Of the Principal Matters and Words ADam and Eves fall 58 Adam in his fall not a private person 61 Adjuration what and how we are to obey it 281 Adjuration of Devils ibid. Adoration of idols of the hoast of the Crosse of Reliques of holy Angels and dead men 270 c. Adoration of Saints 272 c. Adultery what the cause of divorce 312 Affections how manifold 336 Agnus Dei idolatry 272 Alms 324 Angels when created 39. what 42. in what bodies they appeared ibid. the head of good Angels their felicity order and office 50 51. if their adoration be lawful 272 The apostacy of evil Angels 52. their sin ibid. their Prince ibid. their remaining qualities 53 Anger 304 Antichrist what and who 185 his ruine how a signe of the last judgement 186 c. Appetite ordered or disordered 336 Arke of the Covenant 83 Assurance vide Salvation Astorgie or want of natural affection 300 Atheisme 250 Avarice vide Covetousnes BAptisme what 152. how it differs from the Lords Supper 160. if to be administred by a private man 153. if in Baptisme one or three sprinklings be required 154. if children are to be baptised 155. how Baptisme is necessary 156. if the Baptisme of Christ and John be the same ibid. Bargains how to be made 320 Beatitude its degrees 240 Beneficence 324 Benevolence 300 Boldnesse vide Fortitude Foolish Bragging 332 Bread in the Eucharist what 157 c. Busie bodies 301 CAlling how manifold 133 Calling common to elect and reprobate 134 Calling proper to the elect 192. how it differs from the common 197 Calumnies 329. impatience in bearing Calumnies 333 Censuring 332 Charity towards God 252. towards our neighbour 289 Chastity 309. how preserved 307 Christ eternal God 19 20 c. his incarnation 90 94. how the first born 103. his conception 94. the union of two natures in Christ 96. communication of properties 97. the excellency of Christs humane nature 99. if equal to the divine nature 130. his adoration 99. his knowledg how manifold ibid. his perfections what 101. his generation twofold 102. his nativity 101. fruit thereof 104. his exinanition 108. Christs office in his humiliation ib. 124. and in his exaltation 130. his office of mediatorship 104. in what nature he was mediator 105. how manifold 106. our mediator ib. works of mediation 94. his active and passive obedience 109. the necessity of both ib. 120. his active how shadowed 123. his passive how the cause of life eternal 122 his passion 110. each part thereof satisfactory ib. how attributed to Christ and how manifold 115. if he despaired on the cross 111. his death what 112. if he died for all 119. his sepulture 113 114 c. his three dayes detention in the grave 113. his descent to hell 114. his intercession 124. his exaltation 125. his resurrection 127 c. what body he had after his resurrection 126 127. his ascension with its fruits 127. c. whether yet on earth 129. how present in the Supper 143 160. his return or second coming its signs 220 c. Christs kingdome how to be delivered up to the Father 131. Christs justice vide I. works vide W. Church what 162. her forme and head 163. how one holy catholique 164 165. her marks or notes 166. if she can erre ibid. her administration 158 170. her office concerning controversies of Religion 175. false Church what and what sorts 183 184. Church goods 172 Clemencie 304 Complaints in affliction 254 Concupiscence original 335 actual 336. to beresisted 339 Confessiō of the truth 276 282 Confidence for the forme of faith 200. for the effect of faith and good works 251 idolatrous confidence ibid. Conscience 248 Consecration true and superstitious 276 277 Constancie 248 Contempt of superiors 297 Contentation v. self-sufficiency Covenant of works the seals thereof 55 Covenant of grace 136 c. how the new and old differ 138. the seales of both 146 Covetousnesse 325 Councels how to be convened 180. Councels Papistical 243 Courtesie 331. Craft 247 Creation 39. Cruelty 291 305 Curiosity 328 DAmnatiō if the end of reprobatiō 37. the pains state of the damned 70 Death of man fourfold 69 Decalogue its parts and rules of interpreting it 75 Deceit when lawful 306 Gods decree what 28. its causes objects if one or many 31 Denial of the truth 282 Desperation 251 c. Destruction of the world 234 Diffidence or distrust in God 251. Diligence 301 Disobedience to superiors 299 Dissembling when lawful 247 when unlawful 282 The Praecognita of Divinity I If malicious desertiō may cause divorce 317 Double-mindednesse 329 Doubtings of Gods goodnesse and power 250 251 Drunkennesse 308 ELection for calling to an office 133. for spiritual calling 192. for Gods decree what it is 31. its causes and marks ib. the Elect if they may become reprobate 216 Envy 292. Of two Evils what is to be chosen 247 FAith for a part of Gods worship 250. for constancie in words and deeds 329. of miracles temporary historical 198 Saving faith what ibid. and whence 199 its quality and degrees ib. how it justifieth 204 implicite faith what 200 presumption of faith 250 Fall of Adam 59 Fasting what 262. and how to be kept 263 Fear of God 252. servile and filial fear ibid. Feasts 85. Flattery 328 Folly 246. Fortitude 305 Free-will 57 62 Friendship true counterfeit 294. Frugality v. Parsimony GEntlenesse 331 our Glorification 239 God his names essence and properties 12 13 14 Gospel what and how it differs from the Law 87 Gratitude towards God 253 towards our superiors 299 Gravity 330 HAppinesse v. Beatitude Hardning v. Induration Hatred of God 252 Hatred of our neighbour 290 Hell where 71. Heretick who 184. Honesty 310. Hope 251 Humanity 291. Hypocrisie 248 IDlenesse 326 Idolatry what and how manifold 266 268 An idol what how it differs from an image or picture 266 Images of Christ and of the Saints idols 268. also the painting of the Trinity 269 vid. Worship Image of God what 41. of what gifts it consisteth 56 what of it remains since the fall 64 Impatience 254 Impatience of correction 299 Imprecations 281 Imprudence 247 Inconstancie 249 Indulgence too much 304 Induration how ascribed to God 49 253 Industry 325 Infants baptisme and faith 155 Infidelity 250 Ingratitude towards God 253 towards our superiors 300 Inhumanity 291 Injuries how lawfully repelled 302 Insensibility 308 Integrity 248 Intemperance 308 Intercessors of the Papists 124 Christs intercession vid. C. Irreverence to superiors 297 Last Judgement with its circumstances and signes 230 Justice how used in Scripture 210 Christs justice 119. how manifold 120 Justice towards our neighbour what and how manifold 295 320. Justice commutative how to be exercised 295 300 320. of superiors to inferiors 300. Vindicative justice 305 To justifie in Script what 202 The causes and parts of Justification ibid. 203 The Keyes and power thereof what 176 c. how it differs from the power of
