2 2 Corinthians 2:16. ======================================================================== CHAPTER 56: -32 THE THIRTY-FIRST LORD’S DAY ======================================================================== 31-32 The Thirty-first Lord’s Day Matthew 16:19 And I will give to you the keys of the Kingdom of Heaven. And whatever you bind on earth, shall be bound in Heaven; whatever you loose on earth, shall be loosed in Heaven. In these words is contained an explication of that promise which Christ in the last preceding verse had made to Peter, of building his Church upon the Rock, and of the strength of that building which the gates or power of Hell would not overcome. Now the building of his Church is signified by the instrumental cause of it; that is, the Ministry of the Gospel. The strength or firmness of this building is shown in the firmness it has from Heaven, which is its principal cause. And the building of the Church by the Ministry is Metaphorically explained by, the keys of the Kingdom of Heaven; because giving them the keys to bear is the sign of power given them over that House, or Town to which they belong; therefore by this simile Christ most intended the power of the Ministry in those who belong to the Kingdom of Heaven. The confirmation or strength of this Heavenly building is explained from things compared in likeness; namely, between the administration of or around these keys; and its approbation, or ratification by God. This parity or likeness is explained in two parts, according to the two uses which keys serve, of shutting and binding; and of opening and loosing. Doctrine 1. Christ appointed in his Church a certain order or rank of Ministers for building her up, and keeping her in repair or strength. He appointed a Ministry not a Magistry — not a mastership or Lordly power — because he did not ordain that anyone in the Church should do anything from or of his own authority, or according to his own pleasure; but only from and by the authority of Christ himself, who is the only King, Lord, and Law-giver in his Church. He appointed a certain order: Reason 1. Because God is the God of order, and not of confusion, which ought to be far from his House. Reason 2. Because no other but the Lord of the Church had power to ordain any such thing, or make it effectual for its ends. Reason 3. Because thus it became Christ to show himself faithful in the House of God, as Moses was, Hebrews 3:2; Hebrews 3:5. He appointed this order for building his Church, or for keeping her in repair, or strengthening her. Reason 1 . Because he would deal with men in a man-like and moral manner, as suited their nature. And this servantship or Ministry is a moral means of building up and confirming the faithful. Reason 2. Because believers’ imperfections and diverse temptations, require such means by which they may be established and ordained in the faith. Reason 3 . Because he would so put forth his powerful working by such earthen vessels, and weak means, for the greater praise and illustration of his grace. Use. Of Information: that we understand how to esteem the Ministry of the Gospel; namely, as a most holy and saving Ordinance of Christ ought to be esteemed. Doctrine 2. To this Ministry is adjoined a ministerial or servant-like power in things that belong to the Kingdom of Heaven. This is collected from giving the keys. For although by a key is sometimes meant a supreme or Lordlike power and command, as in Revelation 1:18; Revelation 1:1 yet sometimes only a Ministerial power is meant, as in Isaiah 22:22.2 And that it is to be so understood here is clear in that Christ alone is King of his Church, and commander, endowed with supreme power. And by this he is distinguished from the Apostles themselves, Matthew 18:19-20; Matthew 3:1-17 and also by this, that the Apostles everywhere profess themselves to be the Ministers of Christ.4 Reason 1 . Because every order, rank, or degree instituted by God has some suitable power adjoined to it. As therefore a commanding or an imperial power is adjoined to an Empire or State; so a ministerial power is adjoined to Ministers. Reason 2 . Because the building and keeping in repair, and strengthening and advancing the Church, in which the end of this Ministry consists, cannot be procured by men, but only by such a power. Reason 3 . Because the Kingdom of Heaven is of that nature which can be subject to no imperial or commanding power of sinful man, but only to him that is infallible and impetrable5, God and man Christ Jesus; and only to a Ministerial or servant-like power of sinful men. Use 1 . Of Refutation: against Papists who give an imperial and commanding power to Peter, and to the Popes of Rome; which they would gladly pick out of this verse. But the power here spoken of is equally given or joined to all the Ministers of the Word, and not to Peter alone, as they would have it. For 1. Peter here represented all the Apostles, and all Ministers of the Word, their successors, and in some way the whole Church. For Christ posed the question to all of them, and the answer was given by Peter with the approval and consent of them all, as what they adhered to and admitted as well as he. And therefore Peter might be said to have answered in the name of all. He was the senior, and so often spoke for all; so also in this promise, instead of them all, Christ directs his speech to Peter. 2. This same power is solemnly given to all the Apostles, and to their successors, John 20:23.6 3. This power is in some kind extended to every true Church. 1 Revelation 1:18 "I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death. 2 Isaiah 22:22 Speaking of Eliakim, master of Hezekiah’s household: “The key of the house of David I will lay on his shoulder; So he shall open, and no one shall shut; And he shall shut, and no one shall open.” 3 Matthew 18:19 "Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. 20 "For where two or three are gathered together in My name, I am there in the midst of them." 4 For example, Romans 15:16; 1 Corinthians 3:5; Ephesians 6:21; Colossians 1:7; 1 Thessalonians 3:2. 5 Capable of being impetrated, obtained, or influenced by prayer or petition. 6 John 20:22-23 And when He had said this, He breathed on them, and said to them, "Receive the Holy Spirit. "If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained." Use 2 . Of Direction: to Ministers, that they attempt nothing except from the command of Christ, as his Ministers; and to others, that they not so look at Ministers as to keep their eye on their persons and look no further, but that they lift up their eyes to Christ, whose Ministers they are; and that they love and honour them for his sake, and for the employment he has laid on them in which, and as far as, they conduct themselves suitably to both. Doctrine 3. This power is properly exercised in binding and loosing, or in shutting and opening; that is, in retaining or remitting sins. Reason 1. Because the whole consolation and edification of the Church chiefly consists in the remission of sins given and granted to believers, which is also set out and illustrated by retaining of sins, or denial of remission, which is denounced to unbelievers in the Church. Reason 2. Because all other duties that belong to the Ministry depend on these, and may conveniently be reduced into them as means, effects, adjuncts, and the like. Reason 3 . Because in these the excellence and worth of the Ministry of the Gospel singularly appear; because that chief work of forgiving sins, which properly and absolutely agrees only to God, is in some sort communicated to the Ministers of Christ, or made common to them with God; namely, because the denunciation, testification, declaration, and certification of forgiveness of sins, belongs to the Ministers of Christ by their office. And that is in two ways: either in the preaching of the Word, or in the exercise of Discipline. Use 1. Of Information: about the excellence and worth of the Ministry of the Gospel, that it may not be disgraced by Ministers themselves, nor condemned or spoken against by others. Use 2. Of Comfort: to believers, because the whole Ministry of the Gospel labours for this, that believers may be made certain of the forgiveness of their sins. ======================================================================== CHAPTER 57: THE THIRTY-THIRD LORD’S DAY ======================================================================== 33 The Thirty-third Lord’s Day Ephesians 4:20-22 But you have not so learned Christ, if it is so that you have heard Him, and have been taught by Him, as the truth is in Jesus: That you put off, concerning your former conversation,1 the old man, which is corrupt according to the deceitful lusts. The Apostle is here taken up in that most weighty exhortation, whereby he began at the entry of this chapter to stir up Christians to that conversation which agrees with their calling to Christianity. And he began this exhortation in Ephesians 4:17,2 to illustrate from a comparison of unlike things. And the parties that are compared are Christians, and other people. The quality in which they are compared is their manner and way of living. The unlikeness in this quality is either in the principles and causes of living, or in their effects. As to their principles, Heathens are said to have all their faculties corrupted; and as to the faith, all their actions and motions3 are deformed. On the contrary, all the faculties of Christians are renewed, and their motions are holy and honest. The reddition,4 or second part of this comparison, which belongs to Christians, is contained in these five verses, in which the unlike condition of Christians and unbelievers is explained: 1. From its external cause, which is the Doctrine and Discipline of the Gospel, Ephesians 4:20-21. 2. From the internal causes, which are Conversion and Sanctification. This again consists of two parts: 1. The mortification and laying off of the old man. Its vivification5 and putting on of the new man; that is, the renovation of the whole man, each part illustrated by its description, which is from their effects. The effects of the old man are corruptions and errours, Ephesians 4:22. The effects of the new man are righteousness and holiness, Ephesians 4:23-24. Doctrine 1. There is a great unlikeness of condition and life between regenerated men and unregenerated men. This is gathered from the scope of the Text, and these words, the old man, and the new man, as if a man were not the same man after regeneration that he was before. To this belong all those comparisons which, through most of the Proverbs of Solomon, are made between the godly and ungodly. It is also pointed at everywhere in the New Testament, and also in the Old, by the difference between light and darkness, and between a quick man and dead, and between one that is being defiled with all sorts of uncleanness, like the Sow that wallows in the mire, and one that is washed and cleansed. 1 That is, your former conduct. 2 Ephesians 4:17-19 This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind, having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them, because of the blindness of their heart; who, being past feeling, have given themselves over to lewdness, to work all uncleanness with greediness. 3 That is, inclinations of the heart; motivations. 4 An explanation or representation; here it is given by comparison. 5 Quality of being active, spirited or alive and vigorous. Reason 1 . Because they have a different nature; believers are made partakers of the divine nature, 2 Peter 1:4; and unbelievers are scarcely said to have a man’s nature in a moral consideration. To this it belongs that the Apostle everywhere teaches that believers are led and governed by the Spirit of God, to walk after it;1 and unbelievers are led by their own flesh.2 Reason 2 . Because, as the internal principle of operations is quite unlike, so also the outward rule of all their conversation is quite contrary; the regenerate orders his whole life after the will of God revealed in his Word; the unregenerate orders it after his own suggestions, and corrupt imaginations, or worldly opinions. Reason 3 . Because the end to which they tend is unlike and contrary; the regenerate breathes after God and Heaven, as he is called to the hope of eternal life; the unregenerate seeks himself, and this present world. To this it belongs that the unregenerate are said to be of this world; but the regenerate are Citizens of Heaven itself, Php_3:20, and often elsewhere. Use 1 . Of Reproof: of those who will be thought, and perhaps think themselves true believers and regenerate, when yet in their whole conversation scarcely anything can be marked which is not common to them and unregenerate persons. Use 2 . Of Comfort: for the godly that lead a life worthy of a Christian profession, but are sometimes troubled from infirmity, because most with whom they live or deal become strange towards them; and make it plain that they are offended in some way by the strictness of their conversation. This offense arises properly from this unlikeness of conversation, whereby the corrupt walking of others according to the fashions of the world is tacitly reproved, Ephesians 5:11-13.3 Now this unlikeness ought to be our greatest comfort, as it is a sign of our regeneration. Use 3. Of Exhortation: that by the change of our life and conversation, we may more and more study to show to others, and confirm to ourselves, this grace of our regeneration, to which we are called in Christ. Doctrine 2. The cause of this unlikeness of regenerate from unregenerate is the Doctrine of the Gospel. It is clear enough in the Text. Reason 1. Because the Doctrine of the Gospel teaches us to deny all ungodliness, and worldliness, and to live holily, Titus 2:12. Reason 2 . Because the mighty and powerful operation of the Holy Spirit is present with the preaching of the Gospel, for producing this change in man; for this cause it is called the Ministry of the Spirit, and the Law of the Spirit of life, and the Arm of God. Reason 3 . Because the proper power of faith is to cleanse the hearts of those that it is in, Acts 15:9; and to make us, from our hearts, hearken to the Doctrine to which we were delivered, Romans 6:17. 1 Romans 8:1; Romans 8:14. 2 2 Peter 2:10. 3 Ephesians 5:11-13 And have no fellowship with the unfruitful works of darkness, but rather reprove them. For it is a shame even to speak of those things which are done of them in secret. But all things that are reproved are made manifest by the light: for whatever makes manifest is light. (KJV) Use. Of Admonition: that we beware lest by hearing in vain the preaching of the Gospel, without this fruit of conversion and change of life, we perniciously deceive ourselves. Doctrine 3. One part of this conversion made by the Gospel, is mortification of all our corrupt dispositions and habits. It is gathered from Ephesians 5:22, where the old man means all the corrupt dispositions, because they possess all the parts and faculties of the man from our birth, and have dominion and power over us to keep us still under them; therefore they carry the name of the old man justly, and for these reasons: 1. Because they thus possessed us from the beginning of our conception. 2. Because they ought to be considered by Christians as old things, and useless, and be put off, and laid away. And that is, Reason 1 . Because the end of Christ’s death, and of the Gospel itself, is to dissolve the works of the Devil, 1 John 3:8.1 And these inordinate dispositions and habits are among the first and chief works of the Devil. Reason 2. Because by these corruptions we were separated from God, and the Gospel calls us and draws us to God again; and therefore calls us to lay these aside. Reason 3. Because life and obedience have no place in those things which lusts and habits have power in; and the Gospel calls us to a spiritual life, and a new obedience. Use 1. Of Reproof: of those who would have themselves thought regenerate, when yet they are the servants of such carnal lusts. Use 2. Of Exhortation: that we manfully set ourselves not only to repress such lusts, but quite also to root them out. Now the old man is mortified, 1. By that firm and constant purpose of changing our life, which is effectually begun in our first repentance, and ought to be renewed and extended daily to all new emergences. 2. By the virtue of Christ’s death applied to us by faith, from which our old man is said to be crucified with Christ; and it may be rightly added, with the same nails that Christ was crucified. For Christ was fastened to the Cross partly because of the guilt of our sins; partly out of the love of the Father to us, that we might be saved; and partly out of Christ’s own love to us, whereby he was willing to lay down his life for us. By earnest meditation on these things, the power of sin is most diminished in us. 3. By the power of the Holy Spirit, to whom we ought to surrender ourselves, in the use of all the means ordained by God, which he uses to put forth his powerful working. Doctrine 4. The other part of this conversion is vivification, or renewing the inward man. By the terms inward, new, or renewed man are understood the new dispositions that are agreeable to the will of God. They are called the man, as these other dispositions were, because they should be diffused over the whole man, as they were. And they are called the new man partly in respect to order, because they follow the other; partly in respect to their excellence, because they are so much better than the other, as new things are better than old, worn-out, and decayed things. In this respect, many things of greater excellence than others are called new in comparison to the other. And this new man is said both to be repaired, and to be put on, because as these inward dispositions in the spirit of our mind are acquired, they are the renewing of the man, and the inner man, verse 23. And the same is said to be put on as a garment, as both outwardly and inwardly it has full hold of us, and wraps us wholly up in itself; so that it contains not only imputed righteousness, but also inherent righteousness, which consists in the actions of a new obedience. 1 1 John 3:8 He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Reason 1 . This new man must be put on, because it is according to God, or the image of God, as it is in Text. For it is our duty during our whole life to live to God, and to aspire to be like the image of God according to which we were created, and to which we are now called again. Reason 2 . Because our spiritual perfection consists in this new man, or in this image of God, and so these are almost the chief parts of our glorification. Reason 3. Because, as by this image we please God who delights in his own image, so by this image alone we are made fit, and apt to glorify God as we ought to. Reason 4 . Because we cannot be freed from the corruption and perverseness of the old man, except by virtue of this new man — just as darkness is not removed out of this or that place except by letting in light. Use . That with all care and by all means, sanctified by God for this end, we may more and more labour to put on this new man. Now he is put on, 1. By virtue of that effectual desire and purpose we have to please God in our first repentance. 2. By virtue of Christ’s resurrection applied to us by faith. 3. By virtue of the Holy Spirit given to us in the word of Christ, and in his Sacraments. Doctrine 5. The old man brings in errours and corruptions; and the new man brings forth righteousness and true holiness, Ephesians 5:22-23. The old man corrupts, 1. The understanding, with all secret errours. 2. The other faculties, by all sorts of lusts and concupiscences. 3. The life and conversation, by all sorts of misleadings from the right way. In all these there is corruption, properly so-called, because there is lack of such a life and perfection as should not be lacking; and a perturbation of that order that belongs to the state of perfection. Now, that the new man produces works of righteousness and holiness, is apparent for these reasons: Reason 1 . Because he observes the rule of righteousness, which is the Law of God. Reason 2. Because he belongs to our spiritual perfection, in which we resemble the divine nature according to the proportion of our holiness. Reason 3. Because he always brings forth kindly fruits, or fruits like unto himself, seeking both his own conservation and improvement from the common conspiracy of all our inclinations. Use . Of Exhortation: that with the same care and zeal we may labour for the mortification of the old man, and vivification of the new, by which means we desire to shun corruption and death, and to attain to a holy and blessed perfection. ======================================================================== CHAPTER 58: THE TEN COMMANDMENTS ======================================================================== 34 The Ten Commandments The Thirty-fourth Lord’s Day Exodus 20:1-3 And God spoke all these words, saying, “I am the LORD your God, who brought you out of the Land of Egypt, out of the house of bondage. You shall have no other gods before me.” In these words are contained the preface of the Moral Law, and the first precept of it. In this preface is contained the definition, division, and confirmation of the Law. The definition is pointed at by circumstances which are, as it were, the specificative or differencing notions of it, whereby this Law is distinguished from all others. Of which the first is, 1. That God himself spoke it, or immediately by himself pronounced the words of this Law. 2. That thenhe spoke it; that is, after such a singular preparation of the people, as had never been used in the giving of any other Law. The division of it is contained in these words, that God is said to have spoken all the words of it; that is, of both Tablets, or all ten words,1 where respect to the whole and to its parts is plainly pointed at. The confirmation, or the persuasion used to confirm it, is verse 2, where a most strong argument is brought to induce an obedience suitable to this Law; and this is twofold: 1. In general from the Covenant, I am your God. 2. From a special benefit bestowed upon them by virtue of that Covenant. The first precept itself is verse 3, whereby we are enjoined to have Jehovah for our God, or Jehovah alone.2 So that in this two points together enjoin us: 1. That we acknowledge Jehovah to be the true God, and none else. 2. That with all religious honour and worship, we worship him, and do that with all our heart, etc. For that is to have Jehovah for our God. It is not to be understood speculatively only, but practically, effectively, and really. Doctrine 1. This Law of God contained in the Decalogue, or ten words (that is, brief sentences), is the most perfect rule for directing the life of man. This is gathered from the definition which, as we said before, was pointed out in two circumstances; because it not only has God for its author, but it is also given with singular majesty in the most perfect manner, as after extraordinary preparation. What is to be found in this, is that we may understand all the perfection that can be desired in any law. Reason 1. Because it prescribes all the duties of man, whether they look at God himself directly, as in the first Tablet; or at our neighbour, as in the second Tablet.3 Reason 2 . Because in all those duties, it not only requires the works themselves, but also the most perfect way of working them; namely, that they come from the whole heart, and from the bottom of the heart; that is, from the entire strength of the whole man, and with perfect purity and sincerity; and that they be directed to the glory of God. 1 That is, all ten commandments. “Words” can mean sayings, teachings, or statements, as in the Greek logos. 2 LORD in capital letters indicates the original Hebrew tetragrammaton: Yahweh, or Jehovah. 3 The two stone tablets (or “tables”) that Moses brought down off the Mount with the Ten Commandments on them. The commandments are traditionally divided into two groups: commandments 1-4 on the first tablet governing our relationship with God, and 5-10 on the second tablet, governing our relationship with others. Reason 3 . Because it contains in itself a delineation or draft1 of that perfection to which man in his first or innocent nature was created, according to the image of God. And therefore it is also called the Law of Nature, because that rule of life which was written in the heart of man, according to its primitive and pure nature, is explained in this Law. Reason 4 . Because it belongs not only to one Nation, as the Judicial Law did; nor to some certain time only, as the Ceremonial Law did; but it is the Common-Law of all Nations, Times, and Persons. Use 1 . Of Information: that we esteem this Law of God as we ought to; that is, that we think of it in no other way than as the will of God omnipotent, and as that will of his which most intimately belongs to us as the only rule of our life; and as such a rule that is has no defect, but it is both perfect in itself, and it requires all perfection in us. Use 2. Of Admonition: that with all reverence we give heed to this Law, and beware all neglect and contempt of it, as we would shun death. Doctrine 2. The Moral Law is divided into various words or precepts. It is gathered from this, in that God is said to have spoken all these words. They are called words because they are short and as it were, spoken summarily, or in one word. The chief division of them is into two Tablets; the next into ten Precepts, or Commands. Reason 1 . That we might more easily understand the will of God delivered by parts; which if delivered wholly together and all at once — declared in heaps as it were — we could not understand them so well. For the parts in a distribution or division, greatly help the declaration and illustration of any whole. Reason 2. That by this means our memory may be helped, because naturally our memory is strengthened from the order of the parts among themselves. Reason 3. That in every part and act of our conversation, we may have the light of singular direction from some part of this Law. Use . Of Admonition: that we do not neglect or contemn any word of this Law, because they are all parts of one and the same Law, and have the same sanction of authority; so that whoever stumbles against any one of them, is guilty of them all, James 2:10. Doctrine 3. Whatever is commanded in any part of the Law, we are bound for many reasons to perform it to God. This is gathered from that confirmation of the Law, I am Jehovah, etc. Reason 1 . Because God commands nothing that he may not with very good right require from us, by reason of his absolute power and dominion, as well as our dependence on him, by which we need to be supplied and upheld by him in all things. Reason 2. Because he requires nothing from us, the observance of which he did not deserve at our hands before, by spiritual benefits and blessings, as well as temporal and bodily blessings, in regard to which, out of thankfulness, we owe him all obedience, as is plain in the Text, I brought you out of the Land, etc. 1 That is, a blueprint. Reason 3. Because God is ready to reward our obedience most abundantly, in every point. Use . Of Direction: that by meditating often on the manifold obligations by which we are bound to perform our obedience to God, we may more and more stir up our minds to care to observe him in all things. Doctrine 4. Every command of the Law requires the whole obedience of the whole man. That is, inward as well as outward; of the heart as well as the mouth, and of the hand, or work: You shall have no other, etc. Do not make for yourself, etc. These are forms of speaking by which such a universal obedience is formally required. Reason 1. Because God, the giver of this Law, ought to be glorified with the obedience of the whole man, of soul as well as body — both these parts of man. Reason 2 . Because this is the excellent perfection of the Law of God, whereby it goes beyond all human Laws, in that it subjects to itself the heart and reins,1 and the most inward retirement of men, as God himself alone — who is the author of this Law — knows what is in man. Reason 3. Because this Law is the rule of spiritual life, and so it ought to pierce even to our spirits themselves. Use 1. Of Information: that for the right understanding of this Law, we look not only to such things, or think that only these are contained under the Law, as contained there in express words; but also all such things that belong to such a topic of obedience, whether they are outward or inward. For in every command, as is certainly meant by the sum of entire and whole obedience, the words are to be taken not according to the bare letter, but in such a modification of various tropes, or borrowed ways of speaking, as agree with the perfection of such a Law of nature. The trope of Synecdoche, which puts the special for the general which is to be understood by it, is frequently used here — as when abstinence from some one vice that is named is put for the whole obedience. By this trope, we not only abstain from all faults of that kind, but we are also bound to perform the contrary affirmative good — and when some action is put for all of its kind, and which have an affinity of nature with it. The trope of Metonymy is everywhere in these commands, whereby all the adjuncts are understood under the name of their objects; the effects are understood in their causes, and also contrarily. This is complicated with the trope of Metaphor in some way; so that the entire Decalogue is Metaleptic,3 or it is to be understood by Transumption.4 These rules must of necessity be understood in the explication of every precept, as our Saviour’s expositions of them and other Scriptures make clear. 1 It denotes the kidneys or loins; but as used here, it refers to the seat of the affections and passions. 2 John 2:25; 1 Corinthians 2:11. 3 Figurative substitutions in which a concept is described by a word that is distanced from that concept by multiple, usually metonymical, links (e.g. “I spent the evening with Shakespeare” actually means his works). Most figures of speech involve a single link between word and concept, e.g. a single link can be followed from the metonym ‘crown' to the concept to which it refers, ‘king'. But a metalepsis involves multiple such links, each of which must be mentally followed until the intended concept is reached. 4 Metaphorical transference. Use 2 . Of Admonition: that we do not rest, nor please ourselves in just any sort of obedience to the Law; but that we may aspire to the entire and perfect observance of it; and that we ever acknowledge that we are justly humbled in this: that we are so far from that perfection which it requires. Doctrine 5. The first and greatest command is that which contains our duty to God. Hence it is, that it is both put in the first position, and it also has the express testimony of Christ in Matthew 22:38.1 Reason 1. Because God himself is the object of this duty, from him a sort of nobleness and dignity is derived to the duty itself. Reason 2 . Because more and greater things are contained in our duty to God than either can or may be used in duties to man; as is clear by that form, With the whole mind, and the whole heart, etc. Reason 3 . Because this duty is the Foundation and principle of all others, in as much as in God, and for God only, we ought to perform all other duties; and so the duties of the second Tablet are thus virtually contained in the first Commandment. Use. Of Direction: that our first and chief care may be taken up in those duties that belong to God. Doctrine 6. The principal duty to God is that we have only him for our God. And to have God for our God is in general, to give God that honour which is due Him for his excellent Majesty. And to this are required, 1. That we seek true knowledge of him with all care, as he has revealed himself in his word; because we cannot rightly honour him whose nature and will we are ignorant of: John 4:12; Romans 10:14.2 2. That from a most humble reverence, we subject ourselves to him, because the honour that we give to God, as to our God, is the honour of a Creature towards its Creator; of a Son towards his Father; of a Servant towards his Master; and he is such a Master that he has power of life and death over us; not only of the body, but of the soul, or that which is eternal. 3. That we believe all that he witnesses and proposes to us, and rest in them by true faith; because otherwise we cannot give him the glory of his omniscience, truth, etc. 4. That with certain hope we look for all that he has promised; because we cannot give him the honour of the truth of his promises unless with belief of them, we are so affected with them, as to desire and hope for their accomplishment. 5. That with greatest love we cling to him as the chief good; because the quintessential notion of God does of itself denote the Fountain and Author (and so the possessor) of all highest and most perfect goodness; and so the honour due unto God contains in it that affection which is raised up by the meditation and apprehension of the chief good — which is pure and perfect love. 1 Matthew 22:37-38 Jesus said to him, " ‘You shall love the LORD your God with all your heart, with all your soul, and with all your mind.' "This is the first and great commandment. 2 John 4:12 "Are You greater than our father Jacob, who gave us the well, and drank from it himself, as well as his sons and his livestock?"; Romans 10:14 How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? 6. That we express all these duties, and exercise them by a devout hearing of his Word, and calling upon his name with a similar exercise of divine worship; because we cannot be powerfully affected about the honour of God without those operations in which such affections are put forth; nor is the honour we owe God contained within the bounds of individual disposition or affection; nor lastly, can a lively affection of honouring God be cherished or kept in our minds without those means by which it is begotten in us, as well as preserved and improved. Use 1. Of Reproof: against those who think they have God for their God, and think they keep this command well enough if they do not deny God with their mouths, even though they never rouse themselves to give God this honour spoken of before. This sort of men are all those who 1. Do not deny themselves so as to be wholly subject to God and his will. 2. All those who rest in their ignorance. 3. Those who do not endeavor to build themselves up in true Faith, Hope, and Love. 4. Those who contemn or neglect the exercise of Piety, public or private. Of all these it may truly be affirmed that as long as they do not endeavor to thus give God his due honour, they do not really have him for their God. Use 2 . Of Exhortation: that by such considerations we stir ourselves up to a greater care for Piety — unless we want to be like those who are without God in this world, and so can look for nothing else than to be separated from God in the world to come. Doctrine 7. Whoever gives this honour or any part of it to any other than God, they set up a false god for themselves, and so they are Idolaters. It is gathered from this, You shall have no other God. That is, do not give this honour to another, that is not true God by nature or essence. For men sin against this command in three ways. 1. If we do not give this honour to God. 2. If we give this honour to another that is not God. 3. If we fight or dispute against God, or this honour of his. Whoever sins against God in the first way, they are profane; in the second way, they are Idolaters; in the third way, they are enemies to God. Use 1. Of Refutation: against Papists who give a great part of this honour to creatures. Use 2. Of Condemnation: against those who have their minds so fastened to worldly things, that it may truly be said of them, that they have their affiance, hope, and love chiefly placed in them. Concerning them the Apostle warns us that they have their belly for their god, and their substance, riches, and the like.1 1 Php_3:19 whose end is destruction, whose god is their belly, and whose glory is in their shame-- who set their mind on earthly things. ======================================================================== CHAPTER 59: THE THIRTY-FIFTH LORD’S DAY ======================================================================== 35 The Thirty-fifth Lord’s Day Exodus 20:4-6 You shall not make for yourself any graven image, or the likeness of anything that is in heaven above, or in the earth beneath, or that is in the water under the earth; You shall not bow down yourself to them, nor worship them, nor serve them; for I the LORD am a jealous God, visiting the iniquity of the fathers upon the children, to the third and fourth generation of those who hate Me. And showing mercy to thousands of those that love my, and keep me commandments. We have here the second Command, and the sanctification of it. It concerns the means of worshipping God. It is expressed by Negation and Distribution of means, and Description of the use that is usually to be exercised about such means. The Distribution is taken from the places of the means: Heaven, Earth, and Waters. The Description is from the Adjunct of Adoration, or bowing down to them. The Sanction consists in a threatening and promise, the nature and ratifying power of which is expounded from the nature of God, I am Jehovah, your strong God. This command is distinguished from the former in that there the essential and natural worship of God was commanded; but here, it is accidental and of a free institution. And this instituted worship, as to the negative part, is declared Synecdochically by an image; because this worship of God used to be most violated by the abuse of images. Doctrine 1. God is only to be worshipped in such ways and by such means as he has commanded himself to be worshipped by his word. This is gathered from this Precept, in that by image is to be condemned all will-worship brought in by men; so that no other worship is approved, except that which God himself has prescribed. This Doctrine also seems to be clear in these words, You shall not make for yourself; that is, you shall bring no worship to God at your own pleasure, and as you like best. For although this phrase sometimes has the sense that you shall not make anything so as to have it for yourself alone, yet both the short and comprehensive manner of speech in the Decalogue, and the matter itself that is addressed here, persuade us that it should be taken in the former sense here. This Doctrine is expressed in Exodus 23:24, and Deuteronomy 12:32.1 Reason 1. Because God alone knows what is acceptable to him, and suitable to his nature and will. Reason 2 . Because the whole blessing and fruit of our worship that we owe God, depends on him; and it is not for us to prescribe to God by what means he should work on us, or by what means we bless him. Reason 3. Because worship that is not commanded, does not have the nature of obedience in it. But it is God’s will and it belongs to his honour, that by obeying we worship him, and by worshipping we obey him. 1 Exodus 23:24 "You shall not bow down to their gods, nor serve them, nor do according to their works; but you shall utterly overthrow them and completely break down their sacred pillars. Deuteronomy 12:32 "Whatever I command you, be careful to observe it; you shall not add to it nor take away from it. Reason 4 . Because such is the vanity and futility of men’s imaginations in divine things, that if it had been left to us to choose for ourselves the means of divine worship, it would all have been turned into traditions and vain observations, as experience witnesses; by this means the Devil has led men away into empty superstitions almost throughout the world. Use 1. Of Refutation: against Papists, who have defiled all parts of Divine worship with their Will-worship, traditions of men’s devising, and their own ordinances. Use 2 . Of Direction: that in worshipping God, we have a precise regard for God’s own holy Ordinances in the ministry of the Word, Sacraments, and Discipline; and on the other part, that we despise all human devices, no matter how fair a colour1 and pretense they may be commended to us. Doctrine 2. God is not to be worshipped at or before an Image. For otherwise Images in this passage are not absolutely forbidden, because there is a civil, lawful use of some Images; but only the use of Images in God’s worship is forbidden. Nor are only Images of counterfeit gods forbidden in God’s worship, as Papists would have it; but also images of the true God, Deuteronomy 4:12. 2 There Moses contrasts the voice of the true God (which the people had heard on the Mount) to all Images of the same God, and not to images of other counterfeit gods. This was expressly said to have been signified by the sin of the Israelites concerning the image they made, Exodus 32:6 — that they would make a Calf for an Image or representation of Jehovah.3 The distinction therefore between an Image and an Idol, in which and by which Image God is served, has no ground either in writing, or right reason, or in common use of words. The grievousness of this sin everywhere appears, that in Scripture is commonly called Idolatry. For those who worship the true God at or before an Image, do not altogether and professedly forsake the true God; and therefore they do not commit that principal and essential Idolatry; yet they are guilty of secondary Idolatry, and of that which is idolatry indirectly, and by participation.4 Reason 1. Because in some way, they make for themselves another God besides the true God; namely, such a god as will be represented by an Image, and worshipped there by us. Reason 2 . Because they not only diminish that glory which they ought to give to God, but they also refer, either expressly or impliedly, a part of the glory which is due to God alone, to the image. Reason 3 . Because they also honour in some way with Divine honour, the Authors of Images, while they grant them the power or authority to institute divine worship, which belongs to God alone. And by that means also, they are said to worship the Devil himself, because he is the principal author of Image worship. This is why Scripture used to call this grievous sin by some special phrases — as when in the sanction of this commandment, it is called hating God, and in other places it is called treachery or perfidiousness, adultery and violation of the wedlockcovenant. This is also why so heavy a 1 An outward or token appearance or form that is deliberately misleading. 2 Deuteronomy 4:12 "And the LORD spoke to you out of the midst of the fire. You heard the sound of the words, but saw no form; you only heard a voice. 3 Exodus 32:4-6 And he received the gold from their hand, and he fashioned it with an engraving tool, and made a molded calf. Then they said, "This is your god, O Israel, that brought you out of the land of Egypt!" So when Aaron saw it, he built an altar before it. And Aaron made a proclamation and said, "Tomorrow is a feast to the LORD [Jehovah]." Then they rose early on the next day, offered burnt offerings, and brought peace offerings; and the people sat down to eat and drink, and rose up to play. 4 In other words, although strictly speaking worshipping an image of Jehovah is not idolatry, it still violates the second commandment. Making a distinction between an image and an idol is a false dichotomy; both are forbidden. punishment is denounced against this sin, as it is in the threatening laid down in this commandment, whereby it is said that God will visit this iniquity on the Sons, Nephews, and their Children again to the third and fourth generations. Use 1 . Of Refutation: against the Idolatry of Papists who, as they commit Idolatry against the first commandment in praying to Angels and departed Saints and the like, so here they commit secondary Idolatry: 1. In that they make Images of God the Father, Son, and Holy Spirit, which is expressly forbidden. 2. In that they honour these and other Images with divine worship. 3. In that they make the worship which they would offer to God Idolatrous, by interposing an Image which they thrust upon God against his own revealed will. And this among other things gives just and necessary cause to all the godly to separate from the Church and worship of Papists — because such worship is abominable to God, and ought to be abominable and detestable to all the godly. Use 2. Of Exhortation: for thanksgiving to God that he has delivered us from such Idolatry, as well as to care and caution, that we communicate in no manner with such Idolatrous ordinances. Doctrine 3. Such Images are to be diligently shunned by us. It is gathered from the manner of setting forth the command whereby with such care and so precisely all and every sort of Images are forbidden. And this is what the Apostle John means in 1 John 5:21.1 Reason 1. Because such Images belong to that greatest abomination, namely, of Idolatry, from which all the godly ought to keep themselves very far. Reason 2 . Because there is great danger in these human inventions, lest they insensibly allure us to an apostacy or defection from God, as is evident by the words of this precept, You shall not bow yourself, nor worship, etc. Reason 3. Because by this means we should reprove Idolaters, and as much as it lies in us, call them back from their Idolatry. Use . Of Direction: that we always have a care to be precise2 in this kind, so that we may preserve for ourselves the worship of God, pure and undefiled. Nor then are any Images of God to be allowed, nor any other Images for holy use, nor anything of our devising that has analogy or proportion to an Image, as are all symbol-like or signifying ceremonies in divine worship introduced by men. And instructing rude and ignorant people by this means is only a vain pretence, because images are teachers of lies, Habakkuk 2:18; Jeremiah 10:8.3 1 1 John 5:21 Little children, keep yourselves from idols. 2 That is, strict. 3 Habakkuk 2:18 "What profit is the image, that its maker should carve it, The molded image, a teacher of lies, That the maker of its mold should trust in it, To make mute idols? Jeremiah 10:8 A wooden idol is a worthless doctrine. ======================================================================== CHAPTER 60: -37 THE THIRTY-SIXTH AND SEVENTH LORD’S DAY ======================================================================== 36-37 The Thirty-sixth and seventh Lord’s Day Exodus 20:7 You shall not take the name of the Lord your God in vain; for the Lord will not hold him guiltless that takes his name in vain. The third command is proposed here, and its Sanction or Confirmation. The Command concerns the manner of worshipping God, or the right use of those things which have a special relation to God and his worship. For by the name Jehovah is understood all by which God is made known to us, or discernible, just as a man is known by his name. By taking God’s name into our mouths is understood then, the use of all such things; because things are commonly taken up so that they may be applied to use. And by in vain, or vainly, is understood all pravity1 of this use — by a Synecdoche of the special being put for the more general kind. And that is because a vain use of sacred and holy things is a grievous abuse of them, though there may be others that are more grievous. For example, when they are used not only without their just and true end and fruit, or for no settled end — that is, when they are used rashly or in vain — but also when they are settledly and purposely turned and twisted for some wicked and impious uses. So then, by taking God’s name in vain is understood all abuse of sacred things.2 The Sanction of this precept is by its threatening, which is generally of all misery. This misery is explicated by its proper causes; that is, the prosecution of that guilt which follows the breach of this Command: God will not leave him or hold him guiltless, etc. For as the blessedness of a man is declared by taking away the guilt of his sins, Romans 4:6-7; Romans 4:3 so also man’s misery is declared by prosecution of that same guilt. Doctrine 1. With all religion or devotion, we ought to be conversant about those things which belong to God’s worship, both as to the things themselves, and as to the manner of handling them. It is clear enough in the words themselves, Do not take the name of the Lord your God in vain. Reason 1 . Because this manner of handling things belongs in some way to the form of the action and of our duty; and it more inwardly belongs to our duties, that we rightly direct our actions as to the point of their form, than of their matter and object 4 — though care must be had to both, and that is be done with a devotion of the same kind. Reason 2. Because in such things the name of God is committed and recommended to our trust as it were, so that it may appear with what devotion and respect we will use them. Reason 3 . Because that name of God has so much worth and excellence in it, that it is no less wicked to use it with contempt or slight, than to neglect it altogether. Now the religious manner of using God’s name consists chiefly in these things: 1. First, in the sincerity of our intentions, whereby we are to look at the very end in its use, and in the worship of God to which, of 1 That is, perversion (to change the inherent purpose or use of something). 2 All those things on which God puts his name: Numbers 6:27; 1 Kings 9:3; 1 Kings 11:36; 1 Kings 2 Kings 21:4, 2 Kings 21:7; 2 Chronicles 33:7. 3 Romans 4:6-7 just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: "Blessed are those whose lawless deeds are forgiven, And whose sins are covered;" 4 In other words, consider the point of these sacred things, the why of their form, rather than what they are in themselves (their matter), or how they are used or handled externally (their object). its own nature and by God’s appointment, it tends and was ordained. 2. In the reverence with which we use it, which is to be such that thereby we may show that we are careful to preserve and keep up the honour of God and of his worship in good esteem, and save it from all contempt, slight, dishonour, and reproach. 3. In our zeal, whereby we endeavor with all earnestness of mind to glorify God in the use of these things, and so advance our own salvation. These and similar ways are pointed out to us in the very forbidding of using them vainly. Reason 1. Because what is not used to its own end is used rashly and vainly; therefore to exclude this vanity, sincerity about our intention must first be used. Reason 2 . Because what is only lightly and slightly handled, as if it were a thing of no weight or importance, is counted but vain and empty; therefore forbidding to use vainly commands us, by the same means, to use it with reverence, earnestness, and gravity. Reason 3 . Because a thing is used in vain when it does not attain to its end, its uses, and its fruit for which it was ordained; therefore, taking away this vanity also requires a diligent endeavor of reaping and receiving the just fruits of such ordinances; thus it is done by zeal. Use 1. Of Reformation: against Papists who in many things look only to the work done, and neglect the manner of doing it, and the disposition of the doer. Use 2. Of Reproof: of all carnal and irreligious manners of men in the use of God’s worship and sacred things. This happens when they go about them either in a usual fashion of their own, or out of custom rather than from conscience, and with a knowing and feeling resentment of duties; and when they have in them for the most part, other ends set down and proposed to themselves than those which God appointed, and which alone they ought to intend. Or they are lightly touched with them, and therefore they are but lightly busied in them, as if they were matters of sport, or highway pastimes. Or lastly, they are so long in the good duties they do, though they do not look like men in sport, yet they look like those who never looked for, nor had any great care to reap any great benefit from the things they did. Use 3. Of Exhortation: that we may more and more stir up in ourselves, and in our minds and consciences, this religious care. Doctrine 2. This religious care ought to singularly be had in the use of Oaths, and those things that are of a similar nature to it. It is gathered from this: because the name of God is taken into our mouths in a special way in Oaths, Vows, Promises, Covenants, and the like; and a reverence for God’s dreadful name is especially commended to us here. Reason 1. Because in every Oath there is a certain calling upon the name of God in a special way. Reason 2 . Because God is not to be barely and only called upon to help us, as he is in other business; but he is called upon as a witness, judge, and avenger, if we do not speak and think truth, nor do right. Reason 3. Because in an Oath, we bind ourselves not only to man or our party on earth, but also to God, and for the most part of own accord; and where otherwise we did not need to put our souls under the wrath and curse of God and his fearful vengeance if we were to deceive. Reason 4. Because as it were, here we interpose God and his name for our Surety; in all of which respects it requires a singular religious care of the use of God’s name in such a behalf. Use. Of Condemnation: against those who are given to rash Oaths, or to superstitious, blasphemous, and profane ones. Doctrine 3. To abuse God’s name in this manner is a most grievous sin, and such that God will avenge it in a singular way. This is gathered from the sanction that is adjoined to the precept, God will not leave him unpunished, etc. And this sanction is grounded on two Reasons: Reason 1. Because this sin among men is accounted venial,1 and is daily committed without any punishment. Reason 2. Because it is our natural corruption to little or not at all regard the dispositions of our minds in worshipping God, which nonetheless God chiefly looks at. Now the grievousness of the sin appears in this: 1. That God is as it were, mocked in this. 2. That God’s worship is turned as it were, into a stage play. 3. That an occasion is hereby given to contemn and blaspheme God’s name. And among the punishments with which God follows this sin, spiritual revenge is the most horrid, whereby he so deserts such men, that things which of their own nature are a savour of life unto life, become to them a savour of death unto death — which also by the very order of nature follows this kind of sin. Use . Of Admonition: that we take heed of this sort of sin; passages of holy Scripture are not to be played with, and made sport of; nor are they to be made use of for charms, or enchantments, or witchcraft; nor to toss them to and fro like Tennis-balls in common discourse, and for common purposes, without any reverence or gravity; lastly, Scripture is not to be exercised in any part of God’s worship merely for a shift,2 and according to the fashion or custom in use. Doctrine 4. That merely from the fear or horror of such a sin, we should not altogether abstain from Oaths as things that in themselves and absolutely are unlawful. For in some cases, times, and matters, we are bound to Oaths by the affirmative or commanding part of this Precept. 1 Easily excused or forgiven. 2 That is, for shock value, or as a rhetorical device to move (shift) the listeners. [229] ======================================================================== CHAPTER 61: THE THIRTY-EIGHTH LORD’S DAY ======================================================================== 38 The Thirty-eighth Lord’s Day Exodus 20:8-11 Remember the Sabbath day, to keep it holy. Six days shall you labour, and do all your work. But the seventh day is the Sabbath of the LORD your God; in it you shall not do any work — you nor your son, nor your daughter, your man-servant, nor your maid-servant, nor your cattle, nor your stranger that is within your gates. For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and made hallowed it. This fourth command, which is about the time of more solemn worship, is explicated 1. generally, Exodus 20:8, Remember, etc. 2. specially, Exodus 20:9-10, that this is the seventh, or one of seven, to which is adjoined the duty to keep this day. This duty consists of two parts, namely, of rest, and of the Sanctification of that rest. The rest is ceasing from all our works; and it is illustrated from its causes by a distribution; neither you, nor your son, etc. The sanctifying of this rest is the consecration or holy application of it to God’s worship. And this sentence is not only proposed, but also confirmed, and that is for a double reason: 1. It is taken from a tacit comparison with the greater. God has promised us six days for our works; and therefore by very good right and reason, he may claim the seventh for himself, to be consecrated to his worship. 2. Reason is taken from the exemplary cause; because God by his own example of resting on the seventh day, went before us as it were, to give us an example to follow. 3. Reason is taken from the efficient, that is, from God’s institution or appointment which consists in two parts: sanctifying it, and blessing it. Sanctifying it was separating this day from a worldly use to a holy use. Blessing it was the promise to bless those who rightly bless this day. Doctrine 1. Certain times are both privately and publicly to be appointed and set apart for more solemn worship. This is understood in the command by that Synecdoche that names the special for the general. In general, those times which are most agreeable to the societies in which we live are due for public worship. And to the private exercises of godliness, by right order, some part of the morning and of the evening is due; and this is always the practice of the Prophets and Apostles approved in Scripture and proposed to us as an example to be followed. Reason 1. Because we ought to have this care, that we worship God in an orderly and decent way, which cannot be without setting apart such a certain time. Reason 2. Because our vanities, and straggliness of mind, and forgetfulness about spiritual duties, requires of us the help of such an ordinance as this. Reason 3. Because these appointed times keep us from many sins, while in our thoughts we are either preparing ourselves for these exercises, or else they keep the fresh remembrance and power of them in our memories. Use. Of Reproof: against the negligence of it by those who, though they profess themselves to be worshippers of God, yet can scarcely find any time to give God the worship due him. Doctrine 2. That one day in seven be holily observed, is of moral and perpetual duty — as with us, the Lord’s Day is observed. Reason 1 . Because it is expressly commanded in this moral law, as spoken immediately by God himself, together with the other commands, and they were written by his own finger on tablets of stone; these things were only proper to the moral law. Reason 2. Because it was thus ordained from the beginning of the Creation. Reason 3 . Because it is never less necessary that some seventh day be observed, than it was at the first institution. That the Lord’s Day, or first of the week, or seventh day is now by Divine authority appointed to us to be kept holy, appears from these: 1 . From the ground and reason for the change: because God from the beginning appointed the seventh day of the week, or septenary circuit of days, for his rest from Creating things. In the same way, Christ appointed the first day of the week — or the first of seven days of ordinary recourse — because on that day he rested from his penal and afflictious labours of his humiliation, or emptying himself, whereby he restored and created the world as it were, new again — to a better condition than it had lost. 2. By the frequent appearances of Christ in convening his Disciples on this day.1 3. From sending and shedding abroad the Holy Spirit on this day.2 4. By the practice of the Apostles.3 5. By Apostolic constitution, 1Cor 16.2.4 6. From the very title and name of the Lord’s Day that it has in the New Testament.5 7. From the rigourous observation of this day in the Primitive Church, for which they were considered worshippers of the sun; this is because Heathens assigned this first day of the week to the Planet of the Sun, as the rest were assigned to the rest of the Planets.6 Use. Of Exhortation: that out of conscience towards God, and obedience to this command, we are careful to observe the Lord’s Day. Doctrine 3. One part of our duty is that on the Lord’s Day we cease from all our own works. It is gathered from the Text, In six days you shall do all your work; but on the seventh day you shall do no work, etc. That is, no work that is yours. Now that work is said to be our work which neither directly belongs to the worship of God, nor is otherwise imposed on us by any necessity from God; but is chosen by ourselves for some human or worldly end. Now such works are, 1. All our common and mercenary works.7 2. All things that call our mind away from that intention that is required for the worship of God on that day, though otherwise they are not servile.1 Yet those things are not forbidden which either belong to common honesty, or are of a very urgent nature, and are not a contrived necessity of our own. The reason for this rest is that we may have convenient leisure for divine worship. For worldly business in various ways withstands this more solemn worship of God. 1 As for example, Luke 4:16; Luke 6:1; Luke 13:14; Luke 14:1; etc. 2 Acts 2:1 – Pentecost was on the first day of the week, 50 days after the Passover Sabbath. 3 Acts 20:7. 4 1 Corinthians 16:2 On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come. 5 Revelation 1:10. 6 That is, because the Christians made Sunday — as named by the heathens — their primary day of worship and because heathens worshipped the sun, they assumed Christians worshipped the sun as well. 7 Things done to make money. Reason 1. Because the very external acts of both are for the most part, such that they cannot consist or stand together at one time. Reason 2. Because the mind being distracted with such worldly business, cannot compose or settle itself in good order to perform solemn worship to God as it should. Reason 3. Because the taste, and savour, and power of holy exercises is impaired, and at least dulled or blunted, by mixing with them such things that are vile by comparison. Use . Of Reproof: of those who easily break the rest of this day, either by their ordinary and vulgar occupations; or with merchandizing, or with sports or plays, or with troublesome and long feastings on it,2 etc. Doctrine 4. The other part of our duty on the Lord’s Day is to sanctify our rest; that is, to apply the leisure that we have to God’s worship, publicly as well as privately. Duties of this kind are first, preparing our minds for God’s solemn worship. Secondly, Hearing his Word. Thirdly, Solemn prayers. Fourthly, Partaking of the Sacraments. Fifthly, Works of Charity. Sixthly, Meditation and conference about holy things. Seventhly, A religious consideration of the works of God, of Creation and Providence, and even of those things which we occasionally hear or see, though they are otherwise worldly. Reason 1. Because in such duties we make a profession of Religion, and of that honour that is due unto God, which therefore is honourable and acceptable to him. Reason 2 . Because by this means we build up ourselves, and advance our communion that we have with God. For seeing that, by worldly occupations through the six days of the week our mind is somewhat pressed towards the earth, it was ordained by a most wise purpose and counsel of God, that every seventh day at least, our minds should be lifted up to heaven again, and sent upwards by all such means, so that they might be restored to their former step or degree from which they had been declining. And also, seeing that we contract some filthiness from such worldly business, they should be wiped off on the Lord’s Day, and we should be cleansed from them by the exercise of sanctification. And seeing that many occasions fall on the other days, which bring their own difficulties and temptations with them, on this day we ought to be well-furnished and armed, so that the Lord’s Day ought to be our day of spiritual mustering, or of weapons-display, and a day of lustration.3 On this day, in as far as our Faith and Charity with other heavenly gifts are singularly kindled in our hearts, there should be a cleansing of ourselves from all filthiness contracted before, and a day of our ascending into heaven. Reason 3 . Because by this means we also build one another up in the practice of our Religion, so that the one who hears the preaching of the word, though he learns nothing himself, yet he teaches others some good thing, even in this: that he hears, and thereby urges that both he and others should do so. So hereby he teaches others that God is to be solemnly worshipped, and his word is to be heard with reverence. 1 Acts of service. 2 The sort of feasting that will trouble the conscience, because it is tainted with sinful indulgences. 3 An act of purifying by means of a ritual; purging. Use 1. Of Admonition: that we beware of the neglect of these duties; such neglect cannot be consistent with any vigour either of religion to God; or of love and care for our own salvation; or lastly, of love and Christian affection towards the Church, and our neighbours. Use 2 . Of Direction: that according to this rule, we judge the duties which we perform about God’s worship on this day. For all of them in common should rise up so high as to sanctify this day; and this sanctifying of the day again depends on our sanctifying the name of God, and advancing our own salvation. Unless therefore we seek such fruits in our consciences, we have just cause in this for great humiliation. But if we feel them in any degree, then we have as great a reason to give the Lord great thanks for it. Doctrine 5 . It is the duty of every Christian, that not only should they sanctify that day themselves, but also that they make all those who are under their power do it, as far as it lies in them. This is hence collected, because this commandment is in a singular way directed to those who are over others, such as Magistrates, Parents, Masters, etc., Neither you, nor your son… Reason 1 . Because those servile works are forbidden on that day, are for the most part made to be done by command of Fathers to Children, Master to Servants, Magistrates to Subjects. So that, though they are performed by others, yet the works are those of the one at whose command they are done. Reason 2. Because the sanctifying of this day was ordained for the cause and use of Sons and Servants, as well as Parents and Masters. Reason 3. Because it is the duty of all Superiors to further the salvation, as much as they can, of all those who are under them; and to procure by them and from them, that honour to God that is due him. Use 1 . Of Reproof: against that most unworthy carelessness of men who, just as they are not diligent enough themselves in doing their own duty on this behalf, so they think that they are free from all charge of children and servants about this matter. Use 2 . Of Direction: to Inferiors that are under others’ power. 1. That in this they willingly obey their Superiors when they call them to serve God. 2. Indeed, that they be thankful towards them for this reason. 3. That those who have the liberty to do so, should choose to be under those Superiors from whom they may look for this help. Doctrine 6. To keep this duty, we must have a special remembrance: Remember that you keep holy, etc. Reason 1. Because this command is not written naturally on our hearts as the other is; but it was a command of institution rather than of natural light. Reason 2 . Because the command does not concern all days and hours, but one special time; therefore we may forget it more easily. Reason 3. Because the many businesses of this life will easily turn our minds from this duty, unless with some care and diligence we set ourselves to the contrary. Reason 4 . Because to rightly and conveniently sanctify this day, we need to think of it beforehand, and set our worldly business in such order that it is no hindrance to us on that day, to sanctify it rightly; and also be so busied about those things on other days, that when that day comes, we may be disposed and ready, with freedom of mind and cheerfulness, to lay that business aside and apply ourselves to and go about the solemn worship of God with our whole mind. Use . Of Reproof: against the laziness and carelessness of many who are so far from a holy remembering of this day, that they remember it rather to this end: that they may spend it on their private pleasures or other business of their own, on which they cannot have the leisure to spend any other day. For if they must run abroad a little, or if there is some sport and an easy journey must be made for it, or if there is some trouble-feast1 to be held, they choose the Lord’s Day for these occasions, before any other day — as if otherwise the Lord’s Day would be lost to them as an idle day if it were only spent on God’s solemn worship. There are others who do not so much as remember the day of the week unless the Church Bell put them in remembrance of it. 1 The sort of feasting that troubles the conscience. The works of Robert Leighton, Archbishop of Glasgow (London, 1859), p. 277. “That is the trouble-feast that disquiets the conscience, which, while it continues good, is a continual feast. So much sin as gets in, so much peace will go out …” ======================================================================== CHAPTER 62: THE THIRTY-NINTH LORD’S DAY ======================================================================== 39 The Thirty-ninth Lord’s Day Exodus 20:12 Honour your Father and your Mother: That your days may be long upon the land which the LORD your God gives you. In the fifth command of the Decalogue, that duty is handled which is due our Neighbour in regard to his rank, degree, or quality. It is expounded by the Synecdoche that denominates1 one special thing for all of its kind, which is honour. For honour is a principal part of this duty, and also an impelling cause for other parts of it. For by honour is understood a just and right esteem and respect of worth (whatever it may be) which appears in our Neighbour, whether he is our Superior, or inferior, or our equal. Yet (as we said) it has its special denomination from that special respect which we owe those in whom some singular and eminent excellence appears. This is also why the degree of our Neighbour, in regard to which honour is to be given him, is signified to us by a similar Synecdocheby the titles of Father and Mother, in whom nature itself, however corrupt, evidently acknowledges a rank and degree of dignity to which honour is due. The sanction of this command is in a promise of long life, because the continuation of our life, and of all our quietness in it, depends on the preservation of the relationships of mankind, of which the first and source of almost all the rest, is between parents and children. And this is also the true reason why this command has first place in the second Tablet. Doctrine 1. All men whatsoever, are in some way or other, to be honoured by us. It is hence gathered, in that all precepts of the second Tablet regard our Neighbour, whatever he may be, according to Matthew 22:39 where the sum of this Tablet is made to be, You shall love your Neighbour, etc. Though therefore this honour is referred to by the name Father and Mother, as its chief objects, yet in some way it is to be extended to every Neighbour; that is, to all mankind. Reason 1 . Because none is found so base and vile that he does not have something in him that ought to be esteemed by us, and much valued. For if nothing else could be remarked in someone, yet the very common nature of man has that worth and dignity in it that should be regarded, and the party not altogether contemned, or accounted less than he indeed deserves; and in such respect, some honour is contained. Reason 2 . Seeing that all men are either our Superiors or Inferiors, or our equals. Religion, charity, and nature itself in a way lead us there, that we should honour all Superiors, because they are superior to us, as Parents. This appears by the very phrase of this command, where all Superiors are called Fathersand Mothers; and by like reasoning, all Inferiors should be respected by us like sons; and all equals as brothers or sisters. Reason 3 . Because such honour does much to advance love and mutual duties of all kinds. For all more willingly perform their duties when they see themselves and what they do, held in some respect. Use . Of Reproof: against that barbarous pride which so possesses the minds of many that they can find but very few whom they think worthy of any honour from them. [It is doubtful] whether those may be excepted from this, who make such a poor show of respect towards others by their Puppet and Morris-like behaviours,1 as signs of the honour that they truly owe you; but they go no further toward any reality of it. For the honour commanded here ought to have found roots in our hearts, and bring forth some sound fruits, and not only colours, and pretenses, and lying shows of it. 1 Assigns a name or title to something. Doctrine 2. A special honour is due our Superiors according to the nature and quality in which they are superior to us. This is contained in the naming of Father and Mother who are to be specially honoured, in the general duty of honour that is due to all. Reason 1. Justice requires that everyone is given his due; and Superiors have a special worth and excellence to which a special esteem and respect of honour is due. Reason 2 . Religion commands that we acknowledge that special manner of God’s image which appears in every super-eminence of dignity. This is why all such respect towards Superiors is called piety; partly because by piety, or religion towards God, it is commanded in a special manner; partly also because it has some likeness to that piety and worship due unto God. Reason 3 . Charity and thankfulness persuade us of the same thing, just as some good thing ordinarily descends from Superiors to Inferiors, even if it were only from the rank and order; for this reason, a special sort of honour is due them, even from those who in their own proper persons perhaps receive no particular good from them. Reason 4. Because even for the society of mankind, nature teaches us to honour those who deserve well from others, even if we were to receive no profit by them. Use 1. Of Admonition: that we take heed of such barbarous and uncivil manners whereby respect towards Superiors is taken away. Use 2 . Of Direction: that we always give reverence to those who are superior in authority or power, such as the Fathers of the Country, the Fathers of our bodies, the Fathers of families, Fathers in Christ, and the like. Doctrine 3. Superiors owe a kind of honour to their Inferiors, suitable to their place. This is hence gathered, in that Father and Mother are put here by a Synecdoche. 1. For all Superiors. 2. For all Neighbours, as has been said. So men are commanded to honour their wives, 1 Peter 3:7.2 The meaning is that they ought to so behave themselves towards their Inferiors, that their Inferiors may cheerfully acknowledge that degree of dignity which they have over them, and show it. Reason 1. Because this is only that general and universal justice whereby everyone is bound to render to another his due. Reason 2 . Because humility inclines all godly men, that as far as conveniently may be, they condescend to Inferiors, and as it were lift them up to themselves rather than stand too much upon their own title or superiority. Reason 3. Because that esteem and respect which descends from the superior to the inferior has much more weight than that which ascends from the inferior to the superior; and therefore it does more to preserve the safety of mankind in its right order. 1 Referring perhaps to the puppet shows and Morris dancers that had been popular since Elizabethan days. It essentially means “going through the motions” or “play-acting” – i.e., to appear to be what you are not. 2 1 Peter 3:7 Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered. Use 1. That Superiors uphold with their dignity that resemblance of God which they ought to carry before their inferiors. Use 2. That they take care to go before them in a right way and by a good example. Use 3. That they always use all their wisdom, authority, and power that they have, to procure the good of those that are under them. Doctrine 4. This mutual honouring of each other does much to prolong and make our lives more pleasant in this world, and it improves our hope about life eternal. This is clear from the promise that is subjoined to the precept. Reason 1. Because the conformation of human society tends directly to the conservation of the life and livelihood of each one in particular. Reason 2 . Because sins that are committed against parents by whom we received this life, are most suitably punished by the loss of this life and of its comforts; and there is a like reason to punish sins against those who are placed in the position of parents. Use. Of Exhortation: that by this and similar considerations, we stir ourselves up to a general care for the performance of this duty. ======================================================================== CHAPTER 63: THE FORTIETH LORD’S DAY ======================================================================== 40 The Fortieth Lord’s Day Exodus 20:13 You shall not kill. In this sixth command of the Decalogue Moses addresses the person and life of man, and this is the reason why this command is placed before the other two following commands,1 in which are handled only the adjuncts of these. For the person and life are of greater importance than the things that belong to the person. Therefore care was first to be had of this, and then of those. The command is proposed negatively, as are the rest that follow; yet the precedent ones were proposed affirmatively. The reason is because in things belonging to the fifth precept,2 privation is more used than contrariety; that is, it is more commendable not to give the honour to those to whom it is due, than to load them with manifest injuries and reproaches. But in these commands nothing is more usual than that for the duties commanded, we run into the quite contrary faults as to hurt our neighbour’s life or his livelihood in his goods, or to bear a false testimony against him, or to inordinately desire anything that is his. It was therefore very suitable that in the fifth commandment, the perfect duty opposite to the privation of honour should affirmatively be commanded of us; but in the rest it was more necessary that we should be recalled from the contrary faults and sins, by a negative prohibition. Now the life for which provision is made in this command, is both bodily and spiritual; and both these ought to be considered not only in their esteem and existence, but also in all their accessory qualities that makes for their comfort and convenience. Doctrine 1. Out of conscience to God and his law, we ought to abstain from all such things that tend to hurt our neighbour’s bodily life. This is gathered from the words of this command, because while murder or killing is forbidden, all causes and effectual occasions of it are also forbidden. Reason 1. Because man is made after the image of God, and so any unjust violence done to the person or life of a man, is against the honour of God, Genesis 9:6, etc.3 Reason 2 . Because God alone is the father of spirits, and the Lord of our life. He that unjustly hurts his brother’s life therefore does an injury to God, and arrogates4 to himself that power which properly belongs to no other but to God alone. Reason 3 . Because the greatest wrong that can be done to a man in this life, is to deprive him of life, in which all other injuries are privatively5 contained. Use 1. Of Admonition: that we diligently keep ourselves not only from spilling blood, which is the height of this injury, but also from all cruelty, and from all words and deeds by which man’s life, or the comforts and conveniences of his life, may be hurt or impaired. 1 Adultery and stealing. 2 To honor your Father and your Mother. 3 Genesis 9:6 "Whoever sheds man's blood, By man his blood shall be shed; For in the image of God He made man. 4 To assert one's right or title to something; to claim for oneself. 5 The act of depriving someone of something. Use 2 . Of Admonition also: that by like reason and conscience, we keep ourselves from all the inward dispositions and affections by which man is led and provoked to hurt his neighbour unjustly, such as 1. Anger. 2. Hatred, which is as it were, a vehement anger now strengthened and rooted in the mind; which is why men work great evils to those whom they hate, and do so constantly; from this affection endeavor follows; and from endeavor, the act itself of hurting. 3. Envy, whereby men so repine 1 at others’ good estates, that they wish them worse, or some evil. 4. Desire for revenge, whereby men render evil for evil, and that is itself evil. Although it is sometimes honest and laudable to desire restitution for what is taken away, or satisfaction for the wrong, or chastisement or punishment against someone that has offended, this is because (and when) some evil in these things and the like is wished to the offending party — not as evil, but as it tends to his good, and so as it may be good for him. Yet desire for revenge, whereby we desire some evil to another, such that it is only evil to him and without any reference to his good, can never be honest, laudable, or lawful. Doctrine 2. But most of all we ought to keep ourselves from such things whereby the life of the soul of our brother is hurt. This is gathered from the words of the Text, because above all other, this is the deadliest sort of killing a man; of which also the Scripture admonishes us in the same phrase whereby bodily killing is forbidden, I will require his blood at your hands, Ezekiel 33:8. Yet there is this difference between bodily and spiritual killing, that no man can be spiritually killed or murdered by violence and mere force, as many are killed bodily. Reason 1. Because a man’s spiritual life is his most precious possession, far surmounting his bodily life. Reason 2. Because hurting this life belongs to the hurt of his eternal state and condition. Reason 3. Because depriving this life draws with it the deprivation of all the true comfort of the bodily life also. Reason 4 . Because in hurting this life, God’s glory is directly wronged by reason that this life cannot be hurt except by the sin of the one that hurts it, as well as the sin one that is hurt; though bodily life may be taken away without the sin of the one whose life it is. Use. Of Admonition: that with great care and conscience we keep ourselves from all things whereby this life of the soul is hurt; such as, 1. From Heretical Doctrines. 2. From evil and corrupt counsel. 3. From scandalous and pernicious examples. 4. From all neglect of those duties that we owe our Neighbour with regard to this eternal salvation. Doctrine 3. It is our duty not only to abstain from all those things which hurt the life of our Neighbour, bodily or spiritual; but also to carefully do all those things whereby he may be furthered in either life, and it may be made more lovely and comfortable for him. It is hence gathered, that as no command is altogether negative, but always contains and commands the contrary duties to the sins forbidden, so it is also in this sixth Commandment. Reason 1. Because there is a certain communion of nature and bodily life among all the posterity of Adam, as they all come from one and the same blood. There is likewise a like communion of spiritual life among many, as to the act and exercise itself; and among all, as to the hope and possibility. 1 Express discontent; whine. Reason 2 . Because religion sets up a sort of society among men and as it were, a spiritual City or Commonwealth, in which everyone is bound to procure the common good,1 and advance it as much as he can. Reason 3 . Because God is glorified in such duties, and according to the power and occasion given to us, there arises a calling to us, and a divine allowance whereby we are to perform this duty in a special manner. Use . Of Exhortation: to all sorts of duties whereby the life of our Neighbour may be cherished; such as, 1. To a care for peace and love. 2. To patience. 3. To courtesy. 4. To pity, mercy, and bounty. 5. To spiritual alms of Instruction, Exhortation, Admonition, Consolation, as occasion requires. This also refers to those sins which we commit against our ownlives, such as drunkenness, surfeit,2 the evils of whoredoms and uncleanness, and the like; and contrarily, those duties whereby we ought to procure and further our own comfort, both of life and health and also of body and soul. 1 1 Corinthians 12:7 But the manifestation of the Spirit is given to each one for the profit of all: - the Greek sumphero means to bring together for what is profitable. The NIV, ESV, and NAS use “common good.” 2 To indulge one's appetite to satiety or excess; over-indulgence in anything. ======================================================================== CHAPTER 64: THE FORTY-FIRST LORD’S DAY ======================================================================== 41 The Forty-first Lord’s Day Exodus 20:14 You shall not commit Adultery. In this seventh Commandment are handled those duties which belong to begetting and propagating human life. For these are next in place after those belonging to the preservation of life, which were ranked in the sixth Commandment, which takes care for continuing the life of this and that party in particular. But this seventh Commandment takes care for all men in general. By name then, one special impurity and dishonesty alone is forbidden; but by the usual Synecdoche, or comprehensive sort of speech, all others of that kind are to be understood, whether disordered actions like this, or those that tend of their own nature or of the intention of the doer to further such impure acts. Doctrine 1. Out of conscience towards God, we ought to keep ourselves from all impurity and unchastity. Reason 1 . Because sins of this kind bring disorder into those things which belong to the propagation of man’s life, and so they tend in some way to the corrupting of mankind. Reason 2 . Because from such sins, a sort of most inward uncleanness follows in the person or body of man. This is why the Apostle in 1 Corinthians 6:18; 1 Corinthians 6:1 distinguishes this sin from all others, in that others are outside the body, but this is in and against the body itself. Though there are some other sins that seem to be in and against the body, such as drunkenness, surfeit, etc., yet they neither so inwardly arise from the body, nor so directly and primarily affect it, as do these lustful dishonesties. Reason 3. Because from this kind of uncleanness follows that dishonouring of our own bodies, which is contrary to what is naturally due to them, and to our persons, as appears in 1 Thessalonians 4:4.2 Reason 4 . Because these impurities in a special way withstand inward holiness, as appears both from that passage in Thessalonians, where holiness is conjoined with the honour of the body in opposition to this uncleanness; and from that passage in Corinthians, where our bodies are said to be temples of the Holy Spirit and members of Christ, yet by these faults they become the members of a Harlot. Use . Of Admonition: that with greater care and conscience, we shun all such uncleanness. This should all the more be called to mind by us, because the depravity of man’s nature most often appears in these kinds of sins — because they are the most common, most prevalent, and keep the strongest dominion over him. They possess the whole man in whom they are found, and that is most deeply, and with a kind of violence and force. Hence it is that in Scripture they are called a burning, because they burn up everything in their way; and little by little they consume the whole man, as fire consumes the thing that it burns. More especially then, we ought to keep ourselves, 1. From that lust which is properly called carnal, so that we are not subject to it, nor obey its affections and dispositions. 2. From all outward conversation by which such lust is cherished and furthered in ourselves, or in others, as are these: 1 1 Corinthians 6:16-18 Or do you not know that he who is joined to a harlot is one body with her? For "the two," He says, "shall become one flesh." But he who is joined to the Lord is one spirit with Him. Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. 2 1 Thessalonians 4:4-5 that each of you should know how to possess his own vessel in sanctification and honor, not in passion of lust, like the Gentiles who do not know God; 1. Those thoughts which with pleasure and delight are taken up and engaged with unchaste matters. 2. Wanton apparel and behavior, or which favour wantonness, or cherish it. 3. Filthy and unclean communication, either in common discourses or songs. 4. Unclean company and wanton representations, as are commonly found in stage-plays and interludes, pictures, and rooms hung with such things, etc. 5. All occasions and provocations to lust, such as idleness, drunkenness, surfeiting, etc. 6. Most of all, the acts themselves of unchasteness in whoredom, adultery, fornication, etc. Doctrine 2. By virtue of this command, we are bound to study all cleanness of soul and body that belongs to procreation. This is commanded in the same words, that the contrary faults are forbidden by, according to the constant use of speech in the Decalogue. Reason 1. Because this cleanness is a part of our inward sanctification. Reason 2 . Because from this part of our sanctification, a special sort of honour arises, 1 Thessalonians 4:4 — while our bodies are not made drudges for fulfilling the base and vile affections of the flesh, but are applied to nobler uses. Reason 3. Because this purity is necessary, so that we may be fit to worship God as we should. For where carnal impurity prevails and gets dominion, it not only presses down and burdens the mind so that it cannot raise itself up to spiritual thoughts and affections, but it also infects with contagion, and pollutes those very thoughts and endeavors whereby we seek after and breathe for spiritual life. Use . Of Admonition: that we do not indulge or allow the inclinations of our corrupt natures in these things, nor allow ourselves to be carried away with the evil manners and examples of the vulgar sort who in this kind, are often more beasts than Christians. But let us always be thinking how we may keep ourselves clean from these lusts of the flesh, as well as from other sins. This cleanness is maintained by modesty and temperance. Modesty is kept in this, if neither by words, nor by gestures, nor by any other such way, we uncover as it were, without reverence, what nature tells us should covered and hidden, and if we are ashamed of the uncovering. 1 Temperance or sobriety consists in keeping a moderation or measure in the pleasures of the flesh or body, especially in food and drink. This cleanness or chastity, as to its diversity of manner, is divided into the chastity of single life, and chastity of marriage. For marriage is appointed by God, since the fall, as a means to keep this cleanness or chastity in things that belong to the generation of mankind. Therefore we ought to have a care, 1. That we marry in such cleanness — that is, with such a person, in such a manner, and for such an end — that from a good conscience it may be said that the contract or bargain was made in the Lord, and in fear of him. 2. That it be used and exercised in this cleanness — that is, that neither the end of it may be broken; nor that it be drawn beyond the bounds of modesty and temperance; nor that it be turned in any way from a remedy for sin and lust, into a cover for uncleanness and wantonness. 1 That is, we are modest if we do not do what is immodest, and if we blush if someone else does. ======================================================================== CHAPTER 65: THE FORTY-SECOND LORD’S DAY ======================================================================== 42 The Forty-second Lord’s Day Exodus 20:15 You shall not steal. In this eighth Commandment men’s possessions are handled as things that come under the name of their outward goods and commodities. For thus God would show what a care he has for us, in that by his Law he not only has provided for the safety of our life, and chastity, and the honour of our persons, but also for our possessions and external goods. He would also hereby admonish us how confidently we may entrust all that is ours to him; and where, by his external Law, he would have us secured about these lesser matters. There is ordained and presupposed in this Commandment, a propriety1 to every particular man in his own goods, by reason of which it is truly said, this is mine, and that is thine. For though at the beginning of the creation, all things were in a way common, yet afterwards, by lawful seizure and possession of this or that, a division of things ensued. The unjust breach of this division is condemned in this commandment, along with all those things which make for it, or lead to it. For it is as in a feast: some dish is set down in common, and it is no more this guest’s than that guest’s. Yet when any guest has taken a portion or share of it for himself, then that is more his own than any other’s; so that it cannot be taken from him by any other without incivility. So all the commodities of this life were at first held out in common to all; but when one took a certain portion of them for himself, another could not by force take it from him without sin. Now by name, only theft is forbidden, because it is one of the grossest and most manifest sins of this kind; because in theft, the breach of that right which everyone has to his own commodity is apparent to everyone, and so the injustice and the wrong is clear. Yet together with sin — according to the perpetual use of speech in all the other Commandments — all the degrees, causes, principles, and occasions or provocations for it, are also forbidden. Doctrine 1. Out of conscience towards God, we must keep ourselves from all unjust hurting of our Neighbour, in point of his possessions or outward goods. Reason 1 . Because otherwise we sin against God in various ways: 1. That dispensation of his providence whereby he has divided such things among men, is disturbed against his revealed will. 2. The dominion of God himself, which he exercises in dispensing those things as seems best to him, seems in this way to be contemned. 3. We invade this sovereignty and dominion of God, while at our pleasure we make ours, whatever we wish. Reason 2. Because we do our neighbour gross and manifest injury while we take by force for ourselves what belongs to him, and so take away from him his goods. Reason 3 . Because in this way, charity is directly broken: while instead of that good which we both ought to wish and procure for our neighbour, we do him real evil in depriving him of his own goods. Reason 4. Because from such sins follow strifes, hatred, and the disturbance of all society. 1 A proprietary or property right; ownership;. Use . Of Admonition: that we not only shun that which is commonly called theft, but also all those sins which in Scripture are covered by theft as their common head. Such as, 1. Too great a love of riches. 2. The desire for our own profit at our neighbour’s loss. 3. All injustice in bargains and commerce, however it may be done under the colour of right. 4. All using or appropriating for ourselves that which is another’s, without its master’s consent; whether this is done by force, or by deceit and circumvention. Doctrine 2 . With the same religion or conscience that we ought to abstain from theft, we ought to set ourselves to this, on the contrary: that we seek our neighbour’s good, and further it in his outward goods. It is gathered from the similar reason that exists between the sins that are forbidden, and the duties that are commanded which are contrary to theft. Reason 1. Because by this means we make ourselves instruments of God’s bounty and good providence, whereby it is his pleasure that all be provided for in things necessary to this life. Reason 2. Because it is the exercise of our charity towards our neighbour. Reason 3 . Because it also belongs in some way to justice, in as much as we ought to behave ourselves as members of the same society; and everyone has a right to such duties from others as far as they can be conveniently performed by them. Reason 4 . Because our Lord admonishes us that we make friends for ourselves from the use of this communion, and so further others by our good example, and further ourselves by their good desires and prayers for us, on the way to salvation. 1 Use. Of Direction: that we set ourselves with all care that according to this duty of humanity, we further the profits of others as our occasion and power shall require.2 Hence, 1. We ought to purchase nothing for ourselves, except by honest means and just titles of right. For whatever is otherwise purchased or acquired always turns to the wronging of another. 2. Everyone should take to some honest exercise of life,3 which is lawful in itself, suitable to ourselves, and profitable to others and those who live at ease. For whoever lives a disorderly life,4 such as resolute beggars, with those who, like the one in the Gospel, having full Bags and Barns, sing a requiem to their souls, saying, Soul take your ease; you have laid up much.5 As in other things, so they sin in this: they do not take on themselves such a condition, whereby they may do good to others. 3. Diligence is to be used in our calling, without which we cannot keep the things we have, much less increase them, so that we may spare something from them and lay it out for the common good of others. 1 Luke 16:9 "And I say to you, make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home. 2 Galatians 6:10 Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith. 3 That is, a paying occupation; a job or career. Ephesians 4:28 Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need. 4 Disorderly: undisciplined and unruly, where sin and sloth have not been substantially mastered (Genesis 4:7), nor are they being actively brought into submission to the Spirit (1 Corinthians 9:27; Romans 8:4-5; Romans 8:13-14). 5 Luke 12:19. 4. Frugality and moderation ought to be used in our expenditures for ourselves, lest the fountain be drawn dry from which such streams flow for helping and refreshing others. 5. Bounty and mercy ought to be exercised in communicating our goods to others, especially persons that are to be pitied; and of these, chiefly those who are of the household of faith. For in this duty is most of all exercised (and most manifestly) that virtue which is most contrary to theft. Because as in theft we unjustly take for ourselves what is not our own, so in liberality and alms we justly take from ourselves what is our own, and freely bestow it on another. ======================================================================== CHAPTER 66: THE FORTY-THIRD LORD’S DAY ======================================================================== 43 The Forty-third Lord’s Day Exodus 20:18 You shall not bear false witness against your neighbour. In this Commandment is handled the testimony of one given on behalf of another, to obtain belief or trust in them. This then is also among the things that belong to our neighbour. For it either tends to his good, or to his hurt, as the belief that is given to this testimony may either do him good, or do him harm. God in this Commandment therefore shows us not only that we should not hurt our neighbour in his honour, or life, or chastity, or goods, but also that no effectual occasion should be given for harm to him, either by words or by witnessing. Even though he might not be immediately hurt by it, he would still be hurt either by coming between his own or someone else’s credit or endeavor. The general sin that is forbidden here is called false witnessing; that is, whenever by our credit, authority, or testimony, we confirm as truth that which we know to be false, which is the very nature and definition of a lie. Doctrine 1. Every lie, with whatever pretense it may be excused, because it is a witnessing of falsehood, it is a sin. Reason 1. Because it contains an injury to our neighbour, who from the very law of nature has this right, that he may challenge us to say nothing to him as being true, that is not true; no more than we would foist upon him a piece of false coin as being true coin, or as being gold or silver currency, when it is only a counterfeit. Reason 2. Because there is a base and dishonest disorder in the false witness, that lies while his tongue and speech quite disagree from his mind;1 it is as if the Interpreter of some Prince were to speak things quite contrary to those that he was commissioned by his Prince to declare. Reason 3. Because the inconveniences that are brought forth and furthered in the world by lies are very grievous and heavy; because by these lies all trust, in which the very knot and foundation of human society lies, is troubled in every kind. There is no evil that is done to anyone, in any other way, but that it both may and usually is brought about by lies. So that by lies, sin is committed against the honour, the life, the chastity, and the outward goods of men, just as it is committed against his religion. So that, by breaking this Commandment, all the foregoing Commandments may also be broken in some way.2 Reason 4 . Because by a lie, the nature of the Devil himself is followed in a special manner, and as it were, put on like a garment. John 8:44, You are of your Father the Devil, and the lusts of your father you will do. He was a murderer from the beginning, and did not abide in the truth, because there is no truth in him. When he speaks a lie, he speaks his own: for he is a liar, and the Father of it. 1 That is, from what he knows in his mind to be true. 2 James 2:10. Use . Of Admonition: that out of conscience towards God, we keep ourselves from all lying, whether it is that of a pernicious lie, or an officious lie, or a merry lie.1 Whether it is spoken of ourselves, as in our vaunting and dissimulations,2 or of others, as in calumnies,3 slanders, backbitings, flatteries, soothings,4 etc. But these lies are chiefly to be shunned, as used to be committed in public judgments, and in matters of great weight and importance. 1. Because by how much advisedness5 a man lies, by so much his sin is the greater. 2. Because by how much greater the danger that another is brought into by the lie, by so much the sin is the heavier. 3. By how much greater the obligations come together that bind us to the truth, by so much the sin is multiplied. And that we may abstain from lying, we must abstain from those things that make way for lying — such as rash suspicions, and too great an easiness to believe and receive false reports; and a talkative and twattling6 nature, which used to be exercised by so many, without that consideration whereby they should always put a difference between truth and falsehood, and the like. Doctrine 2. We ought to love truth, and accordingly, as occasion serves, we ought to further and advance it. This is gathered from the words of the Commandment; because veracity, whereby we both love truth, and according to occasion, witness to the truth, is that virtue commanded here; and it is contrary to that sin that is condemned here, in bearing false witness. So that speculative truth is not properly treated here, nor that which is true generally; but only moral truth — that is, what belongs to men’s manners and consciences. And that is such a truth of our words, as that they agree with our mind; and our mind also agrees with the thing itself, as far as we are bound to know, or profess that we know. And this veracity is to be followed and highly prized for these reasons: Reason 1 . Because it is not the least part of that image of God that we ought to show, because in a special way, God is and is called the God of Truth, Psalms 31:5; and his word is called the word of truth,7 and truth itself.8 So that truth has a unique agreement with the nature and perfection of God. This is also why it is that God, though in other commands has sometimes used a kind of exception, and as it were, dispensed with it for a time, as in the matter of Theft with the Israelites (for he made it not to be a theft, by a special explication of the command, which otherwise would have been theft); and some marriages both before and under the Law, were made lawful by an extraordinary approving of them.9 Yet in this command about speaking truth, God never granted any explication or dispensation, because from the very nature of the thing itself, it has more of God’s image in it, and of his divine and immutable justice. Indeed, what is more, God has absolutely forbidden us to lie even for his cause, much less for our own or for any mortal man’s. 1 A lie said in fun, just to see what might happen. 2 That is, “as in boasting and deceiving”. 3 A false accusation of an offense or a malicious misrepresentation of someone's words or actions. Also, an abusive attack on a person's character or good name. 4 For example, telling a lie to make someone feel better or to avoid giving offense. 5 Careful prior consideration; willful intent. 6 To talk in a digressive or long-winded way; idle talk; ill-considered speech. 7 For example 2 Timothy 2:15; James 1:18. 8 Psalms 119:160; John 17:17. 9 No reference is given. Reason 2 . Because this veracity is a special perfection of man, to the extent it excludes these deviations and the crookedness of men’s minds, whereby men are perverted to a habit of lying, and subjected to the base affections either of fear, or fraud, or the like. Hence also, from the very light of nature, it is a singular honour to anyone if they are lovers of truth, and stick fast to it, and are constant both in defending and furthering the truth. Reason 3. This is also the foundation of all civil society and conversation; so that it being taken away, men would become Wolves and Foxes to one another, rather than men. Reason 4. By the exercise and love of truth, our minds are better disposed to embrace that truth which leads to our salvation. Use . Of Direction: that in our conversation with men, we follow after this truth. For though it is not required either that we know all that is true, nor that at all times we speak what we know to be true, yet we are never to witness anything against the truth — at no time, in no place, for no party whatsoever, not even for God himself (as was said). Moreover, we are always bound to give witness to the truth, and to confirm it when either religion or conscience towards God, or justice and charity towards our neighbour, shall require this duty from us. ======================================================================== CHAPTER 67: THE FORTY-FOURTH LORD’S DAY ======================================================================== 44 The Forty-fourth Lord’s Day Exodus 20:17 You shall not covet your neighbour's house; you shall not covet your neighbour's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his donkey, nor anything that is your neighbour's. In this last Commandment is handled the estate and condition of our Neighbour in common, as appears by these last words, nor whatever is your neighbour’s. For as in the first Commandment of the first Tablet, that duty is commanded on which all other duties lie and depend; so also in this last Commandment of the last Tablet, that duty is handled on which all other duties that relate to our neighbour depend. About this state of our neighbour in common, covetousness is forbidden. This covetousness is neither to be understood as the natural faculty of coveting or desiring, which of itself is good and lawful; and it is not to be ranked with forbidden things. Nor is this covetousness to be understood as every concupiscence or lust; because such acts of filthy lust have the consent of the will joined with them to accomplish the acts of sin, if occasion were given. As such, they are prohibited in the other Commandments, according to their kinds to which they belong. Christ himself teaches about man inordinately lusting after a woman, which he callsadultery, and shows that it is forbidden in the seventh Commandment.1 Nor yet is this covetousness to be understood as that innate and inbred lust in us which is original sin, and the tinder2 to all actual sin; because that is no more forbidden in any one Commandment, than the contrary original righteousness and innocence is commanded in the whole Law. But as this primitive righteousness is commanded of us in all the Law throughout, so the contrary original sin, lust, or inclination and propensity to evil, in general, is forbidden in the whole Law, and not in any one commandment. Here then is properly understood that covetousness which is a disorderly desire or longing for anything that is our neighbour’s, though we do not fully consent to it, and though we never desire to accomplish it by unlawful means. Doctrine 1. The first motions3 in which we are touched by an inordinate desire, are to be considered sins that are to be shunned.4 It is gathered from the words of the Commandment, because that first lusting after anything that is our neighbour’s is expressly condemned; and all other inordinate motions are of the same kind. Reason 1 . Because such motions are contrary to the perfection of God’s Image, which we are everywhere bound to keep entire in ourselves, as much as possible. Reason 2. Because such motions are contrary to charity, whereby we ought to love God with our whole heart, and our neighbour as ourselves. For if this charity were perfect in us, no place would be left in us for such motions or affections, either against God, or against our Neighbour. 1 Matthew 5:28 "But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart. 2 Fuel for a fire. 3 That is, inclinations of the heart; motivations. 4 Avoid and deliberately stay away from; stay clear of. Reason 3 . Because in such motions there is a certain beginning of a consent to evil, though it is not full and perfect. This appears from that hidden liking and delight that usually accompanies such motions, until they are seriously repressed. Use 1 . Of Refutation: against Papists who do not hold such first motions to be sins, and so they do not acknowledge the spiritual depth of sin; and by the same means in great part they take away the power of repentance and spiritual humiliation. Use 2 . Of Admonition: that with all diligence we keep our hearts;1 though we cannot be altogether free from such motions, yet as much as possible, we are to keep ourselves from them; and that is for two reasons: 1. Because they have something of sinfulness in them, and also tend to promote heavier sins. 2. Because in some way they defile our mind, and make it less fit to exercise and preserve holy motions. Doctrine 2. Everyone ought to be content with that portion and condition that God has measured out to him. This is hence gathered, because contentment with our own is the duty directly contrary to desiring what is another’s.2 Reason 1. Because we ought to rest in God’s dispensation, as in our Father’s good providence who knows best what is good for us. Reason 2. Because this contentment does much for the quietness of our mind, and so for the happiness of our life. Reason 3 . Because the lack of this contentment argues that our love of the world and of ourselves is too great, and it comes from a perverse affection, that we are not content with our lot. Use 1 . Of Reproof: against those who think about almost nothing else, than about how they may gain such or such a worldly thing that they do not have; so that their whole life is nothing else but a continual exercise of avarice and ambition. Use 2 . Of Exhortation: that we may more and more strive for this contentment of mind, which is the companion of true piety, as it is said: Godliness is great gain, with a mind contented with its own condition. 7 For we brought nothing with us into this world, nor can we take anything out of it with us;8 but having food and clothing, let us be content with these. 9 But those who would be rich fall into temptation, and into a snare, and many lusts or covetings,etc.etc. 9. Doctrine 3. We ought to desire our Neighbour’s good as well as our own.1 1 Proverbs 4:20-27 My son, give attention to my words; Incline your ear to my sayings. Do not let them depart from your eyes; Keep them in the midst of your heart; For they arelife to those who find them, And health to all their flesh. Keep your heart with all diligence, For out of it spring the issues of life. Luke 21:34 "But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly. 2 Hebrews 13:5 Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, "I will never leave you nor forsake you." Php_4:11-12 Not that I speak in regard to need, for I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. This is hence gathered, that here is forbidden the coveting of that which is our Neighbour’s; from this it follows that we should not only leave to him those things which are his, but also (which is more) heartily desire that he may keep and enjoy his own to his own contentment, and not that we should have them or desire them. So that, just as the love of God above all other things is commanded in the first Commandment, so loving our Neighbour as ourselves seems to be chiefly commanded and summed up in this last Commandment.2 Reason 1. Because love to our Neighbour ought to follow from our love to God; and God may be as well honoured by the things he gives to our Neighbour, as by the things he gives to us. Reason 2 . Because though it is more natural to wish good to ourselves, yet it is more divine and perfect to wish good to others in such external things. Reason 3. Because by wishing good to others, we wish good to ourselves, in as much as by the exercise of this duty, we further our own salvation. Use . Of Reproof: against the common frailty of us all. For from this Commandment, just as from the Commandment to love God above all things, it follows that none can perfectly keep this moral Law in this life; namely, if we understand that perfection which consists in complete obedience. For otherwise, such a perfection, or integrity and sincerity, would be found in all believers, as opposed to feigning and dissimulation; and as opposed to that halting or lameness by which some duties seem to be looked after, but not all; and also such a perfection as is opposed to lukewarmness. For all believers both worship God sincerely, and desire to keep all his Commandments, and pant after a complete obedience also. Yet the Law is not proposed to us in vain for this purpose, even though we are unable to keep it fully. For from this we understand, 1. What is our duty. 2. What are the defects under which we lie. 3. What we may require from God; namely, that we may be freed from guilt, and renewed to a performance of our duties. 4. That we have a mark set for us, at which we may aim in all our endeavors. 5. That we may in part take notice of the perfection of that life which we shall enjoy in another world. 1 Php_2:4 Let each of you look out not only for his own interests, but also for the interests of others. 2 Matthew 22:39 "And the second is like it: ‘You shall love your neighbor as yourself.' ======================================================================== CHAPTER 68: THE FORTY-FIFTH LORD’S DAY ======================================================================== 45 The Forty-fifth Lord’s Day Ephesians 6:18 Praying always with all prayer and supplication in the Spirit, and watching to this end with all perseverance, and supplication for all Saints. The Apostle, after explicating our spiritual armour which every Christian ought to furnish himself with, adds exhortations to prayers, by which this spiritual armour is taken up, put on, strengthened, made sure and proved, and is increased. In the Exhortation itself, several things are expounded, such as the Duty of praying. This duty is declared, 1. By a distribution, with all prayer and supplication. 2. From the adjunct of time, always, or at all times. 3. From the object, whose good these prayers are to serve; namely, not only for ourselves, but for all Saints. 4. From the efficient cause, by the Holy Spirit. 5. From its singular manner that must accompany it, which consists in watching and in perseverance. Doctrine 1. Prayer is among those principal duties which we ought to be careful of. It is hence gathered from the Text; because the Apostle so carefully urges it. Reason 1. Because it gives very great glory to God; for God in all our prayers is acknowledged as the principle and fountain of all our good. Reason 2 . It contains man’s greatest subjection and homage to God. 1. Because it seeks all things by free gift and grace. 2. Because the soul and the conscience themselves are prostrated before God, and are cast at his feet when we pray. Reason 3 . Because by prayer we receive all the spiritual gifts of God. Reason 4. Because by prayer we sanctify to ourselves all the corporal gifts of God. Reason 5. Because by prayer we fly to God, so that in him we may be secured from all evil. Reason 6. Because in the exercise of prayer we have most sweet communion with God, and the communication of his grace. Reason 7 . Because in prayer, either expressly or impliedly, we give ourselves up to God, so that after and from prayer, we rise more obliged and bound to God than we were before; because all prayer always has adjoined to it some promise of thankfulness for hearing our prayer, and granting our desires. Use . Of Exhortation: that we may more and more give ourselves to this holy exercise of Prayer, in public as well as in private. To this care, many considerations ought to stir us up: First, that holy prayer is so acceptable to God, that in Scriptures it is called Incense, or Perfume, and Sacrifice. 2. In that it is so proper to the godly, that in Scriptures the terms godly men, and those who call upon the name of God, are used without difference. 3. In that it is so inseparable a fruit of the Holy Spirit dwelling in the heart of a believing man, that from this it is called the spirit of Prayer; and Prayer is almost the same to spiritual life as breathing is to natural or animal life. Moreover, that by prayers we best resist all sorts of temptations; this is also why we are bid to resist the Devil by Praying;1 and to pray and watch so that we do not fall into temptation.2 4. Lastly, in that all grace is stirred up and increased by the exercise of Prayer.3 Doctrine 2. In prayer we ought to exercise ourselves in all kinds and sorts of prayer. This is hence gathered, in that the Apostle exhorts us here to all prayer, and supplication, and thanksgiving. Reason 1 . Because our manifold necessities require manifold sorts of Prayer, in respect to evils with which we are pressed, as well as in respect to good things that we want, or for receiving them, for which we owe thanks; and also the necessities and circumstances of others, for whom we owe this duty of Prayer. Reason 2. Because by this means, not only one grace or another, but all the graces of God are put forth and exercised in us, according to their proper objects and natures. Reason 3. Because by this means, God is glorified by us in many ways. Use . Of Direction: that we do not rest on forms of Prayers, as if repeating them were enough to fulfill our duty in general; because according to diverse occasions, we ought to take ourselves to diverse manners or ways of Praying. Doctrine 3. In Godly prayers, the Holy Spirit exercises a special power of his own. From the words, by the Holy Spirit. Reason 1 . Because of ourselves we do not know how or what to pray for. And although we are taught about such things in the word of God, yet for the practice itself, a special direction of the Holy Spirit is requisite. Reason 2 . Because our weaknesses are so many that, in the exercise of Prayer, they must be helped by the Holy Spirit. Reason 3. Because no prayers can be holy and acceptable to God, unless they come from the Holy Spirit. Use. Of Direction: that in making our prayers, we do not trust to our own wit, and volubility4 of gifts, and to our own strength; but that we always rely on the grace and help of the Holy Spirit. Doctrine 4. In some way or other we should always, or at all times be praying. From the words, Praying always. 1 James 4:7-8 Therefore submit to God. Resist the devil and he will flee from you. Draw near to God and He will draw near to you. 2 Matthew 26:41 "Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak." 3 Exodus 33:13 "Now therefore, I pray, if I have found grace in Your sight, show me now Your way, that I may know You and that I may find grace in Your sight. 4 The quality of being facile in speech and writing. Reason 1. Because we should always have a praying disposition of mind, or a mind ready to pray. For in this consists the right disposition and ordering of our mind. Reason 2 . Because we should take every just occasion for this exercise of Prayer. Reason 3. Because we should not pass over our set and established times of prayer. Use. Of Reproof: against those who are so far from this exercise that not only can they pass over whole days, but also whole weeks without any serious thoughts of Prayer. Doctrine 5. The manner of Praying is as much to be taken care of, as prayer itself. This is here gathered, in that watching unto prayer is commanded in the same manner as prayer. Now watching unto Prayer belongs to the manner of Praying, and in some way it contains all things that belong to prayer. For First, We ought to watch before prayer; that we may so prepare ourselves for it that all hindrances to it may be removed, and that we ourselves get a fit disposition of mind and spirit. Secondly, In prayer we must watch against lukewarmness, lack of reverence, wandering thoughts, and the like. Thirdly, After prayers we must be watchful against forgetfulness and slothfulness, whereby we come short of the fruit of our prayers; nor indeed should we expect anything for our carelessness. Reason 1. Because in every moral action, the manner of doing is of greatest weight, by which we not only do that which is good, but do it well. Reason 2. Because in prayer, in a special way we are in God’s presence; how we behave ourselves in his sight is a matter of no small concern. Reason 3. Because a corrupt manner of praying sometimes not only destroys the power of our prayers, but also turns them into sin for us. Use. Of Direction: that we may have a care for all those things which make for the right manner of praying, such as Faith, Humility, Zeal or Fervour, and Constancy. ======================================================================== CHAPTER 69: THE LORD’S PRAYER ======================================================================== 46 The Lord’s Prayer The Forty-sixth Lord’s Day Matthew 6:9-13 After this manner therefore pray: Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. This prayer was dictated by Christ, and for this reason all Christians should hold it in chief esteem as coming from him that was the wisdom of God himself; therefore he knew well all our necessities, and also knew most perfectly what the will of God is towards us. And it was dictated so that it might be an example or pattern of all Prayers that we ought to use. It is not that we should be bound to this very frame and form of words, yet it may also be freely used by us. For we do not read that this very form of words was used by the Apostles; rather, other diverse Prayers of theirs are mentioned in the Acts as well as in their Epistles. This Prayer is made up of certain Petitions, to which are adjoined a foregoing Preface, and a following Conclusion. The Preface is in these words: Our Father which art in Heaven. And in this is proposed and commended to us a certain description of God, to whom our prayers are always to be directed. This description suitably to its occasion — that is, to praying — lays out for us those perfections of God which are most necessary to be known and considered by us for devoutly calling upon his name. And because nothing does more for this than that we be assured of God’s goodness and good will towards us, whereby he intends good to us; and that we be assured of his power, whereby he is able to do all that he pleases in Heaven or on earth. Therefore 1. The goodness of God is declared by that title of, Our Father. And 2. His greatest power and majesty is designed in these other words, Which art in Heaven. He is called Father not only from the benefit of creation and providence, whereby as with a Fatherly care he provides for us in all things; but chiefly also for the benefit of adoption, whereby of his special favour he chooses us, to be of the rank and number of his sons. And he is said to be in Heaven, because in Heaven, especially the third Heaven, he manifests his majesty as it were, in his royal throne, among the blessed and glorious spirits. And from there he sends out his Word as a royal declaration of his will, through all parts of the world, for the powerful effectuating of all and every thing that he wills or pleases. Doctrine 1. Some preparation of mind is necessary for rightly making our prayers. This is hence gathered, in that a preface is used here, and such a preface as directly makes for preparing our minds, that we may make our prayers more directly before God. Reason 1 . Because so great is the majesty of God, that to appear before him, and rashly rush into conference with him, and do so negligently, without taking any care of our fitness and predisposition for it, would be such an indignity, that it would be a great incivility and lack of wisdom if it were done to any worldly Prince or great man. Reason 2. Because so great is our weakness, that unless our minds are strengthened by some religious meditation, they will never lift themselves up to God as becomes them. Reason 3 . Because so great is our unworthiness, that our minds can hardly be raised up to consider and believe how our prayers are heard by God, unless we seriously meditate on the favour or grace of God and his promises. Use. Of Direction: how we ought to dispose and settle ourselves to prayer, namely by such a preparation which chiefly consists in two things: 1. In calling away our mind, and thoughts, and cares, from all other things during that time and exercise of prayer — not only unlawful things, but otherwise lawful though worldly things. 2. In setting our minds, and thoughts, and affections on heavenly things; and do that according to that occasion which our prayers in general, and in their special and particular nature, give us. Doctrine 2. God alone, by religious prayer, is to be called upon. This is hence gathered, because in this most perfect pattern of Christian prayer, we are not taught to call upon any in that way except the one whom we may call, Our Father which art in heaven. Reason 1. Because prayer is so divine a worship, and it gives so much glory to the party that it is made to, that without idolatry it cannot be offered to any creature. This is also why it is called everywhere in Scripture a sacrifice,2 which the very Papists themselves confess cannot be offered but to God alone. Reason 2. Because no creature can sufficiently know our prayers; because they come from the heart, and not from the mouth only. Reason 3. Because no creature can always and everywhere be present to hear prayers where they are made. Reason 4. We cannot religiously call on those whom we do not religiously believe in, Romans 10:14.3 But we may not religiously believe in a creature, Jeremiah 17:5.4 Use . Of Refutation: against the perverse superstition of Papists. Doctrine 3. In all our prayers, we ought to come to God with confidence, as to our Father. It is gathered from the word, Father. 1 Malachi 1:8 And when you offer the blind as a sacrifice, Is it not evil? And when you offer the lame and sick, Is it not evil? Offer it then to your governor! Would he be pleased with you? Would he accept you favorably?" Says the LORD of hosts. 2 As in Psalms 141:2; Revelation 5:8; or prayer is linked to sacrifice, as in Isaiah 56:7 Even them I will bring to My holy mountain, And make them joyful in My house of prayer. Their burnt offerings and their sacrifices Will be accepted on My altar; For My house shall be called a house of prayer for all nations." 3 Romans 10:14 How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? 4 Jeremiah 17:5 Thus says the LORD: "Cursed is the man who trusts in man And makes flesh his strength, Whose heart departs from the LORD. Reason 1. Because prayer in its most inward and essential nature, is an action of affiance and trust. For we seek nothing from God, except out of trust and hope grounded on his promises. Reason 2 . Because we ought to strive for this, that we ourselves may be accepted by God as his sons, so that we may know that our prayers will be accepted by him. And this we only attain by faith and affiance placed in God, through Jesus Christ. Reason 3. Because we ought to give God this glory, that as a bountiful Father he will liberally give to us all that is good for us, when we ask of him. Question: What shall they do then, who have not yet received the spirit of adoption,1 so that with any certainty they may call upon God as their Father? Answer: Though they cannot for that time receive that comfort from their prayers that others do, yet they should not therefore cease from the exercise of prayer. This is because prayer itself is a most fit means to attain this confidence — when by lifting up the heart to God we at least wish, if we cannot with downright confidence and affirmation say from the Word, that we could and might truly call upon God as our Father. Use. Of Direction: that we always call upon God in Christ, in whom alone God is our Father by adopting us, and is reconciled to us, and accepts us and our prayers. Doctrine 4. In our prayers, confidence towards God, and charity towards our brethren, should always be joined together. It is gathered from the word, Our. It is both lawful and sometimes expedient and profitable that a believer say in his prayers, O my Father, to manifest his particular confidence in God, and not for designing any sonship he has in God that is more special than others have; for Christ alone might and did use that form of speaking. Yet even for designing our particular confidence, it should never be joined with excluding thoughts of others. But whatever our own particular feelings are in respect to charity, the judgment, and our desire for it towards others, we should always, either expressly or impliedly, call upon God as the common Father of ourselves, and of others also. Reason 1. Because it belongs to our comfort that we so call on God, as being members with others of that mystical body for which God has prepared and promised all good things. Reason 2 . Because it belongs to the communion of Saints, that they have a perpetual communication or the mutual partaking and benefit of prayers among themselves. Reason 3 . Because charity towards others is a disposition which is in a special way required of us, so that our prayers may be acceptable to God according to that teaching of our Lord, If you forgive others, you shall be forgiven.2 Use . Of Reproof: against those who, burning with hatred and a desire for revenge, rush into praying — not that we ought to abstain from praying merely because of such perturbations of ours, nor abstain from the Lord’s Supper. But we ought to lay aside and purge such perturbations, not only when we come to partake publicly of the Lord’s Supper, but also daily, and privately, whenever we set ourselves to make our daily prayers to God. 1 Romans 8:15 For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, "Abba, Father." 2 Matthew 6:14, the verse immediately following the Lord’s Prayer. Doctrine 5. The majesty and power of God are to be set before us when we call upon God. It is gathered from the words, Which art in Heaven. Reason 1. Because this majesty of God rightly set before us and thought upon, strikes us into an awful1 reverence and fear of God, which is required for all humble and rightly conceived prayers. Reason 2. Because the consideration of that same majesty lifts up our minds above all earthly and worldly things, to think upon and seek heavenly things. Reason 3 . Because the heavenly power of God directly strengthens our confidence according to that word of the Apostle in Romans 4:21, He believed and did not doubt that he who had promised could also perform. Use . Of Direction: how in our prayers we may resist sundry2 thoughts and temptations; namely, we resist them by lifting up our minds to behold and think upon the majesty and power of God, in whose presence we are. 1 Awe-full, or awe-filled. 2 Various and many. ======================================================================== CHAPTER 70: THE FORTY-SEVENTH LORD’S DAY ======================================================================== 47 The Forty-seventh Lord’s Day On the first petition of the Lord’s Prayer Hallowed by thy Name. All the petitions of the Lord’s Prayer are very short, and yet they are such as contain all things that are to be sought for in their own way, and in a most convenient order. For the first four Petitions concern obtaining good; and the last two the removing of evil. Among the former, those which nearest concern the glory of God have the first place. And first of all, the glory of God itself is sought and prayed for in the first petition, where by the name of God, God himself is understood, and those things which most intimately belong to him, in as much as he has revealed himself to the creatures. By sanctifying this name then is understood the manifestation of God’s glory, as most becomes his most holy majesty. Doctrine 1. All prayers that we offer to God are to be followed with great zeal and affection. This is hence gathered, because all these petitions are so short, yet pithy and comprehensive; so that it may appear from this, that the power of prayer does not consist so much in a multitude of words, and empty or vain repetitions or babblings, as it does in the fervent and well-composed desires of the heart. Reason 1 . Because the abundance of the heart is here chiefly regarded, according to which only the mouth ought to speak.1 And the abundance of the heart consists in such desires with zeal and fervour, or heat of affections. Reason 2 . Because God knows what we stand in need of, so that a long and artificial or skilful expounding of things to God is not necessary, nor does it at all profit further than it proceeds from an overflowing abundance of the heart. Use . Of Reproof: against such babblings; they are expressly condemned by Christ our Lord himself,2 and yet they are wilfully and professedly used by Papists, and others also; this is done out of a lukewarm formality, in as much as they use a form of praying, but deny the power of it.3 Doctrine 2. Those things which most concern the glory of God’s name, are to be in first place, and sought after with greatest affection. This is gathered from the order of the petitions. Reason 1. Because in the order of intention, and of a well-ordered desire, the end is first to be desired. And the glory of God is the end of all. Reason 2. That which is first in worth ought to be put before all other things. And the glory of God has infinite excellence and worth beyond all other things. Reason 3 . Because this is one difference between true and sincere prayer, and that which is hypocritical and vain. Hypocrites then, only seek after God when, by their own private and proper necessities, they are constrained to it, and do not seek after him first, and for himself. But the godly call upon God for the esteem that they have for him especially; although even then they also seek with him, their own happiness in him, and in him alone, because this is most of all to glorify God in that manner which he himself has prescribed. 1 Matthew 12:34. 2 Matthew 6:7. 3 2 Timothy 3:5. Use . Of Exhortation: that by all means, we stir up in ourselves this fervent desire towards the glory of God’s name, not only beyond and above all profits and pleasures of this life, but also above our life itself, both in this world and in the world to come — if it were possible that we could desire God’s glory separately from our own salvation and glorification in Heaven. Doctrine 3. Our hallowing, or sanctifying and glorifying of God’s name, depends upon his own free gift and bounty. For here we are taught to seek and pray for it from him. Reason 1 . Because no mortal creature of itself knows how God’s name is to be sanctified; nor does any creature by that illumination which he has, so understand it that he does not still stand in need more and more, and from time to time, to be taught this by God. Reason 2 . Because when we understand how God’s name ought to be sanctified by us, yet the direction, leading, and grace of the Spirit of God is necessary to perform that which we know belongs to our duty. Reason 3. Because there are many things outside us that belong to sanctifying God’s name, that cannot be effected by us in any way, except by the special and powerful working of God himself. Use. Of Information: that by this we may understand that all the duties that we perform to God, are God’s own gifts. For nothing can be offered to God by us for sanctifying his name, unless that were first freely given to us by God. And thus God is Alpha and Omega, the beginning and the end,1 in all that spiritual communion which we have with him. First he forgives us our sins; then he gives us the grace both to will and to do that which is good and well-pleasing in his sight; and lastly, all these — his own gifts — he crowns in us, both with grace to the end, and glory in the end. Doctrine 4. It is a great benefit of God to us when we see his name hallowed or glorified. For here we seek this first, as our principal desire and benefit, that the name of God may be hallowed. Reason 1. Because this hallowing of God’s name always turns to the profit and building up of the children of God, who in some way are made partakers of his glory. Reason 2. Because all those who love God above all other things, are made possessors of their chief desire, when they see the name of God being hallowed and glorified. Reason 3 . Because God often grants us this honour, to be made in some way instruments of hallowing and glorifying his name; and this ought to be acknowledged as a great honour and benefit. Use. Of Reproof: against the base and earthly minds of men that are more taken with a little profit of the things of this world, than with the glorious hallowing of the name of God. Doctrine 5. It ought to be our greatest grief, if the name of God is profaned or blasphemed. 1 Revelation 1:8. For this is what is directly contrary to this first and great petition, and the greatest heart’s desire of all the godly [is that it be hallowed]. Reason 1. Because God’s majesty ought to be most dear to us. Reason 2. Because those who commit such a sin are most wretched, and therefore much to be pitied for the miserable blindness and perverseness in which they lie. Reason 3. Because great scandal is given to others. Reason 4 . Because by this means God’s judgments are in a singular way provoked and procured, for God will always have his glory, whether we will or not;1 either from us freely or upon us fiercely; either the glory of his mercy from us, or the glory of his justice and wrath upon us. Use . Of Direction: how we ought to be affected when the name of God is profaned or blasphemed. If it is done by others, we ought to grieve at the thing, and to mend it, as far as it lies in us to do so. But if it is done by ourselves, or we give occasion for it — that is, for a life led altogether unworthy of and unsuitable to the glorious God that we profess to serve — then we ought as it were, to repair2 God of his honour by our humiliation and repentance for such misdoings, and by zealously glorifying him afterwards, just as we had offended and dishonoured him before. 1 Original wording, “will we, nill we;” 2 To restore, make amends, or set right. ======================================================================== CHAPTER 71: THE FORTY-EIGHTH LORD’S DAY ======================================================================== 48 The Forty-Eighth Lord’s Day On the second petition of the Lord’s Prayer Let thy Kingdom come In the second petition is handled the principal means whereby the name of God is hallowed or glorified among men; and that is, by seeking the Kingdom of God and its coming.1 And by the Kingdom of God is properly understood that state of the Church in which she is made partaker of that happiness that she has in her communion with God. For a Kingdom in its general notion is a kind of polity or public government and state of men, in which one has the supreme and chief command, and all others are subject (more or less) for their own good. For unless it is for the good of the Subjects, or people, it is not a Kingdom, but a Tyranny. So the Kingdom of God is a Polity or State in which God has the Sovereignty or Supreme power and command; and men are subject in such a way that from this they may reap and receive their chief good that can be desired, or eternal and true happiness. By a Metonymy, also all such means are understood by the Kingdom of God, whereby such a state of the Church is procured. Of this Kingdom there are two most remarkable decrees; one in that administration which belongs to this present life, in respect to which it is called the Kingdom of grace. The other belongs to the life to come, in regard to which it is called the Kingdom of glory. By the coming of this Kingdom then, is understood its state or condition, and the giving or bringing to pass all such things that belong to this state, together with the advancing and perfecting of them, for its accomplishment. Doctrine 1. The chief means by which to hallow or glorify God’s name, is the Kingdom of God, which consists in his Church. This is gathered from the connexion of this petition with the one preceding. Reason 1 . Because the name of God, or the greatest perfections of God, are more manifested in this Kingdom than in any other of his works, but especially his grace, or mercy, justice, truth, and wisdom. Reason 2 . Because this Kingdom of God in its perfection comes nearest to God himself. For there is nothing outside of God himself that can be compared with his Church; indeed, in a way all other things are subject to the Church. Reason 3. Because nothing is more contrary to the glory of God’s name than the impairment of this Kingdom, or trenching2 upon it, or than the troubling and deforming of it. Use. Of Direction and Exhortation: that first of all we seek the Kingdom of God.3 Doctrine 2. This Kingdom is not set up nor brought about by any other than God himself. 