and his posterity As out of a venemous root nothing can proceed that 's wholsome so all that are come of Adam naturally are born guilty of that primitive sin X. That primitive sin therefore is not only personal but natural also because by it whole Nature is destroyed of which also Adams prosterity is held guilty to wit all that are naturally sprung from Adam Christ then is excepted from this guilt for he was born of Adam but not by Adam not by naturall generation but by the vertue of the Holy Ghost XI As therefore the Person infected Nature so afterward Nature infected the Persons XII We religiously believe that our first Parents were received into favour by God CHAP. X. Of Original Sinne and Free-will THat Sin which is derived from the first or primitive Sin is either original or actual original Sin is that native corruption derived into the whole man and to the whole race of man naturally descending from Adam whereby man having utterly lost his freedom to good becomes prone to evil The RULES I. This sin in Scripture is named by way of excellency Sin and the Body of sin Sinful-sin Inhabiting-sin The law of our members The Old-man Flesh II. It is called also Concupiscence Rom 7.7 I had not known lust or concupiscence unlesse the Law had said thou shalt not covet or lust or Jam. 1 14 15. III. Therefore the Papists doe erroniously exempt it from being a sin reckoning it among the works of God By the name of Concupiscence is understood either that natural faculty of desire which was in man even before his fall or that corruption which naturally adheres to it as it is in it in the first act and as it inclines man onely to evill IV. The proximate cause of Original sin is the guilt of the first sin in respect of which it is a most just punishment from God to wit a part of that death which God threatened to man V. Although the soul is immediately infused by God into man yet being united to the body it is made guilty presently of the first sin imparted to the whole man and therefore is infected with Original contagion VI. Neither for this cause doth Original sin cease to be sin in that it is not wittingly nor willingly committed for it is sufficient that the irregularity of our nature is present though spontaneousnesse be absent VII From this Original sin except Christ alone no man is free not the blessed Virgin Mary Neither is it only in Infants but it is in the Embryo scarce as yet conceived and before the birth and it appears still more and more as the rapacity of Wolves shews it self in their whelps Psal. 51.7 Behold I was borne in iniquity and in sin hath my mother conceived me 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin VIII Original sin doth consist not onely in an impotency and inaptitude to goodnesse but also in pronenesse to evill neither is it onely the amission of Original good but also the immission of the contrary evill IX By Original sin our natural gifts are corrupted but supernatural are utterly lost X. The Vnderstanding remained but darkened the Will remained but depraved the inferiour Appetite remained but altogether vitiated XI Hence it is that in natural and civil actions an irregenerate man can do no good without special grace XII Without this special grace no excellent thing could be performed by the Gentiles XIII Whatsoever good then that was which they did it was mixed with much vanity so that their chief vertues were in Gods sight but glorious enormities XIV For those are not good works which are good in themseâ—ves but which are done well A work is said to be good either univocally or equivocally univocally so such a work is simply good in respect of all circumstances equivocally a work is good in it self but withall vitious either in respect of the subject or object or means or the end for if we look upon the actions of the Gentiles we shall finde that they aimed more at their own than at Gods glory in them XV. Although the affections of the wicked are kept in by God as with a Bit yet they are not healed XVI But supernatural gifts were utterly lost to wit the claritie of the intellect the rectitude of the will and the conformity of the appetite with reason XVII Hence there is no principle of knowledge or performance of spirituall things in us either in act or in possibility XVIII They seek then the house in the ashes who ascribe to an unregenerate man free-will or other faculties by which he may do well or prepare himself to his own conversion or to the acceptation of Gods grace For this is the errour of Pelagians and Semi-pelagians XIX Mans will remained free from coaction but not to good and evill XX. Yea it is free to evill onely and therefore deserves rather to be called servile than 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 evill Gen. 8.21 Finally the Scripture cries out that the whole man having lost his spiritual life lieth dead in sin Ephes. 2.1 Col. 2.13 XXI Although this sin is pardoned in the sanctified Parents notwithstanding by generation it is tansmitted to posterity The reason is because the corruption dwelling in us is not altogether taken away by pardon although the guilt 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 do 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 diversity 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 less 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 than of infirmity or contrarily rather of infirmity than malice VI. From the subject it is of the soul 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 kind of unwillingness or with a full desire this later sin the Scripture cals the sin against the holy Ghost and to death Matth 12.32 1 John 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 an high hand X. Sin against man is committed either against superiours or inferiors or equals being knit by fewer or more bands of blood affinity c. XI From the adjuncts a sin is either such of it self or by accident Such are scandals in things otherwise indifferent see Rom. 14. XII No sin of its own nature is venial or so small as not to merit damnation By this maxime the Popish errour that some sins of themselves are venial is condemned the reason is manifest by the object and the effect for there is no sin which is not conjoyned with the offence of Gods Majesty XIâ—I Yet in respâ—ct of the event to wit Christs merits and Gods favâ—ur all sins are pardonable exâ—ept finâ—l infidelity and the sin against the Holy Ghost Not as though these sins were greater than Grace and Christs merit but because they resist grace and Christs merit and despise both XIV We are to judge of the degrees of othâ—r sins by the circumstances the consideraâ—ion of which doth aggravate or lessen them Thus the sin of a superiour is greater than of an inferiour for sin is so much the more conspicuous by how much the more eminent he is that sinneth The sin of desire is greater than the sin of thought alone A sin committed in word and deed is greater than that which is in thought and desire sin committed with affectation is greater than that which â—s done of incogitaâ—cy the sin of commission is greater than of omission if it be in the same kinde the sin against God is greater than against man that sin is greater whiâ—h is committed against him to whom we are most beholding for favours than against another for example A sin agaâ—nst our Parents is greater if it be in the same kinde than against a brother a scandal against a weâ—k brother â—s greater than against a stronger CHAP. XII Of the Miseries which follow Sin HItherto of sin now of the miseâ—y that follows upon sin This misery is either temporal or eternal both which is either corporal or spiritual The RULES I. God comprehended all mans misery under the name of death Gen 2.17 What day thou shalt eat of it to wit of the fruit of the Tree of knowledge of good and evill thou shalt dye the death II. There be four degrees of this death III. The first degree is death spiritual which is the privation of spiritual life Of this man being destitute he liveth only to sin Rev. 3.1 I know thyworks in that thou art said to live but thou art dead IV. The second degree is the death of affliction which is the privation of original happinesse and the inflicting of all sorts of calamities Exod. 10.17 Pray to the Lord that he would remove this death from me V. The third degree is death corporal which is the privation of this life and the resolution of the body into dust and the reversion of the soul to God Eccles 12.7 He shall returne to dust from whence he came and the soul to God that gave it The soul returns to God either as to a Father or as to a just Judge And although by the bounty of Christ our death is become a passage from this life to that which is eternal yet in this place we consider it as it is in it self VI. The fourth degree is death eternal or the state of the damned which in relation to death corporal is called the second death Rev. 21.8 VII We must imagine nothing of the state of the damned which is not in Scripture VIII This state consisteth in the privation of the chief good and infliction of the greatest evill IX The privation of the chief good is whereby they are for ever excluded from the fellowship of God and of the blessed Mat. 25 41. Go from me ye cursed X. But the chief evil shall be a communion for ever with the Devil and his Angels Matth. 25.41 Into everlasting fire prepared for the Devil c. XI The place appointed for the damned is Hell XII But where Hell is we are not to search or enquire XIII 'T is sufficient that in Scripture it is named Geheâ—na a Fiery Furnace the place of torment a Prison bottomless pit the lake of fiâ—e burning with fiâ—e and brimstone XIV In the paines of the damned we are to consider the multitude greatness and continuance XV. Their multipliâ—ity is known because their torments will be spirituaâ— and corporal XVI The chiefest of the spirituâ—l pains are the worm of conscience never dying and that which follow â—t an extream and inexpressiâ—lâ— sorrow and anguish XVII Thâ— corporal pâ—ins are underâ—tood by the phrasâ— of â—â—quâ—nâ—hâ—â—le fire for in this life thâ—re is no tormâ—nt greater than that of fire Matth. 13.42 Rev. 20.15 XVIII The greatness of the paines is understood by weeping and gnashing of teeth For these be symptomes of the greatest pain and torture Mat. 22.13 XIX But this misery is eternal whereby no deliverance is to be expected by the reprobate Luke 16.26 Between us and you there is a great gulf that they who would come to you from hence cannot nor from thence come hither Rev. 14. ver 11. The smoke of their torment shall ascend for ever and ever XX. Those fopperies of the Papists which they have borrowed out of the heathen Poets concerning the place of Infants in hell and of the Fathers and of the Purgatory are savourless and not worth the refuting CHAP. XIII Of the Moral Law HItherto of the state of Innocency and Misery now follows the state of Grace and Glory The Doctrine of the state of grace hath two parts the one is concerning a redeemer the efficient cause of this state the other concerning our calling to this state The Redeemer is known by the Law and by the Gospel By the Law we know the necessity by the Gospel the verity of our Redemption The Law is that Doctrine whereby God manifesteth what he will have performed by us under the commination of death eternal and promise of eternal life that by apprehending the inability which is in our selves of satisfying the Law we may be driven to seek help in Christ. The RULES I. The Law of God given by Moses differs not really but in some respect from the Law of nature planted in Adam the remainders of which are as yet to be found among the Gentiles Rom. 2.14.15 The Gentiles which have not the Law doe by nature the things contained in the Law these having not a Law are a Law to themselves which shew the work of the Law written in their hearts II. No man except Christ hath or can fulfill the Law perfectly III. But we are all guilty of the breach and violation of this Law Rom. 3.23 All have sinned and come short of the glory of God IV. We are then doubly miserable both in that we come short of the promise of life eternal and