ye should be wise in your own conceit that blindness in part is happened to Israel until the fulness of the Gentiles be come in and so all Israel shall be saved The Apostles scope in this is to dehort Christians from insulting over the Jews that are rejected because they themselves are called The reason is because by their ruine the Gentiles have received salvation ver 11. Yet so that all hope of reconciliation is not cut off from the Jews ver 15. Nor are they exempted from being rejected who being Christians onely in name are puffed up in their mindes ver 20 21. That former passage of the rejection of the Jews which was not altogether without hope of pardon doth shew in a mysterie that the Jews were not totally but in part only rejected not in respect of time for it was to last onely a while but in respect of that part of the Jewish Nation which contains the Reprobates so that the meaning is this blindness hath hapned not to all the Jews but to a part onely that is to the reprobates Neither have these words untill the fulness of the Gentiles come in this meaning that there shall be such a plausible calling of the Jews after the fulness of the Gentiles is come in For there is nothing more usual then that these particles untill or till being denyed or affirmed signifie the same that never or always As we shewed above c. 19. Neither doth that which the Apostle subjoyns v. 26. hinder any thing this interpretaton And so all Israel shall be saved For by the name of all Israel he understands the Elect which indeed are the true Israelites as above c. 9.7 c. he sheweth And also in the following places v. 28 c. 11. he explains saying As concerning the Gospel they are enemies for your sakes but as touching the Election they are beloved for their fathers sakes The summe of the whole place is this The rejection of the Jewes nation in part whereby blindnesse shall remain upon the reprobate doth no wayes prejudice the elect of that same nation but they also and so all Israel shall be saved See Calvin on this place VII The signe of Christs presence shall be doubtless an incredible brightness and majestie in which he shall appear For he shall come in the clouds of heaven Mat. 26.64 with incredible glory Mat. 25.31 accompanied with the whole army of his Angels ibid. with a great shout and voice of the Archangel 1 Thess 4.16 By reason of his brightness the Sun and Moon shall be darkned as lesser lights by the greater and stars shall fall from heaven that is they shall seem to fall from heaven and the powers of heaven shall be shaken Mat. 24.29 yea at his sight heaven and earth shall seem to flie away Rev. 20.11 Thus of Christs coming The resurrection of the dead is whereby the bodies of the dead shall be raised but the bodies of those that remain alive shall be changed and shall be again united to their souls by an indissoluble union The RULES I. The Resurrection called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is First or Second That is a resuscitation from the death of sinne to the life of righteousnesse This is a revocation from death corporal to life Rev. 20.6 Blessed is he who hath part in the first resurrection II. The Scripture proves the Resurrection of the dead by testimonies a examples b types c and reasons d a Iob 19.25 26. Dan. 12.2 Hos 13.14 Mat. 22.31 c. 27.52 Ioh. 5.26 27 28. Phil. 3.21 1 Thess 4. and other such like places b The example of those that were raised by the ministery of Eliah 1 King 17.22 Elisha 2 King 4.34 2 King 13.21 by Christ also Mat. 9.25 Luc. 7.14 Ioh. 11.11 Mat. 27.52 53. and by the Apostles Act. 9.40 20.10 c The type of Aarons Rod budding Num. 17. of the Jews returning from Babylon Ezek. 37. but chiefly of Henoch and Elias Gen. 5. 2 King 2. d Reasons are drawn from the covenant of God which is not broken by death Mat. 22.30 from the promises of life eternal from the Sacraments which are seals thereof which 1 Cor. 15. are set down at large but the chief reason is drawn from Christ who is not only the type and example of our resurrection but the beginning also thereof for from the life of the Head we undoubtedly gather the life of the mystical body III. Though the Resurrection of the dead is above nature and mans corrupt reason yet it is neither against nature nor against right reason For right reason teacheth that the dead can be raised and shall be raised That is gathered from his omnipotence this from his justice For as it is just that some sins be punished after this life so it is just likewise that what was the companion of sin should be the companion of pain IV. The generall efficient cause of the Resurrection is the whole Trinity the particular is Christ our Lord. Christ is the efficient cause of this three wayes 1. As God 2. As the Judge of the world 3. As Mediator The first two wayes he is the efficient cause of resurrection both in the elect and reprobate but the third way he is the cause of the resurrection of the faithful by his merit efficacie and inchoation V. The matter is the same numerical body that man had in this life Besides Iobs testimony Iob 19.26 the reason annexed to the third Canon taken from Gods justice proves this VI. The form consisteth in the reunion of body and soul and restoring of the dead to life and in the sudden change of those that remain and in their freedome from corruption 1 Cor. 15.51 VII The end is the declaration of Gods justice and mercy of that in raising the wicked to condemnation of this in raising the godly to life eternal Dan. 12.2 Joh. 5.28.29 VIII In the Resurrection the godly shall be freed not only from corruption and bodily defects but shall be crowned also with glory 1 Cor. 15.42 43 44. It is sowed in corruption it is raised in incorruption it is sowed in dishonour it is raised in glory it is sowed in weaknesse it is raised in power it is sowed a natural body it is raised a spiritual body CHAP. XXXV Of the last Judgement SO much of the antecedents of the last Judgment The Judgment it self is that most glorious act whereby Christ shall judge the whole world The RULES I. The certainty of the last Judgment is proved by the same arguments by which we proved the certainty of Christs coming and of our resurrection II. The general efficient principal cause is the whole Trinity the particular is Christ our Lord in the assumed humane nature but glorified III. The chiefe power of Judicature shall be in Christ for to him all power is given and from whom no appeal can be made to any superiour IV. This Judge shall be
either in act or in possibility XVIII They seek then the house in the ashes who ascribe to an unregenerate man free-wil or other faculties by which he may doe well or prepare himself to his own conversion or to the acceptation of Gods grace For this is the errour of Pelagians and Semipelagians XIX Mans will remained free from coaction but not to good and evill XX. Yea it is free to evil onely and therefore deserves rather to be called servile then free As for the understanding the natural man comprehends not the things that are of Gods spirit 1 Cor. 2.14 If you look upon the will the imagination of mans heart is onely evil Gen. 8.21 Finally the Scripture cries out that the whole man having lost his spiritual life lieth dead in sin Eph. 2.1 Col. 2.13 XXI Although this sin is pardoned in the sanctified parents notwithstanding by generation it is transmitted to posterity The reason is because the corruption dwelling in us â— not altogether taken away by pardon although the guilâ— be done away and as faith is the gift not of generation but of regeneration so man not as he is regenerate but as man begets man even as seeds being winnowed from the ears chaff and husks doe spring up again with the same CHAP. XI of Actual Sin SO much of Original sin Actual sin is whereby Gods law is broken by thoughts desires words or deeds The RULES I. According to the diversitie of circumstances there are diverse sins II. From the efficient cause sin is either of publique or of private persons as they are in more or lesse dignity III. From the matter which are things thought desired said or done IV. From the form it is either of commission or omission V. From the end it is either of incogitancy or of affectation and against conscience and that rather of malice then of infirmity or contrarily rather of infirmity then of malice VI. From the subject it is of the soule chiefly or of the body or of both VII From the object it is either committed against God or our neighbour VIII Sin committed against God is either with a kinde of unwillingnesse or with a full desire this latter sin the scripture cals the sin against the holy Ghost and