1 Matthew 6:33 "But seek first the kingdom of God and His righteousness, and all these things shall be added to you.” 2 Have a negative effect on, esp. by somehow restricting it; to infringe upon. 3 Matthew 6:33. This is hence gathered, in that its coming is sought from God alone, as the author and principal cause and procurer of it.1 Reason 1. Because the adversaries and enemies of this Kingdom are more and mightier than can be overcome by any creature.2 Reason 2 . Because the profits and advantages that this Kingdom brings are greater than can be imparted to anyone by any creature. Reason 3. Because the administration of this Kingdom is more spiritual than can be performed by any creature in chief. Use 1 . Of Refutation: against Pelagians who go about to rob God of a great part of this Kingdom, and ascribe it to nature; as well as against Papists and others, Who would have the external government of the Church at least depend upon human power and pleasure. Use 2 . Of Direction: that in seeking this Kingdom, we fly to God by faithful prayers. Doctrine 3. This Kingdom has come to us but in part as yet. This is hence gathered, in that the coming of this Kingdom is always to be sought by all during this life. Reason 1. Because in this life something always clings to us which belongs to the Kingdom of darkness, and it must be put off and laid away. Reason 2. Because something is always lacking in us that belongs to the Kingdom of light, and it must be put on. Reason 3. Because we must always pant and breathe after the accomplishment of this Kingdom which is to be revealed and perfected in the last coming of Christ. Use. Of Admonition: that we never so set up our rest here, as if we had arrived at the end and last perfection; but strive to a further perfection than any we have attained. Doctrine 4. It belongs to our duty that we use all care and pains to advance this Kingdom of God by our desires, prayers, and all other lawful means and endeavours within the compass of our power, place, and calling that God has set us in. This is gathered, because we are here taught to do this by prayer; and what we are bound to pray for, we are bound to use all lawful and expedient means to bring it to pass. Otherwise we would but tempt and mock God by such prayers, by dividing the right means from the end, and disjoining things that God has conjoined. Reason 1 . Because the zeal of the House and Kingdom of God (for God’s Kingdom and his Family or House, are all one) ought to take up and possess our minds as far as it makes for the glory of God. Reason 2 . Because from it our own salvation depends. Reason 3. Because such endeavours, if they are sincere, are never in vain.1 For though perhaps they profit little with men sometimes, yet they always advance the Kingdom of God in ourselves, and have the promise of the blessing.2 1 Psalms 127:1 Unless the LORD builds the house, They labor in vain who build it; Unless the LORD guards the city, The watchman stays awake in vain. 2 “For still our ancient foe doth seek to work us woe; his craft and power are great, and armed with cruel hate, on earth is not his equal.” – Martin Luther, A Mighty Fortress is Our God,1529. Use . Of Reproof: of those who care nothing about what the estate of the Church is, how the Word is preached, the Sacraments administered, Discipline exercised, and the like. But it is to be feared that such Gallio’s3 have no part or portion in this Kingdom which they entertain4 with such slight and neglect. Doctrine 5. We ought to wish for the uttermost perfection of this Kingdom, which is to be after the Day of Judgment. This is hence gathered, in that believers here on earth are taught to still pray for this Kingdom unto the Day of Judgment. For further illustration it no more needs to be said than what has been said on the former Doctrines. Doctrine 6. The Kingdom of the Devil, and of Darkness, and of Antichrist, and all other such things that are opposite to the Kingdom of God and enemies to it, we ought to detest with all our heart, and oppose with all our strength. This is gathered from the distinctive principle, thy, in which is held out an opposition of this Kingdom to all other kingdoms and things, that are contrary to it. 1 1 Corinthians 15:58 Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord. 2 Deuteronomy 16:15 "Seven days you shall keep a sacred feast to the LORD your God in the place which the LORD chooses, because the LORD your God will bless you in all your produce and in all the work of your hands, so that you surely rejoice. Revelation 14:13 Then I heard a voice from heaven saying to me, "Write:`Blessed are the dead who die in the Lord from now on.'" "Yes," says the Spirit, "that they may rest from their labors, and their works follow them." 3 Acts 18:12-15 When Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him to the judgment seat, saying, "This fellow persuades men to worship God contrary to the law." And when Paul was about to open his mouth, Gallio said to the Jews, "If it were a matter of wrongdoing or wicked crimes, O Jews, there would be reason why I should bear with you. "But if it is a question of words and names and your own law, look to it yourselves; for I do not want to be a judge of such matters." 4 That is, consider or treat. ======================================================================== CHAPTER 72: THE FORTY-NINTH LORD’S DAY ======================================================================== 49 The Forty-ninth Lord’s Day On the third petition of the Lord’s Prayer Thy will be done on earth, as it is in Heaven. In this petition is sought the fulfilling of God’s will, and in that manner that it ought to be sought to be fulfilled. This is explicated by a comparison of like things, where the things compared are the fulfilling of God’s will by men, and by Angels. The quality or manner in which they are compared is the manner of obedience that ought to be given to this will. Now by the will of God is here properly understood as that which God has revealed to us concerning our duty, or that which he has laid upon us to do, by his revealed will. Though the secret will of God is so far contained under this Petition that we ought to rest content with it, yet it appears to us now, by the event, that it was the will of God, Acts 25:14.1 This Petition depends on the first Petition, in as much as it is a mean that tends to that end; that is, the end proposed there.2 It also depends on the second Petition,3 because it is the effect of that Kingdom and administration; and it is also the perfection and accomplishment of that same kingdom. For God is not said to have a perfect kingdom of grace, until he has gotten all the faithful absolutely subject to his will in all things. The fulfilling therefore of the will of God differs from his kingdom, as the government differs from the obedience that is given to it — in the same way almost as the kingdom of God and its righteousness differ: Matthew 6:33, Seek first the kingdom of God, and the righteousness of it, and all these things shall be added unto you. Doctrine 1. The name of God is hallowed by men, and his kingdom is advanced, when his will is religiously and devoutly done. This flows from the former connexion already shown. Reason 1. Because reverence to the name of God, which is the hallowing or glorifying of it, by necessity brings with it obedience to his will. Reason 2. In this very thing — that we subject ourselves to the will of God — we give God glory and power, and command over our very souls and lives, and so we highly glorify him. Reason 3. By doing the will of God, the kingdom of God comes to be within us; and within us is his place of majesty and state, and his throne powerfully set up to him in our hearts. Use. Of Direction: according to this rule, we judge our love and care towards the name and kingdom of God. Doctrine 2 . The revealed will of God should be the rule of our life. This follows from the substance of the Petition. 1 Acts 25:14 When they had been there many days, Festus laid Paul's case before the king, saying: "There is a certain man left a prisoner by Felix...” The point is that we often know the will of God only after the fact. 2 Hallowed be thy name – to glorify God’s name. 3 Thy Kingdom come. Reason 1. Because the will of God is the law, partly written in our hearts, and partly revealed in the Scriptures for this very end: that we should direct our ways according to it. Reason 2. Because it contains in itself all perfection which belongs to the imprinting upon us of the image of God, and making our life divine. Reason 3. Because according to this will, and doing it, God both in this life and in the life to come, distributes and disposes all rewards and punishments. Use . Of Admonition: that we deny our own carnal wills and affections or lusts, with all things that disagree with this will of God; and that we conform ourselves to it, which seems here to be insinuated in the particle thy, which is put here in opposition to our will, and to the lusts of this world. Doctrine 3 . It is God that gives us both to will and to do anything that is according to his will. For this is the very thing that here we seek from God. Reason 1. Because of ourselves we can do nothing that is truly good and pleasing to God in a spiritual way. Reason 2 . Because there are so many things both in us and outside us that fight against this good will of God; so that unless God gave us to will and to do what he wills, and kept us in this mind, we would never be able to attain it. Reason 3. Because God ought to have all the glory for any good, which still could not be given to him unless he were the Author and giver of all good. Use . Of Admonition: that we think of ourselves and of our own endeavours with all humility, and that we learn to depend altogether on God, so that from him we may receive both to will and to do that which is good. Doctrine 4. In doing God’s will, we ought to strive and endeavour toward a Heavenly and Angel-like perfection. From these words, On earth as it is in Heaven. Reason 1. Because this is the best way to help our imperfections, if we always aim at the highest perfection. Reason 2. Because we are called to the same society and communion with those blessed spirits that are in Heaven, we therefore ought to aspire to imitate them. Reason 3. Because we seek the same happiness and glory that they possess; and therefore we ought to follow the same holiness. Use. That we always study to obey God with all the cheerfulness, sincerity, readiness, and entireness that in Scripture are attributed to Angels in their obedience, as special properties and qualifications of it. ======================================================================== CHAPTER 73: THE FIFTIETH LORD’S DAY ======================================================================== 50 The Fiftieth Lord’s Day On the fourth petition of the Lord’s Prayer Give us this day, etc. The sum of this petition contains things necessary for this present life. For by a Synecdoche, bread is understood to mean all that sustains and comforts bodily life. The act of God that is humbly desired about these necessary things, is that he would give us not only the first free imparting of things to us that we do not have, but also the continuation of those things that we have, together with the right use and fruit of them, by the blessing of God1 — and moreover, the removal of all other things (as on the other side) that are contrary to this present life, or to the comfort, quietness, and contentment of it. This bread then, thus understood, is illustrated from its subject and adjunct: from its subject, in that it is called our bread; and from its adjunct, in that it is calleddaily bread; that is, it is fit for us and our use day by day, or from day to day. God giving us what we desire is illustrated also from the adjunct of time, this day; that is, now when we have need. And from its object, to whom; namely, to us men of all sorts, or all men, but especially those who are of the household of Faith. This petition depends on the first Petition,2 in as much as all other comforts of this life should in no other way, nor be further made use of, than as they are instrumental, or made necessary to hallowing God’s name, or glorifying him. It depends also upon the last preceding petition3 (and also on the one going before it4), because by the necessaries of this life we are made the fitter, and ought to be readier for doing the will of God upon earth as it is done by the holy Angels in Heaven. Doctrine 1. Necessaries of this life are chiefly to be desired and sought on this ground, that by them we may be better fitted and enabled to do the will of God, and glorify his name. This follows from the connexion that we have shown. Reason 1. Because thus all things are referred to the glory of God as their last end, as they should be. Reason 2 . Because while we thus receive these outward goods, we get all the good that is in them; and at the same time we also keep ourselves free from all the evil that in some way clings to them. In regard to this, they are called snares, thorns, and all that is intended in Scripture by such like names, that indicate to us great danger by them, or from them. Reason 3 . Because thus such bodily goods are turned in some way into spiritual goods, as they are looked upon as effects and signs of God’s blessing, and are received as pledges of his love, and directed in their use to the increase and furtherance of spiritual good things. Use. Of Reproof: against worldly men who seek the goods of this life in a carnal manner, and also use them only carnally. 1 This is also understood by another Synecdoche. 2 Hallowed be thy name. 3 Thy will be done. 4 Thy kingdom come. Doctrine 2. All the necessaries of this life, both the greatest of them and the least, come to men’s use by the free gift and bounty of God. This follows from the manner of seeking them, give us, etc. Reason 1. Because God is absolute Lord of all that is in heaven and on earth; and therefore whatever any creature possesses or enjoys, it has all this from God’s free indulgence. Reason 2. Because the thing itself that we possess depends on God; so also does the whole fruit, use, and benefit of it, in every way. Reason 3. Because this gift of God is singular in this, and freely bountiful, in that he gives them to those who are unworthy, and those too who unworthily use them, and abuse his gifts. Use 1 . Of Refutation: against the doctrine of Papists about men’s merits, which have no place in our daily bread, or in so much as one crumb of bread, much less in respect to the life to come, or eternal glory. Use 2 . Of Direction: that we do not place our confidence in second causes, but in God alone, even for these outward things; and that we show all thankfulness to God even for these worldly things; and especially beware that we do not abuse these gifts of God, and make them an occasion and matter of sinning against the Author and donour of them. Doctrine 3. We should all live contentedly on that pittance1 of the conditions of this life that God has measured out to us. This follows from this, in that we are taught to seek only our daily bread. So Proverbs 30:8 says, Feed me with the food of my daily portion, or pittance, measured out to me. Reason 1 . Because we should not to be carried towards such things with the same sort of desire with which we seek the kingdom of God and its righteousness, but we should seek them with greater moderation and with far lower desires. Reason 2. Because we should not bind and prescribe to God the measure of the things that we desire from him, but for that, we should rest content with his pleasure.2 Reason 3 . Because as he gives, and as we have it from him, if we enjoy it with contentment, it brings more true good with it to us than all the greatest riches can bring, or can bring to worldly men. Use. Of Exhortation: to keep ourselves from all inordinate care and solicitude about worldly things. Doctrine 4. Our confidence or trust in God, and prayer to him, even about the necessaries of this life, is to be renewed daily. This follows from the words , this day. Reason 1. Because there is no day in which we do not stand in need of God’s favour and blessing, even in such things. 1 An allowance or portion; although the word generally implies that it is inadequate, that is not the case here. 2 That is, with whatever he chooses to give us. Reason 2. Because the blessings of God are renewed towards us daily, and therefore our worship towards him ought to be renewed daily also. Reason 3 . Because every day has in it as it were, a picture which represents the whole life of man; and we are uncertain whether we shall live until the next day; therefore every day, as it goes over us, we ought to take care of this duty. Reason 4. Because there is great danger that we will find no time to apply ourselves to such duties, but that we will forget and pass them over altogether unless we renew the duty daily, and do it every day in its own day. Use. Of Reproof: against those who either neglect these daily prayers, or very slightly1 and coldly go about performing them. Doctrine 5. We should not only pray for and procure such things for ourselves, but also for all others, as much as it lies in us to do so. From this: give us, not give me. Reason 1. Because this belongs to Charity. Reason 2. Because it is the duty of a good steward of the gifts of God. Use. Of Reproof: not only against those who commit thefts and robberies, but also against all those who are guilty of sparing too greatly, niggardliness,2and envy. 1 Either briefly or without due regard. 2 Extreme stinginess – akin to Charles Dickens’ character Scrooge in his novella, “A Christmas Carol.” ======================================================================== CHAPTER 74: THE FIFTY-FIRST LORD’S DAY ======================================================================== 51 The Fifty-first Lord’s Day On the fifth petition of the Lord’s Prayer Forgive us our debts, etc. The following two Petitions address the removing of spiritual evil, or sin. And sin is removed in two ways. Either, 1. By forgiveness of sin that has been committed; or 2. By preservation from sin, so that it is not committed. The first is the substance of the fifth Petition; the second is the substance of the sixth and last Petition. In the fifth, the Petition is proposed, and then afterwards it is confirmed. In the Petition, because sins are chiefly considered as to their adjoined guilt, they are therefore, under that notion by a metaphor or simile,1 marked out to us and declared when they are called debts. The reason for the simile or metaphor is because by law and justice, we are bound to God, to give him our entire obedience; and for an omission of any part or point of this whole or entire obedience, we were bound to undergo the punishment or penalty of the curse of the law. Sins are therefore called debts; 1. Because they lack that obedience which we owed to God; and 2. Because they brought with them an obligation to undergo those punishments. Now forgiveness is sought for both these debts; that is, for the removal of our guiltiness that we contracted by our sins; and by consequence, we seek justification and adoption. The argument whereby this petition is enforced is by this Syllogism: is taken partly from the place of like things — because from our forgiveness and mercy to others, we must expect the forgiveness and mercy of God — and partly from the place of unlikeness, or from the less to the more. If we, who scarcely have a drop or small resemblance of that mercy that is in God, yet forgive men their offenses whereby they have offended us, then much more will God, out of his infinite mercy, forgive us our offenses that we have done against him — but the first is true, and therefore the latter also. This argument is thus expounded in Luke 11:4.2 This petition has its dependence from all the foregoing, as a means whereby a way is made to obtain them; because by forgiving us our sins of his mercy, God removes the hindrance of his grace and blessing, whereby other things are obtained. And so he gives us all good things that we want or desire. It is expressly coupled to the next foregoing petition by the conjunction and, which was not used in the former petitions. This is because the three former petitions were so nearly aligned, that of themselves they depended one upon another by a natural connexion and consequence. And the fourth petition depended upon the last of the other three by this kind of connexion: that the well-being of the whole person, to better exercise its duties and actions well, has depended on the well-being of a very necessary and essential part of itself. But this petition and that fourth petition are of far different kinds. They do not have so direct and immediate a connexion in the nature of the things that they are required to be coupled together by such a grammatical conjunction, and. Doctrine 1. Our sins are the heaviest of all evils. 1 Simile – A figure of speech that expresses a resemblance between things of different kinds. 2 Luke 11:4 And forgive us our sins, For we also forgive everyone who is indebted to us. And do not lead us into temptation, But deliver us from the evil one." This is hence gathered, in that we are taught to pray for the removal of this evil absolutely, and of no other.1 Reason 1 . Because they are most opposite to the chief good; that is, to the image and holiness of God, as they may be partaken of by us to our felicity;2 and so in some way they are opposite to God himself, whose will as much as it lay in us, we have violated. Reason 2 . Because they spoil us of our greatest perfection. Reason 3. Because they beget to us the greatest miseries. Use. Of Direction: that having a right estimation of our sins, we may all the more abhor them, and all other evil that comes by them. Doctrine 2 . Sins bring with them an obligation of the greatest debt. It is hence gathered, that they are here called debts. Reason 1. Because the Law of God binds sinners to suffer pains, and not common ones, but from the wrath and curse of God. Reason 2. Because this debt is such that we can never be able to satisfy God for it. For whatever sinners do, it augments rather than diminishes the nature or account of the debt. Reason 3 . Because the justice of God exacting so rigorous a discharge of this debt for sinners, is still upon them, and is as it were perpetually threatening condemnation to them in the own consciences. Use . Of Admonition: that neither by a mad kind of secureness, nor by a secure and careless madness, we neglect these debts that are so heavy; but we go about this by all means, so that we may be set free from them. Doctrine 3. The mercy of God in Christ is sufficient to forgive and remit all our debts. This is hence gathered, in that we are here taught to this end: to fly to the forgiving mercy of God. Reason 1. Because God is not only a just Judge, but also a merciful Father, as is in the preface of this prayer. Reason 2. Because God, according to his infinite wisdom, has so ordered things in Christ that he can with safety to his justice, and of his free mercy, forgive us our sins. Reason 3. Because this mercy being infinite, far surpasses our sins, though in themselves they are horrible. Use . Of Exhortation: that with all our hearts we fly to this mercy, and rest in it, and on it. Doctrine 4. Remission of sins requires a confession of them, and repentance or a change of mind and amendment, together with faith. This follows from the nature of the petition. Reason 1. Because none can earnestly desire the blotting out of his sins unless he both confesses, and also hates and detests them. 1 Evil is used in Scripture to denote “bad things.” This is saying that the worst of bad things is sin. 2 State of well-being characterized by emotions ranging from contentment to intense joy. Reason 2. Because otherwise he can by no means rightly magnify the mercy of God to which he flies; but rather he goes about prostituting it, and making it a Pander or Bawd1 to his sins. Reason 3. Because without these, none is fit to receive comfort from the mercy of God in the remission of his sins. Use . Of Reproof: against those who presume on the mercy of God, though they never seriously repent of their sins in this way, nor can be brought to confess or acknowledge their cruel dispositions to men. Doctrine 5. Mercy and love to our brethren, is a sign of the mercy and love of God to ourselves. From these words, As we forgive our debtors. Reason 1. Because the mercy and love of God shed abroad in our hearts, begets mercy in us to our brethren, just as heat begets heat. Reason 2 . Because this mercy and love towards men, for its conformity and suitableness to it, is a special condition for obtaining the mercy of God; and so it is declared to be tied to it, Matthew 6:14, If you forgive men their trespasses, your Father also that is in Heaven will forgive you. Reason 3. Because this forgiving of all injuries and wrongs done to us by others, is taken from the special and free mercy of God communicated to us; and this grace is the effect of God’s mercy in forgiving us our sins. Use. Of Admonition: that we do not deceive ourselves and promise to ourselves the mercy of God, while we nourish in our own hearts hatred and rancour against our brethren. 1 A Pander is a pimp, someone who solicits sexual favours for another; a Bawd is a harlot or prostitute. ======================================================================== CHAPTER 75: THE FIFTY-SECOND LORD’S DAY ======================================================================== 52 The Fifty-second Lord’s Day On the sixth petition of the Lord’s Prayer Lead us not into temptation, but deliver us from evil. In this petition the business is about the evil of sin in respect to its dominion which it has over men. Concerning dominion, we have first the petition, lead us not, and secondly its declaration or opposition, but deliver us. In the petition, we pray against this evil and its twofold cause, of which the first is the proper cause of sin — intending it — which is the temptation of the Devil, or the Devil tempting us to sin. Now temptation is nothing more than an argument proposed to us, whereby we are induced to be persuaded and drawn into sin. The other cause that is looked at in this petition is not properly the cause of the sin, nor any efficient or author of it. Rather it is a governour and orderer of the sin itself, and of the tempting to sin, and of the effects of both. But it is the true cause of the evil of punishment that follows sin.1 And this is God’s effectual and powerful way of working with sin, or exercising his providence, which is usually called God’s permission, although it is more than a bare and idle permitting. The explication of this petition is in praying for what is contrary to this evil, that we prayed against in the words lead us not; this evil is prayed against from God’s gracious acting towards us, which is contrary to leading us into temptation; for it is called a delivering or plucking us out of temptation.2 Doctrine 1. The guilt of former sins that have been committed, altogether deserves that we should be quite given over to temptations and sins at God’s hands. This is gathered from the connexion in which first, forgiveness of sins is sought,3 and then deliverance from temptations, and evil for sin. Reason 1. Because sin being an aversion, or turning away from God, therefore it deserves that he should turn himself and his grace away from us. Reason 2 . Because for sin, we both give ourselves up as servants to sin, and servants to the one that tempts to sin. We therefore deserve directly and very rightly that we should be given to those masters that we ourselves have chosen. Reason 3. When we rush into sin, we neglect that grace of God by which we might have been preserved from sin; and therefore we deserve to be deserted by him. Use 1. Of Admonition: that we all the more take care to keep ourselves from sin. Use 2 . Of Direction: that we daily seek from God the forgiveness of our sins, even for this end: that we are not further given up to sin and to temptation, but that we may be preserved from both. Doctrine 2. Whoever has forgiveness of sins, or seriously seeks after it, has a desire and true purpose to abstain and keep themselves from sinning in time to come. 1 “Evil of punishment” does not refer to God’s justice being evil, but that the punishment is painful. 2 That is, we pray against being led into temptation (which occurs by God’s permission), and we pray for God’s grace in delivering us from it. 3 The fifth petition, forgive us our debts, etc. This is also clear from the connexion of these two petitions.1 Reason 1. Because otherwise they would not truly abhor sin, and so they would show themselves altogether indisposed and not qualified for remission of sins. Reason 2. Because otherwise they would not be thankful to God who forgave them their sins. Reason 3. Because otherwise that forgiveness would be in vain if they should again purpose to themselves to return to the like condition in which they were before. Use. Of Reproof: of those who seem to wish for forgiveness of sin, but in the meantime have no care to fly from sin. Doctrine 3. Whoever desires to keep himself from sin should also keep himself from all temptations and occasions that lead into sin. It is clear from the petition, which prays against temptations to sins. Reason 1. Because the end of such temptations is sin, and the misery that follows upon sin. Reason 2. Temptations are so many, so subtle, and so powerful, that unless with great care we take heed to ourselves, it cannot be but that they lead us into sin. Reason 3. Because of ourselves we are carried that way, and incline towards this, that by giving way to temptations, we may betray our own souls to the tempter. Use . Of Admonition: to those who, from too much security and boldness, rashly expose themselves to the danger of various temptations and enticements to sin; for temptation is not to be desired and sought after, but as wisely as we can, to be shunned; and where that cannot be, it is to be stoutly and courageously repulsed. Doctrine 4. Our Father that is in Heaven, also disposes of our temptations according to his own good pleasure. For thus it is held out to us here, that it is he that either leads us into temptation, or causes us not to be brought into it, but kept from it. Reason 1. Because he exercises his providence in guiding and measuring every temptation. Reason 2. From him depends the strengthening of our souls against such temptations as we are troubled with. Reason 3. From him depends the issue of the temptation itself, together with its effects which follow from it, either of their own nature or by accident. Use 1 . Of Comfort: because from this we may have comfort against all temptations, that we are never fully led into them, as in 1 Corinthians 10:13, No other temptation has overtaken you, except what usually befalls men; but God is faithful, who will not allow you to be tempted above what you are able; but will with the temptation, also make a way to escape so that you may be able to bear it. Use 2. Of Exhortation: to thanksgiving, that we are not led to this and that temptation; because this should not be attributed to our own strength and wisdom, but to the grace of God. 1 That is, the fifth petition, forgive us our debts; and this sixth, lead us not into temptation. Use 3 . Of Admonition: that with horrour, fear, and trembling, we pray chiefly against this judgment of God which he exercises upon many sinners when he leads them into manifold temptation. Doctrine 5. It is a great benefit of God towards his own, that he so delivers them from evil that they are not delivered into temptation. This is hence gathered, in that this is sought from God by doubling the same petition in this manner, lead us not into, but deliver us from. Reason 1 . Because a mischief to man lies in the prevalence of temptations when he is not only tempted and led somewhere into temptation, but also led into it so as to be wrapped in it, held entangled in it, after the will of the tempter Satan, and so he is kept captive in the slavery of sin. Reason 2. Because so great is the force of temptations, and such is our nature’s slipperiness and deceitfulness, that we cannot be delivered from this evil of temptation, but by God. Reason 3 . Because God does not deliver all; but of his just judgment, he allows many to be led into temptation of whom a great part (for all we know) were no worse than we ourselves who yet are delivered from them. Use . Of Direction: 1. What evil we should chiefly pray against to be delivered from at God’s hands; namely, not against outward afflictions, which are also temptations; nor yet against all other temptations absolutely; but against that deadly evil of sin in them that is intended to us by Satan, both by afflictions and all others of his temptations — which in truth are often times no less dangerously couched in prosperity, than in adversity. 2. How we should wholly depend upon God for deliverance from this evil, and so give him the glory. On the conclusion of the Lord’s Prayer For thine is the Kingdom, power, and glory, etc. This is the conclusion of the Lord’s Prayer, in which two things are contained; 1. The confirmation of all the foregoing petitions. 2. The obligation of our affection that moves us to offer up these petitions to God, and in some way moves God also to hear the petitions offered. The confirmation is taken from the causes which concur in God for strengthening our confidence about the hearing of our petitions at his hands. The efficient cause is, 1. The right and authority of God by which he can and may dispense and dispose of all, according to his own pleasure; and here it is called the Kingdom of God, for thine is the Kingdom; that is, the sovereignty, the supreme dominion, and right. 2. The same efficient is also that power of God, or his might, whereby he is able to put into execution all to what he has right; that is, all that he pleases, or whatever he will: Thine is the power. 3. The final cause is his own glory: Thine is the glory. All of which are illustrated by their adjunct of duration, not for a time only, and then either to cease or to pass to another; but for ever and ever — or as the Old English had it, unto ages of ages, or worlds of worlds — or world without end, as it now goes; that is, to all eternity. The obligation or sealing up of our affection is in the word of acclamation, Amen, whereby is shown, 1. The strength of our desire with which we follow after all these things that were proposed in these petitions. 2. The strength of our faith whereby we rest in and rely on God’s mercy for them all. 3. Of our hope, whereby we look for and wish that God would ratify and hold firm all our petitions, in the same manner as he does the promises to which he himself has prefixed this same word of strong asseveration1 (for it is of both), Amen, Amen; that is, Verily, Verily, a kind of oath — and thus hold our acclamation as firm as his own asseveration; and that is beyond exception. Doctrine 1. No petition or prayer ought to be made to God without some praise of his name at least implied. This is hence gathered, that in the very brief pattern of petitions, a solemn praise of the name of God is subjoined, however it may be in the order, to confirm all the foregoing petitions. Reason 1. Because it is not ourselves that we should only or chiefly look at in the worship of God; but it is the honour of God’s name that we should so much regard. Reason 2. Because this is a most powerful motive to obtain what we seek, if in all things we give God his glory. Reason 3. Because it is a chief part of worship. Use . Of Reproof: against our negligence on this behalf, to be so wholly taken up with the things that belong to our own necessities, that we neglect giving God his honour by duly praising his name; when yet it is the sole thing aimed at in this prayer of our Lord’s, that the glory of God may have the first and last place, as the Alpha and Omega of all his worship, the beginning and the end of rightly serving him. For the first petition is about the hallowing or glorifying of his name; and the last conclusion is the extolling and praising of him to the same glory. 1 A declaration that is made emphatically (as if no supporting evidence were necessary). Doctrine 2. It does very much to strengthen and confirm us in our prayers, if we set before our eyes the infinite sovereignty and right, and the infinite might, and glory of God. From the words, Thine is the Kingdom, power, and glory. Reason 1 . Because it appears from this that we rightly, and as just order requires, fly to God in our prayers, and seek all good things from him; because only he has the absolute right and might to dispense all these things, as his own honour and glory require. Reason 2 . Because it appears from this that we may have certain and sure confidence that he will hear our prayers, because it is as easy for him to do all this, as to will it; and it belongs also to his glory in some way to will it. Reason 3 . Because from this we are taught both in what manner, and for what end, we ought to look for the accomplishment of our desires; namely, in such a manner as will seem good to God, according to that wisdom and power of his whereby he exercises sovereignty of kingdom and command, or dominion in all things, and in such a manner as may most glorify his name. Use . Of Direction: that we use these and like titles of God in our prayers, not for a fashion, but from religious reflection1 and intention, so that our prayers may be more powerful from the greater feeling and abundance of our hearts. Doctrine 3. All things that uphold our faith and our prayers, are from the everlasting and eternal God. From these words, For ever and ever. It makes for the same purpose if we consider that all things that sustain our faith and our prayers, are in the eternal God — unto eternity, or for ever and ever, etc. Reason 1. Because from this it appears that God is now the same, and he is such to us and to any other that called upon his name2, as he was from the beginning of the world. Reason 2 . Because from this we are confirmed in this: that God will still remain our God unto eternity, even when he will cease by changeable dispensations to do us any more good as he does here, because then we shall be settled in the possession of our last and highest good. Use. Of Direction: for the right use of this divine attribute of eternity. Doctrine 4. While we pray, and especially towards the end of prayer, we ought to put forth our petition with all earnest desire, and lively strength of faith and of affections. From the word, Amen. Reason 1 . Because this word is at the end of our prayer, as if it had come to its perfection, so there at the end, we ought to exercise the perfection of our faith, affection, conscience, and desire. Reason 2 . Because every natural and kindly motion grows stronger and faster towards its end; otherwise if it is flashy in the beginning, and flags towards the end, it is a token that it was forced or framed upon some wrong ground, and it will not prove durable and kindly to the end. Reason 3. Because our affection at the end of prayer, should then act from the re-doubled and re-collected force and power of all the affections going before. 1 Originally “resentment” – the state of holding something in the mind as a subject of contemplation, or of being inclined to reflect upon it; feeling; impression. 2 The citations in the original text read either “Isa or Psalms 59:1; Psalms 51:17.” These verses do not appear to be relevant. Reason 4 . Because by this means in a way we re-double our whole prayer, while first we propose all our petitions one by one in order, with their own measure of desire and affection; and thereafter we press vehemently and earnestly for them all together, so that they may all be granted to us; and so according to our earnestness, we rest confident that they will. Use . Of Reproof: against the negligence of men on this behalf, which has grown so great that now it has gone out of use among us, to signify our affections, or strong wishes and desires, by saying Amen — as the Apostle witnesses and says that all Christians of old were taught to say Amen, and used to practice it, 1 Corinthians 14:16.1 FINIS 1 1 Corinthians 14:16 Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say "Amen " at your giving of thanks, since he does not understand what you say? ======================================================================== CHAPTER 76: THE MARROW OF SACRED DIVINITY ======================================================================== 00 THE MARROW OF SACRED DIVINITY [or, Marrow of Theology] DRAWN OUT OF THE Holy Scriptures and the Interpreters of it, and brought into Method BY WILLIAM AMES,Sometime Doctor and Professor of Divinity in the famous University at Franeker in Friesland. Translated out of the Latin, for the benefit of those who are not acquainted with strange Tongues.To which are annexed certain Tables representing the Substance and heads of all in a short view, directing to the Chapters where they are handled. And also a table opening the hard words contained in it. A Work useful for this Season.1 Corinthians 14:26 When you come together, every one has a Psalm, has a doctrine, has a Tongue, has a Revelation, has an Interpretation. Let all things be done unto edifying. Published by order from the Honorable the House of Commons. LONDON 1639 Printed by Edward Griffin for Henry Overton in Popet-Head alley Scanned Text Source: https://archive.org/details/marrowsacdi00ames ======================================================================== CHAPTER 77: TITLE/CONTENTS ======================================================================== Ames, William - Library| Ames, William - Substance of the Christian ReligionSubstance of the Christian Religion| 01 The First Lord’s Day| 02 The Second Lord’s Day| 03 The Third Lord’s Day | 04 The Fourth Lord’s Day | 05 The Fifth Lord’s Day | 06 The Sixth Lord’s Day| 07 The Seventh Lord’s Day| 08 The Eighth Lord’s Day | 09 The Ninth Lord’s Day | 10 The Tenth Lord’s Day | 11 The Eleventh Lord’s Day | 12 The Twelfth Lord’s Day| 13 The Thirteenth Lord’s Day | 14 The Fourteenth Lord’s Day | 15 The Fifteenth Lord’s Day| 16 Sixteenth Lord’s Day | 17 The Seventeenth Lord’s Day| 18 The Eighteenth Lord’s Day | 19 Nineteenth Lord’s Day| 20 The Twentieth Lord’s Day | 21 The Twenty-first Lord’s Day | 22 The Twenty-second Lord’s Day | 23 The Twenty-third Lord’s Day| 24 The Twenty-fourth Lord’s Day| 25 The Twenty-fifth Lord’s Day | 26 The Twenty-sixth and seventh Lord’s Days | 27 The Twenty-eighth and ninth Lord’s Days | 28 The Thirtieth Lord’s Day | 29 The Thirty-first Lord’s Day | 30 The Thirty-third Lord’s Day | 31 The Thirty-fourth Lord’s Day| 32 The Thirty-fifth Lord’s Day | 33 The Thirty-sixth and seventh Lord’s Day | 34 The Thirty-eighth Lord’s Day | 35 The Thirty-ninth Lord’s Day | 36 The Fortieth Lord’s Day| 37 The Forty-first Lord’s Day| 38 The Forty-second Lord’s Day | 39 The Forty-third Lord’s Day| 40 The Forty-fourth Lord’s Day | 41 The Forty-fifth Lord’s Day| 42 The Forty-sixth Lord’s Day | 43 The Forty-seventh Lord’s Day| 44 The Forty-Eighth Lord’s Day | 45 The Forty-ninth Lord’s Day | 46 The Fiftieth Lord’s Day | 47 The Fifty-first Lord’s Day| 49 The Fifty-second Lord’s Day| Ames, William - The Marrow of Sacred Divinity| 1-00 THE FIRST BOOK OF DIVINITY| 1-01 Chapter 1. Of the Definition or Nature of Divinity| 1-02 Chapter 2. Of the Distribution or parts of Divinity| 1-03 Chapter 3. Of Faith.| 1-04 Chapter 4. Of God, and his Essence.| 1-05 Chapter 5. Of the Subsistence of God.| 1-06 Chapter 6. Of the Efficiency of God.| 1-07 Chapter 7. Of the Decree and Counsel of God.| 1-08 Chapter 8. Of Creation.| 1-09 Chapter 9. Of Providence.| 1-10 Chapter 10. Of Special Gubernation about intelligent Creatures.| 1-11 Chapter 11. Of Man’s Apostasy, or Fall.| 1-12 Chapter 12. Of the consequents of Sin.| 1-13 Chapter 13. Of Original Sin.| 1-14 Chapter 14. Of Actual Sin.| 1-15 Chapter 15. Of Corporal Death.| 1-16 Chapter 16. Of the Consummation of Death.| 1-17 Chapter 17. Of the Propagation of Sin. | 1-18 Chapter 18. Of the Person of Christ, the Mediator| 1-19 Chapter 19. Of the Office of Christ| 1-20 Chapter 20. Of Satisfaction.| 1-21 Chapter 21. Of the Life of Christ being humbled.| 1-22 Chapter 22. Of the Death of Christ| 1-23 Chapter 23. Of the Exaltation of Christ.| 1-24 Chapter 24. Of the Application of Christ.| 1-25 Chapter 25. Of Predestination| 1-26 Chapter 26. Of Calling.| 1-27 Chapter 27. Of Justification.| 1-28 Chapter 28. Of Adoption.| 1-29 Chapter 29. Of Sanctification.| 1-30 Chapter 30. Of Glorification.| 1-31 Chapter 31. Of the Church mystically considered.| 1-32 Chapter 32. Of the Church Instituted.| 1-33 Chapter 33. Of the Extraordinary Ministers of the Church| 1-34 Chapter 34. Of the Holy Scripture.| 1-35 Chapter 35. Of ordinary Ministers, and their Office in Preaching.| 1-36 Chapter 36. Of the Sacraments.| 1-37 Chapter 37. Of Ecclesiastical Discipline.| 1-38 Chapter 38. Of the Administration of the Covenant of Grace before the coming of Christ.| 1-39 Chapter 39. Of the Administration of the Covenant from Christ to the end of the World.| 1-40 Chapter 40. Of Baptism and the Supper of the Lord.| 1-41-Chapter 41. To the end of the World.1-41-Chapter 41. To the end of the World.| 2-00 SECOND BOOK OF SACRED THEOLOGY.| 2-01 Chapter 1. Of Observance in General| 2-02 Chapter 2. Of Virtue.| 2-03 Chapter 3. Of Good Works.| 2-04 Chapter 4. Of Religion.| 2-05 Chapter 5. Of Faith. | 2-06 Chapter 6. Of Hope. | 2-07 Chapter 7. Of Charity. | 2-08 Chapter 8. Of Hearing the Word. | 2-09 Chapter 9. Of Prayer. | 2-10 Chapter 10. Of an Oath. | 2-11 Chapter 11. Of a Lot. | 2-12 Chapter 12. Of Tempting God. | 2-13 Chapter 13. Of Instituted worship. | 2-14 Chapter 14. Of the manner of Divine worship. | 2-15 Chapter 15. Of the time of worship. | 2-16 Chapter 16. Of Justice and Charity toward our neighbour. | 2-17 Chapter 17. Of the honour of our Neighbour. | 2-18 Chapter 18. Of humanity toward our Neighbour. | 2-19 Chapter 19. Of Chastity| 2-20 Chapter 20. Of Commutative Justice. | 2-21 Chapter 21. Of telling Truth. Veracity.| 2-22 Chapter 22. Of Contentment.| Notes| S. Baptism| Allee, Jacob - Library| S. Allee, Jacob - Why Did God Inspire Four Gospel Accounts| S. Contentment| S. Creation| S. Faith| S. Faith and Preparation| S. Hearing of the Word | S. Instituted Worship| S. Justification| S. Ordinary Ministers and Their Office in Preaching| S. Sanctification| S. The Administration of the Covenant of Grace before the Coming of Christ| S. The Church Instituted| S. The Church Mystically Considered| S. The Death of Christ| S. The Decrees of God| S. The Definition or Nature of Theology| S. The Efficiency of God| S. The End of the World| S. The Essence of God| S. The Extraordinary Ministers of the Church| S. The Manner of Worship| S. The Parts of Theology| S. The Subsistence of God| ======================================================================== CHAPTER 78: A TRANSCRIBER NOTES ======================================================================== 00a Transcriber Notes Hand-typed, modernized, corrected, and annotated by William H. Gross www.onthewing.org © Jan 2014. Last updated: Jul 15, 2014 The 1639 Tables of Doctrine were painstakingly reconstructed by my wife, Lynn. They do not fit the Kindle and ePub formats. The Table of Definitions has been moved to the front. Original page numbers are [bracketed] intra-text. Editor’s marginal notes are omitted. Dr. Ames’ own quotes of Scripture have been modernized, but not replaced with current translations. Paragraphs are numbered, but Dr. Ames calls each one a ‘thesis.’ Scripture in the footnotes is taken from the NKJV (Thomas Nelson Publishers © 1982) except where otherwise noted. Nature and scope of changes: The terms, “thee, thine, hast,” etc. have been modernized; archaic and cumbersome syntax has been simplified; obsolete words and phrases have either been revised, or annotated. The original text was inconsistent in spelling, capitalization, numbering, format, and usage, with many typographical errors. These have been standardized and corrected. Parallelism has been employed to help the reader follow the arguments (words that were assumed in the original, have been filled in, and pronouns were given a reference). Many Scripture citations were incorrect; or they were taken from an alternate translation where the verse numbers differed from the KJV. Those are corrected and standardized according to the NKJV. If the wording was unusual, but used in the text (typically from the Geneva Bible), it has been annotated. Many additional citations have been footnoted for your convenience; and where helpful, the full text of the verse has been footnoted as well. Some of the wording was so esoteric or technical, or the allusion so vague, that rather than modernize it, I kept the original. For example, the underlined portion here page [43]: THIRDLY, in that besides ordination properly, whereby each thing seeks its own perfection, they keep as it were a common society; all desire the conservation of the whole more than of themselves, as seen in heavy things which are carried upward to avoid an emptiness. This may mean that the subject of our prayers concerning our personal sacrifice is so heavy, so burdensome, that we must carry it upwards to God to avoid emptiness and despair. But I have left such interpretations to the reader, rather than impose my own. I avoided paraphrasing to allow his voice (or the translator’s) to be heard in its most original form. You may recognize some wording which John Owen and Jonathan Edwards later employed in their own writings. Religious leaders in the American colonies referred to Dr. Ames more than perhaps any other writer. We are all indebted to him for his influential and innovative labors in the cause of our Lord Jesus Christ. I pray that you find this version edifying. It is not a light read, but it is a profound and rewarding read. ONE LAST OBSERVATION: based on grammar, spelling, and style, the English translation from the Latin seems to have been done by two different individuals. The style of the one is clear and forthright, and the other is more obscure. Modernizing the English reduced that obscurity only in part. In 1968 John Dykstra Eusden did a fresh translation from the 1629 Latin edition, which may be more helpful to you than this modernization of the original English. W.H.Gross February 21, 2014 ======================================================================== CHAPTER 79: B CONTENTS ======================================================================== CONTENTS Preface A Brief Premonition or forewarning of the Author touching the reason of his purpose. To the Reader. Table of Definitions THE FIRST BOOK OF DIVINITY Chapter 1. Of the Definition or Nature of Divinity Chapter 2. Of the Distribution or parts of Divinity Chapter 3. Of Faith. Chapter 4. Of God, and his Essence. Chapter 5. Of the Subsistence of God. Chapter 6. Of the Efficiency of God. Chapter 7. Of the Decree and Counsel of God. Chapter 8. Of Creation. Chapter 9. Of Providence. Chapter 10. Of Special Gubernation about intelligent Creatures. Chapter 11. Of Man’s Apostasy, or Fall. Chapter 12. Of the consequents of Sin. Chapter 13. Of Original Sin. Chapter 14. Of Actual Sin. Chapter 15. Of Corporal Death. Chapter 16. Of the Consummation of Death. Chapter 17. Of the Propagation of Sin. Chapter 18. Of the Person of Christ, the Mediator Chapter 19. Of the Office of Christ Chapter 20. Of Satisfaction. Chapter 21. Of the Life of Christ being humbled. Chapter 22. Of the Death of Christ. Chapter 23. Of the Exaltation of Christ. Chapter 24. Of the Application of Christ. Chapter 25. Of Predestination Chapter 26. Of Calling. Chapter 27. Of Justification. Chapter 28. Of Adoption. Chapter 29. Of Sanctification. Chapter 30. Of Glorification. Chapter 31. Of the Church mystically considered. Chapter 32. Of the Church Instituted. Chapter 33. Of the Extraordinary Ministers of the Church. Chapter 34. Of the Holy Scripture. Chapter 35. Of ordinary Ministers, and their Office in Preaching.Chapter 36. Of the Sacraments. Chapter 37. Of Ecclesiastical Discipline. Chapter 38. Of the Administration of the Covenant of Grace before the coming of Christ. Chapter 39. Of the Administration of the Covenant from Christ to the end of the World. Chapter 40. Of Baptism and the Supper of the Lord. Chapter 41. To the end of the World. THE SECOND BOOK OF SACRED THEOLOGY. Chapter 1. Of Observance in General Chapter 2. Of Virtue. Chapter 3. Of Good Works. Chapter 4. Of Religion. Chapter 5. Of Faith.First Commandment: You shall have no other gods before me. Chapter 6. Of Hope. Chapter 7. Of Charity. Chapter 8. Of Hearing the Word. Chapter 9. Of Prayer. Chapter 10. Of an Oath. Chapter 11. Of a Lot. Chapter 12. Of Tempting God. Chapter 13. Of Instituted worship.Second Commandment: You shall make no graven image Chapter 14. Of the manner of Divine worship.Third Commandment: You shall not take the name of the Lord in vain Chapter 15. Of the time of worship.Fourth Commandment: Remember the Sabbath Chapter 16. Of Justice and Charity toward our neighbour.The Second Tablet: Justice and Charity Chapter 17. Of the honour of our Neighbour.Fifth Commandment: Honour your Father and Mother Chapter 18. Of humanity toward our Neighbour.Sixth Commandment: You shall not Murder Chapter 19. Of Chastity.Seventh Commandment: You shall not commit Adultery Chapter 20. Of Commutative Justice.Eighth Commandment: You shall not Steal Chapter 21. Of telling Truth. Veracity.Ninth Commandment: You shall not bear false witness Chapter 22. Of Contentment.Tenth Commandment: You shall not Covet ======================================================================== CHAPTER 80: C PREFACE ======================================================================== 00c PREFACE A Brief Premonition or forewarning of the Author touching the reason of his purpose. Although I do not assume to comprehend in my mind all the thoughts of evil speakers, yet I foresee diverse exceptions which this, my endeavour, will fall into (proceeding certainly from a very good intent) pro seculi genio, according to the disposition of the world – the chief of which I purpose to address briefly. Some, and those indeed are not unlearned, dislike this whole manner of writing – that the sum of Divinity should be brought into a short compendium. They desire great volumes in which they may loosely either dwell or wander. I desire to consider those who do not have so great a leisure, nor so vast a wit, as to hunt the partridge in the Mountains and the Woods. But the condition of many rather requires that the nest itself, or the seat of the matter which they pursue, be shown without any more ado. Some do not dislike this way, if the chief heads are handled in a rhetorical way; they think that every particle is not to be insisted on so punctually.1 But indeed, when the speech is carried on like a swift stream, although it catches many things of all sorts, yet you can hold fast only a little, you can catch only a little; you cannot find where you may constantly rest. But when certain rules are delivered, the Reader always has, as it were at every pace, the place marked where he may set his foot. There will also be some who condemn the care of Method and Logical form as curious 2 and troublesome. But to them a sounder judgment is to be wished, because they remove the art of understanding, judgment, and memory from those things which deserve only to be understood, known, and committed to memory. On the other side, there will not be lacking some who require more exactness in the art of Logic, whom, through my own imperfection, I could not fully satisfy even if I would; nor indeed would I do so much as I could, because of the weakness of others. I imagine there will not be a few who will think that setting forth such institutions as these is superfluous, after so many labours of learned men, of the same kind; and it is to do only what has been done before. I would readily be of such an opinion if anything of this kind were extant, and which pleased all in every respect. Notwithstanding this, I would not have so taken to hope any such thing of this writing, as if it even came into my mind. But I am not out of hope that it may come to pass that two or three or so, may fall upon this work of ours, who may find something here more fitting to instruct and stir them up to piety, than they have observed in the more learned writings of others. If this conjecture does not fail me, I will think I have done a work worth the labor. I can only expect to be blamed for obscurity by those who are not so skilful, whom I desire would learn from Cyrus, Radiorum taseiv latis luminibus non tam esse suaves, that is, ‘The diffused brightness of the beams of the Sun is not so pleasant in large windows.’ Certainly a contracted light, though it may seem small, yet it enlightens more (if a man comes near and observes) than that which is, as it were, dispersed by being enlarged too much. The dryness of the style, and harshness of some words will be greatly blamed by the same persons. But I prefer to exercise myself in that heresy, that when it is my purpose to Teach, I think I should not say in two words what may be said in one; and that key is to be chosen which opens best, even though it is made of wood, if there is not a golden key with the same efficacy. Lastly, if there are any who desire to have some practical things more largely explained, especially in the latter part of this Marrow, we shall endeavor to satisfy them later (if God gives leave) in a particular Treatise which at this time we have an affection for, touching questions which are usually called cases of conscience. If there are any who still find fault with this, or who desire other things, I would entreat them to candidly impart their thoughts to me, which may afford desired matter for a just apology, or a due amendment. ======================================================================== CHAPTER 81: D TO THE READER. ======================================================================== 00d TO THE READER. Table of Definitions These words explained are not intended for the learned, but for the unlearned, whereby they may come to the understanding of this book and others of the same nature, and rather because many sentences may depend on the opening3 of a word. Synecdoche A figure of speech containing a part for the whole p. 4 Genuine distribution Natural or proper division. p. 2 Metonymy A figure of speech by which the cause is put for the effect, or the subject for the Adjunct or contrariwise, the effect for the cause. ibid. Inaccessible That cannot be gone into. p. 9 Essence The beginning. p. 10 Consectaries Or conclusions. ibidem Subsistence The manner of being. ibidem Abstract The substantive, such as whiteness. p. 11 Concrete The Adjective, such as white. ibidem Imparity inequality ibidem Equivocally Doubtful ibidem Analogically By way of Resemblance p. 12 Numerical, Individual As one and the same thing, not only in nature, but in number. ibidem Dimension The measure of anything ibidem Immensity Greatness p. 13 Relatives Respective p. 15 Individuating Refraining or Limiting ibidem Procession Issuing p. 16 Efficiency of God His working power p. 19 Syllogism An argument p. 20 Identity Sameness of a thing p. 22 Termination The relation of a work to a particular person ibidem Analysis Resolution p. 24 Idea A form or image of a thing in a man’s mind ibidem Quiddity The being of a thing p. 25 Existence The actual being of a thing ibidem Contingent Accidental p. 26 Simple intelligence God’s absolute knowledge ibidem Science Is knowledge ibidem Sapience Is wisdom ibidem Concomitant Accompanying p. 27 Antecedent Going before ibidem Connexion Joining before ibidem Exist To have an actual being p. 28 Passive attingency That is, the efficacy of the will of God upon one thing causing another thing ibidem Contingency By chance p. 30 Metonymically By a figure, the cause for the effect, or the subject for the quality, or contrariwise ibidem Formally transient Really passing p. 31 Virtually That is, in power ibidem Pre-exist To be before p. 32 Entity The being of a thing p. 33 Aggregation Heaping up or joining together ibidem Incomplete Imperfect p. 35 Intrinsically Inwardly p. 42 Indissoluble That must not be dissolved ibidem Previous Going before p. 43 Sunteresis That part of the understanding in which we keep several notions p. 47 Animal Living ibidem Sanction The establishment of the Law ibidem Adjuvant Helping p. 50 Sophistical By a false argument ibidem Prediction Foretelling p. 51 Homogeneal Of the same name and nature p. 58 Detraction Withdrawing from the Law p. 61 Theoretical Contemplative p. 62 Inauguration Installing p. 85 Ubiquitary That is everywhere p. 94 Promiscuously Confused p. 102 Physical motion An actual change p. 115 Adequate Of the same extent p. 117 Extrinsic Outward p. 121 Manumission Freedom p. 123 Transmutation Change p. 129 Collectively Together p. 136 Integrally Wholly ibidem Genus A logical term intimating a nature common to several kinds p. 137 Species A logical term signifying a nature agreeable to several particulars ibidem Theological Axiom A rule in Divinity p. 156 Proems Beginnings p. 161 Exordium Preface ibidem Predication, Predicated Denomination or naming p. 165 Reciprocal Interchangeable p. 167 Suspension Abstension or withholding p. 167 Secluding Or shut out ibidem Proselytes Followers p. 174 Intensively The inward virtue of a thing; extensively are outward acts of a thing p. 176 Aberration Erring p. 177 Classes The lesser meeting p. 179 Synods The greater meeting ibidem Ecumenical Universal ibidem Consubstantiation The being of two substances together p. 184 Tropes A translation of the signification of words p. 185 Delegated Appointed p. 189 Lesbian Crooked [i.e. an irregular shape] p. 199 Ethics Manners p. 200 Mediocrity The mean p. 206 Specific The same in kind ibidem Ens incomplexum A simple being p. 222 Specificative That makes diverse kinds p. 223 Implicit Unexpressed p. 224 Explicit Expressed ibidem Appreciatively Valuably p. 235 Compellation 4 Naming or calling p. 242 Sympathies The agreement of nature p. 243 Antipathies The disagreement of nature p. 243 Appropriation Applying to one p. 247 Mental In the understanding p. 248 Vocal In word ibidem Deprecation To pray against p. 250 Anthems Songs ibidem Impetration Obtaining p. 251 Apprecation Praying for p. 252 Celebration Praising p. 253 Metaphorically The property of one thing is translated to another p. 255 Promissory Promising ibidem Assertory Affirming p. 257 Candidly Ingenuously [i.e. openly, not devious] p. 258 Spontaneous Willingly p. 259 Exorcisms Conjuration p. 260 Indefinite Unlimited ibidem Fortuitous Casual ibidem Conjecture Guess p. 261 Pertinacious Obstinate [stubborn] p. 265 Monomachies Duels p. 268 Accurate Perfect p. 271 Redundancy Abounding ibidem Detraction Slander p. 272 Iotaes Tittles5 ibidem Subjectively In this place, terminated p. 275 Objectively Referred by ibidem Idolothites Things offered to idols p. 276 Situation Seating p. 280 Prolepsis, anticipation The declaring of a thing that will be done afterward p. 283 Polygamy Many marriages p. 285 Adumbration Shadowing p. 288 Judicial The Laws for the Common-Wealth p. 289 Allegorically Figuratively p. 295 Concession Granting ibidem Mechanical Handiwork p. 301 Disparity Inequality ibidem Emendative Correcting p. 307 Cummutative Changing ibidem Criminal Faulty ibidem Parsimony Sparing [frugal] p. 328 Pedagogy Childhood [instruction of a child] p. 289 Accommodation Fitting p. 289 ADDITIONAL DEFINITIONS Dr. Ames also uses terms of LOGIC when speaking about causes. In Aristotelian logic there are four causes of change in the world: material, formal, efficient and final. 1. The material cause, p. [31], par 6. is what something is made of – wood burns quickly because of its material. 2. The formal cause, p. [34], par 30, is what makes something one thing rather than another, as a result of its properties, functions, and particular arrangement – a log is wood, and a table is wood, but because of their properties and arrangement, they are different. Moreover, the log may be readily changed into a table, but the table cannot be turned back into a log, because of their characteristic properties and arrangements. The Schoolmen (Thomas Aquinas in particular) made a distinction in this formal cause, and added the exemplary cause, which is the idea, plan, or design giving rise to those identifying traits; a table design may provide for four legs, or a single pedestal. Dr. Ames uses this term on p. [24], thesis 13. 3. The efficient cause, p. [30], thesis 50, is what actually produces the change or effect. It explains what did that, but not how it was done; a saw would be an efficient cause in making a table. He calls it the principal cause on p. [128], thesis 26. 4. The final cause is why efficient causes do what they do, and why formal causes do what they do; it is related to a thing’s purpose or its relation to other things; the final cause of a table might be to have someplace to eat. Ames does not specifically use this term, but the concept will be found throughout his book. Dr. Ames adds to this growing list, the administering cause, page [128], thesis 27. There he means the cause of the application of new life – which is Faith; faith is the means by which we receive new life. “Without Faith it is impossible to please God.” (Hebrews 11:6) But because faith is a quality of the heart and mind, it might be considered a material cause. Whatever the term used, the meaning seems clear enough. In the example of a wooden table, this would be equivalent to applying varnish to show off the life and beauty of the wood. One last definition: Affection. Victor Shepherd6 writes, “Affection is a felt response to an object called forth by an understanding of the nature of the object. Plainly, where there’s no understanding there can be no affection, regardless of how much emotion is present.” Affections differ from passions in that they do not overpower and captivate the will. “Whereas passion enslaves the will, affection is an exercise of the will.” ======================================================================== CHAPTER 82: -00 THE FIRST BOOK OF DIVINITY ======================================================================== 1-00 THE FIRST BOOK OF DIVINITY ======================================================================== CHAPTER 83: -01 CHAPTER 1. OF THE DEFINITION OR NATURE OF DIVINITY ======================================================================== 1-01 Chapter 1. Of the Definition or Nature of Divinity 1. Divinity is the doctrine of living to God. John 6:68, the words of eternal life. Acts 5:20, the words of this life. Romans 6:11, Reckon yourselves to be alive to God. 2. It is called a doctrine, not as if the name of Intelligence, Science, Sapience,7 Art, or Prudence did not belong to it; for all these are in every accurate Discipline, and especially in Divinity; but it is called a doctrine because this discipline is not from Nature and human invention (as others are), but from divine revelation and institution. Isaiah 51:4, Doctrine shall proceed from me. Matthew 21:25, If from heaven: why then did you not believe him? John 9:29, We know that God spoke to Moses. Galatians 1:11-12, The Gospel is not according to man: for I did not receive it from man, nor was I taught it, but by Revelation; John 6:45.8 3. The principles of other Arts being inbred in us, may be polished and brought to perfection by sense, observation, experience, and induction; but the solid principles of Divinity, however they may be brought to perfection by study and industry, yet they are not in us from Nature. Matthew 16:17, flesh and blood has not revealed this to you. 4. But seeing that every Art consists of rules whereby some Act of the Creature is directed, and seeing that life is the most noble of all acts, it (that is, Divinity) cannot properly be conversant about anything other than about life. 5. And seeing that the life of the Creature is most perfect which comes nearest to the living and life-giving God, therefore the nature of Divinity-life, is to live to God. 6. Men live to God when they live according to the will of God, to the glory of God, with God inwardly working in them. 1 Peter 4:2; 1 Peter 4:6, that he might live after the will of God, according to God. Galatians 2:19-20, That I may live to God, Christ lives in me. 2 Corinthians 4:10, that the life of Jesus might be manifest in our bodies. Php_1:20, Christ shall be magnified in my body, whether by life or death. 7. This life, as touching its essence, remains one and the same from its beginning to eternity. John 3:36, John 5:24 :9 He that believes in the Son has eternal life. 1 John 3:15, Eternal life remains in him. 8. But even though this life encompasses living happily, as well as living well, yet living well is more excellent than living happily; and what ought to be respected chiefly and finally is not blessedness, which respects our profit, but goodness, which is referred to God’s glory. Therefore Divinity is better defined by that good life whereby we live to God, than by a blessed life whereby we live to ourselves — as by a Synecdoche,10 the Apostle calls it the doctrine which lives according to God, 1 Timothy 6:3.11 9. Moreover, seeing that this life is a spiritual act of the whole man, whereby he is carried on to enjoy god, and to do according to his will — and seeing that it is manifest that those things are proper to the will — it follows that the prime and proper subject of Divinity is the will. Proverbs 4:23, From the heart come actions of life. And Proverbs 23:26, Give me your heart. 10. But seeing that this life and will are truly and properly our most perfect practice, it is manifest in itself that Divinity is a practical, and not a speculative discipline — not only in that common respect whereby other disciplines have their eupraxia, well-doing,12 for their end, but it is practical,13 in a particular and special manner, above all others. 11. Nor indeed is there anything in Divinity which is not referred to that end, or to the means pertaining to that end, all of which directly tend to Practice. 12. This practice of life is so perfectly contained in Divinity, that there is no precept universally true pertaining to living well, contained in the disciplines of household government, morality, political government, or making Laws, which does not properly pertain to Divinity. 13. Therefore of all Arts, Divinity is the supreme, most noble, and the masterpiece, proceeding in a special manner from God, treating of God and divine matters, and tending and leading man to God; in this respect, it may not unfitly be called Qiwzia [Theouzia], or, Qeurgia [Theurgia], as well as Qeologia [Theologia], that is, living to God, or working to God, as well as speaking of God. ======================================================================== CHAPTER 84: -02 CHAPTER 2. OF THE DISTRIBUTION OR PARTS OF DIVINITY ======================================================================== 1-02 Chapter 2. Of the Distribution or parts of Divinity 1. There are two parts of Divinity: Faith and Observance. 2 Timothy 1:13, Hold the express form of wholesome words which you have heard from me with faith and love. 1 Timothy 1:19, Having faith and a good conscience. Acts 24:14-16, I believe all things that are written, and have hope in God. I exercise myself to have a conscience void of offence; These were the same parts of Abraham’s divinity. Genesis 15:6, Abraham believed Jehovah; Genesis 17:1, walk before me continually and be perfect. Christ requires the same thing of his disciples, when besides faith he requires that they observe all things that he has commanded, Matthew 28:20. Paul handles the same thing in the Epistle to the Romans 14:1-23 in which it is manifest what the sum of Divinity contains. Finally, he would have the same things taught in the Churches. Titus 3:8, these things I want you to affirm, that those who have believed God, might be careful to go before others in doing good. 2. A property of this distribution (which is required in a genuine distribution of every art) is that it flows from the nature of the object. For seeing that the beginning and first act of spiritual life (which is the proper object of Divinity) is faith, and the second act or operation flowing from that principle is observance, it necessarily follows that those two are the genuine parts of Divinity, nor is there any other to be sought. 3. In the Old Testament (fitting for that legal and servile estate) Divinity sometimes seems to be divided into the fear of God, and observing his Commandments, as in Ecclesiastes 2:13 : The sum of all is this: fear God, and keep his Commandments, for this is the whole duty of man. But by a metonym, faith is included in the former part, as it appears from Proverbs 3:5; Proverbs 3:7 : Trust in the Lord with all your heart: fear the Lord and depart from evil. 4. These two parts in use, deed, and exercise, are always joined together; yet they are then distinguished in their nature and precepts. 5. They are also so distinguished in their order of nature, that Faith holds the first place, and spiritual Obedience holds the latter; for there can be no vital actions brought forth unless a principle of life is first begotten within.15 ======================================================================== CHAPTER 85: -03 CHAPTER 3. OF FAITH. ======================================================================== 1-03 Chapter 3. Of Faith. 1. Faith is a resting of the heart on God, as on the author of life and eternal salvation. That is to say, that by him we may be freed from all evil, and obtain all good. Isaiah 10:20, Let him lean upon Jehovah, the Holy One of Israel, in Faith.16 Psalms 37:5, Roll your way upon Jehovah, and trust in him. Jeremiah 17:7, Blessed is the man who trusts in Jehovah, and whose confidence is Jehovah. 2. Believing commonly signifies an act of the understanding, yielding assent to testimony. But because the will tends to be moved upon that understanding, and to stretch itself forth to embrace the good allowed by it, therefore Faith aptly enough sets forth this act of the will also. It is necessarily understood this way in this passage of Scripture. For it is a receiving: John 1:12, As many as received him — who believe in his name. 3. Hence Faith is carried to that good which is made ours by it; it is an act of election, an act of the whole man, which in no way agrees to a mere act of the understanding. John 6:35, He that comes to me — he that believes in me.17 4. Therefore, even though Faith always presupposes a knowledge of the Gospel, yet there is no saving knowledge in anyone (which differs from that which is found in some who will not be saved) except what follows this act of the will, and depends upon it. John 7:17; John 8:31-32; 1 John 2:3. 18 5. That truly Christian Faith which has a place in the understanding, always leans upon a Divine testimony, as it is itself Divine; yet this testimony cannot be received without a pious affection of the will towards God. John 3:33, He that receives his testimony, has sealed 19 that God is true. Romans 4:20, He was strengthened in Faith, giving glory to God. 6. Nor yet is it more uncertain and doubtful because it is grounded only upon a testimony; rather, it is more certain in its own nature than any human science,20 because it is carried to its object under a formal respect to infallibility. Although, by reason of the imperfection of the habit from which Faith flows, the assent of Faith in this or that subject often appears weaker than the assent of science. 7. Now God is the object of Faith, not as he is considered in himself, but as we live well by him. 1 Timothy 4:10, We hope in the living God who is the preserver of all men, especially of those that believe. 8. Christ as Redeemer is the mediate object of Faith, but not the highest object; for we believe in God through Christ. Romans 6:11, to live to God by Christ; 2 Corinthians 3:4, we have trust through Christ toward God; 1 Peter 1:21, through him believing in God. 9. The sentences in the Scriptures (or promises) contain and present an object of Faith; and they are called the object of Faith by a Metonymy21 of the adjunct.22 The good which is propounded to be obtained, as it is such a good, is the end and the effect of Faith; it is not properly the object of itself. But the One upon whose power we rest in obtaining that good, is the proper object of Faith. 1 Corinthians 1:23, We preach Christ; and 1 Corinthians 2:2, I determined to know nothing among you but Jesus Christ; 2 Corinthians 5:19, God in Christ. 10. With this Divine Faith, which looks to the will of God and our own salvation, we must not simply believe any man, but God above. Romans 3:4, every man is a liar; 1 Corinthians 2:5, that your faith does not consist in the wisdom of men. 11. Therefore the Authority of God is the proper and immediate ground of all truth to be believed in this way; from which come those solemn words of the Prophets everywhere, the Word of the Lord; Thus says the Lord. 12. Hence, the last resolution23 of Faith, as it sets forth a thing to be believed, is into the authority of God, or Divine revelation. 2 Peter 1:20-21, If you first know this, that no prophecy of Scripture is from private interpretation, etc.; John 9:29, We know that God spoke to Moses. As the last resolution of Faith, as it denotes the act of believing, it is into the operation and inward persuading of the Holy Spirit. 1 Corinthians 12:3, none can call Jesus Lord, except by the Holy Spirit. 13. This Faith whereby we not only believe God, or give credit to God, but believe in God, is true and proper confidence — not as this word sets forth a certain and absolute persuasion of the good to come, but as it signifies choosing and apprehending a sufficient and fit means, and on which such a persuasion and expectation is founded. In this sense, men are said to put confidence in their wisdom, power, friends, and riches. Psalms 78:22, they did not believe in God, nor trust in his salvation. 14. This is everywhere declared in those phrases of Scripture in which the true nature of solid Faith is unfolded,שְׁעַ֗ן , to lean upon, as in Isaiah 10:20; and שָּׁעֵֽן׃ , Proverbs 3:5; and יִבְטַח֙ , Isaiah 50:10; נִסְמַ֬כְתִּי , Psalms 71:6; and πιστεύων ἐπ᾽‚ Romans 10:11.24 15. Therefore to believe in God is, in such believing, to cling to God, to lean on God, to rest in God, as in our all-sufficient life and salvation. Deuteronomy 30:20, by clinging to him, for he is your life. 16. Hence, that general assent which the Papists make out to be Faith, is not Faith; because by their own confession, it may be without any life, James 2:17.25 17. But that special assent whereby we resolve that God is our God in Christ, is not the first act of Faith, but an act flowing from Faith. For there is no greater certainty of this truth in you than in another, nor a truer apprehension of it in you than in another, before you have specially applied yourself to God by Faith. Romans 5:1-2, Being justified by Faith, we have peace toward God; we glory in God. 18. Seeing also that Faith is the first act of life whereby we live to God in Christ, it must consist in union with God, which giving assent to the truth concerning God cannot in any way do. 19. Further also, seeing someone that is about to believe out of a sense of his misery, and a defect26 of any deliverance either in himself or in others, he must cast himself upon God in Christ as a sufficient and faithful Saviour; he cannot in any measure cast himself upon God in Christ by an assent of the understanding, but only by a consent of the will. 20. Even though in Scriptures, sometimes an assent to the truth which touches upon God and Christ, John 1:50; John 1:27 is accounted as true Faith. yet there is a special confidence always included. And so in all places where there is wording about saving faith, either a confidence in the Messiah is presupposed, and only a determination is declared, or an application is made of it to Christ; or by that assent, confidence is set forth as an effect, by its cause. John 11:25-26, He that believes in me shall live. Do you believe this? She says, Yes Lord, I believe that you are that Christ, that Son of God who was to come into the World. 21. But whereas confidence is said to be a fruit of Faith, it is true of confidence — as it respects God for what is to come — that it is a firm hope. But as it respects God in Christ offering himself in the present, it is Faith itself. From this arise all those titles which the Scripture gives to saving Faith, it is πεποίθησιν, παρρησίαν, persuasion, boldness, 2 Corinthians 3:4-8; Ephesians 3:12; 1 Peter 1:13; 1 John 5:13-14; πληροφορηθεὶς , a full persuasion, Romans 4:21; Colossians 2:2; ὑπόστασις, the substance [of things hoped for], Hebrews 11:1. 22. Now whereas some place true Faith partly in the understanding, and partly in the will, that is not so accurately spoken, because it is one single virtue; and it brings forth acts of the same kind, not partly of Science, and partly of affections, 1 Corinthians 13:13.28 Rather, that solid assent yielded to the promises of the Gospel is called Faith; and it is called confidence, partly because it begets faith as it is a general assent; and partly because it flows from that confidence as it is a special and solid assent apprehending the actual possession of the grace already obtained. For so it rests upon confidence of the heart as a means, or as a third argument, by force of which such a conclusion can only be inferred; e.g., I am sure that someone who believes will be saved. I believe: ergo I am sure I will be saved. Experience also teaches that this particular assurance of the understanding may be lacking in some for a time, who notwithstanding, have true Faith lying hidden in their hearts. ======================================================================== CHAPTER 86: -04 CHAPTER 4. OF GOD, AND HIS ESSENCE. ======================================================================== 1-04 Chapter 4. Of God, and his Essence. 1. In the former argument, we treated of Faith. Now order requires that we treat of God, who is the object of Faith. That it may be somewhat more exactly done, we will first speak of the knowledge of God. 2. God as he is in himself, cannot be apprehended by any but himself. 1 Timothy 6:16, Dwelling in that Inaccessible light, whom never man saw, nor can see. 3. As he has revealed himself to us, he is conceived as it were, by the back parts, not by the Face. Exodus 33:23, You shall see my back-parts, but my Face cannot be seen, and darkly, not clearly; that is, after a human manner and measure. 1 Corinthians 13:12, Through a glass, darkly, after a sort. 4. Because those things that pertain to God are necessarily explained after a human manner, that manner of speaking in these matters is frequently called, anqros popaqeia, 29 i.e., a figure of speech that attributes those things to God which are proper to men, such as human affections, senses, or members. 5. Because they are also explained after our measure, according to man’s capacity, many things are spoken of God according to our way of conceiving them, rather than from his Nature. 6. We cannot know him otherwise, so as to still live; nor do we have a need to know him otherwise, that we may live well, Exodus 33:19-20.30 7. That which is revealed of God is sufficient for us that we may live well. Deuteronomy 29:29, Those things which are revealed to us and our children forever, that we may do all the words of the Law. 8. Now that which may be known of God is his Sufficiency and his Efficiency.31 Romans 4:21, being fully persuaded that what he had promised, he was also able to perform. 9. These two are the Pillars of Faith, the props of comfort, the incitements to piety, and the surest marks of true Religion, as provided by a previous verse, namely, Romans 4:11.32 10. The SUFFICIENCY of God is that whereby he himself has sufficient in himself for himself, and for us; hence he is also called All-sufficient, Genesis 17:1.33 11. This sufficiency of God is the first ground or reason for our Faith, why we believe him; namely, because he is able to give us life, Romans 4:20.34 12. The sufficiency of God is in his Essence, and Substance. 13. The ESSENCE of God is that whereby he is a being that is absolutely first. Isaiah 44:6, I am the first and the last; besides me there is no God. 14. This Essence of God is declared in his name Jehovah. Now because the Essence of God is such, it follows, 15. First, that God is one, and only one. Deuteronomy 6:4; 1 Timothy 2:5; Ephesians 4:6; 1 Corinthians 8:5-6; Mark 12:32; Romans 3:29-30. 16. Secondly, that God exists of himself; that is, he is neither from another, nor of another, nor by another, nor for another. 17. Thirdly and finally, it follows that he is void of that power which is called passive; hence he is unchangeable, Psalms 102:27-28, You remain; you are the same. Romans 1:23, the glory of the Incorruptible God. James 1:17, with whom there is no variableness, nor shadow of turning, or changing. 18. Now because this Essence cannot be sufficiently comprehended by us from one act, it is explicated by us as if it were manifold, namely by many attributes. 19. They are called attributes because they are said to be attributed to God, rather than properly being in him, if they are taken as the words sound. 20. These attributes in God are one most pure and simple act. Hence the nature of the Divine attributes may be rightly explained by these propositions as so many Consectaries, consequences, or conclusions. 21. First, all the attributes of God are truly spoken of God in the abstract, as well as in the concrete. 22. Secondly, those attributes which are of a sort that is common to God and the Creatures, in their substance they belong first to God, and secondarily to the Creatures; although the names are transferred from the Creatures to God, and so those first belong to the Creatures.35 23. Thirdly, the Divine attributes allow for no inward intention, extention, remission, or imparity.36 24. Fourthly, the Divine attributes are not contrary to one another, but agree very well together. 25. Fifthly, all Divine attributes are, as it were, Divine perfections; yet they are such that all imperfection which accompanies such a property in the Creature, is to be removed in its application to God; and its perfection is to be conceived with greatest eminence. 26. Sixthly, Divine attributes are in God not only virtually,37 and by way of eminence, but also formally 38 — although not in that same manner that qualities exist in the Creatures. 27 Seventhly, they exist in God as in a secondary Essence, because they are not part of the formal reason for the Divine Essence; for we must first conceive that God exists, before we can conceive of him as just and good. 28. Eighthly, they are distinguished from the Essence, and among themselves, not only in reason reasoning (as they say); but also reason reasoned;39 so that the foundation of the distinction is in God himself. 29. Ninthly, those attributes, which their formal respect include something proper to the Divine Essence, are altogether incommunicable [to the creatures]; such as Omnipotency, Immensity, Eternity, and similar attributes. 30. Tenthly, those that are said to be communicated to the Creatures are agreeable only in their likeness, and not altogether in the way they exist in God; nor yet are they altogether equivocally communicated. 40 31. The attributes of God set forth What God is, and Who he is. 32. WHAT God is, none can perfectly define, except what has the Logic of God himself. But an imperfect description which comes nearest to unfold God’s nature, and may be conceived by us, is such as this: 33. God is a Spirit having life in himself. John 4:24, God is a Spirit. John 5:26, The Father has life in himself. 34. He is called a Spirit, 1. Negatively, because he is not a body. 2. Analogically, or by a certain likeness, because there are many perfections in spiritual substances which shadow forth the Divine nature more than any bodily thing can. 35. He is said to be Living, 1. Because God most especially works of himself, not being moved by another. 2. Because the vital action of God is his very Essence. 3. Because he is the Fountain of all being, and the vital operation to other living things. Acts 17:25; Acts 17:28, He gives life to all, and breath, and all things; in him we live, move, and have our being. 36. He is said to live in himself, because he receives neither being nor life from any other, in any part. 37. Hence, the chief title of God whereby he is distinguished from all idols, is that he is the living God, Deuteronomy 32:40; Psalms 84:2; Jeremiah 5:2. 38. Hence our Faith, in seeking eternal life, rests in God alone, because God is the Fountain of all life, John 5:26; Psalms 36:9. 39. Those properties set forth to us who God is, and whereby he is distinguished from all other things. 40. Now those Divine properties show how great God is, and what a one he is. 41. Under the notion of Quantity, he is said to be 1. One. 2. Infinite. First inwardly, because he is unmeasurable. Secondly outwardly, because he is incomprehensible. 3. He is said to be eternal. 42. He is said to be One, not in kind, but in that most perfect unity which, in the Creatures, is usually called numerical, and individual.41 43. God is infinite, as he is void of all bounds of his Essence. Psalms 139:8, If I climb up to Heaven, you are there; or make my bed in the Grave, behold you are there. 44. God is unmeasurable, as he is void of all matter of dimension or measure. 1 Kings 8:27, The Heavens, and Heavens of heavens do not contain you. Isaiah 66:1, Heaven is my throne, Earth my foot-stool. 45. Hence Faith looks for no certain measure of blessedness to be communicated from God, but instead, unmeasurable glory. 46. God is incomprehensible, because he is void of any bounds to encompass him. 47. Hence he is present everywhere, because there is no place from which he is excluded, nor is he included anywhere.42 48. God is also eternal, because he is without beginning and end, Psalms 102:25-26; Isaiah 41:4; 1 Timothy 1:17. 49. Hence it is, that our Faith apprehends eternal life in God. 50. Those properties set forth what a one God is, by which he is said to work. To these now ought to be attributed all the properties of Essence, and quantity, simplicity, immutability, eternity, and immensity. 51. These qualities are conceived either under the reason of the faculties,43 or else conceived of the virtues by which those faculties are adorned. 52. The faculties are understanding and will, which is why Faith leans upon him who knows what is necessary for us, and is also willing to supply it. 53. The understanding of God is simple,44 without any composition, discourse, or representation of shapes. Hebrews 4:13, All things are naked and open to his eyes. 54. The understanding of God is unchangeable; he does not know otherwise, nor one thing more than another, nor more before than now, or now than before. Acts 15:18, known to the Lord are all his works, from before all ages. 55. The understanding of God is eternal; it neither begins nor ends. Ibid. 56. The understanding of God is Infinite, because he perceives all truths, and the reasons for all things. Job 11:8-9, The Wisdom of God is higher than the Heavens, longer than the Earth, deeper than the Sea. Psalms 139:6, Your knowledge is more wonderful than I can conceive it. 57. The nature of the Divine Will, ought to be conceived by us the same way also. 58. The will of God is single, and only one in God.45 59. The will of God is unchangeable, because he always wills the same, and in the same manner. Psalms 33:1, The counsel of the Lord remains forever. 60. The will of God is eternal, because he does not begin to will what before he did not will; nor does he cease to will that which before he willed. Malachi 3:6, I Jehovah do not change. 61. The will of God may be said to be infinite, because it has no outward limitation. 62. The affections which are given to God in Scripture, such as love, hatred, and the like, either set forth acts of the will, or they agree to God only figuratively. 63. A virtue is the perfection of the understanding and will, such as wisdom, holiness, and the like in God. 64. Virtue is attributed to God as it denotes a readiness to do; not with respect to a habit that is distinct from faculty and act. 65. But the virtues which in man arise from an occasion of sin and imperfection, do not agree to God, such as humility, chastity, shamefulness, and the like. 66. Out of all these attributes, results that perfection of God whereby he is called blessed, 1 Timothy 1:11; 1 Timothy 6:15. 67. Hence our Faith has a firm foundation, because it leans on God, the possessor and author of all perfection, blessedness, and glory. ======================================================================== CHAPTER 87: -05 CHAPTER 5. OF THE SUBSISTENCE OF GOD. ======================================================================== 1-05 Chapter 5. Of the Subsistence of God. 1. The subsistence46 of God is that one Essence, as it exists with its Personal properties. 2. The same essence is common to three subsistences; and as touching the Deity, every subsistence is of itself.47 3. Moreover, nothing is attributed to the Essence, which may not be attributed to every subsistence in regard to the Essence of it. 4. But those things that are attributed properly to every subsistence, in regard to its [own] subsistence, cannot be attributed to the Essence.48 5. The subsistences are distinguished from the Essence, as the manners of subsisting growing together49 with the same Essence, are distinguished from the same, absolutely considered. 6. They are distinguished among themselves as Relatives, by certain relative properties; so as one cannot be another; yet they are together in nature; nor can they be said to be former or latter, except in the order of beginning,50 and in the manner of subsisting. 7. But seeing those relative properties are, as it were, individuating51 in an Essence that lives spiritually and most perfectly, therefore those subsistences are rightly called persons. 8. Now these properties are not inherent qualities, but relative affections, to which agrees all that perfection which is found in the like affections of the Creature; but no imperfection in the Creature agrees to them. 9. Hence it is that a relative property in God makes or infers a person, which in the Creatures does not have the same reason. 10. Those subsistences are either breathing, as Father and Son breathe; or they are breathed, as the Holy Spirit is breathed. 11. To breathe, or send forth, is a relation — not such that by itself it can make a person — but it is common to two persons. 12. The relative property of the Father is to beget. Psalms 2:7, You are my Son; this day I have begotten you. John 3:16, the only begotten Son. Hebrews 1:6, The first begotten. Hence the Father is the first in Order. 13. The relative property of the Son is to be begotten; that is, to so proceed from the Father, that he is partaker of the same Essence, and perfectly resembles his nature; and hence he is the second in order. Hebrews 1:3, The brightness of his glory, and the Character [or image] of his Person. 14. The property of the Holy Spirit is to be breathed, or sent forth, and he proceeds from the Father, and the Son. John 15:26, Whom I will send to you from the Father, that Spirit of truth who proceeds from the Father. Romans 8:9, The Spirit of Christ. Galatians 4:6, The Spirit of the Son. 15. The difference between being begotten, which agrees to the Son, and proceeding, which is proper to the Holy Spirit, cannot be explained by us in proper words — except that the Son proceeds from the Father alone, and the Holy Spirit proceeds from the Father and the Son, making one relative together, or making together one relation. 16. Yet, in part, it may be shadowed in a similitude; namely the Father is as it were, Deus intelligens, God understanding. The Son, the express image of the Father, is as it were Deus intellectus, God understood. The Holy Spirit, flowing and breathed from the Father by the Son, is as it were Deus dilectus, God beloved. The Son is produced, as it were, by an act of understanding or speaking, from the understanding or fruitful memory of the Father; the Holy Spirit is produced by an act of loving or breathing from the fruitful will of the Father and the Son. Hence the Son is called the Word, Wisdom, Image, which are not affirmed of the Holy Spirit. But because in the Creatures there is found the generation of a son, but there is nothing found which so immediately proceeds from two equally perfect (as the Holy Spirit proceeds from the Father and the Son), the procession52 of the Son is therefore properly designed, noted, or set down in Scripture; but there is neither a special manner of proceeding, nor a special name absolutely proper, given to the Third Person. For it is truly said of the Father and the Son, that they are spirits, and holy; and the Son also proceeds from the Father by spiritual generation. 17. The proper name of God, with his proper titles, is given in Scripture, not only to the Father, but also to the Son. Jeremiah 23:6, Jehovah our righteousness. John 1:1, The Word was God. Romans 9:5, God blessed forever. 1 Timothy 3:16, God manifest in the flesh. Revelation 17:14, Lord of Lords and King of Kings. It is also given to the Holy Spirit. Acts 5:3-4, that you should lie to the Holy Spirit, you have lied to God. Acts 28:25 with Isaiah 6:9, Jehovah said, the Holy Spirit spoke . 1 Corinthians 3:16; 1 Corinthians 6:19; 2 Corinthians 6:16, the Temple of the Spirit; the Temple of God. 18. Divine attributes are affirmed not only of the Father, but also of the Son. Isaiah 9:6, The most mighty God, Father of eternity. John 2:25, He knew what was in man, and John 3:13, The son of man is in Heaven; and John 8:58, Before Abraham was, I am. In the same way, also of the Holy Spirit: Psalms 139:7, Where shall I fly from your Spirit? 1 Corinthians 2:10, The Spirit searches all things, even the deep things of God. Hebrews 9:14, the eternal Spirit. 19. The proper operations of God are attributed not only to the Father, but also to the Son, and the Holy Spirit. ELECTION is attributed to the Son: Matthew 24:31, His elect. And the eternal COUNSEL of God is attributed to the Holy Spirit: Isaiah 40:13, Who has weighed the Spirit of the Lord as the man of his counsel. CREATION is attributed to the son: John 1:3. All things were made by him, and without him, nothing was made that was made. Also it is attributed to the Holy Spirit: Psalms 33:6, By the Word of the Lord the Heavens were made, and all their strength by the breath of his mouth. Upholding and GOVERNING created things is attributed to the Son: Hebrews 1:3, Who upholds all things by his mighty Word. Also they are attributed to the Holy Spirit: Genesis 1:2, The Spirit moved upon the face of the waters; Zechariah 4:6, By my Spirit says the Lord of Hosts. Proper power to do MIRACLES is given to the Son: Acts 4:10, Through the name of Jesus Christ, he stands before you whole, etc.; Acts 9:34, Jesus Christ heals you. It’s also given to the Holy Spirit: Acts 2:4, They began to speak with tongues, as the Spirit gave them utterance. Communicating spiritual life, and all grace in vocation, justification, adoption, sanctification, and glorification, is everywhere give to the Son, and the Holy Spirit, as well as to the Father; the ordaining, sending, and blessing of Ecclesiastical Ministry is given to the Son: Ephesians 4:8; Ephesians 4:11, He gave gifts, ...he gave some Apostles, etc. And to the Holy Spirit: 1 Corinthians 12:11, One and the same Spirit works all these; Acts 20:28, The Holy Spirit has made you overseers. The very RESURRECTION of the flesh is ascribed to the Son, as the author. John 6:54, I will raise him up. Also to the Holy Spirit: Romans 8:11, He shall raise up your bodies by his Spirit dwelling in you. 20. Divine HONOUR also, and WORSHIP, is given not only to the Father, but also to the Son: Hebrews 1:6, Let all the Angels of God worship him. And to the Holy Spirit, when his Name together with the Father and the Son, is appointed to be called upon over the Baptised: Matthew 28:19, In the name of the Father, and the Son, and Holy Spirit. In the same manner, the Son and Spirit are called upon in that solemn form of salutation: 2 Corinthians 13:13, The grace of the Lord Jesus Christ, and the love of the Father, and the communication of the Holy Spirit, be with you all. And whatever pertains to worship is referred to Christ as well as to the Holy Spirit, in that the true worshippers of God, as they are such, are called Temples not only of God the Father, but also of Christ: Revelation 21:22, The Lord God Almighty is her Temple, and the Lamb. 1 Corinthians 3:16, Do you not know that you are the Temple of God, and the Spirit of God dwells in you? And 1 Corinthians 6:19, Do you not know that your body is the Temple of the Holy Spirit, who is in you? 21. Finally, that AUTHORITY and MAJESTY which is proper to God, is given to the Son and the Spirit: 1 Corinthians 2:8, The Lord of glory; 1 Peter 4:14, that Spirit of glory. All holy prophecy is attributed to Christ and the Holy Spirit: 1 Peter 3:19, Christ by his Spirit went and preached to the spirits that are in prison; 2 Peter 1:21, Holy men spoke being moved by the Holy Spirit; Acts 28:25, The Holy Spirit spoke by Isaiah the Prophet. 22. Now, in all these the Holy Spirit is propounded to us as a person subsisting, as manifestly appears by this: that life, understanding, will, and power are given to him everywhere, together with all those acts which are proper to a person. 23. Also the Spirit’s distinction from the Father and the Son is clearly taught when he is called another, or he is sent, as coming from the Father and the Son, John 14:1-31. 24. Hence, God as the object of our Faith, is in every way sufficient to impart salvation to us. For all love, grace, and the communication of those things which pertain to living well, flow from the Father, Son, and Holy Spirit, 2 Corinthians 13:14.53 ======================================================================== CHAPTER 88: -06 CHAPTER 6. OF THE EFFICIENCY OF GOD. ======================================================================== 1-06 Chapter 6. Of the Efficiency of God. 1. The EFFICIENCY of God 54 is that by which he works all, in all things. Ephesians 1:11, Who works all things; Romans 11:36, Of him, by him, and for him are all things. 2. That Effecting, working, or acting of God, being actively taken as they are in God acting, is not really different from God himself. For no composition, or mutation of power and act, can have a place in the most simple and immutable nature of God. Yet it adds a certain relation of God to a real effect. 3. He works all in all things, because the Efficiency of all and every thing, depends on the first cause, not only as touching its substance, but also as touching all real circumstances. Isaiah 45:7, That I Jehovah do all these things; Lamentations 3:37-38, Who is he that says, and it comes to pass, when the Lord does not command it? Do not evil and good proceed out of the mouth of the most high? Also, whatever has any perfection in genere moris,55 in the matter of means, is accounted among the works of God; but not any imperfection or defects, which are opposed to the subjection that is due God. 4. In the efficiency of God, shines forth both his Essence and his subsistence. 5. That Efficiency which pertains to the Essence of God, is his omnipotence. 6. The POWER of God being considered as plainly powerful, is altogether the same as his sufficiency, and it properly pertains to the nature of God, as it is considered under the respect of a being; and so it is before the knowledge and will of God. Romans 11:23, for God is able to graft them in again. 7. But power, in as much as it is being executed, is in some sort after sufficiency, and it pertains to the Efficiency of God; and so it follows the knowledge and will of God. Psalms 115:3; Psalms 135:6, Whatever he pleased, he did. 8. Therefore this is the order to be conceived. First we conceive in God Posse, to be able; secondly Scire, to know; thirdly Velle, to will; Lastly, Efficere potenter, powerful to effect. This differs from the effectual will of God, but only ratione, in reason, which distinctly explains that Syllogism56 of Faith in Matthew 8:2-3, Lord if you will, you can: I will. Therefore it is done. The argument here is from the will, coming to the power. 9. Hence the very Will of God, as it is an effecting principle, has a kind of power. Romans 9:19, Who has resisted his will? Nor is executive Omnipotence anything else than the effecting will of God. Psalms 33:9, He commanded, and it was done. Revelation 4:11, By your will they are and were created. 10. Therefore it is an error against the nature of God, to say that God properly wills to do many things which yet, by his Omnipotence, he does not do. Ephesians 1:19-20, The exceeding greatness of his power in us that believe, according to the working of his mighty power. 11. The Omnipotence of God is that whereby he is able to effect all things that he wills or can will. 2 Chronicles 20:6, In your hand is power and strength, and none can resist you. Luke 1:37, With God there is no word which cannot be done.DRA Php_3:21, He is also able to subject all things to himself. 12. Hence also, everywhere in the Old Testament God is called, אֵ֣ל גִּבּ֔וֹר , mighty God, Isaiah 9:5; Jeremiah 32:18. Also, אֵ֣ל שַׁדַּ֔י , God all-sufficient, Genesis 17:1; Genesis 35:11; Rth_1:20-21. And in the New Testament he is called παντοκράτωρ, the Lord Almighty, 2 Corinthians 6:18; Revelation 1:8; Revelation 4:8; And the only δυνάστης Potentate, 1 Timothy 6:15. Power is attributed to God actively, because he has power to communicate something to others, such as the power to cause: 13. Potentia, vel potestas causae, a causing power; yet properly, active power does not agree to God, as if in respect to himself he were first idle, and afterward he put himself forth to act; for God is a most pure Act, James 1:17.57 14. Therefore we must not imagine such an active power in God, which is a different thing from his Essence; for the very Essence of God is this power whereby he is powerful; just as the same Essence whereby he is merciful, is mercy itself. 15. But an active power agrees to God in respect to the Creature, which is properly said to be able to receive and prove that act of God, which before it did not feel and prove. Matthew 19:26, All things are possible with God. 16. The Omnipotence of God is conversant about things that are absolutely impossible — whatever God wills, or can will. Ibidem. 17. This power is not therefore exercised about things which are altogether ἀδύνατa impossible, and which imply a certain contradiction, either in God, or in the things created. 2 Timothy 2:13, He cannot deny himself. 18. Hence a certain distinction arises about Divine Omnipotence, whereby it is distinguished into absolute power, and ordinate or actual power. 19. ABSOLUTE power is that whereby God is able to do all things possible, even though they shall never be. Matthew 3:9, God can raise up from these stones children unto Abraham; and Matthew 26:53, Do you think that I cannot now ask my Father, and he shall immediately give me more than twelve legions of Angels? Mark 10:27; Ephesians 3:20.58 20. The ORDINATE power of God is that whereby he not only can do that which he wills, but also indeed actually does whatever he wills. Psalms 115:3; Psalms 135:6; Ephesians 3:11.59 21. The manner of God’s subsistence which shines forth in his Efficiency is first, the co-working of all Persons; secondly, the distinct manner of the Persons in working. 22. Their CO-WORKING is that by which they inseparably work the same thing; for all external actions are common to all the Persons. John 5:17; John 5:19, My Father works, and I work. Whatever he does, the Son likewise does the same; and John 16:13-14, That Spirit shall not speak of himself; but whatever he hears, he shall speak. He shall take of mine, and give it to you. 23. Hence every Person works of himself, as touching the causal power which he exercises. 24. Hence there is no pre-eminence of dignity in that co-working, but great unity and identity of one and the same cause. 25. Hence equal honour is equally due from us to all the Divine Persons. 26. The DISTINCT MANNER of working is that by which every Person works according to the distinct manner of his subsistence. 27. That distinct manner is partly in the order of working, partly in the bounding of the action. 28. As touching the ORDER, the manner of working of the Father is of himself, by the Son and Holy Spirit. Hence the beginning of things, namely Creation, is properly attributed to the Father, who in order of beginning is the first Person.60 29. The manner of operation of the SON is from the Father, by the Spirit. Hence the dispensation of things is properly attributed to him, namely Redemption and the constitution of all the offices in the Church. Ephesians 4:11, He therefore gave some to be Apostles, some Prophets, etc. 30. The manner of working of the SPIRIT is from the Father and the Son by himself. Hence the communication of things is attributed to the Holy Spirit, such as Regeneration, Titus 3:5.61 The communication of all spiritual gifts, 1Cor 12.4.62 And the perfection of natural things themselves, Genesis 1:1-31 and Genesis 2:1-25.63 31. As touching the TERMINATION [or bounding] of the action that works,64 in which the working, or manner of working of one Person chiefly shines forth, is chiefly attributed to that Person. So Creation is, by a special application, appropriated to the Father, Redemption to the Son, and Sanctification to the Holy Spirit.65 ======================================================================== CHAPTER 89: -07 CHAPTER 7. OF THE DECREE AND COUNSEL OF GOD. ======================================================================== 1-07 Chapter 7. Of the Decree and Counsel of God. 1. In the powerful Efficiency of God, the Decree of God obtains the first place; because this manner of working, being most perfect of all, chiefly agrees to the Divine Nature. 2. The Decree of God is his determinate purpose of effecting all things by his almighty Power, and according to his counsel. Ephesians 1:11, He does all things according to the counsel of his own will. 3. In the Decree of God appear his constancy, truth, and faithfulness. 4. CONSTANCY is that by which the Decree of God always remains immutable. Numbers 23:19, The strong God is not a man that he should lie, nor the Son of man that he should repent. Proverbs 19:21, The Counsel of the Lord shall stand. 5. TRUTH is that by which God declares what he alone has decreed. Jeremiah 10:10, Jehovah is a God of truth.66 Romans 3:4, Let God be true and every man a liar. For although his words may seem sometimes to sound like another thing, yet the sense of them always agrees with the Decree. 6. FAITHFULNESS is that by which he effects what he has decreed, as he has decreed it. Isaiah 46:10, My Counsel shall stand, and I will do all my pleasure. 7. Every Decree of God is eternal. 1 Corinthians 2:7; Acts 15:18.67 8. To this Decree of God pertains his Counsel. Ephesians 1:11; Acts 4:28.68 9. The Counsel of God is, as it were, his deliberation concerning doing everything in the best manner, after it is approved by his understanding and will. 10. Counsel is attributed to God in respect to his perfect judgment, whereby he does all things advisedly; i.e., willingly and by set purpose — and not in respect to any inquiry upon which we men depend for such a judgment. For God sees and wills all and everything, together. Therefore it is called, as it were, deliberation — but it is not deliberation properly so-called.69 11. Three things concur in the perfection of this counsel. 1. A propounded scope or end. 2. A concept of the mind tending towards that scope (an intention), and 3. good-pleasure of the will. 12. The scope or end of this Counsel is the glory of God himself; that is, that goodness or perfection of God which is manifested by his Efficency, and which shines forth in his works. Ephesians 1:6, To the praise of his glorious grace. 13. In every artificer,70 or someone who works by counsel ad extra, outwardly, there is a platform beforehand in the mind, which he looks into when he is about to work, so that he may fit his work to it — so also in God, seeing that he does not work naturally or rashly, nor by constraint, but with greatest perfection of reason. Such a platform is to be conceived to pre-exist beforehand in his mind, as the exemplary cause of all things to be done. Hebrews 11:3, Those things we see were made of things that do not appear.71 14. The platform of all things is the Divine Essence, as it is understood of God himself as imitable72 by the Creatures — so that in some way, the Image of that perfection, or some footprint of it, may be expressed in the Creatures. That is, the Creatures themselves, as they are conceived in the Mind of God, are the platform or image of that nature which they have in themselves. 15. A platform in the mind of man, who attains to knowledge by Analysis or resolution, is collected about things themselves. And so things exist first in themselves, and then they come to the senses of men, and then to his understanding. Here they can make some Idea 73 to direct the subsequent operation. But because God understands all things by Genesis, or composition, and does not require knowledge by Analysis, or by resolution of things, all things are therefore first in his mind, before they exist in themselves. 16. In us, the things themselves are the example, platform, or copy; and our knowledge is the Image. But in God, the Divine knowledge is the copy-platform; and the things themselves are the Image, or express likeness of it. 17. An Idea in man is first imprinted, and afterwards expressed in the things. But in God, it is only properly expressing, not impressed, because it does not come from any other thing. 18. From this one foundation may all errors about merits, and foreseen faith, be sufficiently refuted.74 19. The Idea or platform, as it is absolutely considered in God, is only one; but as it includes diverse respects to the Creatures, it becomes manifold; so that it is true that the Idea of one Creature is not the Idea of another. 20. In God there are platforms of all perfections which are in the Creatures, because they proceed from the active power of God; but not platforms of imperfections, if they are formally considered as imperfections. 21. Therefore the knowledge of evil depends on denying good, just as the being of evil consists in the privation of good; for as everything has its being, so it is known. 22. Ideas, as they are many, so some of them are Connexa, knit together among themselves; and they depend one upon another. This is why a certain order arises of former and latter. 23. Ideas, as they are considered going before the Decree of God’s Will, represent a quiddity75 of things, and only a possible existence. As they are considered after the determination of God’s Will, they represent the same thing, as actually to come according to their actual existence. 24. From that diverse consideration, there arises a distinguishing of Divine knowledge into that which is called, Knowledge of simple understanding, and Knowledge of vision. 25. KNOWLEDGE OF SIMPLE INTELLIGENCE is knowledge of all possible things; that is, of all and every thing which may be done by most perfect knowledge in God. 26. KNOWLEDGE OF VISION is the knowledge of all future things, whether in their own nature they are necessary, or free, or contingent. 27. Those things that God knows by simple intelligence, 76 or mere understanding, he knows by his all-sufficiency. But those things he knows by vision, he knows by his Efficiency, or by the Decree of his own will. Psalms 33:15, He that frames their hearts, observes all their works. Isaiah 44:7, Who as I, foretells and declares it, or orders it to be, from the time that I disposed the people forever: that the things to come, and which shall come to pass, may be declared to them? 28. Some imagine a middle knowledge by which God is said to know by supposition, before the Decree of his will, such events that would come to pass if such causes were put. Seeing that it both determines events that will certainly to come to pass independently from God’s Will, and that it makes some knowledge of God depend chiefly on the object — I say that such a knowledge cannot stand with the great perfection of God. 29. The Divine Idea, according to the variety of Notions which are in the things, puts on diverse respects. In respect to the Principles, it is called Intelligence, whereby God perceives every several77 thing in every thing. In respect to truth belonging to every several thing, it is called Science,78 which as to its extent, is Omniscience. And as to that being which things have in their proper measure, it is called Prescience.79 In respect to the dependence of truths which they have among themselves, it is called Sapience,80 whereby he knows what is convenient for everything, and what is disagreeable for it. In respect to the whole order to be appointed in practice, it is called Prudence, whereby he knows to apply the fittest occasions to everything. Lastly, in respect to putting it into practice, it is called Art, whereby he knows to effect all things most skillfully. Hebrews 11:10.81 30. Those words are often used promiscuously in the Scriptures to explain the perfection of Divine understanding, to the capacity of those who have a very imperfect understanding; yet of their own nature, they allow for this distinction, and not another. 31. That conjectural knowledge which only some give to God, about contingent things to come, plainly repugns82 the nature and perfection of God. Of those three things which were propounded [thesis 11], as concurring to the perfection of God’s Counsel: namely, A scope conceived of the mind, and intention of the will; The Third remains to be considered, which is called, Good pleasure. 32. The GOOD PLEASURE of God is an act of Divine will, most freely and effectually determining all things. 33. Good pleasure indeed in Scripture most usually sets forth the good will of God whereby he wills and determines a saving good to his own; yet because the whole Counsel of God is well pleasing to him, the term is rightly used by Divines to explain every Counsel of God, specifically according to the Scriptures. 34. This will is truly free, because whatever it wills, it wills it not by necessity of nature, but by Counsel. 35. It is most free, or chiefly and absolutely free, depending on no other; but the freedom of the will of men and Angels, by reason of that dependence which the will has on God, is less free in partaking of another.83 36. Freedom in those operations which are outward, is not only concomitant (as it is in inward operations), but it is also antecedent 84 by way of a principle: because what God wills to work outwardly, he does not will out of a necessity of nature, but out of a precedent choice. For there is no necessary connexion 85 between the Divine Nature, and those Acts. 37. This will is Effectual, because whatever it wills, God effects it in its time; nor is there anything that is not done if he wills it to be done. Psalms 115:3; Psalms 135:6, Jehovah does whatever he pleases. 38. Hence the Will of God is the first cause of things. Revelation 4:11, By your will they are and were created. But the Will of God, as it wills to work outwardly, does not presuppose the goodness of the object, but by willing, it makes the object good. James 1:18, Because he would, he begat us. Romans 9:18, He has mercy on whom he wills. 39. Therefore there is no cause, properly so-called, to be attributed to God’s Will. 40. Hence it is rightly said that God wills one thing to exist for another; but that one thing is not a proper cause whereby the will of God is inwardly moved to appoint that other thing. So God wills that the Sun and stars should exist for the generation, conservation, and corruption of things below; yet the Sun and Stars are not a cause why God wills those things to be generated, conserved, and corrupted. And so it is in all things outside of God, which indeed among themselves are causes and effects, even as they depend upon the Divine will. But there is no cause of God’s Will outside of itself. 41. Also, the willing of one thing in God, is not properly a cause that effects God willing another thing in himself. This is because the Efficiency of a cause upon an effect, and the dependence of the effect upon a cause, cannot be in the Will of God — which is God himself truly and plainly willing all things together, and at once, with only one act. Yet it is true that the Schoolmen86 say that a passive attingency87 of the Divine will in respect to one thing, is a cause of a passive attingency in respect to another. And so, in this sense, it is truly and piously said that God wills some one thing, because he wills another. 42. Therefore, although God wills many things which will not follow except upon some antecedent act of the Creature, yet the very act of willing in God does not properly depend as a consequent thing upon the act of the Creature.88 Nor is it lawful under the appellation of an Antecedent will, to give to God that imperfect will which is called Velleitas, a willingness in the Schools. For it does not agree to an Omniscient, Omnipotent, and infinitely blessed Nature. 43. Which is why that opinion is not to be admitted, which determines that God wills something antecedent to the act of the Creature, which afterwards he does not will towards them, but wills another thing. This is because it makes the Will of God mutable and dependent on the act of the Creature, so that as often as the act of the Creature is changed, so often the Will of God is also changed. 44. By that opinion also, that form of speech prescribed in the Word of God,89 in which we commit ourselves and all ours to God — such as, I will do this or that, if God wills — would not be used in all things; but would be turned to the contrary: God will do this or that, if man wills. 45. This will determines all things — greatest, least, contingent, necessary, free — without exception. The Scripture shows this of all kinds of things, such as Christ Jesus being glorified, and the Church being saved by him, Psalms 2:1-12; Psalms 110:4; Psalms 40:7-9; Hebrews 7:16; Hebrews 7:21; Ephesians 5:25; 2 Timothy 1:9.90 Of Pharaoh, Exodus 13:1-22, where God so disposed all things that he might move Pharaoh to persecute and overthrow the people of Israel; indeed, he hardened him, so that he might persecute them. Yet Pharaoh and Israel worked freely. In the same way, the selling of Joseph, in which all things happened freely and contingently — God determined it according to his will. Of the very heart of man, Psalms 33:15; Psalms 91:1-16 1 Samuel 10:9, 1 Samuel 10:26;92 Proverbs 21:1.93 Of a man killing another man by chance, Exodus 21:13.94 Of the Lot cast into the Lap, Proverbs 16:33.95 Of little sparrows falling to the ground. Of all the hairs on a man’s head, Matthew 10:29-30. Of the Lilies, Flowers, and Grass of the Earth, Matthew 6:28; Matthew 6:30. Finally, of all created things, Job 38:1-41; Psalms 104:1-35; Isaiah 45:7;96 Jeremiah 14:22.97 46. If God were not to determine all things, then his Will would not plainly and universally be the first cause; and therefore those who think the contrary must of necessity either make two first beginnings, or more than two, which is very far from all truth. 47. But there is not the same reason for will, as there is for Divine knowledge and power; for knowledge knows all things that may be known; and power can do all possible things; and they are stretched forth together beyond those things which actually have been, are, and shall be. But by his Will he does not will all things that he can will, but all things which he judges to be willed; and therefore they will actually come to be afterward. This is why, although God may be called Omniscient, and Omnipotent, yet he cannot be called Omnivolent.98 48. Whatever God wills in all these things, he is universally effectual. So that he can in no way be hindered or frustrated, whereby he cannot obtain what he wills. For if he were to properly will anything, and could not obtain it, he would not be most perfect and blessed. 49. Yet the Will of God does not imply a necessity upon all future things, but only a certainty as touching the event. So it could not be, as to the certainty of the event, that the bones of Christ should be broken, because God willed that they should not be broken.99 Yet there was no necessity imposed on the Soldiers’ Spears, and other second causes which were present. 50. No, it is so far off that the will of God, which most certainly attains to whatever it wills, urges all things with hard necessity, that it is the prime root and efficient cause of all that contingency and freedom which exists in things — because it effectually foreordains such effects to follow such causes. 51. In those things which God Wills, there is a certain order conceived; namely, that first he Wills the end, before he wills the means to the end, because he works by most perfect reason. And among means, he first Wills those things which come nearest to the end; for that which is first in order of execution, is last in order of intention; and so also it is contrarily. 52. This Will of God is partly hidden, and partly revealed, Deuteronomy 29:29.100 53. Those means by which this Will is revealed, are rightly called the Will of the sign, not only metaphorically, because they declare among men what they would have, but also metonymically, because they are either effects, or adjuncts, partly declaring the proper Will of God. 54. There are five signs put in that old verse, Praecipit, et Prohibit, Permittit, Consulit, Implet: He Commands and Forbids, Permits, Counsels, Fulfills.101 But because counsel is the same as a command, instead of counsel, it would be better to use Promittit, He promises. Thus far in general of God’s Efficiency, which together with his Sufficiency, make a fit and adequate object of Faith. The kinds of Efficiency follow. ======================================================================== CHAPTER 90: -08 CHAPTER 8. OF CREATION. ======================================================================== 1-08 Chapter 8. Of Creation. 1. The Efficiency of God is either Creation, or Providence [chap. 9]. 2. CREATION is the Efficiency of God whereby in the beginning he made the World from nothing, very good. 3. Active Creation is conceived of as the manner of a transient action, in which there is always an Object presupposed, about which the agent is exercised; yet it is not formally transient,102 but only virtually so;103 because it does not presuppose an Object, but makes it. 4. Passive Creation is conceived of as the manner of mutation, which is improperly called mutation. 5. Creation respects the whole world — that is, whatever exists besides God. 6. Hence, all things which exist besides God are created, and they are altogether created; that is, they are created according to their matter, as well as to their form. Revelation 4:11, Because you have made all things. Colossians 1:16, For by him were made all things which are in Heaven and which are on Earth, visible and invisible. 7. Creation produces Originally, because it produces a being, not only as it is a being, but also absolutely in every part. 8. Therefore, before the Creation, the Creatures104 had no real being, either of existence or Essence; although from eternity they had a known being in the knowledge of God. 9. Creation then produces out of nothing; that is, out of matter that does not pre-exist, that does not have a being beforehand; but co-exists, that has a being together with the thing created. For there was nothing from eternity besides God, nor is God the matter or part of any Creature, but only the efficient cause. 10. Indeed, some things are said to be created, whose matter pre-existed. But then Creation respects not only that immediate action, whereby it comes to pass that such things exist; but also a mediate action, whereby it comes to pass that the matter itself should exist from which they are formed. So it was in the Creation of plants and living Creatures, Genesis 1:11; Genesis 1:20. 11. That nothingness, or not-being of things, went before their being; not only in order of nature — for otherwise they might co-exist with God from eternity — but also in order of duration, or continuance, according to our manner of conceiving. 12. Hence that beginning in which God is said to create the world, was the end of that duration which nothingness had, and the beginning of that duration which the world had. 13. Therefore, by the Creation God would display both his perfection — that he did not need any Creature or outward thing; for then he would have created the world as soon as he could — and also his freedom, whereby he brought forth all things without natural necessity; for if he had created necessarily, he would have done it from eternity, Revelation 4:11; Psalms 115:3.105 14. The world was not made from eternity, nor could it be created from eternity, in that disposition and order of things which it now has. 15. That day would not have been, if infinite days ought to have gone before; for those days going before would never have ended, that a next day might succeed them.106 16. Hence it also follows that no Creature was or could be a cause, either instrumentally or principally, in the act of Creation. 17. Everything created was very good, because it was made neither rashly, nor in vain, but made for the end to which the Maker attained, Genesis 1:31. Whatever he made was very good, 1 Timothy 4:4.107 Whatever God made is good. 18. The goodness of a created thing is that perfection whereby it is fit for the use it serves.108 Now that use is particular, or it is universal. 19. The PARTICULAR use is that proper operation to which anything serves its proper nature. 20. UNIVERSAL use, is the ordaining of one thing [in concert] with others, for the perfection of the Universal whole, Psalms 104:1-35; Psalms 148:1-14; Isaiah 48:13.109 21. By this goodness, all created things in their natural manner tend unto God from whom they came. For the second being is from the first being, and for the first. Hence those phrases, From him, through him, and for him are all things, Romans 11:36. 22. Now natural things tend unto God, 1. In that they declare God’s glory, Psalms 19:1.110 2. In that they give occasion for us to know and seek God, Romans 1:20; Acts 17:26.-27 111 3. In that they sustain our life, so that we may live well to God, 1 Corinthians 10:31; 1 Timothy 4:3-4.112 23. TIME exists or has a being together with all natural things, as appears in that phrase, In the beginning; for then was the beginning of time. 24. PLACE also exists; that is, a certain space in which the extension of the Creature is bounded, Genesis 1:22.113 25. But these are not properly created, but con-created, or annexed — they are knit to the things created, because they do not have an absolute, but only a relative entity or being. 26. Because God created all things out of nothing, therefore our faith rests in him against hope, under hope, for those things which are not, as if they were, Romans 4:17-18.114 27. The Creation of the world is distributed according to the parts of the world; for although the world is one — by unity of aggregation, order, and end — yet it consists of parts, distinguished not only according to the situation, but also according to the Essence, and Existence. 28. The Creation of these parts of the world was not altogether and in one moment; but it was finished by parts succeeding one another, in the space of six days. 29. Creation then, is of the parts of the world that are either immediately perfect, or mediately perfect [thesis 43], Psalms 33:6; Hebrews 11:3; Genesis 2:7, Genesis 2:19, Genesis 2:22.115 30. Creation of things IMMEDIATELY perfect is that whereby things were made having their principles, both material and formal, ingenerated in them at the first, and in a complete existence. 31. Hence those [immediate] Creatures, of themselves, are subject to no essential change, such as generation [i.e. reproduction] or corruption [i.e. sickness and death]. 32. The parts immediately perfect are the highest Heaven and its Inhabitants, the Angels. 33. The highest Heaven is the dwelling place of God’s holiness, full of all things which pertain to eternal blessedness, where the Majesty of God presents itself to be seen as it were, Face to Face. 1 Corinthians 2:8; Mark 12:23; 1 Corinthians 13:12.116 34. It is called the third Heaven, Empyreum fiery, The Heaven of Heavens, and Paradise, 1 Kings 8:27; Matthew 18:10; Mark 12:25; 2 Corinthians 12:2; 2 Corinthians 12:4. 35. This Heaven is meant in Genesis 1:1 and Hebrews 11:10, Hebrews 11:16.117 36. Angels are Spirits of primary perfection, created to minister to God. 37. That Angels were created, is apparent from Colossians 1:16; Psalms 148:4-5.118 That they were created the first day with the highest Heaven appears: 1. From the likeness of nature that they have. 2. In that they are said to have as it were, applauded God in the Creation of other things, Job 38:7.119 3. In that Angels are Spirits, Hebrews 1:14; Luke 24:39;120 Ministers of God, Hebrews 1:7; Hebrews 1:14; of chief perfection, and of an immortal nature, Luke 20:36.121 38. Hence the Angels so excel in clear-seeing reason, that they are said to be as it were, full of eyes,122 readily discerning what God would have done by them, and how it is to be done. And they so excel in liberty of will, that they perform their offices with diligence, Psalms 103:20.123 And they so excel in perfect strength, that they are able to do great things, 2 Peter 2:11;124 And they so excel in greatest agility, as if they had wings, that they swiftly dispatch that which they have a commission to do, Ezekiel 1:6.125 39. Their Ministry is to celebrate the glory of God and to execute his commands, Psalms 103:20, especially about those who shall be heirs of eternal life, Hebrews 1:14; Psalms 91:11; Psalms 34:7.126 40. They were created sound in holiness and righteousness, Luke 9:26; John 8:44; Jude 1:6; 2 Peter 2:4.127 41. They are many in number, ten thousand times ten thousand, Daniel 7:10; Hebrews 12:22; Matthew 26:53.128 They are distinguished among themselves in respect to their Offices and Objects about which they are exercised, Ephesians 1:21.129 And they are under the command of God and Christ only.130 42. God is known by the Creation, but not God the Father, Son, and Holy Spirit — because that effecting power whereby the world was created, pertains to the essence of God, and not to his Personal subsistence. 43. Creation of the MEDIATELY perfect parts of the World, is whereby things were made of principles that existed before. 44. Hence those Creatures are subject to change and corruption. 45. Those things that were made mediately perfect have a double existence; first, a rude131 and incomplete existence, and then afterwards a complete, distinct, and beautiful existence. 46. The rude and incomplete existence of things was in that mass which in the beginning was created without form, void, and involved in darkness — which is called Earth, Waters, and the Deep.132 47. It is said to be without form, not because it had no form, but because it had neither beauty and ornament, nor a complete act of those forms which were afterwards to proceed out of it. 48. In the Constitution of the complete existence of things, two things are chiefly respected; namely, the manner, and the order. 49. The MANNER of constitution contains four things. 1. The command of God producing every thing: Let there be, or Let this or that be done, in which the power of God shines forth, that by only his word or will, he did all things, Psalms 33:9; 133 Psalms 115:3. 2. His approbation134 acknowledging that the thing brought forth was good, God saw that it was good.135 Hence the goodness of God shines forth in that he produced all things to a good end and use, Psalms 19:1.136 3. His ordination assigning to everything his use, Let it be to this or that end. Hence the wisdom of God shines forth whereby he has assigned several uses to everything, in a most fitting way, Jeremiah 10:12; Jeremiah 51:15.137 He made the Earth by his power; he established the habitable World by his wisdom; and he stretched out the Heavens by his prudence. 4. Establishing Law and order to be observed perpetually in that thing which is also joined with ordination. Hence the constancy of God shines forth in that he would have all Creatures observe their order, not for some days or years, but to the end of the world. 50. These former things are not severally expressed in some kinds of things, because their imperfection depends on the perfection of other things. Yet in common reason they apply equally to all. 51. The order of constitution was thus: On the FIRST day after the Heavens, the Angels and the unshapen Mass were brought forth; the subtlest part of that Mass being called forth upward, light was made; that is, shining fire. 52. On the SECOND day, of that part which in subtlety came nearest to the former, Air was made. 53. On the THIRD day, the parts of the Mass were so distributed that the Waters were gathered in their channels from that part which was the greatest; the Sea was by itself, and the Earth appeared, adorned with Herbs and Trees. 54. On the FOURTH day, the Luminaries of Heaven were made to give light on the Earth. 55. On the FIFTH day, Fishes and Birds that dwell in the water and air were brought forth. 56. On the SIXTH day, all Terrestrial living Creatures were brought forth; first the brutish Creatures, and then afterward man. And so the Heavens and Earth were perfected, and all the Hosts of them. 57. In this order, the wisdom, power, and goodness of God greatly shine forth. 58. The WISDOM of God shined forth: 1. In that simple elements were first created before elementary (or concrete) and compound things. 2. In that, among simple things, the more perfect were made first, those which come nearest to the nature of God. 3. In that those things were first created which only have being; then those that, besides having being and life, also have sense; and then last of all, those things that, besides having being, life, and sense, also have reason. 4. In that, in simple things, there was progress from things that are more perfect to things that are less perfect; but in compound things, there was progress from things that are less perfect to things that are more perfect: from plants to men. 59. The POWER of God shined forth in that he first created the Plants, Herbs, and Trees, before creating the Sun and Stars, which are usually the causes of their being.138 60. The GOODNESS of God shined forth in that he created dwellings before inhabitants, food before living creatures, those things which would be useful for man, before man himself. 61. Man as he was the last of the Creatures, so he was the Compendium of them, the abridgment of all Creatures, both immediately and mediately perfect — partaking the nature of the one in his soul, and the nature of the other in his body. 62. He was the end of the mediately perfect Creatures; and so in God’s intention, man was regarded in them, and above them. 63. Hence he is said to be created in another manner than the other Creatures; for they were brought forth by a word only: Let there be light; Let there be a firmament. But man was brought forth as it were, with greater counsel and deliberation: Let us make man, Genesis 1:26. 64. For the body was first prepared, and afterward the soul was inspired, Genesis 2:7. The body was prepared of Elementary matter, but the soul was produced of no matter existing before, but produced immediately by the power of God. 65. The Excellency of man was placed chiefly in this: that he bore the Image of God. 66. Three things are required to make an Image. 1. That it be like. 2. That it be express, and framed to imitate another thing as an exemplar, or copy. 3. That the likeness be either in its special nature, or in its most noble perfection. 67. Hence it is that the Image of God is not properly found in the inferior Creatures, but is only a shadow and footprint of it. 68. But in man, the proper reason for an Image is found; yet it is not a perfect image. Perfection is only in the Son of God, Colossians 1:15; Hebrews 1:3.139 But in man, it is imperfect, not with a privative, but with a negative imperfection. 140 69. This Image, then, is man’s conformity to the highest perfection of God, according to his measure. 