who acknowledge his passive obedience only satisfactory and meritorious say that his active obedience makes toward our Redemption and Salvation but only as a necessary help or the cause without which Salvation could not be obtained for say they this active obedience is required for two causes First by the right of Creation Secondly that his Sacrifice might be acceptable to God and that he might be a holy High-Priest But the first branch of this opinion is false for Christ is not in this to be compared with other men for as the Son of God was made man a creature for us not for himself so he was made subject to the law not for himself but for us The later branch confounds his holines or innocency with his obedience or actual justice which differ as much as the habit privation Innocency indeed is necessarily required in Christs Sacrifice but his actual obedience is not onely required in Christ as a Priest but it â—s also a part of his satisfaction and merit for if Adams actual disobedience was the meritoâ—ious cause of damnation why should not the actual obedience of the second Adam be the meritorious cause of salvation except we wâ—ll say that the first Adam was more powerfull to damn us then the second was to save us II. The Fathers command which â—hrist obeyed was special and general special in respect of the end that he should obey not for him self but for us But general in respect of the object for he was subject to the same Law which was prescribed to us in all things which the Law enjoyned us to They who onely make Christ passive obedâ—ence meritorious pretend that it was performed so onely by a special command from the Father that he should dy for us But this were not a special command only but a partial For Christs obedience doth as far extend it self as the Law doth whereas then the Law obligeth us both to the punishment and to obedience he did satisfie both these requisites III. Life eternal is considered either in it self as it is a full participation of celestial joy or in opposition to damnation as it is a freedome from damnation in the former sence the perfect Iustice of Christ is the cause of eternal life but in the latter the suffering of the punishment is the cause of life eternal It is one thing to describe Life eternal privativeâ—y and another thing positively To speak properly there is no other caus of eternal Life but perfect justice according to the Law Do this and live Yet Christs death is called the cause of eternal Life so far as it is a delivery from all evill neither is freedome from damnation and heavenly joys parts of life but onely different relations Hence it is apparent in what sence Christ promiseth that he will give his flesh for the life of the world Ioh. 6.51 Two things here are objected 1. If Christs active obedience is the cause of eternal Life then he suffred in vain 2 If Christ obeyed for us then we need not yeeld obedience But in the first Argument there is no consequence for there is one end which is common to both parts of satisfaction to wit our salvation another proper to each one for the end of his sufferings was our delivery from evil but the end of justice is the procuring of right to eternal life The latter Argument against the merit â—f active obedience is such a one as Socinius frames against the merit of passive obedience if quoth he Christ died in our stead then we need not â—ie But there is no consequence in either there is one death of Christ another of the godly that was joyned with a curse this with a blessing Christ did undergo that as the wages of our sins but we undergo this as a passage from this life to a â—eavâ—nly so there is one obedience of Christ another of man that was perfect justice which he performed in our stead to purchase lâ—fe for us but this is imperfect and is performed to shâ—w our gratitude for our redemption IV. The active Iustice of Christ in the Old Testament was shadowed out by the glorious robes of the High-Priest as a type They who deny the merit of active obedience ask by what type it was shadâ—wed out For if say they it is a part of the Priests office in what thing did the High-Priest type it out But to what purpose was all that glorious attiring of the High-Priest in which he appeared before God if it was not to shadow ouâ— Christs righteousness Hence we read that not onely were the filthy garments of Iosuah taken off from him in signe of our sins removed fâ—om us but that new garments were put upon him and a mitter or crown set upon his head Zach. 3.4 5. So much of Christ satisfaction His Intercession in the state of Humiliation was whereby he offered Supplications and Prayers not without tears and groans to his Father for us The Evangelical storie is full of examples and tels us of whole nighâ—s that Christ spent in prayer but he performed this office chiefly in the time of his Passion Ioh. 17. and Hâ—b 5.7 Who in the dayes of his flesh offered with strong cries and tears supplications and prayers to him who was able to deliver him from death The RULES I. They annihilate Christs Intercessiâ—n who seek other Mediators of Intercession as they call them besides him The Pontâ—ficians distinguish between the Mediator of Redemption and mediators of Intercession and this latter office they ascribe to the departed Saints but it is no lâ—sse sacriledge to ascribe his Inâ—ercession to the secondary Intercessors then to impart his sacrifice to Subordinate Priests and whereas they feâ—gn that the Saints profit us not by their intercession onely but by their merits also their distinction fals to the ground seeing they divide the glory also of Redemption between Christ and the Saints while they feign that by their merits as it were by an auxiliary aid our sins are purged the defect of Christs passion suppliâ—d Hitherto of his Priestly office His Regal office he administred in the state of his his Humiliation in gathering together a Church by his word and Spirit so that in it their appeared no sign of Regal Majesty The RULE I. In vain do the Iews dream of the Messiah's corporal and earthly Kingdome Isa. 42.2 He shall not cry nor lift up nor cause his voice to be heard in the streets Is. 53.2 3 But he shall grow up as a branch and as a root out of a dry ground he hath neither form nor beauty when we shal see him there shal be no form that we should desire him he is despised and rejected of men he is a man full of sorrowes and hath experience of infirmities We hide as it were our faces from him he was despised and we esteemed him not Zac. 9.9 Behoâ—d thy King commeth unto thee he is just and having salvation
And although these two benefits be the same in subject and time yet they are indeed distinct For they differ 1. In definition for it is one thing not to account us unrighteous and another thing to esteem us righteous Which that we may the better understand we must know how these terms are different Not just and just Unjust and just Not just and Unjust Not Unjust and just Not just and just are contradictories Unjust and just are partly privatives partly contraries Not just and unjust also Not unjust and just are diversa VVe must also know that Unjust and just are not immediate contraries for the medium is innocent who is neither unjust nor just Now whereas the remission of sins is a removing or putting away of our sins but the imputatâ—on of justice is the adjudging of it to be ours by that we are accounted for not unjust or innocent by this for just Now who knowes not that it is more to be just than to be innocent onely and not onely to have done no evill but also to have done good But although these two now in man differ not in subject but in some respect only yet heretofore they diffeâ—ed in subject also For Adam in Paradise was innocent but not just for he was at length to attain justice by his perfect obedience 2. They differ in their proximate and proper causes for Christs death and passion are the cause of remission of sins which are expiated by them Heb 9.22 without blood there is no remission 1 John 1.7 The blood of Iesus Christ cleanseth us from all sin But the cause of the imputation of Justice is Christs perfect obedience Rom. 5.19 For as by the disobedience of one man many are made sinners so by the obedience of one many are made righteous We have shewed above cap 18. That this obedience is that actuall by which he fulfilleth the whole Law for us 3. They differ in their proper effects for by remission of sins we are freed from damnation Rom. 5. â— Much more then noâ— being justified by his blood we shall be saved from wrath through him But by imputation of righteousnesse we attain over and above life â—ternal Rom. 5.17 Much more they which receive abundance â—f grace and of the gift of righteousnesse shall reign c. so Gal. 4.5 both effects are put Made under the Law that he might redeem them that are under the Law that is under the cuâ—se of the Law and that we might recieve adoption It is then a greater benefit to redeem a Slave and being redeemed to adopt him than barely to redeem it is a greater favour to give and forgive than onely to forgive therefore that justificatâ—on is lame by which only Christ passion is imputed and which onely consisteth in remissions of sins Here divers things are objected 1. The