to death Matt. 11.32 1 Joh. 5.16 IX The sin against the holy Ghost or to death is when one is convicted in his conscience by the testimony of the holy Spirit resisteth notwithstanding the same spitefully wantonly and with a high-hand X. Sin against man is committed either against superiours or inferiours or equals being knit by fewer or more bands of blood affinity c. XI From the adjuncts a sin is either such of it self or by accident Such are scandals in things otherwise indifferent see Rom. 14. XII No sin of its own nature is venial or so smal as not to merit damnation By this maxime the Popish errour that some sins of themselves are venial is condemned the reason is manifest by the object and the effect for there is no sin which is not conjoined with the offence of Gods majesty XIII Yet in respect of the event to wit Christs merits and Gods favour all sins are pardonable except finall infidelity and the sin against the holy Ghost Not as though these sins were greater then Grace and Christs merit but because they resist grace and Christs merit and despise both XIV We are to judge of the degrees of other sins by the circumstances the consideration of which doth aggravate or lessen them Thus the sin of a superiour is greater then of an inferiour for sin is so much the more conspicuous by how much the more eminent he is that sinneth The sin of desire is greater then the sin of thought alone A sin committed in word and deed is greater then that which is in thought and desire sin committed with affectation is greater then that which is done of incogitancy the sin of commission is greater then oâ— omission if it be in the same kinde the sin against God is greater then against man that sin is greater which is committed against him to whom we are most beholding for favours then against another for example A sin against our Parents is greater if it be in the same kinde then against a brother a scandal against a weak brother is greater then against a stronger CHAP. XII Of the miseries which follow sin HItherto of sin now of the misery that follows upon sin This misery is either temporal or eternal both which is either corporal or spiritual The RULES I. God comprehended all mans misery under the name of death Gen. 2.27 What day thou shall eat of it to wit of the fruit of the tree of knowledge of good and evil thou shalt dye the death II. There be foure degrees of this death III. The first degree is death spiritual which is the privation of spiritual life of this man being destitute he liveth onely to sin Rev. 3.1 I know thy works in that thou art said to live but thou art dead IV. The second degree is the death of affliction which is the privation of original happinesse and the inflicting of all sorts of calamities Exod. 10.17 Pray to the Lord that be would remove this death from me V. The third decree is death corporal which is the privation of this life and the resolution of the body into dust and the reversion of the soule to God Eccles 12.9 He shall return to dust from whence he came and the soule to God that gave it The soule returns to God either as to a Father or as to a just Judge and although by the bounty of Christ our death is become a passage from this life to that which is eternal yet in this place we consider it as it is in it self VI. The fourth degree is death eternal or the state of the damned which in relation to death corporal is called the second death Revel 21.8 VII We must imagine nothing of the state of the damned which is not in Scripture VIII This state consisteth in the privation of the chief good and infliction of the greatest evil IX The privation of the cheife good is whereby they are for ever excluded from the fellowship of God and of the blessed Mat. 25.41 Go ye cursed X. But the chief evil shal be a communion for ever with the Devil and his Angels Mat. 25.41 Into everlasting fire prepared for the Devil c. XI The place appointed for the damned is Hell XII But where Hell is we are not to search or enquire XIII 'T is sufficient that in Scripture it is named Gehennaa a fiery Furnaceb the place of tormentc a Prisond a bottomless pite the lake of firef burning with fire and brimstoneg a Matth. 5.22 b Mat. 13.42 c Luk. 26.28 d 1 Pet. 3.19 e Rev. 9.1 f Rev. 20.15 g Rev. 21.8 XIV In the pains of the damned we are to consider the multitude greatness and continuance XV. Their multiplicity
We consider the greatness of his love 2. The greatness and multitude of his sufferings 3. The dignity of his Person 4. The holiness of his life his Satisfaction The reason because he did not suffer for himself in any thing but all for us II. Therefore those innumerable sufferings which Christ endured untill his last journy to Jerusalem are not to be separated from the price of Christs redemption for although the Passion of Christ wch went before his last agony might be called a preparative to his death yet it is indeed an integral part of satisfaction As it cannot be denied that the payment of an hundred pounds by him who oweth divers tuns of gold is an integral part of the payment although it be but a small sum in respect of the whole and principall debt III. Yet the Scripture synecdochically and by way of excellency doth describe his last passion as the price of our Redemption and his death or oblation on the altar of the cross as an expiatory sacrifice Of this see the 9. and 10. chapters to the Hebrews IV. The principal efficient cause of this Passion was the Holy Trinity the ministering causes were Christs enemies both Jews and Gentiles V. The Person that suffered for us is not the Father nor the Holy Ghost but the Son of God VI. Although God is rightly said to suffer yet the God-head suffered not God suffered in the flesh not with the flesh VII The sufferings of Christ were divers of which there were three ranks to wit some before his death death it self and some after death VIII Of those that went before his death some were internal some external IX The internal were his sadness anxieties and tortures proceeding from the fierceness of Gods wrath and the conflict he had with that tentation of dereliction which cast him into that bloody sweat and made him cry out My God my God why hast thou forsaken me X. But although he wrested with the tentation of dereliction yet he fell not into desperation neither did he yield to the tentation but overcame it by a strong confidence in his God The undoubted argument of his victory was this That in his greatest agony he failed not to call God his God XI His externall sufferings were the tortures of his body which he endured in a manner in all his members and senses for his head was torn with thorns and beat with reeds his face was defiled with spitle and bruised with bufferings his ears were wounded with scoffs and railings his eyes were troubled with the mourning of his Mother and his disciples his tongue was scorched with thirst and poisoned with vinegar and gall his body was stript and torn with whipping and the same was fastned to the Cross his hands and feet being pierced with nails was hanged between Theeves his sinews were racked and his side was peirced with a lance XII The Crosse was chosen to die on which was no ordinary kinde of death but an accursed one for of old it was made execrable by the mouth of God Cursed is he that hangeth on a Tree Deut. 21.22 XIII * A. R. * In Christs death the Personal Union was not dissolved This is true and the reason is because the gifts of God are without repentance now the Hypostatical Vnion is the greatest of his gifts which could not be lost without sin and sin could not be in him who came to save sinners its true Christ seems to grant a dereliction when he saith My God my God why