70. All of this Image was natural to man, but in a different respect; for it was partly the very nature of man; partly it flowed from the principles and perfection of nature; and partly it was due to nature in a certain manner. 71. The Image of God in man was partly inward, and partly outward or external. The INWARD was the perfection of body and soul. 72. The perfection of the BODY is that by which it was absolutely fitted for attractiveness and use agreeable to God’s Will, Genesis 2:25; Romans 6:13.141 73. The perfection of the SOUL was that by which it was of an immortal nature, not only in those faculties by which it was a free principle of its own actions — in understanding and will — but also being adorned with gifts whereby man was made able and fit to live well: namely, with wisdom, holiness, and righteousness, Ephesians 4:24; Colossians 3:10.142 74. The EXTERNAL perfection of man was his Dominion over other Creatures, whereby he might use them freely to God’s Glory, and his own necessity, Genesis 1:26; Genesis 2:19-25; Genesis 3:1-24; Genesis 4:1-26; Genesis 5:1-32; Genesis 6:1-22; Genesis 7:1-24; Genesis 8:1-22; Genesis 9:1-29; Genesis 10:1-32; Genesis 11:1-32; Genesis 12:1-20; Genesis 13:1-18; Genesis 14:1-24; Genesis 15:1-21; Genesis 16:1-16; Genesis 17:1-27; Genesis 18:1-33; Genesis 19:1-38; Genesis 20:1-18 75. Hence tilling the Earth, and getting food out of the Plants of the Earth, was committed to him, Genesis 2:5.144 76. Hence the Creatures came to man as to their Lord, and names were given to them, as by their Lord, Genesis 2:19. 77. Hence he was placed in the Garden of Eden as in his Palace, Genesis 2:15.145 78. In all those things joined together, the perfection of man was complete; and from that perfection, a certain Image arose of God or of Divine perfection. 79. This Creation of man was of the Male and Female, both of them out of nothing, as touching the soul. The body of the Male was created of the Earth, mingled with other Elements. The body of the Woman was created from the Male, and for the Male, so that nothing might be lacking as to his well-being, 1 Corinthians 11:8-9.146 80. From the consideration of the Creation, our Faith ascends above the whole order of nature, and apprehends the light of the Glory of God to be shown forth in the Face of Jesus Christ, because it is God who commanded the light to shine out of darkness, 2 Corinthians 4:6.147 ======================================================================== CHAPTER 91: -09 CHAPTER 9. OF PROVIDENCE. ======================================================================== 1-09 Chapter 9. Of Providence. 1. The Providence of God is that Efficiency whereby he provides for his Creatures now made, in all things, according to the counsel of his own Will.148 2. This Providence is extended to all things, not only common things, but proper, Psalms 145:15-16; Proverbs 16:9; Proverbs 16:33, Exodus 21:13.149 3. The Providence of God is either immediate, whereby God by himself, as the absolute sole cause, provides for things; or it is mediate whereby he provides by the use of means. 4. God does all things that come to pass, IMMEDIATELY; this is both by reason of his power in respect to all being, which is found in the effect (for the power of God attains to every effect, Deuteronomy 8:3; Isaiah 28:26);150 and also by reason of the subject, in respect to that being which it has as a being. For God himself, who is always and everywhere present, immediately and inwardly works that being in all things also.151 5. Yet in respect to those things upon which second causes have their influence by force of their own proper form, God is not said to work immediately, but MEDIATELY; because he works by the means of subjects and virtues of second causes. 6. God therefore uses means, not for lack of power, but through the abundance of his goodness; that namely, he might communicate a certain dignity of working to his Creatures also, and might make his Efficiency more perceivable in them. 1 Samuel 14:6,152 ‘Tis all one to Jehovah to save with many, or with few. Hence God often uses those means to produce the most noble effects, which of themselves have no aptness to bring forth such effects, 1 Corinthians 1:27-28; Amos 5:9; 2 Chronicles 24:24.153 Also, he often makes the most fit means ineffectual, Psalms 33:16; Psalms 127:1-2; Hosea 4:10.154 7. Hence our Faith does not properly respect those means which God uses, nor does it depend on them, but on God only, who can relieve all our necessities either with means or without means, as it seems good to him. Daniel 3:17, Our God whom we worship is able to deliver us out of the hot fiery Furnace, and out of your hand, O king. 8. The Providence of God is either Ordinary and usual, or Extraordinary and unusual. 9. ORDINARY providence is where God observes that order in things which was appointed from the beginning. The reason of which order requires that some certain thing go before, and from that being done, some certain thing follows after. Hosea 2:21-22, I will hear the Heavens, and they shall hear the Earth, and the Earth shall hear the Corn, and the Wine, and the Oil; and they shall hear Israel.155 10. That order in natural things is the Law of Nature, common to all things or to the very nature of things, as it is established in a certain order; it arises from the force and efficacy of that never-to-be-revoked Word of God given in the beginning: Let it be made, let it be, be it so; which, by expressing the respect of a thing to come, signifies perpetuity and constancy; and by its virtue, it effects all things which usually come to pass from the same things. Jeremiah 31:1-40; Jeremiah 35:1-19; Jeremiah 36:1-32. The statutes of the Moon and of the Stars, etc.; and Jeremiah 33:20, My Covenant of the day and my Covenant of the night. 11. EXTRAORDINARY providence is that by which God provides for things beyond the usual and appointed order of them, in which manner whatever is effected, is effected by a metonymy of the effect, called a Miracle. 12. A MIRACLE is an operation above the order appointed, which is why true Miracles always give evidence of the omnipotence of the doer. Hence God alone is the Author of true Miracles.156 13. Men may be moral causes of Miracles, as they obtain this from God: that he would do them, or as God uses their help as a sign or a token of a Miracle to be done by him; yet they cannot be really efficient causes, nor indeed instrumental much less principal causes. 14. The Providence of God is either conservation157 or gubernation.158 15. CONSERVATION is that whereby God makes all things, both universal and singular, both in their Essence and existence, and in their strength, to persist and continue, Psalms 104:19-20; Acts 17:28; Hebrews 1:3.159 The Schoolmen not unfitly called this Manutenentia Dei, God’s holding in his hand, because by this conservation God sustains all things as with his Hand. 16. This conservation necessarily comes between the Creation and Government of created things; because whatever is created, is created to some end and use to which it also ought to be directed and governed. But it cannot attain that end, nor be directed to it, unless it is continued and conserved in its being. 17. God’s conservation is necessary for the Creature, because the Creature in every way depends upon the Creator, not only as touching its Fieri, i.e. being made, but also touching its Esse, existero, permanere, & operari. i.e. Being, Existence, Continuance, and operation. So that every Creature would return into that nothing from which it was made, if God were not to uphold it; and the very cessation of Divine conservation would, without any other operation, shortly reduce every Creature into nothing. Psalms 104:29, If you hide your face, they are troubled; if you take away their breath they die, and return to their dust. 18. Some things are conserved immediately; namely, those which are subjected to God only. This conservation is indeed the same as Creation, differing only in reason, in that Creation includes a certain newness which Conservation excludes; and Creation excludes a precedent existence which Conservation includes. So that Conservation is nothing else than as it were, a continued Creation; and therefore it is joined with Creation. Nehemiah 9:6, You have made and you preserved all these things. 19. GUBERNATION is that whereby God directs and leads all his Creatures to their proper ends. Psalms 29:10, Jehovah sits as King forever. 20. The government of all things ought to be by God. For they would never certainly attain the end to which they were created unless they were governed by the same power by which they were created. And it proceeds from imperfection, when he leaves the work that he has made, to be directed by another afterward. 21. This Gubernation intrinsically includes not only means that are convenient and fitting to the end, but also their certain efficacy, or the attainment itself. The order therefore of this government is certain, immoveable, and indissoluble; so that the Creature cannot wholly withdraw itself from all order of government, even though it may decline from its particular order, Genesis 50:20.160 22. This government is either common, or special [chap. 10]. 23. COMMON government is that whereby God governs all things in a like manner. To this government belongs, First, The Law of nature common to all things, which is a certain participation of the Law and Will of God, put into all things from the beginning. Job 38:12, Have you commanded the morning, and made known to the Dayspring his place? And Secondly, a natural inclination which is a principle of working according to that law in Job 5:7, The sparks fly upward. Thirdly, a natural instinct which is a peculiar stirring up of the living Creatures to some more noble acts, with a certain show and print of reason. Proverbs 6:6, Go to the Ant, O sluggard; behold her ways and be wise. And Proverbs 30:24-28, These four are small upon the Earth, but they are exceedingly wise: the Ants, the Mice,161 the Locusts, the Spiders. Jeremiah 8:7, The Stork, the Turtle, the Crane, and Swallow observe the times of their coming. Fourthly, A certain obediential power, whereby all Creatures are apt to obey the command of God. Psalms 103:21; Psalms 148:8, Doing his pleasure, fulfilling his Word. 24. This government shines forth in the operation of all things, FIRST in that they always look to some certain end, and so it is necessary that they be acted and governed by an intelligence that is everywhere present and omnipotent; that is, God himself. Job 38:27, In sending down rain to satisfy the waste place, and bringing forth the bud of the tender Herb. Isaiah 55:10, The rain causes the Earth to bring forth seed to the sower, and bread for the one that eats. SECONDLY, in that the works of nature are ordained so accurately, and so agreeable to reason, that they can only proceed from highest reason. Proverbs 30:25-28.162 THIRDLY, in that besides ordination properly, whereby each thing seeks its own perfection, they keep as it were a common society; all desire the conservation of the whole more than of themselves, as seen in heavy things which are carried upward to avoid an emptiness. 25. By force of this Gubernation, all second causes are in a certain manner determined before; that is, FIRST, they are stirred up to works by an influence or previous motion. Besides communicating strength and sustenance in that regard, there is some such thing necessarily required to bring forth into act, that which before was in the power of the Creature. SECONDLY, they are applied to a certain object about which they are exercised in working, Ezekiel 21:21-22, etc.; 2 Samuel 16:10.163 Also by force of the same government, they are ordered; that is, 1. Limits and bounds are set to their actions, Job 1:12; Job 2:6; Job 38:10.164 2. Some good is drawn out of their action, Genesis 50:20.165 26. Because the exercise of that strength which is in the Creatures depends upon the Will of God; hence it is that we trust in God alone, and not in those Creatures by which the kindness of God is derived to us. ======================================================================== CHAPTER 92: -10 CHAPTER 10. OF SPECIAL GUBERNATION ABOUT INTELLIGENT CREATURES. ======================================================================== 1-10 Chapter 10. Of Special Gubernation about intelligent Creatures. In the former disputation, common Gubernation was handled; now follows special Gubernation. 1. SPECIAL Gubernation is that by which God governs reasonable Creatures 166 in a special way. 2. The special condition of those Creatures causes the difference. For seeing that they are in some way immortal, and created after the Image of God, and have an inward principle of their own actions proceeding from counsel, they are therefore to be governed to an eternal state of happiness or unhappiness, agreeably to such counsel and freedom. 3. Yet this special Gubernation does not conclude that real Gubernation of the reasonable Creature, which is common to all Creatures, but is added to it. 4. This moral government consists in teaching and fulfilling according to that which he has taught before. Micah 6:8, He has shown you O man what is good. Deuteronomy 30:15, Life and good: Death and Evil. Up to here properly pertains that revealed Will of God which is the rule of doing, as it touches manners, for the reasonable Creature. 5. God governs by teaching, partly in making a Law, partly in establishing it. 6. A Law is made by commanding, and forbidding. 7. A Law is established by promising, and threatening. 8. God governs by fulfilling, when he performs those things he has taught. Jeremiah 32:19, Your eyes being open, look to all the ways of men, that you may give to everyone according to his ways, and according to the fruit of his doings. 9. From this special and proper way of governing reasonable Creatures, there arises that covenant which is between God and them. For this covenant is as it were, a certain transaction of God with the Creature, whereby God commands, promises, threatens, and fulfills; and the Creature ties itself in obedience to God, thus covenanting [together]. Deuteronomy 26:16-19, This day Jehovah your God commands you, etc. You have avouched this day the Lord to be your God, etc. Jehovah has avouched you this day, etc. To make you high, etc. And that you may be a holy people, etc.167 10. Now because this way of entering into covenant is not between those that are equal, but between Lord and servant, it therefore pertains to government, for which reason it is also most properly called not the covenant of man, but of God, who is the author and chief Executor of it. Deuteronomy 8:17-19, That he may perform his covenant.168 11. By virtue of this covenant, the moral works of the intelligent Creature, while he is in the way, always respect either happiness as a reward, or unhappiness as a punishment; in the last, there is meriting, but in the former there is not. 12. Hence the proper and highest difference between a good work and sin flows: namely, in that a good work is an operation expecting happiness from another by way of reward; as by the opposite privation of it, evil works are made extremely evil in their kind. 13. From this arises the force and reason of conscience, which is the judgment of an intelligent Creature about itself, as he is subjected to God. 14. Special government of the reasonable Creature is of Angels and men [thesis 25]. 15. Special government of ANGELS is either a special prescription, or ordering the event that follows upon it. 16. This was the same Law as touching the substance with the moral Law which is contained in the Decalogue.169 17. Yet those in the Decalogue are excepted which either pertain to the nature of man’s body, or to the condition of this mortal life, which have no place in them, as many things about propagation pertain to the seventh precept, Matthew 22:30.170 Also, many things pertaining to the fifth precept, about subjection of inferiors to their superiors; in like fashion, some things belonging to the eighth precept, about everyone getting food in his vocation; finally, many duties of the second and fourth Commandments are to be performed to men. 18. The ordering of the event was in some a preservation to persist in obedience. Hence it is that they were confirmed in good, and endowed with full happiness; so that they immutably cling to God with perfect obedience, and fulness of glory. This why those Angels are called elected, 1 Timothy 5:21. Good and holy, Luke 9:26. Blessed also, and Angels of light, 2 Corinthians 11:14. 19. In others, the ordering of the event was a permission; which is why those abusing their liberty fell into Apostasy. 20. Hence it is, that from that time they were obstinate in evil, and condemned to extreme misery. Jude 1:6; 2 Peter 2:4.171 Which is why the evil Angels are called impure spirits, and angels of darkness, Luke 8:2; Luke 9:42.172 21. In that different ordering, there manifestly appears the election of some Angels, and the reprobation of others, by God’s free counsel and good pleasure. 22. Touching the time of the fall of Angels, it only appears that it was before Adam’s fall.173 23. Touching the kind of their sin which was first committed by them, it is most likely that it was pride. 24. Touching their punishment, the Scripture witnesses that it is not yet inflicted in the highest degree, but it is to be inflicted at the end of the world, Matthew 25:41; 1 Corinthians 6:3.174 Thus much of the government of Angels. The government of Man follows. 25. In the special government of MEN, two things are to be observed, as there were in the government of Angels; namely, prescribing a Law, and ordering the event that would follow from it. Yet there is not the same reason for all on either side. 26. In prescribing a Law, there is a like reason, 1. In that the Law prescribed to Men and Angels was the same as it touched the Essence of it; namely moral, the sum of which is in the Decalogue. 2. In that it was written in the heart by way of habit, in which the first reason of conscience is placed, which is called Synteresis,175 Romans 2:15.176 27. But the dissimilitude and difference is diverse. For First, the principles of this Law are common to Angels and Men, but many secondary conclusions are only proper to men — such as Parents, marriage, foods, and the like. 28. Secondly, man’s nature is more imperfect than Angels’ nature, and so he needs more instruction and exercise; therefore a certain positive thing was added to the Law of nature, otherwise of the same reason with it, as sanctifying the seventh day. 29. Thirdly, because Man in this animal life177 understands by senses, and he is, as it were, led by the hand from sensible things178 to intelligible and spiritual things — there were therefore added to that spiritual Law for Man, outward Symbols and Sacraments to illustrate and confirm it. In these Symbols was contained both a certain special and positive Law, and a profession of general obedience to the Law of nature put into him beforehand; and also a confirmation of that solemn sanction of the Law, which consisted of promises, and threatenings. 30. Fourthly, because Adam was the beginning of mankind, out of whom all Men were to be derived, therefore a Law was given to him not only as one private person, as was done in the Angels, but also as a public person, or as the head of man’s nature, from whom all good and evil was to be derived to his posterity, Acts 17:26; Romans 5:18-19; 1 Corinthians 15:21-22.179 31. Fifthly, in the sanction of this Law was contained a promise of continuing animal life, and of exalting it afterward to spiritual life, as there was also a threatening of bodily death, which had no place in the Angels. 32. This interpretation being had, the Law and covenant of God with man in the Creation was, “Do this and you shall live.”180 If you do not, you shall die the death. In these words there is contained 1. A precept, “Do this.” 2. A promise joined to it, “If you do it, you shall live.” 3. A like threatening, “If you do not do it, you shall die the death.” 33. To this covenant were adjoined two Symbols or Sacraments. In one of these, the reward due for Obedience was sealed by a Tree, namely the Tree of Life; and in the other, the punishment for disobedience was sealed by a Tree, namely the Tree of Knowledge of good and evil. That first was a Sacrament of life; this second is a Sacrament of death. ======================================================================== CHAPTER 93: -11 CHAPTER 11. OF MAN’S APOSTASY, OR FALL. ======================================================================== 1-11 Chapter 11. Of Man’s Apostasy, or Fall. In the former argument, we treated the first part of the special government of Men, which consists in prescribing a Law: the other part follows, in ordering the Event. 1. In ordering the Event as to Man, there are two things to be considered, ἀpοστασίv and ἀpοκαταστάσiς,181 Man’s Fall and his restoring, Romans 5:19; 1 Corinthians 15:21 [text in footnote 3 below]. 2. In the Angels there was preservation of some, and Apostasy by others, but no ἀποκαταστάσiς, restoring of those who apostatized. But in Man there could not be both preservation and apostasy together; this is because all men were created in one Adam in the beginning, root and head; but being in one and the same Adam, some men could not be preserved from the Fall, and others Fall. 3. In the Angels there was no ἀποκαταστάσiς or Restoring. First, because they Fell from the highest top of Excellency. Secondly, because in the Fall of Angels, the entire Angelic nature did not perish; but by the sin of the first Man, all mankind perished.182 4. The Apostasy of Man is his Fall from the obedience owed to God, or a transgression of the Law prescribed by God. 5. In this Fall, two things are to be considered. 1. Committing the transgression. 2. Propagating it [chap. 17]. 6. COMMITTING the transgression was accomplished in eating the forbidden Fruit, which was called the Tree of the Knowledge of Good and Evil; but the first motion or degree of this disobedience necessarily went before that outward act of eating,183 so that it may truly be said that Man was a sinner before he had finished that outward act of eating. This is why the very desire which carried Eve toward the forbidden Fruit seems to be noted as some degree of her sin. Genesis 3:6, When the Woman saw that the Fruit of the Tree was good for food, and most delightful to the Eyes, and the Fruit of the Tree was to be desired to get knowledge, she took and ate. 7. Therefore the first degree and motion of this disobedience was an inordinate desire for some Excellency, by lifting up the mind;184 which, that she might attain this, — the forbidding of God being laid aside through unbelief — she would test whether the forbidden Fruit had some power to confer such an Excellency. 8. From this was the grievousness of this sin, which not only contained pride, ingratitude, and unbelief, but also by violating that most solemn Sacrament, it showed as it were, a general profession of disobedience, and a contempt for the whole covenant. This was made all the more foul by how much more perfect the condition of this sinner was. 9. In committing this transgression, two things are to be considered: the causes, and the consequences of it [chap. 12]. 10. The CAUSES were one principal cause, and the others were adjuvant.185 11. The PRINCIPAL cause was man himself, by the abuse of his free-will, Ecclesiastes 7:29.186 For he had received that righteousness and grace by which he might have persisted in obedience if he willed. That righteousness and grace was not taken from him before he had sinned; although that strengthening and confirming grace by which the act of sinning would have been actually hindered, and by which the contrary act of obedience brought forth, was not granted to him — and that was by the certain, wise, and just counsel of God. God therefore was in no way the cause of man’s Fall; nor did God lay upon man a necessity to fall; but man of his own accord freely fell from God. 12. The ADJUVANT causes were the Devil, and the Woman. 13. The first sin of the Devil was pride.187 From pride soon follows envy towards God, and God’s image in Man. For because the Devil had lost an orderly Excellency by having an affection out of order,188 the Excellency of others grieved him, and he was maliciously bent to oppose it. But the Devil was not the compelling cause, nor the cause of sufficient, direct, necessary, or certain efficacy in procuring that sin; but only the counseling and persuading cause, by tempting, which is why the Devil has the name of tempter, Matthew 4:3.189 14. The tempting of the Devil is presenting a fallacy, or a sophistical argument,190 whereby under a pretense of what is true and good, the Devil labors to seduce man to believe that which is false, and to induce man to do that which is evil. 15. In this temptation, the good which the Devil propounded and promised was shown to be the greatest; the way to be used to attain that good was propounded to be easy and light — but that greatest evil which hung over Man’s head was hidden from him. 16. The Devil is in the habit of going the same way in all his temptations with which he ensnares mankind. Yet in this temptation, a certain special cunning is to be observed, which contains many crafts, and those are very subtle. 17. The first of them was in choosing a Serpent for his instrument, which had a certain natural aptness that the Devil knew how to abuse. 18. The second sleight191 was in dealing with the Woman, 1 Timothy 2:14.192 Whether it was in the presence or absence of her husband, the Scripture is silent.193 19. The third sleight was that he said nothing upon his first speaking; but only propounded a certain question to the Woman, as if he were ignorant of those matters. Has God indeed said...? 20. The fourth was that his question had much ambiguity in it, for it might be understood as not asking about God’s command, but about the sense or meaning of that command, perhaps not sufficiently understood by Man. If the question is understood to be about the command itself, then he might seem to have asked whether God had forbidden them to eat of any Tree; or as the Woman herself answered, whether God had forbidden them the use of that one Tree, and so had not simply given them leave for all. 21. The fifth was that having first called the command of God into doubt by that question, he so artificially extenuated its sanction, or the adjoining commination,194 in the conceit195 of the Woman who was now wavering, that she would deny either its truth, or at least its necessity. 22. The sixth was that, after he had weakened the Commandment and its sanction, he opposes to it a quite contrary prediction [of its effect].196 23. The seventh was that, to confirm the prediction, he both abuses the Name of God, and the Name which God had imposed on the Tree. Genesis 3:5, God knows that on the day you eat of it, your Eyes shall be opened, and you shall be as gods, knowing Good and Evil. 24. This is why the Devil is called a Serpent, a Liar, a Seducer, a Man-slayer, Revelation 12:9; John 8:44; Revelation 20:10.197 25. With this tempting of the Devil there was joined the tempting of God, whereby the Devil so ordered that business, that what was in Man might be made manifest. But this tempting of God was neither Evil, nor tending to Evil.198 26. A third tempting followed these; namely, of Man towards God, in which in a certain way, Man tested the truth and Grace of God, in testing whether God would preserve him, even though he did not cling to God; or whether God would certainly do what he had threatened. 27. A fourth temptation of Eve accompanied that; namely towards herself, whereby she received the temptation or suggestion of the Devil into herself, and applied her own ruin to herself. 28. From that arose a fifth whereby the Woman, serving the Devil as his instrument, tempted Adam; and from that proceeded a sixth, whereby Adam tempted himself when, with a certain purpose, he consented to the Woman and the Devil. 29 Either all or most of these temptations are also found in every Man’s sins. 30. And so that sin was consummated as touching the Fall of Mankind in Adam; for Adam was properly the beginning of Mankind, not Eve — unless as Eve was made for Adam, and with him, she made one and the same beginning. This is why we read in Scripture of a second Adam,199 but not of a second Eve. ======================================================================== CHAPTER 94: -12 CHAPTER 12. OF THE CONSEQUENTS OF SIN. ======================================================================== 1-12 Chapter 12. Of the consequents of Sin. In the former argument we treated the Fall, and the causes of it; now follow the consequents of the Fall. 1. The consequents of Sin are, 1. Guiltiness and Filthiness. 2. Punishment, properly and distinctly so-called. 2. GUILTINESS is the binding of the Sinner to undergo just punishment for his fault, Leviticus 5:5-19; Leviticus 6:1-30 He is guilty, Romans 3:9. We have proved that all are under Sin, Romans 3:19. 201 All the world is guilty before God. 1 Corinthians 15:17, You are in your sins.202 3. Hence that distinction which is made between the Guiltiness of the fault, and the guiltiness of punishment, as also with that distinction of the Papists between the remission of the punishment and the remission of the fault, is a distinction without any difference. 4. That guiltiness is not the form of Sin, but it is an effect or a consequent adjunct, that is partly separable, partly inseparable. 5. Now guiltiness follows Sin, partly by virtue of the Law of God adjudging punishment to Sins. In this respect, it has some good in it, and it is of God — and in this respect God cannot separate that guiltiness from Sins. Yet as it flows from Sin, and it is the worthiness and deserving of punishment, it also partakes of the nature of Sin, and it is a vitious203 thing. In this respect too, it cannot be separated from Sin. This double consideration of guiltiness is intimated in Romans 1:32, Knowing the Law of God, that those who do such things are worthy of death...204 6. From this guiltiness follows a conscience that is altogether evil; namely, accusing and justly condemning us for sin. And from this follows horror, and flying from the presence of God, Genesis 3:8; Genesis 3:10; Hebrews 2:15; Romans 8:15.205 7. FILTHINESS is that spiritual pollution whereby a sinner is made destitute of all attractiveness and honour, and becomes vile, Matthew 15:11; Revelation 22:11.206 8. This filthiness immediately follows the offense of the Sin, and it remains in the Sinner after the act of Sin is past and ceases to be. It is usually called the spot of Sin, Corruption, Defilement, Deformity, Dishonesty, Nakedness, Uncleanness, a blot, and sometimes Culpa, a fault. 9. From this filthiness follows First, a turning away of God, Isaiah 1:15.207 This filthiness is also called an abomination and detestation, Proverbs 1:32,208 especially in respect to greater Sins, Proverbs 21:7; Jeremiah 16:18.209 Secondly follows the shame of a man to his confusion, Genesis 3:7.210 For such a shame is a fear arising from the conscience, of some filthiness. Romans 6:21, What fruit did you have from those things of which you are now ashamed? 10. PUNISHMENT is an evil inflicted upon the Sinner for his Sin. 11. It is called an evil because it is a privation of good. But it is not a privation of an earned good;211 it’s a privation of the good of happiness in respect to the Sinner who is punished. 12. It is said to be an evil that is inflicted, and not simply contracted, because it pertains to rewarding and revenging Justice. 13. It is said to be inflicted for Sin, because it always respects and is in order to the desert 212 of the Sin, for which punishment follows from the offense by reason of the prohibition, and from the guiltiness of it; and by reason of the commination [that adjoins it].213 14. Therefore punishment, properly so-called, has no place except in Intelligent Creatures in whom also Sin is found.214 15. Because Sin215 is reduced to order by punishment; and because Sin in itself is against the goodness of God in some measure; but punishment is only against the good of the Creature — therefore Sin has more evil in itself than punishment does. 16. This is why the least Sin is not to be allowed, even though by that means the greatest punishment might be adjoined, or the greatest good obtained, Romans 3:8.216 17. In the ordaining of punishment, various attributes of God shine forth; chiefly, Holiness, Righteousness [or Justice], and Mercy. 18. The HOLINESS of God in the largest sense of the term, is that by which he is free, and as it were, separated from all imperfections, Isaiah 6:3; Revelation 4:8.217 But that holiness of God which properly shines forth there, is that by which — being pure from any spot of Sin — he cannot commune with any Sin. Psalms 5:4, You are not a strong God that delights in iniquity; evil shall not dwell with you. Habakkuk 1:13, You are of purer Eyes than that you may behold Evil. 19. The revenging JUSTICE of God which here shines forth, is that by which he inflicts evil upon those who do evil. 2 Thessalonians 1:6, It is just for God to render affliction to those that afflict you. 20. This Justice as it plainly burns against Sin, is called wrath, Romans 1:18; Ephesians 5:6. As it more fiercely waxes hot, it is called fury, Deuteronomy 29:28. As it pronounces the sentence to be executed against a Sinner, it is called judgment, Romans 2:5. As it executes the sentence given, it is properly called revenge [or vengeance], Hebrews 10:30. 21. MERCY here shining forth is that by which he punishes Sin less than the condign218 desert of it. 22. This mercy is clemency, or beneficence. 23. CLEMENCY is that by which he moderates the punishments that are due. Lamentations 3:22, It is the Lord’s great kindness that we are not consumed. 24. Clemency appears in patience and long sufferance. 25. PATIENCE is that whereby he forbearingly allows Sin, and spares the Sinners, 2 Peter 3:9.219 26. LONG SUFFERANCE is that whereby he long suspends revenge, Exodus 34:6.220 27. BENEFICENCE is that whereby, being rich in goodness, he pours forth many good things, even upon Sinners, Matthew 5:45.221 So much for the Guiltiness, Filthiness, and punishment of sin in general; now follows punishment of sin specially. 28. The punishment inflicted on man for Sin is death, Genesis 2:17; Romans 5:12. 29. This DEATH is miserable privation of life. 30. By the life of man is understood both the conjunction of the soul with the body, and all that perfection which was agreeable to man in that state, whether it was actually communicated, or was to be communicated upon a condition. Psalms 36:9, With you is the Fountain of Life; in your light we shall enjoy light. 31. Therefore Death is not from God as he ordained nature; but Death is from God as taking vengeance on Sin; and so Death is properly from Sin, as the meritorious and procuring cause of Death. 32. But Death is not a simple and bare privation of life; it is joined with subjection to misery. Therefore Death is not the annihilating of the Sinner, whereby the subject of misery being taken away, the misery itself should also be taken away. 33. A certain Image and representation of this Death was casting man out of Paradise, in which was contained a Symbol or Sacrament of life, Genesis 3:22-24; Genesis 4:1-26; Genesis 5:1-32; Genesis 6:1-22; Genesis 7:1-24; Genesis 8:1-22; Genesis 9:1-29; Genesis 10:1-32; Genesis 11:1-32; Genesis 12:1-20; Genesis 13:1-18; Genesis 14:1-24; Genesis 15:1-21; Genesis 16:1-16; Genesis 17:1-27; Genesis 18:1-33; Genesis 19:1-38; Genesis 20:1-18; Genesis 21:1-34; Genesis 22:1-24; Genesis 23:1-20; Genesis 24:1-67 Thus much of Death in general; it follows to to speak of it specially. 34. In Death, or the curse of God that lies upon Sinners, there are two degrees: the beginning of it, and the perfection of it. And there are two members: the punishment of loss, or the privative punishment; and the punishment of sense, or positive punishment. And there are two kinds of Death: spiritual and corporal.223 35. The beginning of spiritual Death, in the matter of LOSS, is the defacing of the Image of God; that is, the loss of grace and original Justice. Romans 3:23, They are deprived of the glory of God. Ephesians 4:18, Being strangers from the Life of God. 36. By this loss of grace, man is robbed of all saving gifts; and so nature is weakened, put out of order, and as it were, wounded. 37. The beginning of spiritual death in the matter of SENSE, is spiritual bondage. 38. SPIRITUAL BONDAGE is subjection to the power of darkness, or of spiritually deadly enemies. Colossians 1:13, He has taken us out of the power of darkness. 2 Peter 2:19, By whom a man is overcome, by the same he is brought into bondage. 39. This bondage is bondage by the Devil, and by the servants of the Devil. 40. Bondage by the DEVIL is a subjection to that power of the Devil whereby he effectually works in men; and in respect to them, he has command of Death, Acts 26:18; 2 Corinthians 4:4; John 12:31; John 16:11; 2 Timothy 2:26; Ephesians 2:2.224 41. Bondage of the SERVANTS of the Devil, is to the world, and Sin. 42. Bondage to the WORLD is subjection to the enticements which are found in the world, Php_3:19; 1 John 4:5; 1 John 2:15-16.225 43. Service or bondage to SIN, is that by which a man is so captivated under Sin, that he has no power to rise out of it, Romans 6:16-17, Romans 6:19-20.226 44. By this bondage it comes to pass that, although freedom of will remains (which is essential to man’s nature), yet that freedom which pertains to the perfection of human nature is not found in his sinful state, unless it is Remote and Dead. The free will which belonged to his perfect nature was that power to exercise acts that are spiritually good, and by that means were acceptable. 45. From this beginning of spiritual Death, there follows the multiplying of Sin in this present life. 46. Those Sins that follow, have some respect to punishment with regard to the first sin, Romans 1:25.227 47. But this respect to punishment is attributed to those Sins, First, by reason of the effects or consequences of them, because they further the Death of man and increase his misery. Secondly, they are said to be punishments in respect to that inward suffering to which man is subjected in sinning, whereby his nature also is pressed down and made baser. Thirdly, they are said to be punishments of the former sin, because that former sin was a cause for which man is deprived of that righteousness and grace, or Divine help; by their absence, it comes to pass that man runs into those sins. Fourthly, they may also be said to be punishments for the former sin, because in a certain way, that former sin was a cause that disposed and prepared man to commit the subsequent sins; and in that respect, it has brought upon man all those Sins, and whatever evils either accompany or follow them. ======================================================================== CHAPTER 95: -13 CHAPTER 13. OF ORIGINAL SIN. ======================================================================== 1-13 Chapter 13. Of Original Sin. In the former argument (thesis 45), the multiplication of sin was given as a consequent from the beginning of spiritual Death, which we will thus show in the following Theses. 1. The Sin that followed upon the first Fall is either Original, or Actual [chap. 14]. 2. ORIGINAL Sin is a habitual exorbitance228 of the whole nature of man, or it is a deviation from the Law of God. 3. Because it is the corruption of the whole man, it is called in the Holy Scriptures, the old man, Romans 6:6; Ephesians 4:22; Colossians 3:9; the body of Sin, Romans 6:6; Romans 7:24; a Law of the members, Romans 7:23, and the members themselves, Colossians 3:5; the Flesh, John 3:6; Romans 7:5; Romans 7:18; Romans 7:25. 4. This is also why in Scripture, a homogeneal229 corruption is attributed not only generally to the whole man, but also to every part of it, such as to the understanding. Genesis 6:5; the imagination and thoughts that are only evil.230 Romans 8:5-7, They favour the things of the flesh.231 To the conscience. Titus 1:15. Their mind and conscience is defiled. 232 To the will. Genesis 8:21, The imagination of the heart of man is evil from his childhood.233 To the affections of every kind. Romans 1:24, To uncleanness in the lusts of their hearts.234 Lastly, to the body and all its members. Romans 6:19, Your members are servants to uncleanness, and to iniquity, to commit iniquity.235 5. This Sin is said to be an exorbitance, or deviation of man, because in man it is a habitual privation of that due conformity to the Law that is imposed on man by God, in which he ought to walk as his way. 6. This is why in the Scriptures original depravation236 is called Sin, or that Sin, by a certain special appropriation, Romans 6:12; Romans 7:7. 237 Hamartia, ἡ ἁμαρτία; Romans 7:8, Romans 7:20.238 The Law of Sin, Romans 7:23.239 Sin dwelling in us, inhering, adhering, and compassing us about, Romans 7:17; Romans 7:20-21; Hebrews 12:1.240 7. This disorder in man has two parts: one is formal, and the other is as it were, material. Jeremiah 2:13, My people have done two evils: they have forsaken me, etc. that they might dig cisterns for themselves.241 This description of actual Sin contains the picture of original sin, as the daughter contains the picture of the mother. 8. The FORMAL part is an aversion from good. Romans 3:12, There is none that does good, no not one. 9. The MATERIAL part is turning and inclining to evil. Romans 7:23, The Law of Sin. 10. By reason of this original depravation, it comes to pass that although the will of man is free in the state of Sin, as touching all acts which it exercises, yet it is captive and servile as touching the manner of doing them. This is because it is deprived of that power whereby it might will well; and that inclination is at it were, a form by which it comes to pass that it wills amiss — even when that thing about which it is exercised in willing, is good, Romans 7:14; 2 Corinthians 3:5; John 8:34; 2 Peter 2:19; Romans 6:16.242 ======================================================================== CHAPTER 96: -14 CHAPTER 14. OF ACTUAL SIN. ======================================================================== 1-14 Chapter 14. Of Actual Sin. 1. Thus much of Original Sin: Now follows Actual Sin. 2. ACTUAL Sin is an exorbitance of man’s action,243 or a deviation of it from the Law of God, 1 John 3:4. It flows from original Sin, as an act flows from a habit, or as the fault of the person flows from the fault of his nature. In this respect also, original Sin is rightly called the fall of Sin, Fomes peccati.244 3. Therefore actual Sins, although they are often opposite to one another in respect to their objects, and to their special ways by which they are carried towards their objects: yet in respect to that beginning or foundation from which they proceed, they are indeed tied and knit together, James 2:10; 1 Timothy 6:9.245 Actual Sins are diversely distinguished among themselves. 4. First, in respect to their degree. One Sin is greater or lesser than another. Ezekiel 5:6; Ezekiel 5:8; She has changed my judgments more than the Gentiles themselves.246 And Ezekiel 8:15, You shall see yet greater Sin, for which also the punishment is greater or lesser. Luke 12:47-48, He that knows and does not do, shall be beaten with many stripes; and he that does not know and does, shall be beaten with few stripes. Also, Matthew 11:22-30; Matthew 12:1-50; Matthew 13:1-58; Matthew 14:1-36; Matthew 15:1-39; Matthew 16:1-28; Matthew 17:1-27; Matthew 18:1-35; Matthew 19:1-30; Matthew 20:1-34; Matthew 21:1-46; Matthew 22:1-46; Matthew 23:1-39; Matthew 24:1-51 5. But this difference in degrees depends, 1. First, upon respect to the person by whom it is committed, Numbers 12:14.248 This is why there is a difference between Fornication, and Adultery, and Incest.249 2. Upon the kind and nature of the thing, Matthew 5:21-22. He that is angry unadvisedly; he that calls Raca; he that says “you fool.” 3. Upon the intent and remitting of the act. Php_3:6, As concerning zeal, persecuting the Church. 1 Timothy 1:13. A blasphemer, a Persecutor, and Injurious. 4. Upon the way and manner of committing it, for it is done either out of ignorance, infirmity, or with a high hand. Numbers 15:27; Numbers 15:30, If a soul Sins through error, he shall offer a she-goat; but the soul which commits sin with a high hand shall be cut off. Psalms 19:13-14; 1 Corinthians 6:7, There is utterly a fault in you. 5. Upon the circumstances of place, time, and the like. Isaiah 26:10, When favour is shown to a wicked man, he will not learn righteousness; in the land of uprightness, he does wickedly. 6. Secondly, the special difference of actual Sins is properly privative, and it formally depends on the difference in rectitude from which these acts decline. 7. Therefore that distribution of Sins, as they are contrary to the Commandment of God, is most proper. 8. Thirdly, actual Sin is distinguished in respect to its parts, into Sin of Omission, and Sin of Commission. For seeing there are two parts of original Sin — turning from good, and turning to evil — actual Sin that flows from this has a double respect. For where turning from good most appears, that is said to be a Sin of Omission; and where turning to evil most appears, that is called a Sin of Commission. 9. Therefore a Sin of Omission is not to do what ought to be done. James 4:17, He that knows to do good, and does not do it, to him it is Sin. Matthew 25:42, I was hungry, and you gave me no food, etc. 10. Sin of Commission is to do what ought not to be done. 11. Sin of Omission is most directly contrary to the command of God, and Sin of Commission to the forbidding. In a Sin of Commission there is a certain addition to the Law of God; and in Omission there is a certain detraction250 from the Law. Both of these are forbidden in Deuteronomy 4:2; Deuteronomy 12:32; Revelation 22:18-19.251 12. This distribution of Sin is not into the kinds of Sin. 1. Because Commission and Omission, being about the same object, and under the same formal respect, do not differ in kind, as in covetousness. 2. Because to speak morally, there is no Omission without an act going before it, or accompanying it. 3. Because Omission cannot be voluntary and free without an act; and to this act there always clings a Sin of Commission. 13. Fourthly, Sin is distributed, in respect to the subject, into Sin of the heart, of the mouth, and of the work. So that it is a word, deed, or thought against the Law, Isaiah 29:13; Matthew 5:28; Matthew 15:19.252 14. Fifthly, Sin is distributed in respect to the object: into that Sin which is against God, and into that which is against men, Luke 15:18; 1 Samuel 2:25.253 Yet it does not altogether respect God and man in the same reason. For Sin, as it is a transgression of the Law of God, is an offence against God only; yet in a material respect, as to the wrong and loss that is often done to men by Sin, it also has respect to men. 15. Sixthly, Sin is distributed in respect to the effect, into Sin destroying the conscience, and not destroying it; into Sin reigning, and mortified; into Sin pardonable, and unpardonable; which yet do not properly belong to this place. 16. From this multiplication of Sin, there follows an increase of spiritual death, both in matter of loss, and in matter of sense. 17. In matter of LOSS, there is security of conscience,254 and stupidity: that is, a deprivation of the sense of Sin and misery.255 18. This security comes from a habit of sinning, and obstinacy of mind in Sins. For Sins, whether of Commission or Omission, being made a habit, and made old through daily multiplication, beget an evil habit; and as it were, bring a hard skin over the will and the mind. Jeremiah 13:23, Can a Blackamore256 change his skin, or a leopard his spots? Then may you do good that are accustomed to do evil. Ephesians 4:19, Being past feeling, they gave themselves to lasciviousness, to commit all uncleanness with greediness. 19. In matter of SENSE, there is the greatest terror of conscience joined with desperation, Hebrews 10:26-27; Genesis 4:13.257 20. This terror arises from the greatness and multiplicity of guilt, together with a sense of the unavoidableness of imminent punishment. 21. But in this beginning of spiritual death, there is a certain moderation used by God. This moderation is internal, or external [outward]. 22. The INTERNAL appears in the remainders of God’s Image, 1 John 3:9.258 Now these remainders appear both in the understanding, and also in the will. 23. In the UNDERSTANDING, it appears by those principles of truth which direct both the theoretical and practical judgment. 24. The THEORETICAL principles are of both true and false, of which all men that have any use of reason have some knowledge, Romans 1:20; Psalms 19:2-3.259 25. PRACTICAL principles are of that which is honest and dishonest; just and unjust; that God is to be worshipped; that what one would not have done to himself, is not to be done to another. 26. This is the Law written in the hearts of all men. Romans 2:15, They show the effect of the Law written in their hearts. 27. From these principles there arises a certain force of natural conscience. Romans 2:15, Their consciences together bearing witness, and their thoughts accusing one another, or excusing: which conscience notwithstanding together with those principles, is corrupt, and so dead. Titus 1:15, Their mind and conscience are defiled. 28. In the WILL, those remainders appear by a certain inclination to good that is known in that manner which, even though it is vanishing and dead, yet in some measure it is found in all. This is also why at least the shadows of virtues are allowed and embraced by all. 2 Timothy 3:5, Having a show of godliness. 29. Also, that restraining power pertains to the will, together with the understanding, whereby an excess of Sin is restrained in most, so that even Sinners abhor committing many grosser Sins. 1 Corinthians 5:1, Such fornication which is not named among the Gentiles. 30. The OUTWARD MODERATION of this misery is done by those external means, both political and economic, whereby the course of Sin and misery tends to be partly hindered. ======================================================================== CHAPTER 97: -15 CHAPTER 15. OF CORPORAL DEATH. ======================================================================== 1-15 Chapter 15. Of Corporal Death. Thus far of the beginning of spiritual Death; now it follows to speak of the beginning of bodily Death, with the consummation of both. 1. The beginning of bodily death in matter of LOSS, is either inward or outward. 2. INWARD is the loss of the internal good things of the body, such as health and long life, Deuteronomy 28:21; Deuteronomy 28:27; Deuteronomy 28:35; 1 Corinthians 11:30; Matthew 9:2.260 3. Hence is mortality, as touching the state,261 and it is nearest in power to Death. 4. For this mortality is a dissolving and loosing of that band262 with which the soul was joined with the body. 5. The OUTWARD beginning of this Death in matter of loss, is the loss of outward good things, by which this life was either beautiful or sustained. 6. Of the first kind (inward) is, 1. Loss of dominion over the Creatures. After the Fall, this put off, for the most part, that subjection to man for which they were made, and they became his deadly enemies, unless they are brought into order by the special providence of God. Job 5:22-23. Do not be afraid of the beasts of the Earth, for you shall be in covenant with the stones of the Field; and the beasts of the Field shall be at peace with you. Hosea 2:18, I will make a covenant for them with the beasts of the Field. 2. That ignominy263 which man is subject to, both living and dead, Deuteronomy 28:20, Deuteronomy 28:37.264 7. Of the latter kind (outward) is poverty, or the loss of those things which pertain to food, clothing, and possessions, Deuteronomy 28:17-18.265 8. The beginning of this Death in matter of SENSE is also inward or outward. 9. INWARD is in weariness, Genesis 3:19, pain, and diseases, Deuteronomy 28:35.266 10. OUTWARD is in all those calamities to which the life of man is outwardly subject, Deuteronomy 28:25-48.267 11. The MODERATION268 that appeared in this corporal punishment touches inward, and outward things. 12. Touching INWARD things, man still has space and commodity of life granted to him by the goodness of God, Genesis 3:6.269 13. Touching OUTWARD things, man has certain remainders of dominion over the Creatures. Genesis 9:2, Let the fear of you and the dread of you be upon all the beasts of the Earth, etc. So that even though by his sin, man fell from all right which he had before to use the Creatures to his benefit, and yet by grant and divine indulgence, he may use them, and he does not sin in doing so. He simply uses them, even though he may sin in the manner of using them, because so long as life is granted and prolonged for him, there is granted together with that life, the use of those things which are necessarily required for life; and in a way, they are due him. Hence it is that although the Creatures were subject to vanity and a curse for the sin of man — Genesis 3:17-18; Romans 8:20-39 — yet they are preserved in that estate so that they may supply the necessities of man’s life. ======================================================================== CHAPTER 98: -16 CHAPTER 16. OF THE CONSUMMATION OF DEATH. ======================================================================== 1-16 Chapter 16. Of the Consummation of Death. 1. The CONSUMMATION of Death is the highest degree of the punishment appointed, and it is to endure forever. As touching the degree of it, it is said to be infinite. 2. But it is infinite only in respect to the loss and privation. Because it is the loosing of an infinite good (not in respect to sense or positive affliction), it may be said to be positively infinite in respect to the thing that is afflicting, but not in respect to the manner of afflicting. 3. This is why there are certain degrees in this punishment, according to the variety of degrees which are found in sins. Luke 12:47-48, He shall be beaten with many stripes; he shall be beaten with few stripes. 4. As touching its continuance, this punishment is said to be eternal or never to be ended. Mark 9:44; Mark 9:46; Mark 9:48. Where their worm does not die, and their fire never goes out. 5. Now it is eternal, 1. Because of the eternal abiding of the offence. 2. Because of the unchangeableness of the condition which that degree of punishment follows. 3. Because of the lack of satisfaction for it.271 6. This is why the incorruptibility of the damned is their immortality in death, and to death. 7. The consummation of spiritual death in matter of LOSS, is a total and final forsaking, whereby a man is separated wholly from the face, presence, and favour of God. Matthew 7:23, Depart from me. And Matthew 25:41, Go you cursed. 2 Thessalonians 1:9, Who shall be punished with everlasting destruction, being driven from the Face of the Lord, and the glory of his Power. 8. Hence follows the greatest and eternal hardening in evil, and despairing of good, Luke 16:26.272 9. The consummation of spiritual Death in matter of SENSE, is fulness of bondage, whereby man is altogether delivered into the power of the Devil, Matthew 25:41.273 10. From this comes the fulness of the terrors of conscience, and the fulness of sin; for the damned sin and will sin forever, even though they are neither the same sins committed in this life (such as Theft, Murder, Adultery), nor are they altogether of the same condition which the sharpness of punishment gives occasion to. Also these sins after death do not have the same respect to desert which they have in this life, because then there is neither any possibility of avoiding sin, nor is there a place for threatening, and an increase of punishment by them. 11. This is why sins themselves, in the damned, have more respect to punishment; but in those that live, they have more respect to the offence. 12. Terror of conscience is as it were, a worm perpetually gnawing. Mark 9:44; Isaiah 66:24.274 13. The Consummation of corporal Death together with spiritual, is first by separation of the soul from the body, 1 Corinthians 15:42-43,275 to which the change in some corresponds, and is like death, 1 Corinthians 15:51-52; 1 Corinthians 1:1-31, 1 Thessalonians 4:15-16.276 Secondly, the consummation is by casting the soul and body into Hell, or that place which God has prepared for the extreme torments of sins, Revelation 21:8.277 14. From this come pains, and the greatest vexations of both soul and body, Luke 16:23.278 15. From this come Lamentation, Howlings, Gnashing of Teeth, and similar effects of greatest vexation, Luke 13:28.279 16. But of the place of Hell, and the manner of torture, and the nature of outward things which pertain to it, because they are not necessary for us to know, the Scripture has not pronounced anything distinctly about them. ======================================================================== CHAPTER 99: -17 CHAPTER 17. OF THE PROPAGATION OF SIN. ======================================================================== 1-17 Chapter 17. Of the Propagation of Sin. Thus much of the transgression. Now it follows to treat the propagation of it. 1. This PROPAGATION of Sin is that by which the whole posterity of man, descending from Adam in a natural manner, is made partaker of the same condition with him, Job 14:4; Psalms 51:5; Romans 5:14; Ephesians 2:3.280 This has come to pass by God’s just ordination. The equity of it appears in some measure among men. 1. In natural right, whereby inbred qualities are derived from that which begets, to that which is begotten. 2. In hereditary right, whereby the burdens of parents are transferred upon their children. 3. In the right of like for like, whereby the rejection of good and the suffering of evil are equally extended. 2. This propagation of Sin consists of two parts: Imputation and real communication. 3. By IMPUTATION, the same singular act of disobedience which was Adam’s, has also become ours. 4. By REAL COMMUNICATION, the same singular sin is not derived to us from Adam, but it is the same in kind, or it is of the same reason and nature. 5. Original sin, seeing that it is formally a privation of original righteousness, and this privation follows the first sin as a punishment, it has the respect of a punishment in the order of its nature, before it has the respect of a sin. As that original righteousness is denied by the Justice of God, so far forth it is a punishment. And as [original righteousness] ought to be in us, and yet through man’s fault it is lacking, so far forth it is a sin. 6. Therefore this privation is derived from Adam by way of desert, as it is a punishment. And it is derived by way of a real efficient, as it has the respect of a sin joined to it. For anyone born a son of Adam, is made worthy to be endowed with righteousness. When therefore he ought to have that righteousness, and does not have it, that lack is sin to him. 7. Together with this privation, there is also derived an unaptness,281 a certain perverseness of all the bodily faculties, which in their manner are opposite to that rectitude that is approved of by God. 8. For upon the deprivation of righteousness by which all the faculties were to be directed, such a defect follows in all of them, whereby it comes to pass that when they are carried to any moral thing, that very inclination is morally evil. 9. From these arises every actual Sin; for the mind being blind by the privation of light, easily allows any errors. And the will now being turned away from God, burns with love of itself, and evil desires without God. 10. From Sin which is thus propagated, there also follows a propagation of death, both begun and consummated, touching sense as well as touching loss, corporal as well as spiritual, to all the posterity of Adam. 11. Through this apostasy of mankind, it comes to pass that our Faith, by which we now believe in God, is not simply for life, but for salvation. For it is not sufficient for man being fallen, that God simply gives him life; but it is also required that God would give life to man who is dead in Sin, Ephesians 2:1.282 And this was one difference between the question of the rich young man — Matthew 19:16, What good shall I do that I may have eternal life? — and that question of the Jailer, Acts 16:30, What must I do to be saved? ======================================================================== CHAPTER 100: -18 CHAPTER 18. OF THE PERSON OF CHRIST, THE MEDIATOR ======================================================================== 1-18 Chapter 18. Of the Person of Christ, the Mediator After the Fall of Man, it follows that we see his restoring. 1. The restoring of man is lifting him up from an estate of sin and death, to an estate of grace and life. 2. The cause of this restoring was the merciful purpose of God. Ephesians 1:9, According to his free good will which he had purposed in himself. For there was nothing in man which could confer any force to procure this restoring; but rather, there was much made to the contrary, such as sin, in which there was an enmity against God, which in that respect commends this love of God towards us. Romans 5:8, But God commends his love towards us in that, when we were yet sinners, Christ died for us. 3. There are two parts of this restoring: Redemption, and the Application of it. REDEMPTION is as it were, the first act of this restoring; its APPLICATION is the second act; Redemption is the matter of our salvation; Application is the form of it; Redemption is the Sufficiency of it; Application is the very Efficiency of it. 4. These parts are altogether of one and the same latitude; or the end of redemption is the application of it. And the prime reason, rule, and measure of application is that same gracious Will of God which was the cause of Redemption itself. Ephesians 1:9-10, He has made known to us the mystery of his will, according to his free good will, which he foreordained in himself, that in the full dispensation of those times ordained before, he might summarily gather together all things in Christ. 5. Therefore Redemption is appointed to all and every one for whom God intended it to be obtained, according to that saying of Christ, John 6:37, Whomever the Father gives me, shall come to me. 6. Redemption is bringing man into freedom from the bondage of sin and the devil, by the payment of an equal price. 1 Peter 1:18-19, You know that you were not redeemed by corruptible things, such as silver and gold, but with precious blood. 1 Corinthians 6:20; 1 Corinthians 7:23, You were bought with a price. 7. For this freedom was not primarily effected by power, nor by prayers (although these also had their force in perfecting this business), but by the payment of a just price. 8. Seeing this price could not be paid by man, the help of a Mediator was necessary, who would come between God and man, making a perfect reconciliation between them, 1 Timothy 2:5;283 Acts 20:28, The Church of God, which he has purchased by his own blood; 1 Timothy 2:6, The man Christ Jesus, who gave himself a price284 of our redemption. 9. Now such a Mediator is not given for one age only, but yesterday, today, and forever. Hebrews 13:8, Jesus Christ yesterday, today, and is the same forever. Revelation 13:8, The Lamb slain from the foundation of the World — although he was only manifest in the fulness of time, Galatians 4:4; Titus 1:2-3; 1 Peter 1:20.285 For this Mediation was equally necessary in all ages; also, it was sufficient and effectual from the beginning, by virtue of God’s decree, promise, and acceptance.286 10. This Mediator is Jesus Christ alone. Acts 4:12, Nor is there salvation in any other, for among men there is given no other name under Heaven by which we must be saved. 11. In Christ, two things are to be considered. 1. The fitness which he had to perform the works of redemption. 2. The parts of the redemption itself. 12. His FITNESS consists of two parts. The First is his person; the second is the office imposed on his person. 13. In the PERSON of Christ the Mediator, two things are to be observed: the distinction of the two natures, and the personal union of them. 14. The DISTINCT NATURES are the Divine nature, as it is the second person of the Deity; and the human nature, in all things like to our nature (except sin, and the manner of subsisting). Matthew 1:23, Emanuel, God with us. John 1:14, That word was made flesh, etc. The distinction itself between these two natures remains, because they remain absolutely the same which they were before, touching their essence as well as all their properties. Hence, neither the Deity in Christ with the humanity, nor the humanity with the deity, is either changed, or mingled, or in any way confused. 15. The PERSONAL UNION is that by which the second person of the deity took the human nature, that it might inseparably subsist in the same person, John 1:14.287 16. For the second person of the deity, even though it has but one subsistence, yet it has a twofold way of subsisting: one in the Divine nature for eternity, another in the human nature after the incarnation. Romans 9:5, Of whom is Christ, as touching the flesh, who is above all, God blessed forever, Amen. This latter way of subsisting agrees with the Son of God in respect to the union which he has with the human nature. 17. This union with the divine person and nature adds nothing but a certain relation [between the two]; but in the human nature, it makes a change while by this means it is elevated to highest perfection. For it is made, as it were, a proper adjunct of the Divine person by which it is assumed; it is made, as it were, a member of the same whole God-man, Qeanqrwpos, of which the divine nature is another part. As touching the subsistence, it is made an effect singularly upheld by the Divine nature; and also it is made a subject in which the Divine nature especially dwells, Colossians 2:9.288 18. We endeavour to describe this union by many logical ways, because it cannot be sufficiently explained by any one. 19. We use all those terms in which the fountains of consent and unity are contained, so that we may show this union is most near. 20. Yet we temper these terms with that limitation, because this union is mystical and secret, so as it may not be plainly expressed, but only shadowed by human words and notions. 21. From this union there follows a personal communication of properties, which is not a real transfusion. For then the Divine nature would take the properties of the human, and the human would take the properties of the Divine, and so the human would be the Divine, and the Divine the human, or as well the Divine, as the human would cease to be. Nor is it a real donation from which would follow that the human nature might use the Divine properties as its own instruments. But it is a Communion, or concurring unto the same operations; so that they are performed together by each nature, but according to their own distinct properties. 22. Hence it comes to pass that all the doings and sufferings of Christ are referred properly to his person as the proper Terminum, bound of them; although some are properly to be referred to the one, some to the other nature, as to their beginning and proper respects. 23. And hence follows the COMMUNICATION of these properties as touching predication,289 or attribution, whereby the properties of the one nature are attributed either to the whole person, as when Christ is said to be dead (which is proper to the human nature), and to have been in the beginning (which is proper to the Divine nature); or they are attributed to the other nature because of the person, as when God is said to be taken up into glory, 1Tim 2.16. To be crucified, 1 Corinthians 2:8. These do not properly agree to the Divine nature, but to the human nature. And those things which are proper to the whole person, are properly attributed to either nature, as when the man Christ is said to be the Mediator between God and man, 1 Timothy 2:5.; which does not agree to Christ as he is man, but as he is God and man. 24. But as that Communion properly respects the person of Christ, not the natures considered in themselves, so that communication which consists in predication respects God; or it respects man in the concrete, and not the Deity, or humanity in the abstract. 25. Therefore the communication of properties is not merely verbal; nor is it so real that the property of one nature passes in the other as touching the intrinsic possession and usurpation. 26. Those examples which tend to be brought by those who think the contrary of that communication which is between the matter and the form, between the soul and the body, and between Iron and the fire, neither agree to this mystery, nor prove the position itself. 27. In Christ there were two understandings: one Divine, whereby he knew all things, John 21:17; and the other human, whereby he did not know some things as yet, Mark 13:32. Also there were two wills, one divine, Luke 5:13; and the other human, together with a natural appetite also, Matthew 26:39.290 So there is a double presence of Christ; yet the human presence can neither be everywhere, nor in many places at once. 28. Because God in Christ, God-man, has restored life to us, our Faith is therefore carried towards Christ, and by Christ toward God. ======================================================================== CHAPTER 101: -19. CHAPTER 19. OF THE OFFICE OF CHRIST ======================================================================== 1-19 Chapter 19. Of the Office of Christ Thus far of the Person of Christ; his office follows 1. The OFFICE of Christ is that which he undertook, that he might obtain salvation for men. 1 Timothy 1:15, This is a sure saying, and worthy of all acceptance, that Jesus Christ came into the World to save Sinners. 2. Those who deny that the proper end propounded by God and Christ in this misery was the salvation of men, deprive God and Christ of their honour, and men of their comfort. 3. In this office, two things are to be considered: the calling to this office, and the office itself. Hebrews 5:4-6, None takes this honour to himself, except the one who is called by God, as was Aaron; so also Christ, etc. 4. The calling is an action of God, especially of the Father, whereby a special covenant being made, he ordained his Son to this office.291 5. This covenant is expressed in Isaiah 53:10, that if Christ would make himself a sacrifice for sin, then he would see his seed, he would prolong his days, and the delight of the Lord would prosper by him. 6. This calling therefore contains in itself, choosing, foreordaining, and sending. Isaiah 42:1, My elect; 1 Peter 1:20, Which was foreknown before the foundation of the world; John 3:17, God has sent his Son into the World. It is called in the Scriptures, Sealing, John 6:27; Sanctification, John 10:36; Anointing, Isaiah 61:1; Psalms 45:7; Hebrews 1:9; and Giving, John 3:16. 7. Choosing respects the end; foreordaining respects the means; sending respects the execution itself; it is of mere grace, without any foreseen condition either in men or in Christ himself. 8. All things which Christ either did or suffered, even touching all the circumstances, were foredetermined. Luke 22:22, The Son of man goes as it is appointed. Acts 4:28, That they might do whatever your hand and your counsel had before determined to be done. 9. But this calling was instituted in an ordinary manner; it was confirmed with a solemn oath to confirm the excellence and eternity of it. Psalms 110:4; Hebrews 5:6; Hebrews 7:24.292 10. The office itself to which Christ was called is threefold: that of a Prophet, Priest, and King. This number and order of offices is shown, 11. First, by men’s NECESSITY, grievously labouring under ignorance, alienation from God, and a disability to return to him; the first of these is healed by the Prophecy of Christ, the second by his Priesthood, and the third by his Kingdom. 12. Secondly, the order of CONFERRING salvation shows this number also which should first be unfolded, then obtained, and then afterward applied; the first is the part of a Prophet, the second of a Priest, and the third of a King. 13. Thirdly, the same order also appears by the solemn manner of EXECUTING it, whereby Christ first taught others, declaring the Will of God to them; then he offered himself; and afterward he entered into his Kingdom. 14. The prophecy of Christ is that by which he has perfectly revealed the whole Will of God that brings salvation; this is why in Scripture he is called not only a Prophet (Deuteronomy 18:15; Acts 3:22); and a Doctor (Matthew 23:7); and the Apostle of our profession (Hebrews 3:1); and the Angel of the Covenant (Malachi 3:1); but also the very wisdom of God (1 Corinthians 1:24); and the treasure of wisdom and understanding (Colossians 2:3). 15. This prophecy was in Christ as the principal cause; it was in others, whether angels or men, as his instruments: 1 Peter 1:11, The Prophets searched what or what manner of time the foretelling Spirit of Christ which was in them should declare, etc. And 1 Peter 3:19, By which, going to the spirits which are in prison, he preached. It was in Christ by way of habit,293 so that he might, when he pleased, reveal all the secrets of God. But in others it was by way of act, and flashing or coruscation,294 so that they could not exercise prophecy except at certain times when he pleased. Jeremiah 42:7, After ten days, the Lord came to Jeremy. 16. That he might be such a prophet, it was necessary that he be God, John 1:18; John 3:13.295 And along with this also, that he should be man, Acts 3:22 with Deuteronomy 18:15.296 For unless he had been God, he would neither have perfectly understood the Will of God, 1 Corinthians 2:11, 1 Corinthians 2:16;297 nor would he have been able to reveal it throughout all ages; and unless he had been man, he could not have fitly unfolded it in his own person to men, Hebrews 1:1.298 17. The priesthood of Christ is that whereby he has purged the sins of men by sacrifice, and obtained the favour of God for them, Colossians 1:20-22; 2 Corinthians 5:15; Romans 5:10.299 8. This priesthood was not legal or temporary, but according to the order of Melchizedek, Hebrews 7:17; it was not by a carnal commandment, but by the power of an endless life, ibid. Hebrews 7:16; it was not by an order that is weak and lame, but stable and perfect, ibid. Hebrews 7:18-19; it was not for a time, but forever, ibid. Hebrews 7:24. Finally, it allowed for no successor or Vicar, but it was perpetual and proper only to Christ, the one that ever lives, ibid. Hebrews 7:24-25. 19. In this office, Christ himself was the Priest, Sacrifice, and Altar. He was PRIEST according to both natures, Hebrews 5:5-14; Hebrews 6:1-20 He was a SACRIFICE most properly according to his human nature; this is why in the Scriptures this is usually attributed not only to the person of Christ, but to his body, Hebrews 10:10; 1 Peter 2:24; Colossians 1:21-22;301 to his blood, Colossians 1:20;302 and to his Soul, Isaiah 53:10; Matthew 20:28.303 Yet the chief force whereby this sacrifice was made effectual, depended on the nature of God — namely, that the Son of God offered himself for us, Acts 20:28; Romans 8:3.304 He was the ALTAR properly speaking, according to his Divine nature, Hebrews 9:14, etc.; Hebrews 13:10, Hebrews 13:12, Hebrews 13:15.305 For it belongs to the Altar to sanctify what is offered on it; and so it ought to be of greater dignity than the sacrifice itself, Matthew 23:17.306 But Christ, by his divine nature, in a certain manner sanctified himself according to his human nature, John 17:19.307 20. Therefore it also appears from this how necessary it was that Christ the Mediator, should be both God and man; for unless he had been man, he would not have been a fit sacrifice; and unless he had been God, that sacrifice would not have been of sufficient virtue. 21. The Kingdom of Christ is that by which he dispenses and administers with power and authority, all things which pertain to the salvation of man, Psalms 2:6; Daniel 2:44; Luke 1:36.308 The properties of this Kingdom are as follows: 22. First, it is universal, 1. In respect to all ages, Matthew 22:43-45.309 2. In respect to all kinds of men, Daniel 7:14; Revelation 17:14 310. 3. Also in respect to all Creatures, as they in any way pertain to the furthering or beautifying of men’s salvation, Ephesians 1:21-22.311 23. Secondly, it is over the very soul and consciences of men, Romans 14:17.312 24. Thirdly, it dispenses life and death eternal, Revelation 1:18.313 25. Fourthly, it is eternal, Daniel 2:44; Daniel 7:14.314 26. Fifthly, it brings great peace and perfect felicity315 to those who are its heirs, Isaiah 9:6; Ephesians 2:16; Hebrews 7:2.316 27. Hence everywhere in the Scriptures, and in the places cited above, this Kingdom is called the Kingdom of God, the Kingdom of peace and glory; the Kingdom of light and glory, the Kingdom of Heaven; and the world to come (Hebrews 2:5). 28. And hence it also appears how necessary it was that Christ the Mediator should be God and man; for unless he had been God, he could not be the spiritual King of our souls, dispensing life and death eternal; and unless he had been man, he could not have been a head of the same kind with his Body. 29. Christ in all his offices had types; in the Prophetic office, he had men so subordinate to himself that they also were called prophets; but his Priesthood and Kingdom do not allow for such subordination; nor was there ever anyone who was a spiritual Priest or King by office besides Christ alone. 30. The reason for the difference is because the declaration of the will of God to men, which is the office of a Prophet, may in some manner be performed by a mere man; but purging sins by sacrifice before God — which is the duty of a priest — and government over the souls and consciences of men — which is the part of a King — cannot be done at all by a mere man. 31. The kings of the nations are not properly subordinate to Christ in their authority, but to God. ======================================================================== CHAPTER 102: -20 CHAPTER 20. OF SATISFACTION. ======================================================================== 1-20 Chapter 20. Of Satisfaction. 1. There are two parts of redemption: the humiliation of Christ as our Mediator, and his exaltation [chap. 23]. 2. HUMILIATION is that by which he is subject to the justice of God, to perform all those things which were required for the redemption of man. Php_2:8, Being found in shape as a man, he humbled himself and became obedient unto death. 3. This humiliation was not properly of the Divine nature or person, as considered in itself, but of the Mediator God-man. 4. Therefore taking on the human nature, considered simply and in itself, is not a part of this humiliation, because it was the action of God only. But that condition of a being a servant which accompanied the Divine nature, was the prime and proper reason for the humiliation. Yet in respect to this condition, by a relation redounding from there, the Divine person is rightly said to be of no reputation, Php_2:7. This is because the Divine nature existed in that form which for a time was void of all glory and Divine Majesty; for the Divine Majesty suppressed and hid itself throughout all that space of humiliation, so that it did not constantly exercise that dignity which afterward appeared in the exaltation. 5. The end of this humiliation is satisfaction and merit. 6. It is called SATISFACTION, as it is ordered to the honour of God by a certain recompence for the injury done to him by our sins. Romans 3:25, Whom God has set forth to be a reconciliation by his blood, to show this righteousness. This is shown in all those places of Scripture in which Christ is said to be dead for us; for that efficiency is set forth in this phrase (i.e. satisfaction), which cannot be attributed to Paul or Peter in their death, Romans 1:13;317 this satisfaction is what takes away condemnation, Romans 8:34;318 and it finally brings with it reconciliation unto salvation, Romans 5:10.319 7. Satisfaction is also the same thing signified where it is said that he was made sin for us, 2 Corinthians 5:21. For he could in no other way be made sin than either by inward pollution, or outward reputation. But he was most of all free from pollution; nor did the imputation of sin agree to him in any other way than that he might undergo for us the punishment due for our sin. 8. In the same respect, it is said that he bore our iniquities, Isaiah 53:4. Nor does that phrase signify a bearing of patience;320 for by bearing, he took away the sins of the world, John 1:29. Nor does it only declare a power of taking away sins, for he bore our sins in his body upon the Cross, 1 Peter 2:24. 9. Of like force is that form by which Christ paid the price of redemption for us, Matthew 20:28. For a mere delivering is not set forth by that phrase, nor every means of it, because the price itself is named; and it is intimated that it has the respect of a payment of silver or gold for vendible merchandise, 1 Peter 1:18,321 and the application of this price is also added: Hebrews 9:13-15,322 Blood sprinkling those that are unclean; and Hebrews 10:22, Our hearts are purged from an evil conscience by sprinkling. So that Christ himself is therefore a Mediator because he has given himself as a price of redemption, 1 Timothy 2:5-15; 1 Timothy 3:1-16; 1 Timothy 4:1-16; 1 Timothy 5:1-25; 1 Timothy 6:1-21 And we are therefore made partakers of that redemption, because Christ has given himself for us, Galatians 2:20. And we believe in him, John 1:12; and by him we believe in God, 1 Peter 1:21. 324 10. In the same sense also, he is called an offering and sacrifice for our sins, Ephesians 5:2. 325 He gave himself for us, an offering and sacrifice of sweet-smelling savour to God. For he was so true and proper a sacrifice for sin, that all other sacrifices which went before, were but shadows of this. And after this, all sacrifice is finished; it is neither necessary nor lawful to offer any other, Hebrews 10:12, Hebrews 10:14.326 11. But this whole mystery depends on this: that Christ is made such a Mediator that he is also a surety, Hebrews 7:22,327 and the common root of those that are to be redeemed, just as Adam was the root of those that are created and lost, Romans 5:16-19; 1 Corinthians 15:22.328 12. There was also merit in the same humiliation of Christ, as it is ordered to our benefit, or to obtain some good for us in the way of reward. This is shown in all those places of Scripture in which he is said by his obedience to have procured righteousness for us: Romans 5:19,329 many are made righteous; to procure the favour of God for us: Romans 5:10;330 we have been reconciled to God by the death of his Son; and to procure eternal life for us: Romans 6:23,331 eternal life by Jesus Christ. 13. The MERIT and SATISFACTION of Christ do not differ in the thing itself, so that they should be sought in sundry and different operations; but in a diverse way, they ought to be acknowledged in one and the same obedience. 14. Nor should any part of that obedience which is found in the humiliation of Christ, be excluded from that dignity and use. 15. But the EXALTATION of Christ, although it is an essential part of his mediation, does not pertain to his merit or satisfaction. 16. This Satisfaction, as touching the substance of the thing, was perfect in the rigour of justice; yet it presupposes grace, whereby Christ was called to perform the work, and whereby being performed, it was accepted in our name and for our good; lastly, whereby what is performed by covenant rewarding, is that which was required in this Satisfaction. John 3:16, God so loved the world that he gave his only begotten Son. Rom 3.34, We are justified freely by his grace through the redemption made in Jesus Christ. Romans 5:15, The grace of God, and gift by grace, is of that one man Jesus Christ. 17. Hence greatest justice and greatest grace are manifested and work together in man’s redemption. Romans 5:17, They receive abundance of grace, and the gift of righteousness, so that all the fruit of this Satisfaction are together rightly called the fruits and effects of the grace and mercy of God.332 18. This Satisfaction had sufficient worth, and in some respect, infinite worth. First, from the person of the one that offered, who was God. Secondly, from the dignity and excellence of the thing that was offered, for he offered himself, God and man. Thirdly, from the manner of the offering, in which there was a certain divine perfection by reason of the personal Union. 19. For as the greatness of the injury grows from the dignity of the person offended, because it is the worth of the offended person that is hurt, so the worth of him that makes satisfaction grows from the dignity of him that makes Satisfaction, because here the yielding of honour is looked to, which depends on the dignity of the one who yields the honour.333 20. Also in satisfaction, not only the act or suffering, but also the person acting or suffering, is voluntarily subjected to the obedience of the one to whom that honour is yielded; also, the manner of working always flows from the one who works, in proportion. 21. This is also to be observed: that a substantial dignity such as was in Christ, more properly confers dignity to the work than an accidental dignity, as in some other men. 22. From this dignity of the person, it comes to pass that the satisfaction of Christ was sufficient as touching the substance; and it was superabundant as touching certain circumstances which did not at all agree to Christ.334 ======================================================================== CHAPTER 103: -21 CHAPTER 21. OF THE LIFE OF CHRIST BEING HUMBLED. ======================================================================== 1-21 Chapter 21. Of the Life of Christ being humbled. 1. The parts of Christ’s humiliation are two: his Life, and Death. 2. Of his LIFE there are two parts: the first in his Conception and Birth; and the second, after he was Born. 3. As for his CONCEPTION, there were two principles that worked together: one active, and another passive. 4. The PASSIVE PRINCIPLE was the blessed Virgin Mary. This is called a passive principle, not because she did nothing of herself, but that she administered that matter from which the flesh of Christ was formed. Nor could she administer it immediately fit (for she had no pure matter); but it was made fit by a certain supernatural preparation and sanctification. Luke 1:35, Because that which shall be born of you is holy.335 Yet Christ was truly and really the Son of Mary, and the Seed of the Woman promised from the beginning.336 Nor therefore are there two Sonships in Christ, really distinct, or two sons joined together; for that temporal Sonship by which he is referred to his Mother, was in respect to reason only. Indeed, the human nature of Christ had a real relation to Mary as to its cause, but the Sonship in no way agrees to his nature, but only to his person. Yet there is that relation of the human nature to his person, and a relation of Mary to that nature, that it may truly and rightly be said, Mary was the Mother of God. 5. The ACTIVE PRINCIPLE of this conception was not a man (which is why blessed Mary was a Mother and Virgin together, Matthew 1:23; Isaiah 7:14 337), but the Holy Spirit. Nor can Christ be called the Son of the Holy Spirit, in as much as he is man; for as he is man, he is neither of the same nature as the Holy Spirit, nor does he agree to that nature; but he agrees to a person who is to undergo the respect of a Son. 6. In the first instant of his conception, Christ received, according to his human nature, fulness of all grace as touching the first act. John 1:14, Full of grace and truth. Luke 2:40, He was filled with wisdom, yet in such a way that it might be increased as touching secondary acts, and by spreading out to new objects. Luke 2:52, He grew in Wisdom. 7. Hence Christ was indeed enriched with blessedness from the very instant of his conception, but it was as travellers do, so as to proceed in it until he came to highest exaltation. 8. In the birth of Christ there was the humility of greatest poverty, with an attestation of greatest glory: so that both natures, and both parts of mediation, might be declared from the beginning. 9. All the earthly things which belonged to the birth of Christ were most humble. But the Angels and Stars of Heaven declared that glory with which all kinds of men, Shepherds, wise men, Herod and the Priests, along with all the people, were moved, Luke 1:18-19; Matthew 2:2-23; Matthew 3:1-17 10. By reason of this birth he was, according to the flesh, the Son of the Patriarchs of all the world, yet specially, he was that Seed of Abraham in whom all Nations would be blessed;339 and he was that Son of David who was to possess a Kingdom, not of this world, but of another forever. John 18:36, My Kingdom is not of this world. Luke 1:33, And he shall reign in the house of Jacob forever, and of his kingdom there shall be no end. 11. The time, place, and like circumstances accompanying his Birth, made the same truth manifest. 12. AFTER THE BIRTH of Christ, his life was Private and Public. 13. He lived a PRIVATE life before a public one, because the condition of man, to which he had subjected himself, so required it; and because the Law of God so determined it; and so also the infirmity of man required that the Son of righteousness would appear to them by degrees, and that they would be led, as it were, by the hand, from every imperfect thing to what is perfect. 14. In his private life there was his infancy and his subjection to his parents. 15. In his INFANCY there were, 1. His Circumcision and offering;340 and 2. His flight into Egypt and returning from there.341 16. Christ was CIRCUMCISED and OFFERED, because he subjected himself not only to the eternal and moral Law, but also to the Ceremonial Law, and every Law of God. 17. Those ceremonial observations were so many confessions of sin. Therefore Christ, who was made sin for us, was fitly made conformable to them. 18. Also, they were certain outward means belonging to Divine worship; therefore Christ observed them, so that he might fulfill all righteousness.342 19. Lastly, they were certain types foreshadowing Christ; he would apply them to himself now, so that he might fulfill those, and by this means sanctify them. 20 CIRCUMCISION was the Seal of the Covenant of God.343 21. OFFERING him was a presenting and dedicating of the firstborn unto God;344 therefore Christ was fitly both circumcised and offered, because he was to confirm that saving Covenant by his blood; and among the firstborn, only he was perfectly holy to God, of whom all others were only types. 22. His FLIGHT INTO EGYPT and his return from there was, 1. That he might show from the beginning of his age, that he was born to undergo misery. 2. That according to the condition to which he had submitted himself, he might provide for his life in the manner of men. 3. That he might show with this that he was the man that would bring us out of spiritual Egypt into the Promised Land. 23. In his subjection to his parents, which pertains to the fifth precept of the Decalogue,345 he showed that he was subject to the whole Moral Law: 1. Because there is the same reason for one precept as there is for all. 2. Because there is no part of moral obedience from which Christ, the Lord of Heaven and Earth, might seem to be more free, than from subjection to men. 24. This legal obedience was required of Christ, now made man by right of Creation; yet because he was made man not for himself, but for us, it was part of that humiliation, satisfaction, and merit, which God required and accepted from him for us. 25. In this subjection, these two things are to be observed: the exception which he suffered, and the effect it brought forth. 26. The EXCEPTION was the disputation which he had with the Scribes when he was but twelve years old.346 27. This disputation was a foregoing testimony of that public calling to which he was ordained and sent to be a master and teacher of Israel.347 28. It was also to teach that the knowledge and wisdom with which Christ was endued, was not gotten by progress of time, but conferred or infused by God from the beginning. 29. The EFFECT of this subjection was his labouring with his hands; that is, enduring that curse of ours whereby it comes to pass that we eat our bread with that labour of the sweat of the face.348 30. His PUBLIC life is that by which he openly manifested himself to be the Messiah. In this life there was, 1. The entrance. 2. The progress. 3. The conclusion. 31. 1. To the ENTRANCE pertains his Baptism and Temptation.349 32. The BAPTISM of Christ was his public inauguration350 to the public performance of his office; therefore the three offices of Christ are affirmed and confirmed in it. 33. They are affirmed by the testimony of the Father, publicly pronouncing that Jesus Christ is his Son, and that he is appointed by him as that King in whom he is well pleased: that he is a chief Priest who, by his intercession, would take away the sins of the World; and a chief Prophet. Matthew 3:17; Matthew 17:5. This is my Son in whom I am well pleased; hear him. 34. The same offices are confirmed by signs; namely, by the opening of Heaven, the descending of the Holy Spirit in the bodily shape of a Dove resting upon Christ, and by an audible voice sent down from Heaven whereby the testimony of the Father was signified.351 35. They were also confirmed by the testimony of John the Baptist who was appointed as a witness, preacher, and forerunner of Christ; and being certified by Christ partly by the revelation of the Spirit, and partly by those signs mentioned before, he testified of Christ before others. 36. Moreover, by the Baptism of Christ, our Baptism was confirmed and sanctified; and with this, it is declared to the person to whom the Baptism so adheres, that its entire force is to be sought in Christ.352 37. Christ was tempted that he might show he was much stronger than the first Adam, and that he could also overcome temptations, and also help us with a fellow-feeling.353 38. 2. The PROGRESS of his public life was in poverty and labour. 39. The POVERTY of Christ was without a singular vow, and without beggary.354 40. The LABOUR of Christ was in travelling through various countries, in watchings,355 and in the greatest intention to do good with all his strength. 41. This public life of Christ was performed in preaching and working miracles. To the preaching of Christ were always joined grace and authority in respect to himself. In respect to others was always joined either the opening, or the hardening, of the heart. 42. The object of his PREACHING was properly the Gospel, or Kingdom of Heaven. Mark 1:14, Preaching the Gospel of the Kingdom of God. 43. The end of his MIRACLES was, 1. To demonstrate the person of Christ. 2. To confirm his doctrine. 3. To signify his spiritual operations. 44. Christ worked miracles in the Angels, in men, in brute creatures, in things without life; in Heaven, on Earth, in the Air, and in the Sea; in things corporeal and spiritual — that he might show his universal and Divine power to be of equal force in every kind of thing. 45. 3. The CONCLUSION of the life of Christ was in the very preparation for death. 46. His preparation for death was in his instructing his Disciples and comforting them. 47. This INSTRUCTION and CONSOLATION was partly exercised in his transfiguration. Luke 9:30, Moses and Elijah appearing in glory told of his departure. Partly by those Sacraments which look to the death of Christ with a certain special respect: namely, the Passover and Supper of the Lord.356 Partly by example: John 13:15, I have given you an example, that as I have done to you, so also should you do. Partly in his last Sermon, John 14:1-31; John 15:1-27; John 16:1-33. And partly in his prayer, John 17:1-26. ======================================================================== CHAPTER 104: -22 CHAPTER 22. OF THE DEATH OF CHRIST. ======================================================================== 1-22 Chapter 22. Of the Death of Christ. 1. The Death of Christ is the last act of his humiliation, whereby he underwent extreme, horrible, and the greatest pains for the sins of men. 2. It was an act of Christ, and not a mere suffering, because he purposely disposed himself to undergo and sustain it. John 10:11, I am that good shepherd; the good shepherd lays down his life for his sheep. John 10:11, No man takes it from me, but I lay it down by myself. For the same reason, it was also voluntary, not compelled; it was done out of power, not out of infirmity only; it was done out of obedience to his Father, and love toward us, not out of his own guilt or desert; it was done unto satisfaction by overcoming, not unto perdition by yielding. 3. It contained the greatest punishments, because it equalled all that misery which the sins of men deserved. From this come those plenteous words and phrases by which this death is set forth in Scriptures. For it is not simply called a death, but also a cutting off, casting away, treading under feet, curse, heaping up of sorrows, and the like, Isaiah 53:1-12; Psalms 22:1-31. 4. But it so contained these punishments, that their continuance, and holding under, and those like circumstances which accompany the punishments of the sins of all the damned, were removed from this death. Acts 2:24, He could not be held under by death. The reason is first, because such circumstances as these are not of the essence of the punishment itself; but they are adjuncts following and accompanying that punishment in those who cannot so suffer punishment, that by suffering they would satisfy [their debt]. Secondly, because there was in Christ both worthiness and power to overcome by this means the punishment imposed. 1 Corinthians 15:54; 1 Corinthians 15:57. Death is swallowed up in victory. Thanks be given to God who has given us victory by our Lord Jesus Christ. 5. There was in this death the consummation of all humiliation, of which that was also the far greater part; this why often in Scriptures, by a Synecdoche of the member, the death of Christ itself represents all that satisfaction which is contained in his whole humiliation. 6. These limitations being had, this death of Christ was the same in kind and proportion as that death which in justice was due to the sins of men, representing the very same degrees, members, and kinds. 7. The beginning of the spiritual death of Christ, in matter of LOSS, was loosing that joy and delight which the enjoyment of God and the fulness of grace usually bring. But he did not loose this spiritual joy as touching the principle and habit of it, but as touching the act and sense of it. 8. The beginning of spiritual death in matter of SENSE, was tasting the wrath of God, and a certain subjection to the power of darkness. But that wrath of God was most properly that Cup which was given to Christ to be drunk. Matthew 26:39, My Father, if it is possible, let this Cup pass from me. 9. But the object of this anger was Christ, not absolutely, but only as touching the punishment which is brought by this anger, and which he underwent as our surety. 10. That subjection to the power of darkness was not to bondage, but to vexation, which Christ felt in his mind. 11. From these, the soul of Christ was affected with sorrow, grief, fear, and horror, in an agony. Matthew 26:38; John 12:27; Hebrews 5:7; Luke 22:44. 12. In this manner, the soul of Christ was affected not only in that part which some call the inferior, but also in the superior part; not only or chiefly out of a fellow-feeling which it had with the body, but properly and immediately; not chiefly out of compassion which it had in respect to others, but out of a proper suffering which it underwent in our name; lastly, not out of a horror of temporal death, which many of Christ’s servants have also overcome by his power, but out of a certain sense of supernatural and spiritual death. 13. There were two effects of this agony. First, a vehement deprecation,357 showing a mind astonished, and a nature flying from the bitterness of death, yet under a condition, and with subjection to his Father’s will. Mark 14:35, He prayed that if it might be, that hour might pass from him. John 12:27, My soul is troubled, and what shall I say? Father keep me from this hour? Secondly, a watery sweat having clots of blood mixed with it dropping down to the ground. Luke 22:44, Being in agony, he prayed more earnestly. And his sweat was like drops of blood falling down to the ground. 14. In this beginning of spiritual death, there was a certain moderation and mitigation, that in the meanwhile there might be a place for those duties which were to be finished before his death: namely, prayers, conferences, admonitions, answers. 15. This moderation was inward or outward. 16. The INWARD moderation was by having spaces of time when the pressure and vexation which he felt in his soul slackened. Hence, in his understanding he attended to the course of the office he had undertaken, to the glory that would arise from it to his Father and to himself; and to the salvation of those whom his Father had given to him. In his will also, he chose and embraced all the miseries of death to obtain those ends. 17. The OUTWARD mitigation of this death was by an Angel who strengthened him in talking with him. Luke 22:43, And an Angel from Heaven appeared to him, comforting him. 18. There was no inward beginning of the bodily death of Christ besides that natural mortality and weakening which the outward force brought. 19. The external beginning was manifold, both in matter of loss, and matter of sense. 20. In matter of LOSS, he was rejected by his own people, counted worse than a murderer, forsaken by his closest Disciples, denied and betrayed by all kinds of men, especially by the chief ones, those who were counted more wise; he was called a madman, a deceiver, a blasphemer, someone having a devil in him, an invader of another great man’s kingdom; he was stripped of his garments, and made destitute of necessary food. 21. In matter of SENSE, First there was shameful apprehending. Second, a violent taking away. Thirdly, unjust judgments, both ecclesiastical and civil. Fourthly, in being worked, whipped, and crucified with reproaches, and with injuries of all kinds joined with them. Yet there was some MITIGATION of this death. First, by the manifestation of the Divine Majesty in the working of certain miracles, as in casting the Soldiers down to the ground with his sight and voice, and in healing the ear of Malchus.358 Secondly, by the operation of Divine providence, whereby it came to pass that he was justified by the Judge before he was condemned. Matthew 27:24, I am innocent of the blood of this just man. 22. The CONSUMMATION of the Death of Christ was in the highest degree of the punishment appointed, where the death itself is to be considered, and its continuance. 23. The consummation of spiritual death in matter of LOSS, was that forsaking of the Father whereby Christ was deprived of all sense of consolation. Matthew 27:46, My God, my God, why have you forsaken me? 24. The consummation of the death of Christ in matter of SENSE was the curse, whereby he endured the full sense of God’s judgment upon man’s sin. Galatians 3:13, He was made a curse for us.359 Hanging on the Cross was not a cause and reason for this curse, but a sign and symbol of it, ibid. 25. The consummation of bodily death was in breathing out his soul with greatest torment and bodily pain.360 26. In this death, there was a separation made of the soul from the body; but the union of both remained with the Divine nature, so that a dissolution of the person did not follow from it. 27. This death of Christ was true, not feigned; it was natural, or from natural causes working to bring it about, not supernatural; it was voluntary, not altogether compelled; yet it was violent, not of inward principles.361 It was also in a certain manner supernatural and miraculous, because Christ kept his life and strength for as long as he willed; and when he willed, he laid it down, John 10:18.362 28. The continuance of this death was in respect to the state of lowest humiliation, not in respect to the punishment or affliction; for when Christ said, it is finished, it is to be understood of those punishments. 29. The continuance of death was his remaining under the dominion of death for the space of three days, Acts 2:24. This state is usually set forth properly as “descending into Hell.”363 30. Christ being buried three days was a witness and a certain representation of this state. ======================================================================== CHAPTER 105: -23 CHAPTER 23. OF THE EXALTATION OF CHRIST. ======================================================================== 1-23 Chapter 23. Of the Exaltation of Christ. 1. The EXALTATION of Christ is that by which he gloriously triumphed over his and our enemies. Luke 24:26, Ought not Christ to have suffered these things, and so enter into glory? Ephesians 4:8, When he ascended on high, he led captivity captive. Colossians 2:15, He has spoiled principalities and powers, and has made a show of them openly, and has triumphed over them in it. 2. He overcame death by enduring it, sin by satisfying for it, the Devil by spoiling him, or taking the prey out of his hands. 3. The perfection and manifestation of this victory is in his Exaltation. Therefore, there was a virtual364 triumph, and a triumph of merit in his death and in the Cross, in which Christ is said to be exalted or extolled (John 3:14 365), not only in situation and place, but also in virtue and merit. Yet the actual triumph, as touching its state, was not in his humiliation, but in his Exaltation. 4. Christ triumphed in the Cross as in a Field of Victory; but in his Exaltation, he triumphed as in the Kingly Seat and Chariot of Triumph. 5. The glory of this triumph was in changing from the humble form of a servant, and that most abject condition which he underwent in it, into an altogether Heavenly blessedness. Php_2:9, Therefore also God highly exalted him, and gave him a name above every name. 6. In respect to the Divine nature, it was only an active manifestation; and in respect to the human nature, it was a real receiving of that nature, with suitable actions flowing from it. 7. The human nature received all those perfections which a created nature could take. For there flourished in the soul all kinds of fulness of wisdom and grace, not only in respect to the principle and habit of it, but also in respect to the act and exercise of it; his body also was adorned with greatest purity, agility,366 splendor, and strength. Hebrews 12:2, For the joy that was set before him, he endured the Cross. Php_3:21, Who shall transform our vile body, that it may be like his glorious body. 8. But as the soul of Christ, now exalted, still retained the nature of a soul, so also his glorified body in no way laid down the essence and essential properties of a body. Therefore it can neither be everywhere, nor in many places together, nor in the same place with another body Penetratively. All who have eyes to see may indeed clearly perceive this in those phrases of Scripture, such as Being taken from them, he was carried up into Heaven, Luke 24:51; He is not here; he is risen, Matthew 28:6; and many like these. 9. There were three degrees of Exaltation that were opposite to as many degrees of his extreme humiliation: namely, his Resurrection from the dead, as opposed to his death; his Ascension into Heaven, as opposed to his descent into the Grave, and to the lowest place of the Earth; and his Sitting at the right Hand of God, as opposed to his remaining in the Grave, and in the state of death or in Hell. 10. Christ’s Resurrection was of his whole human nature which before had fallen by death. In respect to the soul, it was from Hell, or from the state and dominion of death, to which the soul (as it was part of his human nature) was subject. In respect to the body, it was from the dead, and from the Grave. 11. The soul is improperly said to have risen again; rather, properly, Christ’s body and human nature rose again. For the body, and the man, recovered his perfection; but the soul recovered the act and motion of its perfection in the body. 12. There are two parts of Christ’s Resurrection. The first is an internal act; namely, a reviving was restored by the uniting of soul and body.367 The second is an external act; namely, his going out of the Grave to manifest the life restored. 13. Testimony was given to this Resurrection by, 1. Angels. 2. Christ himself by various appearances (at least ten of which are reckoned in the Scriptures), and also by various proofs taken out of the Scriptures. 3. Men who certified it by seeing, hearing, and handling him.368 14. But Christ did not rise by the power or leave of another, although this operation is attributed to God the Father in Acts 2:24; but it was by his own power, John 2:19, Destroy this Temple and within three days I will raise it up; and John 10:18, I have power to take up my life again. 15. The time of Resurrection was the third day after his Death and Burial, Mark 16:2; Luke 24:7; Acts 10:40; 1 Corinthians 15:4. 16. The end of this Resurrection was: 1. That he might be declared to be the Son of God; Romans 1:4, Declared mightily to be the Son of God by the Resurrection from the dead. 2. That he might seal a full victory over death; 1 Corinthians 15:57, Thanks be to God who has given us victory through our Lord Jesus Christ. 3. That he might fulfill those parts of his office which followed his death; Romans 4:25, He was raised again for our justification. 4. That he might show himself both justified, and justifying others; 1 Corinthians 15:17, If Christ is not risen, your faith is in vain; you are still in your sins. 5. That he might be the substance, example, and entrance of our spiritual and corporal Resurrection; 1 Corinthians 15:20-23, He is made the first fruits of those that sleep. In Christ, all shall be made alive. 17. For Christ as God is the absolutely principal cause of our Resurrection; as satisfying by his humiliation and death, he is the meritorious cause of it; but as rising from the dead, he is the exemplary cause; and with that, he is a demonstration and an initiation. 18. The ASCENSION of Christ into Heaven is a middle degree, or certain progress of exaltation, whereby leaving the earth he ascends into the highest Heaven as into his throne of glory. Acts 1:11, He was taken up from you into Heaven. Ephesians 4:10, He ascended far above all Heavens. 19. This ascension was of the whole person; yet it does not agree to the Divine nature except figuratively: namely, as it was the cause of his ascending, and as it was joined with the human nature in excellence. Also his glory was manifested in it, of which he had, as it were, emptied himself when he descended into the human nature by the incarnation.369 But it most properly agrees to the human nature, because it allowed change from a lower place to a higher. 20. The time of his ascension was 40 days after his Resurrection, Acts 1:3, not sooner. This was because the infirmity of the Disciples required the delay of this space of time, that their faith might be confirmed by various appearings; and that they might also be more fully instructed in those things which pertain to the Kingdom of God, Acts 1:3. It was not later, lest he would seem to think upon an earthly life. 21. The place from which he ascended was mount Olivet, Acts 1:12, where he also entered into deepest humiliation, Luke 22:39; Luke 22:44, so that he might teach that his suffering and ascension pertained to the same thing.370 22. The place into which he ascended was the Heaven of the blessed. It is not an ubiquitary Heaven,371 as some imagine — so that his ascension would only be a change of condition and not a change of place — but it is the highest above all the other Heavens, Ephesians 4:10. It is the seat, house, or mansion of God, John 14:2. So that in respect to his local presence, Christ’s human nature is rightly and truly said not to be with us on Earth, Matthew 26:11;372 although in respect to his person, and to that spiritual efficacy which depends on the human nature, he is everywhere with his people to the end of the world, Matthew 28:20. 23. The witnesses of this ascension were both many men, and Angels, Acts 1:3; Acts 1:10; 1 Corinthians 15:5.373 24. In respect to order, he was the first of all those who ascended into Heaven in priority of nature because his ascension was a cause, by virtue of which others ascend, Hebrews 9:8.374 But others had ascended in their souls before in time, Colossians 1:20.375 And some also (most likely) in their bodies, Genesis 5:24; Hebrews 11:5; 2 Kings 2:11.376 25. The cause of this ascension was the same which before was the cause of the Resurrection: namely, the power of God, which is the same both of the Father and the Son. Hence in respect to the Father it is called an ASSUMPTION, which in respect to the Son is called an ASCENSION, Acts 1:11.377 But there was added, moreover, the condition of a glorified body, which is carried upward as well as downward. 26. The ends of Christ’s ascension were: 1. That he might place his human nature, now glorified, in the mansion of glory. 2. That he might show himself to be the one who could pierce into the Heavenly and deepest counsels of God. John 3:13, How will you believe if I tell you heavenly things? For there is none that ascends into Heaven, but he who descends from Heaven; namely, the son of man who is in Heaven. 3. That he might prepare mansions for all his people in the house of his Father, John 14:3. 4. That he might in the name of his own, take possession of the heavenly Kingdom. Ephesians 2:6, [God] has raised us up together, and has made us sit together in Heaven, in Christ Jesus. 5. That by his intercession and power he might take care for those things which were to be performed for their salvation. John 16:7, If I go from you, I will send the Comforter to you. 6. That we may have a most certain argument for our ascension into Heaven. 1 Corinthians 15:20, He is made the first fruits of those who sleep. 7. That we also might in thought, affection, and conduct, follow after Heavenly things. Colossians 3:1; Php_3:20, Seek those things that are above where Christ is. We carry ourselves as Citizens of Heaven, from where we also look for a Saviour, the Lord Jesus Christ. 27. SITTING AT THE RIGHT HAND OF GOD is the highest degree of his Exaltation, whereby he enjoys the highest glory of his mediation. Hence Resurrection and Ascension are motions tending to this sitting. Thus also, Resurrection and Ascension in a certain way are common both to us and to Christ; but sitting at the right hand of the Father agrees to none, but to Christ only. 28. That highest glory with which Christ is endowed by this sitting, is properly and formally a KINGLY glory. Acts 2:36, Let therefore all the house of Israel know for certain that God has made this man a Lord. 29. This kingly glory is a fulness of power and majesty whereby he governs all things for the good of his people. Psalms 110:1; 1 Corinthians 15:25, For he must reign until he has put down all his enemies under his feet. 30. This majesty and power properly agree to the person of Christ the Mediator. In respect to this, it is also truly said that the human nature of Christ has now so much eminence of dignity and ruledom, that with power he is set above and over all created things, Ephesians 1:20.378 But from this eminence of dignity, to conclude that the human nature of Christ — which was created and remains finite, being considered absolutely and abstractedly — has the same omnipotence and omnipresence with God himself, is nothing but certain stupid madness, and not far from blasphemy. 31. To this kingly dignity pertains to that power whereby Christ was made the Judge of all men and Angels. 32. This kingly glory of Christ also redounds to his other offices; so that he exercises a kingly PRIESTHOOD, and a kingly PROPHECY. 33. The kingly priesthood is that by which he pleads our cause, not by suffering and humbly supplicating with bended knees, as it were, but by gloriously representing those things which he did and suffered. Hebrews 9:24, Christ has entered 379 into Heaven itself, to appear before the Face of God for us. 34. Christ exercises a kingly PROPHECY while he powers out his Spirit upon all flesh; while he sends his Ambassadors, and works together with them, and confirms their word by signs that follow; and lastly, while he gathers his own out of the world, and protects, builds up, and preserves them forever, Matthew 28:18-20; Mark 16:20.380 ======================================================================== CHAPTER 106: -24 CHAPTER 24. OF THE APPLICATION OF CHRIST. ======================================================================== 1-24 Chapter 24. Of the Application of Christ. So much of Redemption: The application of the same Redemption follows. 1. This APPLICATION is that by which all those things which Christ has done, and does as Mediator, are made actually effectual in some certain Men. 2. This application by a special appropriation is attributed to the Holy Spirit. 1 Corinthians 12:13, By one Spirit we are all baptised into one body. Yet it depends, 1. Upon the Decree and donation of the Father, whereby he has given some certain men to Christ to be redeemed and saved. John 6:36, This is the will of my Father, that of those he has given me, I should lose nothing; for all those and only those whom the Father has given to Christ, come to him, John 6:37.381 2. Upon the Intention of Christ, whereby he has determined his satisfaction for the good of those whom he has appointed to him by his Father. John 17:9; John 17:11-12; John 17:19, I pray for those whom you have given me, because they are yours. 3. Upon the Acceptance of the Father, whereby he accepts and ratifies that satisfaction for the reconciliation and salvation of those same persons. 2 Corinthians 5:19, Namely, that God was in Christ reconciling the world to himself, not imputing their sins to them. 3. This transaction between God and Christ was a certain foregoing application of our redemption and deliverance to our surety, and to us in him; as to finishing that secondary application in us, this respects an effectual example; so as that is a representation of this, and this is brought forth by virtue of that. [This is explained further in the next paragraph.] 4. Hence our deliverance from sin and death was not only determined in the decree of God, but also granted and communicated to Christ, and to us in him, before it is received by us. Romans 5:10-11, We were reconciled to God by the death of his Son, by whom we have now received a reconciliation. 5. Hence, both the Father and the Son are said to send the Spirit to perform this application. John 14:16; John 16:7. The Father shall give you an advocate; I will send him to you. 6. Hence, every good giving, and every perfect good, is said to descend from above, from the Father, James 1:17. All saving things are said to be communicated to us in Christ, as the head — for Christ obtained it by his merit, and through Christ it is effectually applied to us, Ephesians 1:3, Ephesians 1:5, Ephesians 1:11.382 7. Hence also, Application is the end and the effect of impetration.383 But seeing that the end is intended by God the Father and Christ, it has a certain connexion with impetration as with its means. For if the redemption of Christ were an uncertain event, then the Father would appoint the Son to death, and the Son would also undergo it, being yet uncertain whether anyone would be saved by it or not; then also, all the fruit of this mystery would depend on the free will of men. 8. Hence Application is altogether of the same latitude as Redemption itself; that is, the redemption of Christ is applied to all and only those for whom it was obtained by the intention of Christ and the Father; yet for their sakes, the same temporal benefits of Christ redound to others also. 9. And in this sense, namely in respect to the intention of Application, it is rightly said that Christ satisfied only for those who are saved by him. Although in respect to that sufficiency which is in the mediation of Christ, it may also be rightly said that Christ satisfied for all, or everyone; and because those counsels of God are hidden from us, it is agreeable to charity to judge very well of everyone, even though we may not pronounce, concerning all together collectively, that Christ equally pleaded their cause before God.384 10. The WAY of Application, whereby with greatest firmness God performs what was contained in the covenant that was formerly made and broken, is called in the Scriptures a New Covenant, Hebrews 8:8-13; Hebrews 9:1-28; Hebrews 10:1-39 A covenant of life, salvation, and grace, Romans 4:16; Galatians 3:18;386 which in the same sense is also called the Gospel, Romans 1:16; the good Word of God, Hebrews 6:5; a faithful saying and worthy of all acceptance, 1 Timothy 1:15; a good doctrine, 1 Timothy 4:6; the Word of Life, Php_2:16; the Word of Reconciliation, 2 Corinthians 5:19; the Gospel of peace, Ephesians 2:17; Ephesians 6:15; the Gospel of salvation, and the Word of truth, Ephesians 1:13; the Arm of God, Isaiah 53:1; the savour of life to life, 2 Corinthians 2:16. 11. It is called a Covenant because it is a firm promise; for in the Scriptures, every firm purpose, even though it is about things without life, is called a covenant. Jeremiah 33:20; Jeremiah 33:25, ...my covenant with the day, and my covenant with the night — if my covenant is not with day and night, and if I do not appoint the statutes of Heaven and Earth... 12. Yet because it consists of a free donation, and it is confirmed by the death of the giver, it is not so properly called a covenant, as a testament, Hebrews 9:16;387 and seeing that this sacrificial gift is not found in the former,388 it is not so properly called a testament, as a covenant. But this New Covenant differs from the old in many ways. 13. 1. In the kind; for that was as it were, a covenant of friendship between the Creator and the creature; but this is a covenant of reconciliation between enemies. 14. 2. In the efficient; for in that, there was an agreement of two parties, namely God and man; but in this, only God covenants. For man, now dead in sin, had no ability to contract a spiritual covenant with God. But if two parties are to be appointed, in the manner of a covenant, only God is the party assuming and constituting the covenant; but man is the party assumed. 15. 3. It differs in the object; for that is extended to all men; but it belongs to some certain ones in a special manner. For even though its promulgation is often promiscuously propounded in the manner of men, yet by a special propriety, it belongs and it is directed to those for whom it was intended by Go; 389 they are therefore called sons and heirs of this promise, and of salvation, Genesis 15:1-21; Acts 2:17; Acts 3:25; Romans 4:13; Romans 4:16; Romans 9:7-8; Galatians 3:26; Galatians 3:29. 16. 4. It differs in the beginning or moving cause; for there, God worked out of his wise and just counsel according to his sovereignty; but here, only mercy has a place. There indeed, in some respect, grace shined forth in appointing a reward due to obedience; yet properly speaking, it was not directed by grace; and so it was not this covenant of grace, but that covenant which was accomplished [by Christ]; that is, it actually led man to happiness. 17. 5. In the foundation, which in the former covenant was the ability of man himself; but in this, it is Christ Jesus. 18. 6. In the matter of good things promised; for in that covenant God promised life only; but in this, he promises righteousness also, and all the means of life; because man being dead, it was not the continuance or perfection of life that was necessary, but restoring it. 19. 7. In the conditions; for that covenant required perfect obedience of works, which was also to be performed by man of his own strength before the promise would have any effect, so that the reward might have respect to its merit; but this covenant does not require any condition going before it, properly so-called, but only following after it, or coming between; and that condition is communicated by grace, so that it might be a means to perfect that grace — which is the proper nature of Faith.390 20. 8. In the effects; for that covenant teaches and shows what is righteous; but this bestows righteousness itself, in that there was a dead letter in the Law, and it was deadly to a sinner; but in this covenant there is a quickening391 spirit. 21. Hence, that covenant never brought salvation to any man, nor could it bring anything to a sinner except death; but this covenant does not properly, of itself, bring death or condemnation to anyone; instead, it brings assured salvation to all those by whom it is received. 22. 9. In the adjunct of continuance; for that covenant is antiquated392 in respect to those who are partakers of this new covenant; but this is everlasting, both in respect to the countenance it has in itself — because it allows no end or change touching its substance — and also in respect to those to whom it is communicated — because the grace of this covenant continues forever with those who are once truly in covenant. ======================================================================== CHAPTER 107: -25 CHAPTER 25. OF PREDESTINATION ======================================================================== 1-25 Chapter 25. Of Predestination 1. Because this application of redemption is made to some certain men, and not to all, so that it shows a manifest difference between men in respect to the dispensation of grace, it hence makes the predestination of God concerning men apparent to us in the first place. 2. PREDESTINATION indeed was from eternity. Ephesians 1:4, He chose us before the foundations of the World were laid. 2 Timothy 1:9, Which grace was given to us before all ages. And it also worked from the beginning of the works of God; but it makes no inward difference in the Predestinate themselves, before the actual dispensation of this application. Ephesians 2:3, And we were by nature the children of wrath as well as others. 1 Corinthians 6:11, Thus you were indeed. For Predestination, prior to the application of grace, puts nothing in the person that is Predestined, but it lies hidden only in him that Predestines. 3. This Predestination is the decree of God, manifesting his special glory in the eternal condition of men. Romans 9:22-23, Willing to show his wrath and to make his power known, he suffered with much long suffering the vessels of wrath, prepared for destruction, and to make known the riches of his glory towards the vessels of mercy which he had prepared for glory. 1 Thessalonians 5:9, God has not appointed us to wrath, but to obtain mercy.393 4. It is called destination because it is a certain determination of the order of means to the end. But because God had determined this order with himself, before any actual existence of things, it is not simply called destination, but pre-destination. 5. It is called a decree because it contains a definite sentence to be executed by certain counsel. In the same sense, it is also called a purpose and counsel, because it propounds an end to be attained, as it were, with an advised deliberation. 6. Hence predestination has the greatest wisdom, freedom, firmness, and immutability joined with it, because these are found in all the decrees of God. 7. Therefore the reason for Predestination is unmovable and indissoluble. 2 Timothy 2:19, The foundation of God stands sure, having this seal: “The Lord knows who are his.” And in that respect, he knows the number of the predestined — not only the formal number, or number numbering, as they say (i.e., how many men at length shall be saved, and how many not), but also the material number, or number numbered (i.e., who those several men are). This number is certain with God, not only by certainty of foreknowledge, but also by certainty of the order of means. Luke 10:20, Rejoice that your names are written in the Heavens. 8. For Predestination does not necessarily presuppose either its limit or object as existing, but it makes it exist; so that by the force of predestination, it is ordered that it should be. 1 Peter 1:20, Foreknown by Christ before the foundations of the world were laid.394 9. This is why it also depends on no cause, reason, or outward condition, but it proceeds purely from the will of him that predestines. Matthew 11:26, Even so, Father, because it pleased you. Romans 9:16; Romans 9:18, It is not of him that wills, nor of him that runs, but of God that shows mercy. He has mercy on whom he will, and whom he will, he hardens. 10. Hence it is not necessary or agreeable to the Scriptures either to appoint any fore-required quality in man, as if it were the formal object of Predestination; or to so assign any certain condition of man that the rest should be excluded. For it is sufficient to understand that men are the object of this decree; so that the difference of the decree does not depend upon man – rather, that difference which is found in men follows upon the decree. 11. In order of intention, there is no fore-knowledge required, nor should any be presupposed for the decree of Predestination, besides that simple intelligence of all possible things. This is because it does not depend on any reason or eternal condition, but it proceeds purely from the will of him that predestines. Ephesians 1:5; Ephesians 1:9, He has predestined us according to the good pleasure of his own will; according to his free good will which he purposed in himself. 12. Predestination is properly an act of God’s Will whereby it is exercised about a certain object, which it determines to bring to a certain end, by certain means. Ephesians 1:11, We were chosen when we were predestined according to the purpose of him that works all things according to the pleasure395 of his own will. 13. This decree, as it exists in the mind of God, presupposing an act of the will, is called fore-knowledge; from which it comes to pass that fore-knowledge signifies as much sometimes as Predestination, but less properly so. Romans 11:2, He has not cast away his people whom he foreknew. 14. There is only one act of will in God, properly speaking, because all things in him are together; there is nothing before or after; and so there is only one decree about the end and means. But in our way of conceiving it, God in his order of intention wills the end before the means. Romans 8:30, Those whom he predestined, he called — even though in order of execution, he wills the means first, before their direction to the end. 2 Thessalonians 2:13, He has chosen us to salvation through sanctification and faith. 15. Some things are the means, and the end, and also the causes of other means. John 6:37, Whatever the Father gives me shall come to me, and the one that comes to me I will in no way cast out. Yet they are not causes of the act itself of Predestination, nor of all its effects. 16. There are some means which, by their own nature, are ordered to the end of Predestination. Of this sort are all those things which pertain to the grace revealed in the Gospel; but other things in a certain outward respect are subjected to this order: those that are naturally good or evil things which, above or beyond their nature through the over-ruling direction of grace, work together for our salvation.396 17. Of Predestination there are two kinds, Election and Reprobation [thesis 30]. 18. ELECTION is the predestination of some certain men, so that the glorious grace of God may be manifested in them. Ephesians 1:4-6, He has chosen us, he has predestined us, to the praise of his glorious grace. 19. Election is an act of the will, which in God is only one simple will; yet in our manner of conceiving it, it presents itself (by Synecdoche) by diverse acts. 20. The FIRST ACT of election then is to will the glory of God’s grace in the salvation of some men. 2 Thessalonians 2:13, God has chosen us from the beginning unto salvation. 21. The SECOND ACT of election is to appoint some certain men who shall be made partakers of this salvation. 2 Timothy 2:19, The Lord knows who are his. 22. But the proper reason for election is in this second act, which contains these three things in its conception: 1. Love, Romans 9:13.397 2. Love with respect to a supernatural and chief good, Jeremiah 31:3; Ephesians 5:25.398 And 3. Love by separating some from others, in which, in a comparative way, contains a certain virtual intention of love, Romans 9:13; John 17:6; 1 Corinthians 1:27-28.399 23. The THIRD ACT of election is a purpose or intention to prepare and direct those means by which elected men are certainly led through to salvation as to an end. But these means are properly redemption, and the application of redemption, John 6:37; 2 Thessalonians 2:13.400 24. This third act in a special respect is called predestination, which in the Scriptures is sometimes distinguished from election, specifically as it respects the elect above, Romans 8:29; Ephesians 1:4-5. Whom he foreknew, those he also predestined; As he has chosen us; Who has predestined us. Although otherwise, by a synecdoche, it is used in the same sense as election. 25. Hence Predestination is sometimes said to be according to God’s purpose, and the counsel of his will, Ephesians 1:11; and his purpose according to election, Romans 9:11; and also adoption according to the good pleasure of the Will of God, Ephesians 1:5. 26. In the mind of God, a certain knowledge particularly accompanies these acts of will in election, whereby God most certainly knows the heirs of eternal life. This is also why election itself is called knowledge or foreknowledge, Romans 8:29. But this knowledge of God retains with greatest firmness the distinct names of those that are to be saved, and the good things appointed for them, as if all were written in God’s Book; therefore it is called the Book of Life, Psalms 69:28; Revelation 3:5; Revelation 13:8. 27. There was only one election in God respecting the whole of Christ mystically considered; that is, of Christ and of those who are in Christ — just as there was one Creation of all mankind. Yet, as a certain distinction, election may be conceived according to reason: Christ was first elected as the Head, and then some men were elected as members in him, Ephesians 1:4.401 28. Yet Christ is not the meritorious or impulsive cause in respect to the election of men itself, even though sending him has reason to be a cause in respect to all the effects of election which followed sending Christ. 29. Christ himself, in the FIRST ACT of election,402 as touching the work of redemption, is rightly said to be an effect, and the means ordained for the salvation of man (as the end), as this salvation is the action of God. John 17:6, Yours they were, and you gave them to me. Yet as this salvation is our good, Christ is not the effect, but the cause of it. So it may be rightly said in respect to the FIRST ACT of election, that Christ the Redeemer was the effect and subordinate means; but in the THIRD ACT of election,403 he is to be considered as a cause. Ephesians 1:3, He has blessed us with all spiritual blessings in the Heavens, in Christ. 30. REPROBATION is predestining some certain men, so that the glory of God’s justice might be manifested in them, Romans 9:22; 2 Thessalonians 2:12; Jude 1:4.404 31. Three acts are to be conceived in Reprobation, as there were before in election. 32. The FIRST ACT of reprobation is to will the setting forth of Justice. Therefore the end of God in reprobation is not properly the destruction of the Creature, but upholding the Justice of God, which shines forth in the form of destruction. 33. In this the first difference in reason between Election and Reprobation: for in election, not only does the glorious grace of God have respect to an end, but also the salvation of men themselves; in reprobation, damnation in itself does not have respect to an end, or to good. 34. The SECOND ACT of reprobation is to appoint those certain men in whom this Justice of God should be made manifest, Jude 1:4. 35. That act cannot properly be called election, because it is not done out of love; nor does it bestow any good, but the privation of it. Therefore it is properly called reprobation, because it rejects or removes those who are its objects from that love with which the elect are appointed to salvation. Therefore, as in election there is love with discerning, so in reprobation there is the denial of love, thus putting a difference between them.405 36. But because this negative setting apart which is found in reprobation, depends on that setting apart which is found in election, the remote end of reprobation is thus the glory of that grace which is manifested in election, Romans 9:22-23. He allowed the vessels of wrath, that he might make known the riches of his glory toward the vessels of mercy. 37. Because of this setting apart whereby God will not communicate blessedness to some, he is therefore said to “hate” them, Romans 9:13. This hatred is called negative or privative, because it denies election; but it includes a positive act whereby God wills that some should be deprived of eternal life. 38. Nonetheless, in this the second difference in reason between election and reprobation is found: that the love in election bestows the good on the Creature immediately; but the hatred of reprobation only denies good; it does not bring or inflict evil. But coming between the two is the desert of the Creature. 39. The THIRD ACT of reprobation is an intention to direct those means by which Justice may be manifested in the reprobate.406 The most proper means of this are permitting sin, and living in sin, Romans 9:18; 2 Thessalonians 2:11-12.407 40. In this act is the third difference in reason between election and reprobation: election is the cause not only of salvation, but also of all those things which are considered a cause for salvation; but reprobation is not properly a cause either of damnation, or of sin which deserves damnation; it is only an antecedent. 41. From this also follows a fourth disparity: the means do not always have respect to a cause and effect among themselves; for the permission of sin is not the cause of forsaking, hardening, or punishing; rather, the cause of these is sin itself. ======================================================================== CHAPTER 108: -26 CHAPTER 26. OF CALLING. ======================================================================== 1-26 Chapter 26. Of Calling. Up to here, Application. The parts of Application follow. 1. The parts of Application are two. Union with Christ, and Communion of the benefits that flow from that Union. Php_3:9, That I may be found him, having the righteousness that is by the Faith of Christ. 2. This Union is that spiritual relation of men to Christ by which they obtain the right to all those blessings which are prepared in him. 1 John 5:12, He that has the Son has life; and 1 John 3:24, he dwells in God, and God in him. 3. This Union is wrought by calling. 4. For CALLING is a gathering of men together to Christ, that they may be united with him. 1 Peter 2:4-5, Coming to Him, [a spiritual house]; Ephesians 4:12, For the gathering together of the Saints for the edifying of the Body of Christ. From this union with Christ follows Union with God the Father. 1 Thessalonians 1:1 and 1 Thessalonians 2:12.408 To the Church, which is in God the Father, and in our Lord Jesus Christ. 5. This therefore is that first thing which pertains to the application of redemption. Ephesians 1:7-9, In whom we have redemption, etc. After he made known to us the mystery of his will. And it is that first thing which makes a man actually elected in himself; that is the first act of election, which is shown forth and exercised in man himself. This is why Calling and Election sometimes have the same sense in the Scriptures. 1 Corinthians 1:26-28, You see your Calling: God has chosen foolish things and weak things, etc. 6. Hence the Calling of men does not in any way depend upon the dignity, honesty, industry, or any endeavour of the called, but upon the election and predestination of God only. Acts 2:47, The Lord added to the Church those who would be saved. Acts 13:48, As many as were ordained to life believed. Romans 8:30, Those whom he predestined, he also called. Titus 3:5, Not by works of righteousness, but of his own mercy. James 1:18, Of his own will he begat us by the word of truth. 7. The parts of Calling are two: the offer of Christ, and receiving him. John 1:11-12, He came to his own, and his own received him not. But to as many as received him, he gave them, etc. 8. The OFFER is an objective propounding of Christ, as a sufficient and necessary means to salvation. 1 Corinthians 1:23-24, We preach Christ, the Power of God and the Wisdom of God. Hebrews 7:25, He is able to perfectly save those who come to God by him. Acts 4:12, Nor is there any other name under heaven, which is given among men, by which we must be saved. 9. In the calling of men, there is nothing propounded nor should be propounded about Christ, that is to be believed as true, which is not plainly and absolutely true. For that would be against both the nature of testimony — as it is an object of that Faith which is in the understanding, the formal reason of which is truth — and also against the nature of the Gospel itself, which by excellence is called the word of truth, Ephesians 1:13.409 10. The Offer of Christ is outward, or inward. 