Scripture in many places makes mention of Christs passion or Remission of sins onely But this is no wonder for in many places it speaks Synecdochically itâ— sufficient that it explaines 〈◊〉 selfe in the above cited placeâ— 2. The Apostle promiscuously useth these phrases as equivalent to forgive sins and to impute righteousnesse Rom. 4.5 6. But we answer that it is one thing for propositions to be equivalent and another thing for one proposition to follow upon or to conclude another as Paul out of this phrase of David Psal. 32.2 Blessed are they whose sins are forgiven them c. collects this that David doth describe him to be blessed to whom righteousnesse is imputed wiâ—hout woâ—ks The reason of the consequence is because if the remission of sins be free then so is also the imputation of justice Although then that is not formally spoken by David which Paul affirmeth v. 5. yet it is spoken by way of consequence yea it is an argumentation as Chrysostome saith from the lesser to the greater for if he be blessed whose sins are forgiven then much more blessed is he to whom besides righteousnesse is imputee 3. To whom sins are forgiven to him also righteousnesse is imputed and whosoever is freed from damnation he is inheritor of life eternal therefore these benefits are not different Answ. Those things are not the same which are in the same subject together For so it would follow that Vocation Justification and Sanctification are not different benefits because every man that is called is also justified and sanctified 4. In the pardon of sins there are the sin of omission pardoned and therefore by that man is made perfectly just They adde the reason of the consequence because he performs all things who omits nothing Ans The consequence is fals because there is one cause why we are said to have omitted nothing another why we are said to have done al things We are said to have omitted nothing because Christ hath suffered for our sins also of omission But we are said to have performed all things because he hath for us performed all things Besides to have omitted nothing and to have done all thinges differ in respect of punishment and reward for although the fault the punishment are remited to him who omits what he shold do yet for this there is no reward due to him 5. It is absurd that the same debt should be paid twice If therefore satisfaction is made for sin by Christs suffering satisfaction also is not to be demanded by active obedience Answ. Here is ignoratio Elenchi for there is not a double payment of the same debt but two parts of one payment Neither is Christs active obedience required to make satisfaction for sin but to satisfie for our interest in the Kingdome of Heaven 6. If it be the same thing to be liberal and not to be prodigal nor covetous then it is the same thing to be just and not unjust Answ. The assumption is false beâ—ause these are not immediate opposites for there are men who are neither covetous nor prodigal nor liberal 7. If it be the same thing to be clothed and to have nakedness covered then it is the same thing to have our sins remitted and justice imputed beâ—ause by the garment of 〈◊〉 righteousnesse 〈◊〉 sins are also 〈◊〉 Ans. This is an 〈◊〉 simile for the sinâ—â—r must not onely be clothed but he must be first unclothed to wit from the rags of sin Therefore as Ioshuah the High-Priest had his filthy garments taken from him first then new garments were put upon him and a crown on his head Zach. 3.4 5. So we also first must be divested of this dirty garment of sin then we are clothed with the glorious garment of Christs righteousnesse XVI The form of Iustification taken passively is whereby believers lay hold on â—hrist with all his merits by the hand of â—aith and apply him to themselves XVII The end of that benefit is Gods â—lory and our salvation XVIII Out of this commemoration 〈◊〉 causes we firmly gather That man is 〈◊〉 justified before God by his good works 〈◊〉 merits
Law was as it were a hand-writing and testimony of that guilt by which all men were held bound Col. 2.14 And puting out the hand-writing of Ordinances that was against us which was contrary to us he even took it out of the way and fastened it on the Crosse. IV. The Ceremonial Law was then abolished by Christ 's death V. The use of it before Christ 's death was profitable after his death until the Gospel was spread abroad it was indifferent but after the promulgation of the Gospel not onely was the observation of Ceremonies unwholsom but also mortal Hence Paul in the beginning caused Timothy to be circumcised because of the weaknesâ— of the Jews Acts 16 3. but after the Gospell was more fully manifested he would not suffer Titus to be circumcised Gal. 2.3 And â—urely at this day to observe the Jewish Ceremonies were to deny Christ his death aâ—d comming in the flesh VI. Therefore as the opinion of the Encratites other ancient Hereticks whereby they prohibited certain meats as of themselves unclean was damnable so the error of Papists is to be abhorred who obtrude upon the Church Ceremonies partly Iewish partly Heathenish The precepts of the ceremonial Law are either of holy persons or of holy things holy persons were in general all that were initiated by Circumcision whereby they were obliged to the observation of the other Ceremonies and then were put in mind of Sanctification by Christ. In particular holy persons were the Ministers both ordinary and extraordinary the ordinary were the Priests and Levites the Priests were they who administred the Law by expounding sacrificing making intercession and blessing such things as were to be performed to God and men The RULES I. The High Priest was a type of Christ the High Priest II His rich clothing ornaments almost equal to regal robes were types of Christ's dignity and chiefly of his most perfect juâ—tice See Zac. 3.5 III. The chief ornaments were the Ephod â—r cloak and Breast-plate fastened to the â—loak on the Ephod were the names of the twelve Tribes engraven upon precious stones on the breast-plate were Urim and Thummim from whence the Church received Oracles The Cloak then represented the Church Vrim and Thummim that is light and perfection did signify Christ the Word and Interpreter of the Father our light and perfection the Ephod represented Christ as he performed the things that concerned us the Breast-plate shewed him as he performed the things concerning God The Levites were they who being used in stead of the first-born were to attend the Priests to keep and to carry the Tabernacle with its utensils The extraordinary Ministers were the Prophets and Nazarites The Prophets were they who by divine inspiration teaching and reforming the Priests and people were types of Christ the great Prophet The Nazarites were they who by a special vow abstaining from wine and consecrating themselves to God were types of the holiness of Christ. In the holy worship we are to observe the instruments and the manner of it The Instruments were the Tabernacle and the utensils thereof to wit the Ark the Altars the Table and brazen Laver. The RULES I. The Tabernacle was the Type of the Deity which was to dwell in Christ bodily John 1.14 He dwell amongst us as in a Tabernacle Col. 2.9 In him dwelt the whole fulnesse of the Deity bodily II. The artificial structure of the Tabernacle was a type of the spiritual Fabrick of the Church which was to be grounded upon Christ. Ephes. 2.20 21. III. The removing of the Tabernacle did figure the Christian Churches pilgrimage here on earth IV. The uniformity of the Temple signified the Vnity of Christ and the Church V. The parts whereof were three the Court the Holy-place and the Holy of Holies VI. The Court in which the people met was a Type of the visible Church in which are good and bad VII The Holy place was the Court for the Priests and a type of the true members of the Church that elect and royal Priest-hood 1 Pet. 2.9 VIII The Holy of Holies into which none entered but the High Priest and that but once a year did shaddow out the Sanctuary of Heaven into which Christ was to enter for our good IX The vaile of the Temple garnished with Cherubims did signifie Christs flesh covering as it were the Divine nature X. In the Court was the Altar of Burnt offerings overlaid with brasse representing Christs flesh united in the Divinity and withall his strength of suffering any thing for us the Altar also of incense intimating Christs Intercession for us XI There also was the brazen Laver appointed for washing which signified that we are purged by the blood of Christ that we may offer to God acceptable sacrifices XII In the Holy-place or Court of the Priests was the Table and on it the Shew-bread and the golden Candlestick by which was taught that Christ is to his people meat drink and light to life eternal XIII In the same place were the Vessels of gold ready for sprinkling and Incense representing both Christs death and Intercession XIV In the Holy of Holies was the golden Censer proper to the High Priest alone and there was also the Ark of the Covenant XV The Ark was made of Cedar-wood and covered with gold which represented both Christs natures XVI The Tables of the Law the Manna and Aarons rod kept within the Ark represented Christ as he teacheth nourisheth and ruleth his People XVII The cover of the Ark called the Propitiatory together with the Cherubims from whence God promised to speak with Moses was the type of Christ covering our sins defending us by his Angels and expounding to us the word and counsel of his Father The manner of the Levitical service consists partly in the things that were offered to God partly in holy times The things that were offered to God were sacrifices both Expiatory or of Propitiation and Eucharistical or of thanksgiving The Expiatory Sacrifice or Peace-offering was when the faithfull witnessed by the killing and offering of living creatures that they in themselves were guilty of death and that they placed their confidence in the blood of Christ as of that immaculate Lambe who was to be offered afterward for the sins of the World The Sacrifice Expiatory was offered either for all sins or for some certain sins The sacrifice that was offered for all sins was called a Holocaust or Burnt-offering for it was performed by burning the whole sacrifice The sacrifice for certain sins called the Sacrifice of Redeâ—ption was either for the sin it self or for the guilt thereof The Sin-offering was when a sin was expiated which had been committed out of errour or ignorance See Levit. 4.2 3. The sacrifice for the guilt called Trespass-offering was when a sin was expiated which had been done wittingly but yet out of infirmity Levit. 5 and 7. The Eucharistical sacrifice or Offering of Thanksgiving was to testifie the gratitude of the