hast thou forsaken me But these words do not shew any dereliction or dissolution of the personal union in death for Christ spake them whilst he was alive they only shew that Christ was left to tread the wine-presse alone and yet he was not alone for the Father is with me saith he Christ was alone and forsaken in respect of deliverance but not alone nor forsaken in respect of the Divine presence and assistance without which he could not have performed that great work of our redemption In that the Father left him in the hands of his enemies and did not deliver him he might be said to forsake him But it may be objected that Christs soule was the medium of the union between the Divinity and Christs body This medium being gone how could the extremes cohere I answer in this union the soul was the medium of congruity not of necessity for the Divinity was united to Christs body in the Virgins womb before the soul was infused or else he could not have bin conceived by the Holy Ghost So might the Divinity be united still to the body after the soul was separated The soul indeed being aspirit was a fit medium to unite the Deity to the body but not absolutely necessary In Christs death the Personal Vnion was not dissolved the soule indeed was severed from the body but neither of them from the Personality or Hypostasis of the sonne of God XIV The sufferings that followed his death were not joyned with any pain yet they wanted not disgrace or ignominie such was his burial and the three dayes lying in the grave XV. His burial was a part of his sufferings whereby Christs body no otherwayes then the carkasses of other men was cast into the grave XVI His three dayes detention or stay in the grave is the last degree of his Humiliation at which time his soule being translated to Paradise his body was detained under the pains and bands of death as if he had been altogether overcome and swallowed up by it his enemies in the mean while triumphing over him as if he had been quite cut off Act. 2.24 Whom God raised having loosed the sorrows of death XVII When mention is made of Christs descent into Hell in the fourth Article of the Creed it is demanded of what part of Christs passion that must be understood That opinion of the Papists concerning Christs local descent into Limbus Patrum or the place of the Fathers and their delivery from thence is fabulous from which their opinion is not much different who feign that Christ entred Hell that he might triumph there as a Conquerour Both opinions are repugnant to the story of the Gospel for whereas Christ otherwayes in respect of his Deity is every where his soule being recommended into the hands of his Father by himself whilst he hung on the Crosse and his body being laid up in the grave it must needs be false that Christ did locally go down to hell Besides whereas God doth professe that he is their God after death Exo. 3.6 there can be nothing more absurd then that the soules of the Fathers should be detained in that limbus or prison Peter witnesseth 1 ep 3.19 that Christ preached to the Spirits of old that were disobedient but this is to be understood of that preaching which was before the flood by Noah being furnished or instructed for this purpose by the Spirit of Christ Neither is there any ground
for that fiction of Christs triumph in hell both because he triumphed not before his resurrection as also because heaven was the fit place of his triumph not hell Again whereas the word Shcâ—l sometime signifieth the grave and sometime Hell the place of the damned hence it is that the phrase of Christs descent into hell hath divers meanings in Scripture for either it is the same thing that is to be buried Psal 16.10 Thou wilt not leave my soule in hell Or it is the same that is to fall into extreme tortures and anguish 1 Sam. 2.6 The Lord bringeth down to hell and bringeth out Psal 8.6 The sorrowes of hell compassed me about Or else it signifieth the state of them who are oppressed and swallowed by death Ps 49.15 Like sheep they lie in hell death gnaweth upon them Isa 14.11 c. The first exposition hath no place in the fourth Article of the Creed for it is unlikely that in so brief an Epitome of Faith there should be any tautologie or that a plain speech should be declared by a darker In the second the inconvenience of a disordered narration seems to resist to wit that Christs extreme sadnesse and anguish of mind are rehearsed to be after his death But Calvin makes the matter plain shewing that the order of things and not of time is observed so that there are two members of that Article the former is of the tortures of the body the latter of the internal torments of the mind They who maintain the third exposition do chiefly urge the order of passages both because the detention of Christ in the grave is the last degree of humiliation as also because by this means the degrees of his joyful exaltation do answer the sufferings of Christ to wit his Resurrection answers his Death the Sepulture his ascension to heaven and his descending to hell the sitting at his Fathers right hand Now as this opinion is not disliked so the former is not rashly to be rejected nor should we dispute contumaciously in this matter seeing this clause of Christs descent to hell was not alwayes added to the fourth Article as the Nicene Creed and divers others do witnesse So that this may remain firm that neither his spiritual agonies in his soule nor his three dayes detention in the grave ought to be separated from his sufferings XVIII For the forme or manner of his Passion He suffered 1. Truly 2. Holily and innocently 3. Voluntarily These three things are to be well observed For if he had not truly suffered he had not satisfied if he had not suffered holily and innocently we could not have a perfect High-Priest Heb. 7.26 If lastly he had not voluntarily submitted himself his sacrifice had been compulsory not free hence he saith Heb. 10.7 Behold here I am to do thy will ô God XIX The generall end of Christs paâ—sion is the glory of God and chiefly the manifestation of his wrath against sinne as also of his justice and mercy besidâ—s the declaration of the Divine and Humane naâ—ures But the proper and special end is Satisfaction for our sinnes XX. In the end and use of every particular Passion a regard is to be had of that Analogie in which the Expiation is compared with the Sin and the Passion with the Punishment which we should have suffered For example He sustained most grievous tortures in his soul and body both that the sinnes of soul and body might be expiated as also that we might be delivered from those spiritual corporal pains which eternally we should have suffered His death upon the crosse was execrable partly that he might expiate the sins by which we deserved to be accursed partly that he might free us from that curse and damnation He was buried to testifie that our sins were buried with him and that he might sanctifie our graves in which as in prisons we were to be detained untill the horrible day of Judgement by turning them into sleeping places His three dayes detention in the grave teacheth that we had deserved that for our sins death had eternally reigned over us if his ignominious detention had not also satisfied for this punishment XXI They do annihilate the end and fruit of Christs Passion who say that he suffered onely for this that he might be an example to us 'T is true that Christ by suffering hath left us an example but the main fruit of his Passion is the satisfaction for our sins The Socinians acknowledge Christ a Saviour onely in these things 1. In that he preached celestial Truth 2. That he confirmed it 3. That he was our example in his Passion and