11. The OUTWARD offer is a propounding or preaching of the Gospel, or of any of the promises of Christ. Acts 9:15, That he may bear my name in the sight of the Gentiles. 12. Yet, so that man may be prepared to receive the promises, the application of the Law ordinarily goes beforehand to reveal sin, and the inexcusableness and humiliation of the sinner. Romans 7:7, I would not have known sin, except by the Law. 13. Those promises, as touching the outward promulgation [of the Gospel], are propounded to all without difference, together with a command to believe them; but as touching the propriety of the things promised,410 which depend upon the intention of the one who promises, they belong only to the elect, who are therefore called the sons and heirs of the promise, Romans 9:8. 14. The INWARD offer is a spiritual enlightening, whereby those promises are propounded to the hearts of men, as it were by an inward word. John 6:45, Whoever has heard from the Father and has learned, comes to me. Ephesians 1:17, That he might give to you the Spirit of wisdom and revelation, that the eyes of your mind being enlightened, you may know what is the hope of your calling. 15. This is also sometimes, and in a certain [limited] manner, granted to those who are not elected. Hebrews 6:4; Hebrews 10:29; Matthew 13:20.411 16. Anyone who opposes himself to this illumination, out of malice, commits a sin against the Holy Spirit, which is called unpardonable, or unto death, Hebrews 6:6; Hebrews 10:29; 1 John 5:16; Matthew 12:32.412 17. The RECEIVING of Christ is that by which Christ, being offered, is joined to man and man to Christ [by faith]. John 6:56, He abides in me, and I in him. 18. In respect to this conjunction, we say that we are in Christ, 2 Corinthians 5:17; and we put on Christ, Galatians 3:27; are dwelled in by Christ, Ephesians 3:17; are the house of Christ, Hebrews 3:6; the Temple of Christ, 2 Corinthians 6:16; to be espoused to Christ, Ephesians 5:23; Branches of Christ, John 15:5; Members of Christ, 1 Corinthians 12:12; and the name of Christ is in a certain manner communicated to us, 1 Corinthians 12:27.413 So also is Christ. 19. Because of this receiving, Calling is called conversion, Acts 26:20,414 because all those who obey the call of God, are wholly converted from sin to grace — from the world to follow God in Christ. It is also called regeneration by such words as new birth of life, new Creation, new Creature, as often set forth in the Scriptures: John 1:13; John 3:6; 1 John 3:9; 1 Peter 1:3, 1 Peter 1:23.415 20. Receiving, in respect to man, is either passive, or active. Php_3:12, That I may apprehend, I was apprehended. 21. PASSIVE receiving of Christ is that by which a spiritual principle of grace is begotten in the will of man. Ephesians 2:5, He has quickened us [i.e. made us alive]. 22. For this grace is the foundation of that revelation whereby a man is united with Christ. John 3:3 Unless a man is born again, he cannot see the Kingdom of God. 23. But the Will is the most proper and prime subject of this grace, because the conversion of the Will is an effectual principle of the conversion of the whole man. Php_2:17, It is God that works in you both to will and to do, of his own good pleasure. 24. The enlightening of the mind is not sufficient to produce this effect, because it does not take away that corruption which is in the will; nor does [enlightening] communicate to [the will] any new supernatural principle by virtue of which it may convert itself. 25. Yet the Will, in respect to this first receiving, does not have the consideration either of a free agent, or of a natural patient, but only of obedient subjection. 2 Corinthians 4:6, Because God who said that light should shine out of darkness, is the one who has shined in our hearts. 26. ACTIVE receiving is Actus elicitus,416 an act of Faith drawn forth, whereby the one called now wholly leans upon Christ as his Saviour, and by Christ upon God. John 3:15-16, Whoever believes in him;417 1 Peter 1:21, Through him, believing in God.418 27. This act of Faith depends partly upon a principle or habit of grace that is ingenerated, and partly upon the operation of God moving before and stirring it up. John 6:44, None can come to me, unless the Father draws him. 28. This act of Faith is indeed drawn out and exercised by man freely, but also certainly, unavoidably, and unchangeably. John 6:37, Whatever my Father gives me, shall come to me. 29. With this Faith, by which the will is turned to having the true good, there is always joined repentance, by which the same will is also turned to doing the true good — with an averseness and hatred of the contrary evil or sin. Acts 19:4; Mark 1:15, Repent and believe the Gospel. 30. REPENTANCE has the same causes and principles as Faith, for they are both the free gifts of God. Ephesians 2:8, Faith is the gift of God. 2 Timothy 2:25, Whether God will at any time give them repentance. They have the same subject, because both have their seat in the heart or will of man. Romans 10:9, With the heart, man believes. 1 Kings 8:48, They shall return with all their heart. They are also begotten at the same time. But First, they have different objects: for Faith is properly carried to Christ, and by Christ to God — but repentance is carried to God himself who was previously offended by sin. Acts 20:21, Repentance toward God, and Faith toward our Lord Jesus Christ. Secondly, they have different ends, for Faith properly seeks reconciliation with God; but Repentance seeks to be suitable to the will of God. Romans 3:25, A reconciliation through Faith in his blood. Acts 26:20, That they should turn to God, doing works befitting repentance. 31. Repentance in respect to that carefulness, anxiety, and terror arising from the Law with which it has joined, goes before Faith in order of nature, as a preparing and disposing cause of faith; but in respect to that effectual and kindly419 turning away from sin (because God is offended by it), it follows Faith, and it depends upon Faith, as the effect depends upon its cause. And in this, repentance is proper to the faithful. 32. Although repentance is always accompanied by grief for sins past and present, it does not properly or essentially consist in grief — as it consists in turning from and hating sin, and in a firm purpose to follow after good. Amos 5:14-15, Hate the evil; Love the good.420 33. Repentance is not true and sound if it does not turn a man from all known sin, to every known good; nor is repentance that which does not virtually421 continue, and is actually renewed as often as needed, from the time of conversion to the end of life. 34. Repentance is usually perceived before Faith, because a sinner cannot easily persuade himself that he is reconciled to God in Christ, before he feels himself to have forsaken those sins which separated him from God. ======================================================================== CHAPTER 109: -27 CHAPTER 27. OF JUSTIFICATION. ======================================================================== 1-27 Chapter 27. Of Justification. 1. Communion of the blessings flowing from Union with Christ, is that by which the faithful are made partakers of all those things they have need of to live well and blessedly with God. Ephesians 1:3, He has blessed us with all spiritual blessings. Romans 8:32, He who did not spare his own son, etc. How shall he not freely with him give us all things also? 2. This communion therefore brings a translation and change of condition to believers, from the state of sin and death, to the state of righteousness and eternal life. 1 John 3:14, We know that we are translated from death to life.422 3. This change of state is twofold: relative, and absolute or real. 4. A RELATIVE change of state is that which consists in God’s imputation. Romans 4:5, And he that does not work, but believes in him that justifies the ungodly, his faith is imputed to him for righteousness. 2 Corinthians 5:19, God was in Christ reconciling the World to himself, not imputing to them their offenses. 5. Hence JUSTIFICATION allows for no degrees of it, properly so-called, but it is altogether and at once perfect in one act only; although in respect to its manifestation, sense, and effects, it has different degrees. This pertains to justification and adoption. 6. Justification is a gracious sentence of God, whereby for Christ’s sake, apprehended by Faith, God absolves the believer from sin and death, and accounts him righteous unto life. Romans 3:22, The righteousness of God by Faith of Jesus Christ in all, and upon all that believe; Romans 3:24, As those who are freely justified by his grace through the redemption made by Jesus Christ. 7. Justification is the pronouncing of a sentence, as the use of the word declares. In the Holy Scriptures, it does not set forth a physical or real change, but that judicial or moral change which consists in pronouncing sentence, and in [restoring] reputation. Proverbs 17:15, He that justifies the wicked. Romans 8:33, Who shall lay anything to the charge of God’s Elect? It is God that justifies. 8. Therefore Thomas [Aquinas] and his followers foully err, who would make justification a physical motion,423 as it were, by a real transmutation from a state of unrighteousness to a state of righteousness — so as to move from the term which is sin, to the term which is inherent righteousness; and this motion is [claimed to be] partly a remission of sin, and partly the infusion of righteousness. 424 9. This sentence was, 1. As it were, conceived in the mind of God by a decree of justifying. Galatians 3:8, The Scripture foreseeing that God would justify the Gentiles by Faith. 2. It was pronounced in Christ our Head, now rising from the dead. 2 Corinthians 5:19, God was in Christ reconciling the world to himself, not imputing their sins to them. 3. It is virtually pronounced upon that first relation which arises from begotten Faith. Romans 8:1, There is therefore no condemnation to those who are in Christ Jesus. 4. It is expressly pronounced by the Spirit of God witnessing to our spirits our reconciliation with God. Romans 5:5, The love of God is shed abroad in our hearts by the Holy Spirit that is given to us. In this testimony of the Spirit, justification itself does not properly consist of an actual perceiving of what was granted before as it were, by a reflected act of Faith.425 10. It is a gracious sentence, because it is not properly given by the Justice of God, but by his grace. Romans 3:24, Freely by his grace. For by the same grace whereby he called Christ to the office of Mediator, and drew the elect to Union with Christ, God accounts those already drawn and believing, to be just (justified) by that Union. 11. Justification is for Christ’s sake. 2 Corinthians 5:21, That we may be made the righteousness of God in him; for the obedience of Christ is that righteousness in respect to which the grace of God justifies us; no differently than the disobedience of Adam was that offense in respect to which the justice of God condemned us, Romans 5:18.426 12. Therefore the righteousness of Christ is imputed to believers in justification. Php_3:9, That I may be found in him, not having my own righteousness which is of the Law, but that which is by Faith of Christ, the righteousness of God through Faith. 13. But because this righteousness is ordained by God to that end, and by his grace it is approved and confirmed so that sinners can stand before him through this righteousness, it is therefore called the righteousness of God, Romans 10:3.427 14. But this justification is for Christ, not absolutely considered,428 in which sense Christ is also the cause of our vocation.429 Rather, this justification is for Christ, as apprehended by our Faith, which follows our Calling as an effect of it; and his righteousness being apprehended by Faith, justification follows. This is also why Righteousness is said to be “of Faith,” Romans 9:30; Romans 10:6; and Justification is said to be “through Faith,” Romans 3:28.430 15. This justifying Faith431 is not that general Faith by which (in the understanding) we yield assent to the truth revealed in the Holy Scriptures; for that does not properly belong to those who are justified, nor does it produce those effects which everywhere in Scripture are given to justifying Faith. 16. Nor is it (properly speaking) that special confidence whereby we apprehend remission of sins, and justification itself — for justifying faith goes before justification itself, as the cause goes before the effect. But Faith apprehending justification necessarily presupposes and follows justification, as an act follows the object about which Faith is exercised. 17. Therefore, that Faith is properly called justifying Faith, by which we rely upon Christ for remission of sins and for salvation. For Christ is the adequate 432 object of Faith, as Faith justifies. And Faith does not justify other than as it apprehends that righteousness by which we are justified. But that righteousness is not in the truth of some phrase to which we yield assent, but in Christ alone, who is made sin for us, that we might be righteousness in him. 2 Corinthians 5:21. 18. From this come those Sermons so often repeated in the New Testament, which show that justification is to be sought in Christ alone: John 1:12; John 3:15-16; John 6:40; John 6:47; John 14:1; John 14:6; Romans 4:5; Romans 3:26; Acts 10:43; Acts 26:18; Galatians 3:26.433 19. This justifying Faith of its own nature produces and has joined with it, a special and certain persuasion of the grace and mercy of God in Christ. For this reason, justifying Faith is often not wrongly described by the orthodox using “persuasion,” especially when they oppose that general Faith to which the Papists ascribe all things. But 1. This persuasion, as touching the sense of it, is not always present. For it may and often does come to pass, either through weakness of judgment or through various temptations and troubles of mind, that the one who truly believes, and is justified by Faith before God, may still think for a time (according to what he feels) that he neither believes nor is reconciled to God. 2. There are different degrees of this persuasion, so that all believers do not have entirely the same assurance of the grace and favour of God; nor do the same believers have that same assurance at all times; yet they cannot properly affirm this persuasion of justifying Faith, without a great deal of detriment to that consolation and peace which Christ has left to believers.434 20. Justification absolves us from sin and death, not by immediately taking away the blame, or the stain, or all the effects sin; but by taking away the guilt and the obligation to undergo eternal death. Romans 8:1; Romans 8:33-34, There is no condemnation; who shall lay anything to their charge? Who shall condemn? 21. Nor yet does Justification so take away the guilt, that it takes away the punishment which the sin deserves, and which (the sin itself remaining) can in no way be taken away; but it so takes away the guilt, that it takes away the revenging pursuit of sin’s desert,435 or its deadly effects. 22. This absolution from sins is called (in a different respect, but in the same sense) in Holy Scriptures, REMISSION, REDEMPTION, and RECONCILIATION, Ephesians 1:6-7.436 For just as the state of sin is considered bondage, or as a certain spiritual captivity in respect to the guilt of it, so justification is called Redemption; and just as the state of sin is considered subjection to punishment, so justification is called Remission of sins, and also passing by, blotting out, disburdening, taking away, casting away, removing, and casting them behind the back, Romans 4:7; Colossians 2:14; Micah 7:18; Isaiah 43:25; Isaiah 38:17; Psalms 32:1-2. And as the same state is considered a certain enmity against God, so justification is called Reconciliation, Romans 5:10; and as it is a certain “winking” at sin, Leviticus 20:4,437 so justification is called a COVERING of sin, Psalms 32:1-2. 23. But not only are the past sins of justified persons remitted, but also in some way those that are to come. Numbers 23:21,438 He sees no iniquity in Jacob, nor perverseness in Israel, because justification has left no room for condemnation. John 5:24,439 He that believes has eternal life, and shall not come into condemnation; and it certainly and immediately adjudges one to eternal life. It also makes all that remission which was obtained for us in Christ, to be actually ours. Nor can past and present sins be altogether and fully remitted, unless sins to come are in some way remitted also. 24. But there is this difference: that past sins are remitted by a formal application, but sins to come are remitted only virtually; past sins are remitted in themselves, but sins to come are remitted in the subject or person who is sinning. 25. Yet those who are justified daily desire the forgiveness of sins, 1. Because the continuance of this grace is necessary to them. 2. So that the sense and manifestation of it may be more and more perceived, as individual sins required. 3. So that the execution of that sentence which is pronounced in justification, might be matured and furthered. 26. Besides the FORGIVENESS OF SINS, there is also required an IMPUTATION OF RIGHTEOUSNESS, Romans 5:18-19; Revelation 19:8; Romans 8:3-4. 440 This is because there may be a total absence of sin, where notwithstanding, there is not that righteousness which must come in place of justification.441 27. But this righteousness is not to be severally sought in the purity of the nature, birth, and life of Christ; but it arises out of all the obedience of Christ, together with remission of sins: just as the same disobedience of Adam has both robbed us of original righteousness, and also made us subject to the guilt of condemnation. ======================================================================== CHAPTER 110: -28 CHAPTER 28. OF ADOPTION. ======================================================================== 1-28 Chapter 28. Of Adoption. 1. Adoption is the gracious sentence of God whereby he accepts the faithful for Christ’s sake, into the dignity of Sons. John 1:12. As many as received him, to them he gave power to be made the Sons of God, to those who believe in his name. 2. It is called a “gracious sentence of God,” because it manifests the gracious will of God toward men. 1 John 3:1, See what love the Father has shown to us, that we should be called the Sons of God. 3. This sentence is pronounced with the same difference in degrees as justification.442 For it was first in God’s predestination. Ephesians 1:5, He has predestined us, that he might adopt us to be Sons. Afterward it was in Christ. Galatians 4:4-5, God has sent forth his Son, that we might receive adoption. After that it was in believers themselves. Galatians 4:6, And because you are Sons, God has sent forth the Spirit of his Son into your hearts, crying “Abba, Father.” 4. Adoption is properly said only of the faithful that are called and justified, John 1:12.443 For by adoption we are not made just, which would necessarily follow if adoption were part of justification itself (as some would have it); nor is it being called to Christ. Rather, it is a certain excellent dignity flowing from the application of Christ. Romans 8:17, Heirs together with Christ. 5. Yet calling and justification serve as a foundation for this relation of Adoption: for the right of Adoption is obtained by Faith, and by the righteousness of Faith, John 1:12. 6. But although Adoption follows upon Faith, it does not immediately follow — justification comes between. For Adoption, of its own nature, fore-requires and pre-supposes the reconciliation which is found in Justification. 7. Hence, all the faithful expect Heaven by a double-title, as it were; namely by the title of Redemption, which they have by justification, and by the title of Sonship, which they have by adoption. 8. Yet this ought to be understood in such a way, that the title of Redemption is a foundation of this right; and Adoption adds a certain manner of excellence and dignity to it. 9. From this arises the FIRST DIFFERENCE between Divine and human Adoption: for human Adoption concerns a person who is stranger, who has no right to the inheritance except by force of Adoption. But the faithful, who have no right to the inheritance of life by natural generation, yet have this right adjudged to them by virtue of Regeneration, Faith, and Justification. 10. From this also follows the SECOND DIFFERENCE: that human adoption is only an extrinsic denomination,444 and it communicates those things which are external; but Divine adoption is a relation so real, that it is also founded in an intrinsic action, and it communicates a new inward life. 11. This Adoption is made for Christ’s sake, because Christ not only deserved it as Redeemer — Galatians 4:5, That he might redeem them to receive the adoption of Sons — but being already applied by Faith, he is also the bond of this Union. Romans 8:17; Romans 8:29, Heirs of God, co-heirs with Christ; to be conformed to the Image of his Son. 12. For as Christ in Justification is applied as a garment to cover our sins, so in Adoption he is applied as a brother and Prince of our salvation. Hebrews 2:10-13, Many Sons; the Prince of Salvation. He that sanctifies, and those who are sanctified, are all of one. He is not ashamed to call them Brethren. Behold, I and the children whom God has given me.445 13. This application and conjunction is so near, that although Christ is properly the only “natural” Son of God, and much more the first begotten of God, yet by this grace of Adoption and communion with Christ, all the faithful are also said to be the first begotten of God. Hebrews 12:22-23, You have come to the universal assembly and meeting of the firstborn who are written in Heaven. 14. From this it also appears that believers are the Sons of God in a far different manner than Adam was the Son of God in the first Creation. Adam might metaphorically be called the Son of God, because of that dependence which he had on God, combined with that similitude and Image to which he was created.446 Yet he was not the Son of God by this mystical conjunction and communion with Christ, who is the natural Son of God.447 15. From this arises the THIRD DIFFERENCE between human adoption and divine. Human adoption was brought in for lack of a natural Son; but the divine Adoption is not from any lack, but out of an abundant goodness, whereby a likeness of a natural Son and a mystical conjunction with him, is communicated to the adopted Sons. 16. That dignity which this Adoption brings with it, not only far exceeds that common relation whereby God is said to be the Father of every Creature, but also that relation which we had before the Fall, because that relation was weak; but by reason of the band,448 this relation remains forever. John 8:32, The servant does not abide in the house forever, but the Son abides forever. 17. Hence the Name of God and of Christ are pronounced upon the faithful by a special right and reason, 1 John 3:1;449 just as Jacob taking the sons of Joseph into adoption would have them called by his name, Genesis 48:5.450 18. Hence also, the faithful are taken as it were, into God’s Family, and are of his household, Galatians 6:10.451 That is, they may always be under the fatherly tuition of God, depending upon him for nourishment, education, and perpetual conservation: just as in olden times among the Hebrews, adoption was often testified of in no other way than by nurturing and educating their next of kin in blood, Esther 2:7.452 19. Together with the dignity of SONS, there is also joined the condition of HEIRS. Romans 8:17, If sons, then also heirs. But this inheritance to which the faithful are adopted, is eternal blessedness. This is why sometimes in Scripture adoption comprehends all that glory which is prepared for the faithful, and is expected by them in Heaven. Romans 8:23, Looking for our adoption, the redemption of our bodies. 20. Therefore eternal blessedness pertains to the faithful; and it is communicated to them, not out of justice for their deserts, but from that grace by which they are taken into the number of sons. Galatians 3:29, If you are Christ’s, then you are Abraham’s seed, and heirs by promise. 21. From this arises a certain FOURTH DIFFERENCE between human adoption and divine: for human adoption is ordained that the Son might succeed the Father in the inheritance; but divine adoption is not ordained for succession, but for participation in the assigned inheritance — because both the Father and his first begotten Son live forever, and so it allows no succession. 22. A proper adjunct of this adoption is the testimony of the Spirit which is given to the faithful, whereby this dignity is sealed together with the inheritance which is to be expected from it; and it is called the SPIRIT OF ADOPTION, Romans 8:15-16; Romans 8:23; Galatians 4:5-7.453 23. But the Spirit is said to be communicated to the faithful, not because Faith goes before all operations of the Spirit (as some unskillfully gather) — for the very first regeneration and conversion is plainly attributed to the Holy Spirit by Christ. John 3:5-6; John 3:8, Born of the Spirit.454 — but because it is only after believers have already believed, that they receive this operation of the Holy Spirit whereby they are sealed, as with an earnest of their inheritance. Ephesians 1:13-14; Ephesians 4:30; Galatians 3:14.455 24. And from this it also sufficiently appears that assurance of salvation is not properly justifying Faith, but rather a fruit of that Faith; because the Apostle expressly says, After you believed, you were sealed, Ephesians 1:13. 25. The first fruit of adoption is that Christian liberty whereby all believers are set at liberty by a manumission,456 as it were, from the bondage of the Law, sin, and the world. John 8:32; John 8:36, If the son shall set you free, you shall be free indeed.457 Romans 6:22, Being freed from sin, we are made servants of God; Galatians 4:26, the Jerusalem which is above is free, which is the mother of us all; Hebrews 2:15, That he might set at liberty those who for fear of death were subject to bondage all their lifetime. 26. The second fruit of adoption is that the faithful, partaking of the dignity of Christ, are also made by him Prophets, Priests, and Kings, as it were, Revelation 1:6.458 27. The third fruit of adoption is that all the Creatures,459 and those things which are done by them, are either subject to the dominion and pure use of the faith (Titus 1:15; 1 Corinthians 3:21-23), or else they perform the office of Ministry for them, as it is affirmed about the Angels, Hebrews 1:14;461 or at least it turns to their good, Romans 8:28.462 ======================================================================== CHAPTER 111: -29 CHAPTER 29. OF SANCTIFICATION. ======================================================================== 1-29 Chapter 29. Of Sanctification. So much for the relative change of the condition of the faithful in Justification and Adoption — the real change follows, whereby Justification is manifested and, as touching its effects as it were, committed to execution. 1. The real change of state is an alteration of qualities made in man himself. 2 Corinthians 5:17, Old things have passed away; all things have become new. 2. But because this alteration does not consist in relation and respect to another, but in real effecting, it therefore allows for different degrees of beginning, progress, and perfection. 2 Corinthians 4:16, The inward man is renewed day by day. 3. This alteration of qualities either respects that good which is just and honest, and is called Sanctification; or that good which is profitable and honorable, and is called Glorification. Romans 6:22, You have your fruit in holiness, and the end is everlasting life. 4. SANCTIFICATION is the real change of a man from the filthiness of sin, to the purity of God’s Image. Ephesians 4:22-24, To put off, as touching the old way of life, that old man which corrupts itself in the deceitful lusts; and to be renewed in the spirit of your mind; and to put on that new man who is created according to God, in righteousness and true holiness. 5. For as by justification a believer is properly freed from the guilt of sin, and has life adjudged to him — the title to which life is determined in adoption — so by sanctification the same believer is freed from the filthiness and stain of sin, and the purity of God’s Image is restored to him.463 6. For here, Sanctification is not to be understood as a separation from common use, and consecration to some special use. This is the sense in which the word is often taken in Scripture, sometimes setting forth only the outward separaton, and sometimes also setting forth the inward and effectual separation. For if it were so, it may be extended to our calling, or to that first regeneration whereby Faith is communicated as a principle of new life. It is this sense in which Regeneration and Sanctification tend to be confounded by most. But Sanctification is to be understood as that change of a believer whereby he has righteousness and inherent holiness communicated to him. 2 Thessalonians 2:13, Through Sanctification by the Spirit.464 7. For God himself manifestly witnesses that holiness is a gift of inherent grace. Jeremiah 31:33, I will put my Laws into their mind, and I will write them in their heart. Ezekiel 36:26-27, I will give you a new heart, and I will put a new spirit in the midst of you.465 8. But this Sanctification is distinguished from that change of a man which is proper to the calling of a man in Faith and repentance. In that latter change, Faith is not properly considered as a quality in the man, but only in relation to Christ. Nor is repentance considered there as a change of disposition in the man, or else it would be identical with Sanctification; rather there, repentance is to be considered as a change of the purpose and intent of his mind. But here, a real change in the man himself, in his qualities and dispositions, is being looked at. 9. It is called a real change, so that it may be distinguished not only from Justification, but also from that sanctification which comes by Justification,466 such as the sanctification (setting apart) of the seventh day;467 and also from what relates to a sign, as in the sanctification of the elements in the Sacraments; or lastly, from that which comes by manifestation, in which manner God himself is said to be sanctified by men, 1 Peter 3:15.468 10. Sanctification is of the whole man, not some one part of him. 1 Thessalonians 5:23, Now the God of peace himself sanctifies you wholly, and your whole spirit, soul, and body be preserved blameless to the coming of our Lord Jesus Christ. Although so much of a man, tantum & totum,469 or that whole that is in man, is not soon changed. 11. But although the whole man is a partaker of this grace, yet Sanctification first and chiefly agrees to the soul; and afterward, from the soul it is derived to the body, as the body is capable by that obediential power with which, together with the soul, it is subject to the will of God. So also in the soul, first and properly it agrees to the will, from which it is derived into other faculties according to the order of nature. Deuteronomy 30:6, The Lord your God shall circumcise your heart, and the heart of your seed, to love the Lord your God with all your heart, and with all your soul, that you may live. Romans 2:29, The circumcision of the heart. 12. Sanctification is the change of a man from sin, to distinguish it from that sanctification which is — A contrario merè negative — from the mere negative contrary, such as that change which is attributed to the human nature of Christ, which is said to be sanctified or made holy, even though the nature of Christ was never defiled with sin. 13. The term from which this change proceeds,470 refers to the removal of filthiness, corruption, or the blot of sin. 2 Corinthians 7:1, Let us purge ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. 14. The term toward which this change proceeds, is the purity of God’s Image, which is said to be framed or created again in knowledge, righteousness, and holiness, Ephesians 4:24;471 Or conformity to the Law of God, James 1:25;472 newness of life, Romans 6:4; the new creature, 2 Corinthians 5:17; Galatians 6:15; and the Divine nature, 2 Peter 1:4. 15. It is called the new and Divine creature, 1. Because it is not produced by those principles which are in us by nature, as the craft of all arts is produced by industry and learning; but it is produced out of a new principle of life, communicated to us by God in our calling. 2. Because our natural disposition is altogether of another kind than it was before. 3. Because in its measure, it resembles that highest perfection which is found in God. 16. There are TWO DEGREES of this Sanctification. The one in this life is generally called INFANCY [or childhood], 1 Corinthians 13:11-12; Ephesians 4:14; 1 Peter 1:14.473 This is because such a variety of sanctification is found in this life, that if some of those who are sanctified are compared with others, or with themselves at different times while they live here, some may rightly be called infants, and others grown men, Hebrews 5:13-14.474 Yet the highest degree which we attain to in this life is only a beginning of the holiness that is promised and is to be expected. The other degree is called a MAN’S AGE, and PERFECT AGE [or maturity], Ephesians 4:15; 1 Corinthians 13:11; Php_3:12, 475 because in the life to come, the motion and progress of sanctification ceases — only rest and perfection is found. So that in this life we are more properly said to have sanctification than holiness; and in the life to come, to have only holiness, and not sanctification. 17. Sanctification therefore has TWO PARTS: one in respect to the term mortification, and the other in respect to the terms vivification and resurrection, Romans 8:5-6.476 18. MORTIFICATION is the first part of Sanctification whereby sin is wasted.477 Colossians 3:3; Colossians 3:5, You are dead; therefore mortify your earthly members. 19. The meritorious and exemplary cause of it is the Death of Christ. Romans 6:5-6, Being grafted into the likeness of his death; knowing this, that our old man is crucified with him. 20. The principal cause at work is the Spirit of God who communicates the efficacy of Christ’s death to the faithful. Romans 8:13, If by the Spirit you mortify the deeds of the body, you shall live. 21. The administering cause is Faith itself. Romans 6:17, From the heart you have obeyed that form of doctrine to which you were delivered. 22. From this mortification in all those who are sanctified, follows a denial of themselves and the World. Luke 9:23; Galatians 6:14.478 23. Thus arises that inward difference between the sin which remains in the faithful, and that which remains in others. In others, sin is reigning, prevailing, and predominating; but in the faithful it is broken, subdued, and mortified. 24. VIVIFICATION is the second part of Sanctification, whereby the Image or life of God is restored in man. Colossians 3:10; Ephesians 4:24; Romans 12:2,479 Having put on the new man, be transformed by the renewing of your mind. 25. The exemplary cause is the Resurrection of Christ. Colossians 3:1, You are risen with Christ. 26. The principal cause at work is the Spirit of God which raised Christ from the dead. Romans 8:11, If the Spirit of Him that raised Jesus from the dead dwells in you... 27. The administering cause is Faith. Galatians 2:20, The life which I now live in the flesh, I live by the Faith of the Son of God. 28. From this Vivification in those who are sanctified, there arises such a strong tie, as to be wholly addicted to God and Christ. 2 Corinthians 8:5, They give themselves to the Lord. 29. Because this sanctification is imperfect while we live here as infants, all the faithful are therefore informed with both sin and grace. For the perfection of sanctification is not found in this life, except in the fantastic dreams of some persons. 1 John 1:8, If we say we have no sin, we deceive ourselves, and there is not truth in us. 30. In Scripture, Sin — or the corrupted part which remains in those who are sanctified — is called the old man, the outward man, the members, and the body of sin. Grace — or the renewed part — is called the new man, the spirit, the mind, etc. 31. From these [two opposing parts] follow two things. 1. A spiritual war which is made continually between these parties. Galatians 5:17, For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another. 2. A daily renewing of repentance.480 32. That flesh which remains in the regenerate, is not only in the vegetative and sensitive appetite,481 but also in the will and reason itself, 1 Thessalonians 5:23.482 33. The flesh, or this concupiscence,483 is the true and proper reason for sin in the regenerate themselves, Romans 7:1-25.484 34. Even the best works of the Saints are infected with this corruption, so as to need some remission of sin. 35. Yet the good works of the regenerate are not to be called sins, but defiled with sin. 36. This defilement of their good works (because of Justification) does not keep them from being accepted by God so as to be rewarded. 37. That fight which is found in wicked men between conscience and the will, is not the striving of the Spirit against the flesh, but of the flesh fearing, against the flesh desiring.485 ======================================================================== CHAPTER 112: -30 CHAPTER 30. OF GLORIFICATION. ======================================================================== 1-30 Chapter 30. Of Glorification. In the former disputation we spoke of sanctification, which is one part of the alteration of qualities which respect that good which is just and honest; the other part follows: namely, Glorification, which respects that good which is profitable and honorable. 1. Glorification is a real transmutation of a man from misery, or the punishment of sin, to eternal happiness. Romans 8:30, And whom he justified, those he glorified. 2. It is called a real transmutation so that it may be distinguished from that blessedness which is either virtual only, as in Election, Calling, Justification, and Adoption; or which is declarative in holy works. Romans 4:6, David declares that man to be blessed to whom God imputes righteousness, etc. Psalms 65:4. Blessed is he whom you choose and bring to dwell in your Courts. Matthew 5:3, Blessed are the poor in spirit, etc. 3. In respect to the term from which a man is delivered — misery or the punishment of sin — glorification is called a Redemption, 1 Corinthians 1:30; Ephesians 1:14; Galatians 3:13; Hebrews 9:14-15.486 4. This redemption is a real delivering from the evils of punishment, which indeed is nothing other than the execution of the sentence of Justification; for in Justification, as we are judged to be just, so we are judged to have life. Now by real communication, Glorification makes that life that was judged and pronounced ours, to be ours actually and by possession. 5. It is said to be real, so that it may be distinguished from that redemption which is in the payment of the price of redemption, and in its application to justification; mention is made of this in Ephesians 1:7; Colossians 1:14.487 6. In the Scriptures it is also usually called deliverance and preservation from the wrath of God, from death, and from the kingdom of darkness. 7. In respect to this term, it is called beatification, blessing, eternal life, glory, Glorification, the kingdom of our Lord and Saviour Jesus Christ, and an immortal inheritance, Ephesians 1:3; John 3:36; John 6:47; 2 Peter 1:3; 2 Peter 1:11; 1 Peter 1:4; 1 Peter 5:10. 8. The first degree of this Glorification begun, is the apprehension and sense of the love of God, shining forth in Christ upon the communion which the faithful have with him. Romans 5:5, The love of God is shed abroad in our hearts by the Holy Spirit which is given to us. 9. Hence there arises a certain friendship between God, Christ, and the faithful. John 15:15, I have called you friends, because all that I have heard from my Father, I have made known to you. James 2:23, Abraham was called the friend of God. 10. The second degree of Glorification begun, is undoubted hope and expectation of the enjoyment of all those good things which God has prepared for his. Romans 5:2, We rejoice under the hope of the glory of God. 11. From this is the freedom to come to God with boldness, Ephesians 2:18; Ephesians 3:12; Hebrews 10:22.488 12. Up to here pertains the assurance of perseverance, and also salvation, Romans 8:38.489 13. For this ASSURANCE is sealed to all true believers, as touching the thing itself, which is called a certainty of the object; but as touching its perception, which is called a certainty of the subject, it is not always present to all; yet it may be gotten by anyone without special revelation; and it also ought to be sought by all; so this certain confidence, rightly grounded, has nothing in common with presumption. 14. This certainty is grounded upon and confirmed to the faithful by the Word, the seals, by oath, and by the earnest of God himself, Hebrews 6:17. Willing to abundantly show to the heirs of the promise the immutability of his counsel, God bound it by an oath, so that by two immutable things we may have strong consolation. Ephesians 1:13, You are sealed with that Holy Spirit of promise, which is the earnest of our inheritance. 15. This truth is perceived and made certain to us, 1. By a certain spiritual sense, whereby the grace of God now being present, makes its presence manifest and evident to the believer. 2. By the gift of discerning, whereby believers distinguish true grace from the mere show of it. 3. By the discourse and testimony of the conscience, whereby grace and salvation are no less sealed to the faithful, than sin and death are to unbelievers. 4. The Spirit of God himself so confirms all these ways of perceiving, that they have the same certainty that Faith has. Romans 8:16, The Spirit itself witnesses with our spirit, that we are the Sons of God. 1 Corinthians 2:12, We have received the Spirit which is of God, that we may know the things which God has freely given us. 2 Corinthians 13:5, Test yourselves, whether you are in the Faith; examine yourselves. 1 John 4:16, We know and believe the love which God has towards us. 16. This certainty follows upon perceiving FAITH and REPENTANCE, where the free covenant of God is rightly understood, 2 Corinthians 13:5.490 17. If either of these is lacking, this certainty is taken away as touching its perceiving; so that the one who rightly understands the promise of the covenant cannot be sure of his salvation unless he perceives in himself truth Faith and Repentance. Nor can the one who feels he truly believes and repents, be sure of his perseverance and salvation unless he also understands by the covenant, that God will mightily preserve those who believe and repent, even to the end.491 18. Therefore, certainty of salvation is not anyone’s, nor is it otherwise perceived, except by those who, together with Faith, keep a good conscience; and that is while they keep it from any grievous wound which, by those sins, would bring to waste the conscience. 19. Hence, as Faith and a good conscience flourish or languish in men, so also this certainty is either confirmed or diminished, Psalms 51:1-19. 492 20. Therefore those without any sense or care of Faith and Repentance, who certainly hope for salvation, presume in their hoping, and in hoping they perish. 21. From this certainty arise consolation, peace, and unspeakable joy, Romans 5:2; 1 Peter 1:8; Romans 14:17; 2 Corinthians 1:5;493 these are the firstfruits of glory, Romans 8:33.494 22. CONSOLATION is an easing of fear and of oppressing grief, 2 Corinthians 1:4. 495 Yet it sometimes contains, by a Synecdoche, the beginning of all salvation, Colossians 2:2.496 23. PEACE is a quieting of the mind, which arises partly from deliverance from evils, and partly from the presence or hope of contrary good things, Php_4:7.497 24. When peace is joined with grace in the Apostle’s salutations, then it sets forth all that felicity which is communicated to the faithful by the favour of God.498 25. JOY is that delight which is perceived from the conjunction and communion of the chief good.499 26. Hence, eternal life itself is called joy. Matthew 25:21; John 15:11.500 27. The third degree of Glorification begun, is in partaking of the spiritual gifts of grace with abundance or overflowing. Colossians 2:2, Colossians 2:7, Colossians 2:10,501 With all riches of the full assurance of understanding; abounding in Faith; complete. 28. Hence, the abundance of grace is said to minister a large entrance into the Kingdom of God, 2 Peter 1:8, 2 Peter 1:11.502 29. The fourth degree of Glorification begun, is in the experience of the good will or kindness of God. Psalms 31:19, How great is your goodness which you lay up for those who fear you. Psalms 65:4, We are satisfied with the goodness of your House, with the things of your holy Temple. 30. Up to here pertains that fatherly providence of God, whereby he watches over the wicked for evil; in this respect in Scripture, the good Hand of God is said to be with his, Nehemiah 2:8.503 31. Hence, all things work together for good to those who love God, Romans 8:28. 32. From sensing these things, the faithful are rooted and grounded in the love of God, Ephesians 3:17.504 33. PERFECT GLORIFICATION is in the taking away of all imperfection from soul and body, and in the communication of all perfection. This is granted to the soul immediately after its separation from the body, 2 Corinthians 5:2; Php_1:13; Hebrews 2:12.505 But it is not ordinarily granted to the soul and body jointly before that Last Day, in which all the faithful shall be perfected together in Christ, Ephesians 4:13; Php_3:20-21.506 ======================================================================== CHAPTER 113: -31 CHAPTER 31. OF THE CHURCH MYSTICALLY CONSIDERED. ======================================================================== 1-31 Chapter 31. Of the Church mystically considered. Thus much of the application of Redemption considered in itself. The subject to which, and manner by which this application is made, follow. 1. The Subject of Redemption is the Church.507 Ephesians 5:2; Ephesians 5:26-27, Christ loved the Church and gave himself for it, that he might sanctify it, purified by him with the washing of water through the Word; that he might make it glorious for himself; that is, a Church not having spot or wrinkle or any such thing, but that it might be holy and unblameable. Thus Election, Redemption, Vocation (Calling), Justification, Adoption, Sanctification, and Glorification properly belong to the same subject — that is, to the same specific men who make up the Church. John 17:9, I pray for them; I do not pray for the World, but for those whom you have given me, because they are yours.508 Romans 8:29-30, For whom he has foreknown, those he predestined, etc. 2. Yet the Church is so considered a subject in respect to this application of Redemption, that it is also an effect of that same application. For it is not first actually a Church, and afterward made partaker of Union and communion with Christ; rather, because it is united to Christ, it is therefore the Church of Christ. 3. And this is the reason why we can neither explain nor understand the nature of the Church, unless those things which pertain to the application of Christ are first explained and perceived. 4. The elect, before they can be grafted into Christ, are in themselves not of the Church, other than by that power which in its own time will certainly come to act, by reason of God’s intention and his transaction with Christ; because that remote power which is common to all elect men, is certainly determined in God. 5. Therefore those orthodox Divines who define the Church as a company of elect persons, either understand that term to mean those who are called according to election, or else they define the Church not only as it actually exists, but also as it is to be hereafter.509 6. That first thing which actually makes a Church is Calling; from this it has taken both its name and its definition.510 7. For the Church is a company of men who are called: 1 Corinthians 1:24 with 1 Corinthians 10:32.511 They are called, both Jews and Greeks. To the Jews, to the Greeks, and to the Church of God. But because the end of calling is Faith, and the work of Faith is engrafting into Christ, and this Union with Christ brings with it communion with Christ, the Church is therefore defined in the very same sense as a company of believers; a company of those who are in Christ; and a company of those who have communion with Christ. 8. But as Faith respects Christ, so by Christ, Faith also respects God. So this Church which exists by Faith is referred to Christ as to its head, and by Christ it is referred to God.512 This is why the Church is called the body of Christ, Colossians 1:24;513 and also the Church of God, 1 Corinthians 10:32; the Kingdom of Christ, Colossians 1:13;514 and the Kingdom of God, Romans 14:17. 9. It is called a company, because it consists properly in a multitude joined in fellowship together, or a community of many — not in some specific one who is called, Ephesians 4:16.515 It is called a body fitly joined and compacted together,516 of various members; and for this reason it is often called in Scripture a House, Family, City, Kingdom, Flock, etc. 10. This COMPANY is restricted to men, because the good Angels, although in some respect they pertain to the Church by reason of that Union they have with Christ, and because of the grace of conservation communicated by him, yet they are not homogeneal members of the redeemed Church. 11. The form or constituting cause of this Church must be something which is found alike in all the called; but this can be nothing other than a relation. Nor does any relation have that force besides that which consists in a chief and intimate affection for Christ. But there is no such thing in man besides Faith. Faith therefore is the form of the Church. 12. For Faith, as it is in every believer distributively, is the form of those who are called; but as it is considered in all believers collectively, it is the form of the company of those who are called; that is, the Church. 13. The same believing men, considered severally or distributively, are the called of God; they are also the Church of God, as they are jointly or collectively considered in a company. 14. Hence all those promises of God which are made to the Church in the Scriptures, and which contain essential blessings, also pertain to every believer. 15. This relation is so near, that in respect to it, not only is Christ the Church’s, and the Church Christ’s, Son_2:16,517 but also Christ is in the Church, and the Church is in him, John 15:4; 1 John 3:24.518 So that the Church is mystically called Christ, 1 Corinthians 12:12; and the fulness of Christ, Ephesians 1:23. 16. Hence the Church, by a metaphor, is called the Bride, and Christ is called the Bridegroom; the Church a City, and Christ the King; the Church a House, and Christ the Householder; the Church the Branches, and Christ the Vine; finally, the Church a Body, and Christ the Head. 17. But these comparisons signify not only the Union and Communion which exists between Christ and the Church, but also the way of order whereby Christ is the beginning of all dignity, life, power, and perfection to the Church. 18. This Church is mystically one, not generally, but as it were, Species Specialissima, or Individuum; because the Church has no “kind” properly so-called. 519 19. It is therefore called catholic, not as catholic signifies a Genus or some general thing, but as it sets forth something integrally 520 universal (as when we say the universal world), because it contains the faithful of all Nations, of all places, and all times. 20. Therefore, no part of the Church can truly be called catholic, except as it professes that Faith which is the Faith of the catholic Church; in that sense, the Ancients not only called that part of the Church which was at Rome “the Church,” but other Churches also. As our Church at Franken may be rightly called catholic as it professes that Faith which belongs to the catholic Church. 21. The Church is divided into members according to the degrees of communion which it has with Christ; in this respect, it is called either Militant, or Triumphant. 22. The CHURCH MILITANT is that which partakes only of communion begun; and so it wrestles as yet with enemies in the field of this World. 1 Corinthians 13:9; 1 Corinthians 13:12, We know in part and prophesy in part; for we see now through a Glass and darkly. 2 Corinthians 10:4, The weapons of our warfare.... Ephesians 6:12-13, We wrestle, therefore put on the whole Armour of God. 23. The CHURCH TRIUMPHANT is that which is already perfected. Ephesians 4:13, Until we all come to a perfect man, to the measure of the full stature of Christ. 1 Corinthians 13:10, After that which is perfect comes. 24. The Militant Church is both Invisible, and Visible, namely outwardly seen or sensed. 25. But this distinction is not a distribution of the Genus into the Species,521 as if there were one Church that is visible, and another Church that is invisible; nor is it a distribution of the whole into the members, as if one part of the Church were visible, and another part invisible. But it is a distinction of the adjuncts of the same Subject; because INVISIBILITY is an affection or manner of the Church in respect to the essential and internal form; but VISIBILITY is an affection or manner of the Church in respect to the accidental522 and outward form. 26. The essential form is INVISIBLE, because it is both a relation which does not enter the senses; and also spiritual, and thus it is removed more from the senses than in many other relations. 27. The accidental form is VISIBLE, because it is nothing else than an outward profession of inward Faith, which may be easily perceived by sense. 28. This visible profession is that visible communion of the Saints which they have with Christ and among themselves. 29. The acts of communion with Christ are those visible acts by which they present themselves to God in Christ, to receive his blessings and to give their glory to him. 30. The acts of communion among themselves are all those acts by which they are careful to do good to each other, but especially those acts which directly further their communion with God in Christ. 31. Many acts of this latter kind are also to be exercised toward those who are not yet members of the Church, because by a certain power they are to be judged to belong to it. 32. This Church, as it is visible in respect to others and also comparatively, is distinguished into the Church lying hidden, and the Church manifest. 33. That which is MANIFEST is when the number is greater, and the profession is more free and public. 34. That which is HIDDEN is when the number is less, and the profession is less open; this usually occurs because of heresies, persecutions, or profane manners abounding abroad. 35. In the same respect also, the Church is purer or impurer, as the profession is more or less perfect. 36. But this profession does not depend on confession only, and the preaching of the Word, but also on receiving it, and religious obedience to it. 37. But although the Church is subject to such changes, and may leave any part of the World, yet it has never totally failed, nor shall it fail from the beginning of gathering it, to the end of the World. 38. For Christ must always have his Kingdom in the midst of his enemies, until he makes his enemies his footstool.523 39. Indeed, the Church never wholly ceases to be visible, for although sometimes there scarcely appears a Church anywhere that is so pure, that one may fly to it in communion of the same worship in all things; yet the Church does in some way abide visibly in that very impurity of worship and profession. ======================================================================== CHAPTER 114: -32 CHAPTER 32. OF THE CHURCH INSTITUTED. ======================================================================== 1-32 Chapter 32. Of the Church Instituted. 1. The Church as it lives on Earth, though it is not wholly visible together, yet it is visible in its parts, both dividedly in its several members, and jointly in companies or Congregations. 2. The former visibility is by men’s personal profession, which does not make a Church simply visible, but visible in certain members, or visible members of the Church, although the Church in itself, or in its integral state, is not visible in the same place. Acts 19:1, Paul came to Ephesus where he found certain Disciples. 3. That visibility which is in distinct companies or congregations, not only makes a visible Church, but touching the outward form, it makes as many visible churches as there are distinct congregations. Revelation 1:4, The seven churches. 2 Corinthians 8:1; 2 Corinthians 8:19, The Churches of Macedonia, all the churches. 4. For those congregations are similarly parts of the catholic Church, and so they partake both of the name and nature of it. 5. Therefore, a particular Church in respect to that common nature which is found in all particular Churches, is a Species of the Church in general; but in respect to the catholic Church, which respects the whole, it is a member compounded of various individual members gathered together; and so in respect to those members, it is also a whole. 6. Such a congregation or particular Church is a society of believers joined together by a special band among themselves, for the constant exercise of the communion of Saints among themselves. 7. It is a society of believers, because that same thing in profession makes a Church visible, which by its inward and real nature makes a Church mystical: and that is Faith. 8. But true Faith has holiness joined with it, which faith effectually works, Acts 15:9.524 And so the profession of true faith cannot be disjoined from the profession of holiness; therefore the Church is promiscuously, and in the same sense, called a society of believers and of Saints.525 Ephesians 1:1, to the Saints which are at Ephesus, and faithful in Christ Jesus. 1 Corinthians 1:2, compared with 2 Corinthians 1:1; Romans 1:7; Colossians 1:2.526 9. Hence visible and particular Churches also, by reason of this Faith which they profess, are rightly said to be in God the Father, and in the Lord Jesus Christ, 1 Thessalonians 1:1; 2 Thessalonians 1:1.527 10. It is also very probable that there is no particular Church in which the profession of the true Faith flourishes, that there is not also found in them some true believers. 11. But those who are only believers by profession, so long as they remain in that society, are members of that Church, just as they are also members of the catholic Church as touching the outward state — but not as touching the inward or essential state. 1 John 2:19, They went out from us, but they were not of us. 12. The children of those believers who are in the Church are also to be accounted as members of the Church. 1 Corinthians 7:14, Your children are holy. For they are partakers of the same covenant, and of the same profession with their parents.528 13. Yet infants are not such mature members of the Church that they can exercise acts of communion, or be admitted to partake of all its privileges, unless there first appears an increase of Faith. But they are not to be excluded from those privileges which pertain to the beginning of Faith and entrance into the Church. 14. Believers do not make a particular Church — even though they may meet and live together in the same place — unless they are joined together by a special bond among themselves; for otherwise some one Church would often be dissolved into many, and many would also be confounded into one. 15. This bond is a covenant, either express or implicit, whereby believers particularly bind themselves to perform all those duties, both toward God and toward one another, which pertain to the respect and edification of the church.529 16. This is why in the Old Testament we so often read of the renewing of their covenant, just as there is related any solemn reformation of the Church.530 17. Hence, none is rightly admitted to the Church except by confession of Faith, and the promise of obedience.531 18. This joining together by covenant only makes a Church so far as it respects the exercising of the communion of Saints; for the same believing men may join themselves by covenant to make a City or some civil society, as they immediately respect a common civil good; but they do not make a Church except as in their constitution they respect holy communion with God among themselves. 19. Hence, the same man may make a City or political society and not a Church; or make a Church and not a City; or make both a Church and a City. 20. This is why it is that those meetings which are formally Ecclesiastical, are said to be had in the Name of the Lord, Matthew 18:20; 1 Corinthians 5:4.532 21. Nor does some sudden joining together and exercise of Holy Communion suffice to make a Church, unless there is also that constancy (at least in intention) which brings the state of a body and its members into a certain spiritual polity.533 22. This Church is instituted by God and by Christ. Hebrews 3:3-4. He that builds the House, for every House is built by someone; and in this respect it differs from the mystical Church. Gathering this mystical Church together into one is not prescribed to men, but performed immediately by divine operation. But gathering together an instituted Church is so performed by God that his command, and man’s duty and labor, come between. Hebrews 10:25, Not forsaking the assembling of ourselves together. 23. But it is ordained by God and Christ only, because men of themselves have neither the power to institute or frame a church unto Christ, nor by the revealed will of God do they have any such power committed to them. Their greatest honour is that they are servants in the House of God, Hebrews 3:5.534 24. Therefore, it is not in the power of man either to take away any of those things which Christ has granted to his Church, nor to add other things to them of a similar kind — although, by all lawful means, man may and ought to provide that those things which Christ has ordained, may be furthered and confirmed. 25. But Christ has so instituted the Church that it always depends upon himself as the head; so that if it is distinctly considered without Christ, it is not a complete body.535 26. Hence the Church itself may not properly make new Laws for herself, of new things to be ordained; but she should only care for this: that she well finds out the will of Christ, and observes his ordinances in order and decently, with the greatest fruit of edification. 27. But because the ordinances of Christ always have a blessing of God joined with them, various promises of God are thereby made to the Church, of the presence of Christ. Matthew 18:20; 1 Corinthians 5:4. Thus in a special manner, he is said to be conversant with and to walk in the Churches, Revelation 2:1; Isaiah 31:9.536 And promises are made of the presence of the Holy Spirit, Isaiah 59:21.537 So that a more ample and certain blessing of God may be expected in the instituted Church of God, than in any solitary life whatsoever. 28. Therefore those who have an opportunity to join themselves to the Church, and yet neglect it, more grievously sin not only against God in respect to his ordinance, but also against their own soul in respect to the blessing adjoined to it. And if they obstinately persist in their carelessness, whatever they may otherwise profess, they can scarcely be considered to be believers who are truly seeking the Kingdom of God. 29. The profession of the true FAITH is the most essential note of the Church. 30. This profession may, in some company, go before the solemn preaching of the Word, and the administration of the Sacraments.538 ======================================================================== CHAPTER 115: -34 CHAPTER 34. OF THE HOLY SCRIPTURE. ======================================================================== 1-34 Chapter 34. Of the Holy Scripture. 1. Extraordinary Ministers were raised up by God to instruct the Church not only by lively voice, but also by Divine writings, so that there might be a perpetual use and fruit of this Ministry in the Church, even when such Ministers were taken away. 2. For only those could commit the rule of Faith and Practice to writing who, by reason of the immediate and infallible direction which they had from God, were free from all error in that business. 3. They received a command from God to write, partly externally — both generally, when they were commanded to teach; and sometimes specially, when they were commanded to write (Deuteronomy 31:19, 556 Write the Song; Revelation 1:19, write those things which you have seen) — and partly by the inward instinct of the Spirit. 2 Peter 1:21, For prophecy did not come in olden times by the will of man, but holy men spoke as they were moved by the Holy Spirit. 2 Timothy 2:16, All Scripture is inspired by God. 4. They wrote also by the inspiration and guidance of the Holy Spirit, so that the men themselves were instruments of the Spirit, as it were. In the passage mentioned before, Jeremiah 1:9, Behold I put my words in your mouth; Acts 28:25, The Holy Spirit spoke well indeed by Isaiah the Prophet. 5. But Divine inspiration was present with those writers with some variety; for some things to be written were altogether unknown to the writer before; this sufficiently appears in the History of Creation past, and in foretelling things to come. But some things were known to the writer before, as it appears in the History of Christ, written by the Apostles; and some of these things they knew by a natural knowledge, and some by a supernatural knowledge. In those things that were hidden and unknown, Divine inspiration performed it all by itself; in those things which were known, or the knowledge of which might be obtained by ordinary means, there was also added a religious study, God so assisting them, that they might not err in writing. 6. In all those things which were made known by supernatural inspiration (whether they were matters of right or fact), God inspired not only the things themselves, but dictated and suggested all the words in which they should be written. Notwithstanding this, it was done with such sweet tempering, that every writer might use those manners of speaking which most agreed to his person and condition. 7. Hence the Scripture is often attributed to the Holy Spirit as the author, making no mention of the Scribes. Hebrews 10:15, Of which the Holy Spirit is also a witness to us. 8. Hence also, although in the inscriptions of the holy Books, it is declared for the most part by whose labour they were written, yet there is sometimes deep silence about this matter; and that is done without any detriment to such books, or any lessening of their authority. 9. Nor does it suffice to make it a part of holy writ, if a book is written by some extraordinary servant of God, and upon certain direction of the Spirit, unless it is also publicly given to the Church by divine authority, and sanctified to be a Canon or rule of the Church.557 10. The thing itself which they committed to writing, as touching the sum and chief end of the matter, is nothing else than that revealed will of God which is the rule of Faith and Practice. 11. Hence all those things which, in the first disputation, were spoken about the doctrine of life revealed from God, properly agree to the Holy Scripture. For the Scripture is nothing else than that doctrine, with the manner of writing joined to it — and that manner was not to be handled there in the first disputation, but here in this place. 12. Hence the Scripture, in respect to the thing and subject of its meaning — that is, as it was the doctrine revealed from God — came before the Church; but in respect to the manner in which it is properly called Scripture, it came after the first Church.558 13. It is called the Holy Scripture, and κατ᾽ ἐξοχὴν,559 the Scripture; and the writers themselves are called holy, partly in respect to the matter of its subject and object — which is called the true and saving will of God — and partly in respect to that direction whereby it was committed to writing, Romans 1:2; Ephesians 3:5; 2 Peter 1:21; 2 Peter 2:21; 2 Peter 3:2; Revelation 18:20.560 14. But although various parts of the Scripture were written for some special occasion, and were directed to some certain men or assemblies, yet in God’s intention, they pertain to instructing all the faithful through all ages, as if they had been specially directed to them; Hence Hebrews 1:2.561 15. All things which are necessary to salvation are contained in the Scriptures, and also all those things which are necessarily required for the instruction and edification of the Church. 2 Timothy 3:15-17. The Holy Scriptures can make you wise unto salvation, that the man of God might be perfect, perfectly furnished for every good work. 16. Hence the Scripture is not a partial, but a perfect rule of Faith and Practice; nor is there anything that is constantly and everywhere necessary to be observed in the Church of God, which depends either on any tradition, or any authority whatsoever, that is not contained in the Scriptures. 17. Yet all things were not altogether and at once committed to writing, because the state of the Church and the wisdom of God required otherwise; but from the first writing, those things were successively committed to writing which were necessary in those ages. 18. Nor did the Articles of Faith562 therefore increase according to the succession of times in respect to their essence, but only in respect to their explication. 19. As touching the manner of delivery, the Scripture does not explain the will of God by universal and scientific rules, but by narrations, examples, precepts, exhortations, admonitions, and promises. This is because that manner makes most for the common use of all kinds of men, and also most affects the will and stirs up godly motions, which is the chief scope of Divinity. 20. Also the will of God is revealed in that manner in the Scriptures that, although the things themselves are for the most part hard to be conceived, yet the manner of delivering and explaining them (especially in those things which are necessary) is clear and perspicuous. 21. Hence the Scriptures, especially in necessities, do not need any such explication whereby light may be brought to it from something else; but they give light to themselves, which is to be diligently drawn out by men, and communicated to others according to their calling. 22. Hence also, there is only one sense of one place of Scripture, because otherwise the sense of the Scripture would not only not be clear and certain, but have no sense at all; for that which does not signify one thing, signifies nothing with certainty. 23. For determining CONTROVERSIES in Divinity,563 there is no visible power appointed in the Church which is, as it were, kingly or praetorian; rather a duty is laid on men to enquire; there is bestowed a gift of discerning, both publicly and privately; and there is commanded a desire to further the knowledge and practice of the known truth according to their calling, to which is also joined a promise of direction, and of blessing from God. 24. But because the Scriptures were given for the use and edification of the Church, they were therefore written in those tongues which were most common564 in the Church at the time when they were written. 25. Hence all those books which were written before the coming of Christ, were written in Hebrew; for the Oracles of God were written to the Jews, Romans 3:2; Romans 9:4.565 And for a similar reason, those that were written afterward were delivered in the Greek tongue, because that tongue was most common in those parts where the Church first flourished. 26. Hence there is some knowledge at least of these tongues, that is necessary to the exact understanding of the Scriptures. For the Scriptures are understood by the same means that other human writings are understood: many by the skill and use of Logic, Rhetoric, Grammar, and those tongues in which they are expressed — except in this: that there is a singular light of the Spirit that is always to be sought by the godly in the Scriptures. 27. Yet the Scripture is not so tied to those first tongues, that it should not also be translated into other tongues for the common use of the Church. 28. But among translators,566 neither those seventy who turned Scripture into Greek,567 nor Jerome [who turned it into Latin], nor any like them, performed the office of a Prophet, so that he should be free from errors in translating. 29. Hence no persons are absolutely authentic, except in so far as they express the fountains by which they are also to be tried.568 30. Nor is there any authority on Earth whereby any version may be made solely authentic. 31. Hence the providence of God in preserving the Fountains has always been famous,569 and to be adored not only that they did not wholly perish, but also that they should not be maimed by the loss of any book, or deformed by any grievous fault, when meanwhile, there is not one of the ancient versions that remains whole. 32. Nevertheless, from those human versions, we may perceive all those things which are absolutely necessary so as to agree with the fountains in their essential parts, just as all those versions that are received in the Churches usually do, even though they differ and are defective in not a few smaller things. 33. Therefore, neither should we always rest in any version that is received; but we must religiously ensure that the purest and least faulty translation be provided to the Church. 34. From all those books delivered from God, and placed, as it were, in the Chest of the Church, a perfect Canon of Faith and Practice is made, from which also they have the name of Canonical Scripture. 35. The Prophets made the Canon of the Old Testament, and Christ himself approved it by his Testimony. The Canon of the New Testament together with the Old, was approved by the Apostle John and sealed up, having been furnished with Divine Authority. Revelation 22:18-19, For I witness together to everyone that hears the words of the prophecy of this book: if any shall add to these, God shall lay upon him the plagues written in this book; and if any shall take away anything from the book of this prophecy, God shall take away his part out of the Book of Life. 36. Those books which we commonly call Apocryphal, do not pertain to the divine Canon, nor were they rightly enough joined by men of old to the canonical books as a certain secondary Canon. For First, in some of them there are manifest fables that are told and affirmed as true histories, such as Tobit, Judith, Susanna, Bel the Dragon, and similar ones. Secondly, because they often contradict both the sacred Scripture and themselves. Thirdly, they were not written in Hebrew, nor delivered to the Jewish Church, nor received by it, to which notwithstanding God committed all his Oracles before the coming of Christ, Romans 9:4. Fourthly, they were not approved by Christ, because they were not among those books which he set forth when he commanded his followers to search the Scriptures. Fifthly, they were never received either by the Apostles, or by the first Christian Church, as being part of the Divine Canon. ======================================================================== CHAPTER 116: -35 CHAPTER 35. OF ORDINARY MINISTERS, AND THEIR OFFICE IN PREACHING. ======================================================================== 1-35 Chapter 35. Of ordinary Ministers, and their Office in Preaching. 1. ORDINARY Ministry is that which has all its direction from the will of God revealed in the Scriptures, and from those means which God has appointed in the Church for its perpetual edification. 2. Hence they are called ordinary, because they may and are usually called to Minister by order, appointed by God. 3. But because in their administration, they have that Will of God which was revealed before by extraordinary Ministers as a fixed rule to them, they should not propound or do anything in the Church which has not been prescribed to them in the Scriptures. 4. Therefore they also depend on extraordinary Ministers, and are their successors as it were. For although in respect to the manner and degree, extraordinary Ministers have no successors; yet in respect to the essence of administration, ordinary Ministers perform the same office toward the Church as extraordinary Ministers did of old. 5. The right of his Ministry is usually communicated by men; and in that respect, the calling of an ordinary Minister is mediate. 6. But this is to be so understood, that the authority of administering Divine things is immediately communicated from God to all lawful Ministers; and the appointing of persons upon whom this authority is bestowed, is done by the Church. 7. But because the Church can neither confer gifts that are necessary for this Ministry, nor prescribe to God upon whom he should bestow them, the Church can therefore only choose those whom she sees fitted beforehand; for not only extraordinary Ministers, but also ordinary, are made fit by their very calling, when they were previously unfit. 8. Thus in an ordinary calling it is necessarily required that a lawful test570 go before the calling itself. 1 Timothy 3:10, Let them first be tested; then let them Minister if they are blameless. 9. Ordinary Ministry is for preserving, propagating, and restoring the Church by ordinary means. 10. There are two parts of this Ministry: 1. That in the name of God, he does those things which are to be done with the people. 2. That in the name of the people, he does those things with God which are to be done with him. 11. But in these, the preaching of the Word most excels, and so it has always been of perpetual use in the Church. 12. The duty of an ordinary preacher is to propound the Will of God out of the Word to the edification of the hearers. 1 Timothy 1:5, The end of preaching is love out of a pure heart, and a good conscience, and unfeigned faith. 13. But because there is chiefly required a serious desire to edify the Church, he cannot be a fit preacher if he has not prepared his heart to seek the Law of the Lord, and to keep it, and to teach Israel the statutes and judgments. For one who teaches another, before and when he teaches, ought to teach himself, Romans 2:21.571 Otherwise he is not fitted to edify the Church. 14. This duty is to be performed not only universally in respect to all the hearers in common, but also specially, in respect to their order, and of whatever age, as of old men, young men, servants (Titus 2:1-15 & Titus 3:1-15), teachers (2 Peter 1:12, etc.),572 indeed, everyone. 1 Thessalonians 2:11, We exhorted and comforted and charged every one of you. [It is to be done] not only publicly, but privately also. Acts 20:20, Publicly, and from house to house. 15. He ought to have this scope of edifying so always before his eyes, that he diligently takes heed not to turn aside from it to vain jangling,573 1 Timothy 1:6; to striving about words, 2 Timothy 2:14; to unprofitable controversies, or speculations of science, falsely so-called, 1 Timothy 6:20 — but show himself to be one who holds fast to the faithful word which tends to doctrine, Titus 1:9;574 and which cannot be condemned, Titus 2:8.575 16. But because the Will of God is to be propounded out of his Word, to this end therefore he is not fit for his Ministry, if he does not have his senses exercised in the Holy Scriptures, even beyond the common sort of believers; so that he might be said, as with Apollos, to be “mighty in the Scriptures,” Acts 18:24. He must not trust to Postils576 and Commentaries. 17. So that the Will of God may be propounded with the fruit of edification, these two things are necessary to be done: 1. That a declaration be made of those things that are contained in the Text. 2. That the application of those things be addressed to the consciences of the hearers as their condition seems to require. 1 Timothy 6:17, Charge those that are rich in this World, that they not be high-minded, nor trust in uncertain riches, etc. 18. They deceive their hearers, and altogether forget themselves, if they propound a certain text in the beginning of the Sermon, as what is to be had, and afterward say many things about the text, or occasioned by the text, but for the most part draw nothing out of the text itself. 19. In declaring what truth there is in the text, it should first be explained, and then afterward what good follows from it. That first part is spent in doctrines, or documenting; this latter part in its use, or deriving profit from those doctrines. 2 Timothy 3:16, All Scripture is profitable for doctrine, for reproof, for correction, and instruction in righteousness. 20. Those who invert and confound those parts, do not provide for the memory of their hearers, and they do not a little hinder their edification; because they cannot commit the chief point of the Sermon to memory, so that they may afterward repeat it privately in their families. Without this exercise, the greatest part of that fruit perishes which would otherwise redound to the Church of God by Sermons. 21. DOCTRINE is a Theological Axiom,577 either consisting in the express words of Scripture, or flowing from them by immediate consequence. 22. A doctrine must first be rightly found out, and then afterward rightly handled. 23. FINDING IT OUT is by Logical Analysis, to which Rhetoric and Grammar also serve. 24. Analysis depends chiefly upon the observation of the scope or purpose, and the means by which it is attained, according to the act of Logic. 25. To this must be subjoined for confirmation, the interpretation of those things which are doubtful in the Analysis; but obvious things, those which are perspicuous578 in themselves, neither require nor allow for a needless interpretation. 26. HANDLING a doctrine consists partly in proving what might be questioned by the hearers (for it is unfit to carefully confirm what all acknowledge), and partly in illustrating the thing that is sufficiently proved. 27. PROVING ought to be taken out of the clearer testimonies of Scripture; reasons may also be added where the nature of the thing will allow. But here, that measure is to be kept which the good579 of the hearers will dictate. 28. ILLUSTRATION may be drawn almost from all inventive places; but contrasting580 and comparative arguments have the chief place here. 29. Every doctrine being now sufficiently explained, we most insist that they must quickly be brought to use in this part also, unless some special reason otherwise requires; this is because it contains the end and good of the other, and it is more joined with the chief scope of the Sermon, namely the edification of the hearers. 30. Those fail, therefore, who stick to a naked discovery and explication of the truth, and by neglecting its use and practice — in which Religion and so blessedness consist — do little or nothing to edify the conscience. 31. Nor yet are all the doctrines which may be drawn out of the text to be propounded, or all the uses to be inculcated; but only those should be chosen which the circumstances of place, time, and persons teach to be most necessary; and of those, those especially are to be chosen which do most to stir up or confirm the life of Religion in the hearers. 32. Those fail, therefore, who do not care much what they say, so long as they may seem to have observed and spoken many things. It is not seldom that they do this, so that they may extort many things out of the text which are not in it, and often draw from other places for it, bringing everything out of many things; indeed by doing so, what follows is the subversion rather than the edification of the hearers, especially when it is done by those who are more unskillful. 33. Both doctrine and use ought to be framed, as much as possible, so they have some connexion between them, and also show it. For the mind is not drawn from one thing to another without disprofit; nor is there anything that helps memory more than an order of deduction. 34. A USE is a Theological Axiom, drawn from the doctrine [thesis 21], showing the profit, goodness, or end of it.581 35. The reason for the deduction is to be clarified if it is not very plain; to this also must be subjoined a proof 582 or illustration, as the needs of the hearers and the prudence of the speaker suggest. 36. This use either pertains to the judgment, or to the practice, 2 Timothy 3:16.583 37. In the JUDGMENT there is Information, and Reformation of the mind. 38. INFORMATION is the proving of some truth. 39. REFORMATION is the confutation of some error. 40. But although every truth may be taught on some occasion, yet every error is not to be refuted everywhere. For old heresies where they are already buried, are not to be dug up again so that they may be refuted; nor are wicked blasphemies to be readily repeated. This troubles and offends, especially when they are solemnly named, explained, and refuted. 41. In the practice of life, there is DIRECTION, which consists of instruction and correction. 42. INSTRUCTION is a demonstration of that life that is to be followed. 43. CORRECTION is a condemning of that life that is to be shunned. 44. After the declaration,584 application ought to follow, which so greatly agrees with a derivation of uses, that it may often be mingled with the declaration. 45. To apply a doctrine to its use, is to so whet585 and clothe some general truth with special accommodation, that it may pierce the minds of those who are present with a moving of godly affections. 46. Men are to be so pricked to the quick,586 that they may each experience what the Apostle said, namely, that the Word of the Lord is a two-edged sword that pierces into the inward thoughts and affections, and goes through to the joining together of the bones and the marrow.587 Preachers therefore ought not to be dead, but lively and effectual, so that an unbeliever coming into the Congregation of the faithful ought to be so affected, and as it were, dug through at the very hearing of the Word, that he may give glory to God. 1 Corinthians 14:25, And so the hidden things of the heart are made manifest; and so falling down on his face, he will worship God, and say that God is in you indeed. 47. But this application either respects an oppressed mind (as consolation to it); or fainting in the prosecution of good (as an exhortation); or in avoiding evil (as an admonition). 48. CONSOLATION is the application of some argument either to take away, or to mitigate, grief and oppressing fear. 49. In consolation, marks are profitably joined by which the conscience of a man may be assured that such a benefit pertains to him; the Minister comforts the consciences of believers with the consideration of this, adding occupations and refutations of those things which a pious and troubled mind may bring up and think of, that are to the contrary. 50. EXHORTATION is the application of an argument either to beget, cherish, and excite some inward virtue, or to further the exercise of it. 51. In an exhortation to virtue, it is very profitable to show the means which tend to beget that virtue in us; but let it all be proved by passages of Scripture and by examples, or by reasons which have a firm foundation in the Scriptures. 52. ADMONITION is the application of an argument to correct some vitiousness.588 53. In admonition, or dehortation589 from vice, there may be remedies adjoined out of those places of Scripture which are most likely to prevail against those vices. 54. The manner of working in all these must be such that it has no ostentation of human wisdom, or intermingling of human affections; rather, the demonstration of the Spirit should be manifested everywhere. 1 Corinthians 1:17, Not with skill of speaking lest the Cross of Christ be made of no effect; 1 Corinthians 2:1; 1 Corinthians 2:4, Not with excellence of speech or wisdom; not in persuading words of men’s wisdom, but in spiritual and powerful demonstration; 1 Corinthians 2:13, Not in words which man’s wisdom teaches but which the Holy Spirit teaches; for it is the word of the Spirit, the word of Life, which is preached to edification about God, which is by Faith; to which if anything is not fitly spoken or done, it is as vain as hay and stubble, 1 Corinthians 3:12.590 55. Therefore human testimonies, whatever they are, and Histories known only to the learned, should not be intermingled except rarely (the reason also being indicated which constrains one to do so) — when urgent necessity or certain hope of fruit seems to require such a thing; much less should words or sentences of Latin, Greek, or Hebrew be used, which the people do not understand. 56. The purity, perfection, and majesty of the Word of God is violated while it seems to lack the mixture of human words, and with that, a scandal is given to the hearers, who being accustomed to such human flourishes, often contracting itching ears,591 begin to loathe the simplicity of the Gospel, and will not tolerate wholesome doctrine, 2 Timothy 4:3.592 57. We have the example of Paul, who cites a very few and brief sayings of heathen Poets, not naming the Authors, in order to convince the Gentiles to whom they were known and approved of; and that was very seldom, and only by the way. This example does nothing to enforce that necessity or profit which those urge who obtrude human testimonies frequently, and purposely, commending the authors with almost the same solemnity with which they cite the names of the prophets; and they do that among Christians who only desire to hear Christ, and do it to display some learning. 58. Also unnecessary to be followed are far-fetched Proems593 or persuasive words of Orators; nor should they love digressions or excursions. They favour a human spirit, waste time, and exclude other things which would edify more. 59. But if any Exordium594 pertaining to the present matter is used, that will have its proper place either in the declaration of the text, or in applying it to the use of the text. 60. The speech and action ought to be wholly spiritual, flowing from the very heart; showing a man very conversant in exercises of piety, who also has persuaded himself beforehand, and thoroughly settled in his own conscience, those things to which he endeavours to persuade others; and into which, finally, there is Zeal, Charity, Mildness, Freedom, and Humility, with grave authority. 61. The pronouncing of the speech must be both natural, familiar, clear, and distinct, so that it may be fitly understood; and also agreeable to the matter, so that it may move the affections. Galatians 4:20, I would now be present with you, and change my voice, because I am in doubt of you. 62. Among others, here are two voices that are most to be criticized: the one which is heavy, slow, singing,595 and drowsy, in which not only the words are separated with a pause, the same as a comma, but even the syllables in the same word are separated, to the great hindrance of the understanding of things. 63. The other voice which most offends here is that which is hasty and swift, which overturns the ears with too much celerity,596 so that there is no distinct perceiving of things. 64. That type of speech, pronunciation, and action which would be ridiculous in the senate, in places of judgment, or in the Court, is even more to be avoided in a Sermon. 65. The efficacy of the Holy Spirit more clearly appears in a naked simplicity of words, than in elegance and neatness. Hence Paul said he was ἰδιώτης τῷ λόγω, rude in speech, 2 Corinthians 11:6. Yet if anyone has a certain outward force of speaking, he ought to use it with genuine simplicity. 66. So much affectation as appears: so much efficacy and authority is lost. 67. The sum is that nothing is to be admitted which does not make for the spiritual edification of the people; nor is anything to be omitted whereby we may in a sure way attain to that end. 68. An appendix of the Sermon is PRAYER, both before and after. 69. In Prayer going before, those general things ought to be propounded whereby the end and use of the word and preaching, and our wants, unworthiness, and duty, together with the gracious promises of God, may be so brought to remembrance that the minds of all may be stirred up humbly to seek, and to faithfully observe, the Will of God. 70. In Prayer following after, giving thanks is always to be sued, and the chief heads of the Sermon should be turned into petitions. ======================================================================== CHAPTER 117: -36 CHAPTER 36. OF THE SACRAMENTS. ======================================================================== 1-36 Chapter 36. Of the Sacraments. Thus much of the manner of application in the first part of it: namely in the Ministry. 1. The other part of the manner of the application of Redemption, is in the Holy Signs.597 2. A SIGN is a sensible thing.598 Besides the show that it carries immediately to the senses, it makes another thing come into the mind along with it; and in this sense, the consideration of a sign is as large as that of a Logical argument. 3. Some signs are natural, some are by institution. 4. Yet between these two is so great a difference, that they cannot be confounded without foul error. 5. There is also a sign that is ordinary and perpetual, and another that is extraordinary and temporary. 6. In respect to the EXTRAORDINARY AND TEMPORY, it is a sign either of things past, and called ἀναμνς ekdh599 Rememorativunt, a sign of Remembrance; or it is a sign of things present, and called diagnwv ekdh600 Demonstrativum, a Demonstrative sign; or it is a sign of things to come, and it is called pρογνωση εκδη601 Proenunciativum, a Foretelling sign; or finally, the sign consists of all these, so as to set forth things that are present, past, and to come. 7. In respect to its end and use, it either serves the understanding, and it is called Notificans, a NOTIFYING sign; or the memory, and is called Commonefaciens, an ADMONISHING sign; or it is for Faith also, and is called Obsignans, a SEALING sign; or lastly, all these together. 8. Hence a Holy Sign is either a bare sign, or it is a seal also. 9. A BARE SIGN is that which only represents; a SEAL is that which not only represents, but also exhibits it by sealing. 10. A SEAL, sealing the Covenant of God, is called a Sacrament, Romans 4:11.602 11. For it is a sign of remembrance: demonstrating, foretelling, notifying, admonishing, and Sealing. 12. Therefore a Sacrament of the New Covenant is a Divine institution, whereby with sensible signs, the blessings of the New Covenant are represented, exhibited, and applied. 13. Hence, such a Sacrament has respect to a secondary Divine testimony, whereby that primary testimony which is contained in the Covenant itself, is specially confirmed in respect to us. 14. Hence that special application of the favour and grace of God, which arises from true Faith, is very much confirmed and furthered by the Sacraments. 15. In a Sacrament, therefore, there is a sensible thing, and there is a spiritual thing. 16. The SENSIBLE thing is a sign either representing, or applying; the SPIRITUAL thing is that which is represented and applied. 17. Yet what is usually and most properly set forth by the name of a Sacrament is the outward and sensible thing itself. 18. The Sacramental sign does not have that spiritual thing to which it refers, either physically inhering or adhering to it; for then the sign and the thing signified would be one and the same. 19. Nor are they bare declaring and representing signs; rather, they communicate the thing itself, testifying and exhibiting the thing that is to be more communicated. 20. Hence, none but God alone can institute such a holy sign. This is because no Creature can bestow the thing signified, nor make its communication certain to us, nor finally, add that virtue to such signs by which, more than any other thing, they may be made fit to confirm Faith and Confidence, or to stir up any spiritual grace in us. 21. The thing itself which is set apart and separated for such a holy use, is properly called a representing sign, such as Bread and Wine in the Supper; but the use of these things is called an applying sign, such as distributing, receiving, eating, and drinking them. 22. Hence Sacraments do not properly exist outside of their use; that is, they are not indeed Sacraments either before or after they are applied to their use. 23. The SPIRITUAL thing which is signified by the Sacraments of the New Covenant, is the New Covenant itself; that is, Christ, with all those blessings which in him are prepared for the faithful. 24. Yet some Sacraments expressly represent a manner or some aspect of his Covenant, more than others which better represent some other manner of it. 25. But all have this in common: they seal the whole Covenant of grace to the faithful; nor do they have this use only while they are administered, but they have this use to the end of life. 26. The form of a Sacrament is that union which exists between the sign, and the thing signified. 27. This union is not corporal; nor is it imaginary; but it is a spiritual relation by virtue of which the things signified are really communicated to those who rightly use the signs. 28. For all those who are made partakers of the signs, do not partake of the spiritual thing itself; nor is there the same manner and means of partaking both.603 29. From this Union follows a communication of Predication,604 whereby, 1. The sign is predicated by the thing signified, as when Sanctification of the heart is called circumcision.605 2. The thing is signified by the sign, as when circumcision is called the Covenant, and bread is called the Body.606 3. The effect of the thing signified is predicated by the sign, as when Baptism is said to regenerate.607 4. A property of the sign is predicated by the thing signified, as when breaking the Bread is attributed to Christ.608 5. A property of the thing signified is attributed to the sign, as when sacramental eating and drinking is called spiritual.609 30. The foundation of this relation between the sign and the thing signified, arises, 1. First, from the similitude or proportion of the sign to the thing signified; for such a likeness, although it does not make a Sacrament, yet it is required before those things which do make a Sacrament, and it is laid as a foundation for them. 2. It arises secondly, from the word of institution, which consists of a command and a promise. The COMMAND imposes a duty of using the Creature to that holy end. The PROMISE gives us to believe that we shall not use them in vain. But this word of institution distinctly applied with fit prayers, is called the word of consecration, of blessing, the word of sanctification, and separation. 3. It is perfected with observation; and the use itself is prescribed; here this is of so great a force that if defaulted, what is most effectual for others is not a Sacrament for this or that person who is bodily present and receiving it. 31. The primary end of a Sacrament is to seal the Covenant; and that is not on God’s part only, but consequently it is also on ours; that is, not only are the grace of God and his promises sealed to us, but also our thankfulness and obedience are sealed towards God. 32. Therefore, mystical signs of holy things cannot be instituted by man without prejudice and violation of the Sacraments, even though they only set forth man’s duty. 33. For although such signs are not properly Sacraments, yet they are Sacramental signs; that is, they partake of the nature of Sacraments, and so they cannot be instituted by man. 34. A secondary end is the profession of Faith and Love; for there are represented in the use of the Sacraments, both that union which we have with God in Christ, and that communion which we hold with all those who are partakers of the same union; and especially with those who are members of the same Church. ======================================================================== CHAPTER 118: -37 CHAPTER 37. OF ECCLESIASTICAL DISCIPLINE. ======================================================================== 1-37 Chapter 37. Of Ecclesiastical Discipline. An adjunct of the Word and Sacraments is Discipline: which in respect to the sum of the matter has always been one, and so it may fitly be handled in this one place. 1. Holy Discipline is a personal application of the Will of God by censures, either for the prevention or the removal of scandals from the Church of God. 2. For in preaching the Word, the Will of God is propounded and really applied to beget and increase Faith and Obedience. In the administration of the Sacraments, the Will of God is also personally applied by the seals to confirm Faith and Obedience. In the exercise of Discipline, the Will of God is also personally applied in the censures for removing those vices which are contrary to Faith and Obedience. 3. Hence it is that Discipline is usually joined with the Word and Sacraments by the best Divines, in the notes610 of the Church; for though it is not a note that is plainly essential and reciprocal (as the Word and Sacraments are),611 yet it should necessarily be present for the complete estate of a Church.612 4. This Discipline is ordained and prescribed by Christ himself, Matthew 16:19; Matthew 18:15-17.613 And so it is plainly by Divine right;614 nor may it be taken away, diminished, or changed by men at their pleasure. 5. Indeed, whoever does not do as much as he can to establish and promote this Discipline in the Churches of God, sins against Christ, the author and ordainer. 6. The persons about whom it ought to be exercised are the members of visible instituted Churches, without any exception, Matthew 18:15; 1 Corinthians 5:11, and not others, 1 Corinthians 5:12.615 For it pertains to those, and only those who have the right to partake of the Sacrament. 7. The Sacrament applies the Will of God to those persons; that is, it applies those means of spiritual reformation which Christ has given only to his Church, 2 Corinthians 10:4.616 8. It respects sins and scandals in those persons; for it is a wholesome healing plaster617 for those wounds and diseases to which the sheep of Christ are subject, 1 Corinthians 5:5.618 9. It forbids and takes away those offences, because it effectually and personally applies the Will of Christ: the impugning and abolishing of those offences. 10. But because it effectually urges obedience toward Christ, it is not without singular reason that a great part of the Kingdom of Christ, as he visibly governs the Church, is placed in this Discipline by the best Divines. 11. And this is the true reason why the Discipline of Christ is solidly constituted and exercised together with doctrine in so few churches: because most even of those who would seem to know Christ, and to hope in him, refuse to receive the whole Kingdom of Christ, and to yield themselves wholly to him. 12. But as Discipline is a part of the Kingdom of Christ, so Discipline is also a part of the Gospel: for it is a holy manner of promoting the Gospel, ordained in the Gospel.619 Therefore, those who reject Discipline neither receive the whole Kingdom of Christ, nor the whole Gospel. 13. But because every part of the Kingdom of Christ is necessary in its measure, and what is chiefly necessary is that which effectually represses sin, men do not content themselves safely enough in Churches that are lacking Discipline, unless that public defect is offset by private care, and watching over one another. 14. The parts of this Discipline are brotherly correction, and excommunication. 15. For Discipline not only or chiefly consists in the thunderclaps of Excommunications620 and Anathema’s,621 but chiefly in Christian correction. 16. Nor is the proper end of reproof that there might then be an excuse for Excommunication (although by accident that does sometimes follow); rather, the proper end is that the necessity of Excommunicating might be prevented if possible, and the sinner, by timely repentance, may be retained in the Church. 17. CORRECTION, increpation,622 or admonition, ought to be used in every sin to which the medicine of Discipline agrees, yet in various ways according to the difference between the sin being secret, or known. For in hidden sins, those three degrees are to be observed which Christ prescribed in order, in Matthew 18:15-17.623 But in public sins, such a gradation is not necessary, 1 Timothy 5:20.624 18. These admonitions should always be taken from the word of God, not men’s decrees; otherwise they will not pierce to the conscience. 19. A plenary excommunication625 is not to be used unless contumacy626 is added to the sin, Matthew 18:17. For the sinner who is rightly admonished must, of necessity, appear either penitent or obstinate; but the penitent is not to be excommunicated; only the one that is obstinate. 20. Yet in the more heinous offences, great patience and delay is not necessary or profitable in order to expect repentance; and discerning contumacy is done as in the more usual faults. 21. When the thing itself may allow for delay, it is agreeable to Scripture and reason that excommunication first begins by suspension or abstention from the Supper, and from similar privileges of the Church; this is usually called the lesser Excommunication. 22. Yet we must not stay in this degree, but by this means and during this time, repentance is to be urged; there being no hope of it, we must proceed at length to a complete severing from the Communion of the faithful, which is usually called the greater Excommunication. 23. But because an obstinate sinner cannot be separated from the faithful unless the faithful are separated from him, and this also makes for their wholesome shame, 2 Thessalonians 3:14, those who are lawfully excommunicated are to be avoided by all Communicants — not in respect to duties that are plainly moral or otherwise necessary, but in respect to those parts of conversation which usually accompany approval and inward familiarity. Os, orare, vale, conviva, mensa, negatur.627 With the secluded, neither confer, nor pray Salute, nor feast, nor eat with day by day. 24. Only the penitent should be loosed from the bond of Excommunication; nor should loosing be denied to anyone who is penitent. But it is not a sufficient repentance if someone says, “I repent, I will do so no more,” and yet does not otherwise show Repentance. But such judgments of serious repentance should appear to be satisfied in them, as the Church is bound to be. Otherwise hypocrisy is nourished, and the Church is mocked, and Christ himself. 25. Yet in some sins, a weak repentance (such that it appears to be true) may be allowed them in other sins. 26. The power of this Discipline in respect to the right itself, pertains to that Church of which the offender is a member in common; for it belongs to her to cast out the one she first admitted. And the conserving or cutting off of members concerns the whole body equally. It is therefore to be executed with the consent of the Church; and that is not only by the Church permitting it, but also approving and appointing it. 27. Yet the Elders have the chief parts in acting out and exercising Discipline. And that is not only in directing the public action, and pronouncing sentence, but also in the preceding admonitions, in which they must make up for that which they see was neglected by private persons. 28. The usual censure of the Popes, of pontific Bishops and their officers, themselves deserve a grievous censure. For they are profanations of the Name of God, props of an unjust government, and snares to catch other men’s money — not spiritual remedies for such sins. 29. Indulgences, Commutations, and human transactions, in those things for which Christ has ordained the Discipline of the Church, are wages of the great Whore.628 ======================================================================== CHAPTER 119: -38 CHAPTER 38. OF THE ADMINISTRATION OF THE COVENANT OF GRACE ... ======================================================================== 1-38 Chapter 38. Of the Administration of the Covenant of Grace before the coming of Christ. 1. Although there has been only one free and saving Covenant of God from the beginning, yet the manner of the application of Christ, or of administering this New Covenant, has not always been one and the same, but various, according to the ages in which the Church has been gathered. 2. In this variety, there has always been progress from the more imperfect, to the more perfect. 3. First, the mystery of the Gospel was manifested generally and more darkly; and then it was manifested more specifically and more clearly. 4. This manner of administering is double: one of Christ to be exhibited, and the other of Christ exhibited. 5. For the Old and New Testaments are reduced to two primary heads: the Old promises the Christ to come, and the New testifies that he has come. 6. For while Christ was to be exhibited, all things were more outward and carnal; afterward they became more inward and spiritual. John 1:17, The Law was delivered by Moses; grace and truth came by Christ. 7. Yet at that time there was a double consideration of the Church: 1. As an HEIR, and 2. As an INFANT. Galatians 4:1 ff., So long as the heir is an infant, he does not differ at all from a servant, though he is Lord of all. 8. As an heir, it was free; as an infant it was in a certain way servile. 9. As an heir, it was spiritual; as an infant, carnal and earthly, Hebrews 9:10; Romans 9:7.629 10. As an heir, it had the spirit of adoption; as an infant, the spirit of fear and bondage. Romans 8:15, You have not received the spirit of bondage again to fear, but you have received the spirit of Adoption. 11. The manner of administration respecting Christ as he was to be exhibited, was one way before Moses, and another way from Moses to Christ. 12. Before Moses, the polity of the Church was rude and loose, as in infancy. There were as many visible Churches as there were Families of godly persons; the Ministry was almost always extraordinary by Prophets; the masters of Families and the firstborn had the right to administer some holy things as ordinary Ministers, according to that direction which they received from the Prophets. 13. Yet there were some differences in the dispensation from Adam to Abraham, and from Abraham until Moses. 14. From Adam to Abraham: First, REDEMPTION by Christ and his application was promised in general, to be performed by a seed of the Woman to loose the works of the Devil; that is, to loose sin and death. Genesis 3:15, The seed of the Woman shall break the Serpent’s head. Romans 16:20, The God of peace shall tread Satan under your feet shortly. 1 John 3:8, The Son of God was manifested to dissolve the works of the Devil. 15. Secondly, CALLING was exercised in that distinction that was made between the seed of the Woman and the seed of the Devil, between the sons of God and the sons of men, Genesis 6:2. Thirdly, the way of JUSTIFICATION was set forth by expiatory sacrifices630 offered and accepted for sins. Ephesians 5:2, Christ has loved us and given himself for us, an offering and sacrifice to God for a sweet smelling savour. 16. Fourthly, ADOPTION was declared both by the title of sons, at that time common to all the faithful, and by the translation of Enoch into the Heavenly inheritance, Genesis 5:24; Hebrews 11:5. 17. Fifthly, SANCTIFICATION was both expressly inculcated by the Prophets, and typically shadowed out by oblations and rites of sacrifices, Romans 12:1.631 18. Sixthly, GLORIFICATION was publicly sealed both by the example of Enoch, and by the conservation of Noah with his family from the flood, Jude 1:14; 1 Peter 3:20-21.632 19. In this period of time, the building and conserving of the Ark in the flood was an extraordinary Sacrament, Hebrews 11:7;633 1 Peter 3:20-21. There was no ordinary Sacrament, except that in many sacrifices here was something that had respect to a Sacrament: in that those who sacrificed, for the most part, were made partakes of their sacrifices in the holy banquet, in a holy place with joy before God, Exodus 18:12.634 This sealed to them, in some way, that grace of the Covenant which is exhibited in the Sacraments. 20. From the time of Abraham, the Church chiefly consisted in his family and posterity. 21. In that period of time, all the benefits of the New Covenant were more clearly and distinctly set forth than before. 22. First, ELECTION was represented in the persons of Isaac and Jacob, beloved above Ishmael and Esau, Romans 9:11-33; Romans 10:1-21; Romans 11:1-36; Romans 12:1-21; Romans 13:1-14 23. Secondly, REDEMPTION together with its application was most excellently exhibited in the person and blessing of Melchizedek;636 also in the promise and covenant of blessing to come to all Nations by the seed of Abraham.637 24. Thirdly, CALLING was exercised by leading Abraham out of Ur of the Chaldees to a certain new and heavenly Country, Hebrews 11:8-10.638 25. Fourthly, JUSTIFICATION was illustrated by the express testimony of God that Faith was imputed to Abraham for righteousness as the Father and pattern of all that should believe; and also by the Sacrament of circumcision, which was a seal of the same righteousness. 26. Fifthly, ADOPTION was set forth by pronouncing the Name of God upon Abraham and all the sons of the promise, and by assigning the inheritance to the sons of the promises who were begotten of the free Woman through grace, Galatians 4:26, Galatians 4:28-31.639 27. Sixthly, SANCTIFICATION was figured by circumcision which set forth the taking away and abolishing of the corruption of sin and of the old man, so that a new Creature might be settled in its place, Colossians 2:11; Deuteronomy 30:6.640 28. Seventhly, GLORIFICATION was shown in the blessing promised, and in the Land of Canaan,641 which was a type of the Heavenly Country. 29. From the time of Moses to Christ, all these same things were further shadowed by means that were both extraordinary and ordinary. 30. Redemption and its application were extraordinarily signified, 1. By the deliverance out of Egypt by the Ministry of Moses as a type of Christ, Matthew 2:15.642 And by bringing into the land of Canaan by the Ministry of Joshua, as another type of Christ. 2. By the bronze Serpent which, by beholding it, men who were likely to die were restored to health, John 3:14, John 12:32.643 3. By the Cloud, whereby the Israelites were covered from all the injuries both of their enemies, and of the Heaven. Moreover, they had light, together with a refreshing of their strength administered by day and by night, 1 Corinthians 10:2; Isaiah 4:5.644 4. By passing through the Red Sea, whereby they had a way cast up to the Land of Promise, their enemies being overwhelmed and destroyed, 1 Corinthians 10:2. 5. By Manna from Heaven, and Water out of the Rock, from which they received continual nourishment, as it were out of God’s Hand, 1 Corinthians 10:3-4; John 6:32-33.645 31. Ordinarily Christ and REDEMPTION by him was shadowed by the high priest, the authors, and the sacrifices for sins.646 32. JUSTIFICATION was shown in many sacrifices, washings, and the Sacrament of the Passover.647 33. ADOPTION was shown in the firstborn, who were dedicated to God.648 34. SANCTIFICATION was shown in all the offerings and gifts, and in those observations which had any show of cleanliness.649 35. GLORIFICATION was shown by the inheritance of the Promised Land, and by that communion which they had with God in the Most Holy Place.650 36. The Church of the Jews, instituted by Moses, was only one Church in respect to its outward gathering together; this was because all of the solemn Communion which was prescribed at that time depended on one Temple; and Communion was to be exercised there by public profession and with certain rites. 37. The Synagogues were n0t complete Churches, because the whole worship of God, and the whole Holy Communion that was prescribed at that time, could not be exercised in them. 38. Therefore, the Church of the Jews was a national Church, and in some respect it was catholic or universal, because the believing Proselytes of every Nation under Heaven were bound to join themselves to that one Church, Acts 2:5-6, Acts 2:8-11; Acts 8:27.651 39. The primary Ministers were the Priests of the family of Aaron, in a continued line of succession, to whom were joined the other Levites, Numbers 3:6-51; Numbers 4:1-49; Numbers 5:1-31; Numbers 6:1-27; Numbers 7:1-89; Numbers 8:1-26; Numbers 9:1-23; Numbers 10:1-36 40. Yet neither Priests nor Levites were allowed to Minister unless they were first tested, and as they were able in body, age, and the gifts of the mind.653 41. The Ecclesiastical Discipline of that time was ceremonial for a great part, and yet such that all kinds of holy things were to be preserved pure by it. ======================================================================== CHAPTER 120: -39 CHAPTER 39. OF THE ADMINISTRATION OF THE COVENANT FROM CHRIST ... ======================================================================== 1-39 Chapter 39. Of the Administration of the Covenant from Christ to the end of the World. 1. The manner of the administration of the Covenant, now that Christ is exhibited, is double: one until the end of the world, and the other in the end itself [chap. 41]. 2. From Christ TO THE END OF THE WORLD, there is one manner of administration, and that is altogether new; this is why it is also called the New Testament. 3. It is of one manner, without end or alteration, because it is perfect: there is no other manner to be expected to which it would give way as more perfect. 4. It is the NEW TESTAMENT in respect to that covenant which was from the time of Moses, and in respect to the promise made to the Fathers — not in respect to its essence, but in respect to its manner — because in respect to the manner of administering it, there was some representation in the Covenant of Works, from which this New Testament essentially differs. And so there did not appear to be an integral difference between the New Covenant and the Old, but it was in the administration of what is most properly called the New Covenant and Testament. 654 5. It differs from the former administration of the Covenant in quality and quantity. 6. It differs in QUALITY in either its clearness, or its freedom. 7. CLEARNESS consists in this: First, that the doctrine of grace and salvation by Christ and by Faith in him, together with those things annexed to it, is more distinct and express than it was before. Secondly, that it is not declared in types and shadows, but in a most obvious way. 8. In both these respects, Christ was said to be propounded before under a veil, but now he is to be offered with an open and unveiled face. 2 Corinthians 3:12,655 We use great evidence in speaking; nor are we like Moses who put a veil over his face, that the children of Israel could not see to the end of that which is now taken away as unprofitable. 9. FREEDOM consists in this: First, that the government of the Law, or the arrangement of the Covenant of Works which held the ancient people in a certain bondage, is now taken away. For this reason also, the Spirit of Adoption, although it was never wholly denied to the faithful, is most properly said to be communicated under this New Testament, in which the most perfect state of believers most clearly appears. Galatians 4:4-5, After the fulness of time came, God sent forth his Son — that we might receive the adoption of sons, etc. Secondly, freedom consists in this: that the yoke of the Ceremonial Law — as it was a handwriting656 against sinners; as it forbade the use of things that are indifferent in their nature; as it commanded many burdensome observations of them; and as it veiled the truth itself with manifold and carnal ceremonies — is now wholly taken away, Colossians 2:14; Colossians 2:17,657 which are a shadow of things to come, but the body is of Christ. 10. Therefore, those who impose upon the Christian Churches either Jewish ceremonies, or other religious and mystical ceremonies of a similar nature, offend against that liberty which Christ has obtained for us. For divine ceremonies are not taken away in order that human ceremonies might succeed in their place. Nor is it likely that Christ would leave such mysteries to the will of men after his coming, when he permitted no such thing to his people of old — especially seeing that he might so easily have provided this kind for us, if he judged any religious and mystical ceremonies necessary or profitable for us (besides those few which he prescribed by name); or at least he could have shown in certain Tablets,658 to whom he granted such an authority — which he nowhere did. Galatians 5:1, Stand fast therefore in the liberty with which Christ has made you free, and do not be entangled with a yoke of bondage by going back again. 11. This administration of the Covenant differs from the former in QUANTITY [see thesis 5], both intensively and extensively. 659 12. INTENSIVELY, First, in that the application by the Spirit is more effectual, and the gifts of the Spirit are more perfect than they ordinarily were under the Old Testament; this is why the old administration is comparatively called the Letter, and the new is called the Spirit, 2 Corinthians 3:6.660 Secondly, in that it begets a more spiritual life, 2 Corinthians 3:18.661 13. EXTENSIVELY, First, in respect to place, because it is not contracted to some one people, as before, but it is diffused through the whole world. Secondly, in respect to time, in that it has no term of duration before the consummation of the whole mystical Church. 2 Corinthians 3:11; That which remains;662 Ephesians 4:13, until we all meet to a perfect man, to the measure of the full stature of Christ.663 14. But because this new administration is so perfect, it is also fitting that the communion of Saints in the Church under the New Testament be ordained most perfect. 15. Therefore in every Church of the New Testament, the whole solemn and ordinary worship of God, and all his holy ordinances, may and ought to be observed so that all the members of that Church may ordinarily exercise communion together in them. 16. For it is not now ordained, as it was ordained by God in the Church of the Jews, that some more solemn parts of Divine worship may be exercised in one place,664 and other parts be exercised in other places.665 Rather, one particular Church is ordained in which all holy offices are to be performed. 17. Hence all Christian Churches together have one and the same right; so that one church no more depends upon another, than another church depends upon it.666 18. Hence also, it is most convenient that one particular Church does not consist of more members than may meet together in one place to hear the Word of God, celebrate the Sacraments, offer prayers, exercise Discipline, and perform other duties of Divine polity, as one body. 19. For it is an aberration that is not void of all confusion, that in some larger Cities, although there are more believers than can exercise that Communion together, yet they are not distributed into various Churches; but instead, they make one church so abound, that the edification of everyone cannot rightly be taken care of and furthered. 20. Therefore the Church instituted since Christ was exhibited, is not one catholic Church, so as all the faithful throughout the world might be joined together in one and the same outward band among themselves, and depend upon one and the same pastor, or company of pastors; but there are as many Churches as there are companies, or particular Congregations of those who profess the Faith — who are joined together by a special band for the constant exercise of the communion of Saints. 21. For although the mystical Church, as it is in its members, is not distributed in any other way than into its adjuncts and subjects. In this respect, we name the Church of Belgium, Brittany, or France just as we name the Sea: according to the shores onto which it washes, such as the Belgic, British, or French Sea, even though it is one and the same Sea. Yet the instituted Churches are diverse and most special Species, or Individuals, partaking of the same common nature, much as there are diverse Fountains, diverse Schools, or diverse Families. Many or perhaps all might be called “one Church” in respect to some single affection which they all have in common. Yet they are like many families belonging to some noble stock, which are often represented by the same name of just one Family, such as the Family of the House of Nassau,667 etc. 22. Nor is this Church that is instituted by God properly national, provincial, or Diocesan. These forms were brought in by men from the pattern of civil government, especially the Roman government. But the Church is Parochial, or of one congregation, the members of which are combined among themselves, and ordinarily meet in one place for the public exercise of religion. 23. For such a company, and not larger, is properly signified by the word Ekklesia, ecclesia, Church. Nor does it have a larger signification in the New Testament when it refers to any visible and designed company; nor is it used so among secular authors who are more ancient. 24. Hence diverse fixed Congregations of the same Country and Province are always called Churches, in the plural, and not one Church; this is so even in Judea, which was all one national Church before, 1 Thessalonians 2:14; Acts 14:23; Acts 15:41; Romans 16:4-5; Romans 16:16; 1 Corinthians 16:1; 1 Corinthians 16:19; 2 Corinthians 8:1; 2 Corinthians 8:18-19; Galatians 1:2, Galatians 1:22.668 25. Also, those particular Churches which are reckoned in the New Testament, usually met together, ἐπὶ τὸ αὐτὸ, into one: Acts 2:44; Acts 5:12; Acts 14:27; Acts 15:25; Acts 21:22; 1 Corinthians 5:4; 1 Corinthians 14:23, 1 Corinthians 14:26, 1 Corinthians 11:17, 1 Corinthians 11:33.669 26. Nor is there anything to be read in all the New Testament of the institution of any larger Church upon which lesser congregations should depend; nor is there any worship or holy ordinance prescribed which is not to be observed in every congregation; nor is there any ordinary Minister made, who is not given to some such company. 27. Yet particular Churches, as their Communion requires, and as the light of nature, and the equity of rules and examples of Scriptures teach, may and often ought to enter into a mutual confederacy and fellowship among themselves in Classes and Synods, so that they may use their common consent and mutual helps as much as may be fitly done, especially in those things which are of greater moment. But that combination does not constitute a new form of Church; nor should it take away or diminish in any way that liberty and power which Christ has left to his Churches for directing and furthering that which it alone serves. 28. Ordinary Ministers follow the form of the Church that is instituted; they are not Ecumenical, National, Provincial, or Diocesan Bishops, but Elders of one Congregation, who in the same sense are also called Bishops in the Scriptures. 29. Those transcendent members of the Hierarchy were merely human creations, brought into the Church without any Divine precept or example. They cannot fulfill the office of a Pastor in so many Congregations. They rob the Churches of their liberty while they exercise, as it were a regal, or rather tyrannical dominion over the Churches themselves, and their Pastors. They have brought in with them the Roman Antichrist himself as the head, and Chancellors, Suffragans, Archdeacons, Officials, and similar props of the Hierarchy, as the tail of the same sort (whose very names are Apocryphal, and altogether unknown to the first Churches) to the utter oppressing of the Churches of God. 30. The right to call an ordinary Minister is in the Church itself to whom he must serve, Acts 14:23.670 31. Yet here they need the direction and help of the Elders, both of the same Church and also very often of the neighbor Churches. 32. The essence of the CALLING is in election by the Church, and acceptance by the elected. 33. An antecedent adjunct of it is EXAMINATION, or trial. 34. A consequent and consummating adjunct is ORDINATION, which is nothing else than a certain solemn entrance of the Minister already elected, into the free execution of his function; ἐπιθέσiς, laying on of hands,671 often signifies the same thing among the ancients. 35. The Episcopal ordination of a Minister without title, that is, without a Church to which and in which he should be ordained, is as ridiculous as someone pretending to be a husband, without having a wife. 36. A Minister called in this way to some one Church, can neither forsake it at his own will, nor be thrown out of it without just cause; nor can another undertake the like care of the Church, or neglect what he has undertaken by voluntary non-residency, without a sacrilegious breaking of his covenant. 37. Ordinary Ministers are either Pastors and Teachers, or ruling Elders, to whom are joined those who take care of the poor; that is, Deacons, Deaconesses, or Widows. 38. By these offices, Christ has sufficiently provided for all the necessities of the members of the Church; namely, that they may be chiefly instructed in the knowledge of the truth by Teachers, stirred up chiefly to the practice of piety by Pastors, preserved in that course of life and called back to repentance for sins by them and by the Rulers, and helped against poverty by Deacons. ======================================================================== CHAPTER 121: -40 CHAPTER 40. OF BAPTISM AND THE SUPPER OF THE LORD. ======================================================================== 1-40 Chapter 40. Of Baptism and the Supper of the Lord. 1. After the nature of the New Testament, follow its Sacraments; for they are few in number, and they are to be obtained and observed easily, and be most perspicuous672 in their meaning. 2. They were sanctified and instituted by Christ himself. For although the one Sacrament was first used by John the Baptist, yet in that very thing he was the forerunner of Christ, so that he might show what Christ himself would allow and institute afterward; nor did it have the respect of an ordinary institution by the Ministry of John, but by the institution of Christ himself. 3. These Sacraments are Baptism and the Supper of the Lord; for there were no other Sacraments or sacramental signs delivered to the Church either by Christ or his Apostles; nor can there be others appointed by men in the Church. 4. In respect to God’s Institution, there lies the greatest necessity upon the faithful to use these Sacraments diligently and religiously; yet they are not so absolutely necessary to salvation that the absence or privation of them brings a privation of this institution; nor should they in that respect be celebrated by those who are not lawful Ministers, or outside a Church assembly.673 5. BAPTISM is the Sacrament of Initiation or REGENERATION. 6. For although it seals the whole covenant of grace together to the faithful, yet by a special approbation, it represents and confirms our very INGRAFTING into Christ. Romans 6:3, We are baptised into Christ Jesus, and Romans 6:4, Being planted 674 together with him; 1 Corinthians 12:13, We are baptised into one body. 7. Upon our first ingrafting into Christ by Faith, a relation of our JUSTIFICATION and ADOPTION immediately follows. Therefore Baptism, as the Sacrament of the Ingrafting itself, is for remission of sins, Mark 1:4. It is also a representation of Adoption, in that by baptism we are consecrated to the Father, Son, and Holy Spirit, and their names are pronounced upon the baptised. 8. Also, because Holiness is always derived from Christ (into whom we are ingrafted) to all the faithful, Baptism is also the seal of our SANCTIFICATION. Titus 3:5, He has saved us by the laver 675 of regeneration, and the renewing of the Holy Spirit. Also, Romans 6:3-5.676 9. And because GLORIFICATION cannot be separated from true holiness, Baptism is also, along with these, the seal of eternal glory. Titus 3:7, That we might be made heirs according to the hope of eternal life. Romans 6:8, If we are dead with Christ, we believe that we shall also live together with him. 10. Those benefits are sealed according to the measure of Initiation in Baptism. Hence, First, Baptism is to be administered only once, because there is only one beginning of spiritual life by regeneration, just as there is only one beginning of natural life by generation. 11. Hence, Secondly, Baptism ought to be administered to all those to whom the Covenant of Grace pertains, because it is the first sealing of the Covenant, now first begun. 12. But it appears the infants of the faithful are not to be forbidden this Sacrament, 1. Because if they are partakers of any grace, it is by virtue of the Covenant of Grace; and so both the covenant and the first seal of that covenant also pertain to them. 2. In that the covenant in which the faithful are now contained, is the same as that covenant which was made with Abraham, Romans 4:11; Galatians 3:7-8;677 and that expressly extended to Infants. 3. This covenant which is now administered to the faithful, brings larger and fuller consolation to them than it could of old, before the coming of Christ. But if it were to pertain only to them, and not to their infants, then the grace of God and their consolation would be narrower and more contracted after Christ is exhibited, than before. 4. Because Baptism succeeded circumcision, Colossians 2:11-12,678 it pertains as well to the children of believers, just as circumcision did. 5. Because in the very beginning of regeneration, of which baptism is a seal, man is merely passive. This is also why there is no outward action required of a man, either to be circumcised or baptised, as there is in other Sacraments, but only a passive receiving. Therefore, infants are as capable of this Sacrament in respect to its chief use, as those who are of age are. 13. Faith and Repentance no more make the covenant of God now than in the time of Abraham (who was the Father of the faithful); therefore the lack of those acts should no more keep baptism from Infants now, than it forbade circumcision then. 14. The sign in this Sacrament is water — not simply, but as it purges the unclean — either by dipping or sprinkling. 15. Water was chosen, because nothing in use more fitly represents the spiritual washing that is performed by the blood or death of Christ; nor is sprinkling or the application of the blood of Christ so fitly expressed by anything else, seeing that now, since the death of Christ, there should be no use of natural blood in holy things.679 16. The SUPPER OF THE LORD is the Sacrament of the nourishing and growth of the faithful in Christ.680 17. Hence it should be often administered to the same person.681 18. Hence also, the Supper is only to be administered to those who are visibly capable of nourishment and growth in the Church; and so it is not to be administered to Infants, but only to those who are of age. 19. But because the fullest and most perfect nourishment is sealed in Christ, some single and simple sign of nourishing is not used here, but a double kind, as the nourishment of the body requires: namely, Bread and Wine. 20. Therefore those who take away one of these signs from the faithful in the administration of the Supper, detract from the wisdom of God; they make lame the institution of Christ; and they grievously lessen or take away the consolation of the faithful. 21. Bread and wine are therefore used because, except for eating flesh (which has no place in holy things now that the sacrifice of Christ is finished), and drinking blood (which not only religion but man’s nature abhors), there is nothing that more conveniently expresses that nearest union which we enjoy by degrees with Christ, which is founded in the sacrificing of his body, and the shedding of his blood. 22. To pretend there is any transubstantiation682 or consubstantiation683 in this Sacrament, more than in baptism, is a certain blind and stupid superstition. 23. For spiritual nourishment in this Sacrament does not require that the bread and wine be changed into the blood of Christ, nor that Christ be corporally present with them; but only that they be changed relatively in respect to their application and use, and that Christ be spiritually present with those who receive them in Faith. 24. Transubstantiation and consubstantiation are against the nature of a Sacrament in general; against the analogy of our other Sacrament, baptism; against most usual phrases in the Old Testament; against the human nature of Christ; against his state of Glorification; and against the revealed will of God which says that Christ shall remain in Heaven until the Day of Judgment. 25. As touching the words of Institution, “This is my body,” they are necessarily to be understood as other sacramental phrases that we find everywhere in the Holy Scriptures, and of which we have God himself as a clear interpreter. Genesis 17:10-11. This is my Covenant... That it may be a sign of the Covenant between me and you. 26. As touching the manner of explaining the words of this phrase according to art, learned men differ among themselves. Most of our interpreters would have a trope in the words,684 that is, a metaphor or a metonymy.685 27. The Lutherans contend there is no trope to be found here, only an unusual predication.686 28. There are not a few Interpreters, and those are new, who deny that there is either any proper trope or any unusual predication; they make it an improper and mystical predication. 29. But no sufficient reason is given why we may deny that there is a trope in the words, which may thus be demonstrated: If it is an improper or “unusual predication”, as they would have it, then this unusual or improper way ought to be shown in some word. If this is done, then of necessity, that word is in some way translated from its natural meaning and use; and if that is so, then the word takes the nature and definition of a trope. 30. But the trope is neither in the Article going before it, nor in the proper Copula,687 as in the word “is”. Rather, it is in that word which follows: that is, in the word “body”; for body is put for a sign of the body — not that a true and proper body is excluded from that sentence — but rather it is included by the relation which the sign has to the thing signified. 31. And there is not only one trope, but a threefold trope in this word. The first is a Metaphor, where one like thing is put for another to which a metonymy of the adjunct adheres and is mingled. For the bread is not only like the body of Christ, but by God’s institution, it is also made an adjunct of it. The second is a Synecdoche688 of the part for the whole, where the body of Christ is put for the whole Christ. The third is a Metonymy of the subject for the adjuncts, in that Christ is put for all those benefits which are also derived from Christ to us. In the other part, the Wine, there are other tropes sufficiently manifested. ======================================================================== CHAPTER 122: -41 CHAPTER 41. TO THE END OF THE WORLD. ======================================================================== 1-41-Chapter 41. To the end of the World. 1. Thus far of the administration that exists before the end of the World. In THE END ITSELF, that application shall be perfected, which has only begun in this life. 2. Then the end of calling shall be present to all the called, for we are called to the eternal glory of God, 1 Peter 5:10. The end of Faith is also said to be contained in this: that is, in the salvation of souls, 1 Peter 1:9. 3. Then that declaration of JUSTIFICATION and REDEMPTION, which refers to its effects, shall be complete — in respect to which, the faithful are said to expect Redemption in this life, Luke 21:28; Romans 8:23; Ephesians 1:14.689 4. Then all the adopted shall enter into the possession itself of the inheritance, in which sense the faithful are said to expect their Adoption in this life, Romans 8:23. 5. Then the Image of God shall be perfected in all the Saints. Ephesians 5:27, That he might present her to himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it might be holy and unblameable. 6. Finally then, the glory and blessedness hoped for shall shine in all kinds of fulness, not only in the soul, but also in the very body. Php_3:21, He shall transfigure our lowly body that it may be made conformable to his glorious body. 7. But because the state of the Church at that time will be a state of perfection and not of edification, the Ministry, Sacraments, and Discipline will cease, together with the instituted Churches themselves; but the mystical Church will remain in immediate communion with God. 8. Hence also, this end of the World ought to be expected with desire by all the faithful. Php_3:20, We expect a Saviour, Jesus Christ. Titus 2:13, Expecting that blessed hope, and that glorious coming of the glory of the great God and our Saviour. 9. The perfection of this final administration requires the coming and personal presence of Christ himself, Acts 10:42.690 10. The second coming of Christ will be like the first in this: in that it will be real, visible, and apparent, Acts 1:11. 691 But it is unlike in this: in that it will be 1. With greatest glory and power, Matthew 24:30; Titus 2:13.692 2. It will be with greatest terror in respect to the ungodly, and with greatest joy for all the godly, 2 Thessalonians 1:7-10.693 11. Hence there are two Acts that serve for the final discerning between the godly and ungodly: RESURRECTION and the LAST JUDGMENT, 2 Corinthians 5:10.694 12. Resurrection is of that which fell; but because man fell from life by the separation of the soul from the body, therefore, so that he may rise again, it is necessary that the same soul be united again to the same body, so that by the restored union of both, the same man may exist. 