the end of the Law Rom. 10.4 when it is called a School-master to lead us to Christ Gal. 3.24 and when the Law is said not to be contrary to him who doth the works of the Spirit Gal. 5.22 23. For that righteousness which the Law requires that the Gospel exhibites in Christ to the Believer and albeit we cannot in this life yield full satisfaction to the Law yet the regenerate begin to obey it by the grace of sanctification CHAP. XVI Of the Person of Christ God and Man THe parts of the Gospel concerning Christ our Redeemer are two the first is of his person the other of his Office In respect of the Person the Redeemer is God and man that is Gods eternal Son being incarnate or made man in the fulnesse of time John 1.14 And the word was made flesh and dwelt amongst us Gal. 4 4. But after the fulnesse of time came God sent his Son made of a Woman 1. Tim. 3 16. and without controveâ—sie great is the mystery of godliness God made manifest in the flesh The RULES I. The Incarnation of Christ originally is the work of the whole blessed Trinity but terminatively or in respect of the object it is the work of the Son alone For the son onely assumed mans nature which the father in the Son by the Holy Ghost formed of the substance of the blessed Virgin II The person of Christ is considered either disjunctively as the Word and the eternal Son of God or conjunctively as God and man the first consideration is according to Divinity the latter according to Oeconomie or Gods gracious dispensation III. Likewise the divine nature is considered either in it self and simply or relatively as it is in the Person of the Word by dispensation IV. Althâ—ugh then it be true that Christ-God is become man yet it follows not that therefore the Divinity is incarnate or because the Son is Incarnate that the Father also and Holy Ghost are Incarnate V. The matter out of which the Incarnation was effected is the seed of the Woman or of the blessed Virgin Gen. 3.15 VI. The forme of it consisteth in the Personal Vnion whereby the word was made flesh and Christ remained the same he was and became what he was not VII The end is Gods glory and our salvation VIII Both the truth of God as also our salvation do evince the necessity of Christs incarnation IX The truth of God because in the Old Testament it was uttered by divers Prophesies and was shaddowed by divers types These are the chief Prophesies Gen 3.15 I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Gen. 22.18 In thy seed all nations shall be blessed Esa. 7.14 Behold a Virgin shall conceive and bring forth a Son and they shall call his name Emanuel Esa. 9.6 7. For unto us a child is borne and unto us a Son is given Jer. 23.5 Behold the dayes shall come in which I will raise to David a righteous branch and a King shall reign and prosper and shall execute judgement and justice on the earth In his dayes â—udah shall be saved and Israel shall dwell safely and this is his name whereby he shall be called The Lord our righteousness But his types were the Tabernacle the Arke of the Covenant and such like of which we have said but chiefly Melchisedeck without father without mother Hebr. 7.3 and that humane shape or form in which he appeared of old frequently to the Fathers X. Our salvation for this cause doth evince and prove the necessity of his Incarnation in that we could not be saved but by such a redeemer who was both God and Man in one Person or God-man XI That he should be God was requisite in respect of both parties on the one side the Majesty of God required it on the other side our wants the greatness of the evil that was to be removed and the good that was to be restored Such is the Majesty of God that no man could interpose himself but he who was one with the Father the very Angels durst not do this because they also stood in need of Christ the Mediator Col. 1.16 17. Because they being compared with God are unclean Ioh. 15.15 and for this cause they cover their faces in Gods presence Isa. 6.2 How much lesse then could any man intercede whereas there is not one just person Rom. 3.10 The evill that was to be taken away was sin and the consequents of sin the wrath of God the power of Satan both temporal and eternal death Now I pray by whose suffering could that infinite Majesty be satisfied which was offended unlesse by his suffering who was also Infinitâ— By whose Intercession could the wrath of God be appeased but by his onely who is that best beloved son of God By whose strength could Satan with the whole power of darknesse be overcome except by his who in power exceeds all the Devils who finally could overcome death except he who had the power over death Heb. 2.15 But the good things that were to be â—estred were perfect righteousness adoption into sons the Image of God the gifts of the holy Ghost life eternal and such like but now who could bestow that righteousness on us except he who is justice it self Who is so fit to make us the sons of God as he who is by nature the Son of God Who was so fit to restore in us the image of God as he who is himselfe the Image of the invisible God who can bestow on us the holy Spirit so assuredly as he from whom the spirit proceedeth Who at last can give us life eternal but he who is life it self Iohn 1.4 XII That he might be man the justice of God required which as it leaves not sin unpunished so it punisheth not sin but in that nature which sinned The first branch of this Rule is plain both by the justice and by the truth of God By his justice because God by this doth not onely resist but also punish sin Psal. 5.4 5 6. For thou art not a God that hast pleasure in wickednesse nor shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all workers of iniquity thou shalt destroy them that speak lies the Lord will abhor the blody and deceitful man Now by the truth of God because the threatning which was given before the fall could not be in vain therefore Socinus is idle and foolish who that he might overthrow the merit of Christ feigns such a justice of God which doth not necessarily inflict eternal death or require satisfaction and which in this respect can be content to loose its own right but if sins were to be punished they were surely to be punished in our nature for to man the Law was given and to man death was threatned therefore it lies upon man to suffer the punishment
opinion is not much different who feign that Christ entred Hell that he might triumph there as a Conquerour Both opinions are repugnant to the story of the Gospel For whereas Christ otherwayes in respect of his Deity is every where his soul being recommended into the hands of his Father by himself whilst he hung on the Cross his body being laid up in the grave it must needs be false that Christ did locally go down to Hell Besides whereas God doth professe that he is their God after death Exod. 3.6 there can be nothing more absurd than that the souls of the Fathers should be detained in that limbus or prison Peter witnesseth 1 Ep. 3.19 that Christ preached to the Spirits of old that were disobedient but this is to be understood of that preaching which was before the flood by Noah being furnished or instructed for this purpose by the Spirit of Christ. Neither is there any ground for that fiction of Christs triumph in Hell both because he triumphed not before his resurrection as also because Heaven was the fit place of his triumph not hell Again whereas the word Scheol sometimes signifieth the grave and sometime Hell the place of the damned hence it is that the phrase of Christs deâ—cent into hell hath divers meanings in Scripture for either it is the same thing that is to be buried Ps. 16.10 Thou wilt not leave my soul in hell Or it is the same that is to fall into extreme tortures anguish 1 Sam. 2.6 The Lord bringeth down to hell and bringeth out Psal. 18.4 The sorrows of hell compassed me about Oâ— else it signifieth the state of them who are oppressed and swallowed by death Ps. 49.14 Like sheep they lie in hell death gnaweth upon them Isa. 14.11 c. The first exposition hath no place in the fourth Article of the Creed for it is unlikely that in so brief an Epitome of Faith there should be any tautology or that a plain speech should be declared by a darker In the second the inconvenience of a disordered narration seems to resist to wit that Christs extreame sadnesse and anguish of minde are rehearsed to be after his death But Calvin makes the matter plain shewing that the order of things and not of time is observed so that there are two members of that Article the former is of the tortures of the body the latter of the internall tormâ—nâ—s of the minde They who maintain the third exposition do chiefly urge the order of passages both because the detention of Christ in the grave is the last degree of humiliation as also because by this means the degrees of his joyful exaltation to answer the sufferings of Christ to wit his Resurrection answers his Death the Sepulture his Ascension to heaven his descending to hel the sitting at his Fathers right-hand Now as this opinion is not disliked so the former is not rashly to be rejected nor should we dispute contentiously in this matter seeing this claus of Christs descent to hel was not alwayes added to the fourth Article as the Nicenâ— Creed and divers others do witness So that this may remain firm that neither his spiritual agonies in his soul nor his three dayes detention in the grave ought to be separated from his sufferings XVIII· For the form or manner of his passion He suffered 1. Truly 2. Holily and innocently 3. Voluntarily These three things are to be well observed For if he had not truly suffered he had not satisfied if he had not suffered holily and innocently we could not have a perfect High Priest Heb 7.26 If lastly he had not voluntarily submitted himself his sacrifice had been compulsory not free hence he saith Heb. 10.7 Behold here I am to do thy will ô God XIX The generall end of Christs passion is the glory of God and chiefly the manifestation of his wrath against sin as also of his justice and mercy besides the declaration of the Divine and Humane nature But the proper and speciall end is Satisfaction for our sins XX. In the end and use of every particular Passion a regard is to be had of that Analogie in which the Expiation is compared with the sin and the passion with the punishment which we should have suffered For example He sustained most gâ—ievous tortures in his soul and body both that the sins of soul and body mâ—ght be expâ—ated as also that we might be deliveâ—ed from those spiritual and corporal pain which eternally we should have suffered His death upon the