Resurrection 4. In that at length he bestows life eternal on us But when we alleadge testimonies out of Scripture concerning Christs death for us they elude them by saying that he died for us that is for our good but not for us that is in our place or stead But this most pestilent Heresie is refuted by these subsequent Arguments 1. Because he so died for us that he gave his life as the price of redemption for many Mat. 20.28 who gave himself a ransom for all 2 Tim. 2.6 that he is said to redeem us with his pretious blood 1 Pet. 1.18 19. You are saith he redeemed Now who knows not that it is one thing to be an example of salvation and freedom and another thing to pay a ransom for any for he that satisfieth not for his slave or in his stead how doth he pay a ransom for him 2. Because he died so for us that he was made sin for us 2 Cor. 5.21 That he took our sins upon him and he bore the punishment due to our sins Isâ— 53.4 Is then the taking of anothers sin upon him and the suffering of the punishment due to another onely the shewing of an example and not to satisfie and to be punished in his stead 3. If the sacrifices of the Old Testament were offered by the Priests for the People or in their stead then Christs sacrifice also was performed in our stead the former is true therefore so is the latter They assever boldly that in Scripture there is no example where the particle for is the same that in anothers stead but who sees not this in these subsequent testimonies Joh. 10.11 The good shepherd layeth down his life for his sheep to wit by fighting even to death in the stead or place of his sheep Rom. 5.7 Scarce will one die for a just man Rom. 8.26 The Spirit maketh intercession for us and ver 13. If God be for us who can be against us and ver 9. I could wish to be accursed for my brethren Neither doth the eternity of pain due to our sins make Christs Passion an insufficient ransom in that he suffered not eternally for us because though his punishment was not eternal in regard of time yet it is equivalent to eternal pain both in respect of the infinite majestie and dignity of Christs
the creature was capable of V. He was exalted according to his divine nature not by accession of any dignity to it being considered in it self but by the manifestation of that majesty which before was hid under the form of a servant VI. * A. R. It is said here that Christ obtained his exaltation by his obedience nor by the way of merit It is true that Christ as God cannot merit Nor 2. did he merit the grace of union as man for that was infinitely more then man or Angels could merit Nor 3. did he merit by the act of free-will in his conception that plenitude of grace and knowledge which was infused into him Nor 4. did he merit any thing which was not due to him in respect of the Personal union Yet we may not deny but that he merited whatsoever honour was conferred on him before his death and likewise his exaltation after his resurrection for so the Apostle sheweth that because Christ humbled himself and because obedient to the death of the crosse therefore God exalted him Phil. 2.9 10 11. He shall drink of the brook in the way therefore shal he lift up his head Ps 110. Therefore S. Austin in Joh. tract 104. cals Christs humility the merit of his glory and his glory the reward of his humility This glory then was Christs due both in respect of the personal union and also in respect of merit for why may not a thing be due in a double respect Christ attained to this exaltation by his obedience not as it were by merit but as it were by the means or way VII The end hereof was to witnesse that he faithfully performed the office enjoyned him in his humiliation and to manifest his divine power by which he doth powerfully apply his merit to us The parts or degrees of this are three His Resurrection his Ascension to heaven and his Sitting at the Fathers right hand His resurrection was the first degree of exaltation by which Christ having overcome the power of death was raised the third day in that very flesh which he had laid down that he might live to God for ever The RULES I. Christ was not only the object but also the efficient cause of his resurrection Rom. 1.4 Being declared with power to be the Son of God according to the Spirit of sanctification by the resurrection from the dead 1 Pet. 3.18 He died concerning the flesh but was quickned in the Spirit II. The matter of the Resurrection is the same body that was crucified but endowed and glorified with new qualities III. Neither was it so changed as to lose its quantity and three dimensions For otherwise it had been no body nor had Christ remained man in his Resurrection IV. The Forme consisteth in a new and indivisible union of soul and body V. Although Christs Resurrection was altogether miraculous yet it is false that his body passed through the stone which covered the grave or that it passed through the door after his Resurrection Mat. 28.2 The Angel of the Lord rolled away the stone Joh. 20.19 The doors being shut not through the doors that were shut VI. The end of his Resurrection besides that general end which was mentioned before is the assurance of our Resurrection both from the death of sin as also from death corporal Rom. 6.1 2. 1 Cor. 15.12 c. His ascension to Heaven was the second degree of his Exaltation in which Christ after he had conversed fourty days with his Disciples upon earth ascended into heaven The RULES I. Christ ascended both according to his divine and humane natures according to his humane at the object according to his divine as the efficient cause II. The Forme consisteth in Christs real and local translation from this world to the highest heaven III. Here we need not trouble our selves about penetration of bodies both because heaven is not a solid thick or iron body as the Philosophers would have it as also because one body can easily yield to another and the creature to the Creator IV. The doctrine of Christs corporal presence here on earth doth utterly overthrow that of his Ascension V. The special end of Christs ascension is to assure us of our threefold ascension the first is of faith and godlinesse in this life the second of our souls in death the third of body and soul in the last day The sitting of Christ at his Fathers right hand is the highest degree of his Exaltation by which being placed in heaven he is exalted above all power Eph. 1.20.21.22 He hath set him at his right hand in the heavenly places far above all principalities and power and might and dominion and every name that is named not in this world onely but in that also which is to come and hath made all things subject under his feet and hath appointed him over all things to be the head to his Church which is his body and the fulness of him that filleth all in all things The RULES I. To sit at Gods right hand is to have the next power after God After the manner of Kings who use to set them on their right hands to whom they will give the chief honour next to themselves Psal 45.10 The queen is at thy right hand 1 King 2.19 When Bathsheba came to Solomon to speak unto him for Adonijah the king rose to meet her and bowed himself to her and sat down on his throne and he caused a seat to be set for the Kings mother and she sate at his right hand Mat. 20.21 command that my two sons may sit the one at thy right hand the other at thy left in thy Kingdom II. Christ according to both Natures sits at Gods right hand III. The Humanity was so exalted that yet it was not made equal to the Divinity he received glory above all creatures yet not equal to that essential glory which he hath in common with the Father and the Holy Ghost In this highest degree of Exaltation Christ hath not left to do his office He performed his Prophetical office by furnishing his Ministers with gifts of old extraordinarily but now by ordinary means propagating his Gospel through all the world with most happy successe Ephes 4.11 Some he gave to be Apostles c. His Priestly office he exerciseth not in offering himself again or in casting himself with cries and sighs at his Fathers knees but in appearing before his Father for us with the merits of his most full satisfaction and in applying the same effectually to us Psal 110.4 The Lord hath sworn and will not repent thou art a priest for ever after the order of Melchisedek Heb. 9.24 He hath not entred into the Sanctuary made with hands which are similitudes of the true Sanctuary but is entred into the very heaven to appear now in the sight of God for us Lastly He useth his Kingly office not onely by ruling the Triumphant Church but also by gathering together the Militant Church