13. It appears that such a Resurrection is possible to God, because such a reparation of man does not exceed that power which was manifested in his first Creation. Php_3:21, According to that effectual power whereby he is able to subdue all things to himself. 14. But it cannot be certainly demonstrated by natural reason, either a priori or a posteriori;695 that this Resurrection will actually occur; rather, it is properly of faith. 15. Neither the nature of the soul, nor that of the body, can be the cause of Resurrection; for reforming and raising the body out of the dust is against the usual course of nature which, when that nature is perfectly destroyed, is not usually repaired by nature. The inseparable union of the soul with the body, by which man is made immortal, is beyond the strength of nature. 16. Therefore raising the dead properly belongs to Christ the God-man; the principle of it is the Divine omnipotency of Christ, whereby it may be easily accomplished, even in an Infant. 17. The Ministry of the Angels will not properly be to raise the dead, but to gather the parts to be raised, and to gather together those who are being raised.696 18. But although all shall be raised by Christ, yet it is not in one and the same way; for the Resurrection of the faithful is unto Life, and it is accomplished by virtue of that union which they have with Christ, as with their life, Colossians 3:4; 1 Thessalonians 4:14.697 And it is by the operation of his quickening Spirit which dwells in them. Romans 8:11, He shall also quicken your mortal bodies by his Spirit dwelling in you. But the Resurrection of others is by that power of Christ whereby he executes his revenging Justice. 19. Therefore the Resurrection of the faithful is from the Life of Christ, as from a beginning, unto their life, as the fruit and effect. Therefore it is called the Resurrection of Life. And the raising up of others is from the sentence of death and condemnation, to death and condemnation itself; and therefore it is called the Resurrection of Condemnation, John 5:28-29.698 20. The Last Judgment is exercised by Christ as by a King; for the power to Judge is part of the office of a King.699 21. In respect to the faithful, it comes from grace, and it is an office of the Kingdom of Grace, essential to Christ the Mediator; but in respect to unbelievers, it is an office only of power and dominion, granted by the Father and belonging to some perfection of mediation, but it is not essential to it. 22. Hence the sins of the faithful shall not come into Judgment; for seeing that in this life these sins are covered and taken away by the sentence of Justification, and the Last Judgment shall be a confirmation and manifestation of that sentence, it would not be fitting that they would again be brought to light at that time. 23. The place of this Judgment shall be in the Air, 1 Thessalonians 4:17.700 24. The day and year of it is not revealed in Scripture, and so it may not be set down by men.701 25. The sentence of eternal life or death, presently to be fulfilled, will be given according to foregoing works.702 26. But the sentence of LIFE, in respect to the elect, shall be given according to their works, not as meritorious causes, but as effects testifying of its true causes.703 28. Christ God-man is the Judge, delegated as it were; 704 yet in respect to that Divine authority and power which he has, and on which the strength of the sentence depends, he is the principal Judge. 29. The faithful also shall judge with Christ assisting; not consulting, but approving in their judgment and will, as well as by comparison of their life and works. 30. Judgment shall be given not only of wicked men, but also of evil Angels.705 Therefore the raising up and judging of wicked men, to be done by Christ, no more argues for the universal redemption of such men, than it does of the Devils. 31. The fire appointed to purge and renew the World, will not go before the Judgment, but will follow it.706 32. Purgatory is no more necessary before the Day of Judgment than after. Seeing therefore that there will be no Purgatory afterward, by the confession of the Papists themselves, neither is there any now, before.707 33. The elements shall not be taken away, but changed.708 34. Also, Christ after the Day of Judgment shall remain King and Mediator forever.709 ======================================================================== CHAPTER 123: -00 SECOND BOOK OF SACRED THEOLOGY. ======================================================================== 2-00 SECOND BOOK OF SACRED THEOLOGY. ======================================================================== CHAPTER 124: -33 CHAPTER 33. OF THE EXTRAORDINARY MINISTERS OF THE CHURCH. ======================================================================== 1-33 Chapter 33. Of the Extraordinary Ministers of the Church. 1. Thus far of the Subject of the application of Redemption.539 The Manner of application follows. 2. The MANNER of applying redemption consists in those things which are means of the Spirit applying Christ to us for our salvation, with all his benefits. 3. The Spirit itself applies all saving things to us, internally and most nearly, and so his manner is immediately; nor is any external means properly capable of that virtue whereby grace may be really communicated to us. Therefore, although those external means 540 morally concur and operate in the preparation of a man to receive this grace, yet they do not properly confer the grace by themselves; rather, it is the Spirit which works together with them. 1 Corinthians 3:7, Nor is he that plants anything, nor he that waters; but God who gives power to increase. 4. The two principal means of this sort of application are the Ministry and the Holy Signs,541 to which, notwithstanding, there is necessarily to be joined some Ecclesiastical Discipline.542 5. The MINISTRY is an Ecclesiastical function whereby a man being chosen out, dispenses holy things by special right. 2 Corinthians 4:1, We have this Ministry, as we have obtained mercy. 1 Corinthians 1:2, Let a man so account of us as of the Ministers of Christ, and dispensers of the Mysteries of God. 6. It is called a Ministry, because that power which is committed to Ecclesiastical men is a power of doing only by the command of Christ, and mere obedience toward him, 1 Corinthians 4:1-2.543 7. A spiritual or regal power of government, whereby one works by his own liberty and will, does not belong to men, but to Christ alone. 8. Hence a Minister of the Church is bound to execute his office by himself, as one who does not have power to appoint any vicar in his place, for this would not be an action of obedience but of command. 9. Therefore, one who is a constant Minister of different churches which are necessarily to be provided for by [individual] vicars,544 is not ministering by God’s Ordaining, but by man’s ambition and presumption. 10. The power is not absolute, but relative. That is, it does not consist in an absolute power to do anything, but in a right whereby one has power to do what he might not rightly and lawfully do before; and therefore it is Potestas jurie, a power of right. 11. But it is of special right, because it respects some special duties which are unlawful for others to do,545 and it undertakes some common duties in a certain special manner.546 12. The right of the Ministry depends upon calling. Hebrews 5:4, Nor does anyone take this honour to himself, but he that is called by God, as Aaron was. 13. A CALLING is an action whereby an office is committed to someone, with the authority to Minister. 14. Therefore, they are ridiculous who ordain the calling of Ministers, but do not give them power to preach the word unless they have some new grant of authority. 15. A necessary adjunct of a calling is fitness for the Ministry. 16. Hence, those who are altogether unfit to fulfill the Ministry, if they are called to it by men, are the Ministers of men, and not of God. Hosea 4:6, Because you have despised knowledge, I will also despise you, that you shall not be a Priest to me. 17. This fitness arises from a fit measure of gifts, and a ready will to undertake and execute the office. 18. From the Ministry there arises a third state of the Church; for as by FAITH it has its essential state, and by a COMBINATION it has its integral state, so also by the MINISTRY it has a certain organic state; because it is now made fit to exercise all those operations which pertain to the good of the whole. 19. The course and direction of these operations is Ecclesiastical polity.547 20. The form of this polity is altogether monarchical in respect to Christ, the head and King; but as touching the visible and vicarious administration, it is of a mixed nature: partly as it were aristocratic, and partly as it were democratic. 21. Hence in the lawful Ministry of the Church, Hierarchy — holy principality — has no place. Rather Hieroduly, or holy Service, has its place. 22. Therefore one Minister is not subjected to the power of another in his dispensation, but all immediately depend on Christ; just as those Angels which are inferiors in office to others, are immediately subject to God, not to other Angels.548 23. This Ministry is either extraordinary, or ordinary [chap. 35]. 24. EXTRAORDINARY Ministry is that which has a certain higher and more perfect direction than can be attained by ordinary means. 25. Hence such Ministers always have extraordinary gifts and assistance, so that they Minister without error. 26. The right of an extraordinary Minister is bestowed properly neither from man, nor by man, but from God alone by Jesus Christ and the Holy Spirit, Galatians 1:1.549 27. Hence the calling to such a Ministry is immediate.550 28. Yet every extraordinary calling is not so immediate that it excludes all Ministry of men, as apparent in the calling of Elisha and Matthias; but it excludes only that Ministry which is destitute of an infallible direction. 29. This extraordinary Ministry was very necessary for the Church, because that will of God which pertains to living well to God, could not be revealed by human industry and ordinary means, as with all other Arts and Science; but it required men stirred up and sent by God, to whom he has manifested his will, that they might be to us in stead of God himself. Exodus 4:15-16, And you be to him in stead of God.551 30. God has revealed his will to these extraordinary Ministers, 1. By a lively voice, Revelation 1:10.552 To this was often added an appearance and the speaking of an Angel, or of Christ himself, as of the Angel of his covenant.553 2. By vision whereby, together with the word, the Species of the things to be declared were represented to their waking eyes. 3. By dreams whereby such things were propounded to the minds of those who were asleep. 4. Sometimes also by a certain special familiarity, as it were, mouth to mouth, without parable. Numbers 12:6-8, If there is a prophet among you, I will make myself Jehovah known to him in a vision, and I will speak to him in a dream. My servant Moses is not so; with him I speak mouth to mouth, plainly and not in dark speeches, and he shall behold the similitude of the Lord. 31. The manner of this revelation was so powerful, that it drew men oftentimes into an ecstasy or trance, whereby they were so caught above themselves, that they perceived nothing beside that which was propounded; nor the whole of that thing itself according to all its circumstances, 2 Corinthians 12:2-4.554 32. Yet it is so certain that the divine truth of it is often confirmed, and in a certain special manner, it is sealed to those to whom it is revealed, so as not to need another confirmation. Galatians 1:17, Nor did I return to those who were Apostles before me. Galatians 2:6, Those who were highly esteemed added nothing to me; although sometimes miracles are also added for more abundant confirmation, Judges 6:36-38.555 33. This extraordinary Ministry is either for the first instituting of a Church; or for the special and extraordinary conservation of a Church; or finally, for the extraordinary restoring of a Church that has fallen. 34. The Ministry of INSTITUTING a Church always has a testimony of miracles joined with it. Hebrews 2:3-4, Which at first began to be spoken, etc. God also bearing them witness, with signs and wonders, and with various miracles and gifts of the Holy Spirit, according to his will. 35. Yet miracles do not give such a testimony to the doctrine of anyone, that it may be readily believed. For that doctrine which does not agree with the known will of God ought not to be admitted, even though it seems to be confirmed with miracles. Deuteronomy 13:1-3, Although that sign or wonder comes to pass which he foretold you saying, ‘Let us go follow other gods,’ do not listen to the word of that Prophet. Galatians 1:8, Though we or an Angel from Heaven preach another Gospel besides what we have preached, let him be accursed. 36. The Ministry of CONSERVING and RESTORING the church, although it is extraordinary, and is always confirmed by miracles, yet it does not always or necessarily require a testimony of miracles; as it appears with many in the Old Testament, and in John the Baptist. 37. Extraordinary Ministers were Prophets, Apostles, and Evangelists. 38. Wycliff, Luther, Zwinglius, and others like them, that were the first restorers of the Gospel, were not extraordinary Ministers, properly speaking. 39. Yet they are not mistakenly called “extraordinary” by some. 1. Because they performed something like those things which were done by extraordinary Ministers of old. 2. Because in respect to degree, they received some singular gifts from God as occasion required, which may also be affirmed about many among the more famous Martyrs. 3. Because order at that time being disturbed and decayed, they were of necessity to attempt some things out of the common course. 40. It is therefore ridiculous to require miracles of those men in order to confirm that doctrine which they propounded, seeing that such an attestation is not necessary in all extraordinary Ministers. ======================================================================== CHAPTER 125: -01 CHAPTER 1. OF OBSERVANCE IN GENERAL ======================================================================== 2-01 Chapter 1. Of Observance in General Thus much of the first part of Theology, or of Faith in God: the other part follows, which is Observance toward God. 1. Observance is that by which the Will of God is performed with subjection to his glory. 2. It respects the Will of God as a pattern and a rule, as it appears by those words of Christ in which he also describes our obedience; let your Will be done, as in Heaven, so also on Earth;710 and also explained his own obedience. Matthew 26:39. Not as I will, but as you will; and Matthew 26:42, Let your will be done; so also Psalms 40:8, I delight to do your will, O my God; and your Law is written in my heart. 3. But it respects the Will of God, not as it is secret and powerfully effectual or ordaining; for then all other Creatures, even ungodly men, and the very Devils themselves, also perform the Will of God with that obediential virtue which is common to all Creatures. Rather, it respects that Will of God which prescribes our duty. Deuteronomy 29:29, Things that are revealed, are revealed that we may do them. 4. It respects that Will with subjection, Romans 8:7.711 Because obedience applies our will to fulfill the Will of God, as it commands us to do anything according to his authority. It is not subject to the Law of God. 5. Hence it is called obedience because it makes the Will ready to commit the command of God to execution — that command being heard and in some measure perceived. 6. Hence also, it has some respect to Service toward God; from which it comes to pass that to obey God, and to serve him, sound like one and the same thing, Luke 1:74; Romans 6:16.712 And to serve God is entirely the same as serving from obedience and righteousness, Romans 6:18, Romans 6:22.713 Because to do the Will of God with subjection is to serve God. Ephesians 6:6-7, As servants of Christ, do the Will of the Lord from the heart, with good will doing service as to the Lord. 7. For our obedience toward God, although in respect to readiness of mind it ought to be the obedience of sons, yet in respect to that strict obligation to subjection, it is the obedience of servants. 8. From this subjection to the Will of God, there necessarily follows a conformity between the Will of God and ours. Revelation 2:6, This you have, that you hate the deeds of the Nicolaitans which I also hate. And there follows a certain express resemblance to that Divine perfection which God has revealed and propounded to be imitated by us. 2 Peter 1:4, That we might be made partakers of the Divine nature; for the works of him who does truth are said to be done according to God, John 3:2.714 9. Hence the same obedience which is called obedience, because it respects the Will of God with subjection, and is called righteousness because it performs that subjection which is due, is also called holiness, because it respects the same Will with conformity and pure likeness. 1 Peter 1:14-15, As obedient children—as he that has called you is holy, you also be holy in all manner of conduct. 10. Obedience looks to the glory of God. 1 Corinthians 10:31, Do all to the glory of God, as it acknowledges his chief authority and power in commanding. 1 Corinthians 6:20, You have been bought with a price: therefore glorify God, etc. And also because it partly has a relation to, and it represents, the perfection of God. 1 Peter 2:9, That you may set forth his virtues,715 in the manifestation of which consists that glory which may be given to him by us. 11. Also in this subjection there is a respect to fear, as the Authority and Power of God is acknowledged; this is also why the fear of the Lord in Scripture is often put for the whole of obedience. Psalms 34:12, I will teach you the fear of the Lord. 12. Obedience is therefore said to be toward God, both as to the Rule of it, and as he is the Object of it, and also as he is the End of it. 13. The principal efficient cause of obedience, by way of an inward and inherent principle, is mediately Faith, and immediately Sanctifying Grace. 14. For FAITH prepares a way for us to God, Hebrews 10:22, Let us draw near by assurance of Faith; and the Power to go to him, 2 Corinthians 1:24, By Faith you stand; from these, obedience is called the obedience of Faith, Romans 1:5, And the faithful are called the children of obedience, 1 Peter 1:14.716 15. Now Faith brings forth obedience in a threefold respect: 1. As it apprehends Christ who is the Fountain of Life, and the Spring of all power to do good. 2. As it receives and rests in those arguments which God has propounded to us in Scripture to persuade us to obedience, namely, by promises and threatenings. 3. As it has power to obtain all grace, and thus that grace by which obedience is performed. 16. But SANCTIFYING GRACE is that very power whereby we are lifted up to apply our will to the will of God. This is also why new obedience is always included and understood in Scripture, when mention is made of the new man, and the new creature, Ephesians 4:24; Galatians 6:15. 17. For nothing can be performed by man, as it comes from him, or as a work of spiritual life, that is acceptable to God since sin has entered—unless it is performed in Christ by Faith and by the grace of sanctification. John 15:4-5,717 Without me, you can do nothing. 18. Yet the duties are not therefore to be omitted by a man who does not yet believe, because they are good in themselves; they hinder the increase of sin and the punishment of sinners; indeed, they are often recompensed with various benefits from God, although not by force of any determined Law, but by a certain abundant and secret kindness from him. 19. The adjuvant cause by moving is, 1. The dignity and majesty of God to be observed in itself. Deuteronomy 32:3, Ascribe greatness to our God. Psalms 29:2, Give to the Lord the glory of his name. 2. The kindness of God toward us, in which respect we owe him whatever is in us. 1 Corinthians 6:19-20, Do you not know that you are not your own—which are God’s. Romans 12:1, by the mercy of God; this is also why our obedience is nothing else than thankfulness due to God, and it is rightly explained by Divines under that name. 3. The authority of God commanding us, which has universal and full dominion over us. James 4:12, There is one Law-giver who can save and destroy. 4. The equity and profit of the things commanded, both of which agree with greatest reason. Romans 2:15, Their conscience together bearing witness; and these also pertain to our perfection and blessedness. Deuteronomy 32:47. It is your Life.718 5. The reward and promises by which obedience is persuaded. 2 Corinthians 7:1, Seeing we have these promises, let us purge ourselves, etc. 6. The misery incurred by those who do otherwise. Deuteronomy 28:16, Cursed you shall be. Hebrews 12:29, For our God is a consuming fire. 20. The matter of obedience is that very thing which is commanded by God; and so it is summarily contained in the Decalogue; for otherwise the Law of God would not be perfect.719 21. Therefore the Law of God, in respect to the faithful, is abrogated as it were,720 both in respect to the power of justifying which it had in the state of integrity,721 and in respect to the condemning power which it had in the state of sin. Yet it has force and vigor in respect to its power to direct; and it also retains some power of condemning, because it reproves and condemns sin in the faithful themselves — although it cannot wholly condemn the faithful, who are not under the Law, but under Grace. 22. The form of obedience is our conformity to the Will of God; therefore it is revealed that it may be fulfilled by us. Micah 6:8, He has shown you O man, what is good. 23. For the secret Will of God is not the rule of our obedience, nor is all of his revealed will; for Jeroboam sinned in taking the Kingdom of Israel, although the Prophet told him that God in some way willed it, 1 Kings 11:31 with 2 Chronicles 13:5-7.722 But that revealed will which prescribes our duty is therefore revealed, so that it may be fulfilled by us. 24. But this Will of God, in this very respect, is said to be good, perfect, and acceptable to God, Romans 12:2. It is good because it contains in itself all respect to that which is honest; it is perfect because there is nothing to be sought further for the instruction of life; it is acceptable to God because obedience to this will is approved and crowned by God. 25. Knowledge of this will is necessary to true obedience. Proverbs 4:13, Take hold of instruction and do not let her go; keep her for she is your life; Proverbs 4:19, The way of the wicked is darkness; they do not know what makes them stumble. Therefore the desire to know this will of God is commanded to us, together with obedience itself. Proverbs 5:1, Attend to wisdom; incline your ear to understanding; of which a great part is when it also respects practice — so that contrariwise, all ignorance of those things which we are bound to know and do, is sin. 2 Thessalonians 1:8, Rendering vengeance to those who do not know God, and do not obey the Gospel of our Lord Jesus Christ. 26. With knowledge of the will of God in this life, there ought to be joined a trembling and fear to transgress it. Proverbs 8:12-13; I wisdom have the fear of the Lord with me. Proverbs 14:16, The wise man fears and departs from evil. Chiefly indeed this is in respect to offence; but it is also in respect to anger and punishment, most of all as it separates us from God. Nor should such fear be called servile when it does not respect only punishment. 27. The chief end is God’s glory; for we attend to God by obedience, upon whom we lean by Faith; otherwise obedience would not flow from Faith. Seeing also that Faith is our life, as it joins us to God in Christ, it is necessary that the actions of that same Faith, which are contained in obedience, should also be carried to God; that is, to his glory. 28. The lesser principal end is our own salvation and blessedness. Romans 6:22, Being made servants to God, you have your fruit in holiness, and the end, eternal life. Hebrews 12:2, For the joy that was set before him, he endured the Cross. 29. For although obedience performed only for fear of punishment or expectation of reward is rightly called mercenary, yet if any [believer] were secondarily stirred up to do his duty by looking at the reward, or for fear of punishment; this is not alien to the sons of God, nor does it in any part weaken their solid obedience. 30. But our obedience is not the principal or meritorious cause of eternal life. For we both receive the privilege of this life and also life itself, by grace, and as the gift of God for Christ’s sake, apprehended by Faith. Romans 6:23, The gift of God is eternal Life in Jesus Christ our Lord. But our obedience is in a certain manner the Ministering, helping, and furthering cause toward the possession of this life, the right of which we had before; in this respect, it is called the Way in which we walk to Heaven, Ephesians 2:10.723 31. But obedience furthers our life both in its own nature – because it is some degree of the life which itself is always tending toward perfection — and also by virtue of the promise of God, who has promised eternal life to those who walk in his precepts. Galatians 6:8, He that sows to the spirit, from the spirit shall reap eternal life. 32. For although all our obedience while we live here is imperfect and defiled with some mixture of sin (Galatians 5:17, the flesh lusts against the Spirit), yet in Christ it is so acceptable to God, that it is crowned with the greatest reward. 33. Therefore the promises made according to the obedience of the faithful are not legal [as of debt],724 but evangelical [as of grace];725 although some call them mixed, Matthew 6:3.726 34. The manner of obedience is largely taken in subjection or humility, whereby the creature submits himself to God to receive and execute his commands, to which there should always be joined, 1. Sincerity, whereby all mixture of a strange727 intention and affection is removed; so that the whole man is applied to this duty, 1 Thessalonians 5:23; 1 Corinthians 6:20.728 And 2. Zeal; that is, the highest degree of pure affection. Galatians 4:18, It is a good thing to love fervently, ζηλοῦσθαι, in a good thing always.729 35. The chief subject of obedience (being of lively Faith) is the will. Php_2:13, It is God that works in you both to will, and to do. 36. But because the sincerity of the will in approving, most appears in readiness, alacrity,730 or cheerfulness of mind, that cheerfulness most of all pertains to the very essence of obedience. 2 Corinthians 9:7, God loves a cheerful giver. Deuteronomy 28:47, Because you did not serve your God in joy and cheerfulness of heart. So as often as it is cheerful, it is pleasing and acceptable to God, although the work proposed is not performed. 2 Corinthians 8:12, For if there is first a ready mind, one is accepted according to what he has, not according to what he does not have. 37. And because the zeal of the will chiefly consists in love and hatred, there is necessarily required for obedience that is acceptable to God, a love of the good also, and hatred of evil. Psalms 45:8, You have loved righteousness, and hated iniquity. 38. The effect and fruit is not only a declaration, but also a confirmation of Faith and Hope. 1 Timothy 1:19, Keeping Faith and a good conscience, which being put away, some have made Shipwreck of their Faith. 39. An adjunct that accompanies obedience is a conscience that is quiet, joyful, and glorying, Hebrews 13:18, For we trust that we have a good conscience, desiring to behave ourselves well in all things. 2 Corinthians 1:12, Our glorying is this: the testimony of our conscience. 1 John 3:19; 1 John 3:21, by this we shall assure our hearts ...if our heart does not condemn us. ======================================================================== CHAPTER 126: -02 CHAPTER 2. OF VIRTUE. ======================================================================== 2-02 Chapter 2. Of Virtue. 1. There are two parts of obedience: Virtue, and the action of Virtue. 2 Peter 1:5, Add to your Faith Virtue, etc. For if these things are with you and abound, they will make you such that you shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. 2. This distribution is of the whole into its members: for these two are in their own nature joined together, and they make one and the same obedience. 3. Hence both VIRTUES and their ACTIONS are set forth by the same name, and they are also explained by the same definition, because they are altogether of the same nature: even as arguments of Logic are of the same name and nature, whether they are considered alone and by themselves, or in Axioms and Syllogisms. 4. Virtue is a habit whereby the Will is inclined to do good. 5. Virtue is called a habit, not as it is distinguished from a disposition, nor as it signifies a confirmed and perfect constitution of mind — for such a degree of virtue is scarcely granted to men while they live here — but generally, as it contains both a perfect and also imperfect degree of Virtue and state of mind. 6. Virtue is called a habit, not only because it is attained, but also because it makes the subject731 which it is in, have a certain manner in itself. That is, virtue determines the faculty to do good, which otherwise would not be determined. This is the sense of this word in Hebrews 5:14, Who by reason of habit, have their senses exercised to discern good and evil. 7. Virtue is in the Will: 1. First, because the will is the proper subject of Theology as it is the proper principle of life, and of moral and spiritual actions. 2. Because the will is that faculty which is properly carried to good, that is honest, Romans 7:19, Romans 7:21.732 3. Because virtue is a habit that is proairetikov or elective: the proper and immediate operation of which is voluntary election. 4. Because the will commends the other faculties; and so Virtue most agrees to the will, so that all the faculties may be rightly directed. 5. Because the will is neither by itself, nor by reason, sufficiently determined to good actions; and so it needs its own and internal disposition to work rightly. 6. Because the other faculties may be compelled; and thus by consequence one may, whether he wills it or not, lose virtue if it were to have its proper and fixed seat in other faculties. 7. Because praise is most properly due for the actions of the will, and for the operations of the other faculties so far as they flow from and depend upon the will; it is taught not only by the philosophers, but also by the Apostle, that it is proper for virtue to be praise-worthy, Php_4:8, If there is any virtue, any praise... 8. Because the understanding cannot be the subject of virtue, for intellectual habits, even if they were most perfect, would not make a man good; nor would any sensitive appetite be the subject of virtue, because true virtue is found in Angels, and their souls being separated from bodies, are void of this sensitive appetite; yet there are often some dispositions in the sensitive faculties which cause the will, commanding aright, to be more easily obeyed; and in that respect, they have a certain resemblance to Virtue. 8. Virtue is said to incline to God: 1. First, that it may be distinguished from a vitious733 habit whereby men are inclined to evil, Romans 7:17, Romans 7:20, Romans 7:23.734 2. That it may also be distinguished from those perfections of the mind which indeed do bring light, whereby the will may direct itself as doing good, but not incline it to do right. 9. Hence, First, true and solid virtues always make a man good in whom they are found; not that the very dispositions that inhere in us are the grace that makes us first accepted by God, as the Schoolmen speak of it — for that pertains to Faith — but because they are reciprocated by a good man, and goodness is derived from them into our actions. 10. Hence also, none can use virtue amiss, as being the principle of their actions, when notwithstanding, men may and usually do abuse any habit of the mind.735 11. Therefore, those virtues which are usually called intellectual do not exactly respect virtue.736 12. Moreover, virtue is said to incline not only to good, but also to doing good:737 because the manner of action chiefly flows from virtue. 13. But as the rule of doing good is the revealed will of God, so also is the rule of virtue, which only has the force of a certain rule in those things which pertain to the directing of life. 14. That is a Lesbian rule 738 of virtue, which Aristotle considers to be the judgment of moral men: for there are never men so wise, that we may always stand to their judgment; even if there were, they could not always be known or consulted by those who exercise themselves in virtue. 15. That which is said to be right reason, if absolute rectitude is looked for, is not to be sought elsewhere than where it is to be found: that is, in the Scriptures. Nor does it differ from the will of God revealed for directing our life. Psalms 119:66, Teach me the excellence of reason and knowledge, for I believe your precepts. But if those imperfect notions concerning what is honest and dishonest are to be understood, which are found in the mind of man after the fall — seeing they are imperfect and very obscure — they cannot inform virtue exactly. Nor indeed do they differ any from the written Law of God, except in their imperfection and obscurity. 16. Therefore there can be no other discipline of virtue than Divinity, which delivers the whole revealed will of God for directing our reason, will, and life. 17. Those who think otherwise bring no reasons which may move an understanding and sound man. They say the end of Divinity is the good of grace; but the end of Ethics is a moral or civil good — as if no moral or civil good were in any respect a good of grace, and spiritual; as if the proper good (i.e. blessedness or the end of man) were manifold; or as if the virtue of a man could be what does not lead him to his end and chief good. They say that Divinity is exercised about the inward affections of men, but Ethics about the outward manners — as if either Ethics (which they define as a prudence to govern the will and appetite) did not respect the inward affection; or as if Divinity did not teach outward as well as inward obedience. They would have it that Ethics are concluded within the bounds of this life, but that Divinity extends to a future life — as if a blessed life were not one, or as if it were not of one and the same life; as if there were one rule presently, and another rule to come. They say that the subject of Ethics is a man, approved, good, and honest, but that the subject of Divinity is a godly and religious man — when notwithstanding, the Apostle expressly teaches that Divinity instructs us to live not only piously and religiously, but also temperately and justly: that is, approvedly and honestly, Titus 2:12.739 Add to these, that the most eager defenders of the contrary opinion, acknowledge and contend that Moral virtues are the Image of God in man, and thus are a degree of Theological virtue; and they contend that moral virtue, compared to spiritual virtue, is as warmth is to heat, and as the morning light is to the noon light. As therefore warmth and heat, morning and noon light, are taught in the same act, so also virtue is both moral and spiritual. 18. Therefore, the judgment and wit of that greatest master of arts, Peter Ramus,740 was no less pious than prudent when he wrote: “If I were to wish for what I would obtain, I would rather that this learning of philosophy were delivered to children out of the Gospel, by some Divine that is learned “and of approved manners, than out of Aristotle by a Philosopher. A child will learn many impieties out of Aristotle, which it is to be feared he will forget too late: e.g. that the beginning of blessedness arises out of men; that the end of blessedness is bounded in man; that all virtues are wholly contained in man’s power; that they are obtained by man’s nature, art, and industry; that although these works are great and Divine, yet God is never involved in them, either as an aider or a workman; that Divine providence is removed from this theatre of human life; that there is not a word spoken of Divine Justice; that man’s blessedness is placed in this frail life,” etc. 19. But the same habit in a man which is called virtue as it inclines in his manner to God, is also called a gift, as it is given by God and inspired by the Holy Spirit; and it is called grace, as it is freely bestowed upon us by the special favour of God; it is also called fruit in respect to the perfection which it has, together with the profit and sweetness which is perceived from it; and in respect to the hope that it brings of eternal life, it is called blessedness by some. 20. Therefore, they weary themselves in vain who make seven gifts of the Spirit out of Isaiah 11:2, Upon whom the Spirit of Jehovah shall rest: the Spirit of wisdom and understanding, the spirit of counsel and of might, the Spirit of knowledge and of the fear of Jehovah — and they carefully distinguish these from virtues, and have enough to do to demonstrate the proportion of every one of them to some virtue. For there are not only seven gifts of the Spirit — although no more than six are reckoned there — because only the chief and most kingly gifts in respect to the subject are remembered (for it is spoken of Christ). Other gifts are understood by a Synecdoche. Those gifts mentioned are not indeed distinguished from virtues, but by a metonymy, they set forth all virtues by their causes. 21. For although those χαρισμάτων [charismata], Graces, which are mentioned in 1 Corinthians 12:4, are indeed distinguished from virtues, yet Grace, when it is not an inherent perfection in us, either sets forth some particular virtue, or else it sets forth all virtues jointly, as it were, in His root. 22. It is also in vain to gather twelve fruits of the Spirit from Galatians 5:22 : The fruit of the Spirit is Love, Joy, Peace, Long-suffering, Kindness, Goodness, Faith, Meekness, Temperance, together with the addition which is found in the common translation; and they are compared to virtues, as said before about gifts. For they are not the only fruits of the Spirit which are expressed upon the present occasion, and explained in that passage using the names of the virtues themselves — because virtues are fruits: such fruits as are required and expected by the husbandman; and they agree to the nature of the seed which he sowed; and they also bring profit and sweetness with them when they are perceived: all of which agrees to virtues, and to their actions in a certain manner in respect to God; but the profit is chiefly in respect to us. This is also why holiness, as with all virtues, is not only called a fruit of the Holy Spirit, but also our fruit, Romans 6:22.741 It is this profit, together with the sweetness, that is shown in that passage to the Galatians, inasmuch as joy and peace are reckoned as fruits of the fruits. 23. Those who think they have found eight beatitudes in the Sermon of Christ (Matthew 5:1-48) also use the same judgment; for there is only one beatitude. But seeing it has diverse signs, namely all solid virtues, together with their operations, the Lord propounds certain singular virtues, or operations of virtues, which most agree to his Kingdom, and are very remote from human sense; he partly persuades them by the promise of blessedness, and also partly describes blessedness, or blessed men, by the study and profession of these virtues. 24. The common affections of virtue are those four which are usually called CARDINAL VIRTUES.742 25. For they do not make four kinds of virtues, as most have thought up to now — those who do violence both to virtue and to reason itself, as they constrainedly refer all singular virtues to those four heads — but there are four conditions which are necessarily required in that disposition which deserves the name of virtue. 26. The first condition is called JUSTICE, in that general sense whereby it sets forth an inclination to do rightly, giving every man his due; and it may be called the rectitude of virtue. The Apostle propounds a description of virtue in a certain heap of words in Php_4:8 : Whatever things are true, whatever things are honest, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue, and if any praise — in that description, although truth, Justice, and purity set forth one and the same nature of virtue, yet Justice most intimately sets forth the essence of it. 27. The second condition is PRUDENCE, whereby all the strength of reason is used to discover what is right, and to direct aright all its means. It is therefore the sole discerning of those things which pertain to doing right; and it contains in itself the force of understanding, knowledge, and wisdom. So that all those perfections of the mind with are usually called intellectual virtues, pertain to virtue in this respect alone: so far as by their power, the will is directed in doing good. 28. It is called in the Scripture, Spiritual understanding and wisdom, Colossians 1:9 : where understanding seems to set forth a general perceiving of good and evil; and wisdom denotes the same perceiving, but as it is applied to several things considered in the circumstances with which they are clothed. So that understanding is considered to say, ‘It is lawful,’ while wisdom says, ‘It is expedient,’ according to that distinction which is found in 1 Corinthians 6:12 and 1 Corinthians 10:23.743 To this understanding is opposed FOOLISHNESS: Ephesians 5:17, Therefore do not be unwise, but understanding what the Will of the Lord is; and IGNORANCE, Ephesians 4:18, Being strangers from the Life of God, by reason of the ignorance that is in them. Prudence is also called Judgment, 1 Corinthians 2:15; and Discerning, Php_1:9-10,744 to which is opposed VANITY of mind, Ephesians 4:17, and a mind that is void of all Judgment, Romans 1:28.745 29. This Prudence ought to be exercised, 1. With circumspection, taking heed and due diligence, which are often commended in the Scripture under the name of watchfulness: Mark 13:33, Take heed, watch and pray. To this diligence is opposed that drowsy sleepiness which is said to have seized the foolish Virgins, Matthew 25:5, Matthew 25:13.746 2. With election in due proportion, so that the greater duties are preferred before the lesser, and in every one, a convenient measure is kept according to the intent of the affections and strength. Matthew 6:33, Seek first the Kingdom of God and the righteousness of it. 1 Corinthians 12:31; 1 Corinthians 14:1 : Have affection for the greater gifts, that you may rather profit. 30. The third condition 747 of virtue is FORTITUDE, which is a firm persisting in doing rightly, enduring and overcoming all those difficulties which may arise either from the continuance of the act which is required, or from other impediments, whatever they may be. Hence, “virtue” in Hebrew is set forth by the name “Christ”,748 even when it is ascribed to Women, Proverbs 31:10.749 And a mighty strengthening is required in every virtue, Ephesians 3:16.750 It therefore contains, FIRST, that confidence which is commended in Acts 4:29;751 to which fear is opposed: Php_1:14, That they are bold to speak the word without fear. SECONDLY, perseverance and constancy: Revelation 2:26, Whoever overcomes and keeps my works to the end... To this is opposed a fainting of mind, and weariness in doing good: Galatians 6:9, Let us not be weary; 2 Thessalonians 3:13, Do not be weary faint not; Hebrews 12:3; Hebrews 12:12, Lest you faint in your minds; Raise up the weak hands and feeble knees.THIRDLY, endurance or patience, James 5:7-8. Be of patient mind, and establish your hearts; Hebrews 10:36, For you have need of patience.752 31. The fourth condition is TEMPERANCE, whereby all those desires which divert men from doing good are assuaged and restrained; and so it makes virtue undefiled. 2 Timothy 2:4, None that goes to war entangles himself. 1 Peter 1:13, Gird up the loins of your mind, be sober, etc. In Scripture it is often called Sobriety when that word is used in a more general sense, as in 1 Peter 1:13 & 1 Peter 5:8;753 and purity or cleanliness of heart, 1 Timothy 1:5; 1 Peter 2:22;754 and also sincerity, as it excludes pollution by any mixture. This sense of the word is shown in 2 Corinthians 1:12 : With simplicity and sincerity of God, not with fleshly wisdom. 32. Of these four conditions of virtue, the first (Justice) orders, and as it were, constitutes a virtue; the second (Prudence) directs and frees it from error; the third (Fortitude) strengthens it against inconveniences; the fourth (Temperance) makes it pure, and defends it against all allurements which seduce it. 33. All these virtues seem to be prescribed and explained together, almost by name, in 2 Peter 1:5-6 :755 Add to Faith, Virtue – that is, Justice or a universal rectitude — to virtue, knowledge — that is, Prudence directing aright all your ways — to Prudence, continence756 — that is, the temperance by which you may contain yourselves from all allurements of those pleasures with which men are usually tempted and drawn away from the right way — to continence, Patience — that is, Fortitude, whereby you may endure any hardship for righteousness’ sake. But what follows about piety and charity, contains a distribution of virtue, to be propounded in its proper place. 34. Yet because every one of those affections757 appears more in some virtues than in others, some special virtues take both their name and their definition from them. For because an accurate rectitude most appears in the number, measure, weight, and value of those things which are mutually received and given by man, the term Justice in a special way is usually associated with such things. And because those inconveniences are held as most terrible, which usually happen in war and similar dangers, the term Fortitude is usually restricted to such things. Because the pleasures of the senses are usually most tickled, Temperance is for the most part, associated with them only — although those three, together with Prudence, taken in a general sense, are tied and folded together among themselves, as that Philosopher observed who first most nearly propounded those four heads of virtues.758 35. Though the form of virtue is placed by many in a certain mediocrity 759 between two vices in the extreme,760 that cannot be reasonably defended: 1. Because privation is not the form of a habit; and mediocrity is nothing else than a privation of a defect and an excess. 2. Because the form of virtue is to be sought in that conformity which it has to God’s rule; but this conformity does not only, chiefly, or sometimes at all consist in mediocrity. 3. Because virtue, in its formal respect, cannot be over-intended;761 and so it does not permit excess, except either in that material thing which it has in common with vices, or in the circumstances of its operations — as when some of them are exercised when they should not be, or are not exercised when they should be. 36. That mean which is found in all virtues, is nothing else than a conformity to their rule or measure; for by this they have certain measures and bounds in which their nature is, as it were, contained; so that they may not decline to the right hand or to the left (Deuteronomy 17:19-20); but for this reason, mediocrity is no more the form of virtues than it is of all other things which are distinguishable by certain forms and differences. 37. But those virtues which consist in the middle between two vitious habits,762 are not virtues because they consist in the middle, but because they consist in the middle as their rule prescribes. In this way, mediocrity — whether from the participation or the negation of the thing (Rei vel rationis 763), or with respect to it — is to be considered as a subject matter, rather than as a perfecting form. 38. But it is obvious that such mediocrity has no place in some virtues; for the love of God is not praised for being mediocre, but for being most ardent: here the measure is without measure. 39. There is similar reasoning for all virtues in respect to their proper and specific nature.764 Someone who gives when he should not, is not too liberal (too giving), but he gives too much. So in this respect he ceases to be liberal; and in the same act, he may be just as defective in not doing what he should. 40. The wise man indeed admonishes that we not be overly just, Ecclesiastes 7:16 765. But this is not at all to be understood about Justice in its nature (for Ecclesiastes 7:20 follows, that there is none that is just upon the Earth, who does good and does not sin). Rather it is about self-opinion, whereby many attribute too much to themselves, and would have it attributed to Justice; but we should always endeavour to true virtue, that we may more and more abound in it, as we are often admonished in the Holy Scriptures.766 41. There are no degrees in any particular kind of virtue, if it is considered in itself and in its extent. For there is no virtue, at least in its disposition, that does not extend itself to all those things which are contained within the compass of its object. Someone is not temperate if he moderates himself in one lust, while favouring himself in others. But in respect to the subject, one virtue may be stronger in one man than in another, either because of a more apt disposition by nature; or because he makes a greater habit of it; or because his reason has better judgment; or finally, because of a greater Gift of God.767 42. It is usually said that virtues are increased by daily use and exercise; that must be understood about solid virtues that proceed from sanctifying grace; and it must be understood that daily exercise is the disposing cause; and in some way it is the procuring cause by virtue of the promise of God. But it does not principally or properly produce such an increase of virtue. 43. But virtues are lessened by opposite vitious acts, and that lessening is in respect to the disposition which they bring, and by reason of the merit that is in them. 44. By however much the acts of virtues, or the contrary vices, are more intent, more frequent, and more continual, they will prevail that much either to increase or diminish virtues. 45. Hence comes that distinction of virtues into human and heroic; into virtues purging, purged, and exemplary; of those who are endued with virtue, they are distinguished into Infants and Men of ripe age, Hebrews 5:13-14.768 46. The communion of virtues is both in their connexion and subordination among themselves. 47. For connexion is that whereby all virtues which are plainly necessary, cling together among themselves. 1. In respect to the source from which they flow; for every good giving and every perfect gift descends from the Father of lights, by the Spirit of grace, James 1:17; 1 Corinthians 12:4-7.769 2. In respect to the end and intention of virtue, which is generally to the same thing; for all virtues so respect God, that if his authority is violated in one, it is virtually violated in all, James 2:10.770 3. In respect to that helping endeavour which virtues mutually perform to one another. For one virtue disposes another to act, and also defends and confirms that virtue with the act. 48. Yet virtues are not so essentially and intrinsically knit together that every one is of the essence of the other, or necessarily depends upon it as it would upon a procreating cause. 49. Subordination of virtues is that [relation] whereby the act of one virtue is ordered according to the act and object of another; this is either as a means to an end, which is the command of a superior upon an inferior virtue — as Religion commands Justice, Temperance, and the like, when it refers their acts to furthering the worship and glory of God — or as a cause to its effect, which belongs to every virtue in respect to every other virtue; for thus Religion itself is ordained to bring forth and conserve Justice. 50. Whenever the act of one virtue is ordered to the end of another virtue, this ordination, although it depends upon Prudence in respect to directing the act, it depends upon a superior virtue in respect to its effectual force and authority.771 ======================================================================== CHAPTER 127: -03 CHAPTER 3. OF GOOD WORKS. ======================================================================== 2-03 Chapter 3. Of Good Works. 1. An action of virtue is an operation flowing from a disposition of virtue. Matthew 12:35, A good man out of the good treasure of his heart, brings forth good things. 2. In the same sense it is called an action or work that is good, right, laudable, and pleasing to God. 3. To such an action there is required FIRST, a good efficient or beginning; that is, a Will that is well-disposed and working from true virtue; for good fruits do not grow except out of a good Tree, Matthew 12:33.772 SECONDLY, a good matter or subject, that is, something commended by God. Matthew 15:9, In vain they worship me, teaching doctrines which are the commandments of men. THIRDLY, a good end, that is, the glory of God and those things which tend to his glory. 1 Corinthians 10:31, Do all to the glory of God. 4. But the end and the object are often the same, both in good and evil actions, especially in the intention and election of the Will, where the end itself is the proper object. For those acts are either concerned with the end itself as in its matter or object — such as the acts of desiring, willing, wishing, loving, enjoying — or they are concerned with those things which tend to the end, so as their goodness or deformity is properly derived from the end. 5. For although that good intention, or that intention to do good, which is only general and confused, does not make a particular action good if other conditions are lacking. Nor does a special intention to do good suffice if the means are evil — as if anyone who intends to bestow something on the poor, or for pious uses, were on that pretense to take other men’s goods for himself. Yet an evil intention always makes an action evil, and a good intention (with other conditions) makes very much for the constitution of a good action. 6. But for an action to be truly good, it is required that, at least virtually, it is referred to God as its chief end. 7. FOURTHLY, a form or good manner is also required, which is found when the action agrees to the revealed Will of God. 8. Moreover, this Will of God informs an action of man as far sit is apprehended by reason. Hence the very conscience of man is the subordinate rule of moral actions — so that every action must agree with a right conscience; and an erring or doubtful conscience must first be laid down before a man may act against it; although a lighter scruple or sticking of conscience must not in any way put off any action that is otherwise approved. 9. But for this form or manner to be good, it requires that all the circumstances are good; for a singular action is always clothed with its circumstances, upon which its goodness or evilness in no small measure depends. 10. But those circumstances being referred to the act of the will, they pass into the nature of an object. For the Will, while it wills some work, wills all that which is in it; and so it wills all the known circumstances of it, either expressly or implicitly. And a known circumstance being changed, the act of the will is often changed.773 11. But the same circumstances being referred to the act of any other faculty besides the will, are only adjunct.774 12. So the end itself is rightly reckoned among the circumstances; even though this is not in respect to the will, it is in respect to the other faculties, and other Acts. 13. By reason of these circumstances, it comes to pass that although many Acts are indifferent in general, or in their own nature, yet there is no singular Act that is moral and deliberate, unless it is either good or evil. 14. An Act that is indifferent in its kind, is when the object of that act includes nothing which pertains to the will of God, either in commanding or forbidding it. Yet such acts being exercised, and considered severally, if they are properly human — proceeding from deliberate reason — are either directed to a due end, and conform to the will of God, and so are good; or else they are not rightly directed, but dissent from the will of God, and so in that respect they are evil. 15. Besides actions that are good, evil, and indifferent, some observe that there are some acts which, Sonare in malum, have an evil sound. That is, absolutely considered, they convey a certain excessiveness; but by some set of circumstances they are made good, such as killing a man, and the like.775 But even those acts ought to be referred to as indifferent, for they only seem to have some evil in themselves; just as freeing a man from the danger of death seems to have some good in it; these also show that many who are not evil, are yet deceived.776 But the true goodness or depravity of these actions depends upon the object, and other circumstances. To slay the innocent, or set at liberty the guilty, is evil; to slay the guilty justly, or to deliver the innocent upon just reason, is good. 16. The goodness of all these causes and conditions is collectively required for an action to be absolutely good; but the defect of some one of them, makes the action so far evil. 17. Hence our good works while we live here, are imperfect and impure in themselves. 18. Hence they are not accepted before God, except in Christ. 19. Hence in the works of the regenerate, there is not that meritorious respect whereby any reward is obtained by Justice. 20. Yet that reward which is imputed not as of debt, but of grace (Romans 4:4),777 is sometimes assigned to those imperfect endeavours, Matthew 5:12.778 This is because, although all our blessedness is the mere gift of God, Romans 6:23,779 yet the fruits of grace abounding in us are put on our account whereby we get the certainty of that gift. Php_4:17, I require that fruit abounding which may be put on your accounts. 21. The action of virtue is either inward or outward. 2 Corinthians 8:10-11, To will, to do, to perform.780 22. The INTERNAL action is properly of the Will itself. 23. The EXTERNAL action is of another faculty that is distinct from the will; whether that faculty is the understanding, or the sensitive appetite, which are commonly called internal, or it is the executive power, which is usually called external. 24. The internal action of the will has goodness or evilness so intrinsic to it, that an act cannot remain the same in its nature, unless it remains the same in its manners; but an outward act may remain the same in its nature, and yet become another nature in its manners: namely, an external act of good may become evil, and an external act of evil may become good: as if someone beginning to walk out of an honest purpose, persisted in his journey for an evil end. 25. There is one and the same goodness or evilness of an internal act, and the external act which it commands; for it is the same act in its kind or manners. For to will to worship God, and from that will, to actually worship God, are not two acts of obedience, but two degrees of one and the same act. So that the goodness of the one, is perfected in the other. 2 Corinthians 8:11, Perform to do that very thing: that as there was a readiness to will, so there may be a performance.781 26. The outward act without the inward, is not properly good or evil; but the inward is good or evil, even without the external act.782 This is because the goodness of an action depends first and chiefly upon the will, which is often accepted by God, even though the outward work itself is absent. 2 Corinthians 8:12, If there is first a ready mind, one is accepted according to what he has. 27. But as virtue in its own nature tends to an act (for it is a disposition to do good, nor is it idle), so the internal act of virtue tends to an external act, and produces it, and in that it is led to its end. James 2:22, You see that Faith was the helper of his works, and by works Faith was brought to its end. 28. Yet the external act, joined with the internal, does not properly and by itself increase the goodness or evilness of the act in respect to the intention only; but it incidentally increases it as it continues or increases the act of the will itself. 29. The goodness or evilness of any act, which depends on the object and circumstances of that act, is (in respect to its nature) in the external act before it is in the internal act, even though in order of existence, it is first in the internal act. To will to give everyone his due 783 is therefore good, because this thing (to give everyone his due) is good. Yet the goodness of it exists in the act of willing, before it exists in the act of giving. So to will to steal is evil, because stealing is evil. The reason is because the exterior act is the cause of the inward act in the order of intention, and the inward act is the cause of the outward act in the order of execution. 30. But that goodness or evilness which depends upon the end, is first in the inward act, and afterward in the outward act; this is because the very intention of the end, is the inward act of the will. So forsaking the World for righteousness’ sake is good, because to will righteousness is good; and to give alms for boasting 784 is evil, because it is evil to will to boast. 31. Obedience that appears in outward actions, without the inward act, is hypocrisy; and so it is not indeed obedience, but a certain shadow of it. 32. Yet inward obedience without outward, although incomplete, is still true obedience. And if there is an effectual will present, so that only opportunity or ability to execute it is lacking, it is no less acceptable to God than if it had an external act joined with it, 2 Corinthians 8:12.785 33. Therefore we must not judge an action good or evil by the event. For although it is equal, and God himself wills it, the man who judges offences among men inclines to the more favourable side, if the event itself is favourable, Exodus 21:20 f.786 Yet before the tribunal of God, the inward sin is as great ceteris paribus, all other things being equal, when neither event nor outward act follows, as if both had indeed followed. Matthew 5:28, Whoever looks at a woman to lust after her, has committed adultery already with her in his heart. 34. Yet inward obedience is not sufficient by itself, because the whole man ought to subject himself to God; our bodies are to be offered to God, Romans 12:1. God is to be glorified in our bodies, 1 Corinthians 6:20. Nor is it true inward obedience, if it is not inclined to external obedience. 35. The works which are called works of supererogation,787 whereby the Papists boast that some of theirs perform more excellent works than are commanded in the Law of God — by observing certain “counsels” which they pretend do not command anything, but only advise an unexpected perfection — are the dotings 788 of idle men who know neither the Law nor the Gospel. 36. There adheres to the best works of the faithful, that imperfection which needs remission; and yet the works themselves are not sins. ======================================================================== CHAPTER 128: -04 CHAPTER 4. OF RELIGION. ======================================================================== 2-04 Chapter 4. Of Religion. 1. Observance [of God’s commands] is either Religion, or Justice. 2. This distribution, as touching Observance itself, is made by God in the division of the Decalogue, as enfolded by Christ in Matthew 22:37.789 Also, the sense of the same distribution is expressed in different words in Romans 1:18,790 where all disobedience by man is distributed into impiety and injustice; this could not stand unless all obedience were also distributed into Piety and Justice. This is more plainly opened in Titus 2:12,791 where those three things are propounded. Righteousness and Piety make up the parts of new Obedience, and Temperance denotes the manner or means of performing them: namely, by denying worldly lusts. 3. Also tending to this Christian life, and more frequently used, is that same distribution into holiness and righteousness, as in Luke 1:75, and Ephesians 4:24.792 And it has the same meaning as that distribution which is made into love towards God, and love towards our neighbor.793 4. Yet we use the terms Religion and Justice, because Religion is a most general word, containing all those duties which are owed to God; and it is most emphatic, because it expresses that proper and distinct way by which they are due to God, as in Acts 26:5 and James 1:26-27; 794 and often in the Epistle to the Hebrews. 5. RELIGION is that Observance whereby we perform those things which directly pertain to bringing honour to God. Romans 1:21, Although they knew God, yet they did not glorify him as God, nor were they thankful. 6. Therefore some are not amiss who say this term is derived from à Religando, binding again, because in this part of obedience, we directly and immediately tend to God, so that we may cling to him, and as it were, be tied to him. 7. Religion has the first place in observance, 1. Because obedience towards God must necessarily begin from God himself, and from those affections and acts whereby we are carried towards him. 2 Corinthians 8:5, They gave themselves first to the Lord, and then to us by the Will of God. 2. Because Righteousness towards men must be performed by the force and virtue of Religion, so it may be true obedience towards God; for it would not be obedience towards God unless it brought honour to God; nor could it bring honour to God unless it were to proceed from a religious affection. 1 Corinthians 10:31, Do all to the glory of God, to which also belongs this phrase, In the Name of the Lord, and in the Lord, Colossians 3:17-18; and as to the Lord, and not to men, Colossians 3:23. 3. Because Religion has command over the acts of Justice, and it is the cause of them, not only virtually effecting them, but also directing and ordering them. James 1:26. If any seem to be religious among you, not refraining [bridling] his tongue, but deceiving his own heart, this man’s religion is vain. 4. Because religion is in a certain manner the end of all the acts of Justice, as far as they dispose a man to the act of religion, as a certain greater thing. 8. Hence Justice itself is sometimes called religion in the Scriptures, James 1:27, But religious worship, pure and without spot before God and the Father, is to visit the fatherless, etc. This is not only because it is a sign which is not separated from true religion, but also because it ought to be exercised by the command of religion, and have its beginning from religion. 9. Hence the offices of religion are the first and highest offices. Matthew 6:33, First seek the kingdom of God. Matthew 22:37, the first and great Commandment. 10. They are the first in order, and so they ought to be taken care of in the first place. 11. To this pertains that phrase which we see everywhere in the Psalms, of seeking God early in the morning.795 12. Also they are the chief indignity, and so they are chiefly to be cared for. Matthew 10:37, He that loves father or mother above me, is not worthy of me. 13. Hence the duties of Religion ought to be performed with more intent and stirred up forces than the duties of Justice; for that rule pertains properly to them, not to these, which says to love with all the heart, all the soul, and all the thought, Matthew 22:37. 14. Yet this must not be so understood as if all the strength were not also required in performing and fulfilling the duties of the second Tablet, but 1. Because this is principally required in the duty of Religion. 2. Because it is not required in the other duties in respect to our neighbor whom they immediately respect; but it is required in respect to God, and by virtue of Religion. 3. Because one may love his neighbor with too much intention as touching the very material act of loving — although this cannot be done in respect to virtue and love — but we can in no way love God with too much intention. 15. Hence, if some duties of piety and justice cannot be performed together using an equal and prudent comparison, then the duties of piety are to be preferred. Matthew 12:46-48, Behold my mother and my brethren. Luke 2:49, Why did you seek me? Did you not know that I must go about my father’s business? 16. But an equal comparison, is when a just proportion is observed of the greater to the greatest, and of the lesser to the least. 17. Because God is more worshipped with the inward affection than with the outward work, but men need the outward work more, the outward work of Religion may sometimes be omitted, so that a necessary work of Justice and mercy may be fulfilled. Matthew 12:1; Matthew 12:3-4; Matthew 12:7; Matthew 12:10; Matthew 12:12 : I will have mercy and not sacrifice, etc.796 18. Nor is Religion in the meantime violated by this means, because Religion itself commands us to omit an external work, so that a necessary work may be performed. 19. The immediate object to which Religion is carried, is God. And that is so adequate that no duty of Religion may be referred to any other object without greatest injury to God. This pertains to that title of God whereby he is said to be Zelotes, Zelotypus, zealous or Jealous. 20. But that respect under which religion considers God, is that Divine excellency which shines forth in his sufficiency and efficiency; it is not some one attribute, but a perfection arising from all his attributes. Exodus 34:6-8, Jeshua, Jehovah, the stong God, merciful and gracious, long-suffering, and full of lovingkindness and truth, etc.797 Therefore all the attributes of God have some power to beget religion in us; and so in the Scriptures, its special respect refers sometimes to Mercy – Psalms 130:4, With you is pardoning that you may be reverently worshipped; sometimes to Justice – Deuteronomy 4:24, Hebrews 12:29, Let us have grace, by which we may so serve God that we may be accepted by him, with reverence and fear. For our God is a consuming fire.And so also to all the other attributes. 21. Hence Religion immediately flows from that Faith with which we believe in God, as in the sufficient and efficient cause of life. 22. This is what is to be understood of the usual statement that Religion respects God as the first beginning, and supreme Lord of life. And so that distinction of the Papists is too empty whereby they confess that those acts of religion which respect God as the first beginning of life are to be performed only to God; but then they contend that other acts of religion may be communicated to the Creatures also, when there is no act of religion which does not belong to God as the first beginning of life. 23. The proper act of religion is to bring honor to God, and it is called worship, Exodus 12:25-27; and adoration, John 12:23.798 For it must contain, in a certain manner, good unto God — otherwise it would not be obedience towards him. But there can be no intrinsic good added to God except an outward good, which is honor: that is, a testimony of the virtue of another to further his glory or estimation; and this is all that the Creature can perform unto God. 24. Therefore an agreeable or worthy estimation of God, and other acts by which an estimation of God is manifested, make the next matter of religion. And every honest human act, as far as it may be referred to the honour and glory of God, may be the matter or the material object of religion. Also, one and the same act which is called obedience in respect to its subjection to the precept of God, is called religion and worship in respect to the honour which it brings to God. 25. The proper manner of honour or religious worship, is to subject the soul itself, and the inward affections, and the acts of the will, to another.799 26. For in respect to the soul and its inward acts, man is not directly subject to any Creature per se; although the soul being knit to the body, and the inward acts being knit to the outward, his (as it were, necessary) condition commands that subjection which is due to the Creature as a superior. 27. This honour is due to God, not only according to the agreement of the thing — in which sense we say those things are due which we give from liberality — but also according to the right of the person to whom it is given; and that is by so by strict a right, that in respect to the debt, it exceeds all Justice; although in respect to equality, it is far exceeded by Justice. 28. Therefore all worship which — either by its nature or condition, or by Law and common custom, or by the mind and institution of the one who gives it —gives religious honour to another besides the true God, it so far at least, grants to itself a new and a false God. 29. He that does not give this religious worship to God is profane; he that gives it to another besides the true God is an idolater, Acts 7:40; Revelation 19:10; Revelation 22:8.800 30. But because greatest care ought to be had in Divine worship, among the Latins the word religion is sometimes used metaphorically to describe any anxious care, even in things that were not sacred. By this it appears that the Heathens themselves, by the light of nature, saw that care for Religion is to be preferred before all other things. 31. Also, because the fear of conscience pertains to the worship of religion, every scruple of conscience also tends to be called religion; from this we may also gather that nature itself dictates that the conscience of a man first and most properly respects religion. 32. The general state of the Church, as it professes a right manner of worshipping God, is rightly to be called the Christian Religion, because that state or profession arises from virtue, and from the act of Religion. 33. Those things which, by special institution, are designed for religious uses, as instruments of religion, are also called religious by reason of their state, or the fixed relation which they have. 34. That peculiar manner of living which the Monks have chosen for themselves to exercise a certain pretended perfection, without any reason, and not without wrong to other Christians, tends to be called religion by the Papists; and such Monks are called religious persons. 35. He that is not religious, is not a Christian. 36. The true religion is only one. ======================================================================== CHAPTER 129: -05 CHAPTER 5. OF FAITH. ======================================================================== 2-05 Chapter 5. Of Faith. FIRST COMMANDMENT: YOU SHALL HAVE NO OTHER GODS BEFORE ME. 1. The parts of religion are two; 1. natural worship, and 2. voluntary or instituted worship. 2. This distinction is based on Exodus 20:6 in those words of the Second Commandment: showing mercy to those who love me, and keep my Commandments. 3. NATURAL worship is that which depends upon the nature of God: so that even if we had no Law revealed and prescribed by God, yet if we rightly perceived and knew the Nature of God by a fit contemplation of it, we might, with the grace of God helping us, perceive all those things which in this regard pertain to our duty. 4. For there is nobody who rightly understands the Nature of God, unless along with this he also necessarily acknowledges that God is to be believed and hoped in, that God is to be loved and called upon, and is to be heard in all things.801 5. Hence this natural worship is plainly necessary to salvation. Psalms 79:6; Jeremiah 10:25; 2 Thessalonians 1:8. Pour out your wrath on those Nations that do not know you, and on the Kingdoms that do not call upon your name. For although we obtain eternal life neither by merit, nor by any virtue of our obedience, yet this part of obedience has such an essential connexion with that Faith by which we rest upon Christ for eternal life, that in its exercise, it cannot be separated from it. 6. Hence also, this worship has been, is, and shall be, one and the same, or immutable. 1 John 2:7, The old Commandment which you had from the beginning. 7. Natural worship is commanded in the first precept, not only as it is internal, but also as it is external. 8. For. 1. All obedience is the same inwardly and outwardly: therefore the same inward and outward worship is contained in the same precept. 2. In those precepts which pertain to the second Tablet, inward and outward obedience is together commanded in everyone, Christ himself being the interpreter, Matthew 5:1-48.802 Much more is this true therefore in the precepts of the first Tablet, and in the first and chief of them. 3. If that distinction were lawful, that the first precept commands only inward worship, and the second commands only outward, then the First Commandment would bind the inward man, and the second would bind only the outward man and the body — which is contrary to all reason. 9. Natural worship tends unto God,803 either as our good, or as good in himself. 10. The worship which tends unto God, as unto our good, either respects him as he is presently ours, as in Faith; or as he is to be ours hereafter, as in Hope. 11. FAITH is a virtue by which, clinging to the faithfulness of God, we lean upon him, so that we may obtain that which he propounds to us. He that receives God’s testimony has sealed that God is true. John 1:12. As many as received him, who believe in his Name. 12. These five things concur to make Divine Faith: 1. Knowledge of the thing testified by God. 2. A pious affection towards God, which causes his testimony to greatly prevail with us. 3. An assent which is given to the thing testified, because of this affection towards God who is the witness of it. 4. Resting upon God for obtaining that which is propounded. 5. An election804 or apprehension of the thing itself, which is exhibited to us in the testimony. 13. The first of these is in the understanding: but it does not make Faith, because it is common to us and to unbelievers, heretics, apostates, and the devils themselves.805 14. The second (affection), fourth (resting) and fifth (election) are in the will, and they make Faith, as it is, a virtue and act of religion. 15. The third (assent) is in the understanding, only as it is moved by the will; nor is this properly the virtue of Faith, but rather it is an effect of it. 16. But the perfection of Faith is only in election or apprehension; and so it is to be defined by it. 17. Hence the nature of Faith is excellently clarified in Scripture, when the faithful are said to cling to God, Joshua 23:8; Acts 11:23; 1 Corinthians 6:17;806 and to choose the way of truth, and to cling to the testimony of God, Psalms 119:30-31.807 18. For by Faith we first cling to God, and then afterward, consequently, we cling to those things which are propounded to us by God: so that God himself is the first Object of Faith; and that which is propounded by God is the secondary Object. 19. Faith, as it joins us to God, is our life; and as it is a virtue and our duty towards God, it is an act of life. Therefore, in the former we have defined Faith only by that respect which it has to obtain life and salvation; but in the latter we have defined it by that general respect which it has to all that which God propounds to us to believe. Hence, Faith cannot act entirely about the threatenings of God considered in themselves, because they do not propound the good that is to be received by us; nor can Faith act entirely about the precepts of God simply considered, because they declare the good to be done, not to be received; nor can it act entirely about mere predications,808 because in that respect they propound no good to us. But Faith is perfected in the promises, because in them is propounded the good to be embraced: which is also why our Divines are inclined to place the object of Faith chiefly in the promises. 20. Those who place Faith in the understanding, confess that there is some necessary motion of the will to yielding that assent: even as in human Faith it is said to be a voluntary thing to give credit to someone. But if Faith depends upon the will, then it must be that the first beginning of Faith is in the will. 21. The Objectum quod or MATERIAL object of this Faith, is whatever is revealed and propounded by God to be believed, whether it is done by Spirit or by word; publicly or privately, Acts 24:14. I believe all things that are written in the Law and the Prophets. John 3:33. He that receives his testimony has certified that God is true. 22. Hence propounding the Church is not absolutely necessary to make an object of Faith. For then Abraham and other Prophets would not have given their assent to those things which were revealed to them directly from God, without any help from the Church coming between. To make the Church an object of Faith is both against the Scriptures and all sound reason. Yet it is necessarily asserted and defended by the most learned of the Papists, so that they may defend the pretended authority of their false Church from such arguments. 23. This object is always immediately some axiom or sentence regarding truth: but that in which Faith is principally bounded, of which, and for which assent to that axiom is yielded by Faith, simpy put, regards some good to be had. Romans 4:21. Being fully persuaded that he who had promised, was also able to do it. Hebrews 11:13. Not having received the promises but seeing them afar off, after they had been persuaded of them, embraced them. 24. For the act of the believer is not bounded in the Axiom, or in the sentence, but in the thing, as the most famous Schoolmen confess. The reason is because we do not frame axioms, unless we may gain knowledge of things by them. Therefore the principal bound to which the act of the believer tends, is the thing itself: that which is chiefly regarded in the Axiom. 25. The Objectum Quo or FORMAL object of Faith, is the Trueness or faithfulness of God. Hebrews 11:11. Because he judged him faithful who had promised. For the formal, and as they say, the specificative reason of Faith, is truth in speaking; that is, the Trueness or faithfulness of God revealing something certainly — because it is a common respect of Faith that it leans upon the authority of the one who witnesses (this is what distinguishes Faith from opinion, science, experience, and sight or sense). And the authority of God is his Trueness or faithfulness. Titus 1:2, God that cannot lie had promised. Hence that proposition is most true: that whatever we are bound to believe (with a Divine Faith) is true. For nothing ought to be believed with a Divine Faith, unless God witnesses the truth of it. But God testifies that he is true; and Trueness in a witness who knows all things, cannot be separated from the truth of his testimony. Therefore it must be that all which we are bound to believe with a Divine Faith, is true. This whole demonstration is manifestly confirmed and used by the Apostle Paul in 1 Corinthians 15:14-15 : If Christ is not raised, our preaching is vain: your Faith is also vain; we are also found to be false witnesses of God, because we have witnessed of God, that he raised up Christ. That is, if the testimony is not true, then the witness is false. Unless it is admitted that whatever God witnesses is true, the firmest consequence would avail nothing at all. God witnesses this or that, and therefore it is true. Hence Divine Faith cannot be a principle or cause — directly or indirectly; by itself or by accident — of assenting to what is false, or of a false assent. 26. Hence also, the certainty of Faith in respect to the object is most firm; by however much it is confirmed in the heart of the one who believes, that much more glory it gives to God. Romans 4:20-21. But he did not doubt this promise of God through unbelief: but he was strengthened in Faith, giving glory to God, and being fully persuaded that he that had promised, was also able to do. But when our Faith in that sometimes wavers in us, it is not from the nature of Faith, but from imperfection. 27. A sufficient and certain representation of both objects 809 is propounded to us in the Scripture — that is, of those things which are to be believed, and of that respect under which they are to be believed. Romans 16:26, It is made manifest, and by the Scriptures of the Prophets according to the Commandment of the everlasting God, made known to all Nations for the obedience of Faith. 2 Timothy 3:15, The Holy Scripture can make you wise unto salvation, by Faith which is in Christ Jesus. 28. For although in the subject (that is, in our hearts) the light and testimony of the Holy Spirit is necessary to stir up Faith in us, yet in the object which is to be received by Faith, there is nothing at all that is required which is not found in the Scripture — either in respect to the things that are to be believed, or in respect to the cause and the way of believing. 29. Therefore Divine Faith cannot be reduced or resolved into the authority of the Church, or into other simple external arguments (which are usually called Motives), by persuading of and inducing things preparatory to Faith. Rather, Faith is to be resolved into the Scripture itself, and into that authority which Faith has imprinted on it from the author God, as the first and proper cause of the thing to be believed; and into the operation of the Holy Spirit, as the proper cause of the act itself of believing. 30. Hence, that principle from which Faith first begins, and into which it is at last resolved, is that the Scripture is revealed from God for our salvation, as a sufficient rule of Faith and Practice. 2 Peter 1:19-20, If you first know that no prophecy of the Scripture is ἰδίας ἐπιλύσεως, of a private interpretation. 31. Faith is partly Implicit, and partly Explicit. 32. IMPLICIT Faith is that by which the truths of Faith are believed, not distinctly in themselves, but in their common principle. 33. That common principle containing all things to be believed in this way, is not the Church, but the Scripture. Acts 24:14. Who believe all things which are written in the Law and in the Prophets. 34. The one who believes that the Scripture is in every way true, implicitly believes all things which are contained in the Scriptures, Psalms 119:86, compared with Psalms 119:27 and Psalms 119:33. All your precepts are truth itself; open my eyes, that I may see the wonders of your Law. Teach me the way of your statutes, which I will keep to the end. David believed that those precepts which he did not yet sufficiently understand, were wonderful, and to be kept holy. 35. This implicit Faith is good and necessary, but it is not sufficient in itself for salvation; nor indeed does it have in itself the true reason for faith if it subsists by itself: for the will cannot be effectually affected by, and embrace as good, what it does not distinctly know at all. Romans 10:14. How shall they believe him of whom they have not heard? 36. EXPLICIT Faith is that by which the truths of Faith are believed in particular, and not only in common. 37. Explicit Faith must necessarily be had of those things which are propounded to our Faith as necessary means of salvation. Hebrews 6:1, The foundation of repentance from dead works and of Faith in God; 2 Corinthians 4:3, If our Gospel is hidden, it is hidden to those who perish. 38. A more explicit Faith is required now, after the coming of Christ, than before, 2 Corinthians 3:18;810 It is more required of those who are set over others in the Church, than of the common people, Hebrews 13:17.811 Lastly, it is more is required of those who have occasion to be more perfectly instructed, than of others. Luke 12:48, To whom much is given, of him much shall be required. 39. The outward act of Faith is confession, profession, or the manifestation of it, which in its order and in its place, is necessary to salvation, Romans 10:9-10.812 — namely, in respect to the preparation and disposition of mind that is always necessary, 2 Peter 3:18;813 and in respect to the act of Faith itself, when the glory of God and the edification of our neighbours require it.814 40. Persisting in the confession of the Faith, with loss of temporal life,815 testifies to the truth and brings great honour to God; and so by excellency it is called Martyrdom, and those who do so are called witnesses, μάρτυρες Martyrs. Revelation 2:13.816 But this is as necessary in its place as the confession of Faith, so that it cannot be refused without denying Christ. Matthew 10:33, Matthew 10:39, Matthew 16:25.817 41. Opposed to Faith are Infidelity, Doubting, Error, Heresy, Apostasy. 42. INFIDELITY is the dissenting of a man from the Faith, who never professed the true Faith. 1 Corinthians 14:22-23.818 43. DOUBTING in one who made a profession, either diminishes or takes away his assent. 44. Doubting that diminishes only one’s assent, may still stand with a weak Faith, 1 Corinthians 8:10-11;819 but not that doubting which takes away assent, James 1:6-8.820 45. An ERROR in Faith holds some opinion contrary to Faith. 1 Corinthians 15:1-2.821 46. HERESY adds stubbornness to error. Titus 3:10-11.822 47. APOSTASY adds to heresy a universality of errors contrary to Faith, 1 Timothy 1:19-20; 2 Timothy 1:13.823 48. These are opposed to Faith not only as they take away that assent of the understanding which is necessary to Faith, but also as they bring and include a privation of that election and apprehension of Faith, which is in the Will. ======================================================================== CHAPTER 130: -06 CHAPTER 6. OF HOPE. ======================================================================== 2-06 Chapter 6. Of Hope. 1. Hope is a virtue, whereby we are inclined to expect those things which God has promised us. Romans 8:25.824 2. This Hope respects God, 1. As the object which it expects; for the principal object of Hope is God himself, and those acts whereby he is joined to us, 1 Peter 1:13.825 It is hope in the grace which is brought to you. Hence God himself is called the Hope of Israel, Jeremiah 14:8, and in Romans 15:13, he is called the God of Hope: not so much because he is the Author and Giver of hope, as because he is the one upon whom we hope. 2. It respects God as the Author and Giver of all the good which Hope expects. Psalms 37:5-6. Roll your way upon the Lord, and trust in him, for he shall bring it to pass: For as hope inclines to God to attain good, so also it regards him as the one to be obtained by his Grace. Jeremiah 17:7, Blessed is the man who trusts in the Lord, and whose hope is the Lord. 3. But the proper reason why we may not trust in Creatures in the same way we trust in God, is because the formal object of Hope is not found in the Creatures. Psalms 146:3. Do not trust in Princes, nor in any son of man, in whom there is no salvation. For although some power to do us good, and to help us, is placed by God in the Creatures, the exercise of this virtue always depends upon God. Psalms 107:20 Sending his word he healed them. And Psalms 127:1. Unless the Lord builds the house, in vain they labour that build it, unless the Lord keeps the City, the watchmen watches in vain. 4. Therefore, when one says, “I hope this or that of such a man,” it either signifies that he hopes for that from God by that Creature; or it displays a human hope, not Divine; or finally, it is simply not Christian. 5. But as Faith does, so also Hope in God respects the grace of God, and Christ only, as causes of the good to be communicated. 1 Peter 1:13, Hope in the grace. Colossians 1:27, Christ the hope of glory. 6. Yet Divine Hope not only respects God and eternal blessedness, but in God and from God, it also respects all those things which faith apprehends in the promises of God, even though in their own nature they are temporal things, Hebrews 11:1; 2 Corinthians 1:10,826 although it chiefly respects eternal life. This is also why in Scripture, by a metonymy of the ADJUNCT, Hope is often put for salvation itself, or for the eternal life that is hoped for, Galatians 5:5; Romans 8:24; Titus 2:13.827 And by a metonymy of the SUBJECT, salvation is also sometimes put for the Hope of salvation, Ephesians 6:17 compared with 1 Thessalonians 5:8,828 where the helmet of Salvation is put for the helmet of the Hope of salvation. Also, this OBJECT is usually put as proper to Hope: 1 Thessalonians 5:8, Titus 3:7, the Hope of eternal life; and in Romans 5:2, the Hope of glory. 7. Those conditions which are usually required for the OBJECT of Hope — that it is good, to come, difficult, probable — are all found in the promises of God, who always promises as the greatest good, those things which cannot be had without his help; but by virtue of his promise, they will come to pass not only probably, but certainly. 8. The act with which Hope’s object is concerned is called expectation, because it is not of uncertain or probable conjecture only, as with human Hope, but of most certain expectation. Romans 8:25, If we hope for what we do not see, we expect it with patience. Php_1:20, According to my earnest expectation and hope. And everywhere in the Old Testament where the word Mikveh is rendered Hope, it properly signifies expectation.829 9. This certainty is derived to Hope from Faith: for Faith is the foundation of Hope; nor is anything hoped for which is not believed beforehand by Faith. Galatians 5:5. For we through the spirit, wait for the Hope of righteousness by Faith. 10. For seeing that Faith apprehends what is promised, and Hope expects what is promised, the whole difference between Faith and Hope is in respect to what is present, and what is to come. 11. Therefore that distinction which the Papists make is empty and vain, who grant that the faithful may be certain of their salvation with certainty of Hope, and yet deny the faithful can ever be made certain of it by ordinary means with a certainty of Faith — when there is altogether one and the same certainty of Faith and Hope.830 It is also for this reason in Scripture, especially in the Old Testament, that Hope is often put for Faith. 12. Therefore, that expectation of good things to come, which is in the Angels and the spirits of just men in Heaven, differs from our hope, not because one is certain, and the other uncertain, but because: 1. Our hope is grounded upon Faith which beholds God in the promises, as through a glass darkly, 1 Corinthians 13:12; but their expectation is grounded on open sight. 2. Our hope is with labour and contention, but their expectation is without any difficulty. 3. Our hope is an imperfect expectation, and their expectation is perfect. 13. Therefore, although Hope and Faith are usually said to be abolished in the life to come, 1 Corinthians 13:10,831 yet this should not be so understood as though they ceased in respect to their essence, but only in respect to the measure and degree of imperfection. So that only the imperfection is properly abolished; but Faith and hope are to be perfected in respect to their essence.832 14. Hence Christian CONFIDENCE as it respects the good to come, is nothing but Hope confirmed. For it must necessarily be referred to some one of those theological virtues which are reckoned by the Apostle in 1 Corinthians 13:13. That is, it refers either to Faith, or to Charity, or to Hope. But it cannot refer to Faith, because Faith apprehends a thing as it is now present, which it also makes to subsist, Hebrews 11:1.833 Nor can it refer to Charity, because Charity does not respect our own good, 1 Corinthians 13:5.834 Therefore Christian confidence refers to Hope. 15. Hence the natural fruit of Hope is Joy and delight in God. Hebrews 3:6, The hope of which we rejoice. 1 Peter 1:3; 1 Peter 1:6, A lively hope in which you rejoice. This is because it respects the greatest good, things that are not only possible and probable, but also certainly to come; and so it makes the possession of them, in a certain way, to subsist, while it assures us of that which at length shall indeed subsist. Romans 8:24, We are saved by Hope. 16. The manner of this act835 depends on that respect of the object by which it is said to be, and to come, and is promised. So that, in its formal reason, it is not about those things which are seen. Romans 8:24, Hope if it is seen, is not Hope; for why does a man hope for what he sees? 17. Hence the fruit and companion of Hope is patience towards God, whereby we constantly cling to him in seeking and expecting blessedness, even though in this present life we have conflict with diverse evils, and we are without that consolation we desire. Isaiah 8:17, Waiting upon the Lord who has hidden his Face, and looking for him. Romans 8:25, But if we hope for what we do not see, we expect it with patience. 2 Thessalonians 3:5, That patient expectation. 18. A fruit of this patience is silence, whereby we rest in the will of God, and repress all those carnal things by which we are stirred to make haste, or to resist him. Psalms 37:7, Be silent to Jehovah, and wait on him without ceasing. 19. Hope is strengthened and increased by all those arguments whereby we are assured that the good which is hoped for pertains to us. Romans 5:3-21 — Experience causes Hope. 20. Among these arguments, the inward signs of Divine grace have first place. 1 John 3:14; 1 John 3:19. We know that we have been translated from death to life, because we love the brethren.837 21. Therefore, even though what the Papists say is most false, that our hope is grounded partly on the grace of God, and partly on our own merits, it may be most truly affirmed that hope is strengthened, increased, and stirred up by Faith, repentance, works, and a good conscience. So that true and lively hope exists by those “antecedent arguments.” Hebrews 10:22-23; 1Pet 3.23.838 22. The effect of hope is the confirmation of the soul as an anchor, safe and firm, Hebrews 6:19. Whereby we possess our very souls, Luke 21:19. 23. There always follows from this confirmation of mind, a study839 of holiness. 1 John 3:3, Whoever has this hope in him, keeps himself pure, even as he is pure. 24. Opposed to hope (as a defect) is a fear of the evil of punishment, Psalms 27:3.840 For as Hope is the expectation of good, so this fear is an expectation of evil. 25. But this fear, if it is moderate and tempered by Faith, even though it is always materially opposed to Hope, yet in man that is a sinner, it is not so formally opposed to Hope and virtue that it is plainly a vice; rather it puts on the consideration and nature of a virtue. 2 Chronicles 34:27. Because your heart was tender, and you threw yourself down before the Face of God when you heard his words against this place, etc. This is because this opposition to Hope is not Secundum idem & ad idem, according to the same, and for the same reason;841 for hope respects the grace of God, and fear respects the deserts of our sins. 26. Also, DESPERATION is more directly opposed to hope, in its defect, which is a bare privation of hope, joined with a sense of that privation and an apprehension842 of the thing hoped for, as of an impossible thing, or at least as to come, as in Cain, Genesis 4:13-14,843 and Judas, Matthew 27:4-5.844 27. This desperation is always a grievous sin. That is because it is not a privation of that hope which men tend to have in themselves or in other Creatures, which is usually a laudable introduction to Divine hope; but it is a privation of Divine hope, always having its beginning from unbelief, just as hope has its beginning from Faith. 28. Yet desperation in the Devils and the damned is not from a consideration of sin, but of punishment. For desperation may either be taken privatively,845 when one does not hope for what he ought to hope for,846 and when he ought to hope for it;847 or it may be taken negatively from a mere cessation of hope.848 In the former sense it is always a sin, because it is contrary to the Law; but in the latter sense, this is not so. 29. The reason for despairing may be diverse, either because the grace of God is not considered sufficient to communicate that good to us; or because God will not communicate it. Because desperation is grounded on the former reason, it is always a sin; but in the latter sense, it is not a sin if any are certain of that will of God. 30. But because it is seldom or never obvious to anyone by ordinary means, before the end of this life, that God will not make him a partaker of grace and glory, there is therefore no desperation of men in this life which is not a sin. 31. By way of excess, PRESUMPTION is also opposed to hope, by which we rashly expect some good. Deuteronomy 29:19; Jeremiah 7:4; Jeremiah 7:8-10. Let there not be any man, when he has heard, etc.849 32. This rash presumption in expectation of good, sometimes leans upon the Creatures. Jeremiah 17:5; 1 Timothy 6:17.850 Sometimes it also leans upon God in some way, but perversely so, without a promise and without Faith — as when anyone looks for pardon and salvation, even though he remains impenitent, or he retains a purpose to live in his sins, or he expects something else of God which does not agree with God’s nature or revealed will. 33. But one does not therefore sin in this presumption because he hopes too much upon God — namely, with a true and religious hope — for there is no presumption unless he hopes too lightly and rashly without any ground, or he hopes for those things which are not to be hoped. 34. Also SHAME, or confusion, is opposed to hope, in respect to the event hoped for. Psalms 25:2-3.851 ======================================================================== CHAPTER 131: -07 CHAPTER 7. OF CHARITY. ======================================================================== 2-07 Chapter 7. Of Charity. 1. Charity is a virtue, whereby we love God as the Chief Good. Psalms 106:1; Psalms 118:1; Psalms 136:1, Praise the Lord, because he is good, for his mercy endures for ever. The joy of praising, which is an effect of Charity, has the same primary object that Charity has as its proper cause. Therefore the goodness of God, which specially shines forth in the effects of his kindness, is the proper object of Charity (just as it is the proper object of praising.) 2. Charity follows Faith and Hope in order of nature, as the effect follows its causes: for we love God out of Charity, because by Faith and hope we taste in some measure how good God is, and his love shed abroad in our hearts. 1 John 4:16; 1 John 4:19. We have known and believed the love which God has towards us; we love him because he first loved us. 3. Therefore not love, but Faith is the first foundation of the spiritual building in man: not only because then the building begins, but also because Faith sustains and contains all the parts of it — just as it also has the nature of a root, and therefore confers power to fructify. 4. A confused and remote inclination towards God goes before Faith (a certain shadow of which is found in all Creatures in a way): Acts 17:27, That they might seek the Lord, if happily they might find him by seeking him. But it is an ineffectual Velleitas, a “woulding” (as they call it) to love God, rather than a true love. 5. The Schoolmen make a distinction between the natural and supernatural love of God. They make one love of God as the beginning and end of nature, and another as the beginning and end of grace. This is an idle figment. Indeed, since the fall, a man can neither love God above all by the strength of nature without Faith, nor with that love which they call “natural.” 6. The love of Charity is the love of Union, Well-pleasedness, and Good Will. For those are, as it were, the parts of Charity; and they are always contained in it if it is true: namely, if it is a desire for Union, for the well-pleasedness of enjoying, and an affection for good will. 7. Love of UNION is that affection whereby we would be joined together with God. 2 Corinthians 5:8. It is our desire to be absent from the body, and to be present with the Lord. 8. There is also a love of Union in God towards us. Ephesians 2:4; Ephesians 2:13. He loved us with much love; You who were far off, are made near. But his love is out of an abundance of goodness, because he expects no profit out of us: for we are unprofitable servants to God, Luke 17:10. Job 22:2-3.852 But our love towards him is out of a lack of goodness, because we stand in need of God. 2 Corinthians 5:4, We groan being burdened — that mortality may be swallowed up by life. 9. Therefore our love, as it is love of Union with God, is in part that love which is called love of concupiscence or desire: because we properly desire God for ourselves, because we hope to have profit from him, and our eternal blessedness. 10. Yet the highest end of this love ought to be God himself. 11. Love of WELL-PLEASEDNESS is that affection whereby we approve of all that that is in God, and rest in his most excellent goodness. Revelation 7:12. Blessing and glory, and wisdom, and thanksgiving, and honour and power, and strength to our God for ever, and ever, Amen. 12. God also has love of well-pleasedness towards us, Hebrews 13:16. But his well-pleasedness is in those good things which are communicated by him to us: but our well-pleasedness is in that goodness and Divine perfection which in no way depends on us. 13. Love of GOOD WILL is that affection whereby we yield ourselves wholly to God, and we will and endeavour that all things which pertain to his glory be given to him. Revelation 4:10-11, They fell down and cast their crowns before the throne, saying, You are worthy, O Lord, to receive glory, and honour, and power. 1 Corinthians 10:31, Do all to the glory of God. 14. God in bearing us good will, makes us good, by conferring that good which he wills. But we cannot properly bestow any good upon him; we can only acknowledge with the heart, publish by our words, and declare in some measure by our deeds, that goodness which he has. 15. That mutual Charity which exists between God and the faithful, has in itself some respect to friendship. John 15:15, I have called you friends, because I have made known all things which I have heard from my Father. 16. In this FRIENDSHIP, although there is not found that equality which exists among men who are friends, yet that equality which is possible does appear in a certain inward communion which is exercised between God and the faithful; in this respect, God is said to reveal his secrets to the faithful, Psalms 25:14;853 John 15:15; and to be as it were, familiar with them. Revelation 3:20, If anyone hears my voice and opens the door, I will go in to him, and sup with him, and he with me. John 14:23, If anyone loves me, he will keep my Word; And my Father will love him; and we will come to him, and dwell with him. 17. Charity implicitly contains in it the keeping and fulfilling of all the Commandments of God. Romans 13:10; 1 John 2:5, and 1 John 3:18.854 For one cannot truly love God if he does not study to please him in all things, and to be like him. 1 John 4:17. Our Charity made perfect in this: that as he is, such also are we. 18. The manner of our Charity towards God is that it be carried to him as to that which is plainly the highest good and end; so that neither God nor the love of God is principally and lastly to be referred to anything else — because such love for anything else would be mercenary. John 6:26, You seek me, because you ate of the loaves and were filled. 19. Yet we may love God as our reward. Genesis 15:1.855 And with respect to other good things, we may love them as a reward from him. Genesis 17:2.856 20. The degree of Charity towards God ought to be the highest, 1. First in respect to the object, or as they say, Objectively; i.e., willing a greater good to him than to any other. 2. In regard to esteem, or as some say, Appreciatively;857 i.e., preferring him and his will before all other things, even our own life, Matthew 10:37; Luke 14:26,858 so that we choose to die rather than transgress even the least of his Commandments. 3. Intensively, i.e., in respect to the vehement endeavour of applying all our faculties to loving God. Deuteronomy 6:5, You shall love the Lord your God, with all your heart, and with all your mind, and with all your strength. 21. According to this description of Charity, it is rightly said by some Divines that only God is to be loved: i.e., simply, by itself, and according to all the parts of Charity — namely with affection for good will, a desire for Union, and for the well-pleasedness of enjoying him in the highest degree; — even though our neighbour is also to be loved in a certain respect, it is for another thing, only in part, and to a lower degree. 22. Charity is opposed by that FEAR which is tormented by the presence of God, and by fear of the punishment that is to be inflicted by him. 1 John 4:18, Perfect love casts out fear: because fear has torment. 23. Hence Charity, being perfected, casts out fear, ibid, because fear is a horror arising from the apprehension of evil, by reason of the presence of God: and so fear is opposed to Charity, which is carried to God as to that which is absolutely good. 24. Secondly, Charity is opposed by an ESTRANGING from God, which some call the hatred of abomination. Psalms 14:3, They have all gone out of the way.859 John 3:20, He hates the light.860 For as Charity consists in affection for union, so this estranging is in disjunction with that. Hatred of God is most contrary to the love of God; it is called the hatred of enmity. John 13:23-25, They have hated both me and my Father. For just as the love of Charity is in good will, so this enmity against God is in ungodly men desiring and willing ill to God, if it were possible: that he did not exist, or at least that he were not such a God as he is. 25. For although God cannot be the object of hatred if he is apprehended as he is in himself, yet if he is apprehended as the one who takes vengeance on sinners, he is often hated by those same sinners — because in that respect he is most contrary to them. John 3:20, Whoever does evil, hates the light, nor does he come to the light, lest his deeds be reproved. For as the love of God in the godly causes them to hate impiety as being contrary to God, so the love of iniquity in the ungodly causes them to hate God as being contrary to their iniquity. 26. But the degrees by which men ascend to this height of ungodliness are these: 1. Sinners love themselves inordinately. 2. They will to do what pleases themselves, even though it is contrary to the Law of God. 3. They hate the Law because it is contrary to this desire. 4. They hate God himself who is the giver and author of such a Law. 27. The LOVE OF THIS WORLD also is opposed to Charity towards God, because this world does not agree with God’s will. 1 John 2:15-16, If anyone loves the world, the love of the Father is not in him. Because whatever is in the world is not of the Father. 28. For just as the perfection of Charity exists in this — that the mind rests in God — so it must be against Charity if the mind rests in what is contrary to God. 29. Charity is no more the form of other virtues,861 than any virtue that commands or orders the acts of another, is the form of it. But because those acts which in their nature do not respect God, are referred to him by Charity,862 and because such acts are perfected in him by a metaphor, Charity is therefore not mistakenly called the form of those acts; and also the form of the virtues from which those acts come.863 30. But Charity cannot be the intrinsic form of Faith, because in its nature, Charity follows Faith, as an effect follows the cause; it does not go before it as a cause goes before the effect. 31. Nor is Faith extrinsically directed toward God by love; but in its proper and internal nature, Faith respects God as its object. 32. Justification by Faith in no way depends on Charity (as the Papists would have it), but upon the proper object of Faith. 33. Where Faith is said to work by love, Galatians 5:6,864 it is not because all the efficacy of Faith depends upon charity as upon a cause: but because Faith displays and exercises its efficacy in stirring up Charity. 34. The particle “by” does not show a formal cause there, but an instrumental cause, as when God is said to regenerate us by the word. 35. Faith without works is said to be Dead, James 2:26; not because the life of Faith flows from works, but because works are secondary Acts, necessarily flowing from the life of Faith. 36. Faith is said to be perfected by works, James 2:22 — not with an essential perfection, as an effect that is perfected by the cause — but by a complementary perfection, as the cause is perfected (or made actually complete) in producing the effect.865 37. The object of Charity is the very goodness of God, as it is in itself. But Faith and Hope respect God as he is propounded to us, and as he is to be apprehended by us: therefore that inclination of the mind toward God which belongs to Charity, more evidently and constantly appears in weak believers, than the special acts of Faith or Hope appear. This is because the goodness of God is more manifest in itself, than in the way it is apprehended — which is represented to us in this life darkly, as it were.866 ======================================================================== CHAPTER 132: -08 CHAPTER 8. OF HEARING THE WORD. ======================================================================== 2-08 Chapter 8. Of Hearing the Word. 1. From these virtues of Religion towards God — Faith, Hope, and Charity — there arises a double act of Religion which respects that spiritual communion which is exercised between God and us: Hearing the word, and Prayer [chap. 9]. 2. The reason or foundation for this distribution is in this: that we affect God with religious worship when we yield him due honour, whether by receiving what he himself propounds to us, or by offering what may be received by him according to his perfection; for in both respects, we do what is immediately and directly honorable to God. 3. The first act of Religion, therefore, is about those things which are communicated to us from God: and the other is about those things which are yielded to God from us. 4. HEARING THE WORD is a religious receiving of the will of God. 5. Therefore hearing is here taken for any receiving of the words of God, whether they are communicated to us by preaching, or by reading, or any other way, because God tends to work in a singular manner, and by his own institution, in the preaching and hearing of the Word. 6. Therefore this word ought not to be taken so strictly that it either chiefly, or necessarily always includes the outward sense of hearing: but it may denote any perceiving of the will of God, and chiefly sets forth an inward receiving and subjection. 7. RECEIVING the Word consists of two parts: Attention of mind, and Intention of will. 8. ATTENTION is an applying of the understanding to perceive the revealed will of God. Acts 16:14, The Lord opened the heart of Lydia, that she might attend to the things which were spoken by Paul. It is often called in the Scripture, especially in the Old Testament, seeking the will of God, or seeking God himself, to display that great desire with which we would be carried to know God’s Will, as to finding out something which we can by no means do without. Isaiah 58:2, Yet they seek me daily, and delight to know my ways; as a Nation which does righteousness and does not forsake the judgment of their God, they inquire of me the ordinances of Justice; they delight in approaching God. 9. In this attention is needed that providence by which we may discern what God wills. Romans 12:2. That you may prove what is that good, pleasing, and perfect Will of God: once it is perceived, we must not deliberate further — whether it is good, or to be observed or not — for the will of God itself is the last bound of all religious inquiry. Galatians 1:15-16, When it pleased God... to reveal his Son in me... I did not... consult with flesh and blood. 10. INTENTION is applying our will to a religious observance of the will of God that is already perceived. Psalms 119:106, I have sworn and will perform it, that I will keep your righteous judgment. 11. The purpose of the intention ought to be so strong and firm, that without exception we are ready to observe whatever God commands. Jeremiah 42:5-6, The Lord be a true and faithful witness between us, if we do not do according to all things for which the Lord your God shall send you to us: whether it is good, or whether it is evil, ...we will obey the voice of the Lord our God. 12. In respect to this intention, the Law of God itself is said to be in the heart of a believer, Psalms 40:8; Psalms 119:11; Jeremiah 31:33; Hebrews 8:10.867 13. This hearing, to be right, ought to be from religious observance: bringing SUBJECTION of the inward acts and inclinations of the mind. Romans 6:17, From the heart you obeyed that form of doctrine to which you were delivered. 14. But so that it may be truly religious, it is requisite First, that it arise from Faith, whereby we believe what God reveals to us to be the word of truth; and we are accordingly affected toward it. Hebrews 4:2, The word being heard did not profit them, not being mingled with Faith in those who heard it. Luke 24:32, Did our hearts not burn in us while he spoke to us? 15. By this Faith we cling to the word, Psalms 119:31. And the word itself clings to, and is ingrafted in us, unto salvation. James 1:21, That ingrafted word.868 16. Secondly the same hearing must flow from that hope whereby we embrace what God has promised as the word of life, also expecting life by it. Deuteronomy 32:47, It is your life. John 5:39, You look in them to find eternal life. 17. By this hope it comes to pass that the faithful bring forth fruit with patience, Luke 8:15. 18. In like manner, it must have love joined with it, whereby we cling to the same word, or to God revealing himself to us in that word, as simply good. Psalms 119:97, How I love your Law. 2 Thessalonians 2:10, They did not receive the love of the truth, that they might be saved. 19. In respect to this love, the Word of God dwells plentifully in the faithful, Colossians 3:16; so as to also be transformed into the form and fashion of it, Romans 6:17.869 20. Such a hearing of the Word of God is the true and proper worship of God: 1. Because it immediately and directly brings spiritual honour to God; for the act of hearing is most properly directed to receiving the Will of God. Yet because in the manner of receiving it, we subject our consciences to God, we thereby honour his power and Divine truth, and in acknowledging these, his religious worship is exercised. 2. Because it contains a direct and immediate exercise of Faith, Hope, and Love, in which the worship of God most essentially consists. 21. Hence no word or sentence of men ought to be mingled with the word of God, and propounded in the same way, lest by this means we in some way worship men instead of God. 22. Most formally opposed to this hearing, is that PRIDE whereby one is so affected by870 his own excellency, that he will not be subject to the Will of God. For although this pride is contrary to humility of religion, and obedience, or obedience in general, yet it seems to be most properly opposite to these in this act of religion. This is because a proud man, as he is such, is so far from subjecting himself to the will of another, as to a Law, that he would have his own will instead of a Law. Jeremiah 13:15, Hear and give ear: do not be proud, for the Lord has spoken. Jeremiah 5:5, They have broken the yoke; they have burst the bonds. 23. The proper act of this pride, as it were, is that contempt whereby one dismisses871 either God, or the Will of God and the observance of it. 2 Samuel 12:9, Why have you despised the Word of the Lord, in doing what is evil in his Eyes? 24. Hence pride is said to be the cause of all other sins for a double reason: 1. Because all other sins in a certain way refer to that excellency which is seen in pride, as to an end.872 2. Because pride casts away from itself in contempt, the government of the word — by which power alone sin is avoided. 25. Hence there is found in every sin some respect to pride, but especially in those sins which are committed with deliberate counsel. 26. Hence, also opposed to the hearing of the Word is all consultation with the world, flesh, or wisdom of the flesh, in those things which pertain to religion, Romans 8:7; Galatians 1:16.873 27. For as by pride men altogether refuse to subject themselves to the will of God, so by these consultations with those things which are not after God, men seek for themselves, as it were, other gods to whom they may be subject. 28. The most accursed opposition to hearing the word of God is in consulting with the Devils, Isaiah 8:19; Deuteronomy 18:10-14,874 where a certain religious Faith and Hope that are due to God alone, are transferred either explicitly or implicitly to the enemies of God. 29. Hence Faith875 tends chiefly to be required in such consultations by those who are the masters of such [devilish] Arts. 30. By virtue of this Faith, there is a certain covenant entered into with the Devil, with some religion — if not openly and expressively, at least secretly and impliedly. 31. But although one does not have a direct intention to ask counsel from the Devil, yet if he does that which either of its own nature, or by the use and application which it has, infers calling on the name of the Devil to receive his help or counsel, he is made a partaker of the same sin. 32. Therefore all arts for knowing secrets, brought in by instinct 876 of the Devil, are in this respect to be condemned. 33. Therefore, all divination which is grounded neither upon the certain revelation of God, nor upon the course of nature ordained by God in created things, is to be condemned. 34. All application of things or words, either to predictions, or to those operations for which they have no disposition — either by their nature or by God’s Ordinance — is to be condemned. 35. Because the help of the Devil is sought by such courses of action, they contain in themselves a certain invocation of the Devil; and so they are opposed to calling upon God. And as certain revelation is expected, or as a submission of mind is used to receive and execute his commands, so these acts are opposed to hearing the word of God. 36. Therefore this communion with the Devil is not only unlawful because it is joined with fraud and seducing, but also because, of its own nature, it is contrary to true religion. 37. For having no civil communion or fellowship with the Devil, we cannot have religious communion with him, no, not as some of old had with the good Angels who are ministering spirits for our good, sent by God for that purpose. 38. Therefore, whatever we do with the Devil besides those things which pertain to resisting him as the enemy of our souls, violates true religion; and it is certainly a perverse religion. 39. If he sometimes seems subject to the command of men by virtue of certain enchantments, it is only a show of subjection, so that by that means the Devil may more easily rule over men. Therefore he does not hinder, but only colours877 that religious subjection which men perform to him in that communion. 40. All those who desire to cure diseases in others by using words, figures, or similar things of insufficient virtue, or who allow such things in themselves or others for that end, in part join with such sins. 41. Sympathies, and Antipathies,878 and specific virtues which are found in some things, are hereby differenced from such enchantments, in that the common experience of all men acknowledges that there is some Faith required in those things, but none is required in these. 42. A strong imagination perhaps concurs in many to make these means effectual; but that also often arises from a certain religious Faith: nor can it effect anything in parents for their children, or in men for Cattle, without a certain diabolical operation accompanying it. 43. Those who are most given to hearing the word, as they least of all care for such acts, so they receive the least fruit by them. ======================================================================== CHAPTER 133: -09 CHAPTER 9. OF PRAYER. ======================================================================== 2-09 Chapter 9. Of Prayer. 1. Prayer is a religious representing of our will before God, that God may be affected by it, as it were. 2. It is an act of religion, because by its nature, it yields to God that sufficiency and efficiency of knowledge, power, and goodness which is proper to him. 3. Hence Prayer cannot be directed to any other except God, without manifest idolatry. 4. Prayer arises first from Faith. Romans 10:14, How shall they call on him in whom they have not believed? Namely from that Faith whereby, we believe first, that God is omniscient — he knows all things — and so he knows the inward affections and motions of our hearts, for the essence of Prayer chiefly consists in them; secondly, that he is omnipotent — he can do what he wills in fulfilling our desires; thirdly, that he is the author and giver of every good thing; fourthly, that he allows and accepts our Prayer through Christ. 5. Hence all our Prayers are to be offered to God in the name and mediation of Christ, by the power of a justifying Faith. John 14:13-14; John 16:23 : Whatever you ask of the Father in my name... 6. Prayer also arises from that hope whereby we expect from God the fruit we desire from our prayers. Romans 8:23; Romans 8:26. We groan expecting the adoption: The Spirit makes request for us with groans that cannot be expressed. 7. Lastly, Prayer arises from Charity, whereby we desire both to partake of and to celebrate the goodness of God. Psalms 34:3; Psalms 34:8 : Magnify the Lord with me, and let us extol his name together. Taste and see that the Lord is good; blessed is the man that trusts in him. 8. Hence Charity to our neighbour is also necessarily required, that Prayer is accepted by God. This is the fifth petition of the Lord’s Prayer.879 9. Prayer differs from hearing the word, in that hearing is concerned with the will of God; but Prayer is concerned with our will. In hearing the word, we receive the Will of God; but in Prayer we offer our will to God, that it may be received by him. 10. It is not a simple will or desire, but a representation of the will, or the will exhibited and represented before God. For it is not sufficient to prayer that we desire to have something. If it were so, then profane men would pray most, because they most desire to have something. But there is also required a desire to obtain that thing from God, and a will to seek it from him, and then there is the representing or insinuating880 of this desire before God. 11. But this representation is done first and essentially in the will itself; being converted to God, as it were, it stretches forth and represents to him its inclination and desire. 12. Hence, in Scripture the Prayers of the godly are called desires, Psalms 10:17; and unspeakable groans, Romans 8:26. 881 13. In the second place, and by way of a sign, this representation is made in the understanding, as conceiving an inward word, it expresses the affections of the will before God. 14. Hence the prayers of the faithful are also called words, and speeches whereby they speak to God, not first and chiefly outwardly, but inwardly. Hosea 14:2, Take words with you, and turn to the Lord. Say to him, pardon, etc. 15. Prayer therefore is formally an act of the will. Yet along with this there is required both an antecedent act of the mind, whereby we understand what, of whom, for what, and how we must pray; and also a consequent act of the mind, whereby we conceive and express with a certain word of the mind, the prayer itself. 16. Hence, together with intention or the act of the will, there is also required attention in Prayer, both to God to whom we pray; and to the thing for which we pray; and also attention to the Prayer itself; for we must pray not only with the Spirit, but also with understanding. 1 Corinthians 14:15, I will pray with the spirit, but I will also pray with understanding. 17. This representation must be submissive and humble. For otherwise it would not be a religious praying directed from a subject Creature, to the highest God and Creator; but either a command of a superior to an inferior, or a familiar conference as it were, among equals. Genesis 18:27, Behold now I would speak to the Lord, although I am dust and ashes. Psalms 95:6, Come let us bow, and fall down, and bend the knees before the Lord that made us. 18. The general end of Prayer is that we may, as it were, affect or move God; this is why the faithful are said by their prayers to mightily prevail with God, as it were, Genesis 32:28; Hosea 12:4-5; and to strive, Romans 15:30.882 19. For although it is true, as some say, that there is a difference between those prayers which are directed to men, and those which are made to God — that those who pray to other men affect those to whom they pray, and in some measure dispose those others to what they desire. But those who pray to God do not so much affect God as they affect themselves, and dispose themselves to those things which they desire — yet God is pleased to so commend the force and efficacy of Prayer to us, that he declares himself to be affected by it and, as it were, moved by it. And that is because our prayer is the interceding means by which God will communicate many things to us (and not otherwise). This is also why those who ask something of God for others, are said to supply the help to effect it, 2 Corinthians 1:11.883 20. For we do not pray to God that we may make known our desires to him who does not know them, who always understands afar off, Psalms 139:2; 884 — that is, when as yet they are not in our minds. Nor do we pray so that we may move him to our mind885 who was unwilling, with whom there is no change or shadow of turning, James 1:17. But we pray that, by our prayer, we may obtain from him what we believe he is willing to give. 1 John 5:14, This is our confidence which we have towards God, that if we ask him anything according to his will, he hears us. 21. Hence the firmness and unchangeableness of God’s providence does not take away, but rather establishes the prayers of the faithful; and the most sure apprehension of it by Faith does not make true believers slothful, but stirs them up more to pray. 1 Chronicles 17:25-27, You O my God, have revealed to the ear of your servant, that you will build him a house. Therefore your servant has been bold to pray before you, etc. 22. Hence also, we must pray instantly and continually. Instantly, because our prayer is a necessary means for God’s glory, and for our good. Continually, because such a disposition of will is never to be cast off, and the act of will is also to be exercised daily, as occasion is offered to us. 23. The adjuncts of Prayer are confession and a promise made to God: for these two are always either expressly or implicitly used in every acceptable Prayer to God, and in every part of it. 24. By Prayer we fly to the mercy of God as to the fountain of all good, either communicated to us already, or to be communicated to us. In doing so, we confess that we are miserable in ourselves, and destitute of all good, because we also endeavour, as it were, to affect and move God by our desires. Therefore, by prayer we also profess that our minds are suitably affected about these things, and promise to be so affected for some time to come; nor can such affections be absent from our prayers without a certain mocking of God. 25. CONFESSION is a humble and penitential acknowledgement of our offence, guiltiness and misery, Psalms 32:5.886 26. The end and use of this confession is, First, that God may be justified and may have glory in his judgments, Psalms 51:4. Secondly, that we may be disposed to obtain the glory of God.887 Thirdly, that the grace that is granted, may more clearly appear. 888 27. The manner of confession is as diverse as the diversity of sinners. For sins that are not known, are to be confessed generally, Psalms 19:12.889 But known sins especially, are confessed according to the nature and grievousness of every one of them, Ezra 9:13.890 28. A PROMISE required in Prayer testifies to a purpose that is agreeable to Prayer. 29. This purpose is a determination of the will to prosecute with an earnest endeavour, that which we pray to God that it may be so: Psalms 119:106, Psalms 119:112,891 compared with the following verses. 30. But we prosecute what we pray for, both by those means which of their own nature are necessary to that end, and also by other means, the determination of which depends upon contingent circumstances, and upon our election. 31. A promise of the latter kind, made to God distinctly and upon deliberate counsel, is by a certain appropriation called a vow. 32. Hence every VOW must be, First, about a thing that is neither impossible, nor plainly necessary, but which may be freely performed according to our pleasure by the ordinary favour of God. Secondly, of a thing neither evil nor vain, but lawful and good in respect to all circumstances. Thirdly, it must be referred only to God as the object to whom we vow, and to his honour as the prime end, although it may be ordered to our own and others’ edification and use. 33. Prayer, in respect to the manner, is either ejaculatory, or a short lifting up of the desire, where the mind neither wholly nor long attends to the Prayer, Psalms 129:8; Nehemiah 2:4;892 or else it is a continued order of Praying.893 34. That first sort ought to be more frequent, as that which cannot be hindered by ordinary business; but this second sort must be at set times, as being more solemn, and not allowing for the distraction of other thoughts. 35. But both of them are either mental, or vocal. 36. MENTAL is that which is performed in the will, mind, and affection, without any sign of it purposely adjoined, Nehemiah 2:4; 1 Samuel 1:13.894 37. VOCAL is that which draws forth the inward desire of the mind in words, Hosea 14:2.895 38. The voice is often necessary in prayer to express, stir up, continue, and increase the inward affection of the mind: for although the affection ought to go before the voice, and the voice ought to conform to the affection, yet while it is religiously expressed by the voice, it has a certain reflexion upon the mind itself, whereby it is more enkindled, and gets greater strength. The voice is also necessary in its measure, so that the body, together with the soul, may be exercised in this part of religion. 39. Hence, therefore, that speech is not to be used which the one praying does not understand, and by which he cannot express his conceivings; for such a repeating of unknown words is not properly speech, because it is no more formed by the inward conceivings of the mind than those words which are sometimes uttered by a Parrot. And so it cannot distinctly express the inward conceivings of the mind in which prayer primarily consists. 40. Nor should the speech be long, or repeat the same thing often, Matthew 6:7,896 unless it is out of the abundance of the heart: for then neither long prayers, nor varied repetitions are vain or to no purpose, but are most acceptable to God. This sufficiently appears by approved examples of such prayers which are mentioned in the Scriptures. 41. Nor finally should there to be such careful wording897 that it may in any way diminish our due attention, either to God, or to the subject matter, or to the inward affection of the mind. 42. In vocal prayer, if it is solemn, there are also those gestures required which become the majesty of God, and our own baseness, and the nature of the matter itself. 43. Vocal prayer is either in prose, or in Meter. 44. In METER, singing is joined; and therefore more care must be taken of the speech and tone than in prose. 45. But the melody of singing is ordained for a certain spiritual delight, whereby the mind is detained in the meditation of the thing that is sung. 46. For there is a more distinct meditation that comes between the word, and the lifting up of the heart, than in other prayers: so that the next and immediate fruit of a Psalm is our edification in Faith and obedience. 47. Yet the lifting up of the heart to God is together required (simul & consequenter),898 and going along with the thing that is sung; and this is also the end of that meditation; therefore we are said to sing in our heart to the Lord, Colossians 3:16. And Psalms that are sung, have the consideration of Prayers. 48. But because this religious melody respects prayers, it is not so fitting that the Decalogue, and other such Scriptures which are not of a prayerful nature, be turned into Meter and sung instead of Psalms. 49. But because singing immediately respects our edification, and in its own nature also displays a certain gladness of mind, James 5:13,899 the very same gestures which are appropriate in other prayers, are not required in such similar exercises. 50. Secondly, prayer is either solitary, or with others. 51. In prayer which is had WITH OTHERS, if it is prose, one goes before in voice, and the rest follow in affection and Faith, which they ought to declare in the end by saying, Amen: Nehemiah 8:7; 1 Corinthians 14:16.900 52. Hence, Alternatio precum,901 interchanging of prayers by Anthems, distribution of parts between the Minister and the People; and the repeating of words propounded by the Minister, by the subsequent voice of the people, is not to be approved.902 53. But in the melody of singing, because it tends to our mutual edification, attention, and stirring up of pious affections among us, one toward another, Colossians 3:16,903 all join their voices together, 1 Chronicles 16:36; Mark 14:26.904 54. In those prayers which are had with others, such speech must be used which is understood by others, 1 Corinthians 14:1-40.905 55. Hence that broken music which excludes understanding, must be absent from those sacred exercises of piety, at least which we have with others. 56. The kinds of prayer are two: Petition, and Thanksgiving. Php_4:6. In everything let your requests be made known to God in prayers, and deprecation,906 with giving of thanks. 57. PETITION is a prayer for what is lacking, so that we may obtain it. Matthew 7:7, Ask, and it shall be given to you: Seek, and you shall find; Knock, and it shall be opened to you. 58. That which we ask for is always lacking either wholly, or in part, or in our feeling, or finally in respect to the act, or in respect to the continuance of it. 59. Hence, a sense of our emptiness and want, together with an apprehension of sufficiency, whereby our insufficiency may be supplied, is necessarily required to rightly make a petition. 60. The virtue and efficacy of petition is not in deferring, or in satisfying, as the Papists would have it, but in impetration907 only. 61. IMPETRATION, properly speaking, is to have the force of a means to freely obtain some good from another. 62. Therefore all good works, or all observance, though it flows from Faith, has some power to obtain blessings from God by virtue of that promise whereby he appoints a free reward for them; this is also why Real Prayer, distinguished from vocal and mental prayer, is called by some a good work, although improperly: yet petition obtains its end in a special manner, not only as it is a chief part of obedience, but also because it has in its proper nature this end and use: as it is a formal act of Faith and Hope by which we receive all good things from God. 63. But this impetration does not properly respect the justice of God; rather it respects his mercy and kindness. 64. Hence we receive every good thing we ask for, not from the hand of justice, but from grace. 65. Petition, because it most formally flows from Faith and Hope, is concerned with good things to be asked for, in the same manner as those virtues are concerned with their secondary objects; that is, with those things which they apprehend are to be communicated to us from God. 66. Hence only those things are to be asked for absolutely, which are necessary for God’s glory and our salvation: but other things may be asked for with a secret subjection to the most wise disposing of God. 67. Hence both the manner and the particular time to communicate this or that to us, should not to be prescribed to God in our prayers; yet it is lawful to ask God to hear us speedily. Psalms 102:2, Hear me speedily. Because he has promised to do this. Luke 18:8, he will avenge them quickly. Yet we may not define the fit time of this hastening. 68. But because petition also flows from Charity, those things also are to be desired and asked for in prayers, which most make for the celebration of the glory and goodness of God. 69. Hence also, we ask not only for ourselves, but for all others also, who either are or may be partakers with us of the same goodness of God, 1 Timothy 2:1-15; 1 Timothy 3:1-16 70. The Patriarchs and Prophets not only prayed well in their blessings when they uttered their desires, but they also promised well in the name of the Lord; the Hebrew words usually contain both senses, Let God give, or God shall give, Genesis 27:28. 71. Therefore we may not peculiarly pray for the dead, because such prayer has no precept or commendable example in Scriptures, nor finally any use or end. Nor may we pray for all and everyone living collectively that they may be saved, because we know the contrary is determined by God. Yet we should not wholly reject any living man in particular, from the communion of our prayers, nor for any enmity, or conjectures, or probable signs of reprobation. 72. Petition is twofold with respect to the object or thing which is asked for: it is either Apprecation,909 or Deprecation.910 73. APPRECATION is petitioning for good things to be communicated. 