crosse was execâ—able partly that he might expiate the sins by which we deserv'd to be accursed partly that he might free us from that curse and damnatâ—on He was buried to â—estifiâ— that our sins were buried with him and that he might sanctifie our graves in which as is in prisons we were to be detained untill the horrible day of judgment by turning them into sleeping places His three dayes detention in the grave teacheth that we had deserved that for our sins death had eternaly reigned over us if his ignominious detention had not also satisfied for this punishment XXI They do annihilate the end and fruit of Christs passion who say that he suffered only for this that he might be an example to us 'T is true that Christ by suffering hath left us an example but the mean fruit of his passion is the satisfaction for our sins The Socinians acknowledge Christ a Saviour onely in these things 1. In that he preach'd celestial Truth 2. that he confirmed it 3. That he was our example in his passion and Resurrection 4. In that at length he bestows life eternal on us But when we alleadge testimonies out of Scripture concerning Christs death for us they elude them by saying that he died for us that is for our good but not for us that is in our place or stead But this most pestilent Heresie is refuted by these subsequent Arguments 1. Because he so died for us that he gave his life as the price of redâ—mption for man Mat. 20 28 who gave himself a ransom for all 1. Tim 2.6 that he is said to redeem us with his pretious blood 1 Pet. 1.18 19. You are saith he redeemed Now who knows not that it is one thing to be an example of salvation and freedom and another thing to pay a ransom for any for he that satisfieth not for his slave or in his stead how doth he pay a ransome for him 2 Because he died so for us that he was made sin for us 2 Cor. 5.21 That he took our sins upon him and he bore the punishment due to our sins Isa. 53.4 Is then the taking of anothers sin upon him and the suffering of the punishment due to another onely the shâ—wing of an example and not to satisfie and to be punished in his stead 3. If the sacrâ—fices of the Old Testament were offered by the priests for the people or in their stead then Chrâ—sts sacrifice also was
poor and riding upon an Asse CHAP. XIX Of Christs Exaltation THus of the state of his Humiliation the state of his Exaltation is that wherein Christ being raised from the dead was exalted to heaven and being set down at his Fathers right hand was crowned with the highest degree of glory The RULES I. The efficient cause of this Exaltation wa◠〈◊〉 whole Trinity II. But Christ considered according to dispensation is the object thereof III. The exaltation of Christs person was according to both natures IV. According to his humane nature he was exalted by laying aside the infirmities which he assumed by obtaining those gifts which before he wanted For he attained as great a perfection both in his body and soul as 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. 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 onely 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 Peâ— 3.18 He died concerning the flesh but was quickned in the Spirit II. The matter of the Resurrection is â—he same body that was crucified but â—ndowed and glorified with new quaâ—ities III. Neither was it so changed as to lose its quantity and three dimensions For otherwise it had been no body not had Christ remained man in his Resurrection IV. The Form 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 doore after his Resurrection Matt. 28 2 The Angel of the Lord rolled a way 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 corporall Rom 6.1 2. c. and 1 Cor. 15.12 c. His ascension into Heaven was the second degree of his Exaltation in which Christ after he had conversed forty days with his Disciples upon Earth ascended into Heaven The RULES I. Christ ascended both according to his divine and humane nature according to his humane as the object according to his divine as the efficient cause II. The form consisteth in Christs real and local translation from this World to the highest Heaven III. Here we need not trouble our selves about penetratâ—on 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 principaâ—ities and powers and might and dominion and every name that is named noâ— 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 aâ—l 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 hand to whom they will give the chief honor next to themselves Psal. 45.10 The Queen is at thy right hand 1 King 2.19 When Baâ—â—sheba came to Solomon to speak unto him for Adoniiah the king rose to meet her and bowed himself to her and sat down on his Throne and he caused a seat to be â—et for the kings mother and she sat at his right hand Matt. 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 equall to the divinity he received glory above all creatures yet not equall 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 performs his Prophetical office by furnishing his Ministers with gifts of old extraordinarily but now by ordinary meanes 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 enâ—red into the very Heaven to appear now in the sight of God for us Lastly He useth Kingly office not onely by ruling the Triumphant Church but also by gathering together the Militant Church by preserving protecting and delivering it as also by overthrowing the Enemies thereof Psal. 110 1. The Lord said to my Lord sit thou at my right hand until I make thine Enemies thy foot stool The RULES I. This Kingdom of Christ is not that essential which from eternity he obtained with the Father and Holy Ghost but a personal donative and oecumenical which as our Head and Mediator he had of the Father II. Yet he hath for ever administred this
not prove your selves know yee not your own selves how that Iesus Christ is in you except yee be reprobates but I trust that yee shall know that we are not reprobates CHAP. XXI Of the Covenant of Grace THe fruit and benefit of Vocation is the outward communion both of the covenant of Grace as also of the Church The external communion of the Covenant of Grace is whereby they who are called are accounted to be in the covenant and Gods people yet analogically as some are truly Gods people some onely in outward profession In the Covenant of grace we must consider both the offering of it and the confirming or sealing of it the offering of the Covenant of Grace is that whereby God promiseth to the elect to be their Father in Christ if they performe filial obedience The RULES I. By the name of Covenant we understand not that general which God made with all creatures nor the covenant of works made with our first parents but that which after the fall God of his meer mercy hath made with us II. Therefore the covenant of Grace is called a Testament or â—isposition becausâ— by this God hath appointed to his sons an heavenly inheritance to be obtained by the mediation of his own Sons death Hâ—b 8.10 Therefore this is the Covenant that I will make c. and Chap. 9.15 16. And for this cause he is the Mediâ—tor of the New Testament that through death which was for the redemption of â—he transgressions that were in the formâ—r Testament they whiâ—h wâ—re called might receive the promise of eternal inheritance for where a Testament is there must needs be the death of him that made the Testament III. The efficient cause of this is câ—mmonly the Holy Trinity but particularly â—hrist God and man that Angel of the covenant Mal. 3.1 Behoâ—d I will send my Angel to wit John Baptist who shall prepare the way before me and the Lord whom you shall seek shall suddenly come to his Temple even the Angel of the Covenant whom you desire IV. The matter of the Covenant of Grace are the things conditioned on both sides to wit of God and man God promiseth that he will be our God in Christ man promiseth the obedience of Faith and life V. The former consisteth in a mutual obligation but so that they are Relatives of an unequal nature for the promise and obligation on Gods part is free but on mans part it is a due debt VI. The end of the Covenant is the same that is of the general vocation Gods glory and the salvation of the Elect. VII The subject or object of this proffered Covenant are all that be called but properly the Elect onely This Covâ—nant is proffered to all that are called but the the Elect onely enjoy the Promises of the Covenant VIII Out of the adjuncts we are to consider the administration of the Covenant of Grace IX The administration in respect of time is distinguished into the old and new league or testament X. The old Testament is the Covenant of Grace administred in the time wherein Christ was to be exhibited XI The form of this Administration was threefold 1. from Adam to Abraham 2 from Abraham to Moses 3. from Moses to Christ. XII Between the first and last form of administration this difference is 1. That that was made by words of promise which were very short and yet long enough but this hath not onely a promise but an expresse condition of Obedience also 2. That had onely the ceremony of Sacrifices but this also of Circumcision 3. That was proposed to all mankinde but this was tied only to Abraham's posterity XIII Between the administration of the form in the third and two former this is the difference that the third is more perfect and truly testamentary because inlarged not onely with the Passeover but also with many other types of Christ's death XIV The New Testament is the covenant of Grace which is administred Christ being exhibited XV. The New and Old Testament agree in substance for in both Christ is the same Testator in both is the same Promise of Grace in Christ in both is required the same obedience of faith and life XVI They are deceived then who make Parallel distinctions of the Old and New Testament of the Covenant of Works and of Grace of the Law and Gospel for in both the Testament or Covenant is the Covenant of Grace in both the Law and Gospel are urged XVII But the administration of the Old and New Testament differ first in time because the Old Testament was exhibited before Christ but the New is administered Christ being now exhibited that was to continue onely till Christ this for ever 2 In place or amplitude for that was proffered to the people of Israel onely this extends it selfe through all the world 3. In clearnesse because the free promises of Christ are more clearly preached in the New Testament and confirmed the shadows of Types and Ceremonies being abolished 4 In facility because the administration in the Old Testament was more laborious than in the New 5. In sweetnesse for in the Old Testament the perfect