those of the Old because they do not conferre justifying grace for the work wrought for their prerogatives remain as they are expressed in the third Rule chiefly the second and sixth Here it is wont to be objected that if we acknowledge not this their fictitious difference the Sacraments of the Old Testament will be clearer then these of the New for the Passeover represents Christs death clearer then the Bread in the Lords Supper But we must know wherein the clarity of a Sacrament consisteth chiefly to wit not in external signes only but in the Sacramental word Now are not these words very clear This is my body which is given for you This is my blood which is shed for you There is nothing so plain concerning Christs death in the Passeover Besides it is false that the killing of a Lamb was a cleerer signe because many more and obscure signs were added to the killing of the Lamb as also because the breaking of bread the pouring out of wine and the receiving of both do most clearly represent the breaking of Christs body the shedding of his blood and the participation of both VI. In vain do the Pontificians reckon among the Sacraments of the New-Testament Confirmation Penance Extreme Vnction Ordination of Ministers and Matrimony Three things are required to a Sacrament 1. That it be instituted by God under the Covenant of grace 2. That it may have an external Symbol ordained by God 3. That the Promise of grace may be annexed to it Now these three belong only to Baptisme and the Lords Supper and not to any of the rest Confirmation is a Popish ceremony in which the Bishop or his Suffragan having asked certain questions of the party baptized concerning the Heads of Religion besmears him with a little ointment putting a linnen-cloth on him not to be removed by the witnesses before the third day and he cuffs him the better to remember the matter and that he may be sufficiently furnished with the Holy Ghost against Satans tentations But where in Scripture do we read of the institution of this Sacrament and of its ceremonies where is the Promise We may more truly call this the Popes excrement then a Sacrament and that mark which the Beast puts upon the forehead of his worshippers Rev. 3 16. Therefore impiously do they preferre this Sacrament to Baptism for they teach plainly that Baptism is perfected by it an that in this there is a greater measure of spiritual gifts then in Baptism and whereas any Priest or Pastor may administer Baptism yea any Lay-man or woman Confirmation must only be performed by the Bishop or his Suffragan Penance is a Sacrament with them in which the sinner having given trial of his repentance is absolved by the Priest We indeed acknowledge that repentance is enjoyned to sinners and that a power of absolving is given to Ministers though they feign a far other penance and absolution as shall appear hereafter But in the mean while there is no outward symbol instituted by God which hath a promise neither can these words I absolve thee be in stead of a symbol as Bellarmine would have it Extreme Unction is a Sacrament amongst them in which the Priest having rehearsed some Letanies anointeth the party that is dying with hallowed oile of the Olive in those parts of the body where the seats of the five Senses are and this he doth after the parties confession and absolution to the end he may recover his health if it be expedient for him and that the remainder of his sinnes after he hath received the other Sacraments may be wiped away Christ indeed promised his Disciples that the sick on whom they were to lay their hands should recover Mar. 16.18 James also commanded that the sick should be anointed after imposing of hands and prayer by the Elders which ceremonies were not Sacraments but voluntary rites joyned with miracles which together with the gifts of miracles are expired Therefore between Extreme Unction and this there is no similitude For that I may say nothing of that magical exorcisme with which the oile is hallowed it is certain that in the Apostles time not only dying people as now in Popery but any also that were sick were anointed Ordination is a Sacrament among them in which the Bishop alone or his Suffragan layeth his hands upon the Minister and delivereth to him with solemn words a Book a Platter a Pastoral staffe c. using also the ceremonies of Unction and Shaving and imprints on him an indelible character to conferre Justifying grace whereby he might rightly use the power of the Keyes Now although Ministers may be ordained by imposition of hands and prayers after the example of the Apostles yet this Imposition is a thing indifferent but for the Popish ceremonies they are partly Jewish as anointing partly Heathenish as shaving expresly forbid Lev. 19.27 Marriage is no Sacrament of the Covenant of grace both because it was instituted before the fall as also because it is common to all that are within without the Covenant yet we deny not but that Marriage is a representation of that spiritual wedlock between Christ and his Church but if for this it were a Sacrament then there should be so many Sacraments as there be Parables and Allegories Hence divers Schoolmen have denied this to be a Sacrament And in what esteem it is among the Papists appears by this that they make an irreconcileable war between Marriage and Ordination and forbid Marriage in their Clergy as if it were an unclean thing CHAP. XXIII Of Baptisme BAptisme is the first Sacrament of the New-Testament in which the Elect being received into the family of God remission of sinnes and regeneration in Christs blood and the Holy Ghost are confirmed by the outward sprinkling of water The RULES I. The word Baptisme signifieth a dipping and aspersing or washing That it signifieth aspersion appears in Mar. 7.4 And when thy come from the market they eat not except they be washed II. Here are four appellations of Baptisme to be considered 1. The Baptisme of water a 2. Of light or doctrine b 3. Of the Spirit or gifts of the Spirit c 4. Of blood or martyrdome d a Mat. 3.11 I baptise you with water b Mat. 22.25 The baptisme of John that is all his ministery both of doctrine and baptisme whence was it Act. 18.25 Apollo knew only the baptisme of John c Act. 1.5 You shall be baptised with the Holy Ghost d Mat. 20.22 Can you be baptised with the baptisme wherewith I am baptised III. Christ our Lord is the principal efficient cause but the instrumental is the Minister lawfully called IV. Therefore we hold not that baptisme lawful which is administred by any private man or a woman as in Popery For if in earthly Commonwealths that is not accounted of which a private man doth without command how much lesse can Christ be pleased with such disorder in his Church V. * A.