74. DEPRECATION is petitioning for evil things to be removed. Intercession which is joined to these two, as in 1 Timothy 2:1,911 is a specific manner of deprecation; namely, when that evil which we desire to be removed involves some injury done by men. 75. To deprecation belong Complaints and Lamentations, as adjuncts of it. 76. COMPLAINT is a signification of our grief, of miseries as they are injuriously inflicted by men. 77. IMPRECATION912 is sometimes joined to these complaints, whereby we wish some evil to those who are authors of evil. But ordinarily this is lawful only so far as it has the force of deprecation, to remove some greater evil, by that evil which we wish to them; but the prophetic imprecations were also predictions. 78. LAMENTATION is a signification of our grief, of those miseries as they are sent by God. 79. Sometimes fasting is added to deprecation as an outward adjunct. 80. FASTING is an abstinence from the helps and comforts of this life, whereby humility is shown as it were, in a real confession; we are thereby made fitter to make more effectual prayers. 1 Corinthians 7:5; Joel 1:14-16; Daniel 9:3-4.913 81. Hence fasting, considered by itself, is not a good work and part of our obedience toward God, except as it disposes us to make more free, ardent, and continued Prayers. 82. Hence also, the same measure and time of fasting is not equally profitable, and necessary to all and every one. 83. Hence, finally, that way of fasting is most religious, when the whole mind is so attentive to seek God, that thereby it is called away from thought and care about those things which pertain to the present life. 84. THANKSGIVING is prayer about those things which we have received, so that the honour may be given to God. Psalms 50:15; Psalms 50:23 : I will deliver you, that you may glorify me. He that offers praise glorifies me. 85. Thanksgiving is Prayer, no less than petition, because while we give thanks to God, we represent our will before God with a religious submission, so that he may be, as it were, affected or moved — although not, properly speaking, to the end that we may receive something from God; but rather that we may refer to him something we have received. 86. Thanksgiving is most properly about those things which we have received, because we must first be affected with the sense of a benefit, before we can give thanks to God in respect to it. 87. Yet thanks must be given, not only for those things which we have actually and really received, but also for those things we apprehend by Faith and Hope. This is partly because the promise itself of these things is a benefit, which in some sort is already said to be bestowed; and partly because the things promised are apprehended with that certainty, that they affect the mind as things that are present.914 88. Also belonging to thanksgiving, is that celebration of the praises of God, which is exercised about those perfections which are in God himself, and which are displayed in his works; but with a certain regard for those things we have received; namely, as those perfections of God are arguments that either illustrate the good which we have received, or that confirm the bestowing of that good. Revelation 4:8-9, Holy, holy, holy, Lord God Almighty — the living Creatures gave glory, and honour, and thanksgiving to him who sat upon the Throne. 89. Hence, the right performance of thanksgiving requires, 1. A knowledge of the blessings of God. 2. Applying them to ourselves by Faith and Hope. 3. A due estimation of them, together with an appropriate affection. 90. The proper end of thanksgiving is to give the honour to God for all those things which we have received, Psalms 50:15.915 For if we so think of the good things we have received, that we either rest in them, or glory in ourselves, or ascribe them only to second causes, then thanksgiving is corrupted. 91. Hence thanksgiving is a secondary end of every religious petition: for he that rightly asks anything of God, does not ask only that he may receive, much less that he may spend it upon his lusts, James 4:3. But he asks that what is received may again be referred to the glory of God who gave it. 2 Corinthians 1:11, You helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf. 92. Hence in every petition, thanksgiving for that benefit which is asked for, is expressly or implicitly promised. 93. Hence thanksgiving in itself is more perfect and more noble than petition: because in petition, often our good is respected; but in giving thanks, only God’s honour is respected. 94. Hence thanksgiving is more attributed to the Angels, and to the blessed Spirits in the Scriptures, than petition. 95. By this act of thanksgiving, we are said not only to praise and celebrate God, but also to extol, bless, magnify, and glorify him, and the like: all of which are to be understood as setting forth only a declaration, and not a real effecting of those things which they make a show of. 96. If thanksgiving is more solemn, there must sometimes be a cheerful solemnity joined with it, Esther 9:19.916 For as fasting, when we lament a greater evil, both causes and evidences that our humiliation is greater, so in solemn joy for some special good communicated to us, outward mirth, if it is moderate and within the bounds of Temperance, makes and evidences that our joy is greater. 97. Evils, as evils, can neither be the object of petition nor of thanksgiving: yet as afflictions are so directed by God that they work together for our good, evils may have respect to both.917 ======================================================================== CHAPTER 134: -10 CHAPTER 10. OF AN OATH. ======================================================================== 2-10 Chapter 10. Of an Oath. 1. There are two manners of petition to be used on occasion, which were brought in by reason of man’s infirmity: an Oath, and a Lot [chap. 11]. 2. But because these two manners are brought in on such occasions, they must not be frequently used, but only where human necessity requires, and a weighty and just cause is in hand. 3. An OATH is a requesting of God’s Testimony to confirm the truth of our testimony. Hebrews 6:13; Hebrews 6:16, Men swear by him who is the greater: and an Oath for confirmation is to them an end of all strife. 4. An Oath became necessary after the fall of man, because by sin man had lost both that credit which ought to be given to his simple testimony, and also that credit which he should have given to the testimony of others. 5. That infirmity of man in giving credit to the testimony of others, is so great that it was in a manner necessary for God himself to also demean himself to confirm his testimonies by the form of an Oath, Hebrews 6:13, Hebrews 6:17.918 This was more than what was needed in respect to God’s faithfulness, but not in respect to human infirmity. 6. Yet, seeing that God has no greater or superior Judge, Hebrews 6:13, he cannot properly swear; this is prescribed to him only metaphorically: because all that perfection of confirmation which is found in the Oaths of men, most perfectly corresponds to those testimonies of God. 7. But God’s Testimony is worthily called upon to confirm truth, because he is the highest truth, who can neither deceive nor be deceived. Hebrews 6:18, It cannot be that God should lie. 8. Hence in an Oath, the worship of religion is given to God as he is both acknowledged to be the Author of truth, and also conscious of all our thoughts — to his eyes those things are naked and open which are most secret to all Creatures; he is the rewarder of truth and falsehood, and as the living God, he provides for all things by an admirable providence. Deuteronomy 6:13, Fear the Lord your God, and worship him, and swear by his name. 9. Hence we may not swear by any Creature, but by God alone: he alone is omniscient; the only law-giver, and rewarder of those things which pertain to conscience; and finally, he alone is to be religiously worshipped, Matthew 5:34-35; Matthew 23:21-22; James 5:12.919 10. Yet everything considered in an Oath is not properly the worship of God, because it does not directly tend to give honour to God, but to confirm the truth. Yet that request which is made in an Oath, is worship; and in that respect, sometimes in Scripture, to swear by the true God sets forth true worship, Deuteronomy 6:13; Isaiah 48:1.920 And an Oath itself is customarily called worship.921 11. In this requesting of the testimony of God, the one who swears makes himself subject to God’s vengeance and curse if he gives false testimony; that is, if he wittingly deceives. Hence in every Oath there is implicitly or expressly contained an imprecation or curse: Nehemiah 10:29, Entered into a curse and an Oath; 2 Corinthians 1:23, I call God to witness against my soul. 12. From this comes that form of swearing which is frequent in the Old Testament, “God do so to me, and more also.”922 In these words, there is a general or indefinite curse contained, that the way of inflicting the evil may be committed to God. 13. Therefore, there is such great religion in an Oath, that it may allow for no equivocation or mental reservation; these things may have their place in play or lighter Jesting, but they cannot be used in the worship of God without great impiety. For this is nothing else than to mock God’s Judgment. 14. Hence also, there can be no release, properly so-called, no commuting or dispensation, and no absolution from an Oath, that comes from a man — though some oaths which were either unlawful from the beginning, or became unlawful afterward, may be pronounced void by men. 15. Because an oath is a testimony about a thing already done, or about a thing to be done, an Oath that confirms a testimony is distinguished into an assertory,923 and a promissory Oath. 16. An ASSERTORY Oath is about a thing past or present, 2 Corinthians 1:23.924 A PROMISSORY Oath, under which a comminatory925 is contained, is about a thing to come, 1 Samuel 20:12-54.926 17. An assertory Oath, because it is about a thing already done, does not bind someone to do anything, but only confirms the truth of the thing that is done. 18. But this assertion immediately respects the judgment of the one that swears, being grounded on those arguments which are usually called infallible. So that an Oath that agrees with such a judgment is to be accounted as true, even though it differs from the thing itself: because it does not respect the thing itself, but the means by which such a judgment is made. This is why the Romans used that most considered wording, I think, when being sworn in: they spoke “those things which they were sure of.” 19. A PROMISSORY Oath has in it the force of an assertory Oath, as it testifies to a present firm intention of the mind; but it moreover binds us to do what we declared was intended. 20. But it binds only so far as one can bind himself; that is, to that which both De facto and de jure, in deed and in right, he may perform; and so it must always be lawful, and possible. 21. Such an Oath binds us to fulfill it, even though the Oath was unlawful in respect to the manner of it, or the thing promised would bring damage to the one who promised it, Joshua 9:19; Psalms 15:4.927 22. But if the Oath is against the Commandments of God, it does not bind, because an Oath should not be a bond of iniquity. 23. Yet an Oath made in some manner against the command of God sometimes does bind, as when the Jews to whom freedom was promised, swore to be subject to strangers into whose power they came.928 24. A promissory Oath, whereby something is promised to a man only for his sake, ceases to bind if the one to whom the promise is made, either remits or takes away the foundation on which it was grounded. 25. An Oath is lawful and honest for Christians, 1. Because it is of the Law of nature or moral Law, which is not abrogated. 2. Because an Oath pertains to God’s honour, and Charity pertains to our neighbour. 3. Because there are commendable examples of Oaths used even in the New Testament. 2 Corinthians 1:23; Revelation 10:6.929 26. Christ in the fifth chapter of Matthew does not condemn every Oath, but only those oaths which are rash, indirect, and made by the Creatures.930 27. James 5:12 condemns the same abuse of an Oath, and does not at all condemn swearing. By repeating the words of Christ to swear not at all,, he manifestly shows that those words make one sentence with those that follow, neither by Heaven, etc. And so they are to be understood as joined together, not separated.931 28. Amen, amen is not a form of swearing, but only of a grave asseveration.932 Those words in Hebrews 6:14, Surely blessing I will bless you, do not contain the form, but only the matter of that Oath which was made in Genesis 22:16-17.933 Nor does the word Amen appear there, either in the Greek or Hebrew, as some have rashly imagined. 29. The words of an Oath are to be interpreted in the Court of conscience, according to the meaning of the one who swore it, whether he dealt plainly and candidly. And if not, then according to his meaning as to whom he would deceive, or to whom he swore. But in the outward Court, the words of those who swear are to be taken as they are commonly understood. 30. A perjured man, properly speaking, is only one who either swears against his conscience, or wittingly and willingly departs from what he lawfully swore. 31. Faith that is confirmed by a lawful Oath, is to be kept, all circumstances remaining the same, even to enemies, thieves, and Pirates: for if respect to persons does not make the Oath unlawful, then it cannot make it of no force. 32. An Oath that is extorted by fear, does not cease to bind in that respect; this is because those acts which are said to be extorted from a man by fear, if they proceed from counsel, are plainly voluntary, even though they are not absolutely Spontaneous,934 or made out of good will.935 33. Those who lack reason, such that they cannot understand the nature of an Oath, are not capable of an Oath.936 34. To require an Oath of someone who swears by false gods, is not of itself a sin, Genesis 31:53.937 35. An Oath of a Christian man that is given concerning his own innocence, which cannot be reprehended938 by any certain arguments, ought to put an end to controversies pertaining to it, Exodus 22:11; Hebrews 6:16.939 36. A simple Oath made only in words, binds as much as the most solemn Oath. 37. That solemnity which is used in some places, in touching and kissing a book, is altogether of the same sort as lifting up or stretching forth the hand;940 that is, it signifies a consent to swear, and to the Oath itself. 38. Putting the hand under the thigh of the one who required an Oath, Genesis 24:2,941 was not done as any mystical signification of Christ, but as a sign of subjection. 39. Adjuring (properly speaking) is what someone does to draw another either to swear, as in Genesis 24:8, 942 or to that religion which an Oath contains, Numbers 5:21; Matthew 26:63; 1 Thessalonians 5:27.943 40. Therefore adjuring most properly pertains to those with power to require an Oath of others, 944 though in a certain proportion, it also extends to that religious obtestation945 which inferiors sometimes use towards their superiors, and those who are equals use among themselves. 41. To adjure the Devils, is to exercise command over them. And so it is not lawful for anyone to exercise adjuration toward them unless he received special power from God for that purpose.946 42. Those exorcisms which were used before Baptism, even in the time of the Fathers, were superstitious. 43. The adjurings or exorcisings of lifeless things, and consecrating them for supernatural operations and uses, such as the Papists use in their holy Water, Temples, Bells, and the like, are superstitious enchantments. 44. Adjuring a man to accuse himself for any crime that may be objected (which is used in that Oath which is called the Oath of Inquisition or Ex officio)947 has no ground in the Scriptures, and it is against the law of nature. 45. Nor is an indefinite948 adjuring — to answer to anything which will be demanded — to be allowed at all. ======================================================================== CHAPTER 135: -11 CHAPTER 11. OF A LOT. ======================================================================== 2-11 Chapter 11. Of a Lot. 1. A Lot is a requesting Divine testimony to decide some controversy, by determining that an event will be manifested in a mere contingency. Proverbs 16:33, The Lot is cast into the lap: but the whole disposition of it is from the Lord. And Proverbs 18:8, A Lot makes contentions cease, and decides among the mighty. 2. We call a Lot a request because it has such a nature, that it expects that the use which it serves is from God alone; and in that respect it immediately regards his providence. 3. We define it by contingency to avoid the error of those who commonly consider a Lot in the manner of an efficient cause, whereby it is said to work by fortune. 4. For there are many fortuitous causes which altogether differ from the consideration of a Lot: as when someone who was digging in search of coal, finds gold; also there are many Lots in which fortune is not an acting cause, as when the Lot depends on whether birds will fly, or some other such effects, produced by a cause that works of its own power. 5. Nor can it be logically defended that the very toss of a Die, or some other such effect on which the consideration of a Lot depends, is always beside the intention or scope of the agent,949 which is necessarily required for such a fortuitous chance. 6. But we do not place a Lot simply in contingency, but in mere contingency: because there are three degrees of contingent things: some happen often, some seldom, and some (so far as we can understand) equally on either part. For in other Contingents, someplace is left to conjecture by some form of art;950 but in mere contingency, there is none. 7. Therefore it is not a fortuitous manner of the efficient cause which is said to rule in Lots, but either that blind fortune, which was made a goddess by profane men and placed in Heaven; or it is the special providence of God, working in a way that is hidden to us. 8. But seeing that in every Lot, the determination of some question or controversy is sought; and it is sought by mere contingency, in itself and in respect to us, altogether undetermined; it must be that the very determination itself (whatever the actual intention of men may be) is from the nature of the thing that is always sought from a higher power that has power to direct such contingencies by certain counsel. And so indeed, the use of a Lot is an appeal that is always made either to the true God, or to some feigned power, which is usually set forth by many under the name of fortune. 9. When therefore our Divines teach that there is a certain extraordinary providence of God set over all Lots, they are not to be taken as saying that either those who used Lots always directly and distinctly respected such a providence; or that God always exercised such a providence — but that the Lot itself, of its own nature, has a certain respect to the singular and extraordinary providence of God in directing an event that is merely contingent; and in this sense, their sentence is most true. 10. For seeing that in a Lot, by the common consent of all, some judgment is expected — and there is no power to give judgment in contingent events, nor is there any other fortune judging it than the certain providence of God — it must be that this judgment, in a singular manner, is expected from God’s providence. 11. Nor can mere contingency itself be a principal cause in deciding any question; nor can man, to whom the event itself is merely contingent, direct it to attain such an end. Therefore it must be that such direction is expected from some superior director. 12. Add to this, that such is the order of proceeding in man’s inquiry, that when men desire some question to be determined, and do not have certain means in their power for this determination, they seek it from some superior power. The consideration of a Lot altogether agrees with this manner of proceeding. 13. Nor can it stand that someone who works by counsel, intending a certain end and scope by certain reason, can subject his action either to fortune or to mere contingency as such: for then such counsel would be without knowledge; and undetermined indifference would be a means of determining a cause. 14. Such an expectation and regard for the singular providence of God, is manifestly taught in Proverbs 16:33,951 where the action of every man surrounding a Lot, is affirmed to be bounded in mere contingency. The Lot is cast into the lap, and being accurately discerned, the whole judgment is referred to God. But its entire disposition is from the Lord. 15. For although all things are otherwise referred to God’s providence in the Scriptures, nothing is usually referred to it with such discerning, unless it has a certain singular respect to it. 16. Nor does it hinder anything that the Hebrew word Mischphath952 is sometimes used to signify something besides Judgment; because it must always be taken according to the subject matter; and there is a certain judgment that is given to Lots by all who describe their nature. 17. Hence, a Lot should not be used rashly, for sport or lighter matters, or in those controversies which are either vain, or can be appropriately decided by other ordinary means. 18. Therefore neither is it to be used ordinarily, or without special revelation, for divining; nor to consult about a right; nor ordinarily about a deed that is past; but it may be used of a division to be made, or of an election that is lawful on both sides, which cannot otherwise be so fitly determined, so that those whom it concerns would be pleased. 19. The opinion of those who defend playing Lots is sufficiently refuted by this one reason: that (by the consent of all) a Lot has a natural fitness to ask counsel of God’s providence in a special manner. For it cannot be that one and the same action, of its own nature, should be specially apt for so sacred a use, and yet despite this, it should be applied to jests and games. 20. The reason contended that the use of a Lot is lawful in light and playful matters — because it is lawfully used in those civil controversies which are of lesser importance — has no consequence. For those civil controversies in which a Lot has its place, are not great by themselves; yet they are made very great by the consequences joined with them, or that adhere to them, which cannot be claimed of those spurting contentions. 21. The tithes of the living Creatures, Leviticus 27:32,953 and the orders of priestly and Levitical administrations, 1 Chronicles 26:13-14; Luke 1:9, 954 might bring great inconveniences with them, unless they were determined by some Divine sentence. And in that respect, they were appointed by Lot, by God’s institution. 22. It does not appear from the nature of Lots, that they most agree with the lightest things.955 For even though we may not expect God’s special determination unless we have done as much as we can beforehand to decide the question, as propounded by ordinary means, yet by our endeavour either weightiness is not removed from the question, or it is not to be committed to a Lot. 23. The very nature of a Lot is HOLY, as with the nature of an Oath. Therefore there is no need for it to receive special sanctification from any special institution. For even if that contingency which is the matter of a Lot, is not of its own nature holy — as neither Bread nor Wine should be esteemed holy of their own nature — yet in the application of a Lot to its use, it puts on a certain sanctity, as with the words of an Oath, and with the elements when used in the Sacraments. 24. It is indeed free for Christians to use created things for those ends to which they are naturally apt, or made apt: But mere contingency has no aptitude of itself to determine any question; nor does it take any aptitude by the consent of those who use it for that end. For in those Lots which are called extraordinary, and are acknowledged to depend upon God and not upon men, the same consent is had in the same manner; and yet it adds nothing to a Lot. 25. None can show that a Lot is indifferent, unless he first demonstrates that there is no special appeal to God’s providence in it. 26. Also, though the matter of sporting things is not tied to this or that kind of indifferent action, yet it has those bounds set to itself, that it can have no place in those things which singularly pertain to communion with God. 27. It is altogether futile to object that a Lot, repeated often, will have different outcomes; for neither is it likely that a Lot can be rightly iterated; nor does every appeal to God’s providence necessarily bring with it his special operation. And yet God, even out of order, is read to have sometimes answered differently to those by whom he was unseasonably tempted. Numbers 22:12, Do not go with them; Numbers 22:20, Arise, go with them.956 28. But it is much vainer to object, in place of an argument, that God cannot be drawn by us at our pleasure to exercise an extraordinary providence. For notwithstanding this, we may appeal to his extraordinary providence when it pleases us.957 29. Therefore playing at Dice is repugnant to religion, not only by the circumstances and by accident, but of its inward nature and in itself. 30. But those games are also comprehended under the name of the Die, which are grounded on mere contingency, even though afterward they are governed by wit, industry, or some skill, as in Table, and Cards. 31. But those human exercises which are grounded upon skill, and are subject in part to casualty958 in the progress, greatly differ from Dice. 32. Whereas, by playing at Dice, men tend to be stirred up to swearing, cursing, and blasphemy, more than in other exercises. This comes partly from the nature of the game itself — because the Lot being often reiterated, and often failing men’s expectation, they think that the power which they imagine governs the Lot, is against them. 33. By the same reasoning, it also comes to pass that those who use those games can scarcely put an end or limit to them — because those who are inferior in the contention, have no reason to despair of their Lot, and so they persist in a pertinacious959 expectation of their wished success. 34. Hence also, losses and inconveniences in other games tend to become extrinsically vitious;960 but in dice, they depend partly on the very nature of the game. ======================================================================== CHAPTER 136: -12 CHAPTER 12. OF TEMPTING GOD. ======================================================================== 2-12 Chapter 12. Of Tempting God. 1. Tempting God, in a singular manner, is opposed to Hearing the Word, and Prayer. Psalms 95:7-9, Today if you will hear his voice, do not harden your heart, as in the provocation, as in the day of Temptation in the Wilderness: where your fathers tempted me, proved me, and saw my works. For seeing that in hearing the word and godly Prayer, we have communion with God according to his will, if we seek such communion beyond his will, then we are properly said to tempt him. 2. To tempt God is to TEST some Divine perfection in an unlawful manner. Psalms 95:9. 3. This testing is sometimes of the POWER of God. Psalms 78:18-19, They tempted God in their heart — and speaking against God, they said, Can God prepare a Table in the Wilderness? — namely, when it is circumscribed by men, and bounds are set at their pleasure: that if he will do this or that which they would have him do, then let him be accounted omnipotent; otherwise not. Psalms 78:41, Who tempted God, and limited the holy one of Israel? 4. Sometimes a test is made of the KNOWLEDGE of God, as when men privily961 do something, doubting whether God knows it or not. Psalms 94:7, saying, the Lord does not see, nor does the God of Jacob regard. 5. Sometimes it is a test of the PRESENCE of God. Exodus 17:7. They tempted God, saying, Is the Lord among us or not? 6. Sometimes it is a test of the PROVIDENCE of God, when men abandoning the ordinary means appointed by God, still expect God to provide for them at their desire, although he promised no such thing. Matthew 4:7.962 7. Sometimes it is a test of the ANGER, JUSTICE and VENGEANCE of God. 1 Corinthians 10:22. Do we provoke the Lord to anger? This kind of tempting is found in all murmuring and strife against God, or against those sent by God. 1 Corinthians 10:9-10. Nor let us tempt Christ. Nor murmur, for which Massah and Meribah were the names of that same place. Exodus 17:7. 8. But tempting God is sometimes with an express intention to try God, as in unlawfully casting Lots, and whenever we PRESUME something of God which he has not promised. 9. Sometimes it is with a secret and implied consent, namely when what is done — of itself and in its own nature — tends to this: that God may be tried, even though the one that does it thinks no such thing. 10. And this is done in two ways. First, when one wills and expects anything to be done, and in the meantime refuses the means that are necessary for it: as in natural things those who would have health or continuance of life, and reject medicines or food; also in supernatural things, when those who would have grace and life, neglect the Word of God, and the Sacraments, and like means of grace and salvation. Secondly, when one exposes himself to danger without urgent necessity, from which he cannot be delivered in any way, or scarcely be delivered, except by a miracle from God: as those often do in natural things, who seek vainglory in contemning death,963 and as those do in spiritual things, who seem as it were, to love the occasions and the enticements to sin.964 11. This sin often flows from DOUBTING or UNBELIEF, because the one who seeks to try God, does not sufficiently trust the revealed word of God; but will undertake a new way to know the will of God. And so it is opposed to hearing the word, so far as it is to be received by Faith. 12. Sometimes it flows from DESPAIR, when men do not expect the promises of God; and so, by a disorderly hastening, they prescribe to God when and how he may satisfy their expectation. And so it is opposed to the hearing of the word, as it cherishes divine hope in us. 13. Sometimes also it flows from a base esteem and CONTEMPT of God: as when one playing and jesting will test whether God will manifest himself according to his desire. And so it is opposed to hearing the word, as the word has in it a love and fit esteem of God. 14. It flows also from a certain ARROGANCE and PRIDE whereby, refusing to subject our wills to the Will of God, we seek to make his will subject to our lust. 15. But it comes most often from PRESUMPTION, whereby one is confident that God will do this or that, which he nowhere promised, or at least which he did not promise to do in that manner and with those means they expect; this is why some refer every tempting of God to presumption. And in respect to ARROGANCE, it is opposed to Prayer, in which we humbly present our will to God, so that it may be performed by him as he pleases. 16. But it is always opposed to some act of religion by which we depend on the will of God — because when we tempt God, we do it so that God may, as it were, depend on our will. 17. To desire some special SIGN from God, with some special reason, inspiration, or instinct, is to tempt God, Matthew 16:1, The Pharisees and Sadducees tempting him, required him to show them a sign from Heaven. 18. Yet to REFUSE A SIGN offered by God, is also to tempt or weary him. Isaiah 7:11-13, Ask for a sign. ...I will not ask, nor will I tempt God. ...You weary my God965 Humbly seeking a sign from God about some particular necessary thing, which otherwise is not sufficiently manifested, may sometimes be done without sin. Genesis 15:8, How shall I know that I shall inherit the Land? 19. Proving or purging a suspected offence by a trial of hot Iron, scalding water, and the like, are temptings of God. For there is a certain miraculous showing of the power of God that is expected or required in them to prove a hidden truth. But this is without just cause, because there are other means appointed to find out men’s faults, which if they fail, such things may remain unknown without any fault. 20. Of the same kind are single Duels, or monomachies,966 which were permitted of old by public authority, and are still too frequent. For in these, the righteousness of the cause is committed to be decided by the singular providence of God, from that success which he is thought to give according to his Justice; but this is without any certain and just reason. 21. Besides these temptings which properly pertain to a trial of God, there is also a tempting as it were, of INDUCEMENT towards God, when help from him is required, or expected, in order to commit some heinous wickedness. 22. Yet those inducements may fitly enough be referred to as tempting by trial, because the Will of God is tried in them. They differ from other trials only in this: that the object about which the Will of God is tried, is an action that is unlawful in itself. In this respect, the honour of God is especially hurt and violated, because there is joined together with the temptation, a certain most foul mocking of God. 23. Tempting or proving God is sometime taken as good, and it is commanded: Malachi 3:10, Try me now in this, says the Lord of Hosts. 24. But this tempting is an act of Faith, leading us to obey and practise those things which God has commanded, with an expectation of that fruit and blessing which God has promised. 25. This lawful tempting of God pushes back all the temptations of the Devil.967 26. That unlawful tempting of God lays us open to the temptations of the Devil; nor are we ever overcome by any temptation of the Devil, unless we in some sort tempt God. ======================================================================== CHAPTER 137: -13 CHAPTER 13. OF INSTITUTED WORSHIP. ======================================================================== 2-13 Chapter 13. Of Instituted worship. SECOND COMMANDMENT: YOU SHALL MAKE NO GRAVEN IMAGE 1. INSTITUTED worship is the means ordained by the Will of God to exercise and further NATURAL worship. 2. All such means ordained by God are declared in the Second Commandment, by forbidding all contrary means of worship devised by men under the title of Graven Image. Seeing that of old they were the chief inventions of men corrupting the worship of God, they are most fitly (by a Synecdoche that is frequent in the Decalogue) put in place of all devices of man’s wit pertaining to worship. 3. This worship does not depend in specie,968 and immediately upon the nature of God, or upon that honour which we owe to God by virtue of our Creation, but upon the most free institution of God. 4. Hence this worship was diverse according to the diverse constitution of the Church — one before Christ was exhibited, and another after. 5. It is a means related to the natural worship of God; otherwise it would not be worship. This is because one cannot give that honour to God which is due to him — touching the essence of the act — any other way than by Faith, Hope, and Love, whereby we receive from God, with due subjection, those things he propounds to us to be received. And with the same subjection, we offer to him those things which may be offered by us to his honour. But because the acts themselves are in a special manner exercised in those things which God has instituted for his honour, they include a certain secondary worship, and a certain partaking of the former. 6. But in respect to that natural worship, instituted worship has the affection of an effect, which exists by virtue of the former worship; and the affection of a means and instrument whereby Faith, Hope, and Love (in which that worship is contained) exercise their acts; and it has the affection of an adjuvant cause,969 whereby those acts are furthered; and also the affection of an adjunct,970 to which those acts are subjected. 7. But it is properly called worship, as it is a means and helping cause of that primary worship. 8. But the command of God being given, it depends on and flows from the primary worship of God. Thus it is often persuaded and urged by those arguments which are taken from the inward and essential manner of worshipping God, as in the Second Precept. Those who love me, and keep by Commandments.971 Deuteronomy 10:12-13, What does the Lord your God require of you, but that you fear the Lord your God, walk in all his ways, that you love him, worship the Lord your God with all your heart, and all your soul: observing the precepts of the Lord, and his Statutes. 9. Therefore that rule of interpreting the Scriptures which tends to be delivered by some — that all those moral and immutable duties, have moral and immutable reasons joined to them 972 — is not universally true, unless it is understood that those duties follow upon those reasons, with no special command coming between. Leviticus 11:44. I am the Lord your God that sanctifies you, that you may be holy as I am holy: do not therefore defile yourselves with any creeping thing. 10. No worship of this kind is lawful, unless it has God as its the Author and ordainer. Deuteronomy 4:2, Keep all things which I shall command you; Do not add to the word which I command you, nor take from it. Deuteronomy 12:32, Everything which I command you, observe to do it: do not add to it, nor take from it. 1 Chronicles 15:13, Our Lord broke in upon us, because we did not seek him aright. 11. That is declared in these words of the Second Commandment,973 You shall not make for yourself — that is of your own brain or judgment. Though the particle “for yourself” sometimes abounds in meanings, or has another intent, here multiple meanings are excluded by the most accurate brevity of these Commandments. It is manifest that the vanity of man’s cogitations is excluded by other places of Scripture pertaining to the same thing: such as Amos 5:26, Which you made for yourselves.974 Numbers 15:39. That you do not follow after your own heart and your own eyes, which when you follow; you go a whoring. 12. The same is also declared by that universality of the prohibition, which is explained in the Commandment by a distribution of the things which are in Heaven above, or in the Earth beneath, or in the Waters under the Earth. 13. For none besides God himself can either understand what will be acceptable to him, or can add that virtue to any worship whereby it may be made effectual and profitable for us. Nor can there be anything honorable to God which does not come from him as the author of it. Nor, finally, do we read that such a power was at any time given to any man by God, to ordain any worship at his own pleasure. Matthew 15:9. In vain they worship me, teaching for doctrines the precepts of men. 14. Hence implicitly, and by the interpretation of God himself, we make someone our god, and give him the honour due to God, when we subject ourselves to that person’s authority or ordinances in religious worship. 15. In this respect also, men are sometimes said to worship the Devil, when they observe those types of worship which the Devil brought in. 1 Corinthians 10:20. Leviticus 17:7. Deuteronomy 32:17.975 16. But we must observe the worship which God has appointed, with the same religion as we receive his word, or will, or call upon his name: Deuteronomy 6:17-18; Deuteronomy 12:23, Deuteronomy 12:28, Deuteronomy 13:18, Deuteronomy 28:14.976 17. Some of the means that God has ordained for this kind of worship, properly and immediately provide for exercising and furthering Faith, Hope and Charity: such as public and solemn preaching of the word, celebrating Baptism and the Lords Supper, and Prayer. Some of them are means for the right performance of those former duties, such as combining the faithful into certain Congregations or Churches, Election, Ordination, and Ministration of Ministers ordained by God, together with the care of Ecclesiastical Discipline. 18. Those former duties are most properly the instituted worship of God; yet the rest are also worship — not only in that general respect in which all things are said to be acts of worship and religion, which in any way flow from or are guided by religion; but also in their special nature — because the adequate end and use of them, is that God may be rightly worshipped. 19. All these therefore, both general and special in nature, ought to be observed by us as they are appointed by God; for God must be worshipped by us with his own worship, totally and solely. Nothing here must be added, taken away, or changed. Deuteronomy 12:32.977 20. Some go about excusing their additions, saying that only an addition which corrupts is forbidden, but not an addition which conserves. That is a very empty distinction; because every addition, as well as detraction,978 is expressly opposed to observing or conserving the commands of God, and so it is a corruption. Deuteronomy 12:32. 21. Of a similar stamp, is that evasion by which they say that only the addition of essentials is forbidden, and not the addition of accidentals. For First, although there are accidents or certain adjuncts of worship, yet there is no worship that is to be called simply accidental, because it still has in it the very essence of worship. Secondly, the least commands of God, even to Iotaes and Tittles,979 are to be religiously observed, Matthew 5:18-48; Matthew 6:1-34; Matthew 7:1-29; Matthew 8:1-34; Matthew 9:1-38; Matthew 10:1-42; Matthew 11:1-30; Matthew 12:1-50; Matthew 13:1-58; Matthew 14:1-36; Matthew 15:1-39; Matthew 16:1-28; Matthew 17:1-27; Matthew 18:1-35; Matthew 19:1-30 So additions which seem very small, are for the same reason to be rejected. Thirdly, Moses seals up even those laws about the place of Divine worship, of the manner of it, of abstinence from blood, and the like, which must refer to accidental worship if there is any such thing, with this very caution of not adding, or taking away. Deuteronomy 12:32. 22. This observation in a special way is called obedience, because by it we do what seems right in the eyes of the Lord, though some other way may seem more right in our eyes. Deuteronomy 12:25; Deuteronomy 12:28. 23. Opposed to this instituted worship, as being unlawful, is that WILL-WORSHIP which is devised by men. Matthew 15:9; Colossians 2:23.981 24. The sin which is committed in will-worship, is called by the general name superstition. 25. SUPERSTITION is that by which undue worship is yielded to God. 26. For in superstition, God is always the object and the end in some measure, but the worship itself is unlawful. 27. It is called undue worship, either in respect to the manner or the measure of it, or in respect to the matter and substance of the worship. In the former manner, the Pharisees offended about the Sabbath, when they urged its observation as to outward rest, above the manner and measure appointed by God. And they also offended in the manner of its substance, in observing and urging their own traditions, Mark 7:8.982 28. Hence superstition is called an excess of religion, not in respect to the formal power of religion, because none can be too religious; but in respect to the acts and means of religion. 29. This excess is not only in those positive exercises which consist in the use of things, but also in abstinence from the use of some things, such as from meats which are considered unclean and unlawful, and the like.983 30. Yet every abstinence, even from lawful things, although they are considered unlawful, is not superstition properly speaking, unless there is some special worship and honour intended to God by that abstinence. 984 31. This undue worship is either properly opposed to that worship in which instituted worship is directly put forth and exercised — that is, in Hearing the Word, celebration of the Sacraments, and Prayer — or it is opposed to that which respects the means of worship. 32. Opposed to the hearing of the word is First, teaching by images devised by men, Deuteronomy 4:15-16. Isaiah 40:19; Isaiah 41:29; Jeremiah 10:8; Jeremiah 10:14; Habakkuk 2:18.985 Secondly, a vaunting of traditions, propounded as rules of religion, Matthew 7:8. 33. Religious teaching by IMAGES is condemned, First, because they are not sanctified by God to that end: Secondly, because they can neither represent God himself to us, nor the perfections of God; Thirdly, because they debase the soul, and turn the attention away from spiritual contemplation of the Will of God; Fourthly, because once they are admitted into the exercises of worship, the worship itself, by the perverseness of man’s wit, at least in part, will be transferred to them — as it is declared in those words of the Second Commandment. You shall not bow down to them, nor worship them. 34. Of a similar kind as Images, are all those ceremonies which are ordained by men for mystical or religious signification. 35. For such ceremonies have no determinate power to teach, either by any power put into them by nature, or by divine institution. And they can receive none by human institution, because man cannot effect this either by commanding (seeing that it is beyond his authority), or by obtaining (seeing that God has promised no such thing to the one that asks). 36. Nor can men take to themselves any authority in ordaining such ceremonies, because it is commanded to all Churches that all things be done decently, and in order, 1 Corinthians 14:40. For the respect of order and decency does not require that some holy things be newly ordained, but rather that those which are ordained by God, be used in that manner which is agreeable to their dignity. Nor do order and decency pertain only to holy things, but also to civil duties — for confusion and indecency in both, are vices opposite to that due manner which is required to attain their just end and use. 37. To the Sacraments are opposed. 1. Sacrifices, properly so-called, whether they are bloody or unbloody, as the Papists feign of their Mass: for after Christ was exhibited, all the old sacrifices were abrogated. Nor is there any new ordinance, because once the sacrifice of Christ was offered, we had no need for other types than those which pertain to the exhibition and sealing of Christ bestowed on us — which by God’s ordinance, is sufficiently performed in the Sacraments (without Sacrifices). 38. Also the ordination and use of new seals or ceremonies, sealing some grace of God, is opposed to the Sacraments: for it belongs to God to seal grace, to whom it also belongs to give it. 39. To prayer is opposed that relative use of Images, whereby God is worshipped at them, or before them, even though the worship is not subjectively referred to the Images themselves, as some say, but objectively referred by them to God alone. 40. Superstition of this kind is called idolatry. Exodus 32:4-5; Psalms 106:20; Acts 7:41.986 41. If they are idols which are worshipped in themselves instead of God, it is that idolatry which is against the First Commandment; but when the true God is worshipped at an Image, or in an Image, this is idolatry which is against the Second Commandment. 42. For although the intention of the one that worships is not to offend in the primary or highest object, yet from the nature of the thing itself, he always offends against the formal worship of God; and interpretatively, a new god is also pretended for the object, who is delighted with such worship; and religious worship is also given to the Image itself, even though it is not done with the purpose that such worship is finally bounded in the Image, but that it would be directed also to God himself. 43. Hence we must shun not only this idolatry, as well as that absolute idolatry which violates the First Commandment; but also the very idols, and idolothytes, or the things that are dedicated to Idols; and all the monuments (properly so-called) of Idols, 1 John 5:21; 1 Corinthians 8:10; 1 Corinthians 10:18-19; 1 Corinthians 10:21; 2 Corinthians 6:16; Numbers 33:52; Deuteronomy 12:2-3; Exodus 23:13.987 44. Superstition of the second kind is found in human forms of the Church, such as Churches that are visibly, integrally, and organically Ecumenical, Provincial, and Diocesan, brought in by men; also in the Hierarchy that is agreeable to them; and in the orders of religious persons who are found among the Papists; and in the functions and censures which are exercised by them. 45. The audaciousness of those men is intolerable, who either omit the Second Commandment, or teach that it ought to be so maimed, that it should now be read under the New Testament, You shall not adore or worship any likeness, or Image.988 ======================================================================== CHAPTER 138: -14 CHAPTER 14. OF THE MANNER OF DIVINE WORSHIP. ======================================================================== 2-14 Chapter 14. Of the manner of Divine worship. THIRD COMMANDMENT: YOU SHALL NOT TAKE THE NAME OF THE LORD IN VAIN 1. The adjuncts of worship to be especially observed are two: The Manner contained in the Third Commandment, and the Time which is commanded in the Fourth Commandment. 2. But these two are such adjuncts of religious worship, that in a certain secondary respect, they take on the definition and nature of it; because by observing them, not only is that honour of God furthered, which consists in the natural and instituted worship of God, but also a certain special honour is yielded to God as far as they are joined together, both by his command and by a direct and immediate respect to each other 3. The MANNER of worship in general is the lawful use of all those things which pertain to God. 4. But their LAWFUL use consists in this: that all things which pertain to worship are to be so handled, that they are agreeable to the Majesty of God. 5. It is forbidden in the Third Commandment to, take the name of God in vain. By “the Name of God” is understood all those things whereby God is made known to us, or reveals himself. Just as men are typically known one to another by their names, so the Name of God contains all those things which pertain to the worship of God, whether natural or instituted. Acts 9:15, That he may bear my name among the Gentiles. Deuteronomy 12:5, The place which the Lord shall choose to place his name there. Micah 4:5, We will walk in the Name of the Lord our God. Malachi 1:11, My name shall be great among the Gentiles. 6. But seeing that taking this Name in vain is either to take it rashly — that is, either without any end expressed, or without a just and fitting end — or to take it in vain — that is, not in that manner which is required to a just end; namely, to the honour of God — it is commanded with this, that we sanctify the Name of God: that is, that we use all holy things in that manner which is suitable to their holiness and dignity, Isaiah 1:13.989 7. That suitable manner is when those circumstances are used which the nature of religious things requires. 8. We define this manner by Circumstances, because with virtues and acts of religion, their essential manner is contained in the virtues and acts themselves. And the manner is directly commanded in the same precepts with them. But that accidental manner which exists in circumstances is commanded in this Third Commandment in a special way, seeing that it is somewhat separable from the acts of Religion, and yet it is necessarily required for them, so they may be acceptable to God. 9. These CIRCUMSTANCES are either inward or outward. 10. INWARD circumstances are either antecedent (going before), concomitant (accompanying with), or consequent (following after). 11. The circumstances going BEFORE, are a desire and a stirring up of the mind, or preparation in a due meditation about the things which pertain to that holy thing which is to be handled. Ecclesiastes 5:1-2. Take heed to your feet when you enter into the House of God: do not be swift with your mouth, and do not let your mind hasten to utter a thing before God. 12. But this preparation most properly pertains to those acts of religion which are more solemn. For meditation itself, whereby the mind is stirred up, is an act of Religion; but it does not require another preparation before as well, for then we would proceed without end. But those acts which are less perfect by nature, ought to make way for more perfect and more solemn acts. 13. Hence, before public and solemn Hearing of the Word and Prayer, private prayer is required; and before private prayer, if it is solemn, there is also required some meditation about those things which pertain to our prayers, whether in respect to God whom we pray to; or in respect to ourselves who are about to pray; or in respect to the things themselves which are to be asked. 14. The circumstances that are CONCOMITANT or that accompany Divine worship, are Reverence and Devotion. 15. A certain GENERAL REVERENCE of God is necessary for all obedience which respects the authority of God that commands us; but THIS REVERENCE is proper to the acts of Religion which respect the holiness of those things about which we are exercised. 16. This Reverence contains two things: 1. A due estimation of the excellency of such things. 2. A fear of too much familiarity, by which such things might be unworthily handled by us. 17. DEVOTION also contains two things. 1. A certain singular readiness to perform all those things which pertain to the worship of God. Psalms 108:1-2, O God, I will sing with a fixed heart. I will awake right early. 2. A suitable delight in performing those things. Isaiah 58:13, If you shall call the Sabbath a delight. 18. Hence also, a greater care and a care of another kind must be had in Hearing the Word of God, than in receiving the Edicts of Princes; and greater care in calling upon the Name of God, than in supplications we make to men, whomever they are. 19. The circumstances that FOLLOW these are two. 1. To retain the force and, as it were, the taste of that worship in our minds. 2. To obtain with all our endeavour, the end and use of it. 20. OUTWARD circumstances are those which pertain to order and decency. 1 Corinthians 14:40. Let all things be done decently and in order. 21. But the general rule of these is that they be ordered in that manner which makes most for edification, 1 Corinthians 14:26.990 22. Of this nature are the circumstances of place, time, and the like, which are common adjuncts of religious and civil acts. 23. Therefore, though some may call such circumstances rites, and religious or Ecclesiastical ceremonies, yet they have nothing in their nature which is proper to religion, and therefore religious worship does not so properly consist in these things. However, the holiness of religious worship is in some way violated by the neglect and contempt of them, because that common respect of order and decency — which applies equally to religious and civil actions — cannot be severed from religious worship without its dignity and majesty being diminished in some way. 24. Therefore, similar circumstances which are civil or common in nature, are not specifically commanded in the Scriptures. This is partly because they come into men’s common understanding. And it is partly because it would not stand with the dignity and majesty of the Law of God, if such things were severally prescribed in it. For otherwise many ridiculous things would have been provided for by a special Law: for example, that in the Church assembly, one should not rest on another’s chest, spit in another’s face, or make mouths in holy actions.991 And yet they are to be considered as commanded from God, 1. Because they are commanded in general under the Law of order, decency, and edification, and 2. Because most of them necessarily follow from those things that are expressly appointed by God. For when God appointed that the faithful of all sorts should meet together to celebrate his name and worship, he consequently ordained that they should have a fit and convenient place in which to meet, and an hour assigned at which they may be present together; or when there is a Minister appointed by God to teach others publicly, it is also appointed that he have a seat, and that his body be appropriately situated for such an action. 25. Those things therefore which pertain to order and decency, are not left to men’s will, such that under that name, men may impose what they please on the Churches. Rather, they are partly determined by the general precepts of God, partly by the nature of the things themselves, and partly by those circumstances which offer themselves on occasion. 26. For various circumstances of order and decency are such that, even though there is no public institution of them, yet they should be observed by everyone; nor can men forbid them without sin. 27. But those constitutions by which many circumstances of this kind are usually determined — about place, time, and the like — are rightly said by the best Divines to be partly Divine, and partly human: because they are partly grounded on the Will of God in respect to the chief and primary reasons for them; and because they partly depend on the prudence of men, in respect to the particular observation of those things which are agreeable to the Will of God. So if there is no human error in making that determination, that constitution is to be held as plainly Divine. For it is the Will of God that the Church meet at that hour of the day which (all circumstances considered) is most convenient. Therefore, if there is no error in observing the circumstances, that hour which by their due consideration is assigned for meeting, must be acknowledged as if it were appointed by God. 28. The special manner of the worship of God must be specially determined, as the special nature of every religious action requires. 29. To this special manner of worship pertain the right manner of hearing the Word of God, calling upon his name, receiving the Sacraments, exercising Ecclesiastical Discipline, and performing those several things which pertain either to the natural or instituted worship of God: Ezekiel 33:31; Matthew 13:19; 1 Corinthians 11:27; 1 Corinthians 11:29; Isaiah 66:4-5.992 30. But because in Oaths, the manner of swearing is usually what is chiefly respected, therefore (not without reason) it is usually referred by many to this place in the Third Commandment; though of its own nature, it pertains to the first: Leviticus 19:12; Matthew 5:34; 2 Chronicles 36:13.993 31. Contrary to this due manner in general is, 1. That vice which is called by some Acedia, LOATHING, whereby one loathes Divine or spiritual things, 2 Timothy 4:3.994 This is opposed to that desire whereby we ought to have an appetite for spiritual things. 1 Peter 2:2.995 32. 2. That SLOTHFULNESS whereby one shuns that cheerfulness and labour which are required for Divine things, Romans 12:11.996 This is opposed to that stirring up and heat of mind, whereby Divine things are to be prosecuted. Romans 12:11. Psalms 57:8-9.997 33. 3. NEGLECT and contempt of holy things, and the abuse of them for filthy sporting, and light matters, all of which are opposed to that reverence due to holy things, Luke 19:46. 34. 4. DULLNESS and wandering of the mind in exercises of worship, Hebrews 5:11; Ezekiel 33:31.998 And it is opposed to that sort of devotion which was in Cornelius, Acts 10:2.999 35. 5. RASHNESS or lightness in using either the name or the titles of God, or those things which have some special respect to God. Jeremiah 32:34; Luke 13:1.1000 And it is opposed to that prosecuting of a just end, which ought to be present with reverence in the use of such things. 1 Corinthians 11:27.1001 36. 6. FORGETFULNESS, James 1:23-25.1002 Which is opposed to the receiving of fruit, and the abiding of virtue, which ought to follow the acts of religion.1003 37. 7. CONFUSION, which is opposed to order and decency. 1 Corinthians 14:33.1004 ======================================================================== CHAPTER 139: -15 CHAPTER 15. OF THE TIME OF WORSHIP. ======================================================================== 2-15 Chapter 15. Of the time of worship. FOURTH COMMANDMENT: REMEMBER THE SABBATH 1. The most solemn time of worship is now the first day of every week, which is called the Lord’s Day, Revelation 1:10; 1 Corinthians 16:2.1005 2. And it is called the Lord’s Day, for the same reason that the holy Supper of the Eucharist is called the Lord’s Supper, 1 Corinthians 11:20.1006 Namely, because it was instituted by our Lord Jesus Christ, and it must be referred to the Lord in its end and use. 3. It is necessary that some time be given for the worship of God, by the dictate of natural reason: for man must have time for everything, especially his outward actions; nor can he conveniently attend Divine worship, unless he ceases from other works for that time. 4. Thus far, therefore, the time of worship falls under the same precept as worship itself; for when God created the whole world, he is said also to have created time with it; and so too when he commanded and ordained religious actions along with this command, he also ordained some time or necessary circumstance for them. 5. That some certain day is to be ordained for the more solemn worship of God, is also of a moral natural right, not unknown to the very heathen who always had, through all ages, their set and solemn feast days. 6. That this solemn day ought to be at least one day in a week, or in the compass of seven, belongs to positive Law; yet it is entirely of an unchangeable institution. So that in respect to our duty and obligation, it has the very same force and reason as those that are of moral and natural right. And so it is rightly said by the Schoolmen to belong to moral right, not by nature, but by Discipline. 7. That this institution was not ceremonial and temporal, is sufficiently apparent from this: that it has nothing that is proper only to the Jews, or to the time of the Ceremonial Law. For none can, or dare deny that such a determination might at least be made for a moral reason and benefit. Because even though natural reason does not dictate that this determination is necessary, yet it dictates that it is convenient, as it apprehends that it is fitting for the worship of God to be frequently exercised. And it can only acknowledge this determination in respect to the frequency of the days, that they are convenient in this respect. 8. The same is also made manifest by this: that from the beginning of the Creation — when there was no place for ceremonies that had respect to Christ the Redeemer — the seventh day, or one day in seven, was set apart for the worship of God, Genesis 2:3.1007 9. Some contend that this was spoken by a prolepsis or anticipation: that the seventh day was sanctified at that time in the mind and purpose of God, but not in execution; or that a foundation was laid then for that sanctification which was to come; and it was not the obligation or the Law itself. This may be refuted by diverse arguments. For 1. This anticipation never came into anyone’s mind, who was not previously prejudiced about the observation of the Lord’s Day. The Jews of old never dreamed of it; their received opinion was that this feast was πάνδημον και του κόσμου γενεσιον, among all Nations from the beginning of the World (Philo περὶκοσμου 14).1008 In the New Testament, there is no such thing taught or declared. Even the authors of this opinion grant it is probable that some observation of the seventh day began from the beginning of the Creation (Suarez, de diebus Fest).1009 The best interpreters (Luther, Calvin, etc.), whom none would say offended on that side, in giving too much to the Lord’s Day, plainly and candidly acknowledge that the seventh day was sanctified from the beginning of the World. 2. There can be no example given of such a similar anticipation in all the Scripture: for although the name of certain places are sometimes used proleptically, especially in the book of Genesis, yet there is no mention at all of such a proleptical institution of the Lord’s Day, either in that book, or in any other book of the whole sacred Scripture. 3. The words and phrases of this very passage evince the contrary. Genesis 2:2-3. For the perfection of the Creation is twice joined together with the sanctification of the seventh day using the very same manner and phrasing: the Creation of other Creatures and of man himself, is joined together with their blessing, Genesis 1:21-22, Genesis 1:27-28.1010 4. Neither the purpose of God, nor a naked foundation of the thing itself, suffices to ground and uphold such a phrasing of sanctification and benediction. For by this reasoning, it might be said that God sanctified Water, Bread, and Wine for the Sacraments of the New Covenant from the time that he gave the promise of breaking the Serpent’s head by the seed of the woman, Genesis 3:15. For it was then that God purposed to seal that covenant of grace by such seals; some foundation for these seals was also laid partly in the promise itself, and partly in the creation of those things which might actually be used for such sealing. 5. From such a foundation laid in the first Creation, the Prophet gathers a perpetual rule and Law. Malachi 2:15, Did he not make them one? And why one? To seek a godly seed. So in like manner may we say: did not God rest the seventh day? And why the seventh day? To sanctify the seventh day to God. 6. The argument of the Apostle seems to be grounded on this very thing, Hebrews 4:3-5, Hebrews 4:7-9.1011 Which is thus: There was a double rest mentioned in the Old Testament, of which the godly were made partakers in this life. One was of the Sabbath, and the other was of the Land of Canaan. But David in Psalms 95:1-11,1012 promising rest, does not speak of the rest of the Sabbath, because that was from the beginning of the World: nor of the rest in the Land of Canaan, because that rest was past, and not to be expected. By “Today,” therefore, he understands a certain third rest; and that is eternal rest in Heaven. 10. Nor does it at all hinder this truth, that it is not recorded in the History of Genesis, that the observation of the seventh day was solemnly kept by the first Patriarchs. For 1. All and everything which was observed by them for a thousand and five hundred years, neither could nor should be particularly declared in so short a History as that of Genesis. Also, after the Law of the Sabbath delivered by Moses, there is no mention in the book of Judges and some other Histories, of its observation. 2. If this very thing is granted, that the observation of this day was for the most part neglected, this still should no more make its first institution doubtful, than the Polygamy of those same times can show that the sacred Laws of Wedlock were not equal in time with the very first marriage. 3. Before the promulgation of the Law in Mount Sinai, the observation of the Law is propounded and urged, not as a new thing, but as ordained of old, Exodus 16:23, Exodus 32:9.1013 Although this may be affirmed about sacrifices and some other ceremonial observations, yet in the Sabbath, there seems to be (for the reasons given before) a certain respect to its first institution, which was equal in time with man’s Creation; this is also declared in Exodus 32:29, in past tense wording, has given you the Sabbath, etc. 4. Among the very Heathens, there were always those footsteps of the observation of the seventh day. It is more than probable that the observation of the seventh day was delivered to them from the Patriarchs, whose posterity they were. Josephus, in his last book Against Apion, denies that, “there can be found any city, either of the Greeks or Barbarians, which had not taken resting from labour on the seventh day into their own customs.”1014 Clemens Alexandrinus Lib. 5. Stromat.1015 demonstrates the same thing: οτι τὴν εβδόμην ἷερὰν οὑ μὸνον οἱ εβραῖοι, ἀλλὰ και ὁ ἑλληνες ίσασι, that not only the Hebrews, but the Greeks also observed the seventh Day. Eusebius’ de praeparatione Evangelica lib. 13. affirms that not only the Hebrews, but almost all Philosophers as well as Poets, knew that the seventh day was more holy. Lampridius in Alexandro Severo, tells us that on the seventh day, when he was in the City, he went up to the Capitol and frequented the Temples. Nor is it far from this purpose that holy days were usually granted to children in Schools on the seventh day, Lucianus in Pseudologista, Aulus Gellius. lib. 13. cap. 2. And some heathen Doctors were in the habit of disputing only on the Sabbaths, as Suetonius relates about one Diogenes, lib. 3.1016 Hesiod. lib. 2. Dierum. εβδόμι ἰερὸν ἧμας [days sacred to us].1017 Linus, ἑβδαμάτη δε ἧ τετελεσμένα πάντα τέτυκται, ἑβδόμη ἐιν αγαθοῖς και ἑβδόμη ἐς γενέθλη. 5. The former forgetfulness or carelessness, and neglect of this day, is easily seen to be reproved by that same hortatory word used in the beginning of the Fourth Commandment: Remember. 11. But the right, and moral perpetual authority of this institution is most of all declared from this: that it is expressly commanded in the Decalogue; for this is a most certain rule, and received among all the best Divines; that moral precepts were thus differenced from ceremonials and Judicials; that all and only morals were publicly proclaimed before all the people of Israel from Mount Sinai by the voice of God himself. And afterward they were also written, and written again, as it were, by the finger of God himself; and that was done in Tablets of stone, to declare their perpetual and unchangeable continuance. Christ also expressly testifies that not one Jot or tittle of this Law would perish, Matthew 5:18. 12. What is commanded in the Fourth Commandment is not indeed of a moral nature, not in the same degree and manner as those things that are commanded for the most part in all the other Commandments. This is because it belongs to positive right, which is also why, whereas the three former Commandments were propounded negatively — by forbidding those vices to which we are prone by the depravity of our nature — this Fourth Commandment is first propounded affirmatively, declaring and commanding in this part what pertains to our duty; and afterward it declares and commands negatively, by forbidding those things which are repugnant to this duty. In part, this is also the reason for that admonition which is specially prefixed before this precept, Remember the Sabbath day; that is, Remember to keep this day, as it is explained in Deuteronomy 5:14.1018 That is because it may more easily be forgotten, seeing that it belongs to positive right than many other things which are more natural. Yet this positive right upon which this ordinance is grounded, is Divine right, and in respect to man, it is altogether unchangeable. 13. There are those who turn this Fourth Commandment into allegories of a cessation from sins, and from the troubles of his life, and other such things. And from there they pretend there is a fourfold, or a fivefold Sabbath, according to the manner of those who play with Allegories. They attribute nothing at all to this member of the Decalogue, which does not agree as well (and much more properly) with many Jewish ceremonies, which are now wholly abrogated. 14. But those who would have this precept be ceremonial (as they would also have the Second Precept be ceremonial), besides being sufficiently refuted by those things which were said before, they contradict the express testimony of Scripture, which affirms that there are ten sayings, or moral precepts contained in the Decalogue, Exodus 34:28; Deuteronomy 4:13; Deuteronomy 10:4 — where they leave only nine, or rather eight. 15. Those who would make this precept moral only in this — that some time or certain days were assigned to Divine worship — make this ordinance no more moral than was the building of the Tabernacle and Temple among the Jews. For by that very thing, this moral precept was declared to all, to be the perpetual Will of God: that some fit place is always to be appointed for Church meetings, and for the public exercises of Divine worship. So that by their reasoning, there is no more a moral precept given touching some time of worship, than there is touching the place of worship. And so indeed, “You shall observe Feast-days” (which is all they leave in the fourth precept), should no more be put in the Decalogue than, “You shall frequent the Temples.” 16. Moreover, the yearly Feasts, new Moons, and similar ordinances, which were indeed merely ceremonial, also contain general equity1019 in them, and still teach us that some certain and fit days ought to be appointed for public worship. Finally, by such reasoning, this Commandment of God would command several men nothing at all: for seeing that in their opinion, only the institution of days is immediately commanded, and it is not in the power of private men to ordain these or those days for public worship; by this means, nothing at all would be commanded except at the will of those who are in public office. Nor would anything be commanded by them specifically, but only in general: that according to their wisdom, they should set apart days for public worship. So that if it seems good to them to appoint one day in twenty or thirty to this use, they cannot be reproved for any sin in this respect, as if they had broken this Commandment. 17. If there were ever anything ceremonial in the Sabbath in respect to the very observation of the day, that is to be considered added to it, or a constitution coming extrinsically — beyond the nature of the Sabbath and its first institution. And so it would not at all hinder the institution of the seventh day as plainly moral. For there was a ceremonial respect of some type added to some other Commandments. In the authority of Fathers, and the firstborn of Families, which pertain to the First Commandment, there was a certain adumbration1020 of Christ, who is the first begotten among the Sons of God. 18. Nor does it appear certain in the Scriptures that there was any ceremony (properly so-called) or any type, in the observation of the seventh day. For whereas Hebrews 4:9,1021 mentions a spiritual Sabbatism1022 prefigured before by a type, with respect to a type it referred only to the rest promised in the Land of Canaan; and by comparison, it was like the rest of God.1023 But in no way, or in the least sense, does it refer to the rest commanded in the Fourth Commandment, as to a type or shadow. 19. But whereas in Exodus 31:13; Exodus 31:17 and Ezekiel 20:20,1024 the Sabbath is called a sign between God and his people, it cannot be made from this into a type or a representation of any future grace: Because 1. A sign often denotes the same thing as an argument or instruction, as the most learned interpreters note. Exodus 31:1-18, It is a sign between me, etc.; that is, it is an instruction. So our mutual love is a sign that we are the Disciples of Christ, John 13:35.1025 But it is not a type. 2. The Sabbath in those places is not said to be a sign of something to come, but of something present, just as every visible concomitant adjunct is a sign of the subject being present. For in observing the Sabbath, there is a common and public profession of that communion which is between God and us. Therefore, just as all solemn profession is a sign of that thing which is professed, so also the Sabbath is in that common respect called a sign. 20. And this is the most proper reason why the observation of the Sabbath is so much urged, and the breaking of it is so severely punished in the Old Testament: namely, because there was in the Sabbath a common and public profession of all Religion; for this Commandment, as it closes the first Tablet of the Law, summarily contains the whole worship of God, by commanding a certain day for all of Religion’s exercises, Isaiah 56:2.1026 21. There were many ceremonies ordained about the observation of the Sabbath; but the observation of the Sabbath was no more made ceremonial by them, than it was made judicial 1027 or political because of those judicial Laws whereby it was then provided that it should be celebrated most religiously, Exodus 31:14. 1028 22. That accommodation of the Fourth Commandment to the special state of the Jews, which was in the observation of the seventh day from the beginning of the Creation, no more makes the precept itself ceremonial, than the promise of the Land of Canaan — made to the people of Israel, That you may live long in the land which the Lord your God gives you — makes the Fifth Commandment ceremonial; or more than that Preface, I am the Lord your God which brought you out of the Land of Egypt, makes all the Commandments ceremonial. 23. It may indeed be granted that a stricter observation of the Sabbath was commanded in those days, applied to the time of Pedagogy 1029 and bondage, which does not have force in all ages; yet this does not keep the observation itself from being plainly moral and common to all ages. 24. Yet there can be nothing brought out of the Scriptures, which was at any time commanded about the strict observation of the Sabbath to the Jews, which by the same reasoning does not pertain to all Christians — except for the kindling of fires, and preparing their ordinary food, Exodus 35:3; Exodus 16:4.1030 And those precepts seem to have been special, and given on a particular occasion; for there is nothing said about the kindling of fire (except in the building of the Tabernacle) which God would declare was not so holy a work, that it might not and ought to be intermitted1031 on the Sabbath day. Nor is there any mention of preparing food, except when Manna was sent from Heaven by a miracle, and also preserved by a miracle, on the Sabbath day.1032 And by the History of Christ it appears very likely that he approved of preparing food by kindling a fire on the Sabbath day. For being invited by the Jews to a feast which was had on the Sabbath day, he did not refuse to be present, Luke 14:1, etc. 1033 25. Though the reason for the Sabbath seems to refer sometimes to delivering the people of Israel out of the captivity of Egypt, it does not turn the Sabbath into a ceremony. For 1. All the Commandments are in some way referred to the same deliverance, as it appears by the Preface to the Decalogue.1034 2. It does not appear that the Sabbath itself had any singular relation to this deliverance, except that mention is made of the deliverance out of Egypt, Deuteronomy 5:15.1035 For that reason only — seeing that the Israelites had been servants before in Egypt — they should more readily and willingly grant this time of rest to their own servants. 26. The last day of the week was observed of old, anciently ordained by God from the time of the first Creation, because on that day God ceased from the works of Creation.1036 27. Though the last day of the week is now changed into the first day, this was not done by human authority, but Divine. For only the one who is Lord of the Sabbath, can change the day of the Sabbath: that is, Christ, Matthew 12:8. This is also why that first day which succeeded the Sabbath, is properly called the Lord’s Day. 28. If it is granted that this Lord’s Day was of Apostolic institution, yet that authority which it is built upon, is nevertheless divine; because the Apostles were no less guided by the Spirit in holy institutions, than in propounding the doctrine of the Gospel, either in word or writings. 29. Also, seeing that this institution was grounded upon no special occasion that would continue only for a time, and by which it might be made temporary, it necessarily follows that the mind of the Ordainers was that the observation of this day should be of perpetual and unchangeable right. 30. Yet it is more likely that Christ himself was the author of this institution in his own person. 1. Because Christ was no less faithful than Moses in ordering his whole house, or the Church of God, as touching all things that are generally necessary and useful, Hebrews 3:2, Hebrews 3:6.1037 But no Christian can with any reason deny that observing this day is generally profitable in some way necessary for the Churches of Christ. 2. Because Christ himself often appeared on this very day to his Disciples, gathered together in one place after the resurrection, John 20:19, John 20:26.1038 3. Because he empowered them with the Holy Spirit this very day, Acts 2:1.1039 4. In the practise of the Churches in the time of the Apostles, mention is made of observing the first day, Acts 20:7; 1 Corinthians 16:2.1040 It is not remembered as some recent Ordinance, but as something received for a good while among all the Disciples of Christ. 5. The Apostles in all things delivered those things to the Churches which they had received from Christ, 1 Corinthians 11:23.1041 6. This institution could not be deferred even one week after the death of Christ; and the law that one day in every week is to be sanctified according to the determination of God himself, remains firm: this law has been demonstrated before to be of perpetual right. For the Jewish Sabbath, in respect to being the seventh day, was abrogated in the death of Christ. For it is read that the Apostles, sometime after, were present in the assemblies of the Jews on that day of the Sabbath, Acts 13:14; Acts 16:13, Acts 17:2, Acts 18:4.1042 They did that chiefly because then was the fittest occasion to preach the Gospel to the Jews; as also afterward the Apostle greatly desired to be at Jerusalem on the day of Pentecost, Acts 20:16, because at that time the greatest concourse of the Jews was to be had in that place. 7. If the institution of the Lord’s Day was deferred so long — till the Apostles had separated from the Jews, and had their meetings apart, Acts 18:6-7; Acts 19:9,1043 as some would have it — then all that space of time which came between the death of Christ and this separation, which was above three years, the Fourth Commandment had bound none to that observation of any day — because the Jews’ day was already abolished; and by this opinion, there was no new day put in its place; and so there were only nine precepts1044 in force all that time. 8. The reason itself for this change confirms this same thing, which is that by the consent of all, it referred to the resurrection of Christ: namely, because on this day the creation of the new world was perfected, or the world to come, Hebrews 2:5, in which all things were made new, 2 Corinthians 5:17. So that God now, in Christ rising again from the dead, ceased or rested from his greatest work. In the beginning of the creation, when God rested from his works, he then blessed and sanctified that day in which he rested. So it was very fitting on that very day in which Christ rested from his labours himself, that he should also sanctify that day. Nor is to to be easily rejected, what is urged by some of the Ancients out of Psalms 118:24 : This is the day which the Lord has made. For in that very place Christ’s resurrection is treated, as Christ himself interprets it, Matthew 21:42.1045 9. It was also most fitting that the day of worship in the New Testament should be ordained by him by whom the worship itself was ordained, and from whom all blessing and grace is to be expected in all worship. 31. Those who consider the observation of the Lord’s Day an unwritten tradition are hereby sufficiently refuted: 1. Because not one thing so depends upon an unwritten tradition of such moment, as the observation of the Lord’s Day, by common consent, and the consent of almost all Christians. 2. By this means a door is opened to bring in various superstitions and human devices into the Church of God, or at least to prop them up when they are brought in. 3. Many among the Papists are ashamed of this invention: for although all the Papists, to cloak their superstitions, tend to give too much weight to Ecclesiastical traditions, yet in observing the Lord’s Day, that impression of Divine authority is so apparent that it has compelled not a few of them to ascribe it not to any human right, but to Divine right. Bannes in 2. 2. q. 44. a 1. Author supplementi ad summam Pisanam verb. Dominica; Abbas in cap licet defer. n. 3. Aug. ver. feria n. 3. Silvester. ver. Dominica q. 1. 7. Also Alexander, the third Pope of Rome, affirms in the Canon law de feriiscap. licet, that the Scripture of the Old as well as New Testament has specially deputed1046 the seventh day for man’s rest. That is (as Suarez interprets de dieb. fest. cap. 1.), both Testaments have approved the manner of deputing every seventh day of the week for man’s rest — which is to depute the seventh day formally, even though materially it was not always deputed. And in this way, it is true that that seventh day in the Old law was the Sabbath, and in the New it is the Lord’s Day. 4. Those who among themselves consider the Lord’s Day another tradition, also consider baptizing children a tradition, and with greater show in the same chapter and verse. But all our Divines, who have answered the Papists as to those examples of traditions, always contend that those institutions, and all others which are of the same profit and necessity, are to be found in the Scriptures themselves. 32. Those things which are usually brought out of the Scriptures to the contrary, e.g. Romans 14:5; Galatians 4:10; Colossians 2:16, do not hinder this truth at all.1047 For First, in all those places the observation of some day for religious use by the ordinance of Christ is no more condemned or denied than the choice of some certain meat for religious use by the ordinance of the same Christ. No Christian is so void of all reason that he would conclude out of those places, that the choice of bread and wine in the Lord’s Supper for a religious use, is either unlawful, or not ordained by Christ. Therefore neither can anything be concluded from them against the observation of the Lord’s Day by the use and institution of Christ. Secondly, the Apostle in Romans 14:5 expressly speaks about that esteem of days which bred offence among Christians at that time; but the observation of the Lord’s Day, which the Apostle himself teaches, and which had taken place at that time in all the Churches (1 Corinthians 16:1-2),1048 could not give any occasion for offence. Thirdly, it is most likely that in that passage to the Romans, the Apostle is addressing the choice of days to eat or to refuse certain meats: for the question in that dispute, propounded in 1 Corinthians 16:2,1049 is only about meats. In 1 Corinthians 16:5-6, the esteem of a duty is joined with it as pertaining to the same thing; and afterward through all the rest of the Chapter he addresses only meats, making no mention of days. Fourthly, in that passage to the Galatians, what is expressly treated is that observation of days, months, and years which pertained to the bondage of weak and beggarly elements, Galatians 4:9.1050 But it was far from the Apostle, and altogether alien to Christian religion, to consider any precept of the Decalogue, or any ordinance of Christ in such a way. Fifthly, Colossians 2:16 specially and expressly treats those sabbaths as the same kind with new Moons, and were ceremonial shadows of things to come in Christ. But the Sabbath commanded in the Decalogue and our Lord’s Day, are altogether of another nature,1051 as demonstrated before. 33. Nor is Christian liberty at all diminished by this opinion, as some seem to fear (without cause). For it is not a liberty but an unchristian licentiousness for any to think themselves freed from the observation of any precept of the Decalogue, or from the institutions of Christ. And experience also teaches that licentiousness, and neglect of holy things, more and more prevails where due respect is not had for the Lord’s Day. 34. Nor also was Adam subject to any bondage because he was bound to sanctify the seventh day by specially observing it. 35. But just as the beginning of the old Sabbath was at the evening;1052 and because the Creation also began at the evening;1053 and because the general mass was created before the light;1054 and the cessation from the work of Creation also began at the evening;1055 so also the beginning of the Lord’s Day seems to begin from the morning of that day, because the resurrection of Christ was early in the morning, Mark 16:9; John 20:1.1056 36. For the right observation of this day, two things are necessary: rest, and the sanctification of this rest. 37. The REST which is required is a cessation from every work which might hinder the exercises of Divine worship. We must therefore abstain on that day: 1. From all those works which are properly called servile: for seeing that such works of old were excluded by name in all other solemn feasts, Leviticus 23:7-8; Leviticus 23:25; Leviticus 23:32; Leviticus 23:36; Numbers 28:25,1057 much more were they excluded from the Sabbath. 38. But it is ridiculous to understand servile works to mean sins or mercenary good works, or those things done (in the manner of servants) for reward (as some understand them by a certain Allegorical sport). For sins are not forbidden and unlawful at some certain times, but are always and everywhere forbidden. Nor is it pertinent to the Fourth Commandment to deal with all sins that are to be forbidden. Although in some sense, this may be granted: that various sins are thereby aggravated if they are committed on so holy a day, Isaiah 58:4;1058 also those evil works which are done out of fear or hope; that is, which are altogether servile,1059 and have in respect to their manner, the same nature as other sins. 39. But properly, servile works are those which servants or servile men usually perform, such as mechanical works,1060 and all those for which great bodily labour is required, such as ploughing, digging, etc. 2. Besides these works, all works that are ours are also forbidden on that day; this is gathered from the opposite concession which is given in the fourth precept: Six days shall you work and do all YOUR work. 40. From this, together with the words following, we may gather that on the Sabbath day you shall do no work: that all those works are forbidden which are properly called ours, even though they are not strictly speaking, servile, or mechanical. 41. Now those are our works which pertain to the uses of this life; that is, those which are exercised in natural and civil things, and which properly pertain to our gain and profit. This kind includes those which are not servile by nature but liberal, such as studying, or exercising liberal arts; much more, those which are common to free men and servants, such as journeying to handle civil causes, etc. 42. For so this phrase is explained in Isaiah 58:3, You do that which delights you, that you may exact all your labours; that is, that you carefully attend to your own matters; Isaiah 58:13, doing your own ways. But in that chapter, Isaiah also and chiefly treats wicked actions, and those works which are unlawful at all times, as it appears in Isaiah 58:6.1061 Therefore some godly Divines seem to err, who usually gather from that passage that every word or thought used on the Lord’s Day, that is human or pertains to men, is to be considered sin. For all human words, deeds, or thoughts on that day, which this chapter handles (whether the Sabbath proper, or a solemn feast) are not judged there to be impertinent to the Sabbath, and thus to be plainly reprehended; but are only those which tend to concern our gain, which are either plainly unlawful, or repugnant to holy exercises, as it appears in verses 3 and 6. Concerning such servile and vulgar works, there is such a strict law, that on the Sabbath day men may not go on in their work, not even in time of plowing and harvest; that is, at those times which are most opportune and as it were, necessary for man’s life, Exodus 34:21;1062 nor in those things which mediately and remotely pertain to holy things, as was the building of the Tabernacle, Exodus 31:13.1063 Much less is it lawful to enter into any ordinary journey, Exodus 16:1-36 1064 or to frequent Marts or Fairs, Nehemiah 13:1-31.1065 43. Yet here are exceptions: 1. All those works which belong to common honesty: for seeing that we should behave and carry ourselves decently at all other times, so especially on that day which is specially dedicated to Divine worship: thus all those things which plainly pertain to it are understood to be permitted. 2. Those things which are imposed on us by some singular necessity, Matthew 12:11.1066 Notwithstanding, those things which men make or pretend to themselves to be necessary, are not to be included; but only those things which are obviously necessary and unavoidable by the providence of God, and which we are not aware of — that is, when such a necessity as the Scripture itself allows, is a sufficient cause to do any ordinary thing. 3. All those works which directly respect the worship and glory of God, Matthew 12:5; John 5:8-9.1067 For in that case, those works which are servile by nature, pass into the nature of holy actions; they are not properly our works, but God’s works. 44. This REST —though absolutely considered in itself, is not, nor was it ever, a part of worship — yet because it is commanded by God as a certain necessary thing to his worship, and also referred to it, it is thus part of that obedience which pertains to religion and to the worship of God. 45. The SANCTIFICATION OF THIS REST and day, means specially applying ourselves to worship God on this day; which is intimated in the phrases, He sanctified that day, and it is a Sabbath to the Lord your God.1068 46. Here public worship should chiefly be respected, which is also why the Sabbath is called a holy Convocation, Leviticus 23:3; Acts 13:14; Acts 15:21, Acts 16:13.1069 But it sufficiently appears that the public convocation of the Church should be had both before and after noon on the Lord’s Day, because of the double burnt-offering of the Sabbath, in the morning and in the evening, Numbers 28:8.1070 47. But the rest of the day ought to be spent in exercises of piety: for although of old there was an offering peculiar to the Sabbath, yet the continual or daily offering with his drink-offering was not to be omitted, Numbers 28:10.1071 48. Also public worship, seeing that it is to be celebrated most solemnly, necessarily requires exercises of reading Scripture, meditation, prayer, holy conferences, and contemplation of the works of God. By these we may be more prepared for public worship, and public worship may be made truly effectual to us. 49. Contrary to his ordinance of the Lord’s Day, are all feast days ordained by men which are considered holy days, as [only] the Lord’s Day ought to be considered. 50. For it is most agreeable with the first institution [of the Lord’s Day], and with the writings of the Apostles, that only one day in the week is sanctified. 51. The Jews had no feast days that were rightly sanctified, except by divine institution.1072 52. Yet any days may be piously turned into an occasion to further the worship of God. 53. Also, when God by his special judgments calls us to more solemn fasting, those days are to be considered, as it were, extraordinary Sabbaths. 54. Contrary also to the observation of this day are all transactions of business, exercises, feastings, sports, and the like, whereby the mind of man is drawn away from the exercises of religion on this day. ======================================================================== CHAPTER 140: -16 CHAPTER 16. OF JUSTICE AND CHARITY TOWARD OUR NEIGHBOUR. ======================================================================== 2-16 Chapter 16. Of Justice and Charity toward our neighbour. THE SECOND TABLET: JUSTICE AND CHARITY Thus much of Religion: Justice follows, which is contained in the Second Tablet. 1. JUSTICE is a virtue, whereby we are inclined to perform our duty that is due our neighbour. So the duty of children towards their parents is said to be just, Ephesians 6:1; and the duty of masters towards their servants is called right and fair, Colossians 4:1; and all those things which we owe to our neighbour, are performed in living justly. 2. But justice in this passage1073 is not taken in the most general sense, as setting forth every duty owed to another; for that contains even religion itself. General justice is nothing other than virtue in general; as declared before when we showed that justice was chief among the general affections of virtue. Nor should it be understood in the most particular sense, to respect the quantity of the thing either deserved or received. For then it would contain only a few duties of the second Tablet; namely, those by which like is returned for like. But here it is used in a certain middle way, by which it sets forth the mutual duty owed between those who are bound by the same right; in this sense it contains all the force of the second Tablet. 3. It has our neighbour for the object: that is, everyone, whether man or Angel, who is or may be a partaker with us of the same end and blessedness, Luke 10:36-37.1074 4. Hence, neither holy men, of whatever kind they are, nor Angels themselves, can be a fit object of religion, or of that religious worship which is commanded in the FIRST TABLET — only of Justice or of that duty due our neighbour which is contained in the SECOND TABLET. This is why those arguments taken from the nature of the thing, exclude all adoration of Creatures. Acts 10:26, Rise, for I myself am also a man. Revelation 22:9. See you do not do it, for I am your fellow servant, and of your brethren the Prophets, and of those that keep the words of this Book. Worship God. 5. Both in number and name, everyone is proportionally included, even in respect to himself; for everyone is first a neighbour to himself, and then to others. This is also why there is no singular precept given whereby a man may be ordered toward himself. For while he is rightly ordered toward God, and toward his neighbour, he is also ordered toward himself — but with this difference: that the disposition by which anyone is made fit to perform his duty to God and to his neighbour, pertains to his perfection;1075 but he must also perform the same duties both to his neighbour and to himself (not to God and himself). 6. But because that manner by which duties are exercised toward our neighbour is with respect and affection for their good, this same virtue is called charity toward our neighbour. Matthew 22:39; Mark 12:31.1076 7. In this CHARITY there is always a love of union, of well-pleasedness, and good will, as we have in that love we have toward God; but also often added is the consideration of MERCY, when the misery of our neighbour is regarded; this has no place in our charity toward God. 8. But this bond of Justice and the affection of Charity should always flow and be derived from Religion toward God. For seeing that Religion gives the chief honour to God, it causes obedience to be given to his will in those things which also immediately respect the Creatures. This is why those who neglect their duty towards men, deny honour to God, contemning him instead, 1 Samuel 2:30.1077 Also charity towards God, which is contained in Religion, produces charity towards men by its own nature, as they are in some way partakers of the Image of God. This is also why we are said to love God in men, and men in God, which is one reason for that phrase, beloved in the Lord.1078 9. Hence, nothing is properly due to man which is contrary to Religion. Acts 4:19; Acts 5:29, Whether it is right in the sight of God to obey you rather than God, you judge: we must obey God rather than men. 10. Hence also, the truth of Religion cannot be consistent with the neglect of Justice and Charity toward our neighbour. James 1:27. Religious worship, pure and undefiled before God and the Father, is this, to visit the fatherless, and widows in affliction. 1 John 4:20-21. If anyone says I love God, and hates his brother, he is a liar. This Commandment we have from God, that he that loves God, loves his brother also. 11. Hence, finally, religion is best proved and tried by Justice according to the frequent use of the Scripture. This argument, notwithstanding, serves much more certainly for negation than for affirmation, if it is understood to concern the outward works and offices of Justice. This is because such works of Justice may sometimes be present where true religion is lacking; but if true religion is present, such works cannot be wholly absent. 12. By the same reasoning also, unjust works argue more for a man being ungodly, than just works argue that a man is godly. This is why works of the flesh are said to be manifest. Galatians 5:19,1079 which is not affirmed about the fruits of the spirit, Galatians 5:22.1080 13. The order of this charity is this: that God is first and chiefly to be loved by charity, and so he is, as it were, the formal reason for this charity toward our neighbour. Next after God we are bound to love ourselves, namely with that charity which respects true blessedness; for loving God himself with a love of union, we love ourselves immediately with that chief charity which respects our spiritual blessedness. But secondarily, we should love others whom we would have partake of the same good with us. Moreover, others may be deprived of this blessedness without our fault, but we ourselves cannot; and therefore we are more bound to will and to seek this blessedness for ourselves than for others. 14. This is why the love of ourselves has the force of a rule or a measure for the love of others: You shall love your neighbour as yourself.1081 15. Hence it is never lawful to commit any sin for another’s sake, even though our offence may seem small, and to be a chief good which we should seek for another. For he that wittingly and willingly sins, hates his own soul. Proverbs 8:36, He that sins against me, offers violence to his own soul. Proverbs 29:24.He that partakes with a thief, hates himself: he hears cursing and does not declare it.1082 16. Among men, none that is capable of being blessed, should be wholly removed from being embraced by our charity; for if we love God above all things, no enmities will so far prevail with us, that we may not love our very enemies for God. Matthew 5:39; Romans 12:17; 1 Thessalonians 5:15. 1 Peter 3:9.1083 17. But among men, those who come nearer to God, and nearer in God to ourselves, are more to be loved than others,. Galatians 6:10, Let us do good to all, but especially to the household of Faith. 18. But because those who believe are nearer both to God and to us spiritually, than those who do not as yet believe, they are therefore also more to be beloved. 19. Yet this is to be so understood that it refers to the present time, and to immediate affection. For we may will that good to some other person as much or more in times to come, because the grace of God and faith has come between. This is the sense in which the affection of the Apostle for the Israelites is to be taken, Romans 9:3.1084 20. If among those who are to be beloved, there is no apparent disparity either in respect to God, or in respect to us, then they are to be beloved equally. 21. But if any apparent disparity appears, either in their nearness to God or to ourselves, then the one who exceeds in any nearness, is more to be beloved — that is, when we cannot exercise the act of our love alike toward all, we are more bound to place our love on those whom God has commended to us by some special nearness or communion, than on others. Therefore, even though we should equally will the salvation of others, yet the exercise and care of this will is chiefly due those who are joined near to us in some special respect. For example, though a Soldier ought to wish well to all his fellow Soldiers, yet he is bound to take most care of those who are of the same band, and closest to him in Rank. This appears in that example of Paul, who more fervently desired the conversion of the Israelites than of other Nations. He gives one reason for this affection: because they were his brethren, and kindred according to the flesh, Romans 9:3. 22. Yet in this prerogative of charity, we must wish for those who are near to us, those good things which pertain to that conjunction by which they are near — such as wishing spiritual good things to those who are most spiritually joined to us, and natural good things to those with whom we have a natural nearness. It is not that those kinds of good things are to be separated from one another in our desires, but because of the very kind of conjunction, it is as it were, a beckon from God by which he stirs us up to bestow our pains chiefly in this or that kind. 23. Hence it follows: First, that kindred in blood, Caeteris paribus, all other things being equal, are more to be beloved than strangers, in those things which pertain to the good things of this life; and among those who are near in blood, those who are nearest are most to be loved. 24. Secondly, that some special friend is more to be beloved than an ordinary kinsman in blood, at least in those things which pertain to the common duties of this life. This is because that friendship may be such that considered by itself, it has a nearer conjunction than consanguinity. Proverbs 18:24. For a friend is nearer than a brother. 25. Thirdly, that parents are to be loved more than any friend, because the nearness of parents is greater than that of friends as touching communicating those things which are most intimate to us. 1 Timothy 5:4. If any widow has children or nephews, let them learn first to show piety towards their own house, and to recompence their parents: for this is honest and acceptable in the sight of God. 26. Fourthly, that parents are more to be beloved than children, in those good things which ought to redound from the effect to the cause — such as Honour, Esteem, Reverence, Thankfulness, and the like. But children are more to be loved than parents, in those kinds of things which are derived from the cause to the effect, such asMaintenance, Promotion, Providence, and the like. 27. Fifthly, that husbands and wives are to be loved more than parents or children, in those things which pertain to society and union in this life; for that is the greatest nearness, of which it is said they shall be one flesh: Genesis 2:24 and Matthew 19:5, Therefore a man shall leave his Father and Mother, and shall cling to his Wife, and they shall be one flesh. 28. Sixthly, that those who have deserved good from us are more to be beloved than others; and among those, such who have communicated spiritual good things to us are most to be beloved: Let him that is taught in the word communicate1085 all good things to the one who taught him, Galatians 6:6. 29. Seventhly, that a community or a whole society is more to be beloved than any member of it, because the conjunction of a part with the whole is greater than with another part. And therefore, a prince whose life and safety is necessary or most profitable for the common good, is more to be beloved than any or various of the common people — indeed, more than ourselves in temporal things. 2 Samuel 21:17. You shall no more go with us to battle, lest you quench the light of Israel; also Lamentations 4:20.1086 30. There are two Acts of charity toward our neighbour: Prayer for his good, and the Working of his good. Matthew 5:44, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who hurt and persecute you. 31. This PRAYER, as it respects the honour of God, pertains to religion in the First Tablet. But as it respects the good of our neighbour, it pertains to Justice and Charity toward our neighbour in the Second Tablet. 32. We must pray for all those good things which religion commands us to wish for him, whether they are spiritual, or corporal. 33. In this praying is included not only petition, but also thanksgiving, whereby we praise God for the good things which he has bestowed on our neighbours, Romans 1:8-32; Romans 2:1-29; Romans 3:1-31; Romans 4:1-25; Romans 5:1-21; Romans 6:1-23; Romans 7:1-25; Romans 8:1-39; Romans 9:1-33; Romans 10:1-21 34. To this praying is opposed that imprecation which tends to the hurt of our neighbour, which is called cursing in Matthew 5:44 [thesis 30]. 35. The WORKING OF GOOD toward our neighbour is an endeavour concerning him, that tends to his good; this is also why it is called a good deed, Matthew 5:16;1088 and love in deed. 1 John 3:18. 36. This working is distinguished from praying; because although prayer is also an endeavour tending to the good of our neighbour, it is not immediately exercised about our neighbour, but is directed to God. 37. Yet those endeavours which are exercised about other created things for our neighbour’s sake, must be referred to this working of good; for then there is an efficiency in our actions for the same reason — as if it had been exercised immediately for our neighbour himself. 38. Now this endeavour is either by moral persuading, or real effecting. 39. An endeavour of MORAL PERSUASION is propounding the good to be performed using arguments by which the person may be stirred up to do it. 40. And this is by admonition, and good example [thesis 46]. 41. This ADMONITION is generally taken as any warning by words, whether to procure and perform good for our neighbours, or to drive away and make up for any hurt. 42. Therefore it contains our duty to teach and admonish, Colossians 3:16; to observe others so we may stir them up to love and good works, Hebrews 10:24; also to exhort them daily, Hebrews 3:13; to comfort them against sorrow and grief, 1 Thessalonians 4:18; and to correct them in a brotherly manner, if they are overtaken with some offence, Galatians 6:1. 43. But this brotherly correction then, is to be used when we certainly know that the evil to be corrected has been committed; and when there is hope of some fruit or good to follow upon our correction, either by the amendment of our brother who has fallen, or by preserving others from partaking in it; and lastly, when there is fit opportunity in respect to time, or person, and the circumstances. 44. To this admonition is opposed consent, or communion with others in their sins, Ephesians 5:7, Ephesians 5:11.1089 45. One is said to partake in another’s sin nine ways; which are thus set down in Latin: Iussio, consilium, consensus, palpo, recursus, Participans, nutans, non obstans, non manifestans. That is, in summary, “Consent is given to sinners by counselling, defending, helping, permitting when we can hinder, and by holding our peace when we may profitably speak,” Romans 1:32.1090 46. GOOD EXAMPLE is representing a good work, by which others may be stirred up to perform a similar work: 1 Timothy 4:12; Titus 2:4; Titus 2:7; Matthew 5:16; 1 Peter 2:12.1091 47. To good example is opposed scandal. 1 Corinthians 10:32-33, Give no offence to the Jews, to the Gentiles, nor to the Church of God. 48. A SCANDAL is a representation of an evil work by which others may either be stirred up to sin (for which it is called πρόσκομμα, or a cause of stumbling), or to be hindered or slackened from doing good (for which it is called ἀσθενεια or a cause of weakening); and that is properly called a scandal. 1 Corinthians 8:9-10, Take heed that your liberty does not become an occasion for the weak to stumble, etc. Romans 14:21, by which your brother stumbles, or is offended, or is made weak. 49. There is in every evil work which is made known to others, the respect of a scandal. Matthew 18:6-8; Matthew 18:15, Whoever is an offence... If your hand, foot, or eye causes you to offend... If your brother sins against you.1092 50. There is also sometimes a scandal in a work that is lawful in itself, if it is not expedient in respect to others. 1 Corinthians 8:13. If my meat offends my brother, I will never eat flesh, least I offend my brother. 51. But an indifferent thing is said to be expedient, or not expedient, when all circumstances considered, it does or does not bring glory to God, and edification to our neighbour. 52. There is no human authority that can make that action lawful, by which our neighbour is scandalized. 53. But then a scandal is said to be given either when some manifest sin is committed, or at least has an evident show of sin, so that it becomes known to others; or when what is rashly committed is not necessary by God’s Command, and yet it brings spiritual hurt to others; but much more if the corruption or troubling of our neighbour is directly intended by that action. 54. But if an offence follows that is not from the condition of our work, but from the pure malice of others, then it is called an offence taken, such as that of the Pharisees, which is not our sin, but the sin of those who are offended. Matthew 15:12-14. Do you not know that the Pharisees were offended at that saying? But he answered, Let them alone: they are blind leaders of the blind. 55. But though this offence that is taken cannot be avoided by us, yet an offence given may and ought to be avoided. For God never lays upon his people a necessity to offend. 56. That scandal by which one is said (metaphorically) to offend himself, or to give an occasion to sin against himself, is proportionately referred to an offence that is given.1093 57. A real effecting or procuring of the good of our neighbour, is when we ourselves perform something which of itself tends to the good of our neighbour, without his help coming between. Hebrews 13:16. Do not forget not to do good, and to distribute.1094 58. But although all acts of Justice ought to have charity joined to them, yet there are some in which Justice shines forth more, and others in which Charity rules more. 59. Hence that distinction arises whereby some offices are said to belong to JUSTICE strictly taken, and some belong to CHARITY. We have Christ as the author of this difference and formal distribution. Luke 11:42. You pass by judgment and the love of God.1095 60. Those which consider a debt, and equality in respect to others, are acts of JUSTICE. 61. Those by which the good of another is respected more than our debt, are acts of CHARITY. 62. The offices of Justice are of a prior and stricter obligation than those of Charity. 63. Hence we are more bound to pay our debts, than to give anything of our own; and the one who offends another, is more bound to seek reconciliation than the one who is offended. 64. In many things there is a double respect to Justice: one respects the immediate end and words of the Law — one that binds — which is called Justice in the strictest sense. The other respects the remote end and reason of the Law, which is called equity or ἐπιείκεια.1096 65. There are two parts of this Justice. One gives to everyone his own, and it is called Distributive Justice; the other restores to everyone his own, and it may be called Emendative Justice.1097 66. DISTRIBUTIVE JUSTICE cannot be rightly performed without a right judging of things and persons, and a fit comparison of things to things, and persons to persons, from which arises that proportion which they call geometric. 67. To distributive Justice is opposed that acceptance of persons whereby one is preferred before another in the distribution of good that is due, without just cause. 68. EMENDATIVE JUSTICE is either Commutative, or Corrective. 69. COMMUTATIVE JUSTICE is equality of the thing given, and the thing received. 70. CORRECTIVE JUSTICE presupposes some injustice, and so it is either civil or criminal. 71. CIVIL Justice chiefly corrects the injustice of the cause. 72. CRIMINAL Justice chiefly corrects the injustice of the person. 73. To corrective Justice pertain revenge and restitution. 74. REVENGE is an act of corrective Justice, whereby punishment is inflicted on the one who has violated Justice. 75. Its end ought to be the amendment or restraint of the offender, quietness1098 and admonition to others, and so the preserving of Justice and of the honour of God. Deuteronomy 13:11; Deuteronomy 17:13; Deuteronomy 19:20; Deuteronomy 21:21 : That all Israel may hear, and fear, and do no such iniquity in your midst. 76. RESTITUTION is an act of corrective Justice, whereby another is again put in possession of that thing of his own, of which he was unjustly deprived. 77. Hence an action that requires restitution must be against JUSTICE, strictly taken, and not against CHARITY only. 78. To this Justice is opposed injury.1099 79. To Charity is opposed ill-will or evil-will,1100 whether it is formal, by a direct intention, or virtual, by interpretation. 80. To this ILL-WILL pertains unjust discord, which if it results in separation, especially in those things which pertain to religion, it is properly called Schism. ======================================================================== CHAPTER 141: -17 CHAPTER 17. OF THE HONOUR OF OUR NEIGHBOUR. ======================================================================== 2-17 Chapter 17. Of the honour of our Neighbour. FIFTH COMMANDMENT: HONOUR YOUR FATHER AND MOTHER 1. Justice toward our Neighbour either immediately affects him, or it is by means of some action. 2. Justice which immediately affects our Neighbour, either respects the degree of that condition in which our Neighbour is placed, or the condition itself, absolutely considered. 3. As it respects the DEGREE of the condition, it is called honour, which is commanded in the First Commandment of the second Tablet, which is said to be the first Commandment with a promise, Ephesians 6:2,1101 either because it is the first there, or because it is the first Commandment in all the Law that has a singular and proper promise joined to it. 4. Here the society of men among themselves is supposed and established, private or economic, and public or political, in which one ought to serve another being, joined together in mutual duties of Justice and Charity, so that they may exercise and show towards men that religion by which they worship God. 5. Hence that solitary life which certain Hermits have chosen for themselves as Angelical,1102 and which others embrace for other reasons, is so far from perfection, that unless justified by some extraordinary reason (and only for a time), it is altogether contrary to the law and will of God. 6. But because human society serves as a foundation for all other offices of Justice and Charity which are commanded in the second Tablet of the law, those transgressions which directly contribute to the disturbance, confusion, and overthrow of this society, are more grievous sins than breaches of the several precepts. 7. Even though Political as well as Economic society is established by God, yet there is a certain form of this Economic society (as there is a certain form of Ecclesiastical society) that is prescribed for all people. But this is not so of Political society; that is left to men’s liberty (so as to preserve their power whole), that they may ordain that society which best establishes religion and justice among themselves. 8. And this is one reason why there is mention only of parents in the Fifth Precept: because Economic society only (which is plainly natural) should remain one and the same throughout all ages and nations — to which it may also be added that this is the first degree, in which is found the fountain and seminary1103 of all society; and from which also the authority of all others in superiour power1104 is set forth and mitigated by the name of Father: 2 Kings 2:12-13, 2 Kings 13:14; Genesis 45:8; 1 Samuel 24:11; 1 Timothy 5:1.1105 9. HONOUR is an acknowledgement of that dignity or excellence in another, with a due testifying of it. 10. It is called both an acknowledgement and testifying, because it does not consist either in outward observance only, or in inward only, but in both. 11. It is said to respect excellence or dignity, because we are not affected with reverence, except upon the apprehension of some excellence. 12. Hence that duty which is due to those who are placed above us in some eminence, is commonly and most properly set forth under the name of reverence. But by a synecdoche, it sets forth every duty in which the degree of dignity or excellence of another is respected, whether that degree is unequal in respect to us, or equal. Romans 12:10, In honour preferring one another. 1 Peter 3:7, Let men likewise dwell according to the knowledge of God, giving honour to the woman as to the weaker vessel. 1 Peter 2:17, Honour all men. 13. But honour has first place among those duties which are due our neighbour, First, because it comes nearest to the nature of religion and piety with which we worship God, and from which it is also called religion or piety — not only by secular authors, but sometimes also in the Scriptures: 1 Timothy 5:4, Let him learn first to show piety to his own family, etc. Secondly, because it is the bond and foundation of all other justice which is to be performed to our neighbour. For by virtue of this duty, to the degree it respects others, men lead a quiet and peaceable life with all piety and honesty, 1 Timothy 2:2. This also seems to be the proper reason for that promise which is adjoined to this Fifth Precept, that you may prolong your days upon earth, because without this mutual observance of superiours and inferiours among themselves, it could not be expected that the life of man would abide in its state. 14. Honour, as it respects the knowledge and opinion of others, about the one that is to be honoured, is called fame, Ecclesiastes 7:1; or a good name, Php_4:8. 15. Hence honour, as it is the external good of a man, does not really differ from fame, except in reason. 16. That office of honouring which we owe to all, is to preserve that state of dignity which they have, without being hurt. 17. To this office are opposed those vices by which the office of our neighbour is hurt. 18. The good name of our neighbour is hurt when that estimation which ought to be had of him is diminished. 1 Corinthians 4:13, Being defamed we pray. 2 Corinthians 6:8. By honour and dishonour, by evil report and good report. 19. We may diminish it either by conceiving ill of him ourselves, without just cause, which is called rash judgment, Matthew 7:1; 1 Corinthians 4:3,1106 or with others also. 20. The good name of our neighbour is diminished with others by words, deeds, gestures, or other signs. 21. This is also done sometimes directly and formally with an intention to hurt; and sometimes virtually and indirectly; or by the nature of the thing; or by adjoining circumstances. 22. When the fame of another is hurt by imputing an evil — by their fault or by punishment — then if it is in his presence, it is called a reproach, or derision, or slander; if it is in his absence, it is called a detraction. 23. DETRACTION is directly exercised about the evil of our neighbour in four ways: 1. When a fault is falsely laid upon him. 2. When a secret fault is discovered without a just cause. 3. When a true crime is harped on too much. 4. When the deed is allowed, but the intention is blamed. 24. It is indirectly exercised about the good of our neighbour in four ways also: 1. Denying that good which is to be given to our neighbour. 2. Hiding it. 3. Lessening it. 4. By praising it coldly. 25. The former ways are contained in this verse, Imponens, augens, manifestans, in mala vertens.1107 26. The latter in this verse, Qui negat aut minuit, tacuit, laudatque remisse.1108 27. The good name of our neighbour is restored by retracting, or desiring pardon, or sometimes also by recompensing it. 28. Some of the duties of honour belong to unequals, some to equals. 29. Among unequals, it belongs to superiours to excel in well-deserving; but it belongs to inferiours to reverence and give thanks. 30. Inequality is either in some simple quality, or in authority and power. 31. Inequality in a SIMPLE QUALITY, is either in respect to age, or in respect to gifts. 32. Those who are above others in AGE, ought to go before them in a grave example, Titus 2:4, That old women teach the younger women to be sober. 33. Those who excel in GIFTS, should readily impart them to the profit of others, Romans 1:14. I am a debtor both to the Grecians and Barbarians; to the wise, and the unwise. 34. Those who are above others in POWER, are those who have a right to govern others, for which this power is called jurisdiction; it is their duty to administer justice and charity toward others in a certain eminent way, according to that power which has been committed to them. Job 29:14-15, I put on justice, and my judgment covered me as a robe, and as a Diadem. I was as eyes to the blind, and as feet to the lame. Colossians 4:1, Masters, do what is right and fair to your servants. 35. This justice is administered in charity, by protecting and ruling. 36. PROTECTION is an application of power to defend others from evil. Isaiah 32:2, And a man shall be as a hiding place from the wind, and a covert from the tempest, etc. To which also pertains that providence whereby they provide necessary things for them, 1 Timothy 5:8.1109 37. RULING is an application of power to further others in good, Romans 13:4, He is the minister of God for your good. 1 Timothy 2:2, That we may lead a peaceable and quiet life in all godliness and honesty. 38. This ruling is exercised in directing and rewarding. 39. DIRECTION is a propounding of what is right and good, so that it may be observed. Ephesians 6:4, Fathers, bring up your children in the nurture and admonition of the Lord. 40. To this direction pertains making and promulgating good laws in whatever society of men it is required. 41. REWARDING is recompencing obedience which is performed or denied [in response] to direction, 1 Peter 2:14, to take vengeance on the wicked, and for the praise of those who do well. Also Romans 13:3. 42. Here distributive and emendative justice most shine forth: for although the justice in other men is the same as that which is exercised in those who are their superiours, yet it most shines forth if it is administered with a fit power. 43. Hence the right of revenge properly belongs only to those who have super-eminent power, Romans 13:4, 1 Peter 2:14,1110 by whom when it is rightly exercised, it is not the revenge of men, but of God. 2 Chronicles 19:6, Take heed what you do, for you judge not for men, but for the Lord, who will be with you in the judgment. 44. Those who are in higher power ought to provide for the commodities of those over whom they are set — in respect to their souls, that they may have the means of salvation, Ephesians 6:4;1111 and in respect to their bodies, that they may have food, raiment, and a fit dwelling.1112 45. And these are either private persons or public. 46. PRIVATE persons, are the husband in respect to the wife, parents in respect to children; and master in respect to servants — where the power of the husband is moderated with a certain equality; the power of the master is merely commanding; but the paternal power is as it were mixed. 47. Those who are in PUBLIC authority, are either ministers or magistrates. 48. There is this difference between MAGISTRATES and MINISTERS of the Church. 1. Magistracy (of this rather than of the other kind) is an ordinance from man; but the ordinance of ministers is from God, which is declared in the Scriptures, when the power of magistracy, although it is ordained by God, Romans 13:1, is yet called a human creature, 1 Peter 2:13;1113 this name does not at all agree to the lawful ministers of the Church. 2. Magistracy is an ordinance of God the Creator, and so it belongs to all kinds of men; but the Ecclesiastical ministry is a gift and ordinance of Christ the Mediator, and so it does not properly and ordinarily pertain to any except those who are of the Church of Christ. 3. A magistrate has jurisdiction joined to his government, and so (if he is the supreme magistrate) upon just cause, he may make and abolish laws, and commit jurisdiction to others; but the ministers of the Church (considered in themselves) are merely mandatory; they have no authority of their own, but whatever they do lawfully, they do it as in Christ’s stead who commands them; and so they can neither make laws, nor commit to others that power which they have received. 4. It belongs to magistrates to procure the common good of all those committed to their jurisdiction, both spiritual and corporal, using political means and a coercive power, 1 Timothy 2:2;1114 but it is ministers’ duties to procure spiritual good for those who are committed to them, using Ecclesiastical means, Acts 20:28; Hebrews 13:17.1115 49. But they cannot be exactly distinguished in the things themselves, the persons and causes which occupy them: for there is no thing, person, or cause so Ecclesiastical, that it may not in some respect pertain to the jurisdiction of the magistrate; nor is there any action so secular that, so far as it respects obedience to God, it may not pertain to the Church taking notice of it (as if done by a member of the Church). 50. Therefore exempting Ecclesiastical men (as they are called) from the jurisdiction of the civil magistrate, and also unloosing them from the obedience due to Magistrates and Parents, is brought in by Papists under a pretence of Religion and perfection; but it is altogether contrary to the perfect Law of God. 51. In respect to this ruling which comes from the power of superiors, there is due from inferiors, subjection and obedience. Hebrews 13:17, Obey your leaders, and submit yourselves. 52. SUBJECTION is an acknowledgment of their authority, 1 Peter 2:18; Ephesians 5:22.1116 53. OBEDIENCE is the performance of those things that are prescribed, Ephesians 6:1, Ephesians 6:5.1117 54. This obedience should always be limited according to the limits of power, which the superior commander has. 55. Hence we must not obey men in those things which are against the command of God, for we must obey in the Lord, Ephesians 6:1, and in the fear of God, Colossians 3:22.1118 We must not obey those things which are against the command of those superior persons who have greater authority than they. 56. Hence also, that obedience must not be blind, or without examination of the precept: but an inferior ought to enquire so far as required for the matter in hand, whether the precept is lawful, convenient,1119 and binding, Acts 4:19.1120 57. But if the precept is not lawful, then enduring the punishment wrongfully inflicted, has the place and force of obedience, 1 Peter 2:19-20.1121 58. In respect to the good that is communicated either by the gifts, or by the power of superiors, inferiors owe submissive thankfulness. 59. THANKFULNESS is a desire to recompence benefits received. 60. For it is a certain well-wishing affection, having respect and proportion to the benefit of another, yet so that it must not be contained in the affection itself, but it must be manifested in answerable endeavour. 61. Thankfulness indeed is the common duty of all men who have received any benefit from others; but there is a certain singular way of thankfulness of inferiors towards superiors, which is declared in that word, when thankfulness is said to be submissive. 62. To this pertains relieving their needs, whether they stand in need of substance, help, or counsel. Genesis 45:9.1122 63. This thankfulness which respects those by whose benefit we subsist under God — namely our parents and country, or those who sustain that person with them — is called piety, 1 Timothy 5:4.1123 64. The duty of equals towards all their equals is that one prefers another in honour: Romans 12:10; Ephesians 5:21.1124 65. FRIENDSHIP is towards some that are joined nearer in love and communion, Proverbs 18:24.1125 66. The beginning of all honour to be given to our Neighbour, especially of that honour which is due to superiors and equals, is humility. 67. This HUMILITY is a virtue, whereby one so moderates his esteem of himself, that he will not in any way attribute anything to himself above that which is fit for him. Php_2:3, In humility of mind thinking every one better than himself. 68. To humility is opposed pride and envy. 69. PRIDE is an inordinate affection of a man’s own excellence. 70. This affectation for a man’s own excellence, if it is exercised about good things that we have, is called boasting; if it is about those things we would seem to have, it is called arrogance; if it is about the fame and esteem we seek from others, it is called vainglory; if it is about dignities, it is called ambition: if it is about undertaking matters which are beyond our strength, it is called presumption. 71. ENVY is sorrow over the good which our Neighbour has, because it seems to diminish our own excellence, Numbers 11:29.1126 72. For if there is fear of another’s good, because we see some evils that are likely to come from there, either to others or to ourselves, it is not envy, but an honest fear, Proverbs 23:17.1127 73. If the cause of sadness is not that another has good, but that we do not have it, and that good is wished for by us, then it is not envy, but emulation, Romans 11:14.1128 74. If the cause of sadness is the unworthiness of the one who enjoys that good, then it is not properly envy, but indignation, Proverbs 29:2.1129 75. Yet all these affections, if they exceed proper measure, are usually noted in the Scriptures under the name of envy: Psalms 37:1; Psalms 37:7; Proverbs 3:31.1130 ======================================================================== CHAPTER 142: -18 CHAPTER 18. OF HUMANITY TOWARD OUR NEIGHBOUR. ======================================================================== 2-18 Chapter 18. Of humanity toward our Neighbour. SIXTH COMMANDMENT: YOU SHALL NOT MURDER 1. Justice which respects the condition of our Neighbour, absolutely considered, either respects the person of our Neighbour, or his outward commodities. 2. That which respects his PERSON either respects his life, or his purity. 3. That which respects his LIFE is humanity, and it is commanded in the Sixth Commandment.1131 For seeing that man’s life is properly provided for here, or as Scripture phrases it in Genesis 9:5-6,1132 the soul of man and the blood of man; all that duty which is handled here is rightly set forth under the name of humanity. 4. This Commandment does not properly treat the life of the brute Creatures, because they are in man’s power, Genesis 9:2-3;1133 nor do they have common society with man. Yet because a fit disposition toward the life of man implies some respect for another image of his, which is found in other living Creatures — and because cruelty against them tends to declare a certain inhuman disposition, or one that has little by little been accustomed to it —clemency and inclemency towards the brute Creatures, also pertains to this life as a certain appendix. 5. HUMANITY is a virtue, whereby we are inclined to preserve the life of our Neighbour, and its quietness, by lawful means. 6. But this is performed two ways: namely, by supplying helpful things, and hindering hurtful things. 7. But seeing that the life of man which ought to be preserved is twofold, spiritual and corporal; some DUTIES of humanity are spiritual, and some are corporal. 8. The SPIRITUAL duty is to do all things, according to our power, which may further the edification of our Neighbour. 9. This kind of duty includes prayer, good example, and admonition, which are required of all. 10. For although in regard to their immediate end, these are general duties of charity, yet mediately and in respect to the remote end, they pertain to the furtherance of the spiritual life of our Neighbour, James 5:20.1134 11. There is similar reasoning regarding ceasing from due offices pertaining to the salvation of our Neighbour, consenting with others in their sins, and giving offence to them, which are sins opposed to those spiritual duties: for these always hurt the spiritual life of our Neighbour, Ezekiel 3:18; Ezekiel 13:19; Ezekiel 33:6; Ezekiel 33:8; Romans 14:15; 1 Corinthians 8:11.1135 12. Just as the soul is more noble than the body, so the spiritual life is of greater price than the corporal. And so those sins which go against the spiritual life of our Neighbour are greater (an equal comparison being made) than those which hurt the body. Yet they do not so really pertain to hurting our Neighbour, because hurting and bodily death itself is usually brought on men by coaction. But spiritual death cannot be brought upon another, unless in some way he is willing and consents to it; so that his own action is the immediate cause of it. 13. Also it is required of superiors, who have power and authority, that they study to further the salvation of inferiors by their authority. 14. There are various degrees of our duty toward the CORPORAL life of our Neighbour, so that it may be kept quiet and safe. 15. The first degree of this corporal duty is in those virtues which keep us far from any hurting of our Neighbour. 16. This kind of duty includes Meekness, Patience, Longsuffering, placableness,1136 or pardoning wrong. 17. MEEKNESS is a virtue which moderates anger, Proverbs 17:17; 1 Corinthians 13:4. 1137 Numbers 12:3, Now the man Moses was very meek; above all men who were on the face of the Earth. Galatians 5:22, The fruits of the spirit are the restraining of anger [i.e. long-suffering], goodness, gentleness. 18. To this is opposed slowness and wrath. 19. SLOWNESS is a lack of Just anger, 1 Samuel 12:13.1138 20. WRATH is an inordinate stirring up of anger. Genesis 49:7, Cursed be their anger because it was fierce, and their wrath because it was cruel. Ecclesiastes 7:9, Do not be hasty in your spirit to be angry, for anger rests in the bosom of fools. 21. The degrees of wrath are, provoking the mind to grow hot, and hatred. 22. PATIENCE is a virtue which moderates anger that has been stirred up by grievous wrongs. Luke 21:19; Colossians 1:11; 1 Thessalonians 5:14.1139 23. LONG-SUFFERING is continuing to be patient, even though long provoked. Proverbs 14:29; Proverbs 15:18, Proverbs 16:32.1140 24. PLACABLENESS is a virtue by which we easily forgive a wrong done to us: Matthew 18:21-22. Luke 17:3-4.1141 25. The second degree of this corporal duty is in those virtues which cherish the society of life, such as concord, and benevolence which has courtesy, affability, and equanimity joined with it. 26. CONCORD is a virtue by which we easily agree with others in those things that are good: Php_1:27; Php_2:2, Php_4:2.1142 27. BENEVOLENCE is a virtue, whereby we wish all things prosperous to others. 1 Corinthians 13:4, Charity is kind. 28. To these are opposed discord, dissention and enmity, etc. Galatians 5:20.1143 29. A third degree of this corporal duty is in those endeavours whereby our Neighbour’s life itself is defended, furthered, and cherished. 30. An endeavour to defend, promote, and cherish the life of our Neighbour contains all those duties by which we may be conserving causes of the life of man, Proverbs 24:11.1144 31. To these are opposed all those sins by which the life of men is hurt, such as fierceness, cruelty, and the like, Proverbs 12:10.1145 32. All these are contained under the name of Homicide. 33. HOMICIDE is the unjust killing of a man. 34. Now killing and also hurting is unjust if either 1. it is not done by a just authority (that is, by a public authority, or its equivalent); or 2. it is not done upon a just cause; or 3. it is not done in due order; or 4. it is done upon an unjust intention — those four conditions should always concur for a just killing; if one of them is lacking, Homicide is committed. 35. Also rash anger must be equated to Homicide, so far as it intends to hurt the life of our Neighbour. Matthew 5:22, Whoever is angry with his brother unadvisedly,1146 etc. 36. Those words are not to be understood to mean that all anger is condemned, for only what is rash is reproved: that is, what has no just cause, or observes no just measure. Otherwise the force of anger, like the zeal of God, is often commended. Genesis 30:2; Exodus 11:8; Exodus 16:20; Exodus 32:19; Numbers 16:15; Numbers 31:14; Numbers 2:1-34 Kng 13.19.1147 And hatred itself is commended, Psalms 139:21-22.1148 37. This for the most part particularly belongs to the Sixth Precept,1149 that those things which are forbidden may sometimes not be amiss (in another consideration), and sometimes may be well and rightly done in obedience toward God. 38. So he that accidentally kills another who gave him no cause, while he is about a lawful work, when and where it is lawful, using suitable diligence, does not sin, Deuteronomy 19:5.1150 39. This is also the basis of a necessary defence: that the desire for revenge is lacking. For this is an unblameable defence granted to everyone. 40. Sometimes also God is obeyed by killing, Deuteronomy 13:9.1151 Namely when it is done by authority, and by a command from God, 1 Samuel 15:18-35; 1 Samuel 16:1-23; 1 Samuel 17:1-58; 1 Samuel 18:1-30; 1 Samuel 19:1-24 41. No man has power from God, by common Law, to purposely kill that man whose innocence he knows of. 42. Nor is there any power of man which can give sufficient authority to any subject, to slay someone he knows to be innocent and not deserving of death. 43. Therefore a war can never be just on both sides, because there cannot be a just cause for death on both sides. 44. Nor is it lawful in any war to intend the occasion of the death of those who are not in some way partakers of that cause.1153 45. But if there is a lawful cause present, together with a just authority and intention, and a just manner is used, the war itself, or warfare, is not against Religion, Justice, or Charity: Numbers 31:3. 1 Samuel 18:16; 1 Samuel 25:28; 1 Chronicles 5:22; Luke 3:14; Romans 13:4; 1 Peter 2:14.1154 46. Also, the same conditions being observed, it is lawful for those who have skill in weapons (1 Chronicles 5:18; Psalms 144:1 1155) to offer and apply their help to lawful Captains, to make war, Luke 3:14; 1 Corinthians 9:7.1156 47. No Law of God permits anyone to kill himself. 48. Yet it is lawful and just sometimes for one to expose himself to certain danger of death. 49. Indeed, sometimes the case is one in which one may and ought to offer himself to death, as in Jonah 1:12.1157 ======================================================================== CHAPTER 143: -19 CHAPTER 19. OF CHASTITY. ======================================================================== 2-19 Chapter 19. Of Chastity. SEVENTH COMMANDMENT: YOU SHALL NOT COMMIT ADULTERY 1. Justice which respects the purity of our Neighbour is Chastity. 2. CHASTITY is a virtue, whereby the purity of his person is preserved in respect to those things which pertain to generation,1158 1 Thessalonians 4:3-5. 3. Chastity has two parts: shamefastness and honesty. 