obedience of the Law is oftener urged yet not excluding the promises of the Gospel yet to that end that they might be compelled to seek Christ by that rigorous exaction of obedience as it were by a School-master but in the new Testament the promises of the Gospel are more frequent yet not excluding the Law which drives us to new obedience to be performed by the grace of Regeneration XVIII Hence then it is manifest in what sense the new Covenant is opposed to the old in Jeremiah Jer. 31.31 32. Behold the days come saith the Lord in which I will make a new Covenant with the house of Israel and the house of Judah not according to the Covenant which I made with â—heir Fathers when I took c. and v. 33. But this shall be the Covenant c I will put my law in their inward parts and write is in their hearts v. 34. And they shall teach no more every one his neighbour c. they shal know me from the least to the greatest In these words regard is had to the third and fifth difference to this when mention is made of the law written in Tables of stone and afterwards to be written in their hearts but to that when he promiseth a clearer knowledge CHAP. XXII Of the Seals or Sacraments of the Covenant of Grace in general HAving spoken of the Covenant proffered to us now follows the Confirmation thereof by Sacraments as it were by Seals of the Covenant of Grace A Sacrament is a Sacred action instituted by God in which that grace which Christ hath promised to the Covenanters is sealed by visible signes on Gods part and they are tyed on their part to obedience The RULES I. The word Sacrament which of old was used for a military Oath or for money deposited in stead of a
The instrumental cause of this is Faith III The matter or subject are faithful men IV. The matter about which this is conversant are the Law the service of sin and death affliction of conscience in things indifferent and mens commandments V The form is expressed by divers conditions as the objects are various VI. We have shewed above in the doctrine of the Law how we are freed from the Law VII We are not quite in this life free from the inherence of sin in us but we are freed from the guilt and dominion of it from that by justification from this by sanctification Rom. 6.12 Let not sin therefore reigne in your mortal bodies that you should obey sin in the lusts thereof VIII From indifferent things that is such as are neither commanded nor prohibited we are so freed that our conscience is not bound to keep or break them Rom. 14 2.3 For one believeth that he may eat all things another who is weak eateth hearbs let not him that eateth despise him that eateth not and let not him that eateth not condemn him that eateth IX Now in these cases a special care must be had of Faith and charity of faith lest we take things not indifferent for indifferent of charity lest we offend our weak brother Of Faith Paul spakes Rom. 14·23 He that doubteth if he eat he is already condemned because he eateth not of faith but what is not of faith is sin of Charity cap. 14. ver 1. He that is weak in the faith receive you but not unto doubtfull disputation c. X. The same care of liberty is about mens commandements for our conscience is not obliged to those things which are against Gods commands or being adiaphorous are obtruded as necessary but we must not for conscience refuse obedience to those things that are consonant to Gods command XI The end of this liberty 1. Is true consolation arising out of our freedom from sin death and solicitude in things indifferent 2. The service of righteousnesse which indeed is true liberty 3. The true worship of God free from superstition or the scandal of our neighbour XII Contrary to Christian liberty is the â—iberty of the flesh and wantonnesse Jud. v. 4. there are some men crept in now of old ordained for this condemnation ungodly men turning the grace of our God into wantonnesse CHAP. XXIV Of the coming of Christ and Resurrection of the flesh which go before the last Iudgement HItherto of the State of Grace now follows the State of Glory To this belongs the doctrine of the last Judgment The parts whereof are three 1. Of its Antecedents 2. Of the Judgement it self 3 Of the Consequents thereof The Antecedents are Christs coming and the Resurrection of the flesh Christs last coming is his return from Heaven to which he ascended to judge the Earth The RULES I. It is most certaine that Christ will returne to Iudgement This was revealed even in the Patriarks times Iud. v 14 Enoch also the seventh from Adam prophesied of these saying Behold the Lord commeth wiâ—h ten thousand of his Saints to execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him The rest of the Scripture is full of such testimonies Psal. 50 3 c. Dan. 12. Matt. 24. and 25. Act. 17. Rom. 2. and 14. 2 Cor. 5.10 1 Thess 4. and 5. 2 Pet. 3. Rev 19 c. II. Although no man knows the time of Christs coming exactly in respect of the day and hour yet there are signes set down by Christ and his Apostles showing that that day is not far off III. These Signes are either common or proper IV. Those are common which were to signifie both the destruction of Ierusalem and Christs last coming Such were those predictâ—ons of Christ Mat. 24.4 5. c. when he speaks both of his own comming and of the destruction of Ierusalem as the type thereof to wit False Prophets false Christâ— wars pestilence famine earthquakes persecutions for Christs sake treacheries want of faith and charity c. V. The proper signes are extream security and impiety the revealing of Antichrist and his destruction by the breath of Christ mouth The ruine of Rome with the forsaking and burning of the Whore VI To these signes some adde A visible and generall uniting of the Iews to the Church of Christ which they teach must be expected in the last times This opinion is plausible if it were found in Scripture The Prophetical testimonies which they alledge were fulfilled in the Apostles times when upon the breaking down of the partition-wall the Jews and Gentiles were united into one body In the Revelaâ—ion we find nothing that doth solidly confirm this opinion Their chief hold is in that of Rom. 11.25.26 For I would not breâ—hren â— that yee should be ignorant of this mysterie lest â— should be wise in your own conceit that blindness in part is happened to Israel until the fulness of the Gentiles be come in and so all Israel shall be saved The Apstles scope in this is to dehort Christians from insulting over the Jews that are rejected because they themselves are called The reason is because by their ruine the gentiles have received salvation ver 11. Yet so that all hope of reconciliation is not cut off from the Jews ver 1â— Nor are they exempted from being rejected who being Christians onely in name are puffed up in their mindes ver 20.21 That former passage of the rejection of the Jews which was not altogether without hope of pardon doth shew in a mystery that the Jews were not totally but in part onely rejected not in respect of time for it was to last onely awhile but in respect of that part of the Jewish Nation which contains the Reprobates so that the meaning is this blindness hath hapned not to all the Jews but to a part only that is to the Reprobates Neither have these words until the fulness of the Gentiles come in this meaning that there shall be such a plausible calling of the Jews after the fulness of the Gentiles is come in For there is nothing more usual than that thâ—se particles till or untill and while being denyed or affirmed signifie the same that never or alwayes As we shewed above c. 19. Neither doth that which the Apostle subjoyns v. 26. hinder anything this interpretation And so all Israel shall be saved For by the name of all Israel he understands the elect which indeed are the true Israelites as above c. 9.7 c. he sheweth And also in the following places v. 28. c. 11 he explains saying As concerning the Gospel they arâ— Enemies for your sakes but as touching the Election they are beloved for their fathers sakes The summe of the whole place is this the rejection of the Iews Nation
in part whereby blindnesse shall remain upon the Reprobates doth no wayes prejudice the elect of that same Nation but they also and so all Israel shall be saved See Calvin on this place VII The signe of Christs presence shall be doubtlesse an incredible brightness and majestie in which he shall appear For he shall come in the cloudes of Heaven Matth. 26.64 with incredible glory Matth. 25 31. accompanied with the whole army of his Angels â—ib with a great shout and voice of the Archangel 1 Thess. 4.16 By reason of his brightness the Sun and and moon shall be darkned as lesser lights by the greater and Stars shalâ— fall from Heaven that is they shall seem to fall from Heaven and the powers of Heaven shall be shaken Mat. 24.29 c. Mar. 13.24 c. yea at his sight Heaven and earth shal seem to fâ—ie away Rev. 20 11 Thus of Christs coming The resurrection of the dead is whereby the bodies of the dead shall be raised but the bodies of those that remain alive shall be changed and shall be again united to their souls by an indissolveable union The RULES I. The Resurrection called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is First or Second That is a resuscitation from the death of sin to the life of righteousnesse This is a revocation from death corporal to life Rev. 20.6 Blessed and holy is he who hath part in the first resurrection II. The Scripture proves the Resurrection of the dead by testimonies examples types and reasons III. Though the Resurrection of the dead is above nature and mans corrupt reason yet it is neither against nature nor against right reason For right reason teacheth that the dead can be raised and shall be raised That is gathered from his omnipotencie this from his justice For as it is just that some sins be punished after this life so it is just likewise that what was the companion of sin should be the companion of pain IV. The general efficient cause of the Resurrection is the whole Trinity the particular is Christ our Lord. Christ is the efficient cause of this three ways 1. As God 2. As the Judge of the world 3. As Mediator The first two wayes he is the efficient cause of resurrection both in the elect and in the reprobate but the third way he is the cause of the resurrectâ—on of the faithful by his merit efficacie and inchoation V. The matter is the same numerical body that man had in this life Besides Iobs testimony Iob 19.26 the reason annexed to the third Canon taken from Gods justice proves this VI. The form consisteth in the reunion of body and soul and restoring of the dead to life and in the sudden change of those that remain and in their freedom from corruption 1 Cor. 15.51 VII The end is the declaration of Gods justice and mercy of that in raising the wicked to condemnation of this in raising the godly to life eternal Dan. 12.2 Joh. 5.28.29 VIII In the Resurrection the godly shall be freed not only from corruption and bodily defects but shall be crowned also with glory 1 Cor. 15 42 43 44. It is sowed in corruption it is raised in incorruption it is sowed in dishonor it is raised in glory it is sowed in weakness it is raised in power it is sowed a natural body it is raised a spirituall body CHAP. XXXV Of the last Iudgement SO much of the antecedents of the last Judgement The Judgement it self is that most glorious act whereby Christ shall judge the whole Word The RULES I. The certainty of the last judgement is proved by the same arguments by which we proved the certainty of Christs comming and of our resurrection II. The general efficient principal cause is the whole Trinity the particular is Christ our Lord in the assumed humane nature but glorified III. The chief power of Iudicature shall be in Christ for to him all power is given and from whom no appeal can be made to any superiour IV. This Iudge shall be visible and conspicuous to all both in respect of his brightnesse and majesty in which he shall appear as also of his humanity But so that his sight shall be terrible to the wicked joyfull to the godly V. The instrumental cause are the Angels whose service he shall use both in gathering together those that are to be judged and in separating the godly from the wicked Matth. 