R. The outward matter of Baptisme is water I will here adde the reasons why water is used in Baptisme 1. Because the dipping in water represents Christs death and burial and withal our mortification so the rising out of the water is a shadow of his resurrection and our spiritual vivification 2. Water is a cheap and common element therefore obvious and easily obtained 3. In the begining the Spirit moved on the waters and was the cause of generation so in the baptisme of water and the Spirit is effected our regeneration 4. Water washeth away the filth of the body so doth Baptism the spots of the soule I will poure upon you clear water and you shall be cleansed from all your iniquities Ezek. 36. By this water Eph. 5. Christ cleanseth his Church 5. Water quencheth the thirst of the body so doth Baptisme the thirst of the soul 6. Water cools the heat of the body so doth Baptisme the heat of Gods wrath and the fire of our lusts 7. Baptisme is the Sacrament of illumination Heb. 6.4 10.32 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to illuminate is used for baptising and baptisme is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination and the dayes of baptisme were called the dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of light Now water is a diapharont body by which light is transmitted to us so is mental illumination by the water of baptisme in which now we are not dipped but besprinkled which is all one for the gifts of the Spirit are expressed by the sprinkling of clear water in Ezekiel and by the sprinkling of water in the old Purifications and by the sprinkling of the Lambs blood in the Passeover to which the Apostle alludes Heb. 10. having our hearts besprinkled from an evil conscience The outward matter is water But for oil salt spittle and other things which Papists joyn to this element belong rather to the profanation then administration of baptisme VI. The internal matter is Christ with his death passion resurrection c. VII The internal form consisteth partly in actions partly in woâ—ds VIII The action is the aspersion of water which is used for dipping The dipping in and rising out of the water was a cleare symbol of Christs burial and resurrection But because of the weaknesse of infants in cold countries we use sprinkling which probably was used by the Apostles when they baptised in private families IX It is not much material whether one aspersion or three he used so it be void of superstition and that it be not performed drop by drop or by the finger but so that the symbol may answer the sprinkling or washing X. The word by which Baptisme is to be administred is to be comprehended in Christs institution especially in these words I baptise thee in the name of the Father of the Sonne and of the Ghost XI The Latin tongue in Baptisme and the superstitious consecration or exorcisme of the water are repugnant to the form of Baptisme XII The internal form consisteth in the analogie of aspersion and remission of sins as also of regeneration or sanctification In this Baptisme answers the legal aspersions by which likewise remission of sin by the blood of Christ was shadowed Water also as it cleanseth from filthinesse and moistneth the Plants doth adumbrate regeneration whereby we die to sin and live to righteousnes See Rom. 6. v. 1. c. XIII The end of Baptisme besides those which are common to it and the Lords Supper is the sealâ—ng of our regeneration and of our reception or ingraffing into the family of God XIV The subject of Baptisme are all that be in the Covenant even the children of those who are reckoned among the number of the Covenanters This rule is grounded 1. on Christs command Matt. 1.14 Suffer little children and forbid them not to come to me they ought not then to be kept off from Baptisme whom Christ will have to be brought to him The words used in this place and Luc. 28.15 Of little children and infants are emphaticall 2. On the reason alledged by Christ Matt. 19.14 For of such is the kingdome of heaven For if to them the kingdome of heaven and the Covenant of Grace belong the seale of the Covenant must needs appertain to them also but they are capable of the Covenant Gen. 17.7 I will be thy God and of thy seed Act. 2. v. 39. Te you and to your children is the Promise made 3. On the analogy of circumcision for with this Sacrament infants were initiated 4. On the example of the Apostles who are said to baptise whol families Act. 16.15.33 It were a foolish thing to apply that rule 2 Thess 3.10 If any will not work let him not eat to Infants so perversly doe the Anabaptists wrest the places of Scripture to a contrary meaning which those that are of years are commanded to be taught before they are baptised XV. Infants have both Faith and Reason although not in the fruit yet in the seed and root though not in the second act yet in the first though not by an outward demonstration of the work yet by the inward virtue of the Holy Spirit XVI But concerning the Infants of Infidels the case is otherwise for they are not to be baptized till they be of discretion and are able to testifie their Faith XVII The baptisme of Bels is a profanation of the Sacrament and idolatrous XVIII As naturally we are born before we eat so Baptisme is before the Lords Supper XIX Baptisme is not to be iterated if the essentials thereof were used Hence it is that our Church ratifies the Baptisme of the Popish Church not as it is abused there but as it is administred in the name of the Holy Trinity XX. Baptisme is necessary not absolutely but in respect of Christs command neither must we feigne such a necessity as permits any other besides the Minister to baptise or to cause us think they are excluded out of heaven if they die unbaptised XXI The Baptisme of Christ and of John are in effect the same The Pontificians deny that John's baptisme was instituted by God against these plain testimonies Matt. 21.25 Luc. 3.2 and 7.30 Joh. 1.33 Neither matters it that John distinguisheth between his baptisme and Christs Mar. 1.8 For there the opposition is not between baptisme and baptisme but a comparison onely between the office of the Minister in Baptisme and Christ for the Minister giveth the Symbol but Christ the things signified They say that such as were baptised by John were rebaptised Act. 19.1 c. If they were rebaptised by the Apostle we gather that they were not rightly baptised by some who were imitators of John neither yet can we finde out of the text that they were rebaptised for those words v. 5. are not Lukes concerning Paul but Pauls concerning John and his disciples therefore this place favoureth neither Papists nor Anabaptists CHAP. XXIV Of the Lords Supper THe Lords Supper is the other
Sacrament of the New-Testament in which Christians that are of age receive spiritually Christs body and blood sealed to them in the reception of Bread and Wine according to Christs institution The RULES I. The Lords Supper is called metonimically the Eucharist or Thanksgiving Sinaxis or a collection the Lords Table the New-Testament and Synecdochically the breaking of Bread II. It hath the same efficient causes that Baptisme hath III. The outward matter thereof or Signes are Bread and Wine IV. The Supper is lame without both Signes and to rob the people of the Cup is Sacriledge Mat. 26.27 Drink yee all of this 1 Cor. 10.16 The Cup of blessing which we blesse is it not the Communion of Christs blood And 11. v. 26. As oft as you shall eat this Bread and drink of this Cup you declare the Lords death V. The inward matter is Christ with all his satisfaction and merit VI. As it is Jewish superstition to use unleavened Bread so the Popish Penny-Wafers are superstitious reliques VII It s outward form consists in Actions and Words VIII The Actions are the breaking of Bread and powring out of Wine the distribution of both Signes and the receiving thereof with the hand and mouth IX The word is the whole Institution containing the Eucharist the command and the promise but the promise chiefly X. Therefore it is impiety to think that the Bread is turned into Christs body only the bare accidents remaining by the low mumbling of these five words For this is my body and that with one breath and the Priests intention XI The internal form consisteth in the Analogie of the signe and the thing signified in which by Bread and Wine are signified Christs body and blood as spiritual meat and drink but by the breaking of Bread and powring out of the Wine are represented the breaking of his body or crucifixion and sheding of his blood and lastly by the distributing and receiving of both the applying of Christs death XII The breaking of Bread is not a thing indifferent For Christ made use of this himselfe and commanded it to be used saying do this which he himselfe explained adding This is my body which is broken