4. SHAMEFASTNESS is that part of chastity which draws back from impurity, in the same sense as what is called bashfulness. 5. HONESTY is that part of chastity which leads to things which reflect purity. 6. Shamefastness and honesty are radically in the inward choice of a man, but they are clearly revealed in the outward conduct. 7. Hence chastity is chiefly called shamefastness, as it takes away the outward signs of impurity; and it is called attractiveness, as it puts on the outward signs of purity. 8. Modesty chiefly refers to shamefastness, and gravity 1159 chiefly refers to attractiveness. 9. MODESTY is a virtue by which we contain ourselves within the bounds of fleshly desire. 10. GRAVITY is a virtue by which the decorum of purity is observed. 11. Chastity is virginal, conjugal, or vidual. 12. But this categorization is not of the Genus into Species, but of the adjunct into its subjects. 13. For chastity is the same in respect to its essence in all three, but it allows for some accidental differences according to the different states of those by whom chastity is observed. 14. For VIRGINAL is what ought to be kept by a virgin until she contracts in marriage, 1 Corinthians 7:34.1160 15. CONJUGAL is that which ought to be kept in wedlock, Titus 2:5. 1161 16. VIDUAL is that which is to be kept by Widows. 1 Timothy 5:7. 1162 17. Conjugal chastity refers to marriage that is lawfully contracted and observed, Matthew 19:6; 1 Timothy 2:14; Hebrews 13:4; 1 Peter 3:1-22; 1 Peter 4:1-19 18. For this is the difference between single estate and married: that though chastity may and ought to be observed in single estate, yet the single estate of itself does nothing for chastity;1164 but wedlock has a certain purity in itself, both of its own nature as an ordinance of God, and by virtue of that institution, it also becomes a means to preserve purity and chastity. 19. Marriage is the individual conjunction of one man and one woman by lawful consent, for a mutual communion of their bodies, and for a society of life between themselves. 20. It is of one man with one woman, Genesis 2:22. Malachi 2:15. Matthew 19:4-5; 1 Corinthians 7:2; Leviticus 18:18.1165 21. For that perfection of friendship and of mutual offices, such as marriage is, cannot be had except between one and one. 22. Therefore Polygamy, even that which was in use with the ancient Fathers, was always a violation of the Laws of Marriage; nor was it tolerated by God by any other dispensation than that by which he is inclined to tolerate men’s infirmities and ignorances, and to turn them to God.1166 23. Lawful consent requires First, that the persons to be joined are fit: Secondly, that the consent itself agrees with the nature of the thing, and with the Law of God. 24. For the persons to be fit, it requires First, a just distance of blood relation, Leviticus 18:6-22. 25. Near relation1167 hinders marriage because a certain special reverence is due our own flesh; contrary to this is that conjugal familiarity which is signified in the phrase, Do not uncover their nakedness, as in Leviticus 18:6-7 and following. 26. That distance in degree of kindredness or affinity between persons, Leviticus 18:1-30, which is to be observed, is a common and perpetual rightness; for violating it was among those abominations with which the Gentiles were said to have polluted the Land, Leviticus 18:27-28.1168 27. Yet it is not such an essential moral right in all things that it will not allow any exception, either upon mere necessity, as in the beginning of the world, or upon a special command of God, as in Deuteronomy 25:5.1169 28. Spiritual kindredness or nearness — as it called by the Papists, who introduced it— between the God-father (who baptises) and the God-son or God-daughter (as they call the ones baptised), is an idle and tyrannical devise of superstition, and is not an impediment to lawful matrimony. 29. Secondly, it is also required in the person that is to contract Matrimony, Ripeness of age, 1 Corinthians 7:36.1170 If it were lacking, she could not contract other covenants of less importance, much less a covenant of so great importance as this. 30. For this consent to conform to the nature of the things, there is required beforehand. 1. Consent of the parents, if they still exercise their parental authority, 1 Corinthians 7:36-38.1171 31. For the persons to be fit, it is also required that 2. The consent of the persons who are contracting marriage ought to proceed from certain deliberate counsel, without compulsion or deceit.1172 32. This conjunction is said to be individual, because from the nature of the thing itself, it has the same ends as the life of man, Romans 7:1-3; 1 Corinthians 7:39.1173 33. Therefore, those who have concubines, contract between themselves for a time, and do not marry according to God’s ordinance and allowance, but filthily elude it.1174 34. Nor does this perpetually depend only on the will and covenant of the contracting persons: for then, by consent of both parts, a covenant so begun may be unloosed again, as it used to be between master and servant. But the rule and bond of this covenant of marriage is the institution of God, which is why Scripture sometimes calls it the covenant of God. Proverbs 2:17.1175 35. This institution of God, by which he establishes the individual fellowship of husband and wife, respects the good of mankind in its just conservation by a certain education and hereditary succession of children; this cannot be done without an individual conjunction of parents. 36. Therefore lawful marriage cannot be unloosed before death, without the most grievous guilt of the one who caused it. 37. Neither infidelity1176 nor heresy in either party, gives a just cause for separation, 1 Corinthians 7:12-40; 1 Corinthians 8:1-13; 1 Corinthians 9:1-27; 1 Corinthians 10:1-33; 1 Corinthians 11:1-34; 1 Corinthians 12:1-31; 1 Corinthians 13:1-13 38. But if one party separates with obstinate and persistent determination, the other party in that case is freed, 1 Corinthians 7:15. 1178 39. This conjunction is for the communion of bodies [thesis 19]; because in marriage there is first sought a holy seed, Malachi 2:15; 1179 and secondarily is sought a remedy against those carnal desires in men who do not have a singular gift of continency. They are so unbridled since the fall, that unless men are helped by this remedy, it would burn them; that is, it would make them unfit for pious duties, and make them run headlong to unlawful and foul unions, 1 Corinthians 7:2, 1 Corinthians 7:9.1180 40. Hence the body of the husband is said to be in the power of the wife, and the body of the wife is said to be in the power of the husband, so that they ought to give due benevolence to one another, without depriving, 1 Corinthians 7:3-5.1181 41. Hence also, the vow of single life as it is practiced among the Papists, is not a vow of chastity but of diabolical presumption, a snare of the conscience, and the bond of impurity. 42. Among the ends of marriage is also the society of life; and that is most intimate for mutual comfort and help. For seeing that a man must leave his father and mother, and cling to his wife, Genesis 2:24; and seeing that the woman is said to be made a helper for man, Genesis 2:18, this helping society not only pertains to the propagation of mankind, but it must extend to all the duties of this life. 43. All these are mutual between the husband and wife, and they ought to be observed as being of equal right, touching the essence or sum of the matter. Yet it is such that the difference of degree which comes between the husband and the wife (that the husband governs, and the wife obeys) is observed in all these things: 1 Peter 3:7; 1 Corinthians 11:7-10; Ephesians 5:33.1182 44. INDUGENCE 1183 is opposed to chastity in a stricter sense, by which it sets forth an unlawful use of those things which pertain to generation; in the same sense it is called uncleanness, inordinate affection, and evil concupiscence, Colossians 3:5;1184 lasciviousness, Romans 13:13;1185 and the disease of concupiscence, 1 Thessalonians 4:5.1186 45. Indugence includes all its helping causes, effects, and signs, such as unchaste looks, Job 31:1; Proverbs 9:13; 2 Peter 2:14; Matthew 5:28;1187 Noddings, Kissings, Embracings, Touchings, Dancing, Shows, Songs, Gestures, and the like, Galatians 5:19. 1188 46. Contributing causes to Indulgence are Gluttony and Drunkenness. Romans 13:13; Ezekiel 16:49; Proverbs 23:31-33.1189 47. The effects and signs of it are lasciviousness, and lascivious attire, Proverbs 7:10;1190 and obscene speech, Ephesians 5:4.1191 48. The kinds of Indulgence are. 1. Scortation, which is the mixing of a single man with a single woman, 1 Corinthians 6:16. Whether it is Stuprum, whoredom, which is deflowering a woman who is otherwise honest: or fornication properly so-called, which is mixing with a dishonest woman, or a whore. 2. Adultery, when at least one of the offending persons is married or betrothed. 3. Incest, when those who are near relations are mixed together. 4. Rape, when force is added to Indulgence. 5. Mixing against nature.1192 49. Adultery is most properly and essentially against marriage; it breaks the bond and covenant of marriage by its own nature; and so it is the proper and just cause of a divorce, which is not to be allowed for many other sins even though they are more grievous.1193 50. A just divorce dissolves the bond of marriage. ======================================================================== CHAPTER 144: -20 CHAPTER 20. OF COMMUTATIVE JUSTICE. ======================================================================== 2-20 Chapter 20. Of Commutative Justice. EIGHTH COMMANDMENT: YOU SHALL NOT STEAL 1. Justice which respects the outward benefit of our Neighbour by a certain appropriation, is called COMMUTATIVE JUSTICE, because it is chiefly used in exchanges.1194 2. This Justice is a virtue, whereby every man’s own is given to him in external commodities. 3. Now what is said to be every man’s own, is that for which he has a lawful dominion. 4. Dominion is a right to completely dispose of matter,1195 so far as Laws permit. Matthew 20:15. 5. There are two parts of complete dominion: property, and the use of it. Luke 20:9-10; 1 Corinthians 9:7.1196 6. Now these are sometimes separated, so that the property is in the dominion of one, and the use for a time is in the power of another. 7. This Justice is exercised in getting and using the property. 8. The Justice of GETTING depends on the cause of the dominion. 9. The cause and reason of a dominion is called a title. 10. A just TITLE is a just occupying, an inheritance, a gift, a reward, or a contract. 11. A just OCCUPATION is a lawful taking of things which belonged to nobody before, yet may become somebody’s. 12. Those things which are not possessed nor in anyone’s dominion are said to belong to nobody. 13. In this sense, all things are said to have been common in the beginning of the world, and also after the flood, because they belonged to no man by possession or particular dominion. And so they were propounded in common to everyone who first took or occupied the world. To this also pertains that blessing of God upon mankind in Genesis 1:28, Fill the earth and subdue it, and bear rule over every beast, and over all fowls of the Heavens, and over all the beasts that creep upon the Earth; this was also repeated after the flood: Be fruitful, increase and fill the Earth.1197 14. The same condition also now applies to those Islands of the Sea, and parts of the continent, which were never inhabited. 15. Of the same right also, are all those things which once belonged to somebody, but afterward ceased to belong to anyone; these are usually called vacant or forsaken things. 16. But things that are lost are not to be considered vacant or forsaken, unless due diligence has been used to find out the true owner. For even though they are not physically kept by another, yet by right, they are possessed by another with will and mind. 17. Hence those wares that are thrown into the Sea to lighten a Ship, or are brought to shore by some Shipwreck, are not to be considered vacant or forsaken things. 18. This OCCUPYING 1198 refers to captivity, which is an occupying caused by right of war, justly undertaken. 19. An INHERITANCE is succeeding to the goods of another, by virtue of his just will, Leviticus 25:45-46; Numbers 27:8-11.1199 20. A GIFT is a free bestowing of a good thing. 1 Kings 10:10, 1 Kings 10:13.1200 21. A REWARD is the recompencing of a work done. 22. A CONTRACT, as it pertains to this place, is the communicating of a good thing upon an agreement binding to it: the form of this contract is this: I give, that you may give; or I give that you may do; or I do that you may do; or I do that you may give. 23. Possession by contract refers to: 1. Buying, when a thing is had at a certain price, 2. Letting, when the use of a thing is granted for a certain reward. 3. Borrowing, when a thing is taken to be freely returned again in the same kind, it is generally called mutuum;1201 or if the same specifically is to be restored, it is called commodatum, to which a pledge or depositum may be reckoned. 24. These matters concern a lawful occupation, or a course of living, that is common to all men except those in public offices (of whom we spoke before, at the Fifth Commandment). For such occupations of life — even though from the nature of the thing, they pertain to the common good, and ought to be directed to the common good by men — yet they all belong to the private good of this life, in getting and keeping the goods of this life. Ephesians 4:28; 2 Thessalonians 3:11-12.1202 25. All are bound to exercise some such occupation, who are not exercised in greater offices, and are not preparing themselves for them, 1 Timothy 5:13; Genesis 3:19.1203 According to that saying of the Apostle, if any will not labour, do not let him eat. 2 Thessalonians 3:10. 26. Nor is it enough that one labours, unless he labours for what is good, Ephesians 4:28. That is, he follows that occupation of life which agrees with the will of God, and with the profit of men: studying quietness and diligence, 1 Thessalonians 4:11-12; 2 Thessalonians 3:12.1204 To these are opposed slothfulness; voluntary beggary; vain, curious, and unclean arts; and an unnecessary concern about other men’s business, which is called Busybodiness. 27. But what singular kind of occupation everyone ought to apply himself to, depends partly on the inward endowments and inclinations which he has, 1 Peter 4:10;1205 and partly on the outward circumstances by which he is carried more to one course of life than to another. 28. But because there is a singular providence of God exercised in directing such matters, everyone is rightly said to be assigned to this or that kind of life, as it were by God’s reckoning. 29. But although in respect to this divine providence, such a special occupation of life is usually called a vocation by Divines, this is not to be understood as though vulgar men1206 were as separated by God to their occupations, as believing men are separated to live well,1207 or a Minister of the word is separated to fulfill the work of the Ministry. For nowhere in the Scriptures is any such thing declared, nor is the title vocation simply and properly given to any vulgar occupation. 30. For when the Apostle in 1 Corinthians 7:20 1208 mentions vocation, he does not set forth any particular occupation of this life (for circumcision and uncircumcision, service and freedom, are not occupations of life, or just callings). But he distributes, as it were, the calling of the faithful by subjects, when he shows that some who are called are servants, and some are free, as appears in 1 Corinthians 7:24. There he unfolds the variety of calling by that diverse state and condition in which the called are found. Nor does he command there that everyone abide in that state in which he was called; for he permits a servant to aspire to freedom, 1 Corinthians 7:21. But he teaches that there is no difference between a free man and a servant in respect to Christ and Christian calling, 1 Corinthians 7:22. 31. Poverty consists in the lack of such possessions, and riches in their abundance. 32. Riches lawfully gotten, though in their own nature they are not moral good things, yet they are good gifts of God. Proverbs 22:4.1209 33. And poverty respects a punishment or affliction, Proverbs 21:17. 1210 34. Therefore there is no perfection in casting away or forsaking riches, unless the special will of God requires it, Acts 4:35.1211 35. But evangelical poverty, which is spiritual, is consistent with great riches, as in Abraham, Job, etc.1212 36. Also property and distinction of dominions is the ordinance of God, and approved by him, Proverbs 22:2; 2 Thessalonians 3:12.1213 37. Exercising this right of dominion, both in getting and using commutative Justice, in sum, is that we possess our own, not another’s, and we do that without the hurt of others. 38. But the foundation of this Justice is placed in the lawful keeping of those things we have. 39. Keeping requires parsimony1214 and frugality,1215 Proverbs 21:17.1216 40. PARSIMONY is a virtue, whereby we make only honest and necessary expenses. 41. FRUGALITY is a virtue, whereby we order our matters, with profit and benefit. 42. The perfection of this Justice, properly flowing from Charity, is in Liberality. 43. LIBERALITY is a virtue, whereby we are inclined to communicate our goods freely to others, by the Will of God. 2 Corinthians 8:14; Romans 12:13; Leviticus 25:35; Psalms 37:21.1217 44. To liberality pertains not only freely giving — under which is comprehended the forgiving of a debt — but also freely lending, Luke 6:34;1218 and hospitality, Romans 12:13; 1 Peter 4:9.1219 45. Giving alms, properly so-called, consists in this liberality, when it is done in taking pity on the calamity of our Neighbour.1220 46. THEFT in the larger sense is opposed to a just title of dominion. 47. Theft is an unjust taking away of that which is another man’s, against the will of the owner. Ephesians 4:28.1221 48. Taking away comprehends taking, detaining, and damnifying.1222 49. A thing is said to be another’s, which is another’s either in respect to ownership, power, or possession. 50. In various cases, the owner, by right of humanity, is supposed to consent to bestowing some part of his goods on another, although he has not actually evidenced his consent; and then whatever respect it has to theft ceases. Deuteronomy 23:24-25; Deuteronomy 24:1-22; Deuteronomy 25:1-19 51. But seeing that what is another man’s is taken away either secretly or by force, there are thus two kinds of this sin: namely, theft specifically named, and Rapine or Robbery, Exodus 22:1; Hosea 6:8-9; Luke 10:30; 1 Corinthians 6:8-20; 1 Corinthians 7:1-40; 1 Corinthians 8:1-13; 1 Corinthians 9:1-27 52. Theft refers to all fraud which is used in buying, selling, or in any other unlawful getting. 53. Theft in the commonwealth is Peculatus,1225 when things that belong to the community are taken away, and Annonae stagellatio,1226 when the buying and selling of corn or other things is made more costly than is fit, by monopolies or similar craftiness. 54. To RAPINE 1227 are referred oppression, Isaiah 3:14, and extortion. Luke 3:14; 1 Samuel 2:12.1228 55. To parsimony and frugality is opposed profusion, which is an immoderate bestowing of those things which we have.1229 56. To liberality is opposed covetousness, which is an immoderate keeping of those things which we have, Proverbs 11:24.1230 Or a greedy desire for those things we do not have, 1 Timothy 6:9.1231 ======================================================================== CHAPTER 145: -21 CHAPTER 21. OF TELLING TRUTH. VERACITY. ======================================================================== 2-21 Chapter 21. Of telling Truth. Veracity. NINTH COMMANDMENT: YOU SHALL NOT BEAR FALSE WITNESS 1. Justice which affects our Neighbour mediately,1232 is Veracity and Contentment. For by that Veracity, our Neighbour’s credit or reputation is affected; and by means of some work or action on our part which belongs to some prior Commandment. 2. Veracity is a virtue, whereby we are inclined to observe truth in giving testimony, Matthew 23:22; Ephesians 4:25; Psalms 15:2.1233 3. The Ninth Precept properly handles this telling truth in giving testimony; and not only about those things which chiefly pertain to the fame of our Neighbour, for fame pertains to the consideration of that honour which is had in the Fifth Precept.1234 Nor is it to be put after riches and the profits of this life, which was handled in the Eighth Commandment,1235 Proverbs 22:1.1236 Nor does a testimony, whether true or false, pertain only to the fame of others, but also to their possessions, and life itself. Proverbs 14:25.1237 4. It is also manifest that the words of this precept most directly respect proceeding in judgment, Numbers 35:30; Deuteronomy 17:6; Deuteronomy 19:15.1238 In these places, many other things are handled besides fame, although they should also be extended to all public, political, and sacred testimonies. 1 Corinthians 15:15; John 1:7-8, John 1:15, John 1:19, John 1:32, John 1:34.1239 5. Hence, actions in places of judgment, not only have approval, but also direction from this precept; namely, that judgments should always be grounded on fit testimony (unless there is evidence of the matter which serves to witness), or at least strong and violent (as they call them) presumptions,1240 which are equal to testimonies. 6. The words of a testimony must always be used in the sense they are understood, or are thought to be understood, by those to whom the witnesses endeavour to give credence, without equivocation, doubting, or mental reservation. 7. Truth in a testimony is threefold. 1. When what is said conforms to the thing in hand. 2. When it comforms to the mind of the one who speaks it. 3. When it conforms both to the thing and to the mind. 8. The second truth is that which is most properly looked at in a testimony and in veracity: yet the third is required in those things of which we are either bound or profess to have certain knowledge. 9. This veracity is either in a simple assertion, or in a promise. 10. The truth of an ASSERTION is always necessary thus far: that if we affirm anything, it agrees with the mind and our judgment. 11. Also, an assertion itself is necessary, when either Justice or Charity may require it of us. 12. JUSTICE requires it in public judgments of the Judge, of the plaintiff, of the defendant, of the witness, of the advocate, the notary, and the proctor; and out of judgment, when we are bound to bear witness by some special right. 13. CHARITY requires this when good comes to our Neighbour by it, without equivalent hurt to ourselves or others. 14. The truth of a promise is called fidelity. 15. FIDELITY is a virtue, whereby we are inclined to constantly keep our credit given.1241 16. This Fidelity is the foundation of civil Justice, and all agreements and contracts: for a reciprocal promise is a contract. 17. Opposed to the truth of a testimony, is a Lie, Ephesians 4:25.1242 18. A LIE is properly a testimony by which one declares other than what is in his heart, Acts 5:3.1243 From this comes that phrase in Scripture of a double heart, Psalms 12:2;1244 of a man that is a liar.1245 19. But because what is declared does not consist only in outward words, but chiefly in their sense, the same words which are true in one sense, become a lie in another sense, Matthew 26:61.1246 20. Ironies, fables, jests, also repeating false things and their like, are not lies, because they are not testimonies; and they are not testimonies because they are not confirmed by the credit and authority of the speaker. 21. Although it almost always accompanies a false testimony, an intention to deceive is not the essence of a lie, nor is it required for a lie. For even though one knows that the one with whom he is dealing cannot be deceived by his lie, yet if he intends to affirm what is false, he lies no less than if he hoped to deceive. 22. An intention to hurt indeed increases the mischief of a lie, but it does not make the nature of it a lie: for if a man out of jesting, or a desire to please, or to be officious, confirms by his credit what he knows to be false, it is a lie. It is pernicious of its own nature, if not to others, yet to the author himself — just as it is in those who are given to flattery or boasting, or who are delighted to confirm monstrous fables or fictions to others. 23. An intention to speak what is false is what makes a lie, even if what is spoken is most true. 24. To asseverate1247 what is uncertain, as being certain, is considered a lie, even though we think it is true. 25. Also that secrecy by which one does not speak the truth when Justice or Charity requires it, partakes of the nature of a lie. 26. But when neither Justice nor Charity requires us to give testimony, then the truth or part of it may be concealed without sin, Jeremiah 38:27.1248 27. Lies are more heinous where the testimony is more solemn, as in public judgments (which are chiefly referred to in the Ninth Precept), sacred matters, and the like, Matthew 26:59. 1 Corinthians 15:15.1249 28. Hence subscriptions,1250 testimonies, or commendatory letters, given against the known truth, are foul lies. 29. That dissembling which consists in deeds or signs, and not in words, is not properly a lie, unless of their own nature, or by some certain appointment, they have the force and use of speech, as in 1 Samuel 20:20-22; Matthew 26:49.1251 This is because such non-verbal deeds and signs have no certain and determinate meaning, so as to have the force of a testimony. 30. Therefore such dissembling is sometimes lawful, as in warlike stratagems. Joshua 8:1-35.1252 31. But it is made unlawful when, in respect to its end or manner, it conflicts with religion, Justice, or Charity. 32. To fidelity is opposed perfidy or unfaithfulness. 33. A LIE is committed in a promise if there is no intention to do what is promised; UNFAITHFULNESS is committed if there is no corresponding endeavour to perform it; therefore a lie and unfaithfulness, may be joined together, and they may also be severed. 34. When a testimony toward our Neighbour is confirmed by an oath, then the oath is an adjunct of that testimony: even though in itself it respects God only, yet in this use, it respects our Neighbour also. 35. Therefore perjury in such a testimony is directly and immediately a sin against the reverence due to God: but mediately it also violates that Justice which is due to our Neighbour. 36. Asseveration is the manner of a testimony by which the sincerity of the witness is declared, and also the certitude of knowledge which he has of the thing witnessed; this is why it is not unfitly called a protestation by some, because it produces witnessing by explication. 37. Therefore, in an asseveration there is no second contesting coming to the former, as there is in an oath, but an illustration of one and the same thing. 38. Nor in a mere asseveration is there any calling upon God, which is essential to an oath. 39. Yet an asseveration is only convenient for graver testimonies; for it is, as it were, a middle degree between a simple testimony and an oath. 40. We must abstain most of all from those asseverations in our common speech, which have some show of an oath. ======================================================================== CHAPTER 146: -22 CHAPTER 22. OF CONTENTMENT. ======================================================================== 2-22 Chapter 22. Of Contentment. TENTH COMMANDMENT: YOU SHALL NOT COVET 1. Contentment is a virtue, whereby the mind rests in that portion that God has given him, 1 Timothy 6:6; Hebrews 13:5; Php_4:11.1253 2. This Contentment is commanded in the Tenth Commandment,1254 as it appears by the words themselves; nor is it in any way fitting that this Commandment should be referred to that inward and original purity of righteousness which is the fountain of all obedience; for that is not generally commanded in any one Commandment, but in all; nor does it pertain more to the second Tablet (which is the condition of this precept) than it does to the first. 3. Yet, of all those virtues contained in the second Tablet, none is more internal or more intimate to primitive righteousness than contentment; and we are, as it were, led by the hand from this to contemplate and seek that contentment; therefore, by occasion of this precept, that purity is not unfitly handled here. 4. Joined to this contentment is joy for the prosperity of our Neighbour, as if it were for our own, Romans 12:15.1255 5. In that contentment and joy consists the peak and perfection of all charity toward our Neighbour. In this respect also, contentment is in a certain way the perfection of godliness and of a godly man. 1 Timothy 6:6, For godliness is great gain (μετὰ αὐταρκείας) with contentment, or producing the perfection of contentment. 6. Hence contentment is commanded in this last precept, according to that order which proceeds from the more imperfect to the more perfect, and from that which is more known to that which is less known. 7. For this is a duty that is most perfect, and most unknown to us by nature: that whatever we conceive or will, should be joined with the good of our Neighbour. 8. Therefore, by its own nature, contentment has first place among our duties to our Neighbour, as the foundation of all the rest; yet because it is last in coming into being in corrupted man, it is therefore commanded in the last place. 9. Opposed to Contentment is concupiscence, Hebrews 13:5.1256 10. By CONCUPISCENCE is not meant the power and faculty of lusting and desiring, which is natural; nor is it the act or operation of that natural faculty, which is also natural and lawful; nor is it the whole inclination of our nature which is corrupt, and which is not specially condemned by any one precept, but in the whole of the Law; nor is it all those chief and actual lusts which are inordinate, a great part of which are contrary to religion, and condemned in the first Tablet of the Law; nor lastly, is concupiscence all lusts which tend to hurt our Neighbour; for those which have a deliberate consent, joined with a purpose to prosecute them, are condemned in the several Commandments. But concupiscence is that desire by which the mind is first instigated and tickled with a desire for the good things which are our Neighbour’s, even though it has not yet come into the mind to get them by unlawful means, 1 Kings 21:2; Matthew 5:28.1257 11. Because of that affinity or near consanguinity which those first motions of injustice have with original corruption, and from which they arise, many usually confound the two. But 1. ORIGINAL SIN is an inbred habit perpetually dwelling in us, always having the same manner in respect to its existence while we live here; but these motions are transient actions proceeding from that habit. 2. That sin which dwells in us, is no more original than a general principle of all vitious actions;1258 but those acts which are condemned in this place,1259 are manifestly circumscribed as respecting only our Neighbour. 12. The Apostle himself, in Romans 7:1-25, plainly opens this precept by a Synecdoche of the operations of sin; for concupiscence (Romans 7:7) is the same as the affections of sinners (Romans 7:5); and with concupiscence effected by sin (Romans 7:8). And so it must necessarily be distinguished from sin dwelling in him (Romans 7:7).1260 13. Nor is it any marvel that the Pharisees (of whom Paul was one) did not acknowledge the first motions of concupiscence to be sins, seeing that it is still stiffly denied by their cousin germans,1261 the Papists. 14. Some divide this last precept of concupiscence in two,1262 so that one is of coveting the house, and the other of coveting the wife together with what follows. 1. They are forsaken of all reason. 2. They are constrained either to root out altogether the second precept of the first Tablet, 1263 or at least turn it into a needless appendix to the first; thus they may seem to retain ten precepts in number; or rather (which is evident in many of them) by obscuring the force of the second precept, they may distance it from themselves and their superstitions; but they are constrained to tear asunder this tenth precept. 3. They cannot with certainty determine which would be the ninth precept and which the tenth, because in the repetition of the Law in Deuteronomy 5:21, coveting the wife is put before coveting the house.1264 4. They can declare no distinct injustice between these types of covetings, from which it also comes to pass that they themselves, in explaining the Decalogue, always join (or rather confound) the ninth1265 and tenth precepts. 5. The very words of the Decalogue expressly note one precept when they forbid one act (You shall not covet); and one object (whatever is your Neighbour’s). 15. The inordinate love of ourselves, which is called φίλαυτος, is referred to in 2 Timothy 3:2 as a cause of concupiscence. 16. This self-love is the foundation and origin, in a way, of all sins, not only against our Neighbour, but also against God himself, 2 Timothy 3:2-17; 2 Timothy 4:1-22 17. This concupiscence is what John distributes into that which is of the flesh (respecting those things which pertain to food and lust); that which is of the eyes (respecting those things which pertain to outward delight and profit); and that which is of the pride of life (respecting those things which pertain to the glory and pomp of this world), 1 John 2:16.1267 18. Opposed to joy and being well-pleased in the prosperity of our Neighbour, is envy, or an “evil eye,” Matthew 20:15,1268 and also ἐπιχαίροντες,1269 or rejoicing in the hurt of our Neighbour, Psalms 70:2-3; Obadiah 1:12.1270 19. In this last precept is commanded that perfection of Justice which in some way is explained throughout the whole second Tablet. As in the first precept of the first Tablet, all Religion is commanded in a certain manner; so that in the first precept of the first Tablet is contained that first and great Commandment, “You shall love God with all your heart.” And the second Tablet is like it: “You shall love your Neighbour as yourself.” This is contained in the last precept of the second Tablet. 20. From the perfection which shines forth in any one of these precepts, it is manifest that a perfect and accurate fulfilling of the Law is impossible, even to the faithful, by that grace which is bestowed upon them in this life. As it is well said, the rule and measure of our obedience is in the affirmative, “You shall love with all your heart;” and in the negative, “You shall not covet;” seeing that both of these are impossible in this life, it necessarily follows that none can exactly satisfy the Law. 21. In this life we know only in part, 1 Corinthians 13:9.1271 And therefore we act only in part. We have received only the first fruits of the Spirit, Romans 8:23.1272 And therefore we cannot exactly observe a Law altogether spiritually, Romans 7:1.1273 We carry about us flesh that lusts against the Spirit, Galatians 5:17.1274 Therefore we cannot obey without concupiscence, inclining and drawing us another way. Finally, we are not perfect, Php_3:12.1275 We cannot therefore perform perfect obedience; but we always need to have that petition in the heart, and in the mouth, “Forgive us our debts.”1276 22. Yet it is truly and rightly said that the yoke of Christ is easy, and his burden is light, Matthew 11:30. And his Commandments are not grievous, 1 John 5:3. This is because the Law is considered there, 1. As it is observed by the faithful who delight in it, Romans 7:22; Psalms 119:14; Psalms 119:16, and not as it ought to be observed. For observing it brings rest to the souls of the faithful, Matthew 11:29 — even though the imperfection that clings to them is grievous and troublesome to them. 2. The Law is considered in respect to the spirit, not in respect to the flesh, Matthew 26:41.1277 3. It is considered in respect to Remission of sin, and of all that imperfection which clings to our endeavours. 4. In comparison to the Letter of the Law which kills.1278 5. In comparison also to the reward appointed by God for the imperfect obedience that has begun. In this sense, all afflictions are counted light, 2 Corinthians 4:17.1279 The easiness therefore, and the lightness of the Law of God, is not in proportion to our strength, but in the grace of our Lord Jesus Christ, and the Love of God, together with the Communication of the Holy Spirit, which is with all those who love the Law of God, Amen. FINIS ======================================================================== CHAPTER 147: NOTES ======================================================================== Notes [←1] That is, so precisely; exactly; or minutely. [←2] Demanding or obscure. [←3] That is, revealing or disclosing the meaning of. [←4] Rare word for appellation – where appellation is the name itself, and compellation is the giving of that name. [←5] A tiny or scarcely detectable amount; a grammatical mark in Hebrew that can change the meaning of a word. [←6] Victor Shepherd is Professor of Systematic and Historical Theology at Tyndale, teaching courses in the history and theology of the Sixteenth Century Reformation, and the spirituality of the Puritans. [←7] Wisdom – the ability to apply knowledge, experience, understanding or common sense and insight. [←8] John 6:45 "It is written in the prophets, ‘And they shall all be taught by God.’ Therefore everyone who has heard and learned from the Father comes to Me. [←9] John 3:36 "He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him." John 5:24 "Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. [←10] Synecdoche refers to the whole by one of its parts. Referring to a car as “wheels” is a synecdoche. In a Metonymy, the word used to describe another thing is closely linked to it, but not a part of it. Using “Crown” to mean power or authority, is a metonymy. A Metaphor uses one thing to describe another; the better the metaphor is understood, the better what it describes is understood. “She was transformed, just as a caterpillar is transformed into a butterfly.” [←11] 1 Timothy 6:3 If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness, [←12] i.e., “Doing good.” Because “well” is now an adverb only, “doing good” will be used in place of well-doing. [←13] Meaning, it is to be practiced, visibly acted out. Php_2:12, “work out your own salvation with fear and trembling;” [←14] Romans 3:31 Do we then make void the law through faith? Certainly not! On the contrary, we establish the law. Romans 6:1 What shall we say then? Shall we continue in sin that grace may abound? 2 Certainly not! How shall we who died to sin live any longer in it? [←15] A principle of life is either a moral rule by which to live, or that essence within us that generates life. [←16] Isaiah 10:20 But will depend on the LORD, the Holy One of Israel, in truth. [←17] John 6:35 And Jesus said to them, "I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst. [←18] John 7:17 "If anyone wants to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority. John 8:31 Then Jesus said to those Jews who believed Him, "If you abide in My word, you are My disciples indeed."And you shall know the truth, and the truth shall make you free." 1 John 2:3 Now by this we know that we know Him, if we keep His commandments. [←19] That is, certified or authenticated. [←20] Science: knowledge by testing and experimentation; experiential knowledge. [←21] A figure of speech by which the cause is put for the effect, or the subject for the Adjunct or contrariwise, the effect for the cause. The “White House” released its official report today. [←22] Something added to another thing but not an essential part of it. [←23] Something that is settled or resolved; the outcome of decision-making. Faith is a choice, and that choice is grounded in our belief that it is God speaking, promising, and declaring – and so our trust is first in Him. [←24] DRA Isaiah 10:20 And it shall come to pass in that day, that the remnant of Israel, and they that shall escape of the house of Jacob, shall lean no more upon him that strikes them: but they shall lean upon the Lord the Holy One of Israel, in truth. Proverbs 3:5 Trust in the LORD with all your heart, And lean not on your own understanding; DRA Isaiah 50:10 Who is there among you that fears the Lord, that hears the voice of his servant, that has walked in darkness, and has no light? Let him hope in the name of the Lord, and lean upon his God. NET Psalms 71:6 I have leaned on you since birth; you pulled me from my mother's womb. I praise you continually. Romans 10:11 For the Scripture says, "Whoever believes on Him will not be put to shame." [←25] James 2:17 Thus also faith by itself, if it does not have works, is dead. [←26] A failing or inability. [←27] John 1:50 Jesus answered and said to him, "Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these." [←28] 1 Corinthians 13:13 And now abide faith, hope, love, these three; but the greatest of these is love. [←29] What we call anthropopathic. The Greek here is, anthros popatheia. [←30] Exodus 33:19 Then He said, "I will make all My goodness pass before you, and I will proclaim the name of the LORD before you. I will be gracious to whom I will be gracious, and I will have compassion on whom I will have compassion." 20 But He said, "You cannot see My face; for no man shall see Me, and live." [←31] The EFFICIENCY of God will be handled in chapter 6. [←32] Romans 4:11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, [←33] (Geneva Bible) Genesis 17:1 When Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am God all sufficient: walk before me, and be upright—that is rendered “Almighty” in other translations. [←34] Romans 4:20 He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God, [←35] That is, the creatures (men) conceived the names for these attributes (they are man-made, and so they belong to man primarily). But the attributes of God themselves, to which these names apply, belong to God. [←36] Inequality; presumably between the persons of the Godhead; the attributes of one are identical to those of the others. This is itself an attribute of God, indivisibility. [←37] That is, in power. [←38] That is, in reality. [←39] Ratione ratiocinante, ratione Ratiocinata. Human subjective conception of things, as distinct from God’s objective reality – it is what we only conceive is true, as distinct from God’s absolute knowledge of truth. [←40] Doubtfully or ambiguously. [←41] That is, one and the same thing, not only in nature, but in number. [←42] Inclusion suggests a place not previously occupied by God, or which is a separate space in which to include him. A Sabbath invocation might imply that God was somehow not present before invoking him. It actually invokes, not God’s presence, but God’s ever-present Spirit to fill us with power and grace, that we may worship rightly. [←43] One of the inherent cognitive or perceptual powers of the mind. [←44] Apart from anything else; without additions or modifications. [←45] That is, the three Persons of the Godhead have only one will. When Christ says in the Garden, “Not my will but yours,” (Luke 22:42) it is said in his human, not his divine nature – submitting that will to the other in him, so there would be no inconsistency in himself as to Father’s decree; hence our instruction in Romans 8:14, James 4:7. [←46] The state of existing in reality; having substance. The Nicene Creed describes Jesus as being homooúsios with God the Father—that is, they are of the "same substance," of one essence (ousia), and are equally God. [←47] “of itself” – that is, each Person is of the one Deity, and of the same substance together. [←48] Here Ames begins to distinguish the Persons of the Godhead. Though having an identical subsistence, each person has its own identity (its personhood) within that subsistence, which is not confused with the others. [←49] “growing together” here means merged, or co-existing together as one – it does not mean they were somehow separate and apart and then grew together. [←50] Here is the Filioque of the Council of Constantinople (361) that the Son proceeds from the Father (“sent his only begotten son”), and the Spirit proceeds from both the Father and the Son (“the Father will send”; “I will send”). [←51] Refraining or limiting. [←52] Issuing. [←53] 2 Corinthians 13:14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. [←54] His working power. [←55] In general custom; i.e. generally, or customarily. [←56] An argument. [←57] James 1:17 Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning. [←58] Mark 10:27 But Jesus looked at them and said, "With men it is impossible, but not with God; for with God all things are possible." Ephesians 3:20 Now to Him who is able to do exceedingly abundantly above all that we ask or think, [←59] Psalms 115:3 But our God is in heaven; He does whatever He pleases. Psalms 135:6 Whatever the LORD pleases He does, In heaven and on earth, In the seas and in all deep places. Ephesians 3:11 according to the eternal purpose which He accomplished in Christ Jesus our Lord, [←60] Genesis 1:1 In the beginning God created the heavens and the earth. 2 The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters. John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through Him, and without Him nothing was made that was made. [←61] Titus 3:5 ...not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit; [←62] 1 Corinthians 12:4 There are diversities of gifts, but the same Spirit. 1 Corinthians 12:11 But one and the same Spirit works all these things, distributing to each one individually as He wills. [←63] Genesis 1:31 Then God saw everything that He had made, and indeed it was very good. [←64] That is, the relation of a work to a particular person – it ‘terminates’ in him. [←65] 1 Peter 1:2 elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied. [←66] Geneva Bible; all other translations read, “But the LORD is the true God.” Yet see Deuteronomy 32:4; Psalms 31:5; Isaiah 65:16. [←67] 1 Corinthians 2:7 But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory; Acts 15:18 "Known to God from eternity are all His works.” [←68] Ephesians 1:11 In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will; Acts 4:27-28 "For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together "to do whatever Your hand and Your purpose determined before to be done. [←69] That is, the deliberation and judgment of men depend upon making an inquiry, gathering facts, weighing options, choosing outcomes and means, etc. God does not deliberate in such a fashion. Rather, God is deliberate. [←70] An inventor or creative personality; the first to think of or make something by crafting it. [←71] Hebrews 11:3 By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible. [←72] Able to be imitated. Man is made in the image of God (Genesis 1:27); but man is a creature. Even so, he receives the “communicable attributes” of God, not in their perfection, but as reflections of some aspects of God’s nature. Such characteristics combine to form the “image” of man’s nature, which reflects the “image” of God’s nature. [←73] A form or image of a thing in a man’s mind. [←74] That is, Arminianism, in which God foresees a man’s future merits, or faith, before electing him to salvation. This makes God react to, or be “impressed by”, man’s actions, rather than causing or “expressing” them. Such a concept makes God dependent on the independent actions of men in order to exercise His will. (Acts 17:25-29) [←75] The essence or being of a thing that makes it the kind of thing it is, and makes it different from any other. [←76] God’s absolute knowledge. [←77] Considered individually. [←78] Science is knowledge. [←79] The power to foresee the future. [←80] Wisdom. [←81] Hebrews 11:10 for he waited for the city which has foundations, whose builder and maker is God. [←82] To make the subject of dispute, or contention. [←83] i.e., man “partakes” only of that freedom which operates within the bounds of God’s will, Romans 9:19. [←84] Going before. [←85] Joining before. [←86] Or Scholastics – A School of critical thinking that began in the 12th century. The Schoolmen placed a strong emphasis on dialectical reasoning and argumentation. It often takes the form of explicit disputation: a topic is drawn from a tradition, and then presented in the form of a question; the opponent’s responses are given, and a counterproposal is argued, in which the opponent’s arguments are rebutted. The Schoolmen strived to reconcile Christian theology as a whole with classical philosophy, especially that of Plato and Aristotle; but also Neoplatonism. Ames is addressing the Neo-Plationist doctrine that the first principle and source of reality transcends being and thought, and is naturally unknowable. The Schoolmen included Anselm of Canterbury, Peter Abelard, Albertus Magnus, Duns Scotus, William of Ockham, Bonaventure, and Thomas Aquinas. [←87] A touching, connection, or contact between things. Ames uses “passive attingency” to mean the efficacy of the will of God upon one thing, causing another thing. [←88] That is, it isn ‘t a consequential event dependent on man’s will, but a sequential event awaiting man’s will. [←89] James 4:13-15 Come now, you who say, "Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit"; whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. Instead you ought to say, "If the Lord wills, we shall live and do this or that." [←90] Psalms 2:12 Kiss the Son, lest He be angry, And you perish in the way, When His wrath is kindled but a little. Blessed are all those who put their trust in Him. Psalms 110:4 The LORD has sworn And will not relent, "You are a priest forever According to the order of Melchizedek." Psalms 40:7-8 Then I said, "Behold, I come; In the scroll of the book it is written of me. I delight to do Your will, O my God, And Your law is within my heart." I have proclaimed the good news of righteousness In the great assembly; Indeed, I do not restrain my lips, O LORD, You Yourself know. Hebrews 7:15-16 And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest who has come, not according to the law of a fleshly commandment, but according to the power of an endless life. Hebrews 7:21 (for they have become priests without an oath, but He with an oath by Him who said to Him: "The LORD has sworn And will not relent, ‘You are a priest forever According to the order of Melchizedek ' "); Ephesians 5:25 Husbands, love your wives, just as Christ also loved the church and gave Himself for her; 2 Timothy 1:9 who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began; [←91] Psalms 33:15 He fashions their hearts individually; He considers all their works. [←92] 1 Samuel 10:9 So it was, when he had turned his back to go from Samuel, that God gave him another heart; and all those signs came to pass that day. 1 Samuel 10:26 And Saul also went home to Gibeah; and valiant men went with him, whose hearts God had touched. [←93] Proverbs 21:1 The king’s heart is in the hand of the LORD, Like the rivers of water; He turns it wherever He wishes. [←94] Exodus 21:13 "However, if he did not lie in wait, but God delivered him into his hand, then I will appoint for you a place where he may flee. [←95] Proverbs 16:33 The lot is cast into the lap, But its every decision is from the LORD. [←96] Isaiah 45:7 I form the light and create darkness, I make peace and create calamity; I, the LORD, do all these things.’ [←97] Jeremiah 14:22 Are there any among the idols of the nations that can cause rain? Or can the heavens give showers? Are You not He, O LORD our God? Therefore we will wait for You, Since You have made all these. [←98] Willing all things (from volition – the ability to consciously make a choice or decision). [←99] Psalms 34:20 He guards all his bones; Not one of them is broken. John 19:36 For these things were done that the Scripture should be fulfilled, "Not one of His bones shall be broken." [←100] Deuteronomy 29:29 "The secret things belong to the LORD our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law. [←101] From William de Montibus ‘ work Versarius, a compilation of mnemonic verses. [←102] Passing away in reality. [←103] Passing away only in power, while its existence continues. [←104] Creatures here refers both to animate and inanimate creations of God, who is Creator of all things. [←105] Revelation 4:11 "You are worthy, O Lord, To receive glory and honor and power; For You created all things, And by Your will they exist and were created." Psalms 115:3 our God is in heaven; He does whatever He pleases. [←106] Genesis 1:5 So the evening and the morning were the first day. [←107] 1 Timothy 4:4 For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; [←108] And where it does not fit that use, it is perverse – it deviates from its intended use. [←109] Isaiah 48:13 Indeed My hand has laid the foundation of the earth, And My right hand has stretched out the heavens; When I call to them, They stand up together. [←110] Psalms 19:1 The heavens declare the glory of God; And the firmament shows His handiwork. [←111] Romans 1:20 For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse; Acts 17:26-27 "And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings, "so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us; [←112] 1 Corinthians 10:31 Therefore, whether you eat or drink, or whatever you do, do all to the glory of God. 1 Timothy 4:3-4 forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; [←113] Genesis 1:22 And God blessed them, saying, "Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on the earth." [←114] Romans 4:17-18 (as it is written, "I have made you a father of many nations ") in the presence of Him whom he believed — God, who gives life to the dead and calls those things which do not exist as though they did; who, contrary to hope, in hope believed, so that he became the father of many nations, according to what was spoken, "So shall your descendants be." [←115] In progression: Psalms 33:6 By the word of the LORD the heavens were made, And all the host of them by the breath of His mouth. Hebrews 11:33 faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible. Genesis 2:7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being. Genesis 2:191 Out of the ground the LORD God formed every beast of the field and every bird of the air, and brought them to Adam to see what he would call them. And whatever Adam called each living creature, that was its name. Genesis 2:22 Then the rib which the LORD God had taken from man He made into a woman, and He brought her to the man. [←116] 1 Corinthians 2:7-9 But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory, which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory. But as it is written: "Eye has not seen, nor ear heard, Nor have entered into the heart of man The things which God has prepared for those who love Him." Mark 12:23 "Therefore, in the resurrection, when they rise, whose wife will she be? For all seven had her as wife." 1 Corinthians 13:12 For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known. [←117] Genesis 1:1 In the beginning God created the heavens [Heb. shamayim (pl.), heaven, heavens, or sky] and the earth – “heaven and earth” (KJV, GNV, DRA). Hebrews 11:10 for he waited for the city which has foundations, whose builder and maker is God. Hebrews 11:16 But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them. [←118] Colossians 1:16 For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. Psalms 148:4-5 Praise Him, you heavens of heavens, And you waters above the heavens! Let them praise the name of the LORD, For He commanded and they were created. [←119] Job 38:7 When the morning stars sang together, And all the sons of God shouted for joy? [←120] Hebrews 1:14 Are they not all ministering spirits sent forth to minister for those who will inherit salvation? Luke 24:39 "Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have." [←121] Hebrews 1:7 And of the angels He says: "Who makes His angels spirits And His ministers a flame of fire." Luke 20:36 "nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection. [←122] Revelation 4:6; Revelation 4:8. [←123] Psalms 103:20 Bless the LORD, you His angels, Who excel in strength, who do His word, Heeding the voice of His word. [←124] 2 Peter 2:11 whereas angels, who are greater in power and might, do not bring a reviling accusation against them before the Lord. [←125] Ezekiel 1:6 Each one had four faces, and each one had four wings. Also, Daniel 9:21 while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, reached me about the time of the evening offering. [←126] Psalms 91:11 For He shall give His angels charge over you, To keep you in all your ways. 7 Psalms 34:7 The angel of the LORD encamps all around those who fear Him, And delivers them. [←127] Luke 9:26 "For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father’s, and of the holy angels. John 8:44 "You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. Jude 1:6 And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day; 2 Peter 2:4 For if God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment; [←128] Daniel 7:10 A fiery stream issued And came forth from before Him. A thousand thousands ministered to Him; Ten thousand times ten thousand stood before Him. The court was seated, And the books were opened. Hebrews 12:22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels; Matthew 26:53 "Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels? [←129] Ephesians 1:21 far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come. Also, Luke 1:19 And the angel answered and said to him, "I am Gabriel, who stands in the presence of God, and was sent to speak to you and bring you these glad tidings. Jude 1:9 Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, "The Lord rebuke you!" [←130] Psalms 91:11; Joshua 5:14; Matthew 13:41; Matthew 24:31. Also, all references to the Lord of Hosts. [←131] That is, rudimentary, or initial and unrefined. [←132] Genesis 1:2. [←133] Psalms 33:9 For He spoke, and it was done; He commanded, and it stood fast. [←134] His approval. [←135] Genesis 1:10; Genesis 1:12; Genesis 1:18; Genesis 1:21; Genesis 1:25. [←136] Psalms 19:1 The heavens declare the glory of God; And the firmament shows His handiwork. [←137] Jeremiah 10:12 He has made the earth by His power, He has established the world by His wisdom, And has stretched out the heavens at His discretion. Also 51.15. [←138] This clarifies Ames ‘ statement in 54 above. The Hebrew word here for made, “asah,” means to fashion, as distinct from the word for create, “bara,” which is used in Genesis 1:1. Ames equates the two. After God created the heavens and the earth (Genesis 1:1), Scripture then describes creation from an earth-centric viewpoint. And so others (e.g. J. Gill) have said that on the fourth day, the “luminaries” were seen from the earth; they were fashioned, or given their function, in relation to the earth, rather than given their existence (Genesis 1:16, “made... to rule”). They are used or made for night and day, seasons and years, and “to give light on the earth” (Genesis 1:14-15). Ames would not have agreed. [←139] Colossians 1:15 He is the image of the invisible God, the firstborn over all creation. Hebrews 1:3 who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high; [←140] That is, man was not deprived of perfection. Rather, being a creature, he was necessarily less perfect than his Creator. And as a consequence of man’s sin, God’s image in him was negatively marred or broken. [←141] Genesis 2:25 And they were both naked, the man and his wife, and were not ashamed. Romans 6:13 And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God. [←142] Ephesians 4:24 and that you put on the new man which was created according to God, in true righteousness and holiness. Colossians 3:10 and have put on the new man who is renewed in knowledge according to the image of Him who created him; [←143] Genesis 1:26 Then God said, "Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth." Genesis 2:19-20 Out of the ground the LORD God formed every beast of the field and every bird of the air, and brought them to Adam to see what he would call them. And whatever Adam called each living creature, that was its name. So Adam gave names to all cattle, to the birds of the air, and to every beast of the field. But for Adam there was not found a helper comparable to him. [←144] Genesis 2:5 before any plant of the field was in the earth and before any herb of the field had grown. For the LORD God had not caused it to rain on the earth, and there was no man to till the ground; [←145] Genesis 2:15 Then the LORD God took the man and put him in the garden of Eden to tend and keep it. [←146] 1 Corinthians 11:8-9 For man is not from woman, but woman from man. Nor was man created for the woman, but woman for the man. [←147] 2 Corinthians 4:6 For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. [←148] Ephesians 1:11 In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will; [←149] Psalms 145:15-16 The eyes of all look expectantly to You, And You give them their food in due season. You open Your hand And satisfy the desire of every living thing. Proverbs 16:9 A man’s heart plans his way, But the LORD directs his steps. Proverbs 16:33 The lot is cast into the lap, But its every decision is from the LORD. Exodus 21:13 "However, if he did not lie in wait, but God delivered him into his hand, then I will appoint for you a place where he may flee. [←150] Deuteronomy 8:3 "So He humbled you, allowed you to hunger, and fed you with manna which you did not know nor did your fathers know, that He might make you know that man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the LORD. Isaiah 28:26 For He instructs him in right judgment, His God teaches him. [←151] Acts 17:28 "for in Him we live and move and have our being; [←152] 1 Samuel 14:6 Then Jonathan said to the young man who bore his armor, "Come, let us go over to the garrison of these uncircumcised; it may be that the LORD will work for us. For nothing restrains the LORD from saving by many or by few." [←153] 1 Corinthians 1:27-28 But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are; Amos 5:9 He rains ruin upon the strong, So that fury comes upon the fortress. 2 Chronicles 24:24 For the army of the Syrians came with a small company of men; but the LORD delivered a very great army into their hand, because they had forsaken the LORD God of their fathers. So they executed judgment against Joash. [←154] Psalms 33:16 No king is saved by the multitude of an army; A mighty man is not delivered by great strength. Psalms 127:1-2 Unless the LORD builds the house, They labor in vain who build it; Unless the LORD guards the city, The watchman stays awake in vain. It is vain for you to rise up early, To sit up late, To eat the bread of sorrows; For so He gives His beloved sleep. Hosea 4:10 For they shall eat, but not have enough; They shall commit harlotry, but not increase; Because they have ceased obeying the LORD. [←155] This is from the Geneva Bible. The NKJ version reads, "It shall come to pass in that day That I will answer," says the LORD; "I will answer the heavens, And they shall answer the earth. The earth shall answer With grain, With new wine, And with oil; They shall answer Jezreel. [←156] John 10:37-38 "If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him." [←157] Preventing loss, injury, or other change. [←158] The act of governing or ruling. [←159] Psalms 104:19-20 He appointed the moon for seasons; The sun knows its going down. You make darkness, and it is night, In which all the beasts of the forest creep about. Acts 17:28 "for in Him we live and move and have our being, as also some of your own poets have said, ‘For we are also His offspring.’ Hebrews 1:3 who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high; [←160] Genesis 50:20 "But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive. [←161] Originally spelled “Mise” but translated “rock badger” in the NKJV. In Greek, χοιρογρύλλιοι, Hebrew שְׁ֭פַנִּים . [←162] Proverbs 30:25-28 The ants are a people not strong, Yet they prepare their food in the summer; The rock badgers are a feeble folk, Yet they make their homes in the crags; The locusts have no king, Yet they all advance in ranks; The spider skillfully grasps with its hands, And it is in kings ‘ palaces. [←163] Ezekiel 21:21-22 "For the king of Babylon stands at the parting of the road, at the fork of the two roads, to use divination: he shakes the arrows, he consults the images, he looks at the liver. "In his right hand is the divination for Jerusalem: to set up battering rams, to call for a slaughter, to lift the voice with shouting, to set battering rams against the gates, to heap up a siege mound, and to build a wall. NKJ 2 Samuel 16:10 But the king said, "What have I to do with you, you sons of Zeruiah? So let him curse, because the LORD has said to him, ‘Curse David.’ Who then shall say, ‘Why have you done so? ‘" [←164] Job 1:12 And the LORD said to Satan, "Behold, all that he has is in your power; only do not lay a hand on his person." So Satan went out from the presence of the LORD. Job 2:6 And the LORD said to Satan, "Behold, he is in your hand, but spare his life." Job 38:10 When I fixed My limit for it, And set bars and doors; [←165] Genesis 50:20 "But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive. [←166] Reasoning creatures: men and angels. [←167] Deuteronomy 26:16-19 "This day the LORD your God commands you to observe these statutes and judgments; therefore you shall be careful to observe them with all your heart and with all your soul. "Today you have proclaimed the LORD to be your God, and that you will walk in His ways and keep His statutes, His commandments, and His judgments, and that you will obey His voice. "Also today the LORD has proclaimed you to be His special people, just as He promised you, that you should keep all His commandments, "and that He will set you high above all nations which He has made, in praise, in name, and in honor, and that you may be a holy people to the LORD your God, just as He has spoken." [←168] Deuteronomy 8:17-18 "then you say in your heart, ‘My power and the might of my hand have gained me this wealth.’ "And you shall remember the LORD your God, for it is He who gives you power to get wealth, that He may establish His covenant which He swore to your fathers, as it is this day. [←169] The Ten Commandments, Exodus 20:1-17. [←170] Matthew 22:30 "For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven. [←171] Jude 1:6 And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day; 2 Peter 2:4 For if God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment; [←172] Luke 8:2 and certain women who had been healed of evil spirits and infirmities — Mary called Magdalene, out of whom had come seven demons, Luke 9:42 And as he was still coming, the demon threw him down and convulsed him. Then Jesus rebuked the unclean spirit, healed the child, and gave him back to his father. [←173] Ames states the doctrine of his day. A distinction should be drawn between Satan’s ejection from heaven, and his defeat (Revelation 20:3). Satan wandered the earth in Job 1:6-7; yet Jude 1:6 and 2 Peter 2:4 indicate the fallen angels, who presumably fell after Satan, were chained in hell’s darkness pending Judgment. Also, in Luke 10:18, Jesus says, “I saw Satan fall from heaven like lightning,” as if it was a current event. This is affirmed in Revelation 12:10 : Then I heard a loud voice saying in heaven, "Now salvation, and strength, and the kingdom of our God, and the power of His Christ have come, for the accuser of our brethren, who accused them before our God day and night, has been cast down.” [←174] Matthew 25:41 "Then He will also say to those on the left hand, ‘Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels: 1 Corinthians 6:3 Do you not know that we shall judge angels? How much more, things that pertain to this life? [←175] An aspect of the conscience by which one judges right from wrong and decides on good conduct. It’s taken from the Latin writings of Thomas Aquinas, and from the Greek συντήρησις (suntērēsis, “careful watching”). But Ames defines it as, “That part of the understanding in which we keep several notions.” [←176] Romans 2:15 who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them. [←177] Physical life. [←178] That is, things which affect one or more of the five senses (touch, taste, smell, hearing, and sight). [←179] Acts 17:26 "And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings; Romans 5:18-19 Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life. For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous. 1 Corinthians 15:21 For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive. [←180] Genesis 2:16-17 And the LORD God commanded the man, saying, "Of every tree of the garden you may freely eat; "but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die." Luke 10:27-28 So he answered and said, " ‘You shall love the LORD your God with all your heart, with all your soul, with all your strength, and with all your mind,’ and ‘your Neighbour as yourself.’" And [Jesus] said to him, "You have answered rightly; do this and you will live." [←181] Apostasis (apostasy or falling away), 2 Thessalonians 2:3; and apokatastasis (restoration to a former state), Acts 3:21. [←182] There is no generation of Angels, one from another, as in there is in human procreation (Matthew 22:30). [←183] Matthew 5:28 ...whoever looks at a woman to lust for her has already committed adultery with her in his heart. [←184] That is, by exalting her own understanding above God’s (contra Proverbs 3:5, Lean not on your own understanding). [←185] Helping: furnishing added support; ancillary or contributing causes. [←186] Ecclesiastes 7:29 Truly, this only I have found: That God made man upright, But they have sought out many schemes." Ecclesiastes 7:20 For there is not a just man on earth who does good And does not sin. [←187] Isaiah 14:12-14 "How you are fallen from heaven, O Lucifer, son of the morning! How you are cut down to the ground, You who weakened the nations! For you have said in your heart:`I will ascend into heaven, I will exalt my throne above the stars of God; I will also sit on the mount of the congregation On the farthest sides of the north; I will ascend above the heights of the clouds, I will be like the Most High.' [←188] An affection becomes sinful when it supplants a higher affection (e.g. glorifying self over glorifying God). [←189] Matthew 4:3 Now when the tempter came to Him, he said, "If You are the Son of God, command that these stones become bread." [←190] Ames is not denying that the Devil tempts; he is describing the method by which he tempts: using a false argument. [←191] Cunning, subterfuge, or artful deceit. [←192] 1 Timothy 2:14 And Adam was not deceived, but the woman being deceived, fell into transgression. [←193] Genesis 3:6 “So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate.” The phrase “with her” is in the Hebrew and LXX, and most translations. Of the primary translations, it is missing only in the DRA (Douay-Rheims); even so, the meaning is ambiguous as to when Adam was with her. [←194] .The threat or decree of divine punishment. [←195] That is, pride. [←196] Genesis 3:4 “You will not surely die.” [←197] Revelation 12:9 So the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world; he was cast to the earth, and his angels were cast out with him. John 8:44 "You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it. Revelation 20:10 The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever. [←198] As indicated in thesis 26, testing God is seeing if God will be faithful to His Word and His Justice. It is forbidden in Deuteronomy 6:16, which Jesus quoted in Matthew 4:7. And yet God invites it in Malachi 3:10, regarding the blessing of obedience. [←199] 1 Corinthians 15:45; 1 Corinthians 15:47. [←200] Leviticus 5:5-6 ‘And it shall be, when he is guilty in any of these matters, that he shall confess that he has sinned in that thing; ‘and he shall bring his trespass offering to the LORD for his sin which he has committed, a female from the flock, a lamb or a kid of the goats as a sin offering. So the priest shall make atonement for him concerning his sin. (the original citation was Leviticus 5:2-5) [←201] Romans 3:9 What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin. Romans 3:19 Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. [←202] 1 Corinthians 15:17 And if Christ is not risen, your faith is futile; you are still in your sins! [←203] Either vicious (of a vice deserving punishment), or vitiating (making corrupt or imperfect; polluting). We carry in us not only the sin itself, but the guilt of sin which the Law imposes on it. [←204] Romans 1:32 ...knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same but also approve of those who practice them. [←205] Genesis 3:8 And they heard the sound of the LORD God walking in the garden in the cool of the day, and Adam and his wife hid themselves from the presence of the LORD God among the trees of the garden... Genesis 3:10 So he said, "I heard Your voice in the garden, and I was afraid because I was naked; and I hid myself." Hebrews 2:15 ...and release those who through fear of death were all their lifetime subject to bondage. Romans 8:15 For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, "Abba, Father." [←206] Matthew 15:11 "Not what goes into the mouth defiles a man; but what comes out of the mouth, this defiles a man." Revelation 22:11 "He who is unjust, let him be unjust still; he who is filthy, let him be filthy still; he who is righteous, let him be righteous still; he who is holy, let him be holy still." [←207] Isaiah 1:15 When you spread out your hands, I will hide My eyes from you; Even though you make many prayers, I will not hear. Your hands are full of blood. [←208] More likely, Ezekiel 5:11 ‘Therefore, as I live,’ says the Lord GOD,’surely, because you have defiled My sanctuary with all your detestable things and with all your abominations, therefore I will also diminish you; My eye will not spare, nor will I have any pity. [←209] Proverbs 21:7 The violence of the wicked will destroy them, Because they refuse to do justice. Jeremiah 16:18 "And first I will repay double for their iniquity and their sin, because they have defiled My land; they have filled My inheritance with the carcasses of their detestable and abominable idols." [←210] Genesis 3:7 Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings. [←211] Original wording, “of an honest good, as it is honest, as sin is;” The word “honest” there means gained or earned, as in an “honest wage” – the wages of sin is death, Romans 6:23. And so “earned” is substituted for “honest.” [←212] Desert - that which is deserved or merited; a just punishment or reward. [←213] See page [51], number 21. [←214] There can be no sin where there is no mens rea (guilty mind); it requires being able to discern right from wrong (Hebrews 5:14), and willfully choosing the wrong. Thus moral law is applicable only to human beings. [←215] Sin is a form of disorderliness; it is an inappropriate and unacceptable response to the order of God’s Law. [←216] Romans 3:8 And why not say, "Let us do evil that good may come "? – as we are slanderously reported and as some affirm that we say. Their condemnation is just. [←217] Isaiah 6:3 And one cried to another and said: "Holy, holy, holy is the LORD of hosts; The whole earth is full of His glory!" Revelation 4:8 ...And they do not rest day or night, saying: "Holy, holy, holy, Lord God Almighty, Who was and is and is to come!" [←218] Fitting or appropriate and deserved; used especially of punishment. [←219] 2 Peter 3:9 The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance. [←220] Exodus 34:6 And the LORD passed before him and proclaimed, "The LORD, the LORD God, merciful and gracious, longsuffering, and abounding in goodness and truth, [←221] Matthew 5:45 "...He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. [←222] Genesis 3:22-24 Then the LORD God said, "Behold, the man has become like one of Us, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever " — therefore the LORD God sent him out of the garden of Eden to till the ground from which he was taken. So He drove out the man; and He placed cherubim at the east of the Garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life. [←223] That is, bodily death. [←224] Acts 26:18 ‘to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.’ 2 Corinthians 4:4 whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them. John 12:31 "Now is the judgment of this world; now the ruler of this world will be cast out. John 16:11 "of judgment, because the ruler of this world is judged. 2 Timothy 2:26 and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will. Ephesians 2:2 in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, [←225] Php_3:19 whose end is destruction, whose god is their belly, and whose glory is in their shame — who set their mind on earthly things. 1 John 4:5 They are of the world. Therefore they speak as of the world, and the world hears them. 1 John 2:15 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world — the lust of the flesh, the lust of the eyes, and the pride of life — is not of the Father but is of the world. [←226] Romans 6:16-17 Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness? But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. Romans 6:19-20 I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of righteousness for holiness. For when you were slaves of sin, you were free in regard to righteousness. [←227] Romans 1:25 ...who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator. Romans 5:16 And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification. [←228] Marked by extreme excess. [←229] Of the same nature throughout. [←230] Genesis 6:5 Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually. [←231] Romans 8:5-7 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. For to be carnally minded is death, but to be spiritually minded is life and peace. Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. [←232] Titus 1:15 To the pure all things are pure, but to those who are defiled and unbelieving nothing is pure; but even their mind and conscience are defiled. [←233] Genesis 8:21 And the LORD smelled a soothing aroma. Then the LORD said in His heart, "I will never again curse the ground for man’s sake, although the imagination of man’s heart is evil from his youth; nor will I again destroy every living thing as I have done. [←234] Romans 1:24 Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves; [←235] Romans 6:19 I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of righteousness for holiness. [←236] Depravity - Moral perversion; impairment of virtue and moral principles. [←237] Romans 6:12 Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. Romans 7:7 What shall we say then? Is the law sin? Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said, "You shall not covet." [←238] Romans 7:8; Romans 7:20 But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law, sin (harmartia) was dead... Now if I do what I will not to do, it is no longer I who do it, but sin (hamartia) that dwells in me. [←239] Romans 7:23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. [←240] Romans 7:17 But now, it is no longer I who do it, but sin that dwells in me. Romans 7:20-21 Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me. I find then a law, that evil is present with me, the one who wills to do good. Hebrews 12:1 Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us; [←241] Jeremiah 2:13 "For My people have committed two evils: They have forsaken Me, the fountain of living waters, And hewn themselves cisterns – broken cisterns that can hold no water. [←242] Romans 7:14 For we know that the law is spiritual, but I am carnal, sold under sin. 2 Corinthians 3:5 Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God; John 8:34 Jesus answered them, "Most assuredly, I say to you, whoever commits sin is a slave of sin. 2 Peter 2:19 While they promise them liberty, they themselves are slaves of corruption; for by whom a person is overcome, by him also he is brought into bondage. Romans 6:16 Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness? [←243] Original Sin (Chapter XIII) was defined as an exhorbitance of man’s whole nature, not just his action. [←244] The term “fomes peccati” is from Thomas Aquinas’ Summa Theologiae 3, 27, 3. He writes: “The fomes is nothing but a certain inordinate, but habitual, concupiscence of the sensitive appetite. for actual concupiscence is a sinful motion. Now sensual concupiscence is said to be inordinate, in so far as it rebels against reason; and this it does by inclining to evil, or hindering from good. Consequently it is essential to the fomes to incline to evil, or hinder from good." [←245] James 2:10 For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. 1 Timothy 6:9 But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. [←246] KJV and GNV. Ezekiel 5:6’she has rebelled against My judgments by doing wickedness more than the nations, and against My statutes more than the countries that are all around her; for they have refused My judgments, and they have not walked in My statutes.’ [←247] Matthew 11:22-24 "But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. "And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day. "But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you." [←248] Numbers 12:14 Then the LORD said to Moses, "If her father had but spit in her face, would she not be shamed seven days? Let her be shut out of the camp seven days, and afterward she may be received again." [←249] Exodus 22:16 "If a man entices a virgin who is not betrothed, and lies with her, he shall surely pay the bride-price for her to be his wife. Leviticus 20:10 ‘The man who commits adultery with another man’s wife, he who commits adultery with his Neighbour’s wife, the adulterer and the adulteress, shall surely be put to death. NAU Leviticus 20:12 ‘If there is a man who lies with his daughter-in-law, both of them shall surely be put to death; they have committed incest, their bloodguiltiness is upon them. [←250] Withdrawing. [←251] Deuteronomy 4:2 "You shall not add to the word which I command you, nor take from it, that you may keep the commandments of the LORD your God which I command you. Deuteronomy 12:32 "Whatever I command you, be careful to observe it; you shall not add to it nor take away from it. Revelation 22:18-19 For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him the plagues that are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life, from the holy city, and from the things which are written in this book. [←252] Isaiah 29:13; Isaiah 29:15 Therefore the Lord said: "Inasmuch as these people draw near with their mouths And honor Me with their lips, But have removed their hearts far from Me, And their fear toward Me is taught by the commandment of men; Matthew 5:28 "But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart. Matthew 15:19 "For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. [←253] Luke 15:18 `I will arise and go to my father, and will say to him, "Father, I have sinned against heaven and before you, 1 Samuel 2:25 "If one man sins against another, God will judge him. But if a man sins against the LORD, who will intercede for him?" [←254] The conscience, from repeated sin, falls into a false sense of being free from danger or injury, anxiety or fear. [←255] Hebrews 3:13 but exhort one another daily, while it is called "Today," lest any of you be hardened through the deceitfulness of sin. [←256] A person with dark skin, especially (but not necessarily) one from northern Africa. Rendered “Ethiopian” in modern translations; literally Cushite, from the land of Cush—modern Sudan and Ethiopia. [←257] Hebrews 10:26-27 For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. Genesis 4:13 And Cain said to the LORD, "My punishment is greater than I can bear! [←258] 1 John 3:9 Whoever has been born of God does not [actively make] sin (n.), for His seed remains in him; and he cannot sin [i.e. he is unable to continually sin], because he has been born of God. [←259] Romans 1:20 For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse; Psalms 19:2-3 Day unto day utters speech, And night unto night reveals knowledge. There is no speech nor language Where their voice is not heard. [←260] Deuteronomy 28:21 "The LORD will make the plague cling to you until He has consumed you from the land which you are going to possess. Deuteronomy 28:27 "The LORD will strike you with the boils of Egypt, with tumors, with the scab, and with the itch, from which you cannot be healed. Deuteronomy 28:35 "The LORD will strike you in the knees and on the legs with severe boils which cannot be healed, and from the sole of your foot to the top of your head. 1 Corinthians 11:30 For this reason many are weak and sick among you, and many sleep. Matthew 9:2 Then behold, they brought to Him a paralytic lying on a bed. When Jesus saw their faith, He said to the paralytic, "Son, be of good cheer; your sins are forgiven you." [←261] That is, our estate, or state of being. [←262] Or bond. [←263] Loss of honor. [←264] Deuteronomy 28:20 "The LORD will send on you cursing, confusion, and rebuke in all that you set your hand to do, until you are destroyed and until you perish quickly, because of the wickedness of your doings in which you have forsaken Me. Deuteronomy 28:37 "And you shall become an astonishment, a proverb, and a byword among all nations where the LORD will drive you. [←265] Deuteronomy 28:17-18 "Cursed shall be your basket and your kneading bowl. "Cursed shall be the fruit of your body and the produce of your land, the increase of your cattle and the offspring of your flocks. [←266] Genesis 3:19 In the sweat of your face you shall eat bread Till you return to the ground, For out of it you were taken; For dust you are, And to dust you shall return." Deuteronomy 28:35 "The LORD will strike you in the knees and on the legs with severe boils which cannot be healed, and from the sole of your foot to the top of your head. [←267] Deuteronomy 28:47-48 "Because you did not serve the LORD your God with joy and gladness of heart, for the abundance of everything, "therefore you shall serve your enemies, whom the LORD will send against you, in hunger, in thirst, in nakedness, and in need of everything; and He will put a yoke of iron on your neck until He has destroyed you. [←268] chap. 14, thesis 30. [←269] Genesis 3:6 So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate. [←270] Genesis 3:17-18 Then to Adam He said, "Because you have heeded the voice of your wife, and have eaten from the tree of which I commanded you, saying, ‘You shall not eat of it ‘: "Cursed is the ground for your sake; In toil you shall eat of it All the days of your life. Both thorns and thistles it shall bring forth for you, And you shall eat the herb of the field. Romans 8:20-22 For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groans and labors with birth pangs together until now. [←271] Only Christ can satisfy the demands of God’s Justice and atone for sin; apart from Christ, there is no satisfaction. [←272] Luke 16:26 ‘And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.’ [←273] Matthew 25:41 "Then He will also say to those on the left hand, ‘Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels: [←274] Mark 9:44 where ‘Their worm does not die, And the fire is not quenched.’ Isaiah 66:24 "And they shall go forth and look Upon the corpses of the men Who have transgressed against Me. For their worm does not die, And their fire is not quenched. They shall be an abhorrence to all flesh." [←275] 1 Corinthians 15:42-43 So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. [←276] 1 Corinthians 15:51-52 Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed — in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. 1 Thessalonians 4:15-16 For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. [←277] Revelation 21:8 "But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death." [←278] Luke 16:23 "And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom. [←279] Luke 13:28 "There will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and yourselves thrust out. [←280] Job 14:4 Who can bring a clean thing out of an unclean? No one! Psalms 51:5 Behold, I was brought forth in iniquity, And in sin my mother conceived me. Romans 5:14 Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come. Ephesians 2:3 among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others. [←281] A natural indisposition to something. [←282] Ephesians 2:1 And you He made alive, who were dead in trespasses and sins; [←283] 1 Timothy 2:5 For there is one God and one Mediator between God and men, the Man Christ Jesus; [←284] Or “ransom.” [←285] Galatians 4:4 But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law; Titus 1:2-3 in hope of eternal life which God, who cannot lie, promised before time began, but has in due time manifested His word; 1 Peter 1:20 He indeed was foreordained before the foundation of the world, but was manifest in these last times for you; [←286] That is, it was not retroactive grace, but grace by original decree, before the foundations of the earth (Ephesians 1:4; Ephesians 1:11). [←287] John 1:14 And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth. [←288] Colossians 2:9 For in Him dwells all the fullness of the Godhead bodily; [←289] A declaration of something self-evident; something that can be assumed as the basis for argument. [←290] John 21:17 He said to him the third time, "Simon, son of Jonah, do you love Me?" ...And he said to Him, "Lord, You know all things; Mark 13:32 "But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father. Luke 5:13 Then He put out His hand and touched him, saying, "I am willing; be cleansed." Immediately the leprosy left him. Matthew 26:39 He went a little farther and fell on His face, and prayed, saying, "O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will." [←291] John 3:16 For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. Also John 1:14; John 6:33; John 6:38-40; John 16:27; 1 John 4:9-10; Isaiah 42:1-6; etc. [←292] Psalms 110:4 The LORD has sworn And will not relent, "You are a priest forever According to the order of Melchizedek." Hebrews 5:6 As He also says in another place: "You are a priest forever According to the order of Melchizedek"; Hebrews 7:24 But He, because He continues forever, has an unchangeable priesthood. [←293] A general form or mode of behavior; it was characteristic of him, and under his direction. [←294] The occurrence of a small flash or spark; that is, a flash of insight or instruction that overcame them. [←295] John 1:18 No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him. John 3:13 "No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven. [←296] Acts 3:22 For Moses truly said to the fathers, ‘The LORD your God will raise up for you a Prophet like me from your brethren. Him you shall hear in all things, whatever He says to you.’ (quoting Deuteronomy 18:15) [←297] 1 Corinthians 2:11 For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God. 1 Corinthians 2:16 For "who has known the mind of the LORD that he may instruct Him?" But we have the mind of Christ. [←298] Hebrews 1:1-2 God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son; [←299] Colossians 1:20-22 and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross. And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight. 2 Corinthians 5:15 and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again. Romans 5:10 For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. [←300] Hebrews 5:5-6 So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: "You are My Son, Today I have begotten You." As He also says in another place: "You are a priest forever According to the order of Melchizedek"; [←301] Hebrews 10:10 By that will we have been sanctified through the offering of the body of Jesus Christ once for all. 1 Peter 2:24 who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness — by whose stripes you were healed. Colossians 1:21-22 And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight; [←302] Colossians 1:20 and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross. [←303] Isaiah 53:10 Yet it pleased the LORD to bruise Him; He has put Him to grief. When You make His soul an offering for sin; Matthew 20:28 "just as the Son of Man did not come to be served, but to serve, and to give His life [Greek psuché, or soul] a ransom for many." [←304] Acts 20:28 "Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. Romans 8:3 For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh; [←305] Hebrews 9:14; Hebrews 9:21-22 how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God? Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry. And according to the law almost all things are purified with blood, and without shedding of blood there is no remission. Hebrews 13:10 We have an altar from which those who serve the tabernacle have no right to eat. Hebrews 13:12 Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Hebrews 13:15 Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name. [←306] Matthew 23:17 "Fools and blind! For which is greater, the gold or the temple that sanctifies the gold? [←307] John 17:19 "And for their sakes I sanctify Myself, that they also may be sanctified by the truth. [←308] Psalms 2:6-7 “Yet I have set My King On My holy hill of Zion.” “I will declare the decree: The LORD has said to Me, ‘You are My Son, Today I have begotten You.’” Daniel 2:44 "And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever. Luke 1:36 "Now indeed, Elizabeth your relative has also conceived a son in her old age; and this is now the sixth month for her who was called barren. [←309] Matthew 22:43-45 He said to them, "How then does David in the Spirit call Him ‘Lord,’ saying: ‘The LORD said to my Lord, "Sit at My right hand, Till I make Your enemies Your footstool”’? "If David then calls Him ‘Lord,’ how is He his Son?" [←310] Daniel 7:14 Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed. Revelation 17:14 "These will make war with the Lamb, and the Lamb will overcome them, for He is Lord of lords and King of kings; and those who are with Him are called, chosen, and faithful." [←311] Ephesians 1:20-22 which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come. And He put all things under His feet, and gave Him to be head over all things to the church; [←312] Romans 14:17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. [←313] Revelation 1:18 "I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death. [←314] Daniel 2:44 "And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever. Daniel 7:14 Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed. [←315] State of well-being characterized by emotions ranging from contentment to intense joy [←316] Isaiah 9:6 For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Ephesians 2:16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. Hebrews 7:2 to whom also Abraham gave a tenth part of all, first being translated "king of righteousness," and then also king of Salem, meaning "king of peace," [←317] 1 Corinthians 1:13 Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? [←318] Romans 8:34 Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. [←319] Romans 5:10 For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. [←320] That is, he did not simply forbear or remove our sins without the penalty being paid for them. [←321] 1 Peter 1:18 knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers; [←322] Hebrews 9:13-15 For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God? And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance. [←323] 1 Timothy 2:5-6 For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all, to be testified in due time; [←324] John 1:12 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: 1 Peter 1:21 who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God. [←325] Ephesians 5:2 And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma. [←326] Hebrews 10:12; Hebrews 10:14 But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God... For by one offering He has perfected forever those who are being sanctified. [←327] Hebrews 7:22 by so much more Jesus has become a surety of a better covenant. [←328] Romans 5:16-19 And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification. For if by the one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.) Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life. For as by one man‘s disobedience many were made sinners, so also by one Man‘s obedience many will be made righteous. 1 Corinthians 15:22 For as in Adam all die, even so in Christ all shall be made alive. [←329] Romans 5:19 For as by one man‘s disobedience many were made sinners, so also by one Man‘s obedience many will be made righteous. [←330] Romans 5:10 For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. [←331] Romans 6:23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. [←332] Isaiah 32:17 The work of righteousness will be peace, And the effect of righteousness, quietness and assurance forever. [←333] Thus, if Barabbas had been offered on the cross instead (John 18:40), it would not have satisfied God‘s justice, for it was an imperfect offering. Nor would it have brought honour to Barabbas, for he would have received only what he deserved. But Jesus Christ was offered, who was without sin (Hebrews 4:15); he condescended to allow it, so that acceptable satisfaction might be made for our sins. And thus great glory redounds to him (Php_2:7-9). [←334] It is unclear what Ames intended here; it may be that the substance of his satisfaction is the removal of sin‘s offense (Colossians 2:13-14); and its circumstances refers to his death on a cross (Galatians 3:13), which of himself, he did not deserve. [←335] Geneva Bible. [←336] Genesis 3:15 And I will put enmity Between you and the woman, And between your seed and her Seed; He shall bruise your head, And you shall bruise His heel." [←337] Matthew 1:23 "Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel," which is translated, "God with us" (from Isaiah 7:14). [←338] Luke 2:8-14 Now there were in the same country shepherds living out in the fields, keeping watch over their flock by night. And behold, an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were greatly afraid. Then the angel said to them, "Do not be afraid, for behold, I bring you good tidings of great joy which will be to all people. "For there is born to you this day in the city of David a Savior, who is Christ the Lord. "And this will be the sign to you: You will find a Babe wrapped in swaddling cloths, lying in a manger." And suddenly there was with the angel a multitude of the heavenly host praising God and saying: "Glory to God in the highest, And on earth peace, goodwill toward men!" [←339] Genesis 22:18 "In your seed all the nations of the earth shall be blessed; Galatians 3:16 Now to Abraham and his Seed were the promises made. He does not say, "And to seeds," as of many, but as of one, "And to your Seed," who is Christ. [←340] Luke 2:21-22 And when eight days were completed for the circumcision of the Child, His name was called JESUS, the name given by the angel before He was conceived in the womb. Now when the days of her purification according to the law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord [←341] Matthew 2:13 Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise, take the young Child and His mother, flee to Egypt, and stay there until I bring you word; for Herod will seek the young Child to destroy Him." Matthew 2:19-21 But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, "Arise, take the young Child and His mother, and go to the land of Israel, for those who sought the young Child’s life are dead." Then he arose, took the young Child and His mother, and came into the land of Israel. [←342] Matthew 3:15 But Jesus answered and said to him, "Permit it to be so now, for thus it is fitting for us to fulfill all righteousness." Then [the Baptist] allowed Him. Matthew 5:17 "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. [←343] Genesis 17:10-11 "This is My covenant which you shall keep, between Me and you and your descendants after you: Every male child among you shall be circumcised; "and you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you. [←344] Numbers 18:15 "Everything that first opens the womb of all flesh, which they bring to the LORD, whether man or beast, shall be yours; nevertheless the firstborn of man you shall surely redeem, and the firstborn of unclean animals you shall redeem. [←345] Exodus 20:12 "Honor your father and your mother, that your days may be long upon the land which the LORD your God is giving you. [←346] Luke 2:42-50. [←347] Isaiah 2:3 Many people shall come and say, "Come, and let us go up to the mountain of the LORD, To the house of the God of Jacob; He will teach us His ways, And we shall walk in His paths." For out of Zion shall go forth the law, And the word of the LORD from Jerusalem. Isaiah 54:13 All your children shall be taught by the LORD, And great shall be the peace of your children. Jeremiah 31:34 "No more shall every man teach his Neighbour, and every man his brother, saying, ‘Know the LORD,’ for they all shall know Me, from the least of them to the greatest of them, says the LORD. For I will forgive their iniquity, and their sin I will remember no more." [←348] Genesis 3:19 In the sweat of your face you shall eat bread Till you return to the ground, For out of it you were taken; For dust you are, And to dust you shall return." [←349] Matthew 3:13; Matthew 4:1. [←350] Installation. [←351] Matthew 3:16-17. [←352] Colossians 2:11-12 In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead. [←353] Hebrews 4:15 For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. [←354] To contrast it with those Roman Catholic monks who make a vow of poverty, and are sustained by begging. [←355] That is, sleeplessness; or watching in prayer rather than sleep (Psalms 119:148; Mark 1:35; Mark 14:23; 2 Corinthians 6:5; 2 Corinthians 11:27). [←356] 1 Corinthians 11:26 For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes. [←357] A prayer to avert or remove some evil or disaster. [←358] Luke 22:50-51; John 18:6; John 18:10. [←359] Galatians 3:13 Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, "Cursed is everyone who hangs on a tree "); [←360] Luke 23:46 And when Jesus had cried out with a loud voice, He said, "Father, into Your hands I commit My spirit.” Having said this, He breathed His last. [←361] That is, Jesus didn ‘t die of natural causes, but was killed or executed. [←362] John 10:18 "No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father." [←363] Ephesians 4:8-10. The actual phrase is taken from a late addition to the Apostles Creed. The phrase was not included in the Marcelli Ancyrani (a Greek version of the creed, A.D. 340), nor the Latin versions of the creed (cf. Romana, from the 3d or 4th century). It was not until later that this line and others appeared. Philip Schaff writes, “The translation ‘descended into hell’ is unfortunate and misleading. We do not know whether Christ was in hell; but we do know from his own lips that he was in paradise between his death and resurrection (Luke 23:43). The term Hades is much more comprehensive than Hell (Gehenna), which is confined to the state and place of the lost.” See thesis 10 below. [←364] That is, practical or actual in nearly every respect; the difference being the already vs. the not-yet. [←365] John 3:14 "And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 15 that whoever believes in Him should not perish but have eternal life. [←366] That is, gracefulness. [←367] That is, vivification – life – was restored to his body by reuniting his soul to it. [←368] e.g. 1 John 1:1-3 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life – the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us – that which we have seen and heard we declare to you; [←369] Php_2:7 “...but made Himself of no reputation [Gr. é kenosis, emptied], taking the form of a bondservant, and coming in the likeness of men.” Emptying did not remove his divine nature, but set aside his divine rights. [←370] Zechariah 14:4 And in that day His feet will stand on the Mount of Olives, Which faces Jerusalem on the east. [←371] A heaven that exists everywhere, rather than having a particular location distinct from other places. [←372] Matthew 26:11 "For you have the poor with you always, but Me you do not have always. [←373] 1 Corinthians 15:5 He was seen by Cephas, then by the twelve. 6 After that He was seen by over five hundred brethren at once; [←374] Hebrews 9:8 the Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing. [←375] Colossians 1:20 “and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.” John Gill writes concerning this verse, “all the elect of God are here meant, the family of God in heaven and in earth; all the saints that were then in heaven, when actual reconciliation was made by the blood of Christ, and who went there upon the foot of peace, reconciliation, and redemption, to be made by his sacrifice and death;” [←376] Genesis 5:24 And Enoch walked with God; and he was not, for God took him. Hebrews 11:5 By faith Enoch was taken away so that he did not see death, "and was not found, because God had taken him"; for before he was taken he had this testimony, that he pleased God. 2 Kings 2:11 Then it happened, as they continued on and talked, that suddenly a chariot of fire appeared with horses of fire, and separated the two of them; and Elijah went up by a whirlwind into heaven. [←377] Acts 1:11 "Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven." The Greek and Latin Gospels (and the Acts), use “assumption” for the ascension of Christ. The NKJ renders it “taken up.” The Latin is “usque in diem qua præcipiens Apostolis per Spiritum Sanctum, quos elegit, assumptus est,” (he was assumed); Acts 1:2, in the Clementine Latin Vulgate. [←378] Ephesians 1:20-21 which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come. [←379] The original pages were misnumbered. It appears to skip pages 97-98, but no text is actually missing. [←380] Matthew 28:18-20 And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth. "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, "teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age." Amen. Mark 16:20 And they went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs. Amen. [←381] John 6:37 "All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out. John 6:44 "No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day. [←382] Ephesians 1:3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, ...Ephesians 1:5 having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, ...Ephesians 1:11 In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will; [←383] To obtain by request or entreaty. [←384] In other words, Christ’s sacrifice being infinite, it was sufficient to atone for all men in all ages, and not just the elect. But it is efficient, i.e. it is applied, only to the elect, who were given to Christ for redemption on the cross. [←385] Hebrews 8:8-10 "Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah – "not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the LORD. "For this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. [←386] Romans 4:16 Therefore [the Promise] is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all; Galatians 3:18, Galatians 3:21-22 For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise. Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. [←387] Hebrews 9:16 For where there is a testament, there must also of necessity be the death of the testator. [←388] Presumably God’s purposes with regard to inanimate things, like night and day. [←389] : The promise is extended by men, through the Gospel, to all kinds of men indiscriminately (i.e. in all cultures, among all nations); but God directs it to the hearts and minds of those for whom He intends it. [←390] Ephesians 2:8-9 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. [←391] That which makes alive; enlivening. [←392] Made obsolete. [←393] Mercy: the Greek word is actually soteria, salvation. [←394] In the Douay Rheims and Geneva bibles, the text points to the elect being foreknown by Christ, rather than Christ being foreknown. [←395] The Scripture actually reads “counsel of his own will.” [←396] Romans 8:28 And we know that all things work together for good to those who love God, to those who are the called according to His purpose. [←397] Romans 9:13 As it is written, "Jacob I have loved, but Esau I have hated." [←398] Jeremiah 31:3 The LORD has appeared of old to me, saying: "Yes, I have loved you with an everlasting love; Therefore with lovingkindness I have drawn you. Ephesians 5:25 Husbands, love your wives, just as Christ also loved the church and gave Himself for her; [←399] John 17:6 "I have manifested Your name to the men whom You have given Me out of the world. They were Yours, You gave them to Me, and they have kept Your word. 1 Corinthians 1:27-28 But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are; [←400] John 6:37 "All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out. 2 Thessalonians 2:13 But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth, [←401] Ephesians 1:4 just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love; [←402] First Act of Election: to will the glory of God’s grace in the salvation of some men (thesis 20 above). [←403] Third Act of Election: a purpose or intention to prepare and direct those means by which elected men are certainly led through to salvation, as to an end (thesis 23 above). [←404] Romans 9:22 What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction, 2 Thessalonians 2:12 that they all may be condemned who did not believe the truth but had pleasure in unrighteousness. Jude 1:4 For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ. [←405] This refers back to theses 1, 2, and 10 in which a distinction is made between two groups, not because there is an inherent difference in them, but because God’s decree has made a difference. Here in thesis 35, the basis of that difference is God’s love for some, and the denial of his love to others. [←406] That is, their sin is sufficient cause for the exercise of God’s justice – it is not undeserved. [←407] Romans 9:18 Therefore He has mercy on whom He wills, and whom He wills He hardens [He permits their sin]. 2 Thessalonians 2:11-12 And for this reason God will send them strong delusion, that they should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness [they live in sin]. [←408] 1 Thessalonians 2:12 that you would walk worthy of God who calls you into His own kingdom and glory. [←409] Ephesians 1:13 In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise; [←410] That is, whether the things promised properly belong to the person that hears them. [←411] Hebrews 6:4-6 For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame. Hebrews 10:29 Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? Matthew 13:20-21 "But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; "yet he has no root in himself, but endures only for a while. For when tribulation or persecution arises because of the word, immediately he stumbles. [←412] 1 John 5:16 If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death. I do not say that he should pray about that. Matthew 12:32 "Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come [The Pharisees said Jesus cast out demons by the power of Beelzebub (Matthew 12:24), and thus they profaned the HS]. [←413] 1 Corinthians 12:27 Now you are the body of Christ, and members individually. [←414] Acts 26:20 "but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance. [←415] John 1:13 who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 3:6 "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 1 John 3:9 Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God 1 Peter 1:23 having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever; Also, Romans 6:4 ... we also should walk in newness of life. 2 Corinthians 5:17 Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. [←416] That is, an elicited act – an act called or drawn forth from someone who might not otherwise have acted. Hence it is a free act of the will, a chosen act of the mind, and yet it has been incited or provoked from outside. Even so, it presupposes an ability to choose and act. Apart from God first acting in Regeneration, there is no ability to choose what is pleasing to God, which is faith in Christ. [←417] John 3:15-16 "that whoever believes in Him should not perish but have eternal life. "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. [←418] 1 Peter 1:21 who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God. [←419] In kind, or of that nature; where there is true faith, repentance follows naturally and expectedly. [←420] Amos 5:14-15 Seek good and not evil, That you may live; So the LORD God of hosts will be with you, As you have spoken. Hate evil, love good; Establish justice in the gate. It may be that the LORD God of hosts Will be gracious to the remnant of Joseph. [←421] “Virtually” here means incompletely; there is no perfection in this life, except as it is imputed from Christ. [←422] Geneva Bible. [←423] An actual change. [←424] Thomas Aquinas (1225-1274) in Summa Theologica, claimed that at conversion there is such a renovation of the soul, that righteousness is infused in the believer by God (graciously); it is an inherent righteousness (or virtue). And this, he said, is what justifies him “by grace,” rather than being justified by the righteousness of Christ imputed to him. He said this inherent righteousness is gradually infused into the believer through the sacraments, as hindered by sins, and furthered by good works. Thus justification, he says, is not a single pronouncement based on the fixed perfection of Christ (as Ames said in theses 5 & 7); but it is a varying condition based on the works of the individual. Hence purgatory is required to perfect any remaining corruption in the individual, to enable entry into the heavenlies. [←425] See theses 15-17 below for further clarification. [←426] Romans 5:18 Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life. [←427] Romans 10:3 For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. [←428] In other words, Christ was not justified for himself, but for us. His righteousness was perfect and meritorious under the Law. He was not Justified by declaring or accounting him Just, because he was Just in himself. [←429] Vocation here means our calling – to be called or summoned “vocally”. [←430] Or “by faith.” [←431] Or “saving faith.” [←432] Adequate: to the same extent. [←433] John 1:12 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name. John 3:15-16 "that whoever believes in Him should not perish but have eternal life. "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. John 6:40 "And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day." John 6:47 "Most assuredly, I say to you, he who believes in Me has everlasting life. John 14:1 "Let not your heart be troubled; you believe in God, believe also in Me. John 14:6 Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father except through Me. Romans 4:5 But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness; Romans 3:25-26 whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus. Acts 10:43 "To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins." Acts 26:18 ‘to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.’ Galatians 3:26 For you are all sons of God through faith in Christ Jesus. [←434] John 14:27 "Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid. [←435] That which is deserved or merited; a just punishment or reward. [←436] Ephesians 1:6 to the praise of the glory of His grace, by which He has made us accepted in the Beloved. 7 In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace [←437] Geneva Bible: Leviticus 20:4 And if the people of the land hide their eyes, and wink at that man when he gives his children unto Molech, and kill him not; [←438] Numbers 23:20-21 Behold, I have received a command to bless; He has blessed, and I cannot reverse it. "He has not observed iniquity in Jacob, Nor has He seen wickedness in Israel. The LORD his God is with him, And the shout of a King is among them. [←439] John 5:24 "Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. [←440] Romans 5:18-19 Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life. For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous. Revelation 19:8 And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints. Romans 8:3-4 For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit. [←441] That is, righteousness is not the mere absence of sin. The Law has positive requirements in addition to negative prohibitions. Thus remission of sin alone, without the righteousness required by the Law, is insufficient to save. Unless we are perfectly righteous in ourselves, we must be justified with the righteousness of Christ. It is not enough to be delivered from hell; we must also be delivered into heaven – and Christ our Lord does both. [←442] Previous chapter, thesis 5. [←443] John 1:12 But as many as received Him, to them He gave the right to become children of God, etc. [←444] That is, an external name or label. [←445] Hebrews 2:10-13 For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings. For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren, saying: "I will declare Your name to My brethren; In the midst of the assembly I will sing praise to You." And again: "I will put My trust in Him." And again: "Here am I and the children whom God has given Me." [←446] Genesis 1:26 Then God said, "Let Us make man in Our image, according to Our likeness; [←447] Or “Son of God by nature.” [←448] That is, the band, tie, or bond we have with Christ, in being united to Him through faith. [←449] 1 John 3:1 Behold what manner of love the Father has bestowed on us, that we should be called children of God! [←450] Genesis 48:5 "And now your two sons, Ephraim and Manasseh, who were born to you in the land of Egypt before I came to you in Egypt, are mine; as Reuben and Simeon, they shall be mine. [←451] Galatians 6:10 Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith. [←452] Esther 2:7 And Mordecai had brought up Hadassah, that is, Esther, his uncle’s daughter, for she had neither father nor mother. The young woman was lovely and beautiful. When her father and mother died, Mordecai took her as his own daughter. [←453] Romans 8:15-16 For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, "Abba, Father." The Spirit Himself bears witness with our spirit that we are children of God; Romans 8:23 Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. Galatians 4:5-7 to redeem those who were under the law, that we might receive the adoption as sons. And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, "Abba, Father!" Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ. [←454] John 3:5-8 Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. "Do not marvel that I said to you, ‘You must be born again.’ "The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit." [←455] Ephesians 1:13-14 In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory. Ephesians 4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. Galatians 3:14 that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith. [←456] The formal act of freeing from slavery. [←457] John 8:32 "And you shall know the truth, and the truth shall make you free." [←458] Revelation 1:6 and has made us kings and priests to His God and Father; 2 Corinthians 2:17 For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ. [←459] That is, men and angels. [←460] Titus 1:15 To the pure all things are pure, but to those who are defiled and unbelieving nothing is pure; but even their mind and conscience are defiled. 1 Corinthians 3:21-22 Therefore let no one boast in men. For all things are yours: whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come — all are yours. [←461] Hebrews 1:14 Are they not all ministering spirits sent forth to minister for those who will inherit salvation? [←462] Romans 8:28 And we know that all things work together for good to those who love God, to those who are the called according to His purpose. [←463] Genesis 1:27 So God created man in His own image; in the image of God He created him; male and female He created them. 2 Corinthians 4:4 whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them. Romans 8:29 For whom He foreknew, He also predestined to be conformed to the image of His Son.... [←464] This is not justifying righteousness (which can only be the righteousness of Christ), but a resulting or responsive righteousness, which manifests the presence of justifying or saving Faith, as Ames pointed out earlier. See thesis 8. [←465] Douay Rheims. [←466] In Justification, objectively (in God’s sight), we are completely and finally sanctified in Christ; but subjectively (in our own experience of salvation), we are progressively sanctified by the Spirit. The first is entirely of God, monergistic; the second is cooperative, synergistic. And thus we “work out our salvation in fear and trembling.” [←467] Genesis 2:3 Then God blessed the seventh day and sanctified it. [←468] 1 Peter 3:15 But sanctify the Lord God in your hearts; [←469] Or part & parcel – the integral or essential part of a man. [←470] That is, the change to which sanctification refers, requires putting off the old, and putting on the new (Colossians 3:9-10). Thesis 13 describes putting off the old sinful self; thesis 14 describes putting on the new godly self. [←471] Ephesians 4:24 that you put on the new man which was created according to God, in true righteousness and holiness. [←472] James 1:25 But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does. [←473] 1 Corinthians 13:11-12 When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known. Ephesians 4:14 that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting; 1 Peter 1:14 as obedient children, not conforming yourselves to the former lusts, as in your ignorance; [←474] Hebrews 5:13-14 For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil. [←475] Ephesians 4:15 we may grow up; 1 Corinthians 13:11 when I became a man; Php_3:12 Not that I have already attained, or am already perfected; Also, 1 Corinthians 14:20 in malice be babes, but in understanding be mature. [←476] Romans 8:5-6 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. For to be carnally minded is death, but to be spiritually minded is life and peace. Romans 8:13 For if you live according to the flesh you will die; but if by the Spirit you put to death [mortify] the deeds of the body, you will live. [←477] i.e., made to waste away. In Mortification of Sin, John Owen said, “Either be killing sin, or sin will be killing you.” [←478] Luke 9:23 Then He said to them all, "If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me. Galatians 6:14 But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world. [←479] Colossians 3:10 and have put on the new man who is renewed in knowledge according to the image of Him who created him; Ephesians 4:24 and that you put on the new man which was created according to God, in true righteousness and holiness. Romans 12:2 And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God. [←480] 2 Corinthians 4:16 Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day. [←481] That is, in the passive and sensory appetite – input we receive “thoughtlessly” from the external world. [←482] 1 Thessalonians 5:23 Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. [←483] 1. An ardent (rampant) desire, especially sexual desire; lust. [←484] Romans 7:18-20; Romans 7:25 For I know that in me (that is, in my flesh) nothing good dwells; for to will is present with me, but how to perform what is good I do not find. For the good that I will to do, I do not do; but the evil I will not to do, that I practice. Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me. ...So then, with the mind I myself serve the law of God, but with the flesh the law of sin. [←485] That is, the flesh fearing the wrath of God, against the flesh desiring to satisfy its own lust. [←486] 1 Corinthians 1:30 But of Him you are in Christ Jesus, who became for us wisdom from God – and righteousness and sanctification and redemption; Ephesians 1:14 who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory. Galatians 3:13 Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, "Cursed is everyone who hangs on a tree "); Hebrews 9:14-15 how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God? And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance. [←487] Ephesians 1:7 In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace. Colossians 1:14 in whom we have redemption through His blood, the forgiveness of sins. [←488] Ephesians 2:18 For through Him we both have access by one Spirit to the Father. Ephesians 3:12 in whom we have boldness and access with confidence through faith in Him. Hebrews 10:22 let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. [←489] Romans 8:38-39 For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord. [←490] 2 Corinthians 13:5 Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you? – unless indeed you are disqualified. [←491] Matthew 24:13 But he who endures to the end shall be saved. Hebrews 10:39 But we are not of those who draw back to perdition, but of those who believe to the saving of the soul. Revelation 2:10 Be faithful until death, and I will give you the crown of life. 2 Timothy 4:18 And the Lord will deliver me from every evil work and preserve me for His heavenly kingdom. To Him be glory forever and ever. Amen! Jude 1:1 Jude, a bondservant of Jesus Christ, and brother of James, To those who are called, sanctified by God the Father, and preserved in Jesus Christ: [←492] Psalms 51:1-4 Have mercy upon me, O God, According to Your lovingkindness; According to the multitude of Your tender mercies, Blot out my transgressions. Wash me thoroughly from my iniquity, And cleanse me from my sin. For I acknowledge my transgressions, And my sin is always before me. Against You, You only, have I sinned, And done this evil in Your sight... [←493] Romans 5:2-3 through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; 1 Peter 1:8 Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory; Romans 14:17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. [←494] Romans 8:23 Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. [←495] 2 Corinthians 1:4 who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God. [←496] Colossians 2:2 that their hearts may be encouraged, being knit together in love, and attaining to all riches of the full assurance of understanding, to the knowledge of the mystery of God, both of the Father and of Christ; [←497] Php_4:7 and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus. [←498] For example, Romans 1:7 To all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. [←499] According to Aristotle, the chief good (or goal of human life) is achieving eudamonia, which is "happiness." According to the Westminster Larger Catechism, written after Ames ‘ death, “Man’s chief and highest end is to glorify God, and to fully enjoy him forever.” [←500] Matthew 25:21 "His lord said to him, ‘Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.’ John 15:11 "These things I have spoken to you, that My joy may remain in you, and that your joy may be full. [←501] Colossians 2:2 that their hearts may be encouraged, being knit together in love, and attaining to all riches of the full assurance of understanding, to the knowledge of the mystery of God, both of the Father and of Christ; Colossians 2:7 rooted and built up in Him and established in the faith, as you have been taught, abounding in it with thanksgiving. Colossians 2:10 and you are complete in Him, who is the head of all principality and power. [←502] 2 Peter 1:8 For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. 2 Peter 1:11 for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ. [←503] Nehemiah 2:8 "and a letter to Asaph the keeper of the king’s forest, that he must give me timber to make beams for the gates of the citadel which pertains to the temple, for the city wall, and for the house that I will occupy." And the king granted them to me according to the good hand of my God upon me. [←504] Ephesians 3:16-19 that He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man, that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the width and length and depth and height – to know the love of Christ which passes knowledge; that you may be filled with all the fullness of God. [←505] 2 Corinthians 5:2 For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven; Php_1:23 For I am hard pressed between the two, having a desire to depart and be with Christ, which is far better. Hebrews 2:12 saying: "I will declare Your name to My brethren; In the midst of the assembly I will sing praise to You." [←506] Ephesians 4:13 till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; Php_3:20-21 For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself. [←507] That is, the Church is the thing being discussed in the application of Redemption. We are individually redeemed, yes; but not for our personal ends or private salvation only; it is for the end of the Church as a whole, to which each believer is made a member. 1 Corinthians 12:13-14 For by one Spirit we were all baptized into one Body... For in fact the Body is not one member but many. See thesis 9 below. [←508] John 17:9-11 "I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours. "And all Mine are Yours, and Yours are Mine, and I am glorified in them. "Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, keep through Your name those whom You have given Me, that they may be one as We are. [←509] Hence distinctions are made between the Church Militant (the elect struggling on earth), Trimphant (the elect in heaven), Universal (the elect of all ages, or the elect worldwide), Visible (having an outward profession of faith), and Invisible (an inward excercise of faith). See theses 21-26 below. [←510] The Hebrew word for assembly, “qahal,” as translated into Greek in the LXX (e.g. Judges 20:2), and the NT Greek word for Church, is ecclesia – meaning those who are called out, or summoned together. [←511] 1 Corinthians 1:2 To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours: 1 Corinthians 1:24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 1 Corinthians 10:32 Give no offense, either to the Jews or to the Greeks or to the church of God; [←512] Colossians 1:18 And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence. 1 Corinthians 11:3 But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God. [←513] Colossians 1:24 I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church; [←514] Colossians 1:13 He has delivered us from the power of darkness and conveyed us into the kingdom of the Son... [←515] Ephesians 4:16 from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love. [←516] Both as a covenant (a “compact”) community, and as a discrete group of believers (e.g. the local church). [←517] Son_2:16 THE SHULAMITE My beloved is mine, and I am his. He feeds his flock among the lilies. [←518] John 15:4 "Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me. 1 John 3:24 Now he who keeps His commandments abides in Him, and He in him. And by this we know that He abides in us, by the Spirit whom He has given us. [←519] That is, it is a specialized species, an individual or single member of a species — unique, not simply one of a kind. [←520] Wholly, entirely. [←521] Genus - A logical term intimating a nature common to several kinds; Species - A logical term signifying a nature agreeable to several particulars. [←522] Or incidental. [←523] Hebrews 10:12-13 But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God, from that time waiting till His enemies are made His footstool. [←524] Acts 15:9 "and made no distinction between us and them, purifying their hearts by faith. [←525] “Saints” comes from the Greek for “holy ones.” [←526] 1 Corinthians 1:2 To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours: 2 Corinthians 1:1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, To the church of God which is at Corinth, with all the saints who are in all Achaia: Romans 1:7 To all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. Colossians 1:2 To the saints and faithful brethren in Christ who are in Colosse: Grace to you and peace from God our Father and the Lord Jesus Christ. [←527] 1 Thessalonians 1:1 Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. Also 2 Thessalonians 1:1. [←528] 1 Corinthians 7:14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy. [←529] Ephesians 4:16 from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love. [←530] Exodus 24:7 Then he took the Book of the Covenant and read in the hearing of the people. And they said, "All that the LORD has said we will do, and be obedient." Joshua 24:24-25 And the people said to Joshua, "The LORD our God we will serve, and His voice we will obey!" So Joshua made a covenant with the people that day, and made for them a statute and an ordinance in Shechem. Jeremiah 42:5-6 So they said to Jeremiah, "Let the LORD be a true and faithful witness between us, if we do not do according to everything which the LORD your God sends us by you. "Whether it is pleasing or displeasing, we will obey the voice of the LORD our God to whom we send you, that it may be well with us when we obey the voice of the LORD our God." [←531] Romans 6:4 Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. Colossians 2:11-12 In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead. 1 Corinthians 12:13 For by one Spirit we were all baptized into one body [←532] Matthew 18:20 "For where two or three are gathered together in My name, I am there in the midst of them." 1 Corinthians 5:4 In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ. [←533] That is, by establishing a form of government. Acts 14:23 So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed. 1 Timothy 5:17 Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine. [←534] Hebrews 3:5 And Moses indeed was faithful in all His house as a servant, for a testimony of those things which would be spoken afterward, [←535] Ephesians 1:22-23 And He put all things under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all. [←536] Revelation 2:1 "To the angel of the church of Ephesus write, ‘These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands: Isaiah 31:9 He shall cross over to his stronghold for fear, And his princes shall be afraid of the banner," Says the LORD, Whose fire is in Zion And whose furnace is in Jerusalem. [←537] Isaiah 59:21 "As for Me," says the LORD, "this is My covenant with them: My Spirit who is upon you, and My words which I have put in your mouth, shall not depart from your mouth, nor from the mouth of your descendants, nor from the mouth of your descendants ‘ descendants," says the LORD, "from this time and forevermore." John 15:26 "But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me. [←538] That is, some local churches may proclaim the Gospel before preaching, or taking communion, or baptizing, often as a warning to the unregenerate to flee to Christ with all haste (e.g. 1 Corinthians 11:26-29). [←539] See Chapter 31 above. [←540] For example, the sacraments, or the preaching of the Word. [←541] The church began with miracles as signs; but the perpetual signs ordained by Christ are the two sacraments. Ames explores the various types of Holy Signs in chapter 36. [←542] . See chapter 37. Jonathon Beeke writes: “Each church community, in spite of a possible admixture of unbelievers, has Faith as its foundation. This gives it its inner vitality and shapes the life of its members through the practice of a discipline which moves along Biblical lines.” William Ames and the Church’s Worship: A Puritan’s Analysis of a “Contemporary” Question, PRJ 2, 2 (2010): 223–234. [←543] 1 Corinthians 4:1 Let a man so consider us, as servants of Christ and stewards of the mysteries of God. 2 Moreover it is required in stewards that one be found faithful. [←544] In the Church of England, a vicar is a clergyman who is appointed to act as priest of a parish (local church). [←545] Such as preaching and administering the sacraments. [←546] For example, counseling and comforting with the Word of God. [←547] Ecclesiastical polity is the form of government of the Church; how its affairs are conducted, and by whom. [←548] Job 1:6 Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them. [←549] Galatians 1:1 Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead), [←550] That is, directly from God. [←551] Exodus 4:15-16 "Now you shall speak to him and put the words in his mouth. And I will be with your mouth and with his mouth, and I will teach you what you shall do. "So he shall be your spokesman to the people. And he himself shall be as a mouth for you, and you shall be to him as God. [←552] Revelation 1:10-11 I was in the Spirit on the Lord’s Day, and I heard behind me a loud voice, as of a trumpet, saying, "I am the Alpha and the Omega, the First and the Last," and, "What you see, write in a book and send it to the seven churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea." [←553] Judges 2:1 Then the Angel of the LORD came up from Gilgal to Bochim, and said: "I led you up from Egypt and brought you to the land of which I swore to your fathers; and I said, ‘I will never break My covenant with you.’ [←554] 2 Corinthians 12:2-4 I know a man in Christ who fourteen years ago — whether in the body I do not know, or whether out of the body I do not know, God knows — such a one was caught up to the third heaven. 3 And I know such a man — whether in the body or out of the body I do not know, God knows — 4 how he was caught up into Paradise and heard inexpressible words, which it is not lawful for a man to utter. [←555] Judges 6:36-38 So Gideon said to God, "If You will save Israel by my hand as You have said — "look, I shall put a fleece of wool on the threshing floor; if there is dew on the fleece only, and it is dry on all the ground, then I shall know that You will save Israel by my hand, as You have said." And it was so. When he rose early the next morning and squeezed the fleece together, he wrung the dew out of the fleece, a bowlful of water. [←556] Deuteronomy 31:19 "Now therefore, write down this song for yourselves, and teach it to the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel. Revelation 1:19 "Write the things which you have seen, and the things which are, and the things which will take place after this. [←557] Hence the Apocrypha are “authentic”, but they are not “inspired.” [←558] The Greek word for “Scripture” is graphe, or writing. It is God’s eternal word, recorded in time, by finite men. [←559] Prominently. [←560] Romans 1:2 which He promised before through His prophets in the Holy Scriptures; Ephesians 3:5 which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets: 2 Peter 1:21 for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit. 2 Peter 2:21 For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them. 2 Peter 3:2 that you may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us, the apostles of the Lord and Savior; Revelation 18:20 "Rejoice over her, O heaven, and you holy apostles and prophets..." [←561] Hebrews 1:1-2 God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; [←562] That is, the foundational truths of the doctrine of salvation. [←563] When there are legitimate disputes between reasonable men concerning doctrinal truths revealed in Scripture... [←564] “Vulgar” – i.e., widespread, ordinary, and well-understood. [←565] Romans 3:2 Much in every way! Chiefly because to them were committed the oracles of God. Romans 9:4 who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; [←566] Originally, interpreters, and at the end of this thesis, interpreting. [←567] Seventy Jewish scholars translated the Hebrew OT into Greek — it is called the Septuagint. [←568] In other words, every translation is to be tested against, or judged by, the best original copies we possess. The Roman Catholic Church, in dealing with William Tyndale, demanded that he translate from Jerome’s Latin Vulgate and not the original Greek and Hebrew manuscripts, because that was their only authentic, or “authorized” version. [←569] Psalms 12:6-7 The words of the LORD are pure words, Like silver tried in a furnace of earth, Purified seven times. You shall keep them, O LORD, You shall preserve them from this generation forever. [These verses are so badly rendered in many modern translations, that the crucial promise they contain is effectively removed.] [←570] The Greek word dokimazo, means to test, examine, prove, and scrutinize, to see whether a thing is genuine; and after such an examination, to approve it as genuine, or deem it worthy of the name or title. [←571] Romans 2:21 You, therefore, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal? [←572] 2 Peter 1:12 For this reason I will not be negligent to remind you always of these things, though you know and are established in the present truth. [←573] Originally “vain laughing.” But the KJV, GNV use “vain jangling,” which may have been mis-typeset. It is idle, empty, and fruitless talk; The DRM uses “vain babbling” – blathering about nothing of eternal value. [←574] Titus 1:9 holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict. [←575] Titus 2:7-8 in all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility, sound speech that cannot be condemned, that one who is an opponent may be ashamed, having nothing evil to say of you. [←576] Someone else’s comment, marginal note, or sermon on that passage of Scripture. [←577] A rule in divinity. [←578] Clear or easily understood. [←579] Originally, “commodity”: something useful or valuable. [←580] Originally, “dissentaneous.” [←581] In other words, “use” is the practical application of a doctrinal truth or principle drawn from Scripture. [←582] Originally, “probation.” [←583] 2 Timothy 3:16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; [←584] That is, the declaration of those things that are contained in the Text; see thesis 17 above. [←585] Whet: to make keen or more acute – to sharpen or bring into tight focus. [←586] KJV Acts 2:37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? [←587] Hebrews 4:12 For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. [←588] That is, to correct a moral corruption or imperfection of some kind. [←589] Dehortation: dissuasion, an exhortation against a course of action. [←590] 1 Corinthians 3:11-13 For no other foundation can anyone lay than that which is laid, which is Jesus Christ. Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. [←591] Much like contracting a sickness. [←592] 2 Timothy 4:3-4 For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables. [←593] An introduction, preface, or preamble. [←594] This is an introduction to a discourse, giving the listener a brief overview to help them follow along as it unfolds. [←595] That is, rhythmic, in sing-song fashion. [←596] Celerity: having a rapid rate, like a machine-gun. [←597] See Chapter 31 and Chapter 33 above. [←598] Able to be physically sensed: affecting one or more of the five physical senses. [←599] Commemorative. [←600] Diagnostic. [←601] Prognostic. [←602] Romans 4:11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also; [←603] That is, being baptized without saving faith, does not signify new birth; nor does taking Communion without saving faith, seal the blessings of salvation and forgiveness of sins to the individual. 1 Corinthians 11:27-29 Whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. [←604] The declaration of something that is self-evident in the sign, like an attribute or quality of what is signified. [←605] Romans 2:29 but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit... [←606] Luke 22:20 Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you. Matthew 26:26 And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, "Take, eat; this is My body." [←607] Titus 3:5 not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit; [←608] 1 Corinthians 10:16 The bread which we break, is it not the communion of the body of Christ? [←609] 1 Corinthians 10:2 all were baptized into Moses in the cloud and in the sea, 3 all ate the same spiritual food, [←610] That is, in the instructions to the Church. [←611] Reciprocal: interchangeable. Originally worded “(as neither the other two)”, meaning “(unlike the other two)”. [←612] 2 Corinthians 2:9 For to this end I also wrote, that I might put you to the test, whether you are obedient in all things. [←613] Matthew 16:19 "And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." Matthew 18:15-17 "Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. "But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ "And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector. [←614] That is, by Divine authority. “Right” is similarly used in chap. 35.4, on page [154]. [←615] Matthew 18:15 "Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. 1 Corinthians 5:11 But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner — not even to eat with such a person. 1 Corinthians 5:12 For what have I to do with judging those also who are outside? Do you not judge those who are inside? [←616] 2 Corinthians 10:4-5 For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ; [←617] A paste or medicinal dressing applied to the skin for healing purposes. [←618] 1 Corinthians 5:5 deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus. [←619] Matthew 28:20 "teaching them to observe all things that I have commanded you; [←620] John 9:22 His parents said these things because they feared the Jews, for the Jews had agreed already that if anyone confessed that He was Christ, he would be put out of the synagogue [GNV excommunicated: the act of banishing a member of a church from the communion of believers and the privileges of the church; cutting a person off from religious society, as in 2 Timothy 3:5; Titus 3:10. The practice was widely abused by Roman Catholics.] [←621] DRA 1 Corinthians 16:22 If any man love not our Lord Jesus Christ, let him be anathema; [accursed – something devoted to God as a sacrifice, without hope of being redeemed; doomed to destruction.] [←622] Chiding, rebuking, reproving, censuring. [←623] Personally in private; in front of one or two witnesses; in front of the Church. [←624] 1 Timothy 5:20 Those who are sinning rebuke in the presence of all, that the rest also may fear. [The context would suggest this is in regard to an elder who sins, 1 Timothy 5:1; but Ames applies it as a general rule for all public sins.] [←625] A full or comprehensive excommunication (treated as a non-believer). [←626] Obstinate rebelliousness and insubordination; resistance to authority; refusal to accept the judgment of the Church, or to comply with its correction. In a secular court, it would be a finding of contempt. [←627] Speech, prayer, greeting, association, and food are forbidden. The sentence of excommunication. [←628] Revelation 17:5 And on her forehead a name was written: MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH. [Typically interpreted as the Romish Church.] [←629] Hebrews 9:9-10 It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service perfect in regard to the conscience — concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation. Romans 9:7-8 nor are they all children because they are the seed of Abraham; but, "In Isaac your seed shall be called." That is, those who are the children of the flesh, these are not the children of God; but the children of the promise are counted as the seed. [←630] Having power to atone for or offered by way of expiation (compensation) or propitiation (appeasement). [←631] Romans 12:1 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. [←632] Jude 1:14-15 Now Enoch, the seventh from Adam, prophesied about these men also, saying, "Behold, the Lord comes with ten thousands of His saints, to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him." 1 Peter 3:20-21 who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water. There is also an antitype which now saves us — baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ; [←633] Hebrews 11:7 By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith. [←634] Exodus 18:12 Then Jethro, Moses ‘ father-in-law, took a burnt offering and other sacrifices to offer to God. And Aaron came with all the elders of Israel to eat bread with Moses ‘ father-in-law before God. [←635] Genesis 21:12 But God said to Abraham, "Do not let it be displeasing in your sight because of the lad or because of your bondwoman. Whatever Sarah has said to you, listen to her voice; for in Isaac your seed shall be called. Romans 9:11-13 (for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls), it was said to her, "The older shall serve the younger." As it is written, "Jacob I have loved, but Esau I have hated." [←636] Genesis 14:18-19 Then Melchizedek king of Salem brought out bread and wine; he was the priest of God Most High. And he blessed him and said: "Blessed be Abram of God Most High, Possessor of heaven and earth; [←637] Genesis 22:18 "In your seed all the nations of the earth shall be blessed, because you have obeyed My voice." [←638] Hebrews 11:8-10 By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going. By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God. [←639] Galatians 4:26-31 but the Jerusalem above is free, which is the mother of us all. Now we, brethren, as Isaac was, are children of promise. But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now. Nevertheless what does the Scripture say? "Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman." So then, brethren, we are not children of the bondwoman but of the free. [←640] Colossians 2:11 In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ; Deuteronomy 30:6 "And the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, that you may live. [←641] Canaan here refers to the Promised Land which God gave to His people, not to the land of the Canaanites. [←642] Matthew 2:15 and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called My Son." [←643] John 3:14 "And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; John 12:32 "And I, if I am lifted up from the earth, will draw all peoples to Myself." [←644] 1 Corinthians 10:2 all were baptized into Moses in the cloud and in the sea; Isaiah 4:5 then the LORD will create above every dwelling place of Mount Zion, and above her assemblies, a cloud and smoke by day and the shining of a flaming fire by night. For over all the glory there will be a covering. [←645] 1 Corinthians 10:3-4 all ate the same spiritual food, and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ. John 6:32-33 Then Jesus said to them, "Most assuredly, I say to you, Moses did not give you the bread from heaven, but My Father gives you the true bread from heaven. "For the bread of God is He who comes down from heaven and gives life to the world." [←646] Hebrews 12:2 looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. [←647] 1 Corinthians 5:7 For indeed Christ, our Passover, was sacrificed for us. [←648] Exodus 13:15 `And it came to pass, when Pharaoh was stubborn about letting us go, that the LORD killed all the firstborn in the land of Egypt, both the firstborn of man and the firstborn of beast. Therefore I sacrifice to the LORD all males that open the womb, but all the firstborn of my sons I redeem.' [←649] Numbers 8:6-7 "Take the Levites from among the children of Israel and cleanse them ceremonially. "Thus you shall do to them to cleanse them: Sprinkle water of purification on them, and let them shave all their body, and let them wash their clothes, and so make themselves clean. [←650] Exodus 26:33 "And you shall hang the veil from the clasps. Then you shall bring the ark of the Testimony in there, behind the veil. The veil shall be a divider for you between the holy place and the Most Holy. Joshua 18:1 Now the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of meeting there. And the land was subdued before them. [←651] Acts 2:5-6 And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. And when this sound occurred, the multitude came together, and were confused, because everyone heard them speak in his own language. Acts 2:8-11 "And how is it that we hear, each in our own language in which we were born? "Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, "Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, "Cretans and Arabs — we hear them speaking in our own tongues the wonderful works of God." Acts 8:27 So he arose and went. And behold, a man of Ethiopia, a eunuch of great authority under Candace the queen of the Ethiopians, who had charge of all her treasury, and had come to Jerusalem to worship, [←652] Numbers 3:6-10 "Bring the tribe of Levi near, and present them before Aaron the priest, that they may serve him. "And they shall attend to his needs and the needs of the whole congregation before the tabernacle of meeting, to do the work of the tabernacle. "Also they shall attend to all the furnishings of the tabernacle of meeting, and to the needs of the children of Israel, to do the work of the tabernacle. "And you shall give the Levites to Aaron and his sons; they are given entirely to him from among the children of Israel. "So you shall appoint Aaron and his sons, and they shall attend to their priesthood; but the outsider who comes near shall be put to death." [←653] Numbers 4:46-47 All who were numbered of the Levites, ... from thirty years old and above, even to fifty years old, everyone who came to do the work of service and the work of bearing burdens in the tabernacle of meeting [the rest of what Ames lists is reasonably deduced from the requirements of their Priestly and Levitical duties]. [←654] Matthew 5:17 “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.” [←655] 2 Corinthians 3:12-14 Therefore, since we have such hope, we use great boldness of speech – unlike Moses, who put a veil over his face so that the children of Israel could not look steadily at the end of what was passing away. But their minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ. [←656] A list of charges that was nailed above those who were crucified, so onlookers would know their crimes. [←657] Colossians 2:14 having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross... Colossians 2:17 which are a shadow of things to come, but the substance is of Christ. [←658] Alluding to the two Tablets of the Law which Moses brought down from the Mount. Ames is suggesting that any such thing effectively reimposes the Law on us, which Christ fulfilled on our behalf. Why would he relieve us of the old Law, only to burden us with a new Law? Salvation is either of Law, or it is of Grace (Romans 6:14). [←659] Intensively: the inward virtue of a thing; extensively: the outward acts of a thing. [←660] 2 Corinthians 3:6 who also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. [←661] 2 Corinthians 3:17-18 Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord. [←662] 2 Corinthians 3:11 For if what is passing away was glorious, what remains is much more glorious. [←663] Ephesians 4:13 till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; [←664] That is, the Temple. [←665] That is, the Synagogues – see chap. 38, thesis 37. [←666] This is Ames ‘ principle of Congregationalism. “He believed in independent, voluntary congregations, but not separatism. He was one of the founders of the Congregationalist movement among Puritans.” – “Ames,” Evangelical Dict. of Theology, 2nd ed. (Baker House, Grand Rapids MI, 2007) ed. Walter Elwell, p. 52. [←667] The House of Nassau is a diverse aristocratic dynasty in Europe. It is named after the lordship associated with Nassau Castle, located in present-day Nassau, Rhineland-Palatinate, Germany. [←668] 1 Thessalonians 2:14 For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. Acts 14:23 So when they had appointed elders in every church. Acts 15:41 And he went through Syria and Cilicia, strengthening the churches. Romans 16:4-5 to whom not only I give thanks, but also all the churches of the Gentiles. Likewise greet the church that is in their house. Romans 16:16 The churches of Christ greet you. 1 Corinthians 16:1 Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also: 1 Corinthians 16:19 The churches of Asia greet you. 2 Corinthians 8:1 Moreover, brethren, we make known to you the grace of God bestowed on the churches of Macedonia: 2 Corinthians 8:18-19 And we have sent with him the brother whose praise is in the gospel throughout all the churches, and not only that, but who was also chosen by the churches to travel with us with this gift; Galatians 1:2 To the churches of Galatia: Galatians 1:22 And I was unknown by face to the churches of Judea which were in Christ. [←669] Acts 2:44 Now all who believed were together, and had all things in common; Acts 5:12 And they were all with one accord in Solomon’s Porch. Acts 14:27 Now when they had come and gathered the church together, they reported all that God had done with them, and that He had opened the door of faith to the Gentiles. Acts 15:25 it seemed good to us, being assembled with one accord, to send chosen men to you; Acts 21:22 "What then? The assembly must certainly meet, for they will hear that you have come. 1 Corinthians 5:4 In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ; 1 Corinthians 14:23 Therefore if the whole church comes together in one place; 1 Corinthians 14:26 How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification. 1 Corinthians 11:17 Now in giving these instructions I do not praise you, since you come together not for the better but for the worse. 1 Corinthians 11:33 Therefore, my brethren, when you come together to eat, wait for one another. [←670] Acts 14:23 So when they [i.e. Paul and Barnabas] had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed. [←671] Originally, “Imposition of hands.” [←672] Transparently clear; easily understood. [←673] Based on his congregational views expressed in the previous chapter, Ames is not suggesting that these are Ministers approved by the State, but ordained under the laws of God. He sees this as a requirement to administer the Sacraments, because sacraments should be joined with sound teaching to ensure right doctrine and practice. As he wrote in The Substance of Christian Religion (1659), “in any ordinary way, faith is never so confirmed and strengthened as it is when Sacraments are joined with the Word,” p. 168. Further, he sees these as corporate and not private sacraments, thus warning against their use outside the assembly. [←674] That is, buried. [←675] Referring to ceremonial washing using water from the Laver in the Tabernacle (Exodus 30:18-19; Exodus 40:30-31). [←676] Romans 6:3-5 Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection; [←677] Romans 4:11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also; Galatians 3:7-8 Therefore know that only those who are of faith are sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, "In you all the nations shall be blessed." [←678] Colossians 2:11-12 In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead. [←679] Hebrews 9:12 Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. [←680] John 6:51 "I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world." [←681] 1 Corinthians 11:26 For as often as you eat this bread and drink this cup, you proclaim the Lord's death till He comes. [←682] The Roman Catholic doctrine that the whole substance of the bread and the wine changes into the substance of the body and blood of Christ when consecrated in the Eucharist. [←683] The doctrine of the Lutherans and the High Anglican Church that after the consecration of the Eucharist, the substance of the body and blood of Christ coexists with the substance of the consecrated bread and wine. [←684] Language used in a figurative or nonliteral sense. [←685] Substituting the name of an attribute or feature for the name of the thing itself (as in ‘they counted heads ‘). [←686] Logic: a declaration of something self-evident, and thus it is assumed to be literal. [←687] An equating verb that links the subject with the complement of a sentence. In the phrase, “he became a doctor,” the verb “became” is the copula. [←688] Substituting a more inclusive term for a less inclusive one, or vice versa, as in “fifty head of cattle.” [←689] Luke 21:28 "Now when these things begin to happen, ...your redemption draws near." Romans 8:23 we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. Ephesians 1:14 who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory. [←690] Acts 10:42 "And He commanded us to preach to the people, and to testify that it is He who was ordained by God to be Judge of the living and the dead. [←691] Acts 1:11 who also said, "Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven." [←692] Matthew 24:30 "Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. Titus 2:13 looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ; [←693] 2 Thessalonians 1:7-10 and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ. These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power, when He comes, in that Day, to be glorified in His saints and to be admired among all those who believe, because our testimony among you was believed. [←694] 2 Corinthians 5:10 For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. [←695] Either before the fact or after the fact – it is not an evidentiary event. [←696] Matthew 24:31 "And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other. [←697] Colossians 3:4 When Christ who is our life appears, then you also will appear with Him in glory. 1 Thessalonians 4:14 For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus. [←698] John 5:28-29 "Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice "and come forth — those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. [←699] John 5:22 "For the Father judges no one, but has committed all judgment to the Son. [←700] 1 Thessalonians 4:17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. [←701] Matthew 24:36 "But of that day and hour no one knows, not even the angels of heaven, but My Father only. [←702] Revelation 20:12 And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books. [←703] And those true causes are the works of Christ, accounted to believers by God’s grace, through faith in Christ. Ephesians 2:8-9 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. Titus 3:5 not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit; [←704] John 5:26-27 "For as the Father has life in Himself, so He has granted the Son to have life in Himself, "and has given Him authority to execute judgment also, because He is the Son of Man. [←705] 1 Corinthians 6:3 Do you not know that we shall judge angels? [←706] Revelation 20:13-14 The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. Then Death and Hades were cast into the lake of fire. This is the second death. [←707] The sketchy logic is this: If purgatory is no longer necessary to perfect a soul for eternal life after Judgment, and if those who were in Purgatory at the moment of Judgment were not yet perfected, but were still entirely saved by Christ through faith (John 6:40), then what need is there for Purgatory before the Judgment, or at all? (Galatians 3:3) [←708] 2 Peter 3:10 But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up. 1 Corinthians 15:51-52 Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed — in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. Hebrews 1:10-12 And: "You, LORD, in the beginning laid the foundation of the earth, And the heavens are the work of Your hands. They will perish, but You remain; And they will all grow old like a garment; Like a cloak You will fold them up, And they will be changed. But You are the same, And Your years will not fail." (Psalms 102:25-27) [←709] 1 Kings 2:45 "But King Solomon shall be blessed, and the throne of David shall be established before the LORD forever." 1 Timothy 1:17 Now to the King eternal... Hebrews 7:25 Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them. [←710] Matthew 6:10. [←711] Romans 8:7 Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. [←712] Luke 1:74 To grant us that we, Being delivered from the hand of our enemies, Might serve Him without fear; Romans 6:16 Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness? [←713] Romans 6:18 having been set free from sin, you became slaves of righteousness. Romans 6:22 having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life. [←714] John 3:2 This man came to Jesus by night and said to Him, "Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him." [←715] Geneva and Douay Rheims Bibles. [←716] Douay Rheims Bible. [←717] John 15:4-5 "Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me. "I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. [←718] Deuteronomy 32:46-47 and He said to them: "Set your hearts on all the words which I testify among you today, which you shall command your children to be careful to observe — all the words of this law. "For it is not a futile thing for you, because it is your life, and by this word you shall prolong your days in the land which you cross over the Jordan to possess." [←719] That is, it would not be complete so that it may be known; and it must be known if it is to be rightly obeyed. [←720] Revoked or abolished. [←721] That is, in Adam’s state prior to the Fall. [←722] 1 Kings 11:31 And he said to Jeroboam, "Take for yourself ten pieces, for thus says the LORD, the God of Israel: ‘Behold, I will tear the kingdom out of the hand of Solomon and will give ten tribes to you; 2 Chronicles 13:5-7 "Should you not know that the LORD God of Israel gave the dominion over Israel to David forever, to him and his sons, by a covenant of salt? "Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, rose up and rebelled against his lord. "Then worthless rogues gathered to him, and strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and inexperienced and could not withstand them. [←723] Ephesians 2:10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them. [←724] Romans 4:4 Now to him who works, the wages are not counted as grace but as debt. [←725] Samuel Bolton (1606-1654), in his book The True Bounds of Christian Freedom, lists nine differences between legal obedience and evangelical obedience: (1) a slavish vs. a childlike spirit; (2) burdensome vs. delightful; (3) conviction of conscience vs. necessity of new nature; (4) satisfaction in duty vs. satisfaction in Christ; (5) shell vs. substance; (6) performs to live vs. lives to Christ; (7) formality vs. fervency; (8) performs when pressured vs. performs out of happiness; (9) duty with reluctance vs. duty with delight. [←726] Matthew 6:3-4 "But when you do a charitable deed, do not let your left hand know what your right hand is doing, "that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly. [←727] Of a foreign nature; not akin to the life of the Spirit. [←728] 1 Thessalonians 5:23 Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. 1 Corinthians 6:20 For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s. [←729] Galatians 4:18 But it is good to be zealous in a good thing always, and not only when I am present with you. [←730] Liveliness and eagerness. [←731] Not just the person in general, but the particular faculty that drives virtue, which Ames asserts is the Will. [←732] Romans 7:19 For the good that I will to do, I do not do; but the evil I will not to do, that I practice... Romans 7:21 I find then a law, that evil is present with me, the one who wills to do good. [←733] Vice-prone. [←734] Romans 7:17 But now, it is no longer I who do it, but sin that dwells in me... Romans 7:20 Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me... Romans 7:23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. [←735] In other words, when virtue drives an action, it is a virtuous action; and that is not negated by the fact that we usually abuse our knowledge of what is right and good, by doing what is evil. [←736] i.e., intellect (knowledge, logic, etc.) doesn ‘t exactly correspond to virtue; intellect is not “virtue” in itself. The reason is given in the next thesis: knowledge of virtue isn’t virtue; virtue always produces virtuous action. [←737] What Ames and the King James Bible term “well-doing”: Romans 2:7; Galatians 6:9; 2 Thessalonians 3:13; 1 Peter 2:15; 1 Peter 3:17; 1 Peter 4:19. [←738] The Lesbian Rule is a flexible mason’s ruler made of lead. It could be bent to the curves of a moulding. Aristotle said that the Law (what is right and just) is not a fixed rule in every situation, but must be bent (shaped) to the variables, to yield what is equitable. However, though all men are generally capable of perception, not all are qualified to adapt the Law to obtain a just outcome. Only some are “moral men”. By their experience (their habit or ‘ethic ‘) and their ability to recognize relevant distinctions, they are qualified to “mould” or shape the Law to fit the circumstances and obtain the good. Nicomachean Ethics (espec. bk 2, ch. 1; bk 5, ch. 10) [←739] Titus 2:11-12 For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, [←740] Peter Ramus (1515-1572) was a renowned French humanist, logician, and educational reformer. He converted to Protestantism in 1561, and was killed during the St. Bartholomew’s Day Massacre, 1572. He was anti-Aristotelian. In "Dialecticae partitiones," Ramus recommended the use of summaries, headings, citations and examples as a means to replace the old Aristotelian logic of the Scholastics (dialogue), with a new science of reason (dialectic). A school of Ramists arose in France, Germany, Switzerland, and the Netherlands. [←741] Romans 6:22 But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life. [←742] In classical writings, the four CARDINAL VIRTUES are Justice, Prudence, Fortitude (or courage), and Temperance. [←743] 1 Corinthians 6:12 All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any. 1 Corinthians 10:23 All things are lawful for me1, but not all things are helpful; all things are lawful for me, but not all things edify. [←744] 1 Corinthians 2:15 But he who is spiritual judges all things... Php_1:9-10 And this I pray, that your love may abound still more and more in knowledge and all discernment, that you may approve the things that are excellent, that you may be sincere and without offense.... [←745] KJV Ephesians 4:17 that you henceforth walk not as other Gentiles walk, in the vanity of their mind; KJV Romans 1:28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; to retain: or, to acknowledge a reprobate...: or, a mind void of judgment or, an unapproving mind. [←746] Matthew 25:5 But while the bridegroom was delayed, they all slumbered and slept. Matthew 25:13 "Watch therefore, for you know neither the day nor the hour1 in which the Son of Man is coming. [←747] This was changed from the original “third general affection.” The term “condition” from thesis 25 was added to each Cardinal virtue as it was named. But here in thesis 30, Ames instead used “general affection,” thus equating general affection with a condition – a necessary attribute or disposition of the mind and heart that affects our will, and thus our affection for doing good. [←748] “Christ” in Hebrew is mashiach, Messiah, “the anointed.” It is unclear what point Ames is making, except perhaps that Christ is the embodiment of what it means to be virtuous and brave – see next footnote. [←749] Proverbs 31:10 “Who can find a virtuous wife?” Virtuous is the Hebrew חַיִל chayil, meaning power, strength, wealth, and even army. The LXX translates it to the Greek as ἀνδρείαν andreian, meaning manly, courageous, or brave — attributes of a warrior. John Gill’s commentary on Proverbs 31:10 applies this description to the Church: a “woman of strength, valour, and courage, as the word signifies when used of men, 1 Samuel 16:18 [which describes David as a ‘man of valour ‘ – chayil]; The church is militant, has many enemies, and these are powerful and mighty, as well as cunning and crafty; yet with all their power and policy, they cannot overcome her; the gates of hell cannot prevail against her; she engages with them all, and is more than a conqueror over them; she is of great spiritual strength, which she has from Christ, to fight the Lord’s battles, to withstand every enemy, to exercise grace, and do every good work; and all her true members persevere to the end.” [←750] Ephesians 3:16 that He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man; [←751] Acts 4:29 "Now, Lord, look on their threats, and grant to Your servants that with all boldness they may speak Your word, [←752] Greek ὑπομονῆς hupomone: alternately translated endurance. [←753] 1 Peter 5:8 Be sober, be vigilant; because1 your adversary the devil walks about like a roaring lion, seeking whom he may devour. [←754] 1 Timothy 1:5 Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith; 1 Peter 2:22 "Who committed no sin, Nor was deceit found in His mouth"; [←755] 2 Peter 1:5-7 But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love. [←756] Usually translated “self-control;” KJV and Geneva bibles, “temperance;” Douay-Rheims, “abstinence.” [←757] Or conditions. See footnote for thesis 30 above. [←758] The four Virtues initially came from Plato, as discussed in Republic (dialogue) Book IV. They were expanded on by Cicero, and adapted by Ambrose, Augustine, and Thomas Aquinas (Summa Theologica II (I).61). [←759] Mediocrity: the mean. [←760] It is sometimes said that virtue, like ethics, is not evidenced in choosing between obvious good and evil, but rather choosing between the lesser of two evils which first need to be valued, and then weighed against each other. [←761] That is, the intent to be virtuous cannot be “in the extreme”, as if one could want too much to be virtuous. [←762] Vicious habits, i.e., habits of vice. [←763] As the real mean or reason. See Thomas Aquinas ‘ Summa Theologica, Vol. 23 Virtue, 1a2ae ques. 55-67. [←764] Specific meaning the same in kind. [←765] Ecclesiastes 7:16 Do not be overly righteous, Nor be overly wise: Why should you destroy yourself? [i.e. self-righteousness, and proud of one’s own wisdom, as with the Pharisee in Luke 18:11-12.] [←766] Php_1:9 And this I pray, that your love may abound still more and more in knowledge and all discernment; [←767] Romans 12:6 Having then gifts differing according to the grace that is given to us, let us use them: Ephesians 4:7 But to each one of us grace was given according to the measure of Christ’s gift. [←768] Hebrews 5:13-14 For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil. [←769] 1 Corinthians 12:4-7 There are diversities of gifts, but the same Spirit. There are differences of ministries, but the same Lord. And there are diversities of activities, but it is the same God who works all in all. But the manifestation of the Spirit is given to each one for the profit of all: etc. [←770] James 2:10 For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. [←771] 1 Corinthians 13:1-2 ff. Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing, etc. [←772] Matthew 12:33 "Either make the tree good and its fruit good, or else make the tree bad and its fruit bad; for a tree is known by its fruit. [←773] Thus, our will to drink water includes the will to have water available, the means to obtain that water, and the means by which to drink it. However, also having a need for our child to drink, and insufficient water for both, our will to drink the water ourselves may change, even though our desire remains. [←774] Not essential. [←775] Such as killing a man in battle, or executing a murderer. [←776] One who kills an innocent, or frees the guilty, out of ignorance or mistake, may not be evil so far as the intent which led to their evil actions; they may only be deceived. “I was just following orders”, etc. [←777] Romans 4:4 Now to him who works, the wages are not counted as grace but as debt. [←778] Matthew 5:12 "Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you. [←779] Romans 6:23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. [←780] DRA 2 Corinthians 8:10-11 And herein I give my advice; for this is profitable for you, who have begun not only to do, but also to be willing, a year ago. Now therefore perform it also in deed; that as your mind is forward to be willing, so it may be also to perform, out of that which you have. [←781] Geneva Bible. [←782] Matthew 5:28 "But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart. (see thesis 33 below). [←783] Romans 13:7 Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor. [←784] Originally, “vainglory,” which is outspoken conceit or boastfulness – “to be seen by men” (Matthew 6:1). [←785] 2 Corinthians 8:12 For if there is first a willing mind, it is accepted according to what one has, and not according to what he does not have. [←786] Exodus 21:20-25 "And if a man beats his male or female servant with a rod, so that he dies under his hand, he shall surely be punished. "Notwithstanding, if he remains alive a day or two, he shall not be punished; for he is his property. "If men fight, and hurt a woman with child, so that she gives birth prematurely, yet no harm follows, he shall surely be punished accordingly, as the woman's husband imposes on him; and he shall pay as the judges determine. "But if any harm follows, then you shall give life for life, "eye for eye, tooth for tooth, hand for hand, foot for foot, "burn for burn, wound for wound, stripe for stripe. [←787] An effort above and beyond the call of duty, or what is required by the Law. [←788] Dotings: the foolish imaginings of senility; or indulgences and extravagances lavished on another. [←789] Matthew 22:37-40 Jesus said to him, "`You shall love the LORD your God with all your heart, with all your soul, and with all your mind1.' "This is the first and great commandment. "And the second is like it:`You shall love your neighbor as yourself1.' "On these two commandments hang all the Law and the Prophets." [←790] Romans 1:17-18 For in it the righteousness of God is revealed from faith to faith; as it is written, "The just shall live by faith [i.e. belief and trust in God alone – 1st Tablet]." For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men [2nd Tablet], who suppress the truth in unrighteousness; [←791] Titus 2:12 teaching us that, denying ungodliness and worldly lusts, we should live soberly [with temperance], righteously, and godly [with piety] in the present age; [←792] Luke 1:75 In holiness and righteousness before Him all the days of our life. Ephesians 4:24 and that you put on the new man which was created according to God, in true righteousness and holiness. [←793] Luke 10:27. [←794] Acts 26:5 "They knew me from the first, if they were willing to testify, that according to the strictest sect of our religion I lived a Pharisee. James 1:26-27 If anyone among you1 thinks he is religious, and does not bridle his tongue but deceives his own heart, this one's religion is useless. Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world. [←795] Psalms 63:1 O God, You are my God; Early will I seek You; My soul thirsts for You; My flesh longs for You In a dry and thirsty land Where there is no water. See also, Psalms 143:6; Psalms 84:2; Psalms 42:1-2. [←796] Matthew 12:1 At that time Jesus went through the grainfields on the Sabbath. And His disciples were hungry, and began to pluck heads of grain and to eat... Matthew 12:3-4 But He said to them, "Have you not read what David did when he was hungry, he and those who were with him: "how he entered the house of God and ate the showbread which was not lawful for him to eat, nor for those who were with him, but only for the priests?... Matthew 12:7 "But if you had known what this means, ‘I desire mercy and not sacrifice,' you would not have condemned the guiltless... Matthew 12:10 And behold, there was a man who had a withered hand. And they asked Him, saying, "Is it lawful to heal on the Sabbath?" – that they might accuse Him... Matthew 12:12 "Of how much more value then is a man than a sheep? Therefore it is lawful to do good on the Sabbath." [←797] GNV Exodus 34:6-8 So the Lord passed before his face, and cried, The Lord, the Lord, strong, merciful, and gracious, slow to anger, and abundant in goodness and truth, Reserving mercy for thousands, forgiving iniquity, and transgression and sin, and not making the wicked innocent, visiting the iniquity of the fathers upon you children, and upon children’s children, unto the third and fourth generation. Then Moses made haste and bowed himself to the earth, and worshipped. [←798] Douay Rheims: DRA John 4:23 But the hour comes, and now is, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeks such to adore him. [←799] This thesis and the next four deal with our duty to rightly submit to a human superior, without violating our duty to worship God alone. And so they distinguish proper submission from idolatrous worship. [←800] Acts 7:40-41 "saying to Aaron, ‘Make us gods to go before us; as for this Moses who brought us out of the land of Egypt, we do not know what has become of him1.' "And they made a calf in those days, offered sacrifices to the idol, and rejoiced in the works of their own hands. Revelation 19:10 And I fell at his feet to worship him. But he said to me, "See that you do not do that! I am your fellow servant, and of your brethren who have the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of prophecy." Revelation 22:8 Now I, John, saw and heard1 these things. And when I heard and saw, I fell down to worship before the feet of the angel who showed me these things. 9 Then he said to me, "See that you do not do that. For1 I am your fellow servant, and of your brethren the prophets, and of those who keep the words of this book. Worship God." [←801] Hebrews 11:6 But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him. [←802] The Sermon on the Mount. For example, Matthew 5:13-16 "You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men. "You are the light of the world. A city that is set on a hill cannot be hidden. "Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. "Let your light so shine before men, that they may see your good works and glorify your Father in heaven; etc. [←803] That is, worship inclines toward, draws near, or is favorably disposed to God. [←804] A choosing of it. [←805] James 2:19 You believe that there is one God. You do well. Even the demons believe – and tremble! [←806] Joshua 23:8 "but you shall hold fast to the LORD your God, as you have done to this day. KJV Acts 11:23 Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. 1 Corinthians 6:17 But he who is joined to the Lord is one spirit with Him. [←807] Psalms 119:30-31 I have chosen the way of truth; Your judgments I have laid before me. I cling to Your testimonies; O LORD, do not put me to shame! [←808] A predication is a declaration of something that is self-evident – e.g. God’s existence (Romans 1:20). [←809] The MATERIAL object of our Faith (the promise), and the FORMAL object of our Faith (the Promisor). [←810] 2 Corinthians 3:18 But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord. [←811] Hebrews 13:17 Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you. [←812] Romans 10:9-10 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. [←813] 2 Peter 3:18 but grow in the grace and knowledge of our Lord and Savior Jesus Christ. [←814] 1 Peter 2:12 having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation. [←815] Revelation 2:10 Be faithful until death, and I will give you the crown of life. [←816] Revelation 2:13 "I know your works, and where you dwell, where Satan's throne is. And you hold fast to My name, and did not deny My faith even in the days in which Antipas was My faithful martyr, who was killed among you, where Satan dwells. [←817] Matthew 10:33 "But whoever denies Me before men, him I will also deny before My Father who is in heaven. Matthew 10:39 "He who finds his life will lose it, and he who loses his life for My sake will find it. Matthew 16:25 "For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. [←818] DRA 1 Corinthians 14:22-23 Wherefore tongues are for a sign, not to believers, but to unbelievers; but prophecies not to unbelievers, but to believers. If therefore the whole church comes together into one place, and all speak with tongues, and there come in unlearned persons or infidels, will they not say that you are mad? [Infidels are equated to unbelievers in this verse from the Douay Rheims translation; hence infidelity is equated to unbelief.] [←819] 1 Corinthians 8:10-11 For if anyone sees you who have knowledge eating in an idol's temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols? And because of your knowledge shall the weak brother perish, for whom Christ died? [←820] James 1:6-8 But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. For let not that man suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways. [←821] 1 Corinthians 15:1-2 Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand, by which also you are saved, if you hold fast that word which I preached to you – unless you believed in vain. [←822] Titus 3:10 Reject a divisive man after the first and second admonition, 11 knowing that such a person is warped and sinning, being self-condemned. [Heresy, as commonly used, is any departure from orthodoxy – established truth] [←823] 1 Timothy 1:19-20 having faith and a good conscience, which some having rejected, concerning the faith have suffered shipwreck, of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme. 2 Timothy 1:13 Hold fast the pattern of sound words which you have heard from me, in faith and love which are in Christ Jesus. [Apostasy is damnable error, turning away from Christ’s salvation to another] [←824] Romans 8:25 But if we hope for what we do not see, we eagerly wait for it with perseverance. [←825] 1 Peter 1:13 Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ; [←826] Hebrews 11:1 Now faith is the substance of things hoped for, the evidence of things not seen. 2 Corinthians 1:9-10 Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, who delivered us from so great a death, and does1 deliver us; in whom we trust that He will still deliver us, [←827] Galatians 5:5 For we through the Spirit eagerly wait for the hope of righteousness by faith. Romans 8:24 For we were saved in this hope, but hope that is seen is not hope; for why does one still hope for what he sees? Titus 2:13 looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ; [←828] Ephesians 6:17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God; 1 Thessalonians 5:8 But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation. [←829] 1 Chronicles 29:15 For we are aliens and pilgrims before You, As were all our fathers; Our days on earth are as a shadow, And without hope. Ezra 10:2 And Shechaniah the son of Jehiel, one of the sons of Elam, spoke up and said to Ezra, "We have trespassed against our God, and have taken pagan wives from the peoples of the land; yet now there is hope in Israel in spite of this. Jeremiah 14:8 O the Hope of Israel, his Savior in time of trouble; [←830] Because Faith and Hope share the promises of God in common, they are both therefore certain. [←831] 1 Corinthians 13:10 But when that which is perfect has come, then that which is in part will be done away. [←832] 1 Corinthians 13:13 And now abide faith, hope, love, these three; but the greatest of these is love. [←833] Hebrews 11:1 Now faith is the substance of things hoped for, the evidence of things not seen. [←834] 1 Corinthians 13:4-5 Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; [i.e., it seeks the good of others] [←835] That is, the act of expectation (thesis 8 above). [←836] Romans 5:3-4 And not only that, but we also glory in tribulations, knowing [eido: knowledge by seeing] that tribulation produces perseverance; and perseverance, character; and character, hope. [←837] 1 John 3:19 And by this we know that we are of the truth, and shall assure our hearts before Him. [←838] Hebrews 10:22-23 let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful. [←839] Study: a careful consideration of, and attention to. [←840] Psalms 27:3 Though an army may encamp against me, My heart shall not fear; Though war should rise against me, In this I will be confident. [←841] That is, the fear which both believers and unbelievers have before a holy and righteous God, is differently motivated: the believer hoping in grace, and the unbeliever dreading justice. [←842] Hebrews 10:27 a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. [←843] Genesis 4:13-14 And Cain said to the LORD, "My punishment is greater than I can bear! "Surely You have driven me out this day from the face of the ground; I shall be hidden from Your face; I shall be a fugitive and a vagabond on the earth, and it will happen that anyone who finds me will kill me." [←844] Matthew 27:4-5 saying, "I have sinned by betraying innocent blood." And they said, "What is that to us? You see to it!" Then he threw down the pieces of silver in the temple and departed, and went and hanged himself. [←845] Being deprived of something. [←846] Psalms 33:17 A horse is a vain hope for safety; Neither shall it deliver any by its great strength. [←847] Proverbs 19:18 Chasten your son while there is hope, And do not set your heart on his destruction. [←848] Psalms 9:18 For the needy shall not always be forgotten; The expectation of the poor shall not perish forever. [←849] Jeremiah 7:4 "Do not trust in these lying words, saying, ‘The temple of the LORD, the temple of the LORD, the temple of the LORD are these.' Jeremiah 7:8-10 "Behold, you trust in lying words that cannot profit. "Will you steal, murder, commit adultery, swear falsely, burn incense to Baal, and walk after other gods whom you do not know, "and then come and stand before Me in this house which is called by My name, and say, ‘We are delivered to do all these abominations '? [←850] Jeremiah 17:5 Thus says the LORD: "Cursed is the man who trusts in man And makes flesh his strength, Whose heart departs from the LORD. 1 Timothy 6:17 Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. [←851] Psalms 25:2-3 O my God, I trust in You; Let me not be ashamed; Let not my enemies triumph over me. Indeed, let no one who waits on You be ashamed; Let those be ashamed who deal treacherously without cause. [←852] Luke 17:10 "So likewise you, when you have done all those things which you are commanded, say, ‘We are unprofitable servants. We have done what was our duty to do.'" Job 22:2-3 "Can a man be profitable to God, Though he who is wise may be profitable to himself? Is it any pleasure to the Almighty that you are righteous? Or is it gain to Him that you make your ways blameless? [←853] Psalms 25:14 The secret of the LORD is with those who fear Him, And He will show them His covenant. [←854] Romans 13:10 Love does no harm to a neighbor; therefore love is the fulfillment of the law. 1 John 2:5 But whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in Him. 1 John 3:18 My little children, let us not love in word or in tongue, but in deed and in truth. [←855] Genesis 15:1-2 After these things the word of the LORD came to Abram in a vision, saying, "Do not be afraid, Abram. I am your shield, your exceedingly great reward." But Abram said, "Lord GOD, what will You give me, seeing I go childless, and the heir of my house is Eliezer of Damascus?" [←856] Genesis 17:1-12 When Abram was ninety-nine years old, the LORD appeared to Abram and said to him, "I am Almighty God; walk before Me and be blameless. "And I will make My covenant between Me and you, and will multiply you exceedingly." [←857] Valuably. [←858] Matthew 10:37 "He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. Luke 14:26 "If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple. [←859] Psalms 14:3 They have all turned aside, They have together become corrupt; There is none who does good, No, not one. [←860] John 3:20 "For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. [←861] That is, the expression or product of other virtues. Rather, Charity is a virtue in and of itself. [←862] That is, they are directed toward God out of thanksgiving to him and for his glory — he is the object of our Charity. [←863] This sounds self-contradictory: Charity is not a form of other virtues ...but by a metaphor it is. Ames is simply describing the immediacy of the connection between acts of Charity, and acts of other virtues that are motivated by Charity (1 Corinthians 13:1-3, “But if I have not charity...”). Charity is the motivation (the cause), not the form (the effect), of the acts of the other virtues; and yet, because of Charity, those acts become charitable (by a metaphor). In that sense only is Charity the form of those acts, and of the virtues which produced them. To get concrete, kindness is a virtue. Charity is not a form of kindness; rather kindness is an act that expresses Charity, and specifically when that Charity is directed (“referred”) to the glory of God, and motivated by the love of God. [←864] Galatians 5:6 For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love. [←865] Dropping a rock in pool produces ripples in the water. The essential cause is dropping the rock; the complementary cause is the property of water such that it moves in waves. Dropping a rock on dirt does not produce the same effect. The act of dropping the rock is perfected, or completed, when the ripples begin to flow. [←866] 1 Corinthians 13:12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. [←867] Psalms 40:8 I delight to do Your will, O my God, And Your law is within my heart." Psalms 119:11 Your word I have hidden in my heart, That I might not sin against You! Jeremiah 31:33 "But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. (quoted in Hebrews 8:10) [←868] Psalms 119:31 I cling to Your testimonies; O LORD, do not put me to shame! James 1:21 Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls. [←869] Romans 6:17 ...yet you obeyed from the heart that form of doctrine to which you were delivered [Gr. paradidomi: transferred into its ruling authority]. 2 Corinthians 3:18 But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord. [←870] Or so loves. [←871] Originally, “sets at naught.” [←872] That is, Pride is the end of every sin, for Pride glories in self-exaltation, which every sin serves. Pride makes the self, live to self, and not to God (Galatians 2:19). Pride makes the self into its own god, to be worshipped and satisfied by all, including itself (Exodus 20:3). And thus Pride is not only the end of every sin, but the beginning of every sin (Sir_10:13). Pride ensures the self is loved more than God, and loved to the exclusion of its neighbor — which are the two pegs on which hang all the Law and the Prophets (Matthew 22:37-40). Thus Pride violates all the Law and the Prophets. [←873] Romans 8:7 Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. Galatians 1:16 to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with flesh and blood; [←874] Isaiah 8:19 And when they say to you, "Seek those who are mediums and wizards, who whisper and mutter," should not a people seek their God? Should they seek the dead on behalf of the living? Deuteronomy 18:10-14 "There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, "or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead. "For all who do these things are an abomination to the LORD, and because of these abominations the LORD your God drives them out from before you. "You shall be blameless before the LORD your God. "For these nations which you will dispossess listened to soothsayers and diviners; but as for you, the LORD your God has not appointed such for you. [←875] Not Faith in Christ, but faith in another who has taken the place of Christ – i.e., misplaced Faith. [←876] An intuitive judgement or feeling about the best way to act, that is not based on Scripture or reason; see thesis 33. [←877] An outward or token appearance or form that is deliberately misleading. [←878] Sympathies agree in their nature; Antipathies disagree in their nature. [←879] Matthew 6:12 And forgive us our debts, As we forgive our debtors. [←880] To introduce, or give to understand. Php_4:6 Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; [←881] Psalms 10:17 LORD, You have heard the desire of the humble; You will prepare their heart; You will cause Your ear to hear; DRA Romans 8:26 Likewise the Spirit also helps our infirmity. For we know not what we should pray for as we ought; but the Spirit himself asks for us with unspeakable groanings. [←882] Genesis 32:28 And He said, "Your name shall no longer be called Jacob, but Israel; for you have struggled [Heb. sarah, to exert power or might, to contend] with God and with men, and have prevailed." Hosea 12:4-5 Yes, he struggled with the Angel and prevailed; He wept, and sought favor from Him. He found Him in Bethel, And there He spoke to us-- That is, the LORD God of hosts. The LORD is His memorable name. Romans 15:30 Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me. [←883] 2 Corinthians 1:11 you also helping together in prayer for us, that thanks may be given by many persons on our behalf for the gift granted to us through many. [←884] Psalms 139:2 You know my sitting down and my rising up; You understand my thought afar off. [←885] That is, to our way of thinking. [←886] Psalms 32:5 I acknowledged my sin to You, And my iniquity I have not hidden. I said, "I will confess my transgressions to the LORD," And You forgave the iniquity of my sin. Selah. [←887] Psalms 79:9 Help us, O God of our salvation, For the glory of Your name; And deliver us, and provide atonement for our sins, For Your name's sake! [←888] Ephesians 2:5-7 even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), and raised us up together, and made us sit together in the heavenly places in Christ Jesus, that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus. [←889] Psalms 19:12 Who can understand his errors? Cleanse me from secret faults. [←890] Ezra 9:13 "And after all that has come upon us for our evil deeds and for our great guilt, since You our God have punished us less than our iniquities deserve, and have given us such deliverance as this. [←891] Psalms 119:106 I have sworn and confirmed That I will keep Your righteous judgments. Psalms 119:112 I have inclined my heart to perform Your statutes Forever, to the very end. [←892] Psalms 129:8 Neither let those who pass by them say, "The blessing of the LORD be upon you; We bless you in the name of the LORD!" Nehemiah 2:4 Then the king said to me, "What do you request?" So I prayed to the God of heaven. [←893] Nehemiah 1:6 "...I pray before You now, day and night, for the children of Israel Your servants, and confess the sins of the children of Israel which we have sinned against You. Both my father's house and I have sinned. Luke 2:37 and this woman was a widow of about eighty-four years, who did not depart from the temple, but served God with fastings and prayers night and day. [←894] 1 Samuel 1:13 Now Hannah spoke in her heart; only her lips moved, but her voice was not heard. [←895] Hosea 14:2 Take words with you, And return to the LORD. Say to Him, "Take away all iniquity; Receive us graciously, For we will offer the sacrifices of our lips. [←896] Matthew 6:7 "And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words. [←897] Typically marked by halting speech, as “just the right words” are searched for; but the petition is not meant to be decorated with words, but conveyed by them. Or perhaps a flood of words proceeds without any focus (the mouth is engaged but not yet the mind); this may mean that the supply, as well as the Supplier, were ill-considered beforehand. [←898] Simultaneosly and consequentially. [←899] James 5:13 Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms. [←900] Nehemiah 8:6 And Ezra blessed the LORD, the great God. Then all the people answered, "Amen, Amen!" while lifting up their hands. And they bowed their heads and worshiped the LORD with their faces to the ground. 1 Corinthians 14:16 Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say "Amen " at your giving of thanks, since he does not understand what you say? [←901] Alternatively requesting. [←902] This was the Roman Catholic liturgy, yet it was also the Anglican liturgy using the Book of Common Prayer (1559). [←903] Colossians 3:16 Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. [←904] 1 Chronicles 16:34-36 Oh, give thanks to the LORD, for He is good! For His mercy endures forever. And say, "Save us, O God of our salvation; Gather us together, and deliver us from the Gentiles, To give thanks to Your holy name, To triumph in Your praise." Blessed be the LORD God of Israel From everlasting to everlasting! And all the people said, "Amen!" and praised the LORD. Mark 14:26 And when they had sung a hymn, they went out to the Mount of Olives. [←905] 1 Corinthians 14:9 So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into the air. [←906] A prayer to avert or remove some evil or disaster. [←907] To humbly ask for, supplicate, or entreat by prayer. [←908] 1 Timothy 2:1-3 Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. For this is good and acceptable in the sight of God our Savior; [←909] Earnest prayer to obtain what is desired; a devout wish. [←910] A prayer to avert or remove some evil or disaster. [←911] 1 Timothy 2:1 Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men; [←912] The act of calling down a curse that invokes evil on someone. Luke 9:54 And when His disciples James and John saw this, they said, "Lord, do You want us to command fire to come down from heaven and consume them, just as Elijah did?" [←913] 1 Corinthians 7:5 Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; Joel 1:14 Consecrate a fast, Call a sacred assembly; Gather the elders And all the inhabitants of the land Into the house of the LORD your God, And cry out to the LORD. Daniel 9:3-4 Then I set my face toward the Lord God to make request by prayer and supplications, with fasting, sackcloth, and ashes. And I prayed to the LORD my God, and made confession, and said, "O Lord, great and awesome God, who keeps His covenant and mercy with those who love Him, and with those who keep His commandments, [←914] Mark 11:24 "Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them. [←915] Psalms 50:14-15 Offer to God thanksgiving, And pay your vows to the Most High. Call upon Me in the day of trouble; I will deliver you, and you shall glorify Me." [←916] Esther 9:19 Therefore the Jews of the villages who dwelt in the unwalled towns celebrated the fourteenth day of the month of Adar with gladness and feasting, as a holiday, and for sending presents to one another. [←917] Romans 8:28 And we know that all things work together for good to those who love God, to those who are the called according to His purpose. [←918] Hebrews 6:13 For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself... Hebrews 6:17 Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath; [←919] Matthew 5:34-35 "But I say to you, do not swear at all: neither by heaven, for it is God's throne; "nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Matthew 23:21-22 "He who swears by the temple, swears by it and by Him who dwells in it. "And he who swears by heaven, swears by the throne of God and by Him who sits on it. James 5:12 But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your "Yes," be "Yes," and your "No," "No," lest you fall into judgment. [←920] Deuteronomy 6:13 "You shall fear the LORD your God and serve Him, and shall take oaths in His name. Isaiah 48:1 "Hear this, O house of Jacob, Who are called by the name of Israel, And have come forth from the wellsprings of Judah; Who swear by the name of the LORD, And make mention of the God of Israel, But not in truth or in righteousness; [←921] Because both worship and oaths call upon the name of the Lord: Genesis 13:4 to the place of the altar which he had made there at first. And there Abram called on the name of the LORD. Genesis 31:53 "The God of Abraham, the God of Nahor, and the God of their father judge between us." And Jacob swore by the Fear of his father Isaac. [←922] 1 Kings 2:23, 2 Kings 6:31. [←923] Assertory – affirming. [←924] 2 Corinthians 1:23 Moreover I call God as witness against my soul, that to spare you I came no more to Corinth. [←925] Containing a warning of punishment. [←926] 1 Samuel 20:12-15 Then Jonathan said to David: "The LORD God of Israel is witness! When I have sounded out my father sometime tomorrow, or the third day, and indeed there is good toward David, and I do not send to you and tell you, "may the LORD do so and much more to Jonathan. But if it pleases my father to do you evil, then I will report it to you and send you away, that you may go in safety. And the LORD be with you as He has been with my father. "And you shall not only show me the kindness of the LORD while I still live, that I may not die; "but you shall not cut off your kindness from my house forever, no, not when the LORD has cut off every one of the enemies of David from the face of the earth." [←927] Joshua 9:19 Then all the rulers said to all the congregation, "We have sworn to them by the LORD God of Israel; now therefore, we may not touch them. Psalms 15:4 In whose eyes a vile person is despised, But he honors those who fear the LORD; He who swears to his own hurt and does not change; [←928] Jeremiah 5:19 "And it will be when you say, ‘Why does the LORD our God do all these things to us?' then you shall answer them, ‘Just as you have forsaken Me and served foreign gods in your land, so you shall serve aliens in a land that is not yours.' Jeremiah 30:8 `For it shall come to pass in that day,' Says the LORD of hosts, ‘That I will break his yoke from your neck, And will burst your bonds; Foreigners shall no more enslave them. [←929] Revelation 10:5-6 The angel whom I saw standing on the sea and on the land raised up his hand to heaven and swore by Him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that there should be delay no longer; [←930] Matthew 5:33-37 "Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform your oaths to the Lord.' "But I say to you, do not swear at all: neither by heaven, for it is God's throne; "nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. "Nor shall you swear by your head, because you cannot make one hair white or black. "But let your`Yes' be`Yes,' and your`No,'`No.' For whatever is more than these is from the evil one. [←931] James 5:12 But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your "Yes," be "Yes," and your "No," "No," lest you fall into judgment. [←932] An emphatic declaration. [←933] Genesis 22:16-17 and said: "By Myself I have sworn, says the LORD, because you have done this thing, and have not withheld your son, your only son-- "blessing I will bless you, and multiplying I will multiply your descendants, etc. [←934] Willingly made. [←935] Ames is not advocating torture, coercion, or duress; but only that an oath made in fear of God is still valid. [←936] This is the principle of mental capacity, and why children and the simple-minded cannot be held to contracts. [←937] Genesis 31:51; Genesis 31:53 Then Laban said to Jacob...,"The God of Abraham, the God of Nahor, and the God of their father judge between us." And Jacob swore by the Fear of his father Isaac. [←938] Disapproved, picked apart. [←939] Exodus 22:11 "then an oath of the LORD shall be between them both, that he has not put his hand into his neighbor's goods; and the owner of it shall accept that, and he shall not make it good. Hebrews 6:16 For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute. [←940] In other words, kissing the Bible or raising the right hand to God, are equivalent signs that an oath is being taken. [←941] Genesis 24:2-3 So Abraham said to the oldest servant of his house, who ruled over all that he had, "Please, put your hand under my thigh, "and I will make you swear by the LORD, the God of heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I dwell; [←942] Genesis 24:8 "And if the woman is not willing to follow you, then you will be released from this oath; only do not take my son back there." [←943] Numbers 5:21 `then the priest shall put the woman under the oath of the curse, and he shall say to the woman-- "the LORD make you a curse and an oath among your people, when the LORD makes your thigh rot and your belly swell; Matthew 26:63 But Jesus kept silent. And the high priest answered and said to Him, "I put You under oath by the living God: Tell us if You are the Christ, the Son of God!" 1 Thessalonians 5:27 I charge you by the Lord that this epistle be read to all the holy brethren. [←944] “Do you swear to tell the truth, the whole truth, and nothing but the truth, so help you God?” [←945] An entreaty or supplication, sometimes calling upon God as witness. [←946] Matthew 8:31 So the demons begged Him, saying, "If You cast us out, permit us to go away into the herd of swine." Matthew 10:8 "Heal the sick, cleanse the lepers, raise the dead, cast out demons...” [←947] “Do you swear that you are guilty of any and all charges which we shall bring against you?” [←948] Here it means unlimited or open-ended, which would be equivalent to signing a blank check. [←949] The agent is the one who tosses the die. [←950] By craft or skill, as in calculating the odds using statistics, or by “interpreting the signs”, as in fortune-telling. [←951] Proverbs 16:33 The lot is cast into the lap, But its every decision is from the LORD. [←952] Or Mishpat,מִּשְׁפָּט , Strong’s 4941, Exodus 28:29 "So Aaron shall bear the names of the sons of Israel on the breastplate of judgment [mishpat] over his heart, when he goes into the holy place, etc. [←953] Leviticus 27:32 `And concerning the tithe of the herd or the flock, of whatever passes under the rod, the tenth one shall be holy to the LORD. [←954] 1 Chronicles 26:13-14 And they cast lots for each gate, the small as well as the great, according to their father's house. The lot for the East Gate fell to Shelemiah. Then they cast lots for his son Zechariah, a wise counselor, and his lot came out for the North Gate; etc. Luke 1:9 according to the custom of the priesthood, his lot fell to burn incense when he went into the temple of the Lord. [←955] That is frivolous as opposed to weighty. Lots call upon God’s name for his determiniation in the matter; and God’s name must not be taken in vain (Exodus 20:7), i.e., called upon for frivolous things. Therefore, part of our endeavour beforehand, is to determine whether or not this is a weighty matter worthy of God’s determination by lot. [←956] Numbers 22:12 And God said to Balaam, "You shall not go with them; you shall not curse the people, for they are blessed." Numbers 22:20 And God came to Balaam at night and said to him, "If the men come to call you, rise and go with them; but only the word which I speak to you-- that you shall do." [←957] Psalms 50:15 Call upon Me in the day of trouble; I will deliver you, and you shall glorify Me." [←958] Chance, or risk. [←959] Stubbornly resolute; obstinate; tenacious. [←960] Vice-prone. [←961] Secretly; privately. [←962] Matthew 4:7 Jesus said to him, "It is written again, ‘You shall not tempt the LORD your God.'" [←963] That is, in despising, or showing contempt for death by needlessly risking their lives to gain glory for themselves. [←964] They dangle from a string to see how close they can get to sin without touching it; or stand in its path, thinking they can avoid its snares; or join with sinners, thinking they will not be pulled down with them. Psalms 1:1 Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful; [←965] Isaiah 7:10-13 Moreover the LORD spoke again to Ahaz [by Isaiah], saying, "Ask a sign for yourself from the LORD your God; ask it either in the depth or in the height above." But Ahaz said, "I will not ask, nor will I test the LORD!" Then he said, "Hear now, O house of David! Is it a small thing for you to weary men, but will you weary my God also? [←966] Monomachia – a conflict or fight between two individuals. [←967] Luke 4:1-13 – the temptation of Christ, in which he distinguished lawful from unlawful tempting of God the Father. [←968] Specifically. [←969] Furnishing added support. [←970] Something added to another thing but not an essential part of it. [←971] The close of the 2nd Commandment: Exodus 20:5-6 : you shall not bow down to them nor serve them. For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children to the third and fourth generations of those who hate Me, but showing mercy to thousands, to those who love Me and keep My commandments. [←972] That is, such duties are tied to universal and eternal principles or precepts, grounded in the nature and will of God. They are not mere creations of the letter of the Law; rather the Law embodies these eternal principles. [←973] Exodus 20:4 "You shall not make for yourself a carved image, etc. [←974] Amos 5:26 You also carried Sikkuth [or Moloch] your king [Moloch means “king”] And Chiun, your idols, The star of your gods, Which you made for yourselves. [←975] 1 Corinthians 10:20 Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons. Leviticus 17:7 "They shall no more offer their sacrifices to demons, after whom they have played the harlot. This shall be a statute forever for them throughout their generations."' Deuteronomy 32:17 They sacrificed to demons, not to God, To gods they did not know, To new gods, new arrivals That your fathers did not fear. [←976] Deuteronomy 6:17-19 "You shall diligently keep the commandments of the LORD your God, His testimonies, and His statutes which He has commanded you. "And you shall do what is right and good in the sight of the LORD, that it may be well with you, and that you may go in and possess the good land of which the LORD swore to your fathers, "to cast out all your enemies from before you, as the LORD has spoken. Deuteronomy 12:25 "You shall not eat [blood], that it may go well with you and your children after you, when you do what is right in the sight of the LORD. Deuteronomy 12:28 "Observe and obey all these words which I command you, that it may go well with you and your children after you forever, when you do what is good and right in the sight of the LORD your God. Deuteronomy 13:17-18 "So none of the accursed things shall remain in your hand, that the LORD may turn from the fierceness of His anger and show you mercy, have compassion on you and multiply you, just as He swore to your fathers, "because you have listened to the voice of the LORD your God, to keep all His commandments which I command you today, to do what is right in the eyes of the LORD your God. Deuteronomy 28:14 "So you shall not turn aside from any of the words which I command you this day, to the right or the left, to go after other gods to serve them. [←977] Deuteronomy 12:32 "Whatever I command you, be careful to observe it; you shall not add to it nor take away from it. [←978] An addition is an exaggeration or stretching of the truth; a detraction is a slander. [←979] Or jots and tittles; tiny textual marks in Hebrew writing that can change the meaning of a word. Here Ames used the Greek “Iotas”, the smallest Greek letter. [←980] Matthew 5:18-19 "For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. "Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. [←981] Matthew 15:9 And in vain they worship Me, Teaching as doctrines the commandments of men.'" Colossians 2:23 These things indeed have an appearance of wisdom in self-imposed religion [KJV “will-worship”], false humility, and neglect of the body, but are of no value against the indulgence of the flesh. [←982] Mark 7:8 "For laying aside the commandment of God, you hold the tradition of men-- the washing of pitchers and cups, and many other such things you do." [←983] Romans 14:20 Do not destroy the work of God for the sake of food. All things indeed are pure, but it is evil for the man who eats with offense. 1 Corinthians 10:23 All things are lawful for me, but not all things are helpful; all things are lawful for me, but not all things edify...1 Corinthians 10:25 Eat whatever is sold in the meat market, asking no questions for conscience' sake; [←984] See theses 25 and 26 above: the act, or abstinence, must regard the worship of God. [←985] Isaiah 40:18-19 To whom then will you liken God? Or what likeness will you compare to Him? The workman molds an image, The goldsmith overspreads it with gold, And the silversmith casts silver chains. Isaiah 41:29 Indeed they are all worthless; Their works are nothing; Their molded images are wind and confusion. Jeremiah 10:8 But they are altogether dull-hearted and foolish; A wooden idol is a worthless doctrine. Jeremiah 10:14 Everyone is dull-hearted, without knowledge; Every metalsmith is put to shame by an image; For his molded image is falsehood, And there is no breath in them. Habakkuk 2:18 "What profit is the image, that its maker should carve it, The molded image, a teacher of lies, That the maker of its mold should trust in it, To make mute idols? [←986] Exodus 32:4-5 And he received the gold from their hand, and he fashioned it with an engraving tool, and made a molded calf. Then they said, "This is your god, O Israel, that brought you out of the land of Egypt!" So when Aaron saw it, he built an altar before it. And Aaron made a proclamation and said, "Tomorrow is a feast to the LORD." Psalms 106:20 Thus they changed their glory Into the image of an ox that eats grass. Acts 7:41 "And they made a calf in those days, offered sacrifices to the idol, and rejoiced in the works of their own hands. [←987] 1 John 5:21 Little children, keep yourselves from idols. Amen. 1 Corinthians 8:10 For if anyone sees you who have knowledge eating in an idol's temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols? 1 Corinthians 10:18-19 Observe Israel after the flesh: Are not those who eat of the sacrifices partakers of the altar? What am I saying then? That an idol is anything, or what is offered to idols is anything? ...1 Corinthians 10:21 You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord's table and of the table of demons. 2 Corinthians 6:16 And what agreement has the temple of God with idols? For you are the temple of the living God. As God has said: "I will dwell in them And walk among them. I will be their God, And they shall be My people." Numbers 33:52 `then you shall drive out all the inhabitants of the land from before you, destroy all their engraved stones, destroy all their molded images, and demolish all their high places; Deuteronomy 12:2-3 "You shall utterly destroy all the places where the nations which you shall dispossess served their gods, on the high mountains and on the hills and under every green tree. "And you shall destroy their altars, break their sacred pillars, and burn their wooden images with fire; you shall cut down the carved images of their gods and destroy their names from that place. Exodus 23:13 "And in all that I have said to you, be circumspect and make no mention of the name of other gods, nor let it be heard from your mouth. [←988] Instead of the original wording, “You shall not make for yourself a carved image, or any likeness,” etc. [←989] Isaiah 1:13 Bring no more futile sacrifices; Incense is an abomination to Me. The New Moons, the Sabbaths, and the calling of assemblies-- I cannot endure iniquity and the sacred meeting. [←990] 1 Corinthians 14:26 ...Let all things be done for edification. [←991] To make faces at: to mock, or make fun of (from Matthew Henry on Psalms 22:1-10, sec. III). [←992] Ezekiel 33:31 "So they come to you as people do, they sit before you as My people, and they hear your words, but they do not do them; for with their mouth they show much love, but their hearts pursue their own gain. Matthew 13:19 "When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is he who received seed by the wayside. 1 Corinthians 11:27 Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord... 1 Corinthians 11:29 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord's body. Isaiah 66:4-5 So will I choose their delusions, And bring their fears on them; Because, when I called, no one answered, When I spoke they did not hear; But they did evil before My eyes, And chose that in which I do not delight." Hear the word of the LORD, You who tremble at His word: "Your brethren who hated you, Who cast you out for My name's sake, said, ‘Let the LORD be glorified, That we may see your joy.' But they shall be ashamed." [←993] Leviticus 19:12 `And you shall not swear by My name falsely, nor shall you profane the name of your God: I am the LORD. Matthew 5:34 "But I say to you, do not swear at all: neither by heaven, for it is God's throne; 2 Chronicles 36:13 And he also rebelled against King Nebuchadnezzar, who had made him swear an oath by God; but he stiffened his neck and hardened his heart against turning to the LORD God of Israel. [←994] 2 Timothy 4:3 For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; [←995] 1 Peter 2:2 as newborn babes, desire the pure milk of the word, that you may grow thereby; [←996] Romans 12:11 not lagging in diligence; GNV, “not slothful to do service;” [←997] Romans 12:11 fervent in spirit, serving the Lord; Psalms 57:7-8 My heart is steadfast, O God, my heart is steadfast; I will sing and give praise. Awake, my glory! Awake, lute and harp! I will awaken the dawn. [←998] Hebrews 5:11 of whom we have much to say, and hard to explain, since you have become dull of hearing. Ezekiel 33:31 "So they come to you as people do, they sit before you as My people, and they hear your words, but they do not do them; for with their mouth they show much love, but their hearts pursue their own gain. [←999] Acts 10:2 a devout man and one who feared God with all his household, who gave alms generously to the people, and prayed to God always. [←1000] Jeremiah 32:34 `But they set their abominations in the house which is called by My name, to defile it. Luke 13:1 There were present at that season some who told Him about the Galileans whose blood Pilate had mingled with their sacrifices. [←1001] 1 Corinthians 11:27 Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. [←1002] James 1:23-25 For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; for he observes himself, goes away, and immediately forgets what kind of man he was. But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does. [←1003] Matthew 13:23 "But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty." 1 Corinthians 13:13 And now abide faith, hope, love, these three; but the greatest of these is love. 1 John 4:16 And we have known and believed the love that God has for us. God is love, and he who abides in love abides in God, and God in him. [←1004] 1 Corinthians 14:33 For God is not the author of confusion but of peace, as in all the churches of the saints. [←1005] Revelation 1:10 I was in the Spirit on the Lord's Day, and I heard behind me a loud voice, as of a trumpet; 1 Corinthians 16:2 On the first day of the week let each one of you lay something aside, etc. [←1006] 1 Corinthians 11:20 Therefore when you come together in one place, it is not to eat the Lord's Supper. [←1007] Genesis 2:3 Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made. [←1008] Philo of Alexandria (c. 20 BC – 50 AD) Pericosmon 14 – On the World, chap 14. This seems incorrect. It may be Philo’s On the Creation, 30: “But after the whole world had been completed according to the perfect nature of the number six, the Father hallowed the day following, the seventh, praising it, and calling it holy. For that day is the festival, not of one city or one country, but of all the earth; a day which alone it is right to call the day of festival for all people, and the birthday of the world.” http://www.earlychristianwritings.com/yonge/book1.html [←1009] Francisco Suárez (1548-1617) Spanish Jesuit priest, philosopher, and theologian, one of the leading figures of the School of Salamanca movement, and generally regarded among the greatest scholastics after Thomas Aquinas. [←1010] Genesis 1:21-22 So God created great sea creatures and every living thing that moves, with which the waters abounded, according to their kind, and every winged bird according to its kind. And God saw that it was good. And God blessed them, saying, "Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on the earth." Genesis 1:27-28 So God created man in His own image; in the image of God He created him; male and female He created them. Then God blessed them, and God said to them, "Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth." [←1011] Hebrews 4:3-5 For we who have believed do enter that rest, as He has said: "So I swore in My wrath, ‘They shall not enter My rest,'" although the works were finished from the foundation of the world. For He has spoken in a certain place of the seventh day in this way: "And God rested on the seventh day from all His works"; and again in this place: "They shall not enter My rest." Hebrews 4:6-9 Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience, again He designates a certain day, saying in David, "Today," after such a long time, as it has been said: "Today, if you will hear His voice, Do not harden your hearts." For if Joshua had given them rest, then He would not afterward have spoken of another day. There remains therefore a rest for the people of God. [←1012] Psalms 95:7-8 Today, if you will hear His voice: "Do not harden your hearts, as in the rebellion... Psalms 95:10-11 For forty years I was grieved with that generation, And said, ‘It is a people who go astray in their hearts, And they do not know My ways.' So I swore in My wrath, ‘They shall not enter My rest.'" [←1013] Exodus 16:23 Then he said to them, "This is what the LORD has said:`Tomorrow is a Sabbath rest, a holy Sabbath to the LORD. Bake what you will bake today, and boil what you will boil; and lay up for yourselves all that remains, to be kept until morning.'" Exodus 16:29 "See! For the LORD has given you the Sabbath; therefore He gives you on the sixth day bread for two days. Let every man remain in his place; let no man go out of his place on the seventh day." [←1014] Flavius Josephus, Against Apion, Book II, cap. 40. [←1015] Clement of Alexandria, The Stromata, Book 5. [←1016] “Once, on Rhodes, Diogenes, the grammarian, who used to lecture on the Sabbath, refused to respond to Tiberius when he arrived on a different day of the week, and sent him a message by a slave telling him to return ‘on the seventh day’.” Suetonius, The Twelve Caesars, book 3, Tiberius, cap. 32. [←1017] Hesiod (c. 750-650 BC), Greek poet. Operum et Dierum, “Works and Days”; (ll. 770-779) “To begin with, the first, the fourth, and the seventh -- on which Leto bare Apollo with the blade of gold -- each is a holy day.” [←1018] Deuteronomy 5:14 In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your ox, nor your donkey, nor any of your cattle, nor your stranger who is within your gates, that your male servant and your female servant may rest as well as you. [←1019] “General equity” means there are general laws or underlying precepts at work in these ceremonies. [←1020] Foreshadowing. [←1021] Hebrews 4:9 There remains therefore a rest for the people of God. [←1022] A sabbath observance, or day of rest. [←1023] Psalms 95:11. [←1024] Exodus 31:13 "Speak also to the children of Israel, saying:`Surely My Sabbaths you shall keep, for it is a sign between Me and you throughout your generations, that you may know that I am the LORD who sanctifies you... Exodus 31:17 `It is a sign between Me and the children of Israel forever; for in six days the LORD made the heavens and the earth, and on the seventh day He rested and was refreshed.'" Ezekiel 20:20 `hallow My Sabbaths, and they will be a sign between Me and you, that you may know that I am the LORD your God.' [←1025] John 13:35 "By this all will know that you are My disciples, if you have love for one another." [←1026] Isaiah 56:2 Blessed is the man who does this, And the son of man who lays hold on it; Who keeps from defiling the Sabbath, And keeps his hand from doing any evil." [←1027] The laws for the Commonwealth. [←1028] Exodus 31:14 `You shall keep the Sabbath, therefore, for it is holy to you. Everyone who profanes it shall surely be put to death; for whoever does any work on it, that person shall be cut off from among his people. [←1029] Pedagogy – the instruction of a child by a tutor. Refers to Galatians 3:24-25. [←1030] Exodus 35:3 "You shall kindle no fire throughout your dwellings on the Sabbath day." Exodus 16:4-5 Then the LORD said to Moses, "Behold, I will rain bread from heaven for you. And the people shall go out and gather a certain quota every day, that I may test them, whether they will walk in My law or not. "And it shall be on the sixth day that they shall prepare what they bring in, and it shall be twice as much as they gather daily." " [←1031] Cease temporarily. [←1032] Exodus 16:19-20 And Moses said, "Let no one leave any of it till morning." Notwithstanding they did not heed Moses. But some of them left part of it until morning, and it bred worms and stank. And Moses was angry with them. Exodus 16:23-24 Then he said to them, "This is what the LORD has said:`Tomorrow is a Sabbath rest, a holy Sabbath to the LORD. Bake what you will bake today, and boil what you will boil; and lay up for yourselves all that remains, to be kept until morning.' So they laid it up till morning, as Moses commanded; and it did not stink, nor were there any worms in it. [←1033] The text is silent as to whether a fire was kindled to bake the bread or prepare the food. [←1034] Exodus 20:2 "I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. [←1035] Deuteronomy 5:15 And remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there by a mighty hand and by an outstretched arm; therefore the LORD your God commanded you to keep the Sabbath day. [←1036] Exodus 31:17 `It is a sign between Me and the children of Israel forever; for in six days the LORD made the heavens and the earth, and on the seventh day He rested and was refreshed.'" [←1037] Hebrews 3:2 who was faithful to Him who appointed Him, as Moses also was faithful in all His house. Hebrews 3:6 but Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end. [←1038] John 20:19 Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be with you." John 20:26 And after eight days His disciples were again inside, and Thomas with them. Jesus came, the doors being shut, and stood in the midst, and said, "Peace to you!" [←1039] Acts 2:1-4 When the Day of Pentecost had fully come [50 days after Passover], they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. Then there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance. [←1040] Acts 20:7 Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight. 1 Corinthians 16:2 On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come. [←1041] 1 Corinthians 11:23 For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread, etc. [←1042] Acts 13:14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down. Acts 16:13 And on the Sabbath day we went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who met there. Acts 17:2 Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures; Acts 18:4 And he reasoned in the synagogue every Sabbath, and persuaded both Jews and Greeks. [←1043] Acts 18:6-7 But when they opposed him and blasphemed, he shook his garments and said to them, "Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles." And he departed from there and entered the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. Acts 19:9 But when some were hardened and did not believe, but spoke evil of the Way before the multitude, he departed from them and withdrew the disciples, reasoning daily in the school of Tyrannus. [←1044] That is, only nine commandments of the Decalogue were being observed. [←1045] Matthew 21:42 Jesus said to them, "Have you never read in the Scriptures:`The stone which the builders rejected Has become the chief cornerstone. This was the LORD'S doing, And it is marvelous in our eyes '? [Psalms 118:22] [←1046] Appointed as a substitute. [←1047] Romans 14:5-6 One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks. Galatians 4:10 You observe days and months and seasons and years. Colossians 2:16 So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths; [←1048] 1 Corinthians 16:1-2 Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also: On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come. [←1049] Romans 14:2 For one believes he may eat all things, but he who is weak eats only vegetables. [←1050] Galatians 4:9 But now after you have known God, or rather are known by God, how is it that you turn again to the weak and beggarly elements, to which you desire again to be in bondage? [←1051] There is a difference between the weekly Sabbath commanded from the Creation, specified in the Decalogue, and other sabbaths prescribed in the Mosaic Law. For example, Passover begins on the 14th day of the first month, Nisan (Leviticus 23:5); the 15th is a Sabbath, the first day of the Feast of Unleavened Bread (Leviticus 23:6-7). It may or may not coincide with every seventh day. So a second Sabbath usually occurs Passover week. Some estimate this occurred the week of Christ’s crucifixion, with a Sabbath on both Friday and Saturday. It explains why his body had to be buried before sunset on Thursday. Mary and the others came to his tomb three days later, on the first day of the week, Sunday. And so Christ was “three days and three nights in the belly of the whale” (Jonah 1:17; Matthew 12:40). [←1052] The Jewish day begins at 5 p.m. (sunset); and so 5 pm Friday evening is the beginning of the Saturday Sabbath. [←1053] Genesis 1:5 God called the light Day, and the darkness He called Night. So the evening and the morning were the first day. [←1054] Genesis 1:2 The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters. [←1055] Genesis 1:31 Then God saw everything that He had made, and indeed it was very good. So the evening and the morning were the sixth day. [←1056] Mark 16:9 Now when He rose early on the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven demons. John 20:1 Now on the first day of the week Mary Magdalene went to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. [←1057] Leviticus 23:7-8 `On the first day you shall have a holy convocation; you shall do no customary work on it. `But you shall offer an offering made by fire to the LORD for seven days. The seventh day shall be a holy convocation; you shall do no customary [KJV “servile”] work on it.'" [Hebrew מְלֶאכֶת abodah, labor or service]. Leviticus 23:25 `You shall do no customary work on it; and you shall offer an offering made by fire to the LORD.'" Leviticus 23:31-32 "You shall do no manner of work [Hebrew מְלָאכָה mela’kah, occupation or business]; it shall be a statute forever throughout your generations in all your dwellings. "It shall be to you a sabbath of solemn rest, and you shall afflict your souls;” etc. Leviticus 23:36 `For seven days you shall offer an offering made by fire to the LORD. On the eighth day you shall have a holy convocation, and you shall offer an offering made by fire to the LORD. It is a sacred assembly, and you shall do no customary work on it. Numbers 28:25 `And on the seventh day you shall have a holy convocation. You shall do no customary work. [←1058] Isaiah 58:4 Indeed you fast for strife and debate, And to strike with the fist of wickedness. You will not fast as you do this day, To make your voice heard on high. [←1059] Done out of such fear of punishment, or hope of reward, that they beome servile (fawning). [←1060] Handiworks; work produced by hand labor. [←1061] Isaiah 58:6 "Is this not the fast that I have chosen: To loose the bonds of wickedness, To undo the heavy burdens, To let the oppressed go free, And that you break every yoke? [←1062] Exodus 34:21 "Six days you shall work, but on the seventh day you shall rest; in plowing time and in harvest you shall rest. [←1063] Exodus 31:13 "Speak also to the children of Israel, saying:`Surely My Sabbaths you shall keep, for it is a sign between Me and you throughout your generations, that you may know that I am the LORD who sanctifies you. Exodus 35:2 "Work shall be done for six days, but the seventh day shall be a holy day for you, a Sabbath of rest to the LORD. Whoever does any work on it shall be put to death.” [The Jewish Commentators explain that Moses’ exhortation to the House of Israel to observe the Sabbath prior to instructing them to bring donations for the Tabernacle, was to convey the message that construction was not to occur on the Sabbath; otherwise why repeat it?] [←1064] Exodus 16:29 "See! For the LORD has given you the Sabbath; therefore He gives you on the sixth day bread for two days. Let every man remain in his place; let no man go out of his place on the seventh day." [←1065] Nehemiah 13:15-16 In those days I saw people in Judah treading wine presses on the Sabbath, and bringing in sheaves, and loading donkeys with wine, grapes, figs, and all kinds of burdens, which they brought into Jerusalem on the Sabbath day. And I warned them about the day on which they were selling provisions. Men of Tyre dwelt there also, who brought in fish and all kinds of goods, and sold them on the Sabbath to the children of Judah, and in Jerusalem. [←1066] Matthew 12:11 Then He said to them, "What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out? [←1067] Matthew 12:5 "Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless? John 5:8-9 Jesus said to him, "Rise, take up your bed and walk." And immediately the man was made well, took up his bed, and walked. And that day was the Sabbath. [That is, acts of ministry and mercy.] [←1068] Genesis 2:3 Then God blessed the seventh day and sanctified it, etc. Exodus 16:23 `Tomorrow is a Sabbath rest, a holy Sabbath to the LORD. [←1069] The terms Sabbath and Holy Convocation are used in Leviticus 23:3, but only Sabbath is used in the verses from Acts. [←1070] Numbers 28:8 `The other lamb you shall offer in the evening; as the morning grain offering and its drink offering, you shall offer it as an offering made by fire, a sweet aroma to the LORD. [Dr. Ames does not see this as ceremonial, but as a correlative precept tied to the Fourth Commandment, which carries forward into the New Testament.] [←1071] Numbers 28:10 `this is the burnt offering for every Sabbath, besides the regular burnt offering with its drink offering. Php_2:17 Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all. [←1072] Dr. Ames excludes memorial days instituted by men, as we see in Nehemiah 12:27, and Esther 9:21. They are not expressly forbidden, but neither are they sanctified ‘by divine institution.’ Thus many Puritans did not celebrate Christmas or Easter, although the next thesis (52) may be a concession to those celebrations. [←1073] In the Second Tablet as a whole, Commandments five through ten: Exodus 20:12-17. [←1074] Parable of the Good Samaritan: Luke 10:36-37 "So which of these three do you think was neighbor to him who fell among the thieves?" And he said, "He who showed mercy on him." Then Jesus said to him, "Go and do likewise." [←1075] That is, it pertains or contributes to his spiritual growth and maturity. [←1076] "And the second is like it:`You shall love your neighbor as yourself.' [←1077] 1 Samuel 2:30 "Therefore the LORD God of Israel says:`I said indeed that your house and the house of your father would walk before Me forever.' But now the LORD says:`Far be it from Me; for those who honor Me I will honor, and those who despise Me shall be lightly esteemed. [←1078] Romans 16:8. [←1079] Galatians 5:19 Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, etc. [←1080] Galatians 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, etc. [←1081] Matthew 22:39; Mark 12:31. [←1082] Geneva Bible. [←1083] Matthew 5:39 "But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. Romans 12:17 Repay no one evil for evil. Have regard for good things in the sight of all men. 1 Thessalonians 5:15 See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all. 1 Peter 3:9 not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing. [←1084] Romans 9:3-4 For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh, who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; [←1085] Literally, koinoneo, fellowship or partner in all good things. [←1086] Lamentations 4:20 The breath of our nostrils, the anointed of the LORD, Was caught in their pits, Of whom we said, "Under his shadow We shall live among the nations." [←1087] Romans 1:8-10 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you always in my prayers, making request if, by some means, now at last I may find a way in the will of God to come to you. [←1088] Matthew 5:16 "Let your light so shine before men, that they may see your good works and glorify your Father in heaven. [←1089] Ephesians 5:7 Therefore do not be partakers with them. Ephesians 5:11 And have no fellowship with the unfruitful works of darkness, but rather expose them. [←1090] Romans 1:32 who, knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same but also approve of those who practice them. [←1091] 1 Timothy 4:12 Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity. Titus 2:4 that they admonish the young women to love their husbands, to love their children; Titus 2:7 in all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility; Matthew 5:16 "Let your light so shine before men, that they may see your good works and glorify your Father in heaven. 1 Peter 2:12 having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation. [←1092] Matthew 18:6-8 "But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. "Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes! "If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. Matthew 18:15 "Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. [←1093] Proverbs 20:2 The wrath of a king is like the roaring of a lion; Whoever provokes him to anger sins against his own life. 1 Corinthians 6:18 Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. [←1094] Distribute: Greek koinonia, share. [←1095] Luke 11:42 "But woe to you Pharisees! For you tithe mint and rue and all manner of herbs, and pass by justice and the love of God. These you ought to have done, without leaving the others undone. [←1096] Acts 24:4 "Nevertheless, not to be tedious to you any further, I beg you to hear, by your courtesy [ἐπιείκεια, GNV; KJV and DRA “clemency”; NAS “kindness”; CSB “graciousness”], a few words from us. [←1097] Emendative Justice: justice that corrects a wrong or an inequity. [←1098] “’Quietness” here means that others are “pacified” (made peaceful), or deterred from committing that same act. [←1099] Original wording, “To this Injustice injury is opposed.” That would be illogical, since an injury demands Justice, not Injustice. The Table in the Appendix (Book 2, Chap. 16, cont’d) says, “Restitution whose contrary is injury.” And so the apparent typographical error in thesis 78 has been reworded. [←1100] A hostile disposition; animosity; enmity; seeking hurt to another instead of his good (contra 1 Thessalonians 5:15). [←1101] Ephesians 6:2 "Honor your father and mother," which is the first commandment with promise: [←1102] Saintly. [←1103] The seed or root (seminal). [←1104] The authority of all others in a superior office or position. [←1105] 2 Kings 2:12-13 And Elisha saw it, and he cried out, "My father, my father, the chariot of Israel and its horsemen!" So he saw him no more. And he took hold of his own clothes and tore them into two pieces. He also took up the mantle of Elijah that had fallen from him, and went back and stood by the bank of the Jordan. 2 Kings 13:14 Elisha had become sick with the illness of which he would die. Then Joash the king of Israel came down to him, and wept over his face, and said, "O my father, my father, the chariots of Israel and their horsemen!" Genesis 45:8 "So now it was not you who sent me here, but God; and He has made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt. 1 Samuel 24:11 "Moreover, my father, see! Yes, see the corner of your robe in my hand! For in that I cut off the corner of your robe, and did not kill you, know and see that there is neither evil nor rebellion in my hand, and I have not sinned against you. Yet you hunt my life to take it. 1 Timothy 5:1 Do not rebuke an older man, but exhort him as a father, younger men as brothers, [←1106] Matthew 7:1 "Judge not, that you be not judged. 1 Corinthians 4:3 But with me it is a very small thing that I should be judged by you or by a human court. In fact, I do not even judge myself. [←1107] El ingenioso hidalgo Don Quixote de la Mancha by Alonso Fernández de Avellaneda (not Cervantes!). Originally published in Tarragona, 1614 (Barcelona ed., 1905), p. 326. [←1108] Ibid. [←1109] 1 Timothy 5:8 But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever. [←1110] Romans 13:4 For he is God's minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God's minister, an avenger to execute wrath on him who practices evil. 1 Peter 2:13-14 Therefore submit yourselves to every ordinance of man for the Lord's sake, whether to the king as supreme, or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good. [←1111] Ephesians 6:4 And you, fathers, do not provoke your children to wrath, but bring them up in the training and admonition of the Lord. [←1112] Deuteronomy 10:18 "He administers justice for the fatherless and the widow, and loves the stranger, giving him food and clothing. [←1113] DRA 1 Peter 2:13-14 Be ye subject therefore to every human creature for God's sake: whether it be to the king as excelling; Or to governors as sent by him for the punishment of evildoers, and for the praise of the good: [←1114] 1 Timothy 2:2 for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. [←1115] Acts 20:28 "Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. Hebrews 13:17 Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you. [←1116] 1 Peter 2:18 Servants, be submissive to your masters with all fear, not only to the good and gentle, but also to the harsh. Ephesians 5:22 Wives, submit to your own husbands, as to the Lord. [←1117] Ephesians 6:1 Children, obey your parents in the Lord, for this is right. Ephesians 6:5 Bondservants, be obedient to those who are your masters according to the flesh, with fear and trembling, in sincerity of heart, as to Christ; [←1118] Colossians 3:22 Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God. [←1119] That is, according to convention: accepted customs, propriety, and standards. [←1120] Acts 4:19 But Peter and John answered and said to them, "Whether it is right in the sight of God to listen to you more than to God, you judge. [←1121] 1 Peter 2:19-20 For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully. For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer, if you take it patiently, this is commendable before God. [←1122] Genesis 45:9 "Hurry and go up to my father, and say to him, ‘Thus says your son Joseph: "God has made me lord of all Egypt; come down to me, do not tarry. [←1123] 1 Timothy 5:4 But if any widow has children or grandchildren, let them first learn to show piety at home and to repay their parents; for this is good and acceptable before God. [←1124] Romans 12:10 Be kindly affectionate to one another with brotherly love, in honor giving preference to one another; NKJ Ephesians 5:21 submitting to one another in the fear of God. [←1125] Proverbs 18:24 A man who has friends must himself be friendly, But there is a friend who sticks closer than a brother. [←1126] Numbers 11:29 Then Moses said to him, "Are you zealous for my sake? Oh, that all the LORD'S people were prophets and that the LORD would put His Spirit upon them!" [←1127] Proverbs 23:17 Do not let your heart envy sinners, But be zealous for the fear of the LORD all the day; [←1128] Romans 11:14 if by any means I may provoke to jealousy those who are my flesh and save some of them. [←1129] Proverbs 29:2 When the righteous are in authority, the people rejoice; But when a wicked man rules, the people groan. [←1130] Psalms 37:1 Do not fret because of evildoers, Nor be envious of the workers of iniquity. Proverbs 3:31 Do not envy the oppressor, And choose none of his ways; [←1131] Exodus 20:13 "You shall not murder. [←1132] Genesis 9:5-6 "Surely for your lifeblood I will demand a reckoning; from the hand of every beast I will require it, and from the hand of man. From the hand of every man's brother I will require the life of man. "Whoever sheds man's blood, By man his blood shall be shed; For in the image of God He made man. [←1133] Genesis 9:2-3 "And the fear of you and the dread of you shall be on every beast of the earth, on every bird of the air, on all that move on the earth, and on all the fish of the sea. They are given into your hand. "Every moving thing that lives shall be food for you. I have given you all things, even as the green herbs. [←1134] James 5:20 let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins. [←1135] Ezekiel 3:18 "When I say to the wicked, ‘You shall surely die,' and you give him no warning, nor speak to warn the wicked from his wicked way, to save his life, that same wicked man shall die in his iniquity; but his blood I will require at your hand. Ezekiel 13:19 "And will you profane Me among My people for handfuls of barley and for pieces of bread, killing people who should not die, and keeping people alive who should not live, by your lying to My people who listen to lies?" Ezekiel 33:6 `But if the watchman sees the sword coming and does not blow the trumpet, and the people are not warned, and the sword comes and takes any person from among them, he is taken away in his iniquity; but his blood I will require at the watchman's hand.' Ezekiel 33:8 "When I say to the wicked, ‘O wicked man, you shall surely die!' and you do not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood I will require at your hand. Romans 14:15 Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died. 1 Corinthians 8:11 And because of your knowledge shall the weak brother perish, for whom Christ died? [←1136] Easily calmed or pacified. [←1137] Proverbs 17:17 A friend loves at all times, And a brother is born for adversity. 1 Corinthians 13:4 Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; [←1138] 1 Samuel 12:12-13 "And when you saw that Nahash king of the Ammonites came against you, you said to me, ‘No, but a king shall reign over us,' when the LORD your God was your king. "Now therefore, here is the king whom you have chosen and whom you have desired. And take note, the LORD has set a king over you. [Being slow to anger, despite provocation, is not the same as an absence of anger. It is continuing to choose mercy over justice.] [←1139] Luke 21:19 "By your patience possess your souls. Colossians 1:11 strengthened with all might, according to His glorious power, for all patience and longsuffering with joy; 1 Thessalonians 5:14 Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all. [←1140] Proverbs 14:29 He who is slow to wrath has great understanding, But he who is impulsive exalts folly. Proverbs 15:18 A wrathful man stirs up strife, But he who is slow to anger allays contention. Proverbs 16:32 He who is slow to anger is better than the mighty, And he who rules his spirit than he who takes a city. [←1141] Matthew 18:21-22 Then Peter came to Him and said, "Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?" Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven. Luke 17:3-4 "Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him. "And if he sins against you seven times in a day, and seven times in a day returns to you, saying, ‘I repent,' you shall forgive him." [←1142] Php_1:27 Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel; Php_2:2 fulfill my joy by being like-minded, having the same love, being of one accord, of one mind. Php_4:2 I implore Euodia and I implore Syntyche to be of the same mind in the Lord. [←1143] Galatians 5:19-20 Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, etc. [←1144] Proverbs 24:11 Deliver those who are drawn toward death, And hold back those stumbling to the slaughter. [←1145] Proverbs 12:10 A righteous man regards the life of his animal, But the tender mercies of the wicked are cruel. [←1146] Unadvisedly: (Greek eike) without consideration, purpose, or just cause – that is, “rashly”. [←1147] Genesis 30:2 And Jacob's anger was aroused against Rachel, and he said, "Am I in the place of God, who has withheld from you the fruit of the womb?" Exodus 11:8 "And all these your servants shall come down to me and bow down to me, saying, ‘Get out, and all the people who follow you!' After that I will go out." Then [Moses] went out from Pharaoh in great anger. Exodus 16:20 Notwithstanding they did not heed Moses. But some of them left part of it until morning, and it bred worms and stank. And Moses was angry with them. Exodus 32:19 So it was, as soon as he came near the camp, that he saw the calf and the dancing. So Moses' anger became hot, and he cast the tablets out of his hands and broke them at the foot of the mountain. Numbers 16:15 Then Moses was very angry, and said to the LORD, "Do not respect their offering. I have not taken one donkey from them, nor have I hurt one of them." Numbers 31:14 But Moses was angry with the officers of the army, with the captains over thousands and captains over hundreds, who had come from the battle. 2 Kings 13:19 And the man of God was angry with him, and said, "You should have struck five or six times; then you would have struck Syria till you had destroyed it! But now you will strike Syria only three times." [←1148] Psalms 139:21-22 Do I not hate them, O LORD, who hate You? And do I not loathe those who rise up against You? I hate them with perfect hatred; I count them my enemies. [←1149] That is, the Sixth Commandment: You shall not murder; Exodus 20:13 [←1150] Deuteronomy 19:5 "as when a man goes to the woods with his neighbor to cut timber, and his hand swings a stroke with the ax to cut down the tree, and the head slips from the handle and strikes his neighbor so that he dies-- he shall flee to one of these cities and live; [←1151] Deuteronomy 13:9 "but you shall surely kill him; your hand shall be first against him to put him to death, and afterward the hand of all the people. [←1152] 1 Samuel 15:18-19 "Now the LORD sent you on a mission, and said, ‘Go, and utterly destroy the sinners, the Amalekites, and fight against them until they are consumed.' "Why then did you not obey the voice of the LORD? Why did you swoop down on the spoil, and do evil in the sight of the LORD?" [←1153] That is, to intend the deaths of innocent bystanders or non-combatants (civilian casualties). [←1154] Numbers 31:3 So Moses spoke to the people, saying, "Arm some of yourselves for war, and let them go against the Midianites to take vengeance for the LORD on Midian. 1 Samuel 18:16 But all Israel and Judah loved David, because he went out and came in before them. 1 Samuel 25:28 "Please forgive the trespass of your maidservant. For the LORD will certainly make for my lord an enduring house, because my lord fights the battles of the LORD, and evil is not found in you throughout your days. 1 Chronicles 5:22 for many fell dead, because the war was God's. And they dwelt in their place until the captivity. Luke 3:14 Likewise the soldiers asked him, saying, "And what shall we do?" So he said to them, "Do not intimidate anyone or accuse falsely, and be content with your wages." [In the next two verses, Ames equates the police power, or law enforcement, with warfare, because a life may be justly taken.] Romans 13:4 For he is God's minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God's minister, an avenger to execute wrath on him who practices evil. 1 Peter 2:14 or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good. [←1155] 1 Chronicles 5:18 The sons of Reuben, the Gadites, and half the tribe of Manasseh had forty-four thousand seven hundred and sixty valiant men, men able to bear shield and sword, to shoot with the bow, and skillful in war, who went to war. Psalms 144:1 Blessed be the LORD my Rock, Who trains my hands for war, And my fingers for battle. [←1156] Luke 3:14 Likewise the soldiers asked him, saying, "And what shall we do?" So he said to them, "Do not intimidate anyone or accuse falsely, and be content with your wages." 1 Corinthians 9:7 Who ever goes to war at his own expense? [←1157] Jonah 1:12 And he said to them, "Pick me up and throw me into the sea; then the sea will become calm for you. For I know that this great tempest is because of me." [←1158] That is, procreation. [←1159] A serious and dignified manner; propriety; decorum (correct or appropriate behavior). [←1160] 1 Corinthians 7:34 There is a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world-- how she may please her husband. [←1161] Titus 2:5 to be discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed. [←1162] 1 Timothy 5:5-7 Now she who is really a widow, and left alone, trusts in God and continues in supplications and prayers night and day. But she who lives in pleasure is dead while she lives. And these things command, that they may be blameless. [←1163] Matthew 19:6 "So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate." 1 Timothy 2:14 And Adam was not deceived, but the woman being deceived, fell into transgression. Hebrews 13:4 Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge. 1 Peter 3:1-4 Wives, likewise, be submissive to your own husbands, that even if some do not obey the word, they, without a word, may be won by the conduct of their wives, when they observe your chaste conduct accompanied by fear. Do not let your adornment be merely outward-- arranging the hair, wearing gold, or putting on fine apparel-- rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God. [←1164] This is a curious statement. The original wording was “makes nothing to chastity,” as if saying it contributes nothing to chastity beyond observing it; it is a non-action. How marriage, preserves purity and chastity is not said; but chastity is exercised within the bonds of a covenant relationship between two persons, which is not true of singleness. [←1165] Genesis 2:22-24 Then the rib which the LORD God had taken from man He made into a woman, and He brought her to the man. And Adam said: "This is now bone of my bones And flesh of my flesh; She shall be called Woman, Because she was taken out of Man." Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh. Malachi 2:15 But did He not make them one, Having a remnant of the Spirit? And why one? He seeks godly offspring. Therefore take heed to your spirit, And let none deal treacherously with the wife of his youth. Matthew 19:4-5 And He answered and said to them, "Have you not read that He who made them at the beginning`made them male and female,' "and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh '? 1 Corinthians 7:12 But to the rest I, not the Lord, say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her. Leviticus 18:18 `Nor shall you take a woman as a rival to her sister, to uncover her nakedness while the other is alive. [←1166] In other words, the practice does not establish the rule. It was descriptive of what was done, and not prescriptive of what was right. God never commanded or authorized marriage with multiple spouses, even though He tolerated it. [←1167] “Near relation” means how closely related two people are: nephew and niece, brother and sister, etc. [←1168] Leviticus 18:26-28 `You shall therefore keep My statutes and My judgments, and shall not commit any of these abominations, either any of your own nation or any stranger who dwells among you `(for all these abominations the men of the land have done, who were before you, and thus the land is defiled), `lest the land vomit you out also when you defile it, as it vomited out the nations that were before you. [←1169] Deuteronomy 25:5 "If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband's brother shall go in to her, take her as his wife, and perform the duty of a husband's brother to her. [This was to preserve the land allotted to each tribe, Numbers 36:3-6.] [←1170] 1 Corinthians 7:36 if she is past the flower of youth, and thus it must be... [←1171] 1 Corinthians 7:36-38 But if any man thinks he is behaving improperly toward his virgin, if she is past the flower of youth, and thus it must be, let him do what he wishes. He does not sin; let them marry. Nevertheless he who stands steadfast in his heart, having no necessity, but has power over his own will, and has so determined in his heart that he will keep his virgin, does well. So then he who gives her in marriage does well, but he who does not give her in marriage does better. [←1172] This implies mental capacity as well, so each party is competent to give informed consent, 1 Corinthians 14:16 (say Amen). [←1173] Romans 7:1-3 Or do you not know, brethren (for I speak to those who know the law), that the law has dominion over a man as long as he lives? For the woman who has a husband is bound by the law to her husband as long as he lives. But if the husband dies, she is released from the law of her husband. So then if, while her husband lives, she marries another man, she will be called an adulteress; but if her husband dies, she is free from that law, so that she is no adulteress, though she has married another man. 1 Corinthians 7:39 A wife is bound by law as long as her husband lives; but if her husband dies, she is at liberty to be married to whom she wishes, only in the Lord. [←1174] Leviticus 19:20 `Whoever lies carnally with a woman who is betrothed to a man as a concubine, and who has not at all been redeemed nor given her freedom, for this there shall be scourging; but they shall not be put to death, because she was not free. [In other words, it was considered servitude.] [←1175] Proverbs 2:16-17 To deliver you from the immoral woman, From the seductress who flatters with her words, Who forsakes the companion of her youth, And forgets the covenant of her God. [←1176] That is, infidelity to God (having an unbelieving spouse). See thesis 49 for adultery. [←1177] 1 Corinthians 7:12-13 But to the rest I, not the Lord, say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her. And a woman who has a husband who does not believe, if he is willing to live with her, let her not divorce him. [←1178] 1 Corinthians 7:15 But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace. [←1179] Malachi 2:15 But did He not make them one, Having a remnant of the Spirit? And why one? He seeks godly offspring. Therefore take heed to your spirit, And let none deal treacherously with the wife of his youth. [←1180] 1 Corinthians 7:2 Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband. 1 Corinthians 7:9 but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion. [←1181] 1 Corinthians 7:3-5 Let the husband render to his wife the affection due her, and likewise also the wife to her husband. The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does. Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control. [←1182] 1 Peter 3:7 Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered. 1 Corinthians 11:7-10 For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man For man is not from woman, but woman from man Nor was man created for the woman, but woman for the For this reason the woman ought to have a symbol of authority on her head, because of the angels. Ephesians 5:33 Nevertheless let each one of you in particular so love his own wife as himself, and let the wife see that she respects her husband. [←1183] Originally the word was “LUXURY.” It refers to self-indulgence in all its forms. [←1184] Colossians 3:5 Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. [←1185] Romans 13:13 Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness [Gr. koite, from which we get coitus] and lust [Gr. aselgeia, translated “lasciviousness” in the KJV of Galatians 5:19], etc. [←1186] 1 Thessalonians 4:4-5 that each of you should know how to possess his own vessel in sanctification and honor, not in passion of lust [lust of concupiscence, KJV], like the Gentiles who do not know God; [←1187] Job 31:1 "I have made a covenant with my eyes; Why then should I look upon a young woman? Proverbs 9:13-18 A foolish woman is clamorous; She is simple, and knows nothing. For she sits at the door of her house, On a seat by the highest places of the city, To call to those who pass by, Who go straight on their way: "Whoever is simple, let him turn in here"; And as for him who lacks understanding, she says to him, "Stolen water is sweet, And bread eaten in secret is pleasant." But he does not know that the dead are there, That her guests are in the depths of hell. 2 Peter 2:14 having eyes full of adultery and that cannot cease from sin, enticing unstable souls. They have a heart trained in covetous practices, and are accursed children. Matthew 5:28 "But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart. [←1188] Galatians 5:19-21 Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like; [←1189] Romans 13:13 Let us walk properly, as in the day, not in revelry and drunkenness, etc. Ezekiel 16:49 "Look, this was the iniquity of your sister Sodom: She and her daughter had pride, fullness of food, and abundance of idleness; neither did she strengthen the hand of the poor and needy. Proverbs 23:31-33 Do not look on the wine when it is red, When it sparkles in the cup, When it swirls around smoothly; At the last it bites like a serpent, And stings like a viper. Your eyes will see strange things, And your heart will utter perverse things. [←1190] Proverbs 7:10-11 And there a woman met him, With the attire of a harlot, and a crafty heart. She was loud and rebellious, Her feet would not stay at home. [←1191] Ephesians 5:4 neither filthiness, nor foolish talking, nor coarse jesting, which are not fitting, but rather giving of thanks. [←1192] Leviticus 18:23 `Nor shall you mate with any animal, to defile yourself with it. Nor shall any woman stand before an animal to mate with it. It is perversion. [←1193] Matthew 5:32 "But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery. [←1194] Originally “in changings.” Commutative Justice refers to those laws or principles governing one person being put in another’s place with regard to his property, possessions, or right of use; and also to gifts. This is typically in exchange for money, as in rentals or leases; but it may apply to loans, whether or not interest or repayment is required. [←1195] That is, material goods. [←1196] Luke 20:9-10 Then He began to tell the people this parable: "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time. "Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard. But the vinedressers beat him and sent him away empty-handed. 1 Corinthians 9:7 Who ever goes to war at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not drink of the milk of the flock? [←1197] Genesis 9:1. [←1198] See thesis 10 above. [←1199] Leviticus 25:45-46 `Moreover you may buy the children of the strangers who dwell among you, and their families who are with you, which they beget in your land; and they shall become your property. `And you may take them as an inheritance for your children after you, to inherit them as a possession; they shall be your permanent slaves. But regarding your brethren, the children of Israel, you shall not rule over one another with rigor. Numbers 27:8-11 "And you shall speak to the children of Israel, saying:`If a man dies and has no son, then you shall cause his inheritance to pass to his daughter. `If he has no daughter, then you shall give his inheritance to his brothers. `If he has no brothers, then you shall give his inheritance to his father's brothers. `And if his father has no brothers, then you shall give his inheritance to the relative closest him in his family, and he shall possess it.'", etc. [←1200] 1 Kings 10:10 Then she gave the king one hundred and twenty talents of gold, spices in great quantity, and precious stones. There never again came such abundance of spices as the queen of Sheba gave to King Solomon... 1 Kings 10:13 Now King Solomon gave the queen of Sheba all she desired, whatever she asked, besides what Solomon had given her according to the royal generosity. [←1201] Under Roman Law, a mutuum was a loan for consumption, and therefore it would have to be returned in kind, since the original had been consumed. A commodatum was a loan for use. It did not transfer ownership or possession, and it was given without interest, for a reasonable time. If interest was charged, the agreement was for hire. [←1202] Ephesians 4:28 Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need. 2 Thessalonians 3:11-12 For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread. [←1203] 1 Timothy 5:13 And besides they learn to be idle, wandering about from house to house, and not only idle but also gossips and busybodies, saying things which they ought not. Genesis 3:19 In the sweat of your face you shall eat bread Till you return to the ground, For out of it you were taken; For dust you are, And to dust you shall return." [←1204] 1 Thessalonians 4:11-12 that you also aspire to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you, that you may walk properly toward those who are outside, and that you may lack nothing. 2 Thessalonians 3:12 Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread. [←1205] 1 Peter 4:10 As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God. [←1206] Here it means indecent or unlawful. [←1207] That is, to live a godly life. [←1208] 1 Corinthians 7:20-24 Let each one remain in the same calling in which he was called. Were you called while a slave? Do not be concerned about it; but if you can be made free, rather use it. For he who is called in the Lord while a slave is the Lord's freedman. Likewise he who is called while free is Christ's slave. You were bought at a price; do not become slaves of men. Brethren, let each one remain with God in that state in which he was called. [←1209] Proverbs 22:4 By humility and the fear of the LORD Are riches and honor and life. [←1210] Proverbs 21:17 He who loves pleasure will be a poor man; He who loves wine and oil will not be rich. [←1211] Acts 4:34-35 Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold, and laid them at the apostles' feet; and they distributed to each as anyone had need. Luke 18:22 So when Jesus heard these things, He said to him, "You still lack one thing. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow Me." [←1212] Genesis 13:5-6 Lot also, who went with Abram, had flocks and herds and tents. Now the land was not able to support them, that they might dwell together, for their possessions were so great that they could not dwell together. Job 1:1-3 There was a man in the land of Uz, whose name was Job; and that man was blameless and upright, and one who feared God and shunned evil. And seven sons and three daughters were born to him. Also, his possessions were seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred female donkeys, and a very large household, so that this man was the greatest of all the people of the East. [←1213] Proverbs 22:2 The rich and the poor have this in common, The LORD is the maker of them all. 2 Thessalonians 3:10-12 For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat. For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. Now those who are such, we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread. [←1214] Extreme care in spending money; reluctance to spend money unnecessarily. [←1215] Prudence in avoiding waste. [←1216] Proverbs 21:17 He who loves pleasure will be a poor man; He who loves wine and oil will not be rich. [←1217] 2 Corinthians 8:14 but by an equality, that now at this time your abundance may supply their lack, that their abundance also may supply your lack-- that there may be equality. Romans 12:13 distributing to the needs of the saints, given to hospitality. Leviticus 25:35 `If one of your brethren becomes poor, and falls into poverty among you, then you shall help him, like a stranger or a sojourner, that he may live with you. Psalms 37:21 The wicked borrows and does not repay, But the righteous shows mercy and gives. [←1218] Luke 6:34 "And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back. [←1219] Romans 12:13 distributing to the needs of the saints, given to hospitality. 1 Peter 4:9 Be hospitable to one another without grumbling. [←1220] Proverbs 27:10 Do not forsake your own friend or your father's friend, Nor go to your brother's house in the day of your calamity; Better is a neighbor nearby than a brother far away. [←1221] Ephesians 4:28 Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need. [←1222] Damnify: to cause loss or damage to another. [←1223] Deuteronomy 23:24-25 "When you come into your neighbor's vineyard, you may eat your fill of grapes at your pleasure, but you shall not put any in your container. "When you come into your neighbor's standing grain, you may pluck the heads with your hand, but you shall not use a sickle on your neighbor's standing grain. [←1224] Exodus 22:1 "If a man steals an ox or a sheep, and slaughters it or sells it, he shall restore five oxen for an ox and four sheep for a sheep. Hosea 6:8-9 Gilead is a city of evildoers, And defiled with blood. As bands of robbers lie in wait for a man, So the company of priests murder on the way to Shechem; Surely they commit lewdness. Luke 10:30 Then Jesus answered and said: "A certain man went down from Jerusalem to Jericho, and fell among thieves, who stripped him of his clothing, wounded him, and departed, leaving him half dead. 1 Corinthians 6:8-9 No, you yourselves do wrong and cheat, and you do these things to your brethren! Do you not know that the unrighteous will not inherit the kingdom of God? [←1225] That is, peculate – To appropriate or embezzle (public money), though the word in Latin means private property. [←1226] The market price is staged, or manipulated. [←1227] The act of despoiling a country, usually in warfare, by stealing its wealth and produce. [←1228] Isaiah 3:14 The LORD will enter into judgment With the elders of His people And His princes: "For you have eaten up the vineyard; The plunder of the poor is in your houses. Luke 3:12-14 Then tax collectors also came to be baptized, and said to him, "Teacher, what shall we do?" And he said to them, "Collect no more than what is appointed for you." Likewise the soldiers asked him, saying, "And what shall we do?" So he said to them, "Do not intimidate anyone or accuse falsely, and be content with your wages." 1 Samuel 2:12-14 Now the sons of Eli were corrupt; they did not know the LORD. And the priests' custom with the people was that when any man offered a sacrifice, the priest's servant would come with a three-pronged fleshhook in his hand while the meat was boiling. Then he would thrust it into the pan, or kettle, or caldron, or pot; and the priest would take for himself all that the fleshhook brought up. So they did in Shiloh to all the Israelites who came there. [←1229] Matthew 25:8-9 "And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.' "But the wise answered, saying, ‘No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.' [←1230] Proverbs 11:24 There is one who scatters, yet increases more; And there is one who withholds more than is right, But it leads to poverty. [←1231] 1 Timothy 6:9 But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. [←1232] That is, acting through or dependent on an intervening agency – here, the truthfulness of others. [←1233] Matthew 23:22 "And he who swears by heaven, swears by the throne of God and by Him who sits on it. Ephesians 4:25 Therefore, putting away lying, "Let each one of you speak truth with his neighbor," for we are members of one another. Psalms 15:2 He who walks uprightly, And works righteousness, And speaks the truth in his heart; [←1234] Exodus 20:12 "Honor your father and your mother, that your days may be long upon the land which the LORD your God is giving you. [←1235] Exodus 20:15 "You shall not steal. [←1236] Proverbs 22:1 A good name is to be chosen rather than great riches, Loving favor rather than silver and gold. [←1237] Proverbs 14:25 A true witness delivers souls, But a deceitful witness speaks lies. [←1238] Numbers 35:30 `Whoever kills a person, the murderer shall be put to death on the testimony of witnesses; but one witness is not sufficient testimony against a person for the death penalty. Deuteronomy 17:6 "Whoever is deserving of death shall be put to death on the testimony of two or three witnesses; he shall not be put to death on the testimony of one witness. Deuteronomy 19:15 "One witness shall not rise against a man concerning any iniquity or any sin that he commits; by the mouth of two or three witnesses the matter shall be established. [←1239] 1 Corinthians 15:15 Yes, and we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up-- if in fact the dead do not rise. John 1:7-8 This man came for a witness, to bear witness of the Light, that all through him might believe. He was not that Light, but was sent to bear witness of that Light. John 1:15 John bore witness of Him and cried out, saying, "This was He of whom I said, ‘He who comes after me is preferred before me, for He was before me.'" John 1:19-20 Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?" He confessed, and did not deny, but confessed, "I am not the Christ." John 1:32 And John bore witness, saying, "I saw the Spirit descending from heaven like a dove, and He remained upon Him. John 1:34 "And I have seen and testified that this is the Son of God." [←1240] Sufficient circumstantial evidence that its force is equal to testimony; res ipsa loquitur: the injury speaks for itself. [←1241] That is, we constantly strive to keep our word, so others may give it credence or credit (i.e., trust and believe it). [←1242] Ephesians 4:25 Therefore, putting away lying, "Let each one of you speak truth with his neighbor," for we are members of one another. [←1243] Acts 5:3-4 But Peter said, "Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself? "While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God." [←1244] Psalms 12:2 They speak idly everyone with his neighbor; With flattering lips and a double heart they speak. [←1245] 1 John 2:4 He who says, "I know Him," and does not keep His commandments, is a liar, and the truth is not in him. [←1246] Matthew 26:61 and said, "This fellow said, ‘I am able to destroy the temple of God and to build it in three days.'" [←1247] Emphatically declare. [←1248] Jeremiah 38:27 Then all the princes came to Jeremiah and asked him. And he told them according to all these words that the king had commanded. So they stopped speaking with him, for the conversation had not been heard. [←1249] Matthew 26:59 Now the chief priests, the elders, and all the council sought false testimony against Jesus to put Him to death; 1 Corinthians 15:15 Yes, and we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up-- if in fact the dead do not rise. [←1250] The act of signing your name; writing your signature (as on a document). [←1251] 1 Samuel 20:20-22 "Then I will shoot three arrows to the side, as though I shot at a target; "and there I will send a lad, saying, ‘Go, find the arrows.' If I expressly say to him, ‘Look, the arrows are on this side of you; get them and come'-- then, as the LORD lives, there is safety for you and no harm. "But if I say thus to the young man, ‘Look, the arrows are beyond you'-- go your way, for the LORD has sent you away. Matthew 26:49 Immediately he went up to Jesus and said, "Greetings, Rabbi!" and kissed Him. [←1252] The ambush at Ai. [←1253] 1 Timothy 6:6 Now godliness with contentment is great gain. Hebrews 13:5 Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, "I will never leave you nor forsake you." Php_4:11 Not that I speak in regard to need, for I have learned in whatever state I am, to be content: [←1254] Exodus 20:17 "You shall not covet your Neighbour’s house; you shall not covet your Neighbour’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your Neighbour’s." [←1255] Romans 12:15 Rejoice with those who rejoice, and weep with those who weep. [←1256] Hebrews 13:5 Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, "I will never leave you nor forsake you." KJV Colossians 3:5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: [←1257] 1 Kings 21:2 So Ahab spoke to Naboth, saying, "Give me your vineyard, that I may have it for a vegetable garden, because it is near, next to my house; and for it I will give you a vineyard better than it. Or, if it seems good to you, I will give you its worth in money." Matthew 5:28 "But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart (original reference was Mark 10:19). [←1258] Ruined in character or quality; morally corrupted; rendered ineffective – thus, even good acts are tainted by it. [←1259] That is, those listed in the Tenth Commandment (Exodus 20:17), “You shall not covet...” [←1260] Romans 7:5-8 For when we were in the flesh, the sinful passions which were aroused by the law were at work in our members to bear fruit to death. But now we have been delivered from the law, having died to what we were held by, so that we should serve in the newness of the Spirit and not in the oldness of the letter. What shall we say then? Is the law sin? Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said, "You shall not covet." But sin, taking opportunity by the commandment, produced in me all manner of evil desire [i.e. concupiscence]. For apart from the law sin was dead. [←1261] The word german means closely related, akin; hence cousins; “cousin germans” is redundant. [←1262] Unlike Zwingli and other Reformers, Luther followed the numbering of the Latin Vulgate instead of the Hebrew Bible. He viewed the prohibition of images as an expansion of the first commandment, not a second commandment. [←1263] Exodus 20:4 "You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; [←1264] Deuteronomy 5:21 ‘You shall not covet your Neighbour’s wife; and you shall not desire your Neighbour’s house, his field, his male servant, his female servant, his ox, his donkey, or anything that is your Neighbour’s.’ [←1265] Exodus 20:16 "You shall not bear false witness against your Neighbour. [←1266] 2 Timothy 3:2-4 For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, [←1267] 1 John 2:16 For all that is in the world — the lust of the flesh, the lust of the eyes, and the pride of life — is not of the Father but is of the world. [←1268] Matthew 20:15 Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good? [←1269] Originally ἐpiχαίρecacia; this word is used in Psalms 35:26 Let them be ashamed and brought to mutual confusion Who rejoice at my hurt; Let them be clothed with shame and dishonor Who exalt themselves against me. [←1270] Psalms 70:2-3 Let them be ashamed and confounded Who seek my life; Let them be turned back and confused Who desire my hurt. Let them be turned back because of their shame, Who say, "Aha, aha!" Obadiah 1:12 But you should not have gazed on the day of your brother In the day of his captivity; Nor should you have rejoiced over the children of Judah In the day of their destruction; Nor should you have spoken proudly In the day of distress. [←1271] 1 Corinthians 13:9 For we know in part and we prophesy in part. [←1272] Romans 8:23 Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. [←1273] Romans 7:14 For we know that the law is spiritual, but I am carnal, sold under sin. [←1274] Galatians 5:17 For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish. [←1275] Php_3:12 Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me. [←1276] Matthew 6:12. [←1277] Matthew 26:41 "Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak." [←1278] 2 Corinthians 3:6 who also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. [←1279] 2 Corinthians 4:17 For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory; ======================================================================== Source: https://sermonindex.net/books/writings-of-william-ames/ ========================================================================