22.31 And he shall send his Angels with a great sound of the Trumpet and they shall gather the elect from the four winds and 25 32. And all Nations shall be gathered bâ—fore him and he shall separate the one from the other as the shâ—pherd separates the sheep from the goats VI. The matter shall be all men who must appear before Christs tribunal Rom. 14.10 2 Cor. 5.10 VII But the gody shall be judged one way and the wicked another way For they shall be judged but not condemned these shall be judged and condemned In this sense the Scripture denieth that the faithful shall be judged Ioh 3.18 and 5.29 VIII Neither matters it that the wicked are said to be judged already For it is one thing to be judged in private another in publike and openly IX The form is expressed by the manner of proceedings in the Courts of justice to which belongs 1. The cognisance of the cause 2. The pronouncing of the sentence 3. The execution thereof X. The cognisanse of the cause is expressed by the similitude of records or books in which their works are registred Rev. 20.12 And the Books were opened c. By these Books are meant partly Gods omniscience and partly mens conscience X. The wicked shall be judged according to and for their works but the godly according to the works of their faith but not for their works Hence Rev. 20.12 Another Book is said to be opened which is â—he book of life That we might know That our salvation depends not on our works but on Gods eternal grace whereby we are written in the Book of life XII The infidelity and impiety of the wicked shall be so laid open before their eyes in their own conscience that they shall not be able to deny or gain-say any thing Psal. 50. â—1 I will reprove thee and set these things in order before thine eyes Matth. 12.36 But I say unto you whatsoever idle word 〈◊〉 shall speak they shall give an accâ—unt thereof in the day of judgment XIII Although the Elect shall remember their sins yet they shall be so fiâ—ed with the joy of the Spirit that the remembrance thereof shall not sad them XIV Both Reprobate and elect shall hear the sentence of the Iudge to the one it shalâ— be full of horror to the other full of comfort Mat 25 34. Come ye blessed of my Father possess the Kingdom prepared for you from the beginning of the world and v. 41. Go ye cursed
for the worâ— wrought the force is in Gods promise rather than in the prayer VII The Object to which prayer is directed is the whole Trinity yet so that 〈◊〉 the persons conjunctly or either of them sâ—â—verally is called upon That the Father is to be called upon is not doubted The Son is called upon by Sâ—epher Act 7.59 yea all the Angels worship him Heb 1.6 The Holy Ghost is called upon with the Father and Son by Iohn Rev. 1. â— 5. And that Angelicâ— hymne Holy holy hoâ—â— c. Isa. 6.3 c. applied to the Son 〈◊〉 12.41 and to the hoâ—ly Ghost Act. 28 2â— 26 c. VIII The object for which we pray 〈◊〉 the living not the dead and such as sin 〈◊〉 not to death For God will not be intreated for those who sin unto death 1 Ioh. 5 16. For the dead we must not pray because they are either damnâ—â— or blessed if damneâ— our pâ—ayers are fruâ—â—les if blessed needlesâ— IX The object against which we pray are Gods open Enemies We ought not presently to pray for their eternal destruction but we are to besâ—ech God that with his mighty hand he would humble and convert them otherwise eternally to plague them if they wil not be converted The imprecations of the Prophets are not to be imitated by us rashly for it is hard to discerne those who sin to death and those of whom we have good hope X. Prayers should be joyned with an humble confession of our sins with a true and firme confidence and a constant purpose of repentance XI External gestures decently used avail much both to excite and to testifie the devotion of our souls So much of the parts of that form whereby God wil be worshipped of us the outward helps follow whereof are Fastings and Vows Fasting is an abstinence from meat and drink undertaken for a time that the lasciviousness of the flesh may be subdued and God with the greater fervency may be called upon The RULES I Fasting is either forced or voluntary That is the poor mans for want of meat this of them who want not meat The voluntary Fast is either Natural Civil or Ecclesiastical Natural is that which is undertaken for healths sake the Civil is that which is enjoyned by the Magistrate in some publique affairs Ecclesiastical is that we define II. Ecclesiastical fasting is private or publique III. Private is that which one injoyns to himself or his family for some private causes Examples are Iob 1.5 2 Sam. 3.35 and 12.16 Nehem. 1.4 IV. Publique is that which is commanded by the Magistrate or the Church for some publique causes especially when calamities are at hand Examples 2 Chron. 20. Hest. 4. V. In a true Fast the manner and end are to be considered VI. For the manner true fasting â— Consisteth not in choice of meats but in abstinence from all meats 2. Not in external abstinence from meat but in abstinence from sin Isa. 58.6 c. Joel 2 12. VII There ought to be no other end of Fasting but onely to give our selves more earnestly to prayer and divine worship to beat down the lasciviousnesse of the flesh to witnesse our humility before God and our repentance before our neighbour VIII Fasting is not tied to certaine times as in the Old Testament but ought to be undertaken freely upon urgent causes and necessity So much for Fasting A Vow is a promise made in a holy manner to God of things lawful to witnesse our readinesse to serve God The RULES I. A Vow in this place signifieth a religious promise not prayers or desires II. A Vow is either general or particular That is of things commanded and is required of all men such is the Vow ef Baptisme this is of things lawful and is undertaken for some private cause that is a part of divine Worship this is only a help thereto III. A particular Vow is considered in its efficient matter form and end IV. For the efficient they are excluded from making a vow who want as yet the use of judgment and reason 2. Who are not Masters of themselves but are either subject to Parents or Husband Numb 6. V. The matter of a Vow is a thing lawful and in our power VI. The form consisteth in the deliberation of the minde in purpose of the will and in the promise either internal or external also VII The end is to testifie thankfulnesse of minde or to exercise some private discipline A Vow of the first kind is when one that hath escaped a sicknesse or danger doth consecrate to God somthing by Vow as a token of his gratitude A Vow of the latter sort is when one by Vow abstains from something in it self lawful yet dangerous to hâ—m as Wine c. VIII The subject to whom we ought to Vow is God onely IX A Vow before it is made is arbitrary but being lawfully made it is to be kept Psal. 76.12 Vow and pay unto the Lord your God Hitherto of the true manner of worshiping God to which are contrary the intermission of it and fals worship And this is threefold in respect of the object for either it is not commanded by God or else it is expresly prohibited by him or being commanded is directed to some other end The manner of worshipping of God not commanded is called Wil-worship to wit a worship devised by man's brain Paul opposeth this kinde of worshipping God to Christian Liberty Col 2.20.21 22 23. Therefore if you be dead with Christ you are freed fâ—om the ruâ—diments of this world Why as though living in the World are you subject to ordinances touch not taste not handle not which all are to perish with using after the commandments and doctrines of men which things have indeed a shâ—w of wisdome in wil-worshâ—p and humiliâ—y and nâ—glecting of the body not in any honour to the satisfying of the flâ—sh Such are those ceremonies-brought in by Popeâ—y in Baptisme c and their five Sacraments by them devised canonical hours beads and the Latine tongue in Prayer Fasts placed rather in choise of meats than in abstâ—nence chiefly Leâ— fast the Vows also of poverty Monkish obedience and Religious continency The Vow of poverty is impious for whereas man by Gods command should eat his bâ—ead in the sweat of his face by such voluntary poverty this command is sleighted No better is the Vow of obedience for by it man who is redeemed by the precious blood of Christ is made a slave to money and is drawn off from his lawful calling As for the Vow of Continency it is rash for it is a rare gift and by thâ—s Vow many under pretence of chastity are intangled in the snaâ—es of Satan The manner of Religious worship forbid by Gods Word is idolatry and worship of Saints Idolatry is whereby an Idol is made kept and religiously worshipped There be two kindes of Idolatry one is when that which is not God is accounted and worshipped for God