for you From this the Supper is so called by this also the Churches union is shewed 1 Cor. 10.17 We being many are made one bread and one body for we are all partakers of one bread XIII The words This is my body can neither be meant of transubstantiation nor of consubstantiation but the meaning is This to wit the Bread is the Sacrament of my body The Papists interpret the words these That which is contained under the kind of Bread is my Body The Lutherans these in with under this is my Body The reason of our interpretation is explained in the former chapter They say that it is absurd to use tropical phrases which are obscure in Christs Will and Legacie Bur 1. This supposition of theirs is false that tropical phrases are obscure for we use tropes oftentimes to illustrate 2. It is false also that tropes are not used in Wils and Testaments for Jacobs Will shews the contrary Gen. 49. And Mose's Deut. 33. David 2 Sam. 23. Tobias 4. Matathias 1 Mac. 2.3 If there be no Trope in the Lords Supper then let them shew how the Cup can be called the New Testament in his blood without a Trope That saying of Austins Advers Adimant cap. 12. is worthy here to be set down The Lord doubted not to say this is my Body when he gave the Signe of his Body XIV It is one thing to say that Christ is present in the Bread and another to maintain his presence in the Supper for Christ is present in his Deitie and Spirit he is present also in his body and blood by a Sacramental presence 1. Of the Symbol not that he is present in the Bread but that he is represented by the bread as by a Symbol 2. Of Faith whereby we apply Christ with his merits to us 3. Of Vertue and efficacie XV. The proper end of the Supper not to speake of others is to seale our spiritual nutrition or preservation to life eternal by the merit of Christs death and obedience whence depends the union of the faithful with Christ and with themselves XVI It is an intolerable abuse to take this Sacrament to prove ones innocency in the courts of justice to confirm mens covenants to prosper our purposes and actions c. XVII The Lords Supper must be often times taken As often as you shal eat this bread c. 1 Cor. 11.26 XVIII The Supper differs from Baptisme not only in external signes but in its proper end because Baptisme is the signe of spiritual Regeration but the Supper of nutrition also in the object or subject to which for Baptisme is given to Infants the Supper to those onely who are of years and have been tryed they differ also in time for Baptisme is used but once the Lords Supper often-times XIX The Popish Masse is altogether repugnant to the Lords Supper 1. The holy Supper is instituted by Christ the Masse by the Pope 2. the Supper is a Sacrament instituted in memory of Christs sacrifice which was once offered but the Masse among Papists is the sacrifice it self to be offered every day the Ancients indeed called the Lords Supper a sacrifice yet not expiatory for sins but Eucharisticall and such as is joyned with prayers and charitable works which are acceptable sacrifices to God 3. Christ did not offer himself in the Supper but on the Crosse but they will have Christ to be offered in their Masse 4. Christ instituted his Supper for the living but the Masse is celebrated for the dead also 5. In the Holy Supper Christs body was already made by the virtue of the Holy Ghost not of bread but of the Virgins blood In the Masse Christs body is made anew by the Priest uttering his five words and that of bread 6. In the holy Supper there was and remained true Bread and true Wine and it obtained this name even after consecration In the Masse if we will believe it there remains onely the outward species of the Element and the accidents 7. In the holy Supper they all drank of the cup as Christ commanded in the Masse the Lay-people are denyed the cup. 8. In the Supper Bread was broken to represent Christ's body broken on the Crosse In the private Masse the bigger Hoast is broken into three parts the first is for the triumphant Church the second for the Church in Purgatory the third for the Church here on earth CHAP. XXV Of the nature of the visible Church HItherto of the outward communion of the Covenant of grace follows the externall society of the visible Church whereby all that be called are accounted for members of the Church Now the Church is considered either in it self or in opposition to the false Church the Church is considered in her self in respect of her own nature and
old more obscure Offered by the doctrine of Prophets Sealed Ordinarily by Sacrifices Circumcision Passe-over Extraordinarily in diverse types The new more manifest See D. To the communion of the Church See E. Proper to the Elect See F. Of Glory See G. D. The New more manifest Offered by the doctrine of Christ Sealed by the Sacrament Of Baptisme The Supper E. The communion of the Church considered in it self in respect Of Nature according to that part which is Militant Triumphant The marks to wit the pure Preaching of the Word and administration of the Sacraments Of Administration Ordinary Publique Ecclesiastical Civil Private Extraordinary Oppositely in respect of enemies Manifest Heathens Jews Mahumetans Secret False Christians Antichristians of which Some are common Hereticks One so called by way of excellency F. Proper to the Elect the fruits whereof are Saving Faith The effects of Faith Partly Justification by which α. Sins are pardoned β. Righteousnes is imputed For the imputation of Christs α. Passion β. Obedience Sanctification by which γ. Sin is in part abolished δ. New righteousnes infused By the power of Christ and of his γ. Death δ. Resurrection Partly Perseverance in the grace of God Christian Liberty G. Of Glory which shall begin in the day of Judgement the Antecedents of which shall be Christ comming the Resurrection of the dead The concomitants A most glorious proceeding towards the wicked In their Condemnation In their imprisonment in Hell Towards the Godly In their Absolution In their Translation to Heaven The consequents The Consummation of the Word Life eternal A. As he is to be worshipped which worship contains these General Vertues Of the Vnderstanding Wisdome Prudence Of the Will Sincerity Promptitude Constancy Special belonging to the Worship of God Immediate according to the 1. Table and that onely Internal according to the first Command in which is enjoyned The knowledge of God Religious affection towards him Faith Confidence Hope Charity Feare Repentance Gratitude Patience External joyned with Internal The Parts whereof out of the 2. Command the solemne rite of worshipping God The parts whereof are a right handling of the Word the Sacraments Prayer Helps Fasting Vows The third Precept See H. The time See I. Mediate See K. H. In the third Precept the sanctifying of Gods name which is In affection or zeal for Gods glory In effect By Words using Gods name in Consecration Oathes Lots in Confession By Deeds in holinesse of life I. Time the Sabbath which by the 4. Command is sanctified in forsaking our own works In doing what God enjoyns such are Religious Worship Works of Charity K. Mediate according to the 2. Table which contains these general vertues such are Charity Towards our Selves Towards our Neighbour which being considered absolutely is Humanity Benevolence Mercy Reciprocally is Brotherly love Friendship Justice Distributive Commutative Special L. Special pertaining to the parts of the Mediate Worship concerning the duty of Superiours and Inferiours For there is required by the V. Command From Inferiours Reverence Obedience Thankfulnesse From Superiours Good will Righteousnesse Diligence Of each one towards another in goods Inward Life for preserving of which in our selves and neighbour by the sixth Command are required vertues having relation to us Innocencie Mildenesse Clemency Gentlenesse To others Vindicative Iustice Fortitude Modesty for preserving of which by the VII command are required those means which are enjoyned to all Temperance consisting in Sobriety Chastity Also Shamefastnesse Honesty To some Marriage Outward See M. To the highest degree See N. M. Outward Abilities hence by the 8. Command Are those vertues which relate To our neighbours Justice in Selling and buying Using Keeping Beneficence which in Things Greater Magnificence Lesser Liberality Persons Poor Alms. Strangers Hospitality To our selves Contentment Parsimony Laboriousnesse Fame to which by the 9. Command belong those vertues which relate To our neighbour Veracity Candidnesse to which are subservient Fidelity Silence Gravity Gentlenesse Civility Free speech To our selves Modest self-praise An unblameable life N. To the highest degree by the X. Command In ordering Our natural appetites of Meat Drink c. Our affections of Love Hatred Joy c. Combate against concupiscence FINIS