not be taken subjectively but causatively for there is knowledge in us because the soul is the subject of knowledge but this knowledge or performance of spiritual things is not of us or from us for of our selves we cannot think a good thought Again when it iâ— said here that the principle of this knowledge is not in us the meaning is that the priâ—e or chief principle is not in us for that is grace yet the secondary or subordinate principle of knowâ—edge is in us that is the minde Lastly it is said here that this principle is not in us either in act or in possibility we must not conceive that here is meant possibility passive for there is in us a power to receive spirituall knowledg when it is infused or else 〈…〉 stones but here is meant an active possibility for we are noâ— agents but patients in the fâ—â—st act of our conversion so that there is no power not possibility in us to illuminate our own minds or to rectâ—fie our own wil. a Mat. 5 22. b Mat. 13.42 c Luk. 16.28 d 1 Pet 3.19 e Rev 9.1 f Rev. 20.15 g Rev. 21.8 a Esa 66 â—4 b Rom 2.9 * A. R. Therefore all men are bound to obey the moral Law not because it was given by Moses for so the Iews were onely tied to it but as it is the Law of nature * A. R. It is said here that Ignorance is attributed to Christ This cannot be meant properly for it was not fit there should be ignorance in him who came to cure our ignorance And if ignorance be the want of that knowledge which ought to be in us it must needs be sin in whomsoever it is There is a difference between these two phrases not to know and to be ignorant for ignorance is the privation of knowledge which is a habit that was not in him in whom were hid all the treasures of wisdome and knowledge And so Peter Joh. 21. and all the Disciples Ioh. 16. confesse that Christ knew all things But not to know signifieth the suspension of the act of knowledge onely which can be no privation in him that hath the habit To wink is not to be blind for he that winks hath the habit of sight which a blind man wants Again to know in Scripture is sometime to make known as Gen. 22. Now I know that thou fearest me that is I have made it known So not to know is not to make known by the rule of contraries So Christ knew not the last day that is he made it not known or he did not know that day to reveal it So when Christ is said to increase in knowledge is not meant that he was ignorant but that he attained to the knowledge which he had before after another manner than he did before that is experimentaly now habitually before * A. R. The Nativity is of the nature as of the Terminus but of the Person as of the Subject for the Person is begot and so is the Nature this terminative that subjective * A. R. Christs passions were truly satisfactory if 1. 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 * 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 greateâ—t of his gifts which could not be lâ—st 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 dâ—reliction or dissolution of the personal union in death for Christ spake them whilst he was alive they onely 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 soul was the medium of the union between the Divinity and Christ 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 soule was infused or else he could not have been conceiv'd by the Holy Ghost So might the Divinity be united still to the body after the soul was separated The soul indeed being a spirit was a fit medium to unite the Deity to the body but not absolutely necessary * A. R. Christ was subject to the Law that he might free us from the curse of the Law 2. That he might take away from the Iews occasion of calumniating 3. To shew he was the end of the Law 4. That by his example he might invite us to keep the Law * A. R. It is said here that Christ obtained his exaltation by his obedience not 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 than man oâ— Angels could merit Nor 3. did he merit by the act of freewill 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 deâ—y 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 became 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 shall he lift up his head Ps. 107. 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 â—e due in a double respect a Matth. 3.11 I baptise you with water b Matth. 21.25 The baptisme of Iohn that is all his ministry both of doctrine and baptisme whence was it and Act. 18.25 Appollo knew only the baptisme of Iohn c Act. 1.5 ye shall be baptised with the Holy Ghost Matth. 20.22 d Can ye be baptised with the Baptism whâ—rewith I am baptised * A. R. The outward matter of Baptism is water I will here adde the reasons why water is used in Baptism 1. Because the dipping in water represents Christs death burial
his adoration 123 126. his knowledg how manifold 123 c his perfections what 126 his generation twofold 128. his nativity 127 c. fruit thereof 130 his exinanition 135 c Christs office in his humiliation ib. 156 and in his exaltation 163. his office of mediatorship 130 c in what nature he was mediator 131 c. how manifold 133 c. our mediator ib. his works of MediatioÌ„ 117. his active and passive obedience 136 c. the necessity of both ib and 151 c his active how shadowed 154. his passive how the cause of life eternal 153 his passion 138 c. each part thereof satisfactory ib. how atributed to Christ and how manifold 145 if he despaired on the cross 140 his death what ib. c. if he died for all 149 his sepulture or burial 142. his 3. days detention in the grave ib. his descent to hell ib. c. his intercession 155. his exaltation 157 his resurrection 159 c. what body he had after his resurection 157 c. his ascension with its fruits 160 c. whether yet on earth 161 how present in the Supper 178 c 200 his return or 2d coming its signs 282. Christs kingdom how to be delivered up to the Father 164 c. Christs justice vide J. Works vide W. Church what 203 c. her form and head 205 how one catholique holy 207 c. her marks or notes 209. if she can erre ibid. her administration 197 c and 214. c her offiâ—â— concerning controveâ—sies of Religion 221. c. false Church what and what sorts 231 c. Church goods 217 c Clemencie 391 Complaints in afflâ—ctions 329 Concupiscence originaâ— 77 425. actual ib. to be resisted ibid c. Confession of the truth 357 364 c. Confidenâ—e for the foâ—m of faith 253 c. for the effâ—ct of faith and good works 32â— idolatrous confidence ib. Conscience 320 Consecration true and superstitiouâ— 357 c. Constancie 321 Contempt of superiors 383 Contentation vide self-sufficiency Covenants of works and the seals thereof 67 c. Covenant of grace 169 c how the new and old dâ—ffer 172. the seals of both 18â— c Covetousnâ—sse 414 Councels â—ow to be convened 228. c. councels Papistical 313 c. Courtesie 421 Craft 320 Creationâ— 46. c. Cruelty 375 and 391 Curiosity 418 DAmnation if the end of repâ—obation 45 the pains and state of the damned 87â— c. Death of man fourfold 86 c. Decalogue its parts rules of interpreting it 92 c. Deceit when lawful 393 Gods decree what 33. its causes objects if one or many 37 Denial of the truth 365 Desperation 325 Destâ—uction of the world 301 Diffidence or distrust in God 324 c. Diligence 387 Disobedience to superiors 384 Dissembling when lawful 319. when unlawful 365 The Praecognita of Divinity 1 If malicious desertâ—on may cause divorce 405 Doubleâ— mindednesse 489 Doubting of Gods goodness and power 324 c. Drunkennesse 395 ELection for calling to an office 166. for spiritual calling 243 c. for Gods decree what it is 38. its causes and marks ib. the Elect if they may become reprobate 2â—â— Envy 376 c Of two Evils what is to be chosen 319. FAith for a part of Gods worship 32â— for constancy in words and deeds 419. of miracles historicall temporary 251. c. Saving faith what ibid and whence 252 c its quality and degrees 253 c. how it justifieth 259 implicite faith what 254 presumption of faith 324 Fall of Adam 73 Fasting what 339 c. and how to be kept 340 c. Fear of God 326. servile and filial fear ibid. Feasts 106 c. Flattery 418 c. Folly 318 Fortitude 491 c. Freewill 69 c. 77 82 Friendship true and counteâ—feit 378. c. Frugality v. Parsimony GEntlenesse 420 our Glorification 307 God his names essence and properties 14 15 16 c. Gospel what and how it differs from the Law 108. c. Gratitude towards God 327 c. towards our superiors 384 c. Gravity 419 c. HAppinesse vide Beatitude Hardning vide Induration Hatred of God 326 Hatred of our neighbour 374 Hell where 88 an Heretick who 233. Honesty 397 Hope 325 Humanity 375 Hypocrisie 320 422 IDlenesse 415 Idolatry what how manifod 344 and 346 An Idol what how it differs from an image or picture 344 c. Images of Christ and of the Saints idols 347 also the painting of the Trinity 348 vid. Worship Image of God what 50 c of what gifts it consisteth 69 c. what of it remains since the fall 79. c. Impatience 329 Impatience of correction 384 Imprecations 363 c Imprudence 320 Inconstancy 321 Indulgence too much 391 Induration how ascribâ—d to God 59 c. 327 Industry 414 c. Infants baptisme and faith 194 c. Infidelity 324 Ingratitude towards God 3â—8 toward our superiors 385 Inhumanity 375 Injurâ—es how lawfully repelled 388 c. Insensibility 394 Integrity 320 Intemperance 394 Intercessors of the Papists 155 Christs intercessioÌ„ v. C. Irreverence to Superiors 383 Last judgment with its circumstances and signes 295 Justice how used in Scripture 267 Christs Justice 150. who manifod ib. c. Justice towards our neighbour what and how manifold 380 409 Justice coÌ„mutative how to be exercised 330 386 409 of Superiours to Inferiours 386. Vindicative Justice 39â— To justifie in Script what 256. The causes-and parts of Justification 257 c. The Keyes and power thereof what 223 c. how it differs from the power of the Magistrate 226. Knowledg of God 323 LAbour before the fall 71 Law what 90. why renewed since the fall 91 c. if it be Corrected by Christ 92 how it differs from the Gospel 109 c. ceremonial 97. political 107 c. Levites office 100 Liberality 413 Liberty essential to the will 55 Christian Liberty 279 Liberty of speech 421 Life eternal 305 c. First light 49 Limbus Patrum and of infants 89 Lots 364 Love ordered and disordered 426 c. Evil lusts 425 c. Luxury in food 395 Lying if any be lawful 416 c. MAgistrate how to be obeyed 22â— Magistrates nursing fathers to the Church ibid Magnificence 413 Malevolence 376 c. Mans creation 50. his fourfold estate 67. Man what 52 how immortal before his fal 71. what he is before his calling 245 Mary Mother of God remained a Virgin 129 Marriage what 397 c. how and between whom it is to be contracted 398 399 c how to be dissolved 405. Masse vid. Sacrifice Mercy 377 The conditions of Merit 317 Merit of congruity and conâ—ignity 315. Mildnesse 390. Ministers of the Church 214 and their calling 218 c. their duty to conceal secrets 226. Our Misery how manifold 71 c Moderation 39â— Modesty 397. Multiplicity of Gods vide P. Murther 326 c. Self